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.

The great Mystery of Godlinesse opened: Or, an Exposition upon the ninth Chapter of the Epistle to the ROMANS.

Romans 9. Verse 1. I say the truth in Christ, I lie not, my conscience also bearing me witnesse in the the holy Ghost.

Verse 2. That I have great heavinesse and continuall sorrow in my heart.

THis excellent Epistle to the Romans written by that famous Apostle Paul, the great Doctor of the Gen∣tiles consisteth of these 3 parts in generall.

• 1. A Proemium or Introduction.
• 2. An Institution of Christian Doctrine.
• 3. A Percration, or conclusion.

Again, in the Institution of Christian doctrine, the Apostle proceedeth in this manner.

1. He handleth the doctrine of Justification, in the 5 first Chapters of this Epistle.

2. He insisteth in the doctrine of Sanctification, in the 6. and 7^th. Chapters.

3. Matter of sweet consolation flowing from the two former, in Chap∣ter the 8^th.

4. He propoundeth and prosecuteth the doctrine of Predestination, in the 9^th. 10^th. and 11^th. Chapters.

5. He proceedeth to matter of Christian exhortation to sundry duties generall and speciall, Chapters 12.13. &c.

Now in this ninth Chapter, he beginneth the doctrine of Predestination, and openeth that great mystery of godlinesse concerning the rejection of the Jewes, and calling of the Gentiles, and herein we have 3 parts.

1. In the first place we have not onely an insinuation of the Apostles dear and deep affection, and a solemne and serious protestation of the truth of it; but also a singular manifestation of his most admirable love to the nation of the Jewes; (notwithstanding the doctrine he was now about to deliver) and this is amplified by sundry circumstances, as

1. By the particular passion or affection wherein he manifested his dear love to them, and that is his grief and sorrow for their casting off.

2. The grief he here speaketh of is further amplified by two further circumstances, or adjuncts. viz. 1. The constancy of it. 2. The sinceritie of it.

3. This love of the Apostle to them is further illustrated by the great measure or extent of it, viz. that he could wish himself accursed and sepa∣rated from Christ in order to procure their salvation.

4. Lastly, by the affectionate and honourable mention that he maketh of the Jewish nation, describing both fully and affectionately all their pri∣viledges and prerogatives, shewing what great cause he had to be so deeply affected with their rejection; and thus he doth in the 5 first verses of this Chapter.

The second part of the Chapter is touching a vindication of the stabili∣lity and constancy of the Lords promises, though the Jewes were rejected,

and the defending of that promise of God for the stability of it, against all cavils and all erring spirits, and all humane reasonings that may be brought to the contrary, and that from the 6. verse to the 24. The third part is a declaration of that wonderfull and deep mystery held from the beginning of the world concerning the calling of the Gentiles, and rejection of the Jews, which was a thing foretold though men did not understand it, before Paul revealed it unto them, which was foretold by the Prophets, so laid down from the 24. verse, to the end of the Chapter: so you have the chief materials generall in the Chapter: of these in order, and first of the first.

The Apostle being about to propound that which he knew would be taken very harsh and hard, and marvellous displeasing and offensive to the Jews to hear of, he useth a very patheticall insinuation of his love unto the Jews, that he speaks of love, expressing that love by his inward and hearty sorrow for their present estate, and the care that he had for their good, thereby to gain their good will, and not exasperate them against him. And the Apostle being to lay down their rejection, useth a Preface unto it, that the thing he spake was the truth, and for the more force and efficacy of it, he putteth down the contrary, (and I lie not); and he confirmeth it further by an oath, he calleth Christ to witnesse (I speak the truth in Christ, I lie not.) And secondly, he proveth it by the witnesses and testimony of his own conscience, his own conscience bearing witnesse with him; and this consci∣ence renewed by the holy Ghost, (mine own conscience bearing witnesse with me in the holy Ghost.) And then in the second verse he delivereth and putteth down his sorrow, and his grief, and his heavinesse of heart; and thus he setteth out, by the continuance and greatnesse of it, it was a great sorrow, and a continuall sorrow, and that in his heart and soul, and not a dissembled, fained, or outside sorrow, but in his very heart and soul: there he putteth down the desire of their good in the third verse. And he doth expresse that by a wonderfull strange speech, even by a wish to be se∣parated from Christ for their good, their calling and conversion: Thereby implying their rejection, and not propounding it, for otherwise there was no cause of such a wish to be wished, to be separated from Christ for their sake if they were not rejected; and therefore he desireth to be anathema∣ted, and accursed from Christ for their good; and then he setteth down reasons, why he so wished himself to be separated from Christ. First of all because they were his brethren and kinsmen, according to the flesh. Se∣condly, a more waightier reason then this, because they were the Israelites of God and Gods people, and that he maketh further manifest and plain unto us, by six priviledges vouchsafed unto them, as that unto them was vouchsafed, the (adoption, the glory, the covenant, the giving of the Law, the service of God, and the promises.) Thirdly, and lastly, he sheweth the reason and ground of his wish, because of that people of Israel the fathers came, yea Christ Jesus according to the flesh came of them, and was of their seed and line; of the seed of Abraham, even the Lord Jesus, the Lord of life and glory, whom the Apostle further describeth that he is God over all, and blessed for ever, unto whom the Apostle assenteth, Amen.

Now before we come to open these words, and to handle them particu∣larly, I hold it sit one generall thing be observed, and that may be thus grounded; the Apostle being about to speak of a thing which would be very harsh and hard, and odious, to the Jewes that they were rejected of God: In wisedome he useth as you see, a patheticall insinuation of his love unto them, it was out of his love, and not of hatred he would have them to know and to take notice of it, that his speech was from the grief of his heart and soul, he had no pleasure in it, but with a desire of their good; yea, he speaketh it with a desire to be severed from Christ, for their salva∣tion. Now then herein appeareth the wonderfull wisedome of the Apo∣stle, to be imitated of the ministers of the Gospell, and the observation

is this, That though Ministers of God must speak such things as they have to speak, (that are hard, and harsh, and unpleasing, and distasteful to the hearers, as just occasion is offered unto them,) yet it must be with a signi∣fication of their love unto them, and so as their hearers may discern, that those harsh & hard things delivered, are out of love, and to do them good. Ministers of the Gospel, they must not be men pleasers, or daubers, to daube with untempered morter, and draw a fair skin over a foul ulcer, and soothe up men in their sins, for if they so demean themselves, they are not the servants of Christ, Gal. 1.10. saith Paul, If I please men, I am no true servant of Christ; but they must tell men plainly of their sins, and of their miserable estate and condition which they are in, in regard of their sinnes, yea they must set things close unto their hearts and souls; and speak such things as be harsh and hard to their hearers, yet so as it be with an insinua∣tion of their love, and that their hearers may perceive that it cometh of love: We read in Luke 19.43, 44. Christ Jesus uttereth a very sharp sentence, and heavy doom, that should befall the City of Hierusalem, he telleth them, that the time should come, when their enemies should cast a trench about the City, and compasse it on every side, and should lay the City even to the ground, and all her children in her, and not leave a stone upon a stone, (a heavy doom) yet withal, even in the pronouncing of this heavy doom, he spake these heavy things; how? the Evangelist saith (in the 41. and 42 verses) he spake it with trickling tears in his eyes, and shew∣ed his pity, and compassion: for, he wept for them, saying, Oh I wish that thou hadst known these things that belong unto thy peace, but now they are hid from thine eyes. And in Gal. 3.1. The Apostle uttereth very hard and harsh things, he calleth them fooles, and bewitched Galathians, that they would not obey the truth revealed unto them: yet in the 15. verse he sheweth this was out of his love, he called them brethren, which before he called fooles and bewitched; and in Gal. 4.19. he calleth them little children with whom he travelled in birth, like a mother; and thus are the Ministers of God to do, in dispen∣cing of harsh and hard things: they are to deal roundly with hearers, and to tell them of their sins, and to speak unpleasing things to their hearers, as just occasion is offered, yet so, as their hearers may discern that they love them, and that it cometh out of the love of the Minister, and out of the pity and compassion, and tender care that they have of them; though they pronounce harshly.

Ministers must thus do, because their hearers being carnal, [Reason.] will else take occasion to quarrel with their affection, and to carp against them, say∣ing, they speak out of malice and hatred, and spleen, and out of a distem∣pered humour, unlesse they be mitigated with their love, and so they will reject the reproof that may be for their good, and not profit by it, because it seemeth harsh and displeasing to them: We know a wise Physitian, when he giveth a bitter pill, lappeth it up in sugar, that the patient may more willingly receive it. and the better retain it in his stomack; so must the Ministers of God in this case, even in delivering harsh and hard things, (telling them of their sins, and publishing Gods judgments,) lap them up in the sugared expressions of their love, and good will and desire, and ten∣der compassion of them, that they may be the better received, and their hearers profit by the same.

This concerneth us that are Ministers of the Gospel, [Ʋse:] that we thus deal in dispensing of hard and harsh things, such as be displeasing to the eares and hearts of the people, with a signification of their love unto them, we may, and ought to teach hard-hearted impenitent sinners, that they are in the way that leadeth to hell, and that if they go on in that way, without repentance, it is not possible for them to escape the damnation of hell, they are going on in that way, and are sure to come to hell, without repentance; yet it must be with some insinuation of love, and testification of it: as we

must say, I am grieved at the very soul for your miserable estate, oh that you had hearts to consider, and eyes to see that your miserable estate and fearful condition, and the Judgment of God against you; and to beseech them earnestly, that they would labour to come out of that miserable estate and condition.

[Ʋse 2] And for you that are Hearers, for the use of your part, onely to pray unto God, and to intreat the Lord for us, and to be earnest with God, that the Lord would vouchsafe to guide us by his good Spirit, that we may shew our selves such as are faithful to the Lord that hath sent us, and not such as are studious to speak that which pleaseth men, and soothe them up in their sins. But that the Lord would give us to shew our studious care and indeavour of the peoples good by a signification of hearty love unto them, and tender affection: And as the Prophet saith, Esay 58.1. We are such as must cry aloud and lift up our voyce like Trumpets; this you must pray for us.

[Vers. 1] Come we now unto these five Verses as they lye in order; I say the truth in Christ, I lye not, my conscience bearing me witnesse in the Holy Ghost, that I have continual sorrow in my heart, &c. I have given you the annalysis of these words already; Come we now to the general meaning of them: (I say the truth in Christ) The Greek proposition, is here a note of an oath; the meaning is not, I speak in the name of Christ; as I am a Christian, or by the authority of Christ, but by Christ; I call Christ to witnesse, (I speak the truth, I lye not) These words the Apostle addeth, both to signifie the sincerity of his heart, that he spake the truth simply and plainly, with an honest and sincere heart, without either mental reservation, or equivoca∣tion, not speaking one thing, and meaning another; and secondly, to add weight to his speech, to make it more ponderous, more weighty, more powerful, and more prevailing, to those that hear it, after the manner of the Hebrews, who for more weight and certainty of speech, put down the thing in the affirmative, and then denyed the contrary in the negative, as it is said in the 1 Sam. 3.18. when Eli bad Samuel tell him what the Lord had said unto him, it is said, he spake every word, and he hid nothing: so in John 1.20. it is said of John, that he confessed, and denyed not, but said plainly, he was not the Christ: so this is added for more weight, and ponderousnesse of speech; as first he spake it without any colloguing or equivocation and secondly, for the weightinesse of his speech, my conscience bearing witnesse; here the Apostle doth not swear by his Conscience, as some would think, but sheweth, that his conscience was a witnesse, and gave testimony to him, that he spake without collogueing or dissembling: or that his con∣science did not smite him, nor touch him for it; in the holy Ghost, that is, my conscience renewed, by the grace of the holy Spirit of God; as if the Apostle had said, I speak the truth, my conscience bearing me witnesse sim∣ply and plainly, and that conscience rectified and renewed by the Spirit of God, so ordered and guided; it witnesseth holily and truly: that I have great heavinesse and continual sorrow in my heart; These words are to be ta∣ken in the literal sense, as they lye, onely the word, sorrow, is a Metapho∣rical, and is taken from a woman that is in travel with child, such sorrow as she hath that travelleth in child-bearing, such was the sorrow in the heart of the blessed Apostle; and for what his sorrow was, he leaveth it to be gathered, but it may be added, namely, for the rejection of the Jewes: so then the Apostles meaning is thus plainly, I say the truth, even by Christ Jesus I speak it, simply and plainly, and with an honest and upright heart, without any manner of doubling or dissembling, or lying, or any manner of untruth in my speech, Christ is my witnesse, I lie not, and my own conscience beareth me witnesse also, and that conscience of mine re∣ctified and rightly ordered by the grace of Gods Spirit, my conscience bearing me witnesse and that holily, after an holy manner, that I am posses∣sed

with continual sorrow, and that in my heart and soul, for the rejection of the Jews, even as the sorrow of a woman travelling with child.

Come we now to the Instruction, I say the truth in Christ, I lye not; The Apostle shewing his sorrow, doth not here only say, that he speaketh the truth, and lyeth not, but sweareth by Christ Jesus, that he spake the truth, for this his particular sorrow, the point is thus,

That a Christian man sometimes may lawfully swear, and take an oath, [Doctrine.] though it be not in publick, and before a Magistrate, but in private matters of great weight and importance, (as this was) concerning the glory of God; and a private man or woman may take a private oath between them∣selves, so as it be with reverence, and with a good conscience; and for this we have not only the example of the Apostle, but other examples in Scripture, as Gen. 24.3. Abrahams servant sware unto his Master, that he would take a wife for his son Isaac of his own seed; and in Josh. 2.12. the Spies that came to see the Land, took an oath of the harlot: and Jo∣nathan and David, 1 Sam. 26.42. made a covenant the one with the other; and in Gen. 50.22. Joseph took an oath with his brethren to carry his bones with them out of Egypt: And many other examples, we have to this purpose, clearing and confirming this truth, that it is lawful to take an oath in private, so as that it be in matters of weight and great importance, namely in such a case, as concerneth greatly the glory of God, our own sal∣vation, and the preservation of others; such a case as this (being doubt∣full) is to be confirmed by an oath in private, so as it be with reverence, and a good conscience.

The Reason [Reason.] is, because that to this end an oath is appointed, and or∣dained to be an end of all strife in matters of weight and controversie, as the Holy Ghost saith, Heb. 6.16. that an oath amongst men, for confir∣mation, putteth an end to all strife, in matters of great weight and conse∣quence, not in every trivial trifling occasion, no, it must be with rariety and reservednesse.

First of all, this meeteth with the errour of the Anabaptists, that deny [Ʋse 1:] the use of all Oathes, and hold it altogether unlawfull to swear, in any case whatsoever, either in publick or in private; their opinion is false: [Object.] they alledge for themselves the Word of Christ, in Matth. 5.34, 35. Swear not at all, but let your communication be yea, yea, and nay, nay; for whatsoever is else cometh of evil, of the Devil.

Answer, [Answ.] Indeed it is true, that we may not swear falsely, therein it is evil, and not in our familiar talk and conference between man and man, for whatsoever therein is more, cometh of evil, of the Devil; but to leave them.

This Truth serveth for the just reproof of those that do take rash [Ʋse 2] Oathes; for an oath must be in a just manner, and not upon an ordinary occasion, in our ordinary communication; as such as use common and customary swearing, in their ordinary communication, they cannot speak a word, but an oath is at the end of it, a sin that is grown to a fearful height in this Land of ours, yea it is rife and common both in the City and Coun∣trey, to swear, and to rap out an oath at every word, to tosse the name of God; a sin for which the Land groaneth and mourneth, even because of Oathes, Jer. 23.10. Oh consider it how the land mourneth and weepeth for this sin: you see Sommer is turned to Winter, and why? because of the Oathes of the land, the earth doth not yeeld her fruit as she was wont to do, The reason is, because what is more common then for men and wo∣to rap out an oath at every word, and if they be reproved, will either flye in your face, and blot or blemish you, and say you will not swear, but you will do worse I warrant you; or else they will say I swear nothing but the truth, and men will never believe me unlesse I swear: Oh in the fear of God consider it, that it is credit dearly bought, that is got with the pawn∣ing

of thy soul to the devill, for so thou doest in rapping out thy rash oathes; and though thou swear nothing but the truth, yet every truth is not to be confirmed by an oath, no, it must be a truth of speciall weight and consequence, the preservation of thy life, or such like great and weighty cause, and then it must be with a good conscience, and therefore thy swearing in thy buying and selling, (as to swear (by God) it cost me so much) thou sinnest against God fearfully, and thou takest the name of God in vain; and this thy ordinary swearing is a sign of a gracelesse wretch, that thou hast no dram of grace in thy heart, that thy tongue is set on fire of hell, James 3.6. And know withal, that as thy ordinary swearing hath the devil for the Father of it, so without repentance hell shall be the end of it, and of thee also; thou shalt be plunged body and soul into hell. In matters of great weight and consequence, we may take an oath, for the glory of God, the salvation of a mans soul, the reducing of men from Popery, all other Oathes, as to swear rashly, that is a fearfull provoking of God against thy soul: and remember that connexion of the Lord, which he hath put to the Commandement, that the Lord will not hold him guiltlesse that taketh his Name in vain. And therefore in the name of God, let us make conscience of swearing, and flie from an Oath, as from a Ser∣pent; For thy tongue is set on fire of the Devil, if thou swearest ordinari∣ly, in thy common conference; and those that use it, labour to repent of that sin, for it is a fearful impiety, and a declaration that thou hast no grace in thy heart, but art a very Miscreant, and therefore in the fear of God, let thy communication in thy usual speech be yea, yea, or nay, nay; for what∣soever is more,* 1.1 cometh of evil, of the Devil.

I say the truth in Christ, I lye not, my Conscience bearing me witnesse in the Holy Ghost.

In that the Apostle calleth Christ to witnesse, and sweareth by his name it is a sufficient evidence and proof of the God-head of Christ: And hence I might stand to prove the God-head of Christ, that none can know the heart but God; but we shall have more cause to speak of this in the last verse of the context.

[Doctr.] But from hence we may learn, that such as are lawfully called to swear, they must swear onely by the name of God, when a necessary and a weigh∣ty truth is to be confirmed by an oath, and that men and women are called to swear, they knowing it to be a truth, they must call God to witnesse that truth, and must only swear by the holy Name of God; so the Lord himself hath commanded, Deut. 6.13. Thou shalt swear by the name of the Lord thy God: and he repeateth the same again, Deut. 10.20. Thou shalt swear by the name of the Lord thy God: and in Esay 45.23. every tongue shall swear by me, saith the Lord. Howsoever swearing there may be taken for the whole worship of God, yet it may be applyed to this; that every one that sweareth, must swear by the holy Name of God. And indeed, an oath lawfully taken, is a part of Gods worship, as appeareth in the two places in Deuteronomy before alledged: it is a part of Gods Worship, thou shalt fear the Lord thy God, thou shalt serve him, and swear by his name: yea swearing, upon a lawful calling, and lawfully, in truth, in righteous∣nesse, and in Judgment, it is a reverent use of the holy Name of God; it is so far from dishonouring God, that it is a reverent use, and a glorifying of God: For it is an acknowledgment of God to be the Searcher and Knower of the hearts of men, and of their secret thoughts; and that God is a witnesse even unto those that swear falsly and perjuriously, and a re∣venger on those that forswear themselves: and that he testifieth to the things that lye hid, and dark, in our secrets from men, and therefore God must be called to witnesse the truth, when any truth is witnessed by an oath.

As for the formes of speeches used in the Scripture, viz. As thy soul li∣veth, 2 King. 2.4. and Verily, Verily, used by Christ, in John 3.5. they be earnest asseverations, and they do strongly and vehemently affirm truth; and an oath, or oathes taken and used as it ought to be, in a right manner, in truth, in righteousnesse, and in Judgment, before a Magistrate, or in pri∣vate with reverence, it is a worshipping of God.

Hereby we are to take notice, [Ʋse.] of a foul sin that many of us are guilty of, and make light, reckoning and account of: For what is more usuall with many amongst us, then to swear even in their ordinary speech, by the Blood and Wounds of his blessed body, namely, by all the parts of the blessed body of Jesus Christ; yea some by the bread, the drink, the light, the fire, the money, the Crosse of the coyn, and to swear by their faith and troth, and they that so swear, think they swear no great oathes, and some swear superstitious oathes, by St. Mary, by S. Anne, and by the abomi∣nable Idol the Masse, and some that swear by mincing & detracting oathes, as by Masse, by Making, and by Laking, gods so, and good lack, is not this common amongst us, yea too too common in your mouthes? Now by swearing thus, what do you but sin fearfully? that which ought to be highly honoured in the matter of an oath, you dishonour God exceeding∣ly; yea, take notice of it, you abuse the things you swear by, and put them into the place and room of God, and give unto these things what is to be attributed unto God, (as infinite Justice, infinite Knowledge, infi∣nite Power,) as if they were able, and of power and knowledge, to know the thing we call them to witnesse, and as if so be they were able to punish if you swear falsly; a fearful height of sin: will the Lord suffer such a foul sin to escape his punishing hand? Will the Lord suffer you to place your Faith and Troth in his room, to thrust him out of his Throne and Seat of Majestie? and shall not his hand of vengeance light upon you for so great a sin? yes surely, without repentance, the hand of the Lord will light fear∣fully both upon body and soul, Jer. 5.7. saith the Lord, How shall I spare thee for this? as if he had said, I cannot spare thee for this: for what? thy children have forsaken me: How? they have sworn by things that are not Gods: by their faith and troths, which are not gods: and in Zephan. 1.5. The Lord threateneth to cut off all, that swear by the Lord, and by Mal∣cham: by Masse, or by Jesse, or by Laking; it sheweth that they have no grace in their hearts, yea it discovereth the cursed corruptions of their hearts and soules; and therefore thou that art guilty of this sin, think up∣on it: fot thou sinnest fearfully against God, and be sure to cry to God for mercy, and for pardon of this sin; for this sin, if thou hadst no more, were sufficient to throw thee down to hell: Oh but those that swear by faith and troth, will say, they are no great swearers, that swear by such like oathes: But I say these sins are weighty enough to plunge thee head∣long into hell, without repentance, for thou mayst not swear at all, with∣out a calling, and that either before a Magistrate, or in private, and then it must be with reverence, and a good conscience, in truth, in righteousnesse, and in Judgment, with deliberation, and a Serious consideration of the Name of God, in such causes, as are lawful, namely, the great and glorious Name of God, or such like particulars.

I say the truth in Christ, and I lye not.] The Apostle sheweth here the sincerity of his heart, that he spake the truth simply and plainly, and with an honest and upright heart, without any manner of doubling or dissem∣bling. I will not here enter into the common place of lying, which is not here meant, but take the thing naturally: and hence observe.

That truth in word, and simplicity of heart, must ever go together: [Doctr.] when a man is called to speak a truth, either in matter of Religion, or Ci∣vil causes, he must deliver it without equivocation, or mental reservation; the tongue must agree with the heart, and the heart with the tongue: a

man must not speak the truth deceitfully, for so the Devil doth speak the truth, with a purpose to deceive the soules of men: and if men so do speak the truth falsly, with a purpose to deceive, they lie in speaking the truth; the tongue and heart must agree: it is a note of a Child of God, one that is a Member of the Church Militant, and Triumphant, that he speaketh the truth that is in his heart, Psal. 15.2. But to passe by this, onely touch∣ing it in a word, That the same truth must be in the tongue, as in the heart; there must be truth in the tongue, and simplicity and sincerity in the heart, without equivocation, or mental reservation.

My Conscience bearing me witnesse,] That is, my Conscience witnessing with me, that I speak the truth. Hereby the Apostle putteth down one special office and act of the Conscience of man; that the act and office of the Conscience of man is to bear witnesse, to give evidence and testimony: so that from hence it is clear,

[Doctrine.] That God hath placed the Conscience in the soul of man, as a witnesse of all his words, and deeds, yea of his very thoughts, and of the motions of his will, and of his inward affections, how he standeth affected: For here the Apostle bringeth it as a witnesse that he was truly sorrowfull, which none but himself could tell: and therefore he bringeth his Con∣science as a witnesse; so that the conscience in the soul of man, beareth witnesse and giveth testimony of whatsoever a man doth think, will, affect, speak, or do; and to this purpose the Apostle speaketh, in Rom. 2.15. of the Gentiles that had not the Law of God, but were led by the glimmer∣ing light of Nature, these poor Gentiles shewed the effect of the Law written in their hearts, their Consciences bearing witnesse, and their hearts either accusing, or excusing: so in Eccle. 7.22. where the Preacher, often∣times thine own heart knoweth, that is, thy own conscience witnesseth, that thou hast cursed others: do not regard every idle word, thine own conscience witnesseth, thou hast cursed others: and in 2 Cor. 1.12. our rejoycing is this, that we have the testimony of a good conscience, that in simplicity, and godly pure∣nesse, we have had our conversation, &c. So that we see by these places, God hath placed the Conscience in the soul of man, as a witnesse, of whatsoe∣ver man doth think, or will, affect, like, or do.

The Reason [Reason.] is, because God hath put into the conscience of man, a power of observing, and remembring all things that passe from one man to another, and of man himself, whether thoughts, or speeches, or actions, either in thought, in word, or in deed: we may see it in Josephs Brethren, they remembred what they had done to Joseph, even many yeares after they had done it, Gen. 42.21. and in Gen. 50.15. their consciences do tell them, did not we sin against our Brother? it is an observer and remembran∣cer unto them, even of their thoughts, words and actions: we may see it in our own experience, twenty or thirty years ago, do not our consciences tell us, and witnesse the evil things done then by us. And in this respect the Conscience may be fitly compared to a Recorder, or Register; That as he hath his pen in his hand, alwaies ready to set down whatsoever is spoken or done; so is the Conscience a register, to set down, remember, and record all our actions, and all our words and thoughts many years agone; yea to witnesse when it is done, as the Register turneth over his book, and findeth the act done many years agone; so is conscience a witnesse to us.

[Ʋse.] This truth yeeldeth unto us a strong argument against the hellish atheists of this time, that do open their black mouthes against God himself, and stick not to say in plain termes, that there is no God; this may prove that there is a God, and may wring from them this confession, that there is a God: for why, the Conscience is a witnesse of the soul of man, and that witnesse not onely of the words and deeds of men, for of those, men and Angels may take notice, but it is a witness of the thoughts of thy heart, and

of thy inward and secret motions of thy soul: now to whom doth that bear record? not to man, or Angels, they cannot take notice of them, but to him that hath an al-seeing eye, and that is God himself; and the witnesse of thy conscience is marvellous secret, it is not known to any, but is a secret, and that secret witnesse neither man nor Angels can hear, or receive; for neither men nor Angels can tell what is in the heart or soul of man, but the secret motion of the soul God onely knoweth: for if it were not so, the witnesse of the soul were to no purpose, unlesse there was one that knew the witnesse of the conscience; for the conscience speaketh not properly, but onely by way of allusion: we say it speaketh, and there∣fore there is no other but God that knoweth the secrets of the heart; and therefore let Atheists bark against it as much as they can, the very Con∣science that is placed in the heart of man; it is a plain evidence that there is a God: and so let this suffice to stop their mouthes.

Is this so, that the conscience is thus placed in the soul of man, as a [Ʋse 2] witnesse to whatsoever it is, that man doth will, or think, or speak, or af∣fect, or do? surely then it must follow, that it cannot possibly be, that any man or woman should sin without witnesse, though they sin never so secretly, though it be in the very secrets and inwards of their own hearts, that none can discern but God alone, the Conscience discerneth it, and seeth it; and taketh notice of it, and will manifest it in time; if they have but an evil thought against God, his Church, or Children, the conscience is a witnesse to that very thought: indeed men presume upon it, and do account it no sin, if they can do it in a secret corner, and have a dark place to act it in from the sight of men, as Job 24.15. The eye of the Adulterer waiteth for the twilight, and then disguiseth himself, and saith, none eye shall see him. Alas! though thou couldest hide thy sin from all men and Devils, yet thou canst not hide it from God, nor from thine own conscience, that will one day come in as a witnesse against thee, and lay thee open to the sight of men and Angels, unlesse God give thee repentance. The Con∣science of man is a tell-tale, it will lay it open, and witnesse against thee: Indeed I confesse, that the mouth of the conscience may be muzzeled, and sometimes be choaked, and fail in doing the office of it, to bear witnesse; or a man may lay violent hands upon his own conscience, and as it were cut the throat of it, for a time, his conscience being asleep, or benummed, for custome in sin taketh away the feeling of the conscience for a time: and as One saith well, The light of the Conscience may be shadowed, be∣cause it is not good; but quite extinguished it cannot be, because it cometh from God, and is of him in the heart: by the hand of God, it may be asleep; and benummed, but it will awake, either in the day of af∣fliction, or in the hour of death, when the Conscience will be raised, and awakened, and will then not spare to witnesse against thee: or if it be so, that thou dost dye without any sense or feeling of sin, thou dyest like a senselesse stone: as it is said of Nabal, his heart dyed within him, so it may be, thy heart may be so hardened, as that in the hour of death it hath no touch of conscience at all: yet know this, though thou dyest so, yet thy conscience dyeth not, it is a natural faculty of thy soul, it cannot dye; and though it touch thee not in the hour of death, yet the day will come; when the Judgment of the Lord cometh, it will come and appear before thee, and then it will speak and not spare; it will witnesse against thee the sins that thou hast done in hugger-mugger, and in secret, and thy dissembling, and close dealing, either with God or man; thy Conscience will not then spare to speak against thee: And therefore in the fear of God take notice of it, and let this ground of truth teach us, to take heed of presuming to sin, because we are in the dark; whether Usurers, or those that travel up and down from Ale-houses to Taverns in the night to com∣mit sin, their consciences go with them: And in this respect take we

heed of dissembling, of hypocrisie, of double dealing in the sight and presence of the Lord; thou mayst blear the eyes of men, and deceive them, but thy own conscience will not be blinded; it will bear witnesse even of thy bosome sins; and although it may be mute for a time, yet it will speak, and that aloud too, before the Judge of all the world: Let this therefore work inward soundnesse and truth in the heart, that our Consciences may witnesse good before God of us, who knoweth the inwards of thy heart and soul.

The Apostle addeth further, That the Holy Ghost did testifie with his Conscience; My Conscience witnesseth with me in the holy Ghost; that is, as it is rectified and guided by the holy Spirit of God, to witnesse with me holily and truly, as it is ordered by grace, and sanctified to that end and purpose: so then the Conclusion is this,

[Doctrine.] That the Conscience of man doth then onely witnesse with him holily and truly, and to his comfort, touching the things that is said or done by him, when it is rectified and guided by the holy Ghost, it is the conscience, and the conscience sanctified, that is a true, a holy, and a comfortable witnesse to man; when I say with the Apostle the Conscience beareth witnesse in the Holy Ghost, it is that conscience that is a true and a holy witnesse, touching good thoughts, words or actions, the Conscience re∣generate, holy and sanctified, is only a conscience that is a comfortable witnesse.

[Reason.] For why? such as the Conscience is, such is the witnesse and testimony of it: now a natural conscience is impure, polluted and defiled, Titus 1.15. to the unbelieving and defiled is nothing pure, but the mind and conscience is defiled: even the conscience of a natural man witnesseth impurely, unsound, and uncomfortable; onely the conscience regenerate and sanctified, that is purged and purified by faith, Act. 15.9. faith purifieth the heart: and that conscience so purged and purified, is only a true and a holy witnesse: and that Conscience that is so regenerate, and sanctified by grace, it giveth witnesse and testimony of that righteousnesse which is called the righteous∣nesse of the conscience, and is ever joyned unto it, namely, it giveth wit∣nesse of a true, and sound, and constant purpose in the heart, seconded with a holy endeavour and careful use of all good means, not wittingly, nor willingly to sin against God, in any thing, but to labour to please God in all things whatsoever; this is the witnesse of a pure conscience, Heb. 13.18. We are assured that we have a good conscience in all things, desiring to live honestly: and this was the witnesse of the Conscience of the good King Hezekiah, that he was able (his conscience being regenerate,) even upon his death-bed to say, Now Lord remember how I have walked before thee-with an honest and a good heart, Esay 38.3. he had walked before God with a per∣fect heart, in the truth of his soul: here was a regenerate heart that thus testified, how he endeavoured not to sin against God: but to please him in every thing; so that by this it appeareth to be a truth. that the Con∣science of man then doth only witnesse holily and truly, when it is rectifi∣ed by grace, then is it a holy witnesse of our thoughts, words, and acti∣ons.

[Ʋse.] This serveth to discover unto us, that many deceive themselves, even touching this witnesse, the witnesse of the Conscience. Many there be, that think of their consciences witnessing holily and truly of the good things said or done by them, when indeed and in truth, there is no such matter; when their Consciences telleth them, that they pray and hear Ser∣mons, as the consciences of all erring spirits, Papists, and Anabaptists, Fa∣milists and others, their consciences cannot witnesse truly with them, and holily, they fail in their Judgment, and their consciences must needs be erroneous, and so cannot possibly afford them any true comfort: surely they think they do exceeding great service to God, but they are deceived;

and their Judgment is erroneous. But to draw near unto our selves; Thus standeth the case with all unregenerate persons, and such as be in their na∣tural estate; the consciences of unregenerate persons do many times wit∣nesse much good, in respect of the good things said or done by them: Their conscience telleth them, oh they have much good, and great comfort in hearing the Word, especially if they live a civil honest life, and be free from grosse sins, and deal justly and truly with men, their consciences tel∣leth them that they are in a marvellous good case, and you cannot drive them from it: for why? their Conscience telleth them so, that they are no Drunkards, no Theeves, no Swearers, and God is well pleased with them, and they have much good and comfort by the testimony of their consciences. But their Conscience doth witnesse falsly, so as the Prophet saith, a deceitful heart hath cousened them, Esay 44. and their Conscience cannot possibly truly witnesse any comfort to them: For the good things they have done, be they the best works, or words, or deeds done, that pos∣sibly can be spoken or done, their conscience cannot truly witnesse, so long as they be unregenerate: and therefore to conclude this point, If thou wouldst have thy conscience to witnesse holily and truly and to thy comfort, never rest untill thou find that thy conscience is sprinkled with the blessed blood of the Lord Jesus Christ, Heb. 9.14. which is able to purge thy conscience, and that thy heart is purified by faith, and sanctified by grace; and then thy Conscience will witnesse with thee in the Holy Ghost, otherwise it is but a deceitful conscience, that maketh men soothe up themselves, and esteem themselves in a holy and good estate, without cause.

VERSE 2.

That I have great heavinesse, and continual sorrow in my heart.

NOw from hence in that the Apostle doth set down his grief and sorrow for the rejection of the Jewes, I might stand to shew, that Gods Children are not stocks nor stones, free from na∣tural affections; Gods Children have humane affections, of joy, and sorrow, and love, which is common to the nature of man, but those are rectified, and by grace guided to right objects, and that by due measure and moderation, according to the nature of the ob∣ject, to which they are moved. The Apostle maketh this a note of such that are given over to unnatural sences, Rom. 1.30. that they want natu∣ral affections: and doubtlesse the more true and sincere grace is in the heart of Gods children, certainly the more tender are the affections of that heart and soul, and the more effectual apprehension of any true cause of matter, of sorrow, or grief: but to passe by that, And to come to the main point; In that the Apostle doth manifest, that he had great heavinesse and sorrow, and that for the rejection of the Jews; (that was the object of his sorrow,) because the Jewes were left in the blindnesse of mind, and hardnesse of heart, and did not imbrace the Gospel; this was matter of great heavinesse to the heart of the blessed Apostle: in the first place the observation is this;

That we are to be grieved for the known miseries of others, [Doctr.] and espe∣cially for the known miseries of the soules of others: we are to grieve and to mourn for others, that we know do lye under any heavy trouble or af∣fliction, or distresse, in respect of any outward calamity: but beloved, our hearts must bleed and be broken for the evils that we know do lye upon the soules of others; we are exceedingly to be grieved for the blindnesse of the mind, and hardnesse of their heart, that they go on in sin without re∣pentance,

with an high hand, that they are led by the lusts of their own hearts, and according to the lust of their vile hearts in security, and bru∣tish lusts, this is that which must stick close and wound us especially: Be∣sides this evidence in the example of the Apostle, we have testimony in other places of Scripture, in Ezek. 9.4. we read of the godly who should be marked, and have a mark set on their forehead, that they should not be destroyed in the common overthrow of Hierusalem, they were such as cryed and mourned for the abominations that were committed by others in that City; their hearts bled not so much for the overthrow of the Ci∣ty, as for the hardnesse of the hearts of men, such as did abominably: and in Jer. 13.17. saith the Prophet, when the people would not hear him, and yeeld obedience to the voyce of God in his Ministery, My eyes shall weep in secret, (and why?) for the hardnesse of the hearts of the people, that they would not take notice of the Word of God, and the Judgments of God denounced against them for their sins: Oh, saith the Prophet, I must needs grieve for your obstinacy: and Psal. 119.136. saith David, my eyes gush out with rivers of water, (thereby expressing the grief of his heart; why, because they were under any calamity? no,) because men keep not the Law of God; even for the sins that lye upon the soules of men, and the hardnesse of their hearts. And the Apostle witnesseth of that holy man just Lot, that his soul was vexed with the filthy lusts, and unclean conversation of the filthy Sodomites, 1 Pet. 2.7. they vexed just Lot from day to day with their filthy abominations: and it is witnessed of Christ himself, in Mark 3.5. that he mourned for the hardnesse of the hearts of the Pharisees; even the blessed soul and heart of the Lord Jesus mourned for the hardnesse of their hearts, that they would not be hum∣bled for their sins: and in Luke 19.41.42. The Lord Jesus wept; for what? because Hierusalem should be ruinated: not so simply, but also espe∣cially for the hardnesse of their hearts, and that they would not take no∣tice of those things that did belong to their peace; the Lord had sent his Prophets, and his own Son, and yet they would not hearken; so that we see it is a clear truth, that we are especially to be grieved for the miseries and the known evils of the soules of others; those that continue in their sins, and will go on with perseverance in swearing, Sabbath-breaking, Drunkennesse, and the like; for these we are especially to mourn and to be grieved.

The Reason [Reason.] is, because the evils that be upon the soul of man, are far greater then the evils on the body, though it be Famine and Pestilence, because the evils that be upon the souls of men, they are simply evil things, and such as in themselues do make men subject to the wrath of God, and power of the Devil, which no other outward misery can do of it self: in∣deed a mans behaviour therein may make him lye open to the wrath of God, and power of the devil, but the evils on the soul of man, do make him lye wide open unto it. And I may safely say, that the hardnesse of Pharaohs heart was a heavier and a greater Plague unto him, then all the plagues of Egypt besides: for these are the most fearful evils, and make a man lyable to the wrath of God, and power of the devil; and therefore doubtlesse this we may resolve upon, that the evils that be upon the hearts and souls of men are especially to be grieved for.

[Ʋse.] This concerneth every one of us, to take notice of, and we are to labour to put this duty in practice; and I must tell you withal, it is a duty where∣in many of us are defective and wanting, and come far short of; and the most may justly be reproved and taxed in this particular, that we have not grieved for the evils that be upon the souls of men and women: we can grieve for the miseries that be upon the bodies of men, and outward estates, and we can bemoan and bewail them, and shew forth a greater measure of sorrow and grief for those, and sometimes weeping, especially if they be

our friends, and near and dear unto us, as we are bound unto by speciall bonds: as our Father, Mother, wife, brother, or sister, or friends; or such like, we can shew forth a great deal of sorrow for them; but the mi∣series that lye upon the souls of others, though they be never so near or dear unto us; few there be that are touched and moved with this evil: to draw yet a little nearer, thou canst grieve if so be thou hearest thy son, thy brother, or thy friend, (near unto thee) prove a bankrupt, or an unthrift, and decay in worldly things; or if thy child, or servant, or any other, be suddenly overtaken by some accident, and some hand of God, as strucken blind, lame, or the like, thy heart is full of sorrow for this: (and indeed so thou oughtest to be,) But let thy brother, thy friend, thy own child, thy husband, or wife that lyeth in thy bosome, be one that is given to sin, to live in ignorance, drunkennesse, swearing, and the like, thou art touch∣ed nothing at all with this, thou art grieved for their bodies: but let thy husband be an ignorant person, or an hard-hearted person, thou art not touched with it at all: we grieve not for the miseries that lye upon their souls, and this sheweth the cursednesse of thy heart, that thou art an hard-hearted person, and according to the cursednesse of thine own heart, thou respectest not the hardnesse of the hearts of others; and it is a plain evi∣dence and demonstration of thy heart, that it is not right in thee, it is an argument that thou art but a carnal person, and enlightened onely by the light of nature, and that thou hast not in thee the life of true grace, that ought to be in a Child of God: therefore in the fear of God, take notice of this duty; and learn we to find this in our selves, that we be grieved for the miseries that be upon the soul, especially those that we are bound unto by special bond, as for the ignorance of thy father, or mother, thy wife, thy child, or servant, that they will not be reformed, and for the evils that lye upon their hearts and soules; we must showr down tears for them that have the means of salvation, and yet will not turn unto God, yea thy heart and soul must be pierced through with grief, for thy neigh∣bours, even such as live in thy own Land and Kingdom with thee: as the miseries that lye upon the souls of poor men and women, that have not one that is able to teach them the Word of God, we should cry to heaven, and send up sighes and tears for them, and intreat the Lord to send forth La∣bourers into his harvest, they want it, they live in darknesse and blindnesse, and never touched in Conscience for the same, but go on with an high hand in sin, and this should grieve our soules: We should mourn in se∣cret, and seek unto the Lord by prayer, with sighes and groans, that the Lord would be pleased to send forth such as would labour amongst them, and bring them out of the darknesse they are in; thus we are to mourn for the known evils that lye upon the souls of others: Haply the Lord may threaten us with Judgment, and Dearth and Famine, which we may justly look for, yea the Famine of the Word of God: For men that live in their sins without touch of Conscience, this should grieve us exceed∣ingly.

Now then to stirre us up to the practise of this Duty, first of all, con∣sider, [Motive. 1] If so be we be grieved for the evils that lye upon the souls of others, it is a plain evidence that we have our soules enlightened, and our eyes opened, and are not ignorant, and blind persons, but have a true sight and discerning of evils; and of the nature of evil things, we are able to see and discern what is the cause of evil, namely sin.

Secondly, it will be an evidence unto us, that we are truly sorrowfull, [Motive. 2] and that we are truly humbled for our own sins, if we can mourn for the sins of others. And hence it is that you shall find, that such as have been the most notorious sinners▪ if once they come to be wrought upon, and to be converted, they come to be the most pitiful and compassionate per∣sons in the world to others; they see the uglinesse of sin, and have felt the

weight and burthen of it, and they have the greatest grief in their hearts for the sins of others.

[Motive. 3] And thirdly, it will be an evidence that we have true grace, and true faith in our hearts and souls, not a counterfeit, but a true faith, and that we are truly zealous for the glory of God, and especially grieved for the sins of others, that cannot grieve themselves, even for those that live in the farthermost part of the world, that have not the preaching of the Word, that live in ignorance and blindnesse.

And to shut up all in one word of Exhortation; If then we would have a good evidence, that we are not such that have our eyes shut up like Ba∣laam, but that we have a true sight, and discerning of the nature of evils; and if we would have good evidence, that we are truly touched and hum∣bled for our own sins, and have true faith and grace in our soules, and are truly zealous of the glory of God, this will yeeld us true comfort both in life, and in death: Let us then never rest untill we be grieved for the mi∣series that lye on the bodies of others, but especially for the evils on the souls of others, and such as do appertain unto us, that we be not like stocks nor stones, but that we mourn for the sinnes on the soules of others.

Now from these words the Apostle where he saith, he grieveth for the rejection of the Jewes, some move this question, Whether the Apostle might lawfully be grieved for the rejection of the Jews? it being accord∣ing to the appointment of the Lord.

But the question [Quest.] arising from hence, concerning our selves, is this; see∣ing we are to be grieved for the known miseries of others, the question may be, Whether we may be grieved for such persons, as suffer just punish∣ments, for their evil deeds, brought to the place of execution, when the hand of God is in punishing of them, for their evil doings or no?

Now to this I answer, [Answ.] That we are to put on tender bowels of pity, com∣miseration, and compassion, towards all that be in any distresse, and un∣der the punishing hand of God in any thing whatsoever they be, though never so vile and sinful, though they be monsters in regard of the outrage of sin; yet as they be the creatures of God, as they bear the Image of God, and be reasonable creatures, and are partakers of the same nature with us; so we are to put on tender bowels of pity and commiseration to∣wards them, though they be never so vile or wicked. Thus we find Sa∣muel mourned for Saul. Samuel as a Prophet foreseeing the evil that was like to fall upon Saul, both in the losse of his Kingdom, and the losse of his life, in so desperate a manner, he grieved for him, as we may read in the 1 Sam. 16.1. The Lord biddeth him no longer to mourn for him; yet he did in regard of the miseries that he saw lye upon him; thus we are to mourn for all, be they never so vile, as they bear the image of God, and are men and women like unto us, but as wicked persons undergo just and deserved punishment, for their offences, either against God, the good estate of the Church, or the good estate of Religion, we may in that re∣spect be so far from grieving, mourning, and pitying of them, that we may rejoyce, and joy in it, yet not pleasing our selves in the smart, or pains of others, be they never so vile, but for the manifestation of Gods Justice, because we love God, and the glory of God is dear unto us, therefore we may, and ought to magnifie and justifie the Name of God, in cut∣ing off of such men, as be Jesuites, and Seminary Priests; we may be so far from sorrowing for them, as that we may rejoyce in it, and glorifie God in cutting off of such wicked Imps; as in Psal. 58.10, 11. The righteous shall rejoyce when he seeth the revenging hand of God upon such; and men shall say, Verily there is a reward for the righteous, doubtlesse there is a God that judgeth on the earth. God himself desireth not the death of any, (so he saith) I delight not in the death of a sinner: yet God was pleased with the

punishment of the wicked, according to the rule and course of his Justice; so we must not delight in the punishment of any, as he is a creature of God, and beareth the Image of God, like unto us; but we are to look upon the glory of Gods Justice, and to magnifie and to glorifie him in such per∣sons, being destroyed, that seek the hurt of Gods glory, Gods Church, or Gods Religion: For then we are to rejoyce, but not in their punish∣ment as they are men of the like nature with us.

In the next place we are to mark, that the Apostle saith not nakedly and barely, that he was grieved and sorrowed for the rejection of the Jewes, but doth affirm and say, that he had great heavinesse and continual sorrow for the rejection of the Jews, his heavinesse and sorrow was not small, nor vanishing, but it was great and heavy, such as is a womans travelling with child, for so the word sorrow, signifieth a vehement, great, and heavy sorrow, for their rejection. Now what was the cause the Apostle grieved for the rejection of the Jews? because he loved them; for this was a ma∣nifestation of his love, his sorrow and love held sympathy and proportion: hence the observation is thus, That true love unto any person, [Doctr.] or thing causeth heavinesse, sorrow and grief in the heart upon any known just oc∣casion of grief, given from that person, or thing so loved, and according to the measure of love to any person or thing, so is the measure of grief, or sorrow, upon any known just occasion of grief from that person or thing so loved, our grief is answerable and proportionable to our love; the more we grieve for any person or thing, the more we love them: this we see is clear from the example of the Apostle, that was grieved for the re∣jection of the Jews, out of his love to them, and this is manifest by other places; as in Gen. 37.34. we read, when good Jacob, that holy and just man, had just occasion given unto him for sorrow and heavinesse, as he thought, for his son Joseph, he thinking verily his son was devoured by wild beasts, as they did give him intelligence, (though false,) it is said, that he rent his clothes and put on sackcloth, and sorrowed for him exceeding∣ly; yea the Text saith, that when his children came about him to comfort him, he would not be comforted, in regard of the evil he thought had be∣fallen his son Joseph, he grieved a long season, and would not be com∣forted: so also in 1 Sam. 20.34. Jonathan was very sorrowful, and ex∣ceeding heavy for David, because his Father Saul had reviled him, such was his love to David: so also we find, that the good man Nehemiah had a heart full of sorrow and grief, and humbled himself in weeping and fasting, when he heard of the evil that was upon the Church and the peo∣ple of God, it made him break out into weeping, and humbling his soul, Nehem. 1.6. yea his sorrow and heavinesse was so great, that he could not dissemble it, he could not keep it in his bosome, it appeared in his very countenance, yea and that so apparantly, that the King said, What is the matter, Nehemiah, why is thy countenance sad, seeing thou art not sick? Sure I perceive that this is nothing else but sorrow of heart, Nehem. 2.2. In John 11.36. the Jews said, when they saw Jesus weeping for Lazarus, Behold how he loved him; they could thereby conjecture his love to him: so 2 Cor. 2.4. The Apostle saith, in great anguish of spirit he wrote to them, and in many tears, that they might perceive his love unto them, his true and hearty love, and anguish of his soul went together: so that the point is clear, That true love unto any person or thing, causeth the like sympathy of grief unto that person, or thing so loved.

The Reasons are; First, from the working and effects of true love: it [Reason 1] is the nature of love where it is in the heart and soul toward any person or thing, to be operative and working; and the working of it is to make the heart affected either with joy, or sorrow, touching the thing that is so lo∣veth; and according to the known estate of the person or thing so loved,

if it go well with the person or thing so loved, it causeth joy; if it go ill, it causeth grief.

[Reason 2] The second Reason is from the nature of grief it self: for what is grief? surely grief may be thus described; A motion of the soul arising from the hurt of the thing that is loved; if any hurt or evil be either im∣minent, and ready to fall upon the thing loved, or be already fallen, the heart that loveth is stirred up to grieve for it, and according to the mea∣sure of love, so is the measure of grief; and therefore we may resolve upon this, as a certain truth, That great love causeth great grief, upon any just occasion of grief for the thing or person that we love, that is dear unto us: for the Application.

[Ʋse.] The truth now delivered, yeeldeth unto us a ground of tryal, and of ex∣amination, touching the truth of our love, and the measure of our love, to such persons or things that ought to be loved and respected of us, as to draw this to particulars; hereby we may try the truth of our love to the Church and people of God, and also whether our love be true and sound unto them: Doest thou love the Church and people of God in deed and in truth? surely then thou art affected, either with joy or sorrow, ac∣cording to the estate of the Church, or people of God, if thou hearest that it go well with the Church and people of God, thou rejoycest and art glad of it; if so be on the other side, thou hearest that it goeth hard with the Church of God, thy heart is then oppressed with sorrow, and ac∣cording to the measure of thy love, to the Church and people of God; so is thy sorrow for any known danger or distresse of the Church and peo∣ple of God.

Now then, (to apply this to the time wherein we live) we hear, and have often heard, that the Church and people of God, at this day, are in great distresse in forraign Nations, even our Neighbour Nations, in France and other Nations, are in armes, and are forced to stand up for the defence of their own lives and liberties, and their wives and children stand upon their guatd at home, or else to lye in the field to defend their lives and liberties: and we have heard, and do hear it daily, that many of Gods children are in great streights; that they are besieged by their cruel and bloody enemies, even of such as desire nothing but to suck their blouds; yea we hear daily, how the Saints and servants of God, are Mas∣sacred,* 1.2 and murthered, yea many of them in going from the assemblies, have had their throats cut, and are knocked down, before they come home, yea we hear how that Gods children are forced either to yeeld to the Pope and his Idolatry, or to lose their lives: now we hear of this, are we touched with sorrow and grief according to the measure of their afflictions? surely then we have good evidence of our love to the people of God: but on the contrary, are our hearts nothing at all touched with grief and with heavinesse, upon the newes of these things? (which is I fear the case of many, to give themselves to jollity and rejoycing, and are not touched with the afflictions of Joseph) do we hear of these things as matter of news, and discourse of them as novelties: if so be it be so, that now we give our selves to all manner of riot and excesse, when you should give your selves to prayer, certainly then you have no true love to the people of God. So also for the glory of God, canst thou hear the Name of God blasphemed, and dishonoured, by cursing, swearing, lying, ry∣baldry? and use all manner of filthy speaking, and prophaning the Sab∣bath: is not thy heart smitten? is it not as a dagger in thy soul, and a sword in thy heart, when thou hearest men blaspheme, and fearfully abuse the holy name of God? assuredly then thou hast no true love to the glo∣ry of God: and so also for the truth of Religion; canst thou hear the holy Religion of God, destroyed and trampled under foot? and that Popery, Idolatry, and Superstition, is like to be set up in the room of it?

and when thou hearest of this, doest thou not mourn? but art a man in∣different, and carest not which end goes forward? either Popery, or true Religion? it is a sure note, that thou hast no true love to the Religion of God: and thus I might proceed in other particulars, but let us learn now to be grieved, according to the known just occasion of grief given unto us, for the Church and Children of God, for the glory of God, and pure Religion of God; if so be we find no grief at all in our hearts, when there is just occasion of grief, let us not deceive our selves, assuredly we love them not as we ought to do. We read in the 1 Sam. 4.18, 19. and so on to the end of the Chapter, that old Eli was more affected when he heard newes that the Ark of God was taken, then with the losse of his two sons: and the wife of Phinees, the daughter in law of Eli, was more af∣fected with the losse of the Ark of God▪ then with the losse of her own dear husband; for when she heard the Ark of God was taken, she fell in travel, and dyed, and named her son, Jekabod, the glory is departed from Is∣rael: yea, she repeateth it again, the glory is departed from Israel, for the Ark of God is taken: And when the women laboured to comfort her, she would have none, for the Ark of God was taken. Thus must we, when the Religion of God is trodden down, we must be affected with it: A dis∣grace done to the name of God, or a wrong done to the religion of God, must affect our hearts with sorrow; if we would have evidence that we truly love the holy Israel of God, we must find our hearts affected accord∣ing to the known estate of it, if we have not, we have not in us the Spirit, nor the Life, nor the grace of Gods Children: in 2 Thess. 2.10, 11. if we do not imbrace the Religion of God, and that with love and delight, and be more then formal professors of it, we are in danger to be seduced of Antichrist, and to be led some one way, and some another: we are in danger to be given up to strong delusions, and to believe lies, because we receive not the truth, in love of the truth: For if we do receive the truth out of love unto it, we shall find that our love unto the truth, will be a strong preservative against the seducing of Antichrist, and better arm us against the subtilties of our enemies, and their powerful efficacy and work∣ing; though all the Devils in the world do assist them, and this defend us better then all the learning in the world; we see great Doctours are sedu∣ced, because though they have learning, yet have no love: And there∣fore let thy heart be set upon the Church of God, and the holy Religion of God, that we may be sure it is true and hearty love, as it ought to be, that we are able to say with the Apostle, we have continual sorrow for the evils upon the soules, or afflictions upon the bodies of Gods Church.

One thing farther, the Apostle putteth down his sorrow with the sub∣ject of it (in his heart,) hereby he pointeth out thus much unto us, That we are to be grieved for the miseries of others, even from the heart; we must not rest in an out-side sorrow, in a verbal sorrow, to say we are sor∣rowful, and grieved for it; as St. John saith, 1 Joh. 3.18. our love must not be in tongue, but in deed, and in truth. As also our pity must not be a ver∣bal pity, to say, go thy way, fill thy belly, James 2.15, 16. and yet supply nothing to their wants: so that the miseries of others known unto us, must be indeed, and in truth, yea in our very hearts and soules, especially for the known miseries of the Church and people of God; we must expresse our grief to others, by sighes and groans, and prayers and tears, as any just occasion is offered; and thereby manifest that our grief is a grief of the heart and soul, when we so reach out our help unto them: And know we, if so be our grief and sorrow be not in our hearts and soules, but ver∣bal, and outward, it is counterfeit; for nature can put on a mourning semblance, and counterfeit grief, and there may be a glad heart under a mourning gown; as a poor man, having a black gown, at a rich mans fu∣neral, mourneth not but is glad that he hath it to cover him; but we must

have sorrow in our heart for the Church of God: And again, God ha∣teth the sorrow, that is not in the heart, Psal. 51.6. the Lord loveth truth and soundnesse in the affections, when we have cause of joy, to rejoyce heartily; and when we have cause of sorrow, to be grieved heartily: Oh then in the fear of God look to this, that thy sorrow and grief for the mi∣series of others, especially for the Church of God, that it be as it ought to be, not in word onely, verbal, but in truth; look that our hearts be dissolved into sorrow, and that it shew forth the powerful working of it, in sighes, in groans, and in tears, for the poor distressed members of the Church; to shed abundance of tears for them, that we may say with the Apostle, I have sorrow in my heart for my brethren, in their Afflicti∣ons.

VERSE 3.

For I could wish my self to be separated from Christ, for my brethren, that are my Kinsmen according to the flesh.

IN this Verse our Apostle putteth down, as a fruit of his love to the Jews, and as a manifestation thereof an earnest de∣sire of their good; as before he did manifest his sorrow for them, so here he doth manifest his love unto them, in an earnest desire of their good, expressing that, in wishing him∣self to be separated and accursed from Christ, for their salvation, and con∣version; then he subjoyneth one special cause of this his earnest desire, and of this wish, because they were his kinsmen, and beloved brethren ac∣cording to the flesh: so we see the generality of these words, come we now to the sense of them.

For I could wish] Or, I would wish it: he saith not, I could wish an∣other; but he putteth it down with an (ego ipse) I; I my self would wish it: to be separated, or accursed; the Text original (anathema) is the same we read in the 1 Corinth. 16.22. where the Apostle saith, If any man love not the Lord Jesus Christ, let him be (accursed, an execration,) Anathema Maranatha: yea I my self, saith the Apostle, could be Anathema. Touch∣ing this word, Expositors make much ado, and make divers expositions of it, not so pertinent to this place. But this word, Anathema, in the ge∣neral acceptation of it, signifieth any thing that is set apart from the com∣mon use of man, and is dedicated, consecrated, and devoted, either unto God, as in Levit. 27.28, 29. They were to set apart certain men and beasts, and devote them unto God; or it signifieth things dedicated and devoted unto the Devil; as those things that were consecrated and devoted unto Idols among the heathen, that were devils indeed, and called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and were hanged up in the Idols temples, and so called Anathema: or in the third place, it signifieth any person or thing that is set apart, and devoted unto destruction; and hence cometh the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Matth. 26.74. Peter beginneth to curse himself, and to wish himself to be de∣stroyed if he knew Christ, as many wicked persons say, would they might be destroyed body and soul. Now in this third sense and signification, is the word here used by the Apostle, not as a thing dedicated to God, or the Devil, but as a thing dedicated and devoted to destruction; as appeareth, in that the Apostle wisheth to be anathematized, or separated from Christ: for to be separated, is to be removed and set apart from salvation, purcha∣sed by Christ, and from all hope of it: In a word, it signifieth to perish, and to be utterly condemned; for out of Christ there is no hope of sal∣vation, that so he might perish in hell, and utterly be damned there, and feel the pains of the damned in hell.

And for further Explanation of this phrase, some think that this wish of the Apostle was absolute, and actual, without any condition at all: but others are of another mind, to whom I rather encline; for it was not an absolute wish to be severed from Christ, but it is to be understood with a Condition, namely, he would thus wish to be separated from Christ, and damned in hell, if it were possible, that he being damned, the Jews might be saved, and God and Christ have the more glory: this speech, it is like unto that of David, in the 2 Sam. 18.33. where David saith, Oh Absalon, my son, my son, would God I had dyed for thee, Oh Absalon, my son my son: he wisheth with a condition, (if it might be possible) would I had dyed for thee: so the Apostle would wish himself to be separated from Christ; for the Jews, if it were possible, that he being damned, the Jewes might be saved; that he going to hell, they might go to heaven, and the greater glo∣ry thereby come to God and Christ: For without question, the Apostle here in this speech of his, had not onely respect to the salvation of the Jews, but he had respect to the glory of God, and of Christ, that Gods glory might be advanced, and his Kingdome amplified and inlarged: now it must needs be, that the Apostle speaketh with a condition; (if it were possible,) For otherwise, the speech of the Apostle had been clean contra∣ry, to the purpose of God, (yea to that purpose which the Apostle was ac∣quainted withal,) that the Lord did purpose to save him, which is mani∣fest in the two last Verses of the former Chapter, where he saith nothing should separate him; and yet now doth he wish separation absolutely?* 1.3 no sure, it is with condition; for my brethren, which are my kinsmen) an usu∣all phrase among the Hebrews, to call them brethren, that were of the same bloud, Gen. 13.8. Abraham said unto Lot, we are brethren, who was his nephew: according to the flesh,] This the Apostle addeth, to signifie that they were his kinsmen according to the flesh, not by the Spirit, be∣cause they were not converted, though they were his brethren, by flesh and blood descended of the same Parents, yet not by grace, or by the Spirit; and indeed the Apostle meaneth the Jewes, which he setteth out, that they were his kindred according to the flesh: so then thus briefly conceive we the meaning of the Apostle, as if he had said, Even I my self, and no other for me, could wish that I were removed and even set apart from sal∣vation purchased by Christ, and all hope thereof; yea I could wish my self to be damned in hell, and to perish if it might possibly be, provided that I being damned, the Jews might be saved; the Jewes who are my bre∣thren, I mean my kinsmen according to the flesh, according to the bond of flesh and blood, that they might come into the Faith of the Gospel; I wish it, that the glory of God in their salvation might be increased: So much for the meaning of the Apostle.

First of all, here cometh a question [Quest.] to be answered; viz. Whether the holy Apostle did well, in thus wishing himself (if it had been possible,) to be accursed from Jesus Christ? to go to hell for the salvation of the Jewes? this seemeth a thing not tolerable: For there is or ought to be, in every Child of God, a holy self-love, and a sanctified self-love, where∣by they are bound to love themselves, above all others, and to use all good means for the good estate of their own bodies, and soules, and that above the estate of any other; howsoever as the Apostle John saith, 1 John 3.16. That as Christ laid down his life for us, so are we one for another: yet a Christian is not bound to deprive himself of a temporal life, for the safe∣ty of the temporal life of another, no nor yet to deprive himself of eternal life, for the eternal good estate of others; did the Apostle then do well thus to wish?

Yes, the Apostle doth well in this wishing, [Answ.] even in wishing himself to be accursed from Christ, for the conversion of the Jews; because in this wish and desire of the Apostle; he had not onely respect to the salvation

of the Jews, and their conversion, but also to the glory of God, and of Christ, and he knew, that indeed the glory of God, and the glory of Christ, would be wonderfully inlarged by the conversion of the Jews, and the glory of God, and of Christ, ought to be procured, (if it were possible) even with the eternal confusion of our soules, though we be the Children of God.

[Quest.] But it may be, some may further say, Admit it were for the glory of God, that the Apostle wished himself to be separated from Christ, or to be accursed, or anathema from Christ; May a man wish himself separated from Christ, and so an enemy to Christ, and Christ an enemy to him, as the Devils and damned in hell are?

I answer [Answ.] again, the Apostles wish is not so to be taken, he wished (if it had been possible) to be separated from Christ, not in love, but in punishment: he wished not to become an enemy to Christ, nor to be de∣prived of Christ his love to him, and to have Christ an enemy to him, but to want the fruition of the fruits of Christ his love, that is, everlasting hap∣pinesse, and to lose his part in heaven, and to undergo the torments of hell, (if it had been possible,) yet still to love Christ, and still to be belo∣ved of Christ. Christ himself was made a curse for us, as Gal. 3.13. yet was he not then (when he was under the curse) an enemy to God his Fa∣ther, nor his Father an enemy to him, but he only out of his love to Gods chosen, of his own accord underwent the curse for their sins, to redeem them from the curse. And so doubtlesse the Apostle wished to be separa∣ted from Christ, or accursed from Christ, yet so as that he would still love Christ, and still be beloved of Christ, and so we are to understand his wish: and so this question is answered.

Now in that the Apostle doth here manifest his love to the Jews, in his earnest desire of their good, expressing that in wishing himself to be sepa∣rated and accursed from Christ, for their conversion, and salvation, it points out to us plainly thus much,

[Doctr.] That we are to desire every way the good of those whom we love and are bound to love, and especially the good of their soules; we are to wish and desire that it may go well with others, whom we love, and are bound to love in respect of their bodies, and outward estate, but especially that it may go well with their soules, that they may have saving grace in their soules, and an increase of it, and that their souls may be possest of saving grace here in this life, and eternally saved hereafter in heaven; that is, the thing we are most earnestly to wish and desire in the behalf of those whom we love, and are bound to love. And to this purpose we find, that the Apostles do usually in the beginning and fronts of their Epistles, wish to those Churches and persons to whom they writ, out of their love to them, especially spiritual good things, concerning the good of their soules, even grace and peace from God the Father, and from the Lord Jesus Christ, as Rom. 1.7. 1 Cor. 1.3. 2 Cor. 1.2. Gal. 1.3. And so in other Epistles they wish the same particular good things to the soules of them whom they writ to, not onely in effect, but in a manner word for word: and we find that the Apostles do likewise usually give thanks to God, especially for good things bestowed on the soules of those to whom they writ; as for their faith, their hope, their love to God, and to the Saints, their patience and such like. And thereby also they do give to us to understand, that we are espe∣cially to wish and desire the good of the soules of those whom we love, and are bound to love, that they may have saving grace in their soules, and an increase of it here in this life, and that they may be eternally saved here∣after in heaven. And there is good reason for it.

[Reason.] Because indeed saving grace here in this life, and salvation hereafter in heaven, is the most excellent thing that can be desired, or enjoyed: sa∣ving grace in the soul, is proper to those whom God loves in special man∣ner,

and gives it to none but to such as belong to Gods election: And it sweetens all other good things of this life, and makes them truly com∣fortable, without which, they are but accursed vanities, and vexations of spirit, Eccles. 2.11. as the Preacher speaks; yea, saving grace in the soul yeelds comfort and rejoycing of heart, when all other things in this life can yeeld none at all: as in the midst of trouble, sorrow and perplexity, and in the hour of death. And therefore doubtlesse, saving grace here in this life, and salvation hereafter in heaven, are the things that we are especial∣ly to wish and desire, in the behalf of those whom we love, and are bound to love.

But may some say, It may be that those whom we love, [Quest.] and are bound to love, belong not to Gods election: Are we bound to wish saving grace and salvation to them?

I answer, [Answ.] That they belong not to Gods election, is a secret, and un∣known to us, and we are not to meddle with that, we are to follow the Will of God revealed, which enjoyns us to desire the good of those whom we love, and are bound to love, especially the good of their soules, even to wish them saving grace here in this life, and salvation hereafter in heaven.

We see then a Duty that concerns us, laid before us, [Ʋse.] and we are to take notice of it, and to put it in practise; it is a duty little thought on, or little regarded by many: we can (many of us) wish well to such as we love, and are bound to love, to our children, and friends, in respect of their bo∣dies and outward estate; we can wish them health and wealth, and out∣ward prosperity, that they may live in health, and may thrive and come forward in the world, and may prosper in their outward affaires, these things we can wish them, out of the strength of natural affection, which indeed we are bound to wish unto them, that they may so live, and so do, by the use of all good means. But alas here is our failing, and fault, few there be, that make it the earnest desire of their hearts, and the chief wish of their soules; That their children, servants, brethren, friends, and such as they love, and are bound to love, may have saving grace wrought in their soules, that they may come to have saving knowledge of God, sa∣ving faith, and saving repentance, and may come truly to fear the Lord. Indeed sometimes men (for form and fashion) break out and say; God give grace to my child, to my servants, and such like, and God blesse them with his grace, and God make them his faithful servant; which are good speeches, but this is but a flash, and a vanishing wish, it ends with a breath, and in speaking of it, it is not seconded with a careful use of all the good means as it ought to be.

Now then know it whosoever thou art, thou must especially wish and desire the good of the soules of those whom thou lovest, and art bound to love, that they may come to saving knowledge, saving faith, and saving repentance, and may come truly to fear God: and thy desire must be true, sound, settled and constant, seconded with the careful use of all good means, within the compasse of thy place and calling, that serve to work saving grace in them, as teaching and instructing them, counselling them, comforting them, and praying for them, and sending up thy wishes to hea∣ven for them. And to help us forward in this duty, consider we these two things.

First, If we make it the earnest desire of our hearts, and the chief wish of our soules, that those whom we love, and are bound to love, may have saving grace wrought in their soules; we are therein like to God himself, and we follow his example: for thus doth the Lord himself wish to his people, Deut. 5.29. Oh that there were such an heart in them, or who will give them such an heart, as to fear me, and to keep all my Commandements alway: as

if he should have said, It is the chief desire of my soul, that they had such an heart.

Secondly, If we earnestly and heartily wish saving grace to the soules of those whom we love, and are bound to love, it is a good evidence that we have true saving grace in our own soules, and that we feel the sweet∣nesse and comfort of it in our own soules: For certainly, they that find the sweetnesse of saving grace in their own soules,* 1.4 cannot but wish it to others, and delight to see it in others: they that truly fear God them∣selves, cannot but wish that others did; as Paul said to Agrippa, Act. 26.29. would to God, that not onely thou, but also all that hear me to day, were both almost, and altogether such as I am. If then we would be like to God him∣self, (and a better example we cannot follow:) and if we would have good evidence that we have true saving grace in our own souls, we must be mind∣full of this duty, not onely to wish good to the bodies of those whom we love and are bound to love, but especially that they may have saving grace in their soules here in this life, and salvation hereafter in heaven, and carefully use all good means serving to that purpose.

Let us now go on to further matter offered to us from this Verse; For I could wish my self to be separated from Christ, for my brethren, that are my kins∣men according to the flesh.] We are further to consider, that the Apostle (as I have shewed) in this wish of his, (to be separated, or accursed, from Christ,) had respect not only to the conversion and salvation of the Jews, out of his love to them, but he had also therein respect to the glory of God, and to the glory of Christ. He could have wished himself (if it had been possible) separated and cut off from salvation purchased by Christ, and from all hope of it, and to have been damned for ever in hell, not onely for the good of the Jews, that they might have been converted and saved, but also for the greater glory of God, and of Christ: That God and Christ might thereby have had the greater honour and glory; whence we are given to understand thus much, and the point further offered to us, from this wish of the Apostle, is this;

[Doctrine.] That the glory of God, and the glory of Christ, ought to be most dear to us, yea dearer to us, then our own salvation; we ought to prefer the glory of God, and the glory of Christ, before the best good thing we do enjoy, or hope to enjoy, yea even before heaven it self; and we are to be willing, rather to lose our part of happinesse and glory in heaven, (if it were possible) we being the Children of God, then that God, or Christ should lose any part of their glory. And thus it was with the blessed Apo∣stle in this place; and thus also it was with Moses the servant of God, Exod. 32.32. we there find, that Moses desired the Lord, if he would not pardon the sin of his people Israel, but proceed in wrath against them, and destroy them, as they had deserved by their sins, that then he would blot him out of his book of life that he had written. Moses knew that with the preservation of the people of Israel (who were then the visible Church of God,) was Gods glory joyned, both in respect of the promises made to the Fathers, (which it was not for Gods honour to frustrate) and in regard of the blasphemies which the Egyptians and other spiteful enemies to God, would have been ready (on the ruine and destruction of the Lords people,) to cast out against him. Moses therefore did not onely look to the preservation of the people, but to the glory of God also; and in re∣spect of that he was even carelesse of his own salvation, and he preferred Gods glory, before his own eternal happinesse and salvation: indeed, we find not any other example in the Scripture to this purpose, saving onely these two of Moses and Paul: but these do sufficiently shew, that though we cannot attain to that measure of zeal to Gods glory, that was in them; yet we must aym at it, and we are to labour and strive to the uttermost of

our power to come to it; and these examples do evidence to us, that thus it ought to be with us, that we ought to esteem the glory of God, and the glory of Christ most dear to us, and to prefer that before the best good thing we do enjoy, or hope to enjoy, yea even before our own happinesse and glory in heaven; it ought to be dearer to us, then our own soules: and the Reasons and grounds of it be these;

First, the glory of God, is the end of all the creatures of God, and for [Reason 1] his glory were all things made; we live, and move, and have our being from God, to this end principally, to yeeld him glory: and all our thoughts, words and actions are to tend to this, that God may have glory by them, it is that we are taught to pray for in the first place, Hallowed be thy Name, 1 Cor. 10.31.

And secondly, the glory of God is the chiefest good; it's better worth [Reason 2] then all things in heaven or earth. And hence it is, that the Angels and Saints in heaven, make it their whole joy and felicity to sing praise and glory to God; yea they are so ravished with the love of Gods glory, that they never faint nor grow weary, in sounding forth the praise and glory of God; they cease not day nor night, saying, Holy, holy, holy, Lord God Almighty, which was, which is, and which is to come, Revel. 4.8. and there∣fore on these grounds it followes directly and necessarily, that the glory of God, and the glory of Christ, ought to be most dear to us, and we are to preserve that, before the best good things we do enjoy, or hope to en∣joy, yea even before our own happinesse and glory in heaven, and it ought to be dearer to us, then our own soules.

A duty, (to apply it and to lay it a little nearer to our consciences) a duty I say wherein most of us come far short; for consider it, [Ʋse.] are we so affected to the glory of God, and to the glory of Christ, as we hold that dearer to us, then our own lives? yea then our eternal good and com∣fort, and the everlasting salvation of our own soules? alas! if we ex∣amine the matter, we shall find, that many of us prefer a little worldly pelf, a little ease or pleasure, or a little vain credit in the world, before the glory of God, and the glory of Christ. Do not some, who have abun∣dance of wealth, wherewith they might do much good, and honour God and Christ exceedingly, (as Solomon exhorts, Prov. 3.9. honour God with thy riches,) they might imploy their wealth to many good uses, to the pro∣motion of Gods glory, and to the furthering of the Gospel of Christ. And do they not prefer the keeping of their wealth, after a base, and sordid, and miserable manner, before the doing good with it, to the advance∣ment of the glory of God, and the glory of Christ? and do not some love their ease, and the contentment of the flesh, so well, as they prefer that, before the enduring of a little hardship, or a little pains, or a little suffer∣ing for the name and glory of Christ Jesus? They will rather (as they say) sleep in a whole skin, though it be with a breach, a wound and an hole in their Conscience, then they will undergo any trouble, or hard mea∣sure, from the hands of men, for doing such things as ought, and might bring glory to God, and might advance the name of the Lord, and where∣by Christ might be magnified, as Philip. 1.20.

And so for the matter of vain credit, and good liking of men in the world: Be there not many so poysoned with the love of that, as they pre∣fer it before the glory of God, and the glory of Christ? Are not many ashamed to professe the name of Christ and to be sound and sincere in the profession of the Gospel, because they shall be disgraced in the world, and be counted Puritanes? they will not adorn the doctrine of the Gospel they professe, Tit. 2.10. they will not endeavour to be blamelesse and pure, and the sons of God, without rebuke, in the midst of a naughty and croo∣ked nation, and to shine as lights in the world, as the Apostle exhorts, Phil. 2.15. Though God and Christ might be thereby much glorified, be∣cause

then they shall be out of favour and credit with men, yea haply with their best friends, (as they account them,) with those on whom their preferment depends; yea are there not many in the world, and amongst us, so far from accounting the glory of God, and the glory of Christ, so dear to them, as they could be content, for that, to part with the best good thing they do enjoy, or hope to enjoy; even to part with heaven for it, (if it might be) as that indeed, they will not part with any one beloved sin, for the glory of God, and for the glory of Christ. They will not, for the glory of God, and for the honour of the Lord Jesus, part with their pride, their vanity, and garishnesse in apparel, their drunken∣nesse, their whoredome, their covetousnesse, their usury, or with any other darling sin, no, though it be so, that together with leaving of their sin, they might both glorifie God, and also enjoy comfort to themselves here, and happinesse and glory hereafter in heaven, yet they will not, for the glory of God, and for the glory of Christ, and for obtaining of hea∣ven too, forsake their pleasing sins.

We see then, if we duly examine our selves, how far short many of us are, from that affection to the glory of God, and the glory of Christ, that ought to be in us. I might lay forth our coming short in this, in many other particulars; but take we notice of our failing, by that which hath been spoken: and now take we notice of our duty, how dear the glory of God, and the glory of Christ, ought to be to us; and though (as I said) we cannot come to such a measure of love and zeal to the glory of God, and the glory of Christ, that was in Moses, and Paul, yet we must aym at it, and we must endeavour to come to it; and let neither profit, nor ease, nor pleasure, nor honour, nor credit in the world, nor the dearest thing we enjoy, or hope hereafter to enjoy, be dearer to us then the glory of God, and the glory of Christ; if God call us to do, or to suffer any thing for his name, and glory, and for the glory of Christ, Let us be ready to prefer the doing or the suffering of it, before the best good thing we en∣joy in this world, yea before our dearest blood, and before our own lives. And to that purpose consider we, that Gods glory is most dear to his own most blessed Majestie, Esay 48.11. 〈◊〉〈◊〉 I will not give my glory unto ano∣ther: And hence it is, that the Lord ••••even jealous, of his glory, and he cannot abide it should be any way touched, or impaired. Wicked Nebu∣chadnezzar was suffered to go on in sin a long time, but when he thought by the Majestie of his person, and Palace, as it were to outface God, he became a miserable and silly beast, Dan. 4.27. And wicked Herod had a long time vexed the Church, and escaped unpunished, but when he took to himself the glory of God, he was suddenly smitten by the Angel of the Lord, and eaten up of worms, Act. 12.23.

[Ʋse 2] And again, consider we, if Gods glory be dear to us, and we prefer that before the dearest thing we enjoy, it is an undoubted evidence that we truly love God, as if a good child tender the credit of his father, and cannot endure any contempt or disgrace to be cast on him; we hold it a sure argument of his love to his father. Look we then to it, that as Gods glory is most dear to his own children, so it must be most dear to us, and if it be so, and we prefer it before the dearest good thing we enjoy, or hope to enjoy, we shall thereby evidence to our comfort, that we truly love God, and are truly beloved of God; and as his glory is dear to us, so we are dear to him, and as we honour him, so will he honour us, according to his own promise, 1 Sam. 2.30. yea he will not onely honour us with the glory of heaven, but he will give us honour here in this world, so far as he sees meet for us; yea he will give us honour in the hearts of those that hate us, and deal harshly with us, the Lord will force them to honour us in their hearts: And these things duly considered, ought to stirre us up to be so affected to the glory of God, and the glory of Christ, as that we prefer

that before the best good thing we do enjoy, or hope to enjoy; and to hold that dearer to us, then our own soules.

Now the Apostle in this verse, subjoyns one cause moving him to wish himself separated or accursed from Christ, for the conversion of the Jewes, namely this, because they were his brethren, his kinsmen according to the flesh: hence note we thus much,

That we are to love our kindred in the flesh, and to respect them, [Doctr.] and to wish them good, yea spiritual good, saving grace here, and salvation hereafter in heaven, because they are our kindred, and because they are knit to us, and we to them, by the bond of flesh and blood, Deut. 23.7. saith God, thou shalt not abhor an Edomite, for he is thy brother: Luke 4.16. we find, that Christ beginning to preach, he preached first at Nazareth, where he had been brought up, because it had been the place of his educa∣tion, in recompence of that, he preached there first, 1. Tim. 5.4. the Apo∣stle saith, that children or nephews must learn first, to shew godlinesse to∣ward their own house, and to recompence their kindred; for that is an honest thing, and acceptable before God: and verse 8. he saith, he that provideth not for his own, and namely for them of his houshold, he denyeth the faith, and is worse then an Infidel. So doubtlesse, he that loves not his kin∣dred, and those he is tyed to by the bond of nature, and doth not wish them good, even spiritual good, saving grace here, and salvation hereafter in heaven, because they are his kindred, he failes in his duty, and there is good reason for it, namely this:

Nature it self, by the very light of it, teacheth this duty, and binds to the performance of it, to love our kindred, and to respect them, [Reason.] and to wish well to them, because they are our kindred; and much more Religi∣on teacheth the same, and binds to the performance of it, for Religion takes not away natural affection, but perfects it, and piety doth onely or∣der and qualifie natural affection, and not extinguish it.

But haply, some may object [Object.] that of the Apostle, 2 Cor. 5.16. Henceforth know we no man after the flesh, yea though we had known Christ after the flesh, yet now henceforth know we him no more. Therefore it seems, we are not to re∣spect our kindred in the flesh, because they are our kindred.

I answer: [Answ.] The Apostle in that place sets himself against false Tea∣chers, who stood on outward and corporal prerogatives, and legal and carnal ceremonies, and the generation of Christ after the flesh, these things would the Apostle no longer know, that is, trust unto: before his conversion, he stood on such outward things, that he was circumcised, an Hebrew of the Hebrews, by the Law a Pharisee, Philip. 3.5. but now he counted all these things losse, Philip. 3.8. and will not now know Christ onely according to the flesh, that is his meaning. And so it makes not against this, That we are to love our kindred, and to respect them, and to wish them good, because they are our kindred.

And to apply this, [Ʋse.] It's a common thing with wicked and gracelesse per∣sons, to love them least, to whom they are tyed by the bond of nature, or by some special bond; as sometimes it breaks out of the mouth of a grace∣lesse husband, that he could love his wife well, were she not his wife. And what more common, then for brethren, and kindred to jarre and to fall out one with another, and for men and women to esteem them least, that are nearest to them in the flesh, and knit to them by the bond of con∣sanguinity, or affinity, and that because of their familiarity with them, and because they were best acquainted with their infirmities. Oh but remem∣ber thou, when thou art moved to withdraw thy love and good affection from thy kindred, and from such as thou art tyed to, by some speciall bond, it comes from the Devil, and from the strength of thine own cor∣ruption, because they are weak; or poor, or in misery, or such like; but know, thou art to love and respect thy kindred, because they are thy kin∣dred;

and be thou mindful of this duty, love thy kindred, respect them, and wish good to them, because they are thy kindred: and labour that as they are knit to thee, in the bond of flesh, so they may be knit to thee, and thou to them, in the bond of the Spirit; That so, as thou hast fellow∣ship with them in the flesh, thou mayst have fellowship with them in the Spirit, and that there may be an eternal fellowship and communion between thee and them, in the Kingdom of Heaven.

VERSE 4.

Which are the Israelites, to whom pertaineth the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the Promises.

IN this Verse, our Apostle puts down another reason, moving him to wish himself separated, or accursed from Christ, for the conversion of the Jewes, namely this, Because they were the people of God, the Israe∣lites; which he further amplifies and makes manifest, by six priviledges vouchsafed unto them; as that to them did belong the Adoption, and the Glory, and the Co∣venants, giving of the Law, the service of God, and the Pro∣mises: Which are the Israelites, to whom pertaineth the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the Pro∣mises. I will first lay forth the meaning of the several branches of this Verse, and then descend to matter of observation and instruction hence offered.

Which are the Israelites] That is, which are the people that descended from Jacob, their father, who was also called Israel, and of whom they had the name of Israelites, and they rather took their name from Jacob, then from Abraham, or Isaac, because Abraham and Isaac had sons, which belonged not to the people of God; but all Jacobs sons were the fathers of the Lords people, and they rather had their name from Jacobs name Is∣rael, then from his name Jacob, because it was a more excellent, and a more worthy name, it being given to Jacob by God himself, upon a spe∣cial occasion, as we read, Gen. 32.28. And it being a name of speciall signification, it signifying, one prevailing with God; as the Lord him∣self there saith, thy name shall be called Jacob no more, but Israel, because thou hast prevailed with God, or had power with God: and hence it was, that Ja∣cob thought it an excellent blessing, to have Josephs children called by his name Israel, as we may see in his prayer, Gen. 48.16. Let my name be na∣med on them, on Ephraim and Manasseh.

To whom pertaineth the Adoption.] Or, whose is the adoption: by adop∣tion here, we are not to understand Adoption by grace in Christ, which is proper and peculiar to Gods Elect, spoken of by the Apostle, Ephes. 1.5. but an external adoption, in that God did select and sever the seed of Jacob from all nations and people in the World, to be accounted only his Church and People, and to be a peculiar people to himself, in regard of which dignity, the Lord calls them his Son, yea his first born, Exod. 4.22. yea his chief treasure above all people, Exod. 19.5. yea his Lot, and his inheritance, Deut. 32.9.

And the glory] Some would have the word glory, here to be understood of Miracles, and great Works, whereby the people of Israel became fa∣mous, and glorious. And some, of Divine Visions and Apparitions; but it is better to be understood, of the Ark of the Covenant, which was a to∣ken of Gods presence amongst his people, where God heard the prayers

and praises of his people, and gave forth his Oracles to them; which is cal∣led glory, 1 Sam. 4.21, 22. and hence is the Temple called the place where Gods honour dwelleth, Psal. 26.8.

and the Covenants,] By Covenants, is not here meant the Covenant made with Abraham, and often renued, (as some think) that is comprehended under the word, Promises, but rather by a metonymie, the two tables, in which God wrote the Moral Law, which are called the Tables of the co∣venant, Deut. 9.11. and so also termed Heb. 9.4. And so the Apostle here reckoneth three kinds of Laws, which Israel had, the Moral Law, contained in the two Tables of the Law, here called the Covenants: The Judicial Law, for the Common Wealth of the Jews, which was an excellent Law, having God the Author of it, and being full of Equity, called here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the giving of the Law: And the ceremonial law, consisting of the Priesthood, and such outward rites and sacrifices, wherein God would be lawfully served of the Jews, till the coming of Christ, here called the service of God, or the Worship of God; for that is here meant by the service of God, the ceremonial Law touching the outward Worship of God.

And the Promises.] That is, promises of Gods favour: as that promise made to Abraham, Gen. 17.7. I will be a God to thee, and to thy seed after∣wards; often renued to him, and to his seed, comprehending under it, Pro∣mises both temporal, as touching the inheritance of the Land of Canaan: And Spiritual, touching the Messiah, and promises legal, touching life, on the condition of keeping the Law of God perfectly. And Promises Evan∣gelical, touching remission of sins, and salvation to believers in Christ; as Peter said, Act. 2.39. The Promise is made to you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And so we see the particulars of this Verse explained; and briefly thus con∣ceive we the meaning of the Apostle in the words of this Verse; as if he had said,

I could wish my self to be separated from Christ, for my brethren, which are my kinsmen according to the flesh, which are the people, who descended from the Loynes of Jacob their father, who was also called Israel, a prevailer with God, of whom they had that▪ honourable name of Israelites. Which people, God did select and sever from all the Nations and peo∣ple in the world; to be accounted onely his Church and People, and to be a peculiar people to himself, who had also the Ark of God, as a to∣ken of Gods presence amongst them, and was their glory; who had also the Moral Law written in two Tables, by the finger of God him∣self, called the tables of the Covenant. And the Judicial Law,* 1.5 for the government of their Common Wealth, which was an excellent Law, ha∣ving God the Author of it, and full of equity. And likewise the Cere∣monial Law, touching the outward worship of God, which was also an excellent Law, distinguishing them from all other Nations, in the wor∣ship of God. And they had also the Promises of God, touching Gods favour, and touching good things, temporal and spiritual, and the pro∣mises Legal, and the promises Evangelical, many sweet, gracious, and comfortable Promises.

Now thus understanding the words of this Verse, come we to such things as are hence offered for our further instruction. And in that the Apostle makes this a further ground of his wish, to be separated or accursed from Christ, for the conversion of the Jews, because they were the Israelites, the ancient people of God; I might stand to shew, that the Jews are to be respected, and that we ought to wish them good, spiritual good, even be∣cause they were the ancient people of God: but of that we shall speak more fitly, when we come to the next Verse.

We see the Jewes are here set out by the Apostle, as a most honourable people, endowed with many excellent and worthy priviledges vouchsafed to them, and yet all their priviledges did nothing avail them, they did them no good at all, in regard of Gods favour towards them, and of Gods acceptance of them, because they did not imbrace the Gospel, and believe in Christ; they rejected Christ, and refused to imbrace the faith of the Gospel, and so their excellent priviledges did nothing profit them, to commend them in the sight of God, and to make them pleasing to God. And therefore the Apostle here wisheth himself to be separated, or accur∣sed from Christ, that they might come to be converted, and to believe in Christ, notwithstanding their great priviledges: hence then we are given to understand thus much;

[Doctrine.] That no priviledge whatsoever, be it never so great or excellent, is available to make a people, or a person (wanting faith, and saving grace,) accepted of, and pleasing to God; it is not the greatest priviledge or ex∣cellency in the world, that is of any force or worth, to commend either people or persons (wanting faith) in Gods sight, to make them accepted with God: Rom. 2.25. we find, that the Apostle reproves the great folly of the Jewes, who being breakers of the Law, yet held themselves accept∣able to God, because they were circumcised; they stood on the outward priviledges of circumcision, who, (saith the Apostle to the Jew,) if thou be a transgressour of the Law, thy circumcision is made uncircumcision; thou art no more pleasing to God, then the Gentile: without question, it was a great priviledge to be of Christ his kindred, in respect of the flesh: it was more then to be of the Blood Royal of the greatest Monarch in the world; yet mark what the Lord Jesus himself speaks of it, Matth. 12.48. Who is my mother? and who are my brethren? as if he had said, What is it to be of my kindred according to the flesh? is that the thing that makes any one more pleasing to God? no, no, saith he, behold my mother, and my brethren, (pointing to his Disciples,) they are my mother, and my brethren, that do the Will of my Father which is in heaven. Alliance in faith is nearer and dearer to me, then that which is in the flesh. Who ever had greater honour then was vouchsafed to the Virgin Mary, to be the Mother of the Lord Jesus, yet (as One saith well.) had not Mary her self carried him in her heart by faith, her conceiving, and carrying him in her womb had nothing availed her, nor made her any thing at all pleasing in Gods sight. And the Reason is this,

[Reason.] Because the best good things in the world, without faith, are but va∣nishing and transitory things, things common to the Reprobates, as well as to the Elect, and chosen Children of God; they are not things coming from the eternal Spirit of grace, and sanctification, nor agreeable to the nature of God; things that are of esteem with God, are spirituall, and eternal, even things agreeable to the nature of God.

[Ʋse 1] Now then, (to make use of this truth) first, it meets with an errour of the Papists, who hold and teach, that some outward state and condition of life, is of force to commend men in Gods sight, and to make them pleasing to God, as single life, and voluntary poverty, yea they say, that Virginity and single life is a state of perfection, far excelling Marriage, and of such worth, in it self, as it commends a person before the Judgment Seat of God, and deserves Gods grace, and life eternal; a position blasphemous, and full of contumelie, and derogatory from the blood of Christ; and it cannot stand with this truth. I leave it; and for the use of the point to our selves.

[Ʋse 2] Is it so, that no priviledge, or excellency whatsoever, be it never so great, or excellent, is available, to make a people or person (wanting faith) acceptable and pleasing to God? Oh then, learn we, not to bear our selves on any excellency, any good thing we enjoy whatsoever, nor to trust

to it, as able to commend us in Gods sight, and to make us accepted with God, we wanting faith, no not on the Word and Gospel, and holy Ordi∣nances of God, nor on our profession of Religion, nor on our good gifts, and qualifications, as wit, memory, learning, and such like. It was the conceit of the people of God, the Jewes, that they were highly in Gods favour, because they had Gods Temple, and his outward worship amongst them, Jer. 7.4. They cryed out, The Temple of the Lord, the Temple of the Lord: and is it not the conceit of too many in our dayes? do not many blesse themselves, and think that they are highly in Gods favour, only be∣cause they have been baptized, and they live in the bosome of the Church, and enjoy the Ministery of the Word, and they have good preaching amongst them, and they are made partakers of the holy Ordinances of God, they come to the Church, and they partake in the holy things of God, in the Word and Sacraments? Oh deceive not thy self, (whosoe∣ver thou art;) these things are excellent priviledges which thou enjoyest, and haply others want; But alas, these things do not make thee pleasing to God, or nearer to heaven, thou wanting faith in Christ, and saving grace in thy soul. No, thou mayst enjoy these priviledges, and yet perish and be damned; yea they may be to thee seales of deeper condemnation. And indeed, know it for a certain truth, the better means of salvation thou li∣vest under, the heavier shall be thy Judgment, and the deeper thy condem∣nation in hell, thou not profiting by them, to the working of faith, and sa∣ving grace in thy soul. It is not the having of the Gospel, nor thy profes∣sion of Christianity, thy profession being severed from faith and godli∣nesse, that will shelter thee from the anger of God, but rather make way for his wrath, and cause his wrath to burst forth on thee more fiercely, and increase his wrath and vengeance against thee. And therefore deceive not thy self, think not that any priviledge, or good thing thou enjoyest, not the holy Religion of God it self, nor thy profession of it, makes thee pleasing to God, and acceptable with God, thou wanting faith in Christ, and saving grace in thine own heart; Labour thou, to get better assurance of Gods favour towards thee, then the enjoyment, and outward use of the holy Ordinances of God, even true faith in Christ, and saving grace in thy soul, that is the thing that will yeeld thee good assurance, that thou art be∣loved of God, and accepted of him in his beloved Christ Jesus.

In the next place observe we, that the Apostle doth here freely ac∣knowledge the honour of the Jewes, and the excellent priviledges the Lord had vouchsafed to them, though they were at that time when the Apostle writ this Epistle, (and still are) enemies to Christ, and to his Go∣spel, yea though they were mortal enemies to Paul himself, and did wick∣edly oppose him and the doctrine of the Gospel, taught by him, as he saith, 1 Thess. 2.15. they both killed the Lord Jesus, and their own Prophets, and persecuted him, and the other Apostles, yet you see he conceales not their honour, and their excellency, but here freely acknowledgeth, that, to them did belong the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the Promises. The point for our further instruction hence offered is this.

That the known excellency and eminency of others ought to be acknow∣ledged, and respected, whatsoever the persons be on whom it is bestowed, [Doctrine.] we are to acknowledge, and to respect that known excellency, and digni∣ty, and preferment, God hath vouchsafed to others, be it in place, in gifts, or in the good successe, in the use of those gifts, whatsoever the persons be, that do enjoy it, though they be wicked persons, yea though they be our mortal enemies. We see the Apostle did so, in this place, and thus also did David, he acknowledged and respected the excellency and prefer∣ment which he knew the Lord had vouchsafed to Saul, though Saul was a wicked man, and his mortal enemy, and one that sought the life of David,

yet David acknowledged him the Lords anointed, and had respect to him, as one advanced by the hand of God, to the place of government, 1 Sam. 24.6. he said to his men, the Lord keep me from doing any thing to my Ma∣ster the Lords anointed, to lay mine hand upon him, for he is the Lords anointed: he doubleth his acknowledgment of it, that he was the Lords anointed: and so again, 1 Sam. 26.11, The Lord keep me from laying mine hand upon the Lords anointed: still David acknowledgeth wicked Saul, his utter enemy, the Lords anointed; and thus did the Apostle acknowledge and respect the eminency and preferment of the heathen Emperours, though they were enemies to the Gospel, and cruel and bloudy persecutors, both of the Apo∣stle, and of other Christians. Yea Paul enjoyned the Christians so far to respect wicked and cruel Nero, in regard of his eminency in place of go∣vernment, as to pray for him, 1 Tim. 2.1, 2. for Kings, and for all that are in authority, and so for the cruel Emperour Nero. As Jeremiah the Prophet enjoyned the people to pray for wicked Nebuchadnezzar, by whom they were carried away into captivity, Jer. 29.7. Philip. 1.18. we find, that Paul acknowledged, and that with rejoycing, the good gifts of wicked Preach∣ers, and their sound preaching of Christ, for the matter of their preaching, though corruptly for the manner, they preaching of envy, or of vain glo∣ry, what then? saith the Apostle; as if he had said, that they preach of envy, or strife, what is that to me? I acknowledge their good gifts, and their preaching soundly for the matter; and that Christ is preached all manner of wayes, whether it be under a pretence, or sincerely, I therein joy; yea and will joy: a plain evidence and proof of the point in hand, that we are to acknowledge, and to respect the known excellency and dig∣nity, and preferment, God hath vouchsafed to others, be it in place, in gifts, or in good successe in the use of those gifts, whatsoever the persons be, on whom it is bestowed; though they be rejected persons, yea though they be our mortal enemies: and there is good reason for it.

[Reason.] Because indeed true excellency and dignity, and preferment that any persons do enjoy in place, in gifts, or in good successe, in the use of those gifts, it comes from heaven, as John saith, Joh. 3.27. A man can receive nothing, except it be given him from heaven: and it is the stamp and image of God, set on those persons, and in it self it is good and excellent, and can∣not be stained, or polluted by the vilenesse or sins of the persons on whom it is bestowed: and therefore doubtlesse, it is to be acknowledged and respected, in whomsoever it is found, though the persons that do enjoy it, be wicked, and though they be our mortal enemies.

[Ʋse 1] Now then, to drive this to some profitable use, I might bend the force of this ground of truth, in the first place, against our adversaries the Pa∣pists, who deny acknowledgment and respect to the eminency of some, that are in the place of lawful authority over them: And their Pope takes on him to dispence with it, and to free some Subjects from their Allegi∣ance to their lawful Princes, and from all dutiful respect to their excellency and dignity; because, forsooth, they are hereticks, as they account of them: but I passe by that.

The truth now delivered, meets with a common corruption amongst many men; it is a usual thing with many men, through the strength of the corruption of their own hearts, to dislike, yea sometimes lightly to esteem of that excellency, and that eminency and preferment that others do enjoy, in place, in gifts, or in good successe in the use of those gifts; be∣cause the persons that do enjoy them, are such as they distaste, and like not, for some by-respects: To instance; doth not the wife many times lightly esteem of her husband, because haply he is a simple man, or he is a poor and mean person in the world, it may be the poorest man in the place where he liveth? doth not a servant usually cast off all due respect to his Master, because he is a man of mean place, and of base condition?

yea, is it not a common thing with many, to deny acknowledgment and due respect to the Minister of Jesus Christ, because it may be, they spie some infirmity in him, or because of the meannesse of his person, he is but a poor man, and a threed-bare fellow, as the world disdainfully terms him: and is it not a usual thing with men and women, out of the cursed corruption of their nature, to envy the good gifts of others, and the good successe others have in the use of their gifts, because their persons dislike them? what is more common, then for some to envy the good successe that some Ministers have in exercise of their gifts, in that they using their gifts carefully, and conscionably, do gather or build up a people to God, and in that they are in such credit, and such esteem in the Church, and have such great authority in the hearts of Gods people? Oh this is an eye-sore to some, and they carp at it; and this they complain of, as Johns Disciples complained to him of Christ, Joh. 3.26. they came to John, and said to him, Rabbi, he that was with thee, beyond Iordan to whom thou barest witnesse, behold he baptizeth, and all men come unto him; all men follow him: a foul fault surely, and a sore accusation: and just so, do some now in our dayes, they complain that many flock to such and such Ministers, and they envy the good successe those Ministers have, in the execution of their Mi∣nisterial office, and the exercise of their gifts, in that so much good is done by their Ministery. And why forsooth? because they are Puritane Preachers, and their persons are such as they cannot affect; all these, and many others, are justly to be taxed, as sinning against this holy truth now delivered, that we ought to acknowledge and to respect the known excel∣lency, dignity, and preferment God hath vouchsafed to others, be it in place, in gifts, in the good successe, in the use of those gifts, whatsoever the persons be, that do enjoy it, though they be wicked persons, yea our [Ʋse 2] enemies, and so for a second use of the point:

We are to take notice of this duty, and learn we to mind it, as any just occasion is given to us. Art thou a wife, learn then to acknowledge the dignity and superiority God hath vouchsafed to thine husband, as he is thine husband, be he never so silly or simple a man, or never so wicked or vile a person, for as he is thy husband, he hath the stamp and image of God set on him in respect of thee, and that in it self is good and excellent, and ought to be acknowledged, and and respected wheresoever it is found. Art thou a servant? then take thou notice of it, that thy Master bears the image of God before thee, as he is thy Master, and thou art to acknow∣ledge it, and with reverence to respect it, be thy master never so poor, or of never so mean condition in the world,* 1.6 or be his qualities never so vile.

And so, be persons that are in place over us never so vile, or wicked, yet we must learn to acknowledge and to reverence and to respect their known eminency, and their known lawful authority, that comes to them from hea∣ven; yea learn we not only, not to envy, but to love, reverence, and re∣spect the good gifts of others, and the good successe they have in the use of those gifts, be the persons never so mean, or base in our conceit. It may be, some are of meaner parts then thy self, have in the same calling (wherein thou art) better successe in the use of their gifts, then thou hast in the use of thy gifts; what then? consider thou, that both mens gifts, and the successe they have in those gifts, comes to them from heaven, and it is measured out by the good hand of God, and it may be, God sees just cause sometimes to grace with successe, lesser gifts above greater, because haply he sees greater sincerity and faithfulnesse in the use of lesser gifts, then in the use of greater; and therefore, do not thou envy or repine at the good successe, others have in the use of their gifts, because the persons to whom it is vouchsafed, are such as thou canst not affect, or because they

are of meaner gifts then thy self; if thou so do, surely thou pickest a quar∣rel with God himself, and he may say to thee, as we have it, Matth. 20.15. Is thine eye evil because I am good? dost thou repine and fret against my good hand, and against my disposing of my gifts, and successe in the use of my gifts? if thou so do, thou shalt not escape my punishing hand: Oh then take thou heed of this, whosoever thou art; and learn we, to ac∣knowledge and to respect the known true excellency and dignity, and pre∣ferment, that God vouchsafes to any, be it in place, in gifts, in good suc∣cesse in the use of gifts, vouchsafed unto them, though the persons that do enjoy it, be base and mean, yea wicked and vile persons, and though they be our mortal enemies, this is our duty, and it is to be thought on, and re∣membred.

Now to proceed, I hold it not fit to stand on the worthy priviledges be∣longing to the Jews, here reckoned up by the Apostle severally, that would be a longer course, and not so agreeable to the purpose of the holy Ghost in this place. Onely from the glory, which the Apostle here puts down as a priviledge vouchsafed to the people of God the Israelites, meaning there∣by, as I shewed before, the Ark of Gods Covenant, which was a sign of Gods special presence amongst them; I thought to have noted briefly, that which of late hath been largely and well handled in your hearing, namely this,

[Doctrine.] That the Gospel and holy Religion of God, is the glory of a people, to whom it is vouchsafed; because indeed, as hath been said, it is a sign of Gods special presence; it's Gods love-token, and its a sign that God hath there some that belongs to his election, where it is given. And it is the Gospel which brings men to the knowledge of life and salvation, it be∣ing the Word of life, Act. 5.20. and the Word of salvation, Act. 13.26. yea the Gospel, and the holy Religion of God, is the very sinews, strength and stability of a nation, or a people, and that which doth establish a Kingdom or Nation; and where the Gospel, and holy truth, and Religion of God is imbraced, there is Gods Kingdom; as saith the Prophet, Esay 52.7. How beautiful upon the Mountains, are the feet of him that declareth and pub∣lisheth peace? that declareth good tydings, and publisheth salvation, saying unto Zion, Thy God reigneth. And Gods Kingdom is stable, and firm, nothing is able to overturn it. But I will not stand on this, it having been pointed at before, in the opening of the words of this Verse; only by way of Use, this ground of truth serves to discover to us.

[Ʋse.] That the Papists, that live amongst us in this Land and Kingdome, can∣not be rightly affected to the good estate of our Land; they cannot be true friends to the happy estate and stability of this Kingdome: for while they that be rightly affected to the good estate of the Land, and true friends to it, they delight and much rejoyce in that which is the true hap∣pinesse of the Land, and the strength and stability of it, which is the Go∣spel, and flourishing of the truth and holy Religion of God. Now the Papists are so far from this, as indeed, they envy the truth, and hate the ho∣ly Religion of God that is amongst us, and they cannot abide it, they op∣pose against it what they are able, and seek by all means they can, to over∣turn it, yea it would do them good at the heart, to see the Gospel remo∣ved out of the Land, and the holy truth and Religion we yet enjoy, quite overturned, and their abominable Idolatry and superstition set up in the place of it; they rejoyce, when they see the cause of our holy Religion weakened, and when they see such as stand soundly for the maintenance of it, disgraced, and discountenanced; oh how do they exult, and re∣joyce at it? and can they then be good friends to the good estate of the Land, who thus envy the true good of the land, and that wherein stands the true glory and happinesse, and strength and stability of it? no,

no, it is not possible, let them say what they will to the contrary; they pretend and say, they are as good subjects as the best, and would make the world believe, that howsoever they differ from us in Religion, yet they wish as well to the State; and they are as good friends to the King, and to the State, as the best of us all; thus they prate, and thus they would make the world believe; but their lying and equivocating is palpable: indeed and in truth there is no such matter. They that hate Zion, as Psal. 129.5. They that wish ill to the holy Religion of God that is amongst us, and is our glory, our happinesse, our strength, and stability, say what they will, assuredly they cannot possibly be rightly affected, and true friends to the good estate of our Land and Kingdom. And we for our parts are to be earnest with the Lord, that these enemies of the Gospel may not be too far trusted; yea we ought, (as the Apostle exhorts, 2 Thess. 3.1, 2.) to pray, and that earnestly, that the Gospel may have free passage, and be glorified amongst us, and that we may be delivered from these perverse and unreasonable men. And surely if they do in any sort prevail against the Gospel, and the holy Religion we professe, we may justly impute it to this, as one speciall cause that we are defective in this duty.

VERSE 5.

Of whom are the fathers, and of whom concerning the flesh, Christ came, who is God over all, blessed for ever, Amen.

IN this Verse, the Apostle puts down a third cause and reason, moving him to wish himself separated or accursed from Christ, for the conversion of the Jewes, namely this, because of them were the fathers, and of them Christ came, accord∣ing to the flesh, who is farther described to be God over all, and Blessed for ever. To which the Apostle subscribes, and gives assent in the word, Amen. Of whom are the fathers, and of whom concerning the flesh, Christ came, who is God over all, blessed for ever, Amen. I will as briefly as I can, open the sense and meaning of the words of this Verse.

Of whom are the fathers,] Or, whose are the fathers, that is, of which people were the honourable and holy Patriarks, of whom they are descend∣ed, as of honourable ancestors, and progenitors, whose praise is in the word, which also had the promises of Gods mercy to them, and to their posterity, Gen. 17.4, 7.

and of whom concerning the flesh, Christ came,] Of which Israelites Christ descended, according to his humane nature, and took his humane nature of their stock, as we have it, Rom. 1.3. he was made of the seed of David, ac∣cording to the flesh: and Hebrewes 2.16. it is said, he took the seed of Abra∣ham.

VVho is God over all, blessed for ever. Some do alter and change the read∣ing of these words, and do thus read them, God who is over all, be blessed for ever: and so they will not have this clause referred to Christ, but think, that the Apostle doth here conclude with a general doxology, in giving praise to God; but this is a violence to the Text. It is plain, that the Apostle having made mention of Christ his origen, and beginning accord∣ing to the flesh, his purpose was also to make mention of his God-head, and that to the praise of the Nation of the Jews, that of that nation Christ came, who is not onely man but God also, even true God, and very God; (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) God by Being or Nature (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the Eternal. Over all, That is, over all persons; and over all things.

blessed for ever,] That is, God eternal, and for ever to be praised, in all

ages, and for ever; for this is a title attributed and given to God the Crea∣tor, Rom. 1.25.

Amen.] That is, So be it, or, let it be so. Thus then conceive we the meaning of the words of this Verse; as if the Apostle had said,

Of which people the Israelites, were the honourable and holy Patriarks, of whom they are descended, as of most honourable Ancestors and Progenitors, and of which Israelites, Christ also descended, accord∣ing to his humane nature, and took his flesh and humane nature of their stock,* 1.7 which Christ is not onely Man, but God also, Even true God, and very God, by nature, and God over all persons, and over all things, yea God eternal, to be blessed, and praised in all ages, and for ever; To which I give my assent, and say, So be it, or, Let it be so.

Having now the sense and meaning of the words, come we now to some matter of doctrine, that this Verse will afford us. And first, we see it here put down by the Apostle, as an honour to the Jewes, and as a special pri∣viledge, that they were the posterity of the holy Patriarchs. Whence note we briefly thus much,

[Doctrine.] That it is no small honour to be of the race or kindred of such as have been the holy servants of God: it is a matter of dignity to be the children of good, and godly parents: we read, Rom. 16. that the Apostle often remembers this, as an honour to such and such that they were of his kin∣dred, vers. 7. Andronicus and Junia my cousens, vers. 11. Herodian my kins∣man; vers. 21. Lucius and Iason, and Sosipater my kinsmen: Colos. 4.10. the Apostle commends Marcus to the Colossians, as a person worthy of respect, under this title, that he was Barnabas sisters son: not to inlarge the point, the reason why it is an honour and dignity to be of the race or kindred of such as have been the holy servants of God, and to be the chil∣dren of good and godly parents, is,

[Reason.] Because good men themselves are highly in favour with God, the great Lord, and King of heaven and earth, and God hath promised to do good to them, and to their posterity, for many generations, Exod. 20.6. To shew mercy unto thousands to them that love him. Psal. 112.2. The generation of the righteous shall be blessed; yea, they are his Jewels, Mal. 3.16.

[Ʋse 1] See then, for the Use of this in the first place; see I say, and take we notice, of the great force of true piety, of what account it is with the Lord; it's sufficient to get honour, not onely to those that have it, with all that are able to judge aright but also to their kindred, and to their posterity, and such as be of kindred, or any way allied unto good and god∣ly men, may rejoyce in it, and after an holy manner boast of it, that they are the kinsmen of such worthy servants of God, or that they are the chil∣dren of such godly parents; yet so, as that by the example of their kin∣dred, they be stirred up, to tread in their steps, and to become holy and re∣ligious themselves, otherwise that honour will turn to their shame, as So∣lomon saith, Prov. 16.31. Age is a crown of glory, when it is found in the way of righteousnesse: so to be descended of good and godly parents, is a crown of glory, if it be set on the head of such as are godly and religious, other∣wise it is a dishonour to them, and without Gods mercy, shall encrease their condemnation: and on this ground, let parents learn, how they may estate their children in that which may be for their honour, and best good, name∣ly thus, they are to labour, to bring themselves within the Covenant of grace, and to become holy and religious themselves, and then though they cannot derive their holinesse to their children, because they beget them not as they be holy men, but as men simply by the power and strength of nature, yet by vertue of the Covenant, God will be good to their children,

Gen. 26. we read of many blessings promised to Isaac, and why? because saith the text, vers. 5. Abraham his father obeyed the voyce of the Lord. Ho∣linesse in the Parents, seales up Gods favour, not onely to themselves, but to their children also: This, cannot raking and scraping together of wealth do: it is a common saying, but a wicked and cursed saying, Happy is the child, whose father goes to the Devil. It is rather a comfort to the children, when they can remember that their parents are or have been god∣ly, and in the favour of God, they may then say as Jacob said, Gen. 32.9. Lord, thou hast been, or thou art the God of my father, good and gracious to him, shew thou mercy to me his child, according to thine own sweet promise.

Last of all; Is it an honour and dignity to be of the race or kindred of [Ʋse 2] such as have been holy servants of God, and to be the children of good and godly Parents? what an honour then is it to be the children of God, and to be born of God, and to be the adopted sons and daughters of God? without question that is the highest degree of honour that can be vouchsa∣fed to any: worldly men esteem it a great honour to be of the race or kindred of Noble men, and great men in the world, but alas, it is but a sha∣dow, or rather not so much as a shadow, compared to the true honour of the least or meanest of Gods Saints; They are the adopted sonnes and daughters of God, the great Lord and King of heaven and earth, they are brethren to Christ, heires to the Kingdom of heaven, they have Angels for their guard; all things for their good, and the whole world is theirs; and this honour ought to affect our hearts, and we are to be ambitious in seek∣ing this honour, above all things in the world.

Now further, it is not to be passed by, without noting, that the Apostle here saith, the Jewes who lived in his time, at the time when he writ this Epistle, were the posterity of the holy Patriarks, and no doubt they were then able to fetch their pedegree from those holy Fathers, and to prove themselves to be the seed and children of Abraham, and to come of his line, as they alledge for themselves, and brag of it to Christ, Joh. 8.33. VVe be Abrahams seed; and verse 39. Abraham is our father: yea doubt∣lesse, they could then shew a perpetuall succession of their high Priests, from Aaron to the time of Christ; yet for all this they were rejected, and were not the true Church of God: the Jewes now rejecting Christ, and refusing to imbrace the faith and doctrine of the Gospel, are not the true Church of God, though they be descended from Abraham, and from the holy Patriarks, and though they can derive their pedegree from them. See then (I note it to this purpose) the vanity and weaknesse of that ar∣gument, that is used by our adversaries the Papists, that forsooth the continual succession of Bishops, is an evident argument of the true visible Church, and they will needs have their Romish Synagogue to be the one∣ly true Church; because, as they say, their Pope is the successour of Peter, and they have had a continual ordinary succession of Bishops, Pastours, and Doctors, from the time of the Apostles; which indeed is a vain brag, and can never be proved: it is questionable whether Peter ever sate as Bishop at Rome: And the Popish Church hath no succession from the Apostles for many hundred yeares after Christ, at the least, for five or six hundred years. And admit they could shew a continued succession of their Bishops, from the time of the Apostles, without interruption, yet that is but a sandy and a weak ground, to build the truth of their Church on, un∣lesse they can also shew a continual succession of true doctrine, and that their Church hath succeeded the Apostles, in truth of doctrine; for in∣deed they cannot be said to succeed them, whose doctrine they renounce: An outward succession of persons in any place, without succession of true doctrine, from the Apostles, (which the Papists cannot shew) is nothing worth. It helpeth not the Bishop of Rome to have (as they say) Peter

for their predecessour, and that they are his successours, so long as they swerve from the true Doctrine of Peter, and are become such grosse Ido∣laters; that personal succession (if they could prove it) can nothing avail them.

It followeth, verse 5. and of whom concerning the flesh Christ came, that is, of which Jews, Christ also descended, concerning the flesh, as touching his humane nature: This is also added, as further matter of honour and dignity to the Jewes, that Christ came of them, concerning the flesh, as touching his humane nature, that he that was the Sonne of God, and that from all eternity, should have the same Ancestors and Progenitors with them: Whence we see then,

[Doctr.] That the Jewes are a very Honourable people, having many excellent priviledges and prerogatives vouchsafed unto them, as the Adoption, and the Glory, and the Covenants, the giving of the Law, and the service of God, &c. that they were the seed of the Patriarks, and (which is yet more) that Christ himself, as touching his humane nature, was descended from them, doubtlesse a matter of great honour.

[Ʋse.] Which should teach us, Not to hate the Jewes, (as many do) onely be∣cause they are Jewes, merely for the very name and title of being Iewes, which name is amongst many so odious, that they think they cannot call a man worse, then to call him a Jew; but beloved this ought not to be so, for we are bound to love and honour the Jews, as being the ancient peo∣ple of God, to wish them well, and to be earnest in prayer to God for their conversion; we are (indeed) to hate their obstinacy, in rejecting of Christ and his faith, but ought to love them, in respect of their ancient and ho∣nourable priviledges, especially, that they were once the people of God, that Christ himself came of their race and line, and if we hear of the con∣version of any of them, we are bound to love them so much the more, if they once come to receive, and heartily to imbrace the Gospel of Christ; for though believing Jews and Gentiles are one body in Christ, yet are the Jewes our elder brethren, and the Gospel was first offered and preach∣ed unto them; Go not into the way of the Gentiles, and into any city of the Sa∣maritans, enter ye not, saith our Saviour, in his first Commission granted to his Disciples, Matth. 10.5, 6. but go rather to the lost sheep of the house of Israel; so that the Gospel was first preached to the Jews, as the Apostle speakes, Act. 13.46. and from them it proceeded, and descended unto us Gentiles, so that all believing Jews are to be honoured and beloved of us, as being our elder brethren, and the people of God; yea we are to wish them well, that are yet uncalled and unconverted, and earnestly and heartily to pray for their conversion.

Again, In that the Apostle addeth this limitation, [concerning the flesh] or according to the flesh. Hence we are plainly taught the truth of Christs Humanity, which is an article of our faith, and a fundamental truth of God, which we are to imbrace upon pain of damnation: and from hence the observation is this,

[Doctrine.] That Jesus Christ, the eternal Son of God, was truly incarnate, and truly became man, consisting of a body, and a reasonable soul, in all things like unto us, onely without sin. The holy Son of God did assume and take upon him the nature of man, became true man, consisting of a true body, and reasonable soul, and not imaginary onely, yea that he had the properties of a true body, as longitude, latitude, altitude, visibility, and circumscription; as also the properties of a reasonable soul, as understand∣ing, will, and affections: Yea further, Jesus Christ took upon him the common infirmities of the body, and soul of man, such infirmities as ap∣pertain to the whole nature of man, as hunger, thirst, yea he was subject to be sorrowful, angry, &c. Joh. 1.14. the Word was made flesh, and dwelt amongst us; that is the eternal Word of the Father, the second person in

the Trinity; even he was made flesh, which plainly sheweth the truth of his humane nature. So again, Rom. 1.3. where the Apostle speaking of Christ the Son of God, saith, that he was made of the seed of David concerning the flesh, or according to the flesh. And in Gal. 4.4. saith the Apostle, When the fulnesse of time was come, God sent forth his son, and that son that is made of a woman, even that eternal son of God, made of a woman: a plain de∣monstration of Christs humanity: so in Phil. 2.7. The Apostle saith, that Christ was made like unto man, and found in shape as man: Now indeed some (in ancient time) perverted this Scripture, and abused it, to say, that Christ had a heavenly body, and imaginary body, (like unto man) he had a body of an imaginary substance; but this is contrary to the meaning of the Text, as you may gather by the context: for the meaning is, that Christ Jesus had the same properties of a body and soul, as other men; as seeing, smelling, tasting, feeling, hearing, and the like, and subject to the like properties and infirmities as we are; as to hunger, thirst, anger, yea to death it self, as we may see in Philip. 2.8. he became obedient to the death, even to the death of the Crosse: he did eat, and drink, and sleep, and was subject unto sorrow and heavinesse, yea even unto the death; so that that place rightly understood, is a strong argument to prove the truth of Christs humanity, that he was like unto us, sin excepted.

It was needful that Christ Jesus the Son of God, should take flesh upon [Reason 1] him, consisting of a true body and soul, like unto us; First of all, to ac∣complish the promise of God, which he had made, in Gen. 3.15. the seed of the woman shall break the Serpents head: here is a Promise made, and for the accomplishment of this promise, it was needful that the Son of God should take flesh upon him.

Secondly, it is needful, that he might suffer for sinne, in his body and [Reason 2] soul, that which the whole Church of God had deserved by their sinnes: so saith the Holy Ghost, Heb. 2.9. that he might suffer death, (which he could not have done, had he been onely God,) and so that he might ap∣pease the wrath of God, in that same Nature, wherein God was offended: man had sinned, and man must suffer for sinne, either by himself, or in Christ; and therefore needful it was that the eternal Son of God, the Mediatour of the Covenant, that he should be not onely God, but Man also, consisting of a true body and soul like unto us, excepting sin onely.

First, this being a truth, it serveth to discover unto us an errour; [Ʋse.] it serveth for the confutation of some erroneous opinions, that are contra∣ry to the truth of Christs humanity, (for it is an Article of our Faith, and must be defended,) namely that of the Manichees, and likewise of the Anabaptists, for they affirm, that Christ Jesus took his body from hea∣ven, and passed through the womb of the Virgin, as through a Conduit, or Pipe, and took not her Nature upon him: Beloved, this must teach us to renounce this opinion, and not onely this, (which hath been con∣futed by our Ancient Divines long agone,) but also the opinion of our adversaries the Papists: For howsoever they grant unto Christ a true Natural body, they dare not deny that, but that he was born of the Vir∣gin Mary; yet in truth they overthrow the truth of his body: how? in that they give unto the body of Christ such properties as cannot agree to a true body: what are those? why they give to the body of Christ to be invisible, to be uncircumscribed, to be in many places at one and the same time, properties which cannot agree with a true body; for so they hold and teach: it is a common Tenent of theirs, that the body of Christ is really locally in the Sacrament of the Lords Supper, under the form of Bread, there is the outward form, but under that bread, there is the sub∣stance of Christ; yea that the whole body of Christ is in every part and

parcel of their consecrated hoast, and yet not seen, nor felt, onely the ac∣cident, of bread, but the substance of Christ is there: what is this but to overthrow the truth of Christ his body, and to make the body of Christ to be no true body, but rather a spirit? and to make it infinite, to be in many places at one time; for why? Christ Jesus took flesh upon him, he took our Nature upon him, the body of man, even a true body, and therefore his body cannot possibly have such properties as they fashion: Oh but (by your leave) say they, God can make it, God is omnipotent, and he can make it so: what God can do, we do not question; but what God will do, let them shew it in the Will of God revealed, that God will do it, or and if I should affirm it, that God cannot make the body of Christ (it still remaining a true and perfect body,) in many places at one and the same time, if I should affirm it, they cannot nor never were able to dis∣prove it; for this were to make the body of Christ to be no body, to be circumscribed, and not circumscribed, which are contradictories, and con∣tradictories can never agree to the Nature of God, to make a body, to be a body, and no body, at the same time, God cannot do, it is contrary to the Nature of God, to make contradictories agree together; and there∣fore if I should affirm it, they cannot disprove it.

Again, seeing Christ Jesus took our humane Nature upon him, the pro∣perties of a body, and faculties of a soul, herein appeareth the infinite love of God unto man, whose nature he assumed, and took in unity with his Godhead; herein appeareth the advancement of mans Nature above all creatures in heaven and in earth; yea above the Angels, being received into unity of person with the Son of God, the second Person in the Tri∣nitie he did assume our Nature, and the common infirmities of our nature: From hence Gods children, such as are true believers, members of Christ, may gather much comfort: for why? the Lord Jesus their Head and Sa∣viour will be pitiful and compassionate unto them, when they lye under any distresse of body, or mind: Christ hath as it were his bowels yearn∣ing towards them, he knoweth the infirmities common to the nature of man, and that by experience; he hath felt the anguish and the pain that appertain to his members, in his blessed body and soul, and therefore he is touched with a fellow-feeling of them, even a compassionate feeling of them: we know a man that hath been under any pain, or grief of body or mind, will be exceeding pitiful to any that be under the like grief, and marvellous compassionate unto them, saying, Oh I have felt it, I know what belongeth unto it, I pity him. Thus the Lord Jesus having the ex∣perience of the common nature of man, much more will be compassionate to his poor members, in time of their Afflictions; and to this purpose is that, in Heb. 2.17, 18. that in all things he became to be made like unto his bre∣thren, that he might be merciful, and pitiful, and might have a fellow-feeling of their miseries: and in the 18. verse, For in that he suffered, and was tempt∣ed, he is able to succour, and will succour, all that are tempted: so also the Holy Ghost saith, Heb. 4.15. For we have not an high Priest, which cannot be touched with the feeling of our infirmities, but in all things tempted and tryed like unto us, yet without sin. Doest thou then (that art a believing member of Jesus Christ) lye under any affliction, or trouble of mind? remember this to thy comfort, that the Lord Jesus thy Head and Saviour, having had experience of the common grief, he is compassionate, and will put under his hand, and support thee in the time of trouble, and affliction, and give thee ease in his due time; it may be thou being under some great Crosse, men will pity thee; do men pity thee? assuredly the Lord Jesus doth much more pity thee, that art a true believing member of his body; therefore comfort thy self, and do not think (which may be some scruple in thy mind,) that Christs advancement into heaven, maketh him forget his poor members

here on earth; no, he is touched with a fellow feeling of their misery; his advancement cannot make him forget thee, no, the holy Ghost preventeth this scruple, in Hebrewes 4.14, 15. We have such an high Priest that is gone into heaven: alas may some say, he is gone into heaven, far away out of my sight, and as they say, out of sight, out of mind, he hath no pity, nor compassion on me; mark what the Holy Ghost saith, he preventeth this, though this High Priest be gone into heaven yet we have not such an high Priest, that cannot be touched with the feeling of our infirmities, (but what?) in all things tryed, onely without sin: though our high Priest be exalted to the highest glory in heaven, yet this maketh him not forget his poor mem∣bers; his pity and compassion is nothing at all diminished; though he be so great an high Priest, and liveth in blisse, and in glory, yet comfort thy self, he is still as compassionate as ever he was; although the Lord doth suffer the wicked to ride over their back, and to triumph, yet he is the King of his Church, and will rise in Judgment, to execute Justice: how∣soever he may whip and scourge his children, yet he will burn the rod, and deliver his: So that this may be a matter of excellent comfort to Gods children, that Christ is true Man.

Who is God over all, blessed for ever, Amen.

THe Apostle now goeth further on in a description of Christ, and ha∣ving affirmed, That Christ came of the Jewes concerning the flesh, he presently addeth, that he is God over all, blessed for ever; that is, as I for∣merly shewed you, Who is true God, very God, God by nature, God by being, God over all persons, and over all things, yea God eternal, to be blessed, praised, and Magnified, and worshipped, and glorified of all things, and in all ages for ever, Amen.

Here then we have a plain and pregnant proof of the God-head of Christ Jesus, which is also a fundamental truth, and such a truth as we must believe upon pain of damnation: and from hence it is evident, that Christ is not onely true man, coming and having original from the Jewes concerning the flesh, but God also; the Doctrine is this,

That the Son of God, Christ Jesus, is true God, very God, [Doctrine.] he is God by nature, and by essence, God of himself, equal to his Father: indeed as Christ Jesus is the second Person in the Trinity, and in regard of his Son∣ship, he is from his Father, begotten of him from all eternity, as he is the Son: But in respect of his Godhead, he is God of himself, equal to his Father: the Apostle here affirmeth it, that he is true God, and very God; and not onely barely affirmeth it, but backeth his affirmation, by two special epithets and titles, to prove it. First, he is over all, he is over all persons, and over all things, he being Creator over all, Coloss. 1.16. By him were all things created, visible, invisible, Thrones, Dominions, Principalities and Powers. Secondly, he is said to be blessed for ever, which is also an epithet, title and attribute of God; Rom. 1.25. the Gentiles turned the truth of God into a lye; and worshipped the creature, and forsook the Creator, bles∣sed for ever: and this holy truth of God hath not only ground and footing here, but in other places of Scripture, Joh. 1.1. In the beginning was the word, and the word was with God, and that word was God: even before the world was, or had a being, he was God; yea the Evangelist saith, that by it all things were made, and without it was made nothing that was made: he putteth it down both affirmatively, and negatively: and in Joh. 8.58. Christ saith, Before Abraham was, I am: a title and an attribute proper and peculiar to God alone, Exod. 3.14. I am hath sent me unto you; not I was before Abra∣ham, but I am. Philip. 2.6. the Apostle saith, that Christ even before his incarnation, was in the form of God, and he thought it no robbery to be equal with God: he knew it to be no wrong nor usurpation, to be equal with God.

It were no hard matter at large to prove this truth as by the predictions and foretellings of the holy Prophets of God, which are spoken of Jehovah in the Old Testament; and in the New Testament we find applyed to Christ; and also by the works that are proper to God, and peculiarly ap∣propriated to God, and cannot be, but of a Divine Nature, these are given to Christ, as to make the world to know the hearts of men, and for∣give sins; yea by the many and wonderful Miracles that he wrought, be∣yond the power of man; man was not able to perform the like, which his enemies could not chuse but acknowledge, that therein appeared a Divine power: all this doth demonstrate unto us, the truth of Christs Godhead. Yet before I come to make use of it, I hold it needful to answer some Ca∣vils which are brought even against this very text that now we have in hand: for some wrangling spirits in the world, do stretch their wits to wrong this Text, and say, that Christs Divine Nature is not proved out of this Text; which to my understanding, is as clear as any in the Book of God.

* 1.8For thus they Reason, (say they) Not every one that is called God, (in Scripture) is therefore the God of heaven and earth; for Magistrates are called gods, Psal. 82.1. God standeth in the assembly of gods: and in the sixth verse, I have said, Ye are gods. And again, in that it is ascribed unto Christ, to be over all, that title belongeth unto Christ, not by nature, but by donation, it is a donative given him from his Father, in Phil. 2.9. where it is said, God hath highly exalted him, and given him a name over all names; so that blessed for ever, is a title given him of his Father, and belongeth to God the Father; and they alledge. Rom. 1.25. and in 2 Cor. 1.3. & 11.31. where, blessed for ever, is given to God the Father. And therefore this place is no clear evidence and proof of the Godhead of Christ; thus they seek to put out the clear light of the truth.

But they are easily answered: [Answ.] First of all, it is true indeed, Magistrates are gods, they are said to be gods, not properly, but figuratively, and by resemblance, and by way of similitude, they bear the Image of God, and stand in the Room of God in regard of their power and authority.

* 1.9And it is worth our marking, we shall find, that the name and title of God, is never in Scripture given to any one singular person, to any one in∣dividual: I have said▪ you are gods; but never said, I have said, thou art a god: or if it be, it is with a limitation to a certain sense; as God saith to Moses, I have made thee a god; thou art a made god: In my place thou art a god, to Pharaoh. Again, Magistrates (in Scripture) are never said to be God over all; but Christ is here said to be God over all, which proveth, that he is the great and mighty God, the King of heaven and earth, he is God over all. Oh but they say this title, over all, it belongeth not to Christ by nature, but by donation, and guift. They are deceived, and the ground they build upon is not a good foundation: For in Philip. 2. you shall find there, that the Apostle speaketh of the exaltation of Christ, as he is the Mediatour; so he hath a name by guift, he hath a name given him over all names, according to his humane Nature, but he is God over all by Nature, and that appeareth in Joh. 3.31. He that is come from on high is above all; still the Evangelist saith, he is above all, and over all; so that he hath that properly by nature.

Now touching the phrase, the last thing that they alledge, blessed for ever, which they say, is never given to any, but to God the Father: it is true, it is usually in Scripture given to God the Father, yet not by way of exclusion, not exclusively, not so, as that the Son, and Holy Ghost are shut, (to be blessed,) for when it is given to God the Creator, as in Rom. 1.25. it is not onely to God the Father, but even therein also is Christ in∣cluded, because by him are all things created, Joh. 1.3. Col. 1.16. For the work of Creation is a work of the whole Trinity; so that notwith∣standing

this allegation, and Cavil, it is still a truth, That Christ Jesus is God, true God, very God, God by nature, God by being, God of him∣self, equal to his Father. Come we now to the Application.

I might bend the force of this truth, against the opinions of the Arians, [Ʋse.] and Mahumethists, that have along time blasphemed Christ, but their old rotten opinions have been sufficiently confuted by the Ancient Divines of our Church. But take we notice of this truth, to this purpose; It serveth to clear the Doctrine of our Church, from a vile slander and blot, that the Papists seem to blemish it withal.

The Papists are so impudent and shamelesse, that they stick not to charge our Doctrine, to be tainted with no lesse then the highest degree of Atheisme, in this respect, because we teach this holy truth of God, That Jesus Christ in respect of his Godhead, is of himself, and is equal to his Fa∣ther, even because we teach this fundamental truth: they say it is the high∣est degree of Atheisme, and why? Because, say they, common sense teach∣eth us, that he only is the natural son of man, who by generation receiveth his nature and substance of his father; now, say the Papists,* 1.10 if Christ Je∣sus receive not his Godhead from his Father, but be God of himself, as you teach, surely then say they, he is not the true Son of God the Father, and consequently God the Father, is not a true Father; and so, say they, by your Protestants doctrine, you overturn and cut down the Father and the Son in the blessed Trinity; and in this respect your doctrine is hereticall, erroneous, and tainted with Atheisme.

To this I answer, Here mark how absurd and grosse they are, in charge∣ing this upon us: Their foolish conjectures in a matter of great weight and consequence, doth plainly appear, to be most grosse, and most absurd. In that in so great a Mysterie as this is, the unspeakable, and unconceive∣able Sonship of the Son of God, they would build it upon common sense, and make the generation of man to be the pattern of it; that as it is in the natural generation of man, so it must be in the generation of the Son of God, there being a greater difference between these two, then there is be∣tween heaven and earth.

In the natural generation of men, we know, that the child begotten, cometh from the Father by propagation, but the eternal Son of God cometh not by propagation, but by communication of essence and substance; yea by com∣munication of his whole essence and substance: The eternal God beget∣eth his Son, by communicating his whole essence and substance, so that the Father is in the Son, and the Son is in the Father; and so it is not in the natural generation, they are two distinct persons.

But to answer them more properly, and more fully, it seemeth, that these Cavillers, they cannot, or they will not distinguish between the God∣head, and the Sonship of Christ, we hold and teach, that the Godhead of Christ is of himself, as well as his Father, because the Godhead of the Son is not begotten, no more then the Godhead of the Father; but withall, we hold and teach, that the Sonship cometh from the Father, and Christ is from the Father, as he is the second person in the Trinity: but as he is God, he is of himself, God of very God, God coequal, God coessential, together with his Father; this we are to hold and maintain: and the Popish Ca∣vils are of none effect, nor nothing worth being but an idle shift: to make application to our selves.

Is this a truth, that Christ Jesus is true God, very God, as we see it is, [Ʋse.] Oh then how may the Church of God, upon this ground, comfort it self against all the Malitious and wicked enemies, that do oppose it: they of the Popish sort, they brag of it, that they are many, that they are migh∣ty, they are rich, they are great, they are up in arms, and they will prevail; and their Pope shall be upheld, say any man what he can to the contrary, they will have their Masse, their Indulgences, Trentals, and Dirges, and

uphold the Church of Rome, and advance it, in despight of all that say nay; Even that Antichristian Whore of Babylon, and Synagogue of Rome, they will be advanced again in this Land? see how fast they hold a lye, in their right hand, What can they do against the Lord Jesus, the Head of his Church? who is true God, very God, the mighty God, Esay 9.6. they may oppose him and his Kingdome, but can they paralel, and match his power? they bend their force against the Church of Christ, but they shall not prevail, for the Church of Christ is knit unto Christ, who is the eternal and everliving God, of infinite power, able with the breath of his mouth, to blow all these enemies of the Church of God into hell, in a mo∣ment; the Church of Christ is knit unto Christ, and liveth in the life of Christ, standeth in the strength of Christ, it standeth in the strength of him that is the Creator of all the world, can then the enemies of it pre∣vail to the subversion of it? they wrestle against heaven, and the God of heaven and earth; for with him hath the Church combination: what then can they do against this bond and knot of unanimity, who ever fought against him, and prospered? did ever any man lift up his hand against heaven, and prosper? no surely.

Again, this may not onely yeeld matter of comfort to the Church of God in general, but to every true member of it in particular; the conside∣ration of this, that Christ is true God, and very God, may yeeld matter of comfort to all that in Christ: for why? they are knit to him, who is the ever springing Fountain, the tree that blossometh comfort, who is able to take them out of his hand? neither hell, death, nor the devil, with all his Instruments: And further, this may chear thee up with this comfort, that thou art one with him, in whom is found all fulnesse and perfection, not onely of power, but of grace, and mercy, and favour, and meeknesse, and loving kindnesse, they are knit unto him who is not only able to help them, but willing to help, and will never suffer them to perish; it is the very argument of comfort which the Lord hath given unto us, Joh. 10.30. I and my Father are one: in the Verse before, saith he, none shall be able to pluck them out of my hand; then he subjoyneth, I and my Father are one; one in substance, one in power, none shall be able to pluck them out of my hand: And indeed it is no marvel, that the Papists, that teach that despe∣rate Doctrine, (of doubting of salvation, that a man cannot have any certain hope of salvation, but must live in suspence of it,) it is no marvel that they teach, that Christ Jesus is not God of himself, for these two things do well suit and jump together; we must doubt of salvation, because Christ is not true God of himself: a false assertion. But let us learn to know, that Christ Jesus is very God, and it will yeeld us matter of comfort, both in life and in death; we are knit unto him who is full of power able to defend us against all oppositions, he will bring us to the possession or life and glory in heaven, even to the same glory in heaven where he is, even at the end of the world, when all creatures shall have their change, then will the Lord Jesus shew his glory, and bestow it upon those that are his true members, he will suffer none of them to perish, so saith the Apostle, 2 Tim. 1.12. I know whom I have believed, and I am perswaded that he is able to keep that which I have committed to him against that day. I have laid up my reward in the hands of him that will never fail me, but surely preserve and keep it for me.

Who is God over all; blessed for ever, Amen.

HEre you see, (and it is clear,) that Jesus Christ is both true man, and true God; Now then from hence, we are to take notice of the per∣sonal union of the two Natures of Christ, into one person: and the obser∣vation arising hence is this,

That Christ Jesus is God-man, or Man-God: [Doctrine.] Christ Jesus is both God and man in one person, the Godhead of Christ is truly and personally united to his Manhood; so that in Christ, God and Man make but one Person: and that we do not misconceive this truth, touching the combi∣nation and conjunction of the two Natures of Christ, we must know, that the Godhead and Manhood of Christ, are not united with any compositi∣on, or commixture; as in mixing water and wine, no nor it by conversion, and turning the one into the other; the Godhead is not turned into the Manhood, nor the Manhood into the Godhead; the Godhead in Christ is distinct in essence from the Manhood, and the Manhood in Christ di∣stinct in substance from the Godhead, and the properties of both natures remain incommunicable, the properties of the one, is not given to the other, as to be omnipresent, and omnipotent, is not communicated to the Manhood of Christ, to be every where at one time, nor the properties of the Manhood to the Godhead, as to be circumscribed, locally present in one place, which is the nature of a true body, but the fulnesse of the God∣head dwelleth in the Manhood personally, and bodily, Col. 2.9. by per∣sonal union is the Manhood united to the Godhead, and doth solely and onely consist and subsist in one person in Christ, Joh. 1.14. the VVord was made flesh, it became flesh: and in 1 Tim. 3.16. the Apostle saith, without question, or controversie, great is the Mystery of godlinesse, and therein is God manifested in the flesh; God, and flesh, a wonderful mystery indeed: thus it is in the eternal Son of God, who took flesh upon him; so that the Man∣hood of Christ is not a Person, but a Nature, and received with the God∣head of Christ, which we all confesse, he is God and Man in one Person. Come we to the Application.

First, this serveth to inform our Judgments, [Ʋse.] in a particular point need∣ful to be known, and that is this; That the fulnesse of merit is found only in Christ, and in him alone and no other, the merit of life, and of salvati∣on, is properly in Christ; he is the proper subject of all merit of life and salvation, onely the works of Christ are meritorious, his holy sufferings, and his holy actions, these are meritorious, and none else; the work of no man or woman upon the face of the earth, though the members of Christ, are not meritorious, none but Christs: and why? because he is God and Man only, and alone in one person. The Papists, the enemies of Gods truth, think they have sufficient ground for the merit of true believers, from the union between Christ and true Believers, because true believers are one with Christ by faith, and make one mystical body, (as they do indeed) and are knit by faith, and the Spirit, and because they are thus combined to Christ by a mystical union, therefore the Papists think, they have sufficient ground to prove the merit of the good works of true believers, that be∣cause of this union they are meritorious. But their ground faileth them; it followeth not, that because true believers are one with Christ, that therefore their good works do merit, for true believers are knit to Christ mystically, not personally, for Christ and a believer are two distinct per∣sons; though they be joyned to Christ by faith, and the Spirit, it is not personally: now personal union is the ground of merit in Christ himself, and the person that must merit and deserve life and salvation, must be more then a mere man, the Manhood of Christ, apart, and by it self consi∣dered, meriteth nothing; but as it is received into unity of person with the

Son of God: so that the personal union of Christ is a ground of merit; for if Adam had stood in his innocency, he could not have merited a bet∣ter estate to himself, because he was but mere man; so then these enemies of the truth, they must prove, (which they can never do) that true belie∣vers are one with Christ, by personal union, before they can conclude the merit of good works, and that because of that mystical union they are me∣ritorious: but to make application to our selves.

[Ʋse.] This truth, That Christ Jesus is God and Man, Man-God, being duly considered and thought upon, may yeeld unto us excellent and sweet com∣fort to as many as believe in Christ, for by vertue of the two Natures of the Godhead and Manhood in Christ, by believing in Christ Jesus, we come to be partakers of all the merits of Christ Jesus, whatsoever he hath done or suffered, because we being one with him by faith, by vertue of the union, we come to be partakers of him, and to have Fellowship and Communion with God wherein standeth the true communion, and there is no coming unto God with comfort, though we cry loud, and fill heaven and earth with our cries, but by a Mediatour, if we come unto him out of a Mediatour, they come unto God angry with them, ready to pour out his vengeance upon them. Now the Divine and humane nature of Christ being knit together into one person, they make a perfect Mediatour, by whom we have accesse to the throne of grace, with comfort, he is God and Man in one person, and so we may approach with comfort; yea by this means, we believing in Christ, we come to be partakers of the sufficiency and grace of the merit of Christ, and they appertain unto us, yea we being one by faith, with the Manhood of Christ, we come to be made one with the Godhead, and so to have access unto God who is the fountain of all good∣nesse: this is a matter of excellent comfort.

Again, it is further to be observed, that the Apostle doth not rest in describing of Christ to be God over all, but addeth further, blessed for ever, he breaketh out into an addition of praise and giving glory to the name of Christ, and magnifying of him; that he is for ever, in all ages; and in all times, to be blessed, praised, magnified, and glorified, and he subjoyneth to this, the word Amen; thereby signifying the inward assent of his heart, Amen: for the word, Amen, is not here (vox optantis) a word of wish∣ing, but (vox approbantis, et vox affirmantis,) a word of approving, and a word of affirming; certainly he is so, Amen.

The Observation is this,

[Doctrine.] That Jesus Christ ought to be spoken of, and thought upon with reve∣rence and honour to his name, his name must be honourable, and pretious unto us; and when we either think upon, or have any occasion to make mention of the holy name of Jesus Christ, we are to do it with honour and reverence, and to give unto it due praise, and due glory, yea we are to mention it with fear and trembling. And to illustrate this point, hence it is that we find many excellent epithets given unto Christ, importing the glory of his name, 1 Cor. 2.8. the Apostle saith, he is the Lord of life and glory: and in 1 Tim. 6.15. The Apostle speaking of Christ, saith thus, he is blessed the Prince of princes, King of kings, Lord of lords, blessed for ever: and in Heb. 1.2, 3. the Authour of the Epistle saith, he is the heir of all things, the Lord and Governour of heaven and earth, the brightnesse of his glory, the ingraven image of the Person of God, yea he hath a more glo∣rious name then the Angels: These titles do point unto us the excellency of his name, and do manifest unto us, that indeed, the name of Christ must be honourable unto us, and we must look that we think and speak of it with reverence and honour. And there is good Reason for it.

[Reason 1] Because he is God and Man in one Person, and as he is God, his name is great, and glorious, honourable and fearful, Psal. 111.9. he hath commanded his Covenant for ever, holy and fearful is his name: as he is God, and in respect

of his Manhood, surely he is more excellent then the very Angels, and doth exceed all of them, in wisdom, holinesse, goodnesse, power, Majestie, and glory: and as the humane Nature, the Manhood of Christ, is received with his Godhead: it is to be adored and worshipped, with Divine and religious worship, not apart by it self, but as it is considered, as united to the second person, it is to be adored with the same worship wherewith we adore God, Heb. 1.6. even then let all the Angels worship him; even when his Manhood is received into unity with his Godhead, and therefore the name of the Lord Jesus ought to be honourable and pretious, and we are to give him praise and glory due to his name.

Justly then are they to be taxed and reproved that do abuse, and abase [Ʋse 1] the name of the Lord Jesus: you will say, Is there any so vile, and so debauched, as to abase the name of the Lord Jesus? Yes, many do; First of all, the Papists, when they repeat the name Jesus after the manner of ex∣orcisme to drive away the devil, and to put away some evil from them, or to bring some good: and thus do witches and wizzards, when they use the name Jesus in their charms, and inchantments, and think there is vertue in it, and are able to work a feat or wonder, by the name Jesus, they pro∣phane the holy name of Jesus: Yea is it not a common thing with many ignorant persons amongst our selves, to abuse the name of the Lord Jesus? what more common then with many to swear by the name of Jesus, and of Christ? and what more usual, then for some upon every trifling occa∣sion, out of a foolish admiration, or in merriment, or laughter, to say, oh Jesus, oh Christ, Jesus God; they abuse his name: what is it but an abu∣sing of the holy name of God? a thing little thought upon; yea some will say, what, shall we not have the name of God in our mouthes? must we name the devil? but let these know, that they take the name of the Lord their God in vain, and prophane it; and assure thy self, the Lord Jesus will not hold thee guiltlesse, that so takest his name in vain: and there is no other name to come to life and salvation, but onely this, Act. 4.10. and doest thou look for salvation by it? thou deceivest thy self, the Lord Jesus will not suffer that sin to escape his punishing hand: we are not to name it upon every trifling occasion, of laughing and merriment; for know, that the hand of the Lord will one day overtake them, and there∣fore break off this sin before the revenging hand of the Lord light upon you; for assuredly, that hand will crush thee both body and soul to hell, without timely and hearty repentance.

And in the second place, learn we every one of us, to acknowledge the [Ʋse 2] greatnesse, and the glory of the blessed Name of the Lord Jesus; the best of us all (howsoever ignorant persons are taxed herein) come far short in acknowledging the honour due to this Name: Learn we therefore to magnifie it, and give him the glory and the praise, and say, blessed for ever, assenting unto it, Amen.

And to this purpose consider, if so be the name of the Lord Jesus, (which is pretious and honourable in it self) if it be not honourable and pretious to every one of us, when we either think upon it, or have occasion to make mention of it, that we have not our mouthes opened in lauding and prai∣sing of it, it is a sign that our hearts are not right within us, our hearts are rotten and corrupt, we are not affected with the greatnesse of the ho∣ly Name of God as we ought, we have not a lively sense and feeling of the comfort to be found in Christ; the name of Christ to us is not a pretious oynt∣ment poured out, Cant. 1.2. For without question every honest and good heart is ready, upon the consideration of the comfort to be found in Christ, to break out in magnifying and praising that holy Name; so if our eyes be opened, and we see the sweetnesse found in Christ Jesus, to be the Fountain of all happinesse, how can we but blesse him, and praise him, and give him the honour and glory due to his blessed Name? all generations do call the

Virgin Mary blessed, because she found favour with God, so far as to bear in her womb the Lord Jesus; and those whose hearts are truly affected unto Christ, cannot but praise and magnifie the Instruments of publishing the name of Christ, the very feet of such are beautiful unto them, Esay 52.7. How beautiful are the feet of them that bring the glad tydings of peace, and of reconciliation, between God and man?

Now then if we would be sure of it, that our hearts are right within us, and that indeed we are heavenly minded, and that we are such that have Jesus Christ in a due admiration, and have a lively sense and feeling of the comforts in Christ; then let us whensoever we name Christ, do it ho∣nourably, and reverently, and when we do speak of it, either in publick or private, take heed of abusing his name, but speak of it honourably: for if we do not love the name of the Lord Jesus, let him be had in execration, let him be accursed, 1 Cor. 16.22. Therefore let us be stirred up to the practise of this duty, to praise the name of the Lord Jesus, saying, Bles∣sed, praised, magnified, and glorified be his name for ever, in all ages, and all times, Amen.

VERSE 6.

Not as though the Word of God hath taken none effect, for they are not all Israel, which are of Israel.

OUr Apostle having in the Verses foregoing, in the five Verses precedent, expressed the grief and sorrow of his heart, for the Jews rejection, (who were his brethren according to the flesh,) yet not expressing their re∣jection, but onely intimating of it, and leaving it to be concluded and gathered, in this sixth Verse; he en∣treth upon the second part of the Chapter, and herein he falleth upon a defence of Gods Promise, proving it to be firm and stable, though the Jewes be rejected: and he defendeth the stability of it, both against the Objections of the Iewes, and against the humane reasonings of flesh and blood, that might be brought to the contrary, from the sixth verse to the 24. And first of all, the Apostle clea∣reth the Lord from inconstancy, from the sixth verse to the 14. Secondly, he cleareth God from iniquity and injustice, from the 14 verse to the 19. Thirdly, he cleareth God from cruelty, from the 19 verse, to the 24.

Now in this sixth Verse, first of all the Apostle putteth down a preven∣tion of an Objection that the Jewes might make, in the first words of the Verse; for this they might object [Object.] and say.

If so be we, that are the sons of Abraham, be rejected and cast off, (as you Paul seem to intimate, and imply in your complaining,) surely then the Word of God unto Abraham, and unto his seed, should be voyd, and of none effect; [Answ.] therefore you are deceived, we are not rejected.

Now this our Apostle preventeth, and meeteth withal, by denying their consequence, and shewing that it maketh not the Word of God voyd, and of none effect, if the Jews (coming of Abraham) for the greatest part be rejected; no, saith the Apostle, this is no good consequence, though the Jewes for the body of them, and generality be rejected, to say that the pro∣mise of God is frustrate: then to this denyal of their consequent, he sub∣joyneth a reason of it, why it is so, (that though the Jewes be rejected, yet the Word of God is not void,) because many of the Israelites, of the body of the Israelites, and of the seed of Abraham, they are not such to whom the Promise belongeth; why so? because they are not true Israelites, they are not the Israel of God, they are Israelites by the flesh, by carnal gene∣ration,

they descended of the Loynes of Abraham, but they are not Gods chosen and elected seed of Abraham; and therefore the Word of God is stable, notwithstanding: and this the Apostle propoundeth in the latter end of the sixth verse, for they are not all true Israelites, that are of Israel: and in the beginning of the seventh verse, all they are not the children of God, be∣cause they are the seed of Abraham; and this the Apostle amplifieth to the 14. Verse.

But come we to the opening of the sixth verse.

Notwithstanding] As if he had said, Howsoever the Jews do cavil and object, that if they be rejected, Gods Word taketh no effect, (it cannot be) it is simply, and absolutely impossible, though they mutter against it.

that the word of God] By the Word of God here, we are to understand not the legal Covenant, the word of the Law, the Apostle speaketh not here of them, as they sought salvation by the works of the Law, and the righ∣teousnesse thereof legall, they were so rejected in all times, even before this kind of rejection did befall them, they were rejected by the legal Co∣venant, in all ages; and the Apostle speaketh of that in the next Chap∣ter.

But by the Word of God, here, we are to understand the word of pro∣mise, Gen. 17.7. where God saith, he would be Abrahams God, and the God of his seed. In which promise, God doth promise a perpetual being, with Abra∣ham and his seed for ever, and not only with temporal blessings, but with blessings belonging unto life and salvation, namely the spiritual seed of Abraham, the children of Abraham after a spiritual sense, meaning the chosen of God, them he would be with, to guide and direct his elect seed, those that should believe in God, as Abraham their Father did, whether Jewes or Gentiles, for we may see in the course and tenour of the Scri∣pture, that all that came of Abraham were not blessed with this heavenly blessing, as Ishmael, and Esau, but the elect of God, to those the Promise was made.

should take no effect,] Or should fall to the ground, or fail of the end, for which it is appointed; for then when a promise is made, and not perfor∣med, it falleth to the ground, it is unstable, and of none effect, it attain∣eth not the appointed end.

for all they are not Israelites, that are of Israel.] By Israelites, (in the first place,) we are to understand the true Israelites, Israelites indeed, and not in name only, Joh. 1.47. such as was Nathaniel, behold a true Israelite, one in whom there was no guile; so that by Israel, is meant the elect of God, the true Israelites among the Jewes: and by Israel, in the second place, we are to understand Jacob, individually, who was the Father of the Patriarks, and was called Israel, because of his prevailing with God, those that came of his race and line, according to the flesh, and according to the course of Nature, that is to be of Israel; then thus conceive we the Apostles meaning,

Howsoever the Jews mutter and murmur, and object against it, and seem to be much discontented that they are rejected, and that if they be re∣jected, the Word of God unto Abraham faileth, and cometh to no effect, yet, saith the Apostle, it cannot be, it is altogether impossible, and can never so be, that the Word of promise made unto Abraham, and unto his seed, (wherein God did promise to blesse Abraham, per∣petually, temporally, spiritually, and eternally,) that this word of promise, made to the spiritual seed of Abraham, to the elect, should be frustrate, and not performed, it is impossible, saith the Apostle: For, saith he, I must tell you, that the Promise was not made unto all Israel, which came of Israel, by natural generation, they are not

all true Israelites, but to the elect of God, true believers, those that believe in God, (as Abraham did) so that though they be rejected, (for the body of them) yet the promise is effectual.

Come we now to the Doctrines. And first of all, in that the Apostle saith, notwithstanding it cannot be, that the Word of God should be of no effect, it is altogether impossible, that the Word of God should be void and of none effect: Now then from hence the observation is this,

[Doctrine.] That the Promises of God unto us, they are most firm, they cannot pos∣sibly be frustrate and unstable, and of none effect, it cannot be that any promise of God, either concerning good things of this life, or of the life to come, should fall to the ground, and not be accomplished, to whom it belongeth, it is impossible, but that they should be accomplished and made good unto those that have title to them, whatsoever standeth in opposi∣tion against them, or gainsayeth them; For the further confirmation of this point, read Matth. 5.18. the Lord Jesus speaking of the Law of God, and thereby meaning the whole Word of God, he maketh it more firm and stable, then the whole frame of heaven and earth; heaven and earth shall passe away, (they shall perish,) but not one jot or tittle of the Law, shall escape unfulfilled, every tittle of the Word of God, whether promise, mercy, threatning, or Judgment, and especially the Promises, it shall not escape unfulfilled, and in 2 Sam. 2.28. we read, the Lord having promised to David to build him a house, David doth assuredly rest, upon the accom∣plishment of it, and he groundeth his assurance thus: For why? thou are God, and thou canst not change, thou art most true: and Rom. 3.3, 4. The Apostle speaketh thus of the Jewes, Though some of the Jewes do not believe, shall their unbelief make the Word and Promise of God of none effect? God forbid; Let God be true, and every man a lyar; God is certain∣ly true: and in Josh. 23.15. saith Joshua, Now all things are come unto you, which the Lord your God hath promised: so in Act. 13.32, 33. Paul saith to the Jewes, the promise made unto the Fathers, God hath fulfilled unto us their children: evidence of Scripture might be plentifully brought for the clear∣ing of this truth, That all the Promises of God (touching good things of this life, or that to come,) they cannot possibly be frustrate, but shall come to passe, in Gods appointed time. The Reasons and grounds of it are these two:

[Reason 1] First, from the Nature of God, because God himself is unchangeable, and therefore this word is proportionable, and answerable to himself; yea, God is truth it self, al-sufficient, and able to make good his word, and to fulfill his promise, and to make it good in despight of all oppositi∣ons whatsoever, whether it be men, or devils; he is the truth it self, the God of truth, and he is also infinite in power.

[Reason 2] Secondly, because all the promises of God, they are made unto his in Christ, he is the ground and foundation of all the sweet and comfortable promises unto his; in him they are made good, unto his children, as the Apostle saith, 2 Cor. 1.20. In Christ Jesus all the promises are yea, and in him amen; they are ratified and confirmed in him: now Christ Jesus is a most sure and firm foundation; all the devils in hell cannot shake this founda∣tion: and therefore doubtlesse upon this ground we may resolve, that all the promises of God (concerning this life, and the life to come) they are firm and stable, and shall certainly in Gods appointed time be ful∣filled.

[Object.] I but (say some,) God promiseth many excellent temporal blessings unto his children, we read in the Book of God, of abundance of promi∣ses, that God doth promise unto his children in this life, which many of his children never come to see.

[Answ.] It is true indeed, but yet withal know thus much, that even these tem∣poral

things are fulfilled as they are propounded; they are propounded conditionally, with the condition of obedience, and with the excepti∣on of a Crosse; if his children do fear, and obey him, or if otherwise the Lord see it good, to exercise them with some crosse, or some affliction, and therefore if that many of the children of God do not enjoy the Pro∣mises, it is because the Lord is pleased to chastise them for their sinnes, and he is pleased so to do for their good; because the Lord seeth it bet∣ter, and fitter for them, to be exercised with afflictions, and yet the pro∣mises of God are fulfilled, according to the tenour that it is made, unto them; so they are fulfilled with condition of obedience, and exception of the Crosse, Psal. 34.10. Gods Children shall want nothing (that God hath promised,) that he seeth to be good, concerning their temporall estate, or the good estate in the life to come, thou shalt want nothing: now for the Application of it.

First of all, this truth that you have here delivered, That the Promises [Ʋse 1] of God shall certainly be accomplished, whatsoever seemeth contradi∣ctory unto them, this discovereth unto us, what a foul sin it is, to be dis∣couraged and daunted, to be dejected and cast down, and to walk uncom∣fortably, heavily, sadly, and unchearfully, either because they be under some great affliction already, or because some great tryal is like to come upon them; and hereupon they begin to be sad: whence cometh this unchearfulnesse in a Child of God; that he walketh thus sadly? surely, from the bitter root of unbelief; because Gods Children consider not as they ought to do, the truth and the stability of the comfortable promises of God, they trusted not God barely on his Promises, where God hath promised, I will be with thee when thou walkest through the water, and passest through the fire, Esay 43.2. in the time of their greatest distresse, God will be with them; they do not believe and trust this promise of God, that he will deliver them in all danger; to uphold them, and assist them, he hath made this promise, and this they believe not, but withdraw their trust and affiance from this promise of God, and so they greatly disho∣nour God: for he that resteth upon the bare promise of God, and stable word of God, when he hath nothing else to rest upon, he doth assuredly honour God wonderfully; if we rest upon God, when we see all things opposite to us, then to rest upon the stable promise of God, hereby we shew our zeal unto God; but he that withdraweth his heart back from trusting on God, dishonoureth God, and robbeth him of his truth, and maketh God no better then a lyar; for if we trust not God, when means seem to be with us, much lesse will we trust him when all things seem to be contrary unto us: therefore we ought carefully to avoyd this sinne.

This truth, in the second place, (That all Gods Promises are certain,) [Ʋse 2] this truth duly considered and thought upon, may afford matter of strong comfort, and great consolation, to as many of us that find our selves to be such, that have right and title to the gratious Promises of God; but if we find our selves to be none of those, here is no comfort belonging unto us, wicked and ungodly persons, that go on in a course of evil; how∣soever the Doctrine is most sweet and comfortable; thou that art an ig∣norant, and a gracelesse person, if so be thou findest not thy self quali∣fied aright, thou hast no right nor title to the gracious Promises of God; but if thou findest thy self to be called to faith and holinesse, seconded with a holy and godly life and conversation, thou findest thy self now be∣lieving in Christ, thou art not a debauched wretch, or ignorant person, but thou art wrought upon by the Word and Spirit of God, and sealed up unto the day of redemption, thou art sanctified truly by the Word and Spi∣rit, thou are not a formal Professour; then thou hast right and title to all

the comfortable promises of God, both of this life, and the life to come; and here cometh thy comfort, these Promises are most firm and stable; they are yea, and Amen thou shalt certainly be made partaker of it, in health and sicknesse, in life and in death, be will be thy God, and the God of thy seed, and blesse thee with all heavenly things, and thou shalt certainly at∣tain to happinesse and salvation, if the promises of God were uncertain, and changeable, then thy comfort were little or nothing; but know, that thou being called to faith and holinesse, the promises of God to thee are yea, and amen, and are as unchangeable as God himself: Oh what comfort is this, that the Promises of God are so unchangeable, as God, who can∣not lye? Titus 1.2. James 1.17. with him there is no shadow of changing or alteration; and it cannot be, that either thy own sins, thy own failings, no nor yet Satan, nor all the power of hell, should ever be able to make it void, and of none effect; this will be a speciall comfort to thee, thou be∣ing one to whom the Promise belongeth; look unto that, that thou be one to whom this promise belongeth, lay not foul hands upon it; yea the consideration of this, the thinking and meditating upon this, that the pro∣mises of God are firm and stable, being layed up in our hearts, it will keep us from being swallowed up by the surges of the deepest, tryals, and temp∣tations, even then when we are tempted by Satan to diffidence or distrust, consider, the Lord hath promised in his Gospel, Joh. 3.16. Whosoever believeth in Christ, shall not perish but be sure to have everlasting life: now this promise of God is firm and stable, to him that believeth in Christ Jesus, and is able to uphold us from fainting in the middest of the greatest tryals and afflictions; for they are firm and stable, and cannot be shaken; a ground of excellent comfort.

Notwithstanding it cannot be, that the Word of God of should take none effect, for all they are not Israel, which are of Israel.

OBserve we here, that the Apostle doth not barely affirm thus much, That though the Jewes might object, that if they were rejected, then the promise of God were frustrate, and void, and of none effect; he doth not onely affirm it, that this cannot possibly be, but he doth further strengthen it with a reason, why it cannot so be, namely thus; because all they are not Israel, which are of Israel; because all they which came of Abraham, of Jacob, and of Israel, by natural generation all they are not Gods Israel, the Israel of God, Abrahams chosen seed, unto whom alone the Promise was made, so that the promise of God is firm and sta∣ble; so then you see, it was from a misconceiving, and misapplying of the promise, that the Jewes thought that the promise of God was void, which was made unto Abraham, if they were rejected, the Jews applying the pro∣mise to the carnal seed of Abraham, unto the seed of Abraham accord∣ing to the flesh, and therefore they forced this false conclusion; but the Apostle telleth them plainly, that all they that came of Israel, by carnal generation, they are not the true seed of Israel; so that their misapply∣ing, was the cause of their false collection: hence then note we thus much.

[Doctrine.] That the words of Gods promises, being mis-understood, and mis-apply∣ed, it is not truly comfortable, it is not a true ground of comfort to those that so mis-understand it, and mis-apply it: Or we may put this down in the general, thus;

That the Word of God either promising mercy, or threatning judgment, or teaching any duty, being misunderstood, and misapplyed, is not the true, profitable, and comfortable Word of God, to those that so misunderstand it, and mis-apply it: in 2 Tim. 2. we find, that the Apostle having exhorted

Timothy to a constant undergoing of the labour of the Ministery, and to a patient bearing of the Crosses that came by reason of the execution of his office: then in the seventh verse he concludeth, Consider what I say, and the Lord give you understanding in all things: as if he had said; Consi∣der duly, what I stirred and exhorted thee unto, and the Lord give thee, that thou mayest both rightly understand, and rightly apply it: and so in 2 Pet. 3.16. The Apostle telleth us, that the holy Scriptures being wrest∣ed and perverted, and mis-applyed, they are so far from being comfort∣able, that they tend to the destruction of them that mis-understand and mis-apply them; they are so far from being comfortable, when men do pervert them; and turn them which way they list; that they tend to their own destruction.

And indeed, though the Scripture be in it self, the Will and Wisdome of God revealed unto us, and though it be true, that God speaketh unto us in and by the same; yet the Word of God mis-understood and mis-ap∣plyed, it is not the word of God, neither doth God speak unto us; (and as One saith well,) the word of God foolishly perverted, and understood, it is not the word of God to him that so understandeth it, and therefore cannot be truly profitable; and comfortable unto him: for the Applica∣tion.

It concerneth us then, in the first place, that are Ministers and Messen∣gers [Ʋse 1] of God, that take upon us to handle the holy Word of God, and to deliver it unto Gods people, to be careful of it, that we rightly understand, and rightly apply the word of God, and that we deliver unto our hearers Gods word, and out of Gods word, Gods mind and meaning, that they may say, God speaketh in the Preacher. 1 Cor. 14.25. so must we deliver the mind and word of God. And then onely shall we find the blessing of God upon the Word, we handle, and then we shall draw men to a holy course of life; or at least convince them of their sins; if we deliver it so, as God may be said to speak in us, or by us, then we may look for a blessing upon it, to the working of grace; and to convert them to a holy life: for if it be not rightly grounded, either upon the Word of God, or derived thence, surely take it for a truth, it is not Gods Word: Though it be a sound Orthodox, and a true point of Divinity; yet if it be not grounded upon the Word of God, we handle, or by necessary consequence, it is mans word, and not Gods Word.

Again, this being so, That the word of God is not the true, profitable, [Ʋse 2] and comfortable Word of God, being misunderstood, and mis-applyed; it then concerneth every one of us all that are hearers of the word of God, to look unto it, that in hearing and reading the holy word of God, we labour to understand it aright, and to make a right application of it: and we are to take heed how we wrest the word of God, by wronging and per∣verting of it, to make the Word of God to serve our fantasies: as the Usurer will seek out a place of Scripture to defend his Usury, a foul and a fearful sin, to make the word of God to speak according to our fantasies and conceits; for this is the seed of all heresies whatsoever, and therefore we must labour to understand the word aright.

But here may some object [Object.] and say, What would you have me to do, that am a poor and unlearned man? alas how should I come to a right understanding of the word of God? and come to make a right applicati∣on of it? Many Scholers, and many Divines, are not able to reach into the Depth of it; can I then that am a simple and unlettered man or woman?

To this I answer, [Answ.] Be thou careful (thou that thus pleadest for thy self,) to use the means that God hath set up in his Church, for the opening and unfolding of his Word, and for thy guidance and direction in the way of truth, and of love, both towards God and man: be careful in these means,

that is, be careful in frequenting, and using the ordinary meanes of the word, the Ministery that God hath set up in his Church, for thy directi∣on, Prov. 8.33. be thou careful to attend at the gates of wisdome; be frequent in hearing the VVord of God opened and expounded, and be sure to come to the hearing, and reading of the Word of God, with an humble heart, that thy heart be not lift up with a conceit of thy own understand∣ing, but be emptied of all self-conceit, and pride, in respect of the preg∣nancy of thy own wit, and to this joyn earnest and hearty prayer unto the Lord, be attentive to the means that serve to open the word, come to the hearing and reading of it with an humble heart, and also be instant in in∣vocation, and calling upon the name of the Lord, that the Lord would open thine eyes and ears, and give thee the Spirit of Revelation, of un∣derstanding: do as David did, Psal. 119.18. Lord open mine eyes, that I may behold the wonders of thy Law. It is a worthy saying of an Ancient Divine, (saith he) though there be many things in the Scripture, hard to be under∣stood, difficult to reach into the depth of them, yet whatsoever is neces∣sary and needful to be known to salvation, it is plainly set forth in the Scri∣pture, and easie to be understood to them that will read diligently, mark attentively, pray heartily, and judge humbly; come without any self-con∣ceit of thine own wit, come even as a fool to the Word of God, in com∣parison of the wisdom of God revealed in it, and then by this meanes we shall come to a right application of the Word of God, and effectually un∣derstand and apply it.

Come we now to the Apostles reason, all they are not Israel, that are of Israel, that is, all they are not the true Israelites, and elect and chosen seed of Abraham, that are descended of Israel according to the flesh: hence we are plainly taught thus much,

[Doctrine.] That indeed all are not true Israelites, that bear the name of Israelites; or thus, all they are not true Christians, that have taken upon them the name of Christ, and bear the name of Christians: or thus, all they that are in the visible Church, and are of the visible Church, yet they are not members of the true Church of God: And for the further manifestati∣on of this, if we look in the Book of God, we shall find, that in all ages from the beginning, there hath been some in the visible Church, and of the visible Church, that were not true members of the Church of God. Thus it was in the dayes of Moses, in the dayes of Christ, and of the Apo∣stles, yea when the Church of God was in one Family, in Abraham, in Isaac, and in Jacobs Family; in Abrahams Family was an Ishmael, as well as an Isaac; in Isaac's Family, an Esau, as well as a Jacob; and so in all ages: and hence it is, that Christ compareth the Church to a field, that hath not onely good wheat, but tares, Matth. 13.26. and in the 47. and 48. verses. Christ speaketh of some that said they were Jewes and were not, they were Jewes by birth and nation; but they were the Synagogue of Satan: and in Revel. 3.9. he saith, some called themselves Jews and were not, they were in the visible Church, and yet they were not the true Church of Christ.

[Reason.] Because all they that live in the bosome of the visible Church, and make open profession of it, they are not all such as God hath set apart to life and salvation, though they be in the visible Church, and of the visible Church, and make the same profession, yet indeed they are not true members of the Church; 1 Joh. 2.19. where John saith, they went out from us, because they were not of us; they did not truly believe in Christ, and if they had been of us, they would have continued with us: but by this it appeareth, that they were not of us, because they have made a disjunction from us: now to apply this.

[Ʋse.] First of all, this truth now delivered, beareth witnesse strongly against the foolish conceit of the Separatists; (and what is their opinion?) They

hold and teach, That the visible Church is the body of Christ Jesus, and all the members of the visible Church, they are members of the mystical body of Christ, they are partakers of the Spirit of Christ, of the life of Christ, and the grace of Christ; Surely then it must needs follow, that all the members of the visible Church are Gods children, and heires of salva∣tion, yea then Cain, and Ishmael, and Esau, and Saul, and Judas, they were the children of God, and have obtained salvation. If this were true, that all that are partakers of the visible Church, are members of Christ, and heires of salvation, it were easie to prove, that these men were in the visible Church, and of the visible Church, and therefore by this reason are saved: but how false it is, to think that these men have obtained salvati∣on, any man that hath been exercised in the truth may easily see it; they are mistaken in the Tenent, and the ground of their error is this; Whatso∣ever they find in Scripture spoken of the invisible Church, the Catholike Church, (seen by the eye of faith,) they apply to the visible Church; as it is said, that the Church of God is a holy Nation, a peculiar Priesthood, they apply it to the visible Church; and their definition is a hoch poch, a mingling of the properties of the invisible Church, and the visible Church together, and an appropriating of them to the visible Church; this is common both in their Writings and Conferences.

But come we now to lay the truth delivered a little nearer to our selves; Is it so, that all that live in the bosome of the Church, are not members of the true Church of God? Upon this ground learn we to take heed of a strong delusion, that deludeth thousands in the world: Many in the world have this conceit, and are strongly possessed with it; that (because they have been bred and born in the visible Church, they breathe in it, and joyn with it, and make the same profession that we do, they partake in the holy Ordinances of God, they come to the Ministery of the Word, they have been partakers of the holy things of God, the Word, the Sacraments, they come to the Table of the Lord,) therefore certainly they are true Members of the Church of God, they are Christians, true Christians, and who shall say to the contrary? and yet we shall find these men that thus believe their phantasies, they are ignorant of God, and of the truth of God, and of the Word of God; yea many of them, though they be old men and women, understand not the grounds of Catechisme, nor the Fundamental points of Religion; their hearts are full of unbelief, and of Covetousnesse, and of disordered passions, of pride, of lust, of envy, and anger, they perform good duties in publick, carelesly both in publick and in private, never care to examine how they thrive in grace, and goodnesse; no not so much as perform the duty of prayer; or if they do, they per∣form it customarily, and with dull and dead hearts, they are asleep in hearing the Word, and very untoward in performing of holy duties, and yet they hold themselves to be in very good case, they are good Chri∣stians; why? do they not come to the holy Word and Sacraments? and yet are ignorant of the grounds of Catechisme.

The truth now delivered, maketh known unto you, that you are in the wrong, yea, in the case of Judas and Saul, they were in as good case as thou art: men may joyn themselves to the Church, even to the visible Church of God, and may participate in all the holy Ordinances of God, and yet be no true members of the Church of God; and therefore take we heed of deceiving our selves, and be stirred up to labour not to rest in this formality; labour to find your selves not only in the visible Church, and professe the same truth, but that we find our selves to be true Chri∣stians, such as know God, and obey the Gospel of Jesus Christ; for the Apostle telleth us, 2 Thessal. 1.8. that Jesus Christ shall come in flaming fire, rendring vengeance upon all that know not God, and obey not the Gospel of

our Lord Jesus Christ: yea let us never rest untill we find we be such as Nathaniel was, Joh. 1.47. that we are true Israelites, in whom there was no guile, no coverers, nor clokers of sinnes, but that we are upright hear∣ted, both in regard of good things, and also in regard of sinne; for here∣in we must shew that we are upright and sound hearted, if that in doing of good things we seek not the pleasing of men, or of our selves, to avoid the danger of the Law, and such Sinister and by-respects; but in a simple obedience unto God, because God commandeth them; and with a due respect to the glory of God: And also in respect of sinne, labour we to be sound hearted, that there be no regarding of sinne, Psal. 66.18. If I re∣gard wickednesse in my heart, the Lord will not hear me; if I cleave unto it: so that there must not be in us any regarding of sin, and cleaving unto it, as by favouring of it either in our selves, or in others, or by lessening and cloking of sin, or a little extenuation of sin, oh we are guileful and de∣ceitfull hearted, if we do thus extenuate and lessen, and cloke sin, account some sins little, and trifling, but to resolve against it, accounting them to be vile, and odious, yea we finding our selves to be guilty, to be for∣ward in the acknowledgment of our sin, without covering, and cloking of sin, with God, but soundly, and freely, and throughly, acknowledging and confessing our sins, and with a resolution to leave it, and to break it off, and confesse it with grief of heart, if we be thus upright hearted, we are true Christians, and true members of the Church of God, without this we can have no assurance that we are in the favour of God, we may have a conceit that our sins are done away, and that we are in the favour of God, but we must labour to be sound hearted, therein standeth the assu∣rance of the pardon of our sins, Psal. 32.1, 2. saith David, Blessed is the man whose sinnes are forgiven, and whose wickednesse is covered; and then he sub∣joyneth, as a qualification, he is one that hath no guile in his heart, Blessed is the man to whom the Lord imputeth not sin, and in whose spirit there is no guile; whereby we may demonstrate, that we are in the number of those blessed people, if there be no guile in our hearts.

Oh then labour we to perform holy duties, not to please men, or to please our selves, but out of obedience to God, not to cloke and cover sin, and to say, for breaking the Sabbath, what? is it so great a matter to set things in order against the next day? On these are not sound hearted, therefore if we would have comfort to our soules, labour to be true Mem∣bers of the Church.

VERSE 7.

Neither because they are the seed of Abraham, are they all children: but in Isaac shall thy seed be called.

IN this Verse the Apostle maketh a distinction of the seed of Abraham, and having affirmed, that all they that are of the seed of Israel are not Israelites; so here in this seventh Verse, he instanceth in Abrahams Fa∣mily, and here the Apostle affirmeth, how that not all they that came of Abraham by natural generation, are the true seed of Abraham, to whom the promise be∣longeth; and this he doth in the first part of the verse: Then in the second place, the Apostle maketh known (by way of opposition, and of particular instance,) who were the true seed of Abra∣ham, to whom the promise belongeth, namely Isaac, which the Apostle putteth down in the words of Scripture, alluding to that in Gen. 21.12. where we find the true seed of Abraham that should inherit the promise, that God would call, it was Isaac; so that the reasoning of the Apostle considered, with that place in Genesis, may be thus illustrated; why? Ishmael was of Abraham, as well as Isaac, he was his son, yet onely Isaac was the true seed, and the true son of Abraham, therefore all that are of Abrahams seed, by carnal generation, are not the true seed of Abraham, children of God.

But now if any should object and say, If Ishmael was the seed of Abra∣ham, then Ishmael was his child. It is true, but how? according to the flesh, the child of the flesh: verse the eighth; but Isaac onely was the child of the promise; this is also confirmed by a testimony of Scripture in the ninth verse; thus we see then the Analysis of the verse: Come we now to the meaning of the words.

neither are they all children:] That is, neither are they all children of God, children of Abraham, to whom God made the promise of life, and of sal∣vation.

because they are the seed of Abraham,] Or, because they are the chil∣dren of Abraham, according to the flesh, by carnal generation, therefore they are not children of Abraham, and so consequently of God.

But in Isaac shall thy seed be called.] This is a place of Scripture cited out of Gen. 21.12. where God speaketh unto Abraham to his comfort, against his heavinesse, because he was grieved exceedingly, that he should cast forth his son Ishmael, and Hagar his mother; and these words carry this sense, Be not grieved, Abraham, to cast out Ishmael, and his mother, but do as Sarah thy wife would have thee, for I tell thee, that Ishmael thy son, shall not be thy son and heir, but Isaac is the child in whom I will make good my promise, concerning righteousnesse, life, and salvation; and there∣fore be not grieved to cast out Ishmael, for Isaac is thine heir; So then thus briefly conceive we the meaning of the Apostle,

Neither are they all the children of God, or of Abraham, to whom God hath promised salvation, that come of Abraham, according to the flesh; for I tell thee, (saith the Apostle,) in the name of God, Ish∣mael thy son shall not be thine heir, but Isaac is the son of the Pro∣mise, and in him will I fulfill, saith the Lord, the promise of grace, life, and salvation.

Come we now to the Observations. And first of all, in that the Apostle saith, all they are not Gods children, or the children of the promise, (to whom salvation belongeth,) that are of the race and linage according to the flesh: hence the observation is this,

[Doctrine.] That men are not therefore Gods children, and have not therefore right and title unto the Promises of mercy, and of grace, life, and salvation, be∣cause they are the children of godly parents, and of true believers. The very coming and discending from holy parents by the course of nature, is not sufficient to intitle a man, or a woman into the promises of God, touch∣ing life and salvation; because a man is the child of a holy parent, or ho∣ly parents, therefore to have right and title to the promises of God, no, no such matter: Hence it was that the Lord Jesus did so often check the Jewes, for standing so much upon their birth and parentage, that they were the children of Abraham, as if that were sufficient to estate them in the promise appertaining to Abraham, and was appropriated to Abraham and his seed; saith Christ, Matth. 3.9. think not to say within your selves, We have Abraham to our Father; do not think that this is sufficient, to intitle you in∣to grace and salvation, you are his children but by nature; so in Joh. 8. The Jewes boasting that they were Abrahams seed, in the 33. verse of the Chapter, and that Abraham was their Father, in the 39 verse, and that therefore God was their Father, in the 41 verse; yet Christ saith, (that notwithstanding their coming from the loynes of Abraham) that they are of their father the devil, in the 44 verse, and the lusts of their father they would do. And hence it is, we find both in the Book or God, and by experience in our own times, that many gracelesse children have discended from God, and godly, holy and religious parents: Ishmael came of Abraham, Esau of Isaac; Manasses, of Hezekiah; that made Jerusalem to swim with blood, and therefore this demonstrateth, that men are not Gods children, and have not therefore promise to life and salvation, because they come of good and godly parents, and are of true believers; for gracelesse children have come of godly parents.

[Reason.] Because good and godly parents do beget their children, not as they are godly, holy, and religious men, but merely by the power and strength of nature, as they are men: And godly parents do convey and derive natu∣ral affections into their children, from their loynes, yea and with their na∣ture the putrifaction and infection of nature; and that which is common to the stock and nature of mankind, though the parents be good and godly, not that children have in themselves by imitation a pronenesse to evil, and a pronenesse to good, no, it cometh from their parents, they recive it from their stock, race, and line; and hence it is, that we are said in Ephes. 2.3. to be the children of wrath by nature, by nature and birth we are so born•• so that this is certainly a truth, that the coming and discending from holy parents, is not sufficient to intitle us to heaven.

[Object.] But the Lord hath promised in Exod. 20.6. that he will shew mercy unto thousands, to them that love him, and keep his Commandements, yea to their children after them to a thousand generations.

[Answ.] It is true, that the Lord will be good and gracious to those that truly fear him, and to those that tread in their steps, if they be good and grati∣ous, to a thousand generations; but the Lord saith, Ezech. 18.10. if a good man beget a gracelesse child, saith the Lord, that wicked child shall dye in his sins, and his blood shall be upon him, the righteousnesse of his father shall never be imputed unto him.

[Object.] The Apostle here saith, in 1 Cor. 7.14. that the children of believing parents, though one of them be a believer, whether father or mother, then the children are holy, therefore (it seemeth) that the coming and discend∣ing from those that are true believers, is sufficient to intitle them that are children, unto the promise of God concerning righteousnesse, life and sal∣vation, and therefore they are holy.

[Answ.] The meaning of the Apostle in that place, is this, That the children of believing parents, those children are holy, not in regard of any internal or inherent holinesse in the children themselves, for then the Apostle would

have said, they are pure, in opposition to the former sentence, (then they are unclean.) And again, if the children coming from true believers, have inherent holinesse in themselves, then they belonged to Gods election, which they do not (by reason of their birth, how are they then holy? they are holy, by vertue of the covenant, by a holinesse that cometh from the Covenant vertually, they are to be esteemed federally holy, and such as belong unto Gods election, coming unto them from the covenant: For the covenant is of such a great reach, and so far doth extend, as that they that have right unto it, and true interest in the Covenant, by true faith, they are thereby not onely sanctified in themselves, and in their own per∣sons, but in their good actions, their eating, sleeping, talking, and walk∣ing, yea the very creatures of God they enjoy, their meat, and drink, gold, silver, and oxen, and sheep, they are sanctified unto their use, and they may lawfully use them after a holy manner; much more then are their children sanctified, by a holinesse that cometh by vertue of the covenant; so speaketh the Holy Ghost, they are to be accounted holy, and such as belong unto Gods election, howsoever many of them belong not unto Gods election, yet they are so to be esteemed in the judgment of cha∣rity.

This being a truth, that to come of good and godly parents is not suf∣ficient [Ʋse 1] to intitle them to salvation, Let all then that are well discended, that are the children of good, godly and religious parents, take heed of pride, and of a swelling conceit, that cometh to them from their parents; Because their parents are such as truly fear God. It is a thing usual, and incident unto us, to be proud of nothing more, then of Nobility, and gen∣try, that we are come of such parentage, and hereupon to be lifted up with a swelling conceit, and especially if we come from religious parents: Indeed I confesse, it is a matter of honour and dignity, to be the children of religious parents, yet do not thou think, that because thou art a child of one that feareth God, that therefore thou hast promise to life and sal∣vation, no, thou must find better evidence to thy heart and soul, if thou be able to look into thy self with a right eye, and be able to see and discern of thy own estate, thou shalt find thy self to be in the common condition of all men, that thou art lying and wallowing in thy filthinesse and blood, though thou be of the most religious parentage upon the face of the earth, thou shalt see thou art defiled and polluted; and imagine not that thou art of a better nature then others, because thou art come of better parents, this is a conceit that runneth in the minds of many, they are come of good stock, and of good parents, and therefore they are of a better nature; no, thy stock is rotten of it self, and conveyeth nothing but pollution and corruption to the sprigs: It may be, thou art not so vile and wicked as others be, not such a debauched wretch as others are, but yet know this, that it is not the goodnesse of thy nature, that thou art so, but from re∣straining grace, thou being brought up in a religious family, the reason why thou breakest not out into sin, it is from restraining grace, not from the goodnesse of thy nature, for the root of it is rotten; nature is as cor∣rupted in thee, as in the vilest Monsters upon the earth, and that thou art not so bad, or so vile as Judas, Cain, Saul, the Sodomites, or Pharaoh, it cometh from restraining grace, not from any goodnesse of thy nature; do not therefore build upon the goodnesse of thy nature; labour to change thy self from what thou art, and rest not in a civil formality, and think that is sufficient, never rest untill thou find thy heart is renued by grace, that thou art framed anew in some measure, according to the Image of Jesus Christ; labour for renovation, and then thou hast ground of true comfort, and right and title unto life and salvation, otherwise, if thou rest in thy good education, and in thy good nature, it will deceive thee; but labour for the powerful working of the Spirit in thee.

[Ʋse 2] Is this so, That the very coming and discending from the loynes of good and godly parents, is not sufficient to intitle children unto life and salva∣tion? It concerneth then such as are good and godly parents, that they do labour to work better things in their soules, then those that their chil∣dren receive from them by generation and birth: For why; by genera∣tion and birth what do they receive? nothing but a common disease and corruption, Joh. 3.6. That which is born of the flesh, is flesh. And it may be with thy common corruption thou hast derived a particular infection, not alwayes so, but it may be thou hast; therefore it concerneth all good and godly parents to convey better things then those they have recei∣ved by generation and birth, to labour to expel the folly in their hearts by nature, Prov. 22. labour to expel the folly in their hearts by na∣ture, the bundel of folly and vanity, by teaching, by instructing, comfort∣ing, reproving, commending, and exhorting moderately, to work the fear of God in their soules; labour to intitle them to the promise of life and salvation, and be an Instrument of the promise of life and salvation, and be an instrument of their eternal good.

Neither are they all children, because they are the seed of Abraham: but in Isaac shall thy seed be called.

THe particular instance of the true seed of Abraham, cometh now to be stood upon, in that he saith, in Isaac shall thy seed be called, which words are the words of God to Ahraham, in Gen. 21.12. and that place of Genesis considered with this of the Apostle, giveth us to understand the meaning of the words to be this,

Ishmael was Abrahams child as well as Isaac; Ishmael came of Abra∣ham by course of nature, and that as well as Isaac; yet God saith, thy son Ishmael should not be thy son and heir, but told him plainly and directly, that his son Isaac was the child, in whom he would accomplish and make good his Promise, concerning mercy, grace, righteousnesse, and salva∣tion, in him shall thy seed come to participate in the promise, in thy son Isaac.

Now then, the Lord in these words maketh known, that Isaac was the chosen seed of Abraham, that did belong unto Gods election, that he had rejected Ishmael from all eternity, though he was the son of Abraham, and appointed Isaac to life and salvation: And so this example of Isaac, and of Ishmael, doth very well fit the purpose of the Apostle, namely this, to shew that though the Jews come of Abraham, according to the course of Nature, and are his seed by carnal generation, yet are not all such as be∣long unto Gods eternal election, and though they be rejected, there is no breach of the promise of the Lord, of which the Apostle treateth in this Chapter.

Now we are to observe in the first place, touching these words, they being considered, (as you heard) the words of God to Abraham, thus much; That God in these words maketh known unto Abraham, a great difference that was between his two sons, Ishmael and Isaac; such a dif∣ference as Abraham did not think upon, nor could not take notice of, un∣till God did make it known: Abraham without question, did judge both of his sons to be in the same estate; Ishmael, and Isaac, to be in the same condition, and that both had right and title to that Covenant, in Gen. 17.7. I will be thy God, and the God of thy seed. Thus Abraham thought, and therefore Abraham circumcised both his children, yea Ishmael in the first place, and instructed both, and brought them up both alike; yet you see God putteth a wide, and a large difference between them, his sons, Ishmael and Isaac: Isaac was the chosen seed; Ishmael was not; Isaac belonged

to the election, Ishmael did not; Isaac was the child in whom God would fulfill his promise, Ishmael was not: but Abraham respected both alike, untill the Lord did cast out Ishmael: hence we are to understand thus much,

That there is no manifest difference between Gods chosen and others, [Doctrine.] in regard of their spiritual estate, untill God put a difference between them by his Word, and the works of his Spirit: I grant there is a dif∣ference between Gods chosen, and others, even from everlasting, and before they have a being in the world, but it is not known unto us, and there is no difference between them touching their spiritual estate mani∣fested, known, and discernable, either by our selves, or by others, untill God do put and make a difference between them, by calling and convert∣ing the one by his Word and the work of his Spirit, and leaving the other uncalled effectually.

Before the effectual calling of Gods chosen, they are in the same estate and condition, with those that belong not unto Gods election, they are prone unto evil as well as others, they are as vile in the practise of sinne, as any other, unlesse God do restrain them. No man can say, this is one that belongeth to Gods election, and this is not, untill God do put a difference between them. And this truth hath not onely ground here, but also plentiful evidence in many places of Scripture, in 1 Cor. 6.9, 10. The Apostle having reckoned up many grosse sinners, and given them their doom, that they can never come to inherit Gods Kingdome, as neither Fornicators, nor Adulterers, nor Wantons, nor Buggerers, nor Theeves, nor Drunkards, nor Raylers, nor Extortioners, shall never in∣herit Gods Kingdome, living, and dying so, he subjoyneth, vers. 11. such were some of you, you were no better; but now you are washed, and justified, and sanctified; now God hath put a difference between you and others, by the work of his grace, and power of his Spirit, you were as vile as any debauched sinner, untill you were cleansed: and in Ephes. 2.1, 2, 3. The Apostle saith of the believing Ephesians, they were now believers, but in times past they were dead in trespasses and in sinnes, yea they walk∣ed (before their calling and conversion,) after the fashion of the world, and followed the Prince that ruled in the ayr, that is, the Devil, that now worketh strongly in the children of disobedience, you were dead, and you walked; (how could that be?) you had the life of nature, and you walked after the Fashions of the World, yea, I and other believing Jewes, we had our conversation in the lusts of the flesh, and were by na∣ture children of wrath as well as others; there was no difference untill God put a difference: Thus the Apostle speaketh of the believing Ro∣mans, Romans 6.17. That they had been servants of sinne, and slaves thereunto, but ye now, God be thanked, through grace have obtained a form of godlinesse, whereunto you are delivered: So likewise the Apo∣stle speaketh of himself, and other true believers, in Titus 3.3, 4, 5. We our selves were in times past, disobedient, deceived, servers of lusts and plea∣sures, hateful, and hating one another. But when the bountifulnesse of God ap∣peared through Christ, Not by the works of righteousnesse that we have done, but of his mercy he saved us, by the washing of the new birth, and by the renewing of the Holy Ghost; now there is a difference, but before there was none: So that this doth manifest unto us, that there is no known difference be∣tween Gods chosen and others, in regard of their spiritual estate and con∣dition, untill God put a difference between them, by the work of his grace and Spirit.

The Reason [Reason.] is manifest, because Gods Children have no priviledge above others, in regard of their birth; they are born and brought forth in sinne, as well as others, they are tainted and stained with the polluti∣on

of sin, as well as others, and Nature in them is as vile and corrupt, as in the vilest sinner upon the face of the earth; yea, it is as predominant, and powerful in them, as in any: so that we see, that Gods Children have no manifest difference between them and others, till God put a diffe∣rence.

[Ʋse 1] Upon this ground, in the first place, learn we to take heed, that we take not upon us to determine of the Final estate of any man, being yet in his natural estate, and condition; we may not be so bold as to say, this man, or that woman is a Reprobate, and a cast-away, it is bold pre∣sumption in any.

Abraham could not discern, that his son Ishmael was one, that had no right and title to the Covenant of grace, till God saith, I have cast him off. And there is no manifest difference between Gods chosen, and others, touching their spiritual estate, untill God do difference them, by working upon the one, and leaving the other unwrought upon; and therefore judge not of the future and final estate of any man, by his pre∣sent condition: we may lawfully judge a carnal man, to be a carnal man, and in the way that leadeth to hell and damnation, and if he do hold on in that way, and not repent, he shall be damned; but to go be∣yond this, is to break into Gods several, and secret counsel: what a car∣nal man may be, in after time, leave that unto Gods determinate coun∣sell.

[Ʋse 2] In the second place, the truth now delivered is to be thought upon, by as many as find tnemselves to be effectually called by the Word, and the holy Spirit of God; the consideration of this, ought to stirre them up to blesse God, and magnifie the mercy of God, for that great mercy and be∣nefit bestowed upon them: they are bound in this respect so to do, what were they before they were so wrought upon? they were in the same estate and condition, even with others, that belong not unto Gods ele∣ction; there was no manifest and known difference between them, and others, either in the eye of the world, or the judgment of others, neither could themselves judge themselves in a better estate, it was not discern∣able unto them, or unto others; they were as prone to evil, as others, as vile in the practise of evil as others; they were wallowing and tumbling in sin, and had no more desire of good, then the vilest miscreant upon the earth: Now who hath put a difference between thee, and them that re∣main uncalled? surely, onely the Lord, and that of his mere goodnesse, and mercy; and if thou throughly consider it, thou canst not be suffici∣ently thankful to God, and therefore when thou seest them wallowing and tumbling in sin, and taking much delight and pleasure therein, passe it not by, without consideration, but consider of it, (not to insult over them, but to pity them,) and thereby call to mind, what thou wast be∣fore the Lord wrought upon thee, by his Word, and holy Spirit, and con∣sider that thou seest in them, that so go on in their sins, a lively image, picture, and proportion, of thine own former natural estate, and misera∣ble condition, such a one was I once, I took as much delight as they do, posted as fast to damnation as they do; how much then am I bound to magnifie the goodnesse and mercy of God to me, who of his mere good∣nesse and mercy hath turned my feet another way; even the Lord of his rich and abundant mercy, hath put a manifest difference between my self and many others; he hath put now a new mind in me, and hath given me a delight in good things: what shall I render unto the Lord? what thanks, what glory, what honour, and obedience shall I render to my God? This, ought to be the meditation, and consideration, of thee, who∣soever thou art, that findest thy self wrought upon by the holy Word of God; when thou seest other run on in sin, with delight and pleasure, to

post to destruction, (as if they meant to come thither with all speed,) hast∣ing to damnation: Oh then lift up thy heart in Serious contemplation up∣on the free grace and goodnesse of God, in calling thee out of that number, and electing thee to salvation.

Further, in that God saith here unto Abraham, in Isaac shall thy seed be called: Isaac being one that belonged unto Gods eternal election, I might here stand to shew, that God doth effectually call none; but such as be∣long unto Gods election; but I stood upon that in the 30 verse of the eight Chapter; onely one thing now that is this, We are to mark that God here saith not unto Abraham, in Isaac will I make good my Cove∣nant, in Isaac will I make good my promise; but he saith, in Isaac shall thy seed be called; Isaac shall be called and his seed, and so will I make good my Covenant in Isaacs calling: The doctrine is this,

That Gods effectual calling of men, out of the state of nature, [Doctr.] into the state of grace, by the Word and work of his Spirit,* 1.11 it is a sure evidence un∣to them that are so called; that they are in Covenant with God, and God with them; that God is their good and gracious Father, yea it doth in∣fallibly evidence unto them, that God hath loved them from everlasting. God now hath set upon them a seal of his special love, and that now they have right and title to the promises of God concerning righteous∣nesse, life and salvation. 2 Pet. 1.10. saith the Apostle, Give all diligence to make your calling and election sure. You see he putteth down calling, be∣fore election, not that it is so in the order of nature, but if a man be called, he is certainly elected; if we be sure of our calling, we may be sure of our election, we may certainly and infallibly conclude, that we are in Cove∣nant with God, and have right and title to the promises of God; we may so conclude, not doubtfully, or conjecturally, but certainly conclude, I have right and title to the Promises of God.

Know then, what an excellent and sweet comfort may this be to them, [Ʋse.] that find themselves effectually called? hast thou good evidence of thy effectual calling? hath the Word a kindly working, hath it wrought upon thee a change? and set thee out of the state of nature, into the state of grace? thou art certainly in a most blessed and happy condition, this doth evidence that God did love thee before the world was, before it had a be∣ing: now thou art in Covenant with God, and God hath now set his seal upon thee, thou art one of his good Isaacs, one of his beloved; think up∣on it therefore, the meditation of thy effectual calling is more comfort∣able unto thee, then to think upon thy election, or redemption by Christ, these are matters of great comfort, but thy effectual calling is more com∣fortable unto thee, it sealeth up that thou art one of Gods chosen, that thou art redeemed by the Blood of Christ: look to thy effectual calling, or else it appertaineth not unto thee; but thou being called, here is won∣derful comfort for thee.

VERSE 8.

That is, they that are the children of the flesh, are not the children of God; but the children of the Promise are counted for the seed.

IN this Verse our Apostle doth deliver by way of Ex∣plication, that which he put down in the verse forego∣ing, and having in the seventh verse before affirmed, that not all they that came of Abraham by the course of nature, are the true seed of Abraham, because Ish∣mael was the seed of Abraham, but God said, he should not inherit the promise, but in Isaac should the seed be called, he should participate in the promise: now this being brought by the Apostle, and set down in the verse foregoing; In this verse the Apostle explaineth himself, and layeth open his meaning a little further, shewing what he meaneth by children, and by the seed of Abraham; here he explaineth his meaning, Neither are they all children (in the verse before,) because they are the seed of Abraham, but in Isaac shall thy seed be called; then he subjoyneth, in this eighth verse, That is, they that are the children of the flesh, are not the children of God; but the children of the Promise are counted for the seed.

And in this eighth verse we have laid before us, an opposition between the children of the flesh, and the children of the promise: First of all, de∣nying them to be the children of God, who are the children of the flesh; and secondly, affirming. that they onely are accounted the true seed, who are the children of the Promise. Now for the explication of this verse, lesse need it to be stood upon, and spoken of, if so be some erring spirits did not wrest and pervert it, and labour to draw it to a wrong sense; I will therefore endeavour to lay open the true sense of it, viz.

That is, (my meaning is,) they which are the children of the flesh] The Ar∣minians and the Anabaptists joyn together hand in hand, and do under∣stand by children of the flesh, those that seek for righteousnesse and salvation by the righteousnesse of the Law, and so seek for it by a carnal and fleshly course, after the law and the flesh; and so such as are Justitiaries, and seek to be justified by the Law, this (say they) is meant by children of the flesh; this is their conceit. But this cannot be the true sense of the phrase, flesh; though I grant indeed, by children of the flesh, we note out such as are Ju∣stitiaries, in some places of Scripture, and such as seek for salvation by their own righteousnesse, the righteousnesse of the Law, and that in and by the Law; yet here in this place, the literal sense and the literal meaning is to be taken; and by children of the flesh, we are to understand those that discended of Abraham according to the course of nature, and by car∣nal generation, we are not to take it in a Metaphorical sense, but in the very literal sense of it.

For (to confirm the Exposition) it is most evident and clear, that the thing which made the Jews to stand upon, and to think themselves that they were within the Covenant, and had right and title to it, which is made to Abraham, the very cause they so thought; what was it? (the seeking of righ∣teousnesse by the Law?) no such matter, that he beateth against in the next Chapter. But because they were the Israelites, because they were of Abra∣ham, in regard of carnal generation, and were Abrahams seed according to the flesh, this they vaunted and stood upon; what may we think to be meant by Abrahams seed, (which the Apostle speaketh of in the verse fore∣going, and here doth explain that term,) but such as came of the seed of Abraham, and that by nature, not such as sought righteousnesse by the

Law, no, his meaning is no such matter, because the matter they stood upon as a priviledge and prerogative belonging unto them.

are not the children of God] That is, they are not such children as God bound himself unto by a special promise, to do good unto in a special man∣ner: as he said unto Abraham, I will be thy God, and the God of thy seed, such as he had bound himself unto in a Covenant.

but the children of the promise] For the understanding of this phrase; and form of speech, we must know, that Isaac Abrahams son was a child of the promise, (what is that?) why surely, such a child, as the promise gave birth unto, Abraham begot Isaac, of his wife Sarah indeed according to the course of Nature, but not by the force, strength, and vertue of nature, he was born merely by a special promise made unto Abraham, and by ver∣tue and strength of that special promise, cited by the Apostle, made in Gen. 18.9. Sarah thy wife shall have a son; and so though he was begotten by Abraham according to the course of Nature, but not by the force of Nature: For when this promise was made unto Abraham, Sarah thy wife shall have a son, Abraham and Sarah were old, and both strucken in years, and not of ability by nature to have a child, so that in regard of the force of nature, it was as impossible for Abraham to beget, or Sarah to bear a Child, as for a stone to flye upward; so that he was begotten by vertue of the Promise, for she was past childbearing, and Abraham very old, so that the force and strength of Nature in Abraham, and Sarah was not the cause of Isaac's birth, but by vertue of the promise; so that we are to un∣derstand by children of the promise, such as after the manner of Isaac are children of the promise, Gal. 4.28. Now we brethren, as Isaac was, are the children of the Promise; That is, all such as by vertue of the promise of grace, of life and salvation, are adopted and made the children of the Pro∣mise, by the vertue and force of the promise; the Gospel being a quicken∣ing Gospel, it being published, and they believing in it, they come to be the children of the promise, and born anew, not by nature, but by the Pro∣mise.

The meaning of the Apostle is this,

That is, or my meaning is, that not they that are descended from Abra∣ham, onely by the course of Nature, and according to the flesh, and by carnal generation; they are not such children as God hath bound himself unto by promise, in a special manner, that is to do good un∣to, by a special promise, according to the speech unto Abraham, I will be thy God, and the God of thy seed: But all such that belong unto Gods election in time to be called, to be the sons and daughters of God, the promise being published unto them, and are wrought upon by vertue of the Spirit, and the Promise, They onely, and none but they, are accounted and reputed for the true seed and children of Abraham, to whom the promise of mercy, grace, righteousnesse, and salvation belongeth.

Come we now to the Doctrines. And here observe, That the Apostle doth expound himself, touching that, which is put down in the verse fore∣going, and delivereth his mind more plainly, then in the seventh verse: the conclusion is this;

That the holy Prophets, and the holy Apostles of God, [Doctrine.] the Pen-men of Scripture, they do explain the things that are needful for the Church and people of God, and make them more easie that are hard to be understood, expressing them more plainly in one place, then in another: an usual thing in the Book of God, for the Pen-men of Scripture, to explain such things as is necessary, for the people of God, to expresse things that seem to be doubtful, obscure and ambiguous, more in one place, then in another, and not to leave it obscure and ambiguous: For the further manifestation of

it, I might insist on divers places of Scripture, but take these few, in Gen. 17.10. we read, that circumcision is called the Covenant, and in the 11. verse he explaineth it, and saith it is the sign of the Covenant: so in Exod. 12.11. The Paschal Lamb, is called the Lords Passeover, that should be eaten in destroying the Egyptians; then in the 27 verse, it is said to be the sacrifice of the Lords passeover, more plainly expounding it: so in 1 Cor. 10.4. Christ is called a rock, and by and by he subjoyneth unto it, a spiri∣tual rock; so that phrase used by Christ, (which the Papists so much abuse, as the ground of their transubstantiation, and would prove it, that the Bo∣dy and Blood of Christ are really and corporally in the Sacrament, under the form of Bread and Wine,) it is expounded by the Holy Ghost, and by the Apostle in 1 Cor. 11.26. For as often as ye eat this bread, and drink this Cup, ye do shew the Lords death untill he come: doth not this set out the mean∣ing of that speech abused by the Papists? Take, eat this is my body: For these are memorials, and visible signs, and representations of the Body and Blood of Christ. I might further instance in divers passages of the Scri∣pture, to shew, that this is usual in the Scripture, to explain in one place, what is difficult in another; the Reason is,

[Reason.] Because it is Gods purpose, (the very purpose of the Lord) in his revea∣led Will, to make his will known unto man by Scripture, so much as he would have man to know necessary to salvation: And in the Scripture to give man a perfect rule of holinesse, of righteousnesse, of faith, and of good life, of all things to be known, or believed, and to be practised, and there∣fore he maketh known in one place, what is difficult in another, to make man wise unto salvation, as in 2 Tim. 3.15. thou hast known the Scriptures of a child, which are able to make thee wise unto salvation,) to make thee to come to the understanding of it, at least so much as is needful to be known unto salvation; this being the very end of God, as appeareth, Joh. 20.31. saith the Evangelist, Many other things Jesus did, but these are written, that you might believe that Iesus Christ is the Son of God, and by believing might have life (i.e, faith and salvation) through his name; so that this is undoubtedly true, that the pen-men of the Scripture have thus explained it.

[Ʋse 1] Wickedly then deal the Papists, in that they lay a hardnesse and obscu∣rity on the Word of God, and teach, that though the Scriptures be delive∣red in our Mother tongue, yet they are so hard to be understood, not one∣ly of the ignorant and common sort of people, the laity, but the learned among themselves, they cannot tell when they have the true sense and meaning of the Word of God, no not of the things that are fundamental, unlesse the Church consent with them; Nay the greatest Rabbins and Doctours amongst us, cannot understand the Scriptures, without consent of the Church: Oh consider, hath God sent unto us his Word, as a Let∣ter, and Epistle, to testifie his mind unto us, and unto his Church, and hath he shut it up in such doubtful terms, that a man cannot tell when he hath the understanding of it? he sendeth it to testifie his mind and will unto us, and hath he so shut it up, that we cannot tell when we have the sense of it? Oh fearful blasphemy; why? It were better that we had no Scripture written at all, far better, then to have it so doubtful. But there is no jot of it but serveth for the good of his people, both in this life, and the life to come; God hath so ordered the tongues of the holy Writers and Pen-men of Scripture, his Prophets, and Apostles, that the meaning is easie to be understood, by such as come unto it with attentive minds, that do read diligently, mark attentively, judge humbly, and pray hear∣tily.

[Ʋse 2] But to make use of this to our selves: Is it so, that the holy Prophets and Pen-men of Scripture do deliver plainly in one place, what is hard in another, upon this ground it followeth, that the best way of expounding

Scripture, is by Scripture it self; we commonly give thus much to a man, that he is the best expounder of himself: so then learn we to apply and compare Scripture with Scripture: and in that we do not apply Scripture with Scripture, it is the reason why we do let slip other places that may help us in the true Application of Scripture: it is a subtilty that Satan, or the Divel, (and our hearts are ready to joyn with him,) that he maketh men to hale and draw unto themselves such places of Scripture as they think do favour them in their sin, by their abuse of it, they lay hands upon those places that so seem, & willingly and purposely forgetting other places, that do draw them back from such conjecturing; as the Usurer, wil draw such places as may countenance his sin, (to his seeming) and neglect those that draw him to the contrary: Yea many men they turn Gods grace unto wantonnesse, to go on in sin with an high hand, and stiffe neck, adding drunkennesse to thirst; they are impenitent in their sins, and will not be re∣formed, and yet for all this they perswade themselves that they shall find mercy from the Lord: And why? whence cometh this? The Devil is rea∣dy to suggest unto them, and to furnish them with remembrance, of a num∣ber of comfortable places of Scripture that set forth Gods mercy, as that in Psal. 103.8. The Lord is full of compassion and mercy, slow to anger, and of great kindnesse: and in Psal. 145.9. The mercy of the Lord is over all his works; these the devil maketh to intitle to themselves; yea, with a Psalm of mer∣cy, to carry them up to the highest pitch of presumption, and to lay vio∣lent hands upon those places of Scripture that are full of comfort, and to say, certainly God is merciful, and forgivenesse is with the Lord; and though I go on in sin, yet I shall find, mercy; purposely forgetting many other places of Scripture, that shew, God is a revenging God, and a con∣suming fire, that punishes those that go on in sin, Psal. 25.10. that mercy and truth go together; God is merciful, but he is also true, true in his threatnings, as well as in his promises; yea forgetting to apply these places full of com∣fort, with the consideration of that which Moses saith, Deut. 29.20 If any man go on in the stubbornnesse of his own heart, and adde Drunkennesse to thirst, one sin unto another; the Lord will not be merciful to that man. They never remember this, the devil teacheth them to forget, that God is just, and full of judgment, and that his jealousie shall smoke against those that go on in their sins, surely the Lord will render vengeance upon them: Oh therefore in the fear of God, take notice of it, of this manner of ex∣pounding and applying of Scripture, therefore learn we to compare Scri∣ture with Scripture, and see what qualification thou hast, before thou lay hold on the promise of God, and learn to compare Scripture with Scri∣pture, that we may mitigate the comfort of it, and draw us back from wresting and perverting of it, else we shall make that which should be our life, our death, and that which should administer comfort and sweet∣nesse unto us, to be a means to encourage us to sinne, and to adde sinne to sinne, and so to rush upon our own ruine and destruction; In the fear of God therefore consider it, and the Lord give you all understand∣ing.

That is, they that are the children of the flesh, are not the children of God; but the children of the Promise are accounted for the seed.

TOuching the Apostles Denyal, that they that came of Abraham ac∣cording to the flesh are not the true seed, these words being an Ex∣position of the words foregoing, the point hence offered, is the same which hath been stood upon before, which I think needlesse to stand up∣on: the Doctrine being, That the coming or descending of good and godly parents is not sufficient to intitle us to be heires of the promise, and Gods children. I say the point hence arising being the same, therefore I will not here meddle with it; But come to the Apostles affirmation, leaving his negation, That they onely are accounted the true seed of Abraham, who are the children of the promise, that is, (as we shewed you in opening the Text,) they only that are after the manner of Isaac, children of the promise, belonging unto Gods election, by the special grace of God, and made Gods children, hy the vertue of Gods promise, they onely are reckoned and accounted for the true seed of Abraham, to whom grace and salvation belongeth.

Now from these words, thus understood, two things are offered unto our consideration, (to be stood upon in particular,) the first is, the efficacy and force of the words of Gods promise, the force, and strength, and ver∣tue of it, concerning mercy, grace, righteousnesse, life and salvation, to all that believe in Christ, and repent of their sins. In a word, the efficacy and force of the Word of the Gospel, which indeed is a word of promise, it propoundeth to all true believers that are repentant for their sins, mercy, grace, righteousnesse, life and salvation: the observation is this,

That the Word of Gods saving promise, the Word of the Gospel, is a most powerful, and a most effectual Word; it is of a begetting nature, it is able (as an Instrument) to beget children unto God, and it doth (in Gods appointed time) effectually work upon Gods chosen, and make them actually the Children of God, so that they may be truly called the children of the promise; as that special promise in Gen. 18. Sarah thy wife shall have a son, as that gave birth and being to Isaac, (when there was no like∣lihood or possibility of his being and birth from his parents, Abraham and Sarah,) so the Word of Gods saving promise, the words of the Go∣spel, giveth a spiritual being and birth to Gods chosen, and make them actually the children of God, (in his appointed time) when there is no likelihood nor possibility in nature; Yea, when their Nature is in flat opposition, and contrariety unto it; then doth the Word of the Gospel make them actually the children of God. And to this purpose speaketh that holy and Evangelical Prophet, the Prophet Esay, Esay 11.6, 7, 8.9. the holy Prophet sheweth, that in the dayes of Christ, such should be the force and powerful working of the Gospel, that it should make men of Wolves to become lambs, and of Leopards, as meek as kids, and men that were as Lions, (of a Lionish nature) to be as meek as a fat beast, and as gentle, that children should lead them, such as were of a wolvish and lio∣nish Nature; (for so we are by nature fierce, and cruel, and savage, to become meek and gentle,) and so he goeth on in setting forth the power∣ful working of the Gospel: so in Joh. 5.25. saith the Lord Jesus, Verily, ve∣rily, I say unto you, the hour cometh, and now is, when the dead shall hear the Word of God, and they that hear it shall live: where by dead 'we shall understand, those that are spiritually dead, and not corporally dead, for of those he speaketh in the 28 verse; he saith, that the voyce of the Spirit of God shall come to those that are in the graves, and they shall arise; but hereby those that

are dead in sins and trespasses, Ephes. 2.1. and such as are spiritually dead, to put the life of grace, and of faith, and of holinesse into their hearts and soules; in the 1. of James 18. saith the Apostle; (speaking of God,) of his own will begat he us with the Word of truth; by an emphasis, or excellency, a begetting word, the word of the Gospel, and not to adde more places, this doth sufficiently prove, that the Gospel of God is an effectual Word, and doth work upon Gods chosen, in time, and make them to become Gods children actually; whereas before they were potentially, and may be called the children of the Promise: The Reasons and grounds are these;

First of all, the Gospel it is the arm of the Lord; so saith the Prophet, [Reason 1] Esay 53.1. to whom is the arm of the Lord revealed, that is, the word of the Gospel, yea it is the power of God, so the Apostle saith, Rom. 1.16. 1 Cor. 1.18. it is the arm of the Lord, and the power of God, it is a power far passing the power of man, or of hell it self, and of all the devils, it is strong, powerful, and prevailing, there is no opposition whatsoever is able to gainsay it, or withstand it, but it is able to bear it down to the ground.

The word of the Gospel, it administreth to Gods chosen, Gods Spirit; [Reason 2] whence it is that the Apostle in Gal. 3.2. demandeth of the Galathians, What? saith he, Received ye the Spirit by the preaching of the Law, or rather by the preaching of the doctrine of Faith? the doctrine of the Gospel, that is the means of conveying unto you the Spirit, namely, the Gospel of God which conveyeth it. Now the Spirit of God stirreth up the unbelieving, (that are Gods chosen,) and inableth them to believe, yea it doth beget faith in their hearts, and doth certainly and infallibly (and that without resistance) actually incline their hearts to believe in Christ, and so to become actually Gods children; thus doth the holy Spirit of God (given to Gods cho∣sen,) bend and bowe their hearts inabling them to believe, and make them certainly and infallibly Gods Children, such is the power of the Gospel.

This Doctrine (in the first place) doth point out unto us one main dif∣ference [Ʋse 1] that is between the Law and the Gospel, the law doth onely disco∣ver sin unto man, and what the least sin of man deserveth, and is able to go no further, it cannot deliver unto a man any means of comfort, but seaveth a man liable to the curse of the Law, it sheweth them not the means to escape the curse, onely as a Schoolmaster it sendeth men to Christ, not by teaching and instructing, but by whipping and scourging, by terrifying upon the sight of sin, it sheweth them no pity, nor no compassion, it dri∣veth them from it self, to seek unto a better Schoolmaster, and better Phy∣sitian, to go unto Christ, Gal. 3.14. the Law is our Schoolmaster to drive us to Christ. But now the Gospel is of force to work upon Gods chosen, effe∣ctually, it is able to confer, and to administer unto Gods chosen, the Spi∣rit of God, which Spirit doth beget faith in their hearts, and so they be∣come actually the Children of God; this is the efficacy and power of the Gospel.

Is this so, that the Word of Gods promise, (the Gospel) is so powerful, [Ʋse 2] and so effectual, and able (as an Instrument) to beget children to God? Oh then I beseech you, in the fear of God, look unto it; learn we upon this ground, that the Word of the Gospel (we living under the preaching of it,) be thus powerful in our hearts and soules in particular, let us never rest, untill we find that the preaching of the Gospel hath so wrought upon our hearts and soules, that it be so effectual in us to bear down the strength of nature, and whatsoever standeth in opposition against it, and to cast down the strongest hold of sin and Satan in our hearts, and that it hath conferred, and conveyed the holy Spirit of God, and thereby wrought

faith in our hearts; Oh let us never rest, untill we find this working. And consider, the Gospel, it is the arm of God, it hath made some men of wolves, to become as lambs; of Lions, fat beast; it hath beaten down the pride of their hearts, it hath hammered, their hard hearts, it hath quelled and overmastered their over-ruling and predominant cor∣ruptions: take onely the example of the Apostle Paul, that was chan∣ged by the voyce of Christ from heaven, (and the voyce of the Gospel is as powerful,) from a bloody and tyrannical persecutor, to a famous and renowned Preacher of the Gospel, Gal. 1.22. And we read not onely in the primitive stories of the Church, but have found also in our own time, that the Gospel of God hath been of such force, that it hath made many to leave their Fathers, their Mothers, wives, children, friends, their lands and livings, and all their riches, and possessions, and to lose their lives by fire, and sword, and faggot, and by cruel tortures, yea by as cruel tor∣ments, as their tormentors could lay upon them. And is not the voyce of the Gospel now as powerful, is not the Gospel able to make thee now to lay aside thy profits, or pleasures, as thy Carding, or Dicing? nay not to lay aside a cup of beer or wine, not needful for thee, is not the Gospel able to make thee to lay aside a needlesse new fangled attire on thy head? to make thee cut off thy long shag, and ruffian-like hair? to make thee leave off thy covetousnesse, thy Drunkennesse, thy whoring thy common swear∣ing by faith and troth? is it not able to do this? is the power of the Go∣spel abated? can it not make thee leave off thy darling sin? it was wont to do this in former time. And the Gospel is as powerful now, and as able to throw down the strongest hold of sin and Satan as ever, 2 Cor. 10.4. to throw down imaginations and strong holds of corruption, if thou live under the Gospel, where the Gospel is truly and faithfully preached, and assuredly either the Gospel hath thus wrought in thee to the purging out of corruptions, and those sins thou once delightedst in, or it sealeth up unto thee a heavy and fearful conclusion; what is that, you will say? Take it from the Apostle, not from me, in 2 Cor. 4.3. mark what he saith, The Apostle in the second verse of the Chapter sheweth, that he, and the rest of the Apostles, handled the Word of God not deceitfully, but in the de∣claration of the truth, in plain evidence of the Spirit, and of power, they approved themselves to every mans conscience, then mark what he bring∣eth in by way of inference, if the Gospel be hid, it is hid to them that pe∣rish; if the Gospel that hath been so plentifully and powerfully preached, and so painfully delivered in the evidence and demonstration of the Spirit, work not in your hearts and souls, It is to be feared you are in the way to destruction, and in a fearful condition: Oh then let us look that we find the power of the Gospel in our hearts and soules, and consider, it will no∣thing at all avail us to know, that the Gospel is the power of God to sal∣vation, though it were to thousands, yea to all the world besides, if we find it is not so to us, to commend the Gospel, and the Doctrine of the Gospel, and the comforts of it, and to say it is a blessed Sermon, an excel∣lent Sermon, the best sermon that ever I heard; it may be worthy to be commended, but hath it wrought upon thee? thou finding it not power∣ful to thee, it will not be available to take notice of the Gospel, to be a Word of power in the general, and in the abstract, and not find it so in the particular to thy self, is the case of the Devil; he knoweth the Gospel is a comfortable Word; but see what good hast thou gotten by knowing it, hath it beat down thy pride, thy covetousnesse, thy earthly minded∣nesse? happy art thou; otherwise, it will not be available: therefore in the fear of God, let us never rest till we find that we living under the sound preaching of the Gospel, that hath been effectual to our soules and hearts, and hath beaten down our pride, our earthly mindednesse, and pre∣dominant

corruptions, and hath been of force and efficacy to the con∣ferring upon us the holy Spirit of God, and so made us actually Gods Children, and heires of grace, mercy, and salvation, then happy art thou.

Now the second thing that we are to stand upon, is this,

That the children of the promise, [Doctrine.] such as are effectually wrought upon by the Word of the Gospel, and by that word begotten to the faith, and to believe in Christ, they are accounted the true seed, and the true chil∣dren of Abraham, and they have this honour to be of his seed. And all the nobility of Christs Ancestors, of Abraham, of David, is communica∣ted unto them, whether they be not of the race of the Jewes, but Gen∣tiles, as it's our case: if the Gospel hath conferred the Spirit unto thee, thou art a son, or a daughter of faithful Abraham, and all the Nobility of Christs Ancestors is communicated unto thee, Gal. 3.7. they which are of faith, the same are the children of Abraham.

Because Christ himself concerning the flesh, came of Abraham, [Reason.] as the Apostle speaketh in Ephes. 5.30. and they being in Christ, they are bone of his bone, and flesh of his flesh, they are members with him, and there∣fore partakers with him.

Oh then what excellent comfort is this to them that are sure of it, [Ʋse.] that the Gospel hath a working upon their hearts and soules; that it hath hammered their soules; and made them believe in Jesus Christ, and though it be so that thou art of mean and base condition in the world, yet thou art a child of Abraham, (an honour far surpassing that, to be the sonne, or daughter of an Emperour, or the greatest Monarch or Po∣tentate in the world,) all the Nobility of Christ his Ancestours belong∣eth unto thee, if thou be a child of Abraham the friend of God, 2 Chr. 20.7. as Jehosaphat calleth him; what canst thou want, either for thy provision, or for thy safety and protection, or defence? the Lord hath made many sweet, gracious, and comfortable promises to Abraham, that he will be his God, his shield, his buckler, and his exceeding great re∣ward, a friend to his friends, and an enemy to his enemies, and thou hast right and title to all these gracious promises, thou being a true believer, God is thy shield and buckler, a friend to thy friends, and an enemy to thy enemies, what canst thou want either for thy provision and safety, or thy protection?

And therefore, in the fear of God, think upon it, whosoever thou art, that findest thy self wrought upon by the powerfull Word of the Gospel, that it hath beaten down thy pride, thy covetousnesse, and hath conferred unto thee the Spirit, and that Spirit wrought faith in thy heart, thou art a child of Abraham, and all the Promises of God touching this life, and the life to come, thou hast right and title to, as a child of Abra∣ham.

VERSE 9.

(For this is a word of promise, In the same time will I come, and Sarah shall have a son.)

OUr Apostle having delivered this for a certain truth, in the seventh Verse, that Isaac was the true and chosen seed of Abraham, in whom Abrahams seed should be called, and to whom God intended to make his Co∣venant of grace, mercy, righteousnesse, life and sal∣vation; why? because he was the child of the Pro∣mise, begotten not by strength of nature, but by the efficacy and power of the promise. Then in the eighth verse our Apostle putteth this down in the general, That they onely are the true children of Abraham, because they are the children of the Pro∣mise. In this ninth Verse he confirmeth it by a testimony of Scripture, that Isaac was a child of the promise, taken out of Gen. 18.10. I will certain∣ly come unto thee in the time appointed, and Sarah shall have a son; this the Apo∣stle affirmeth to be the Word of promise.

So then in this ninth verse, we have (for the general matter of it,) these two things to be considered:

First, The speech of God to Abraham, in Gen. 18.10 and in the sub∣stance here recorded by the Apostle, wherein God hath set down the time when Sarah shall have a son.

Secondly, the Apostles note upon this speech of God, what kind of speech this was to Abraham, namely a promissory sentence, This is a word of promise, in the same time will I come, and Sarah shall have a son.

Come we now to the opening of the words.

This is a word of promise,] That is, this testimony of Scripture, (which now I alledge) which is the speech of God to Abraham, it is a promissory sentence, a word of promise, promising a special mercy, a special blessing, and a special good thing to Abraham.

In the same time will I come,] Or, as it is in Genesis, I will come accord∣ing to the time of life, his meaning is, when this time of the year shall come and revive, and come again, even in plain terms, this time twelve moneths, as in Gen. 17. where God saith, he will establish his Covenant, and Sarah thy wife shall have a son, at this time the next year, the meaning is this time twelve moneths.

Sarah thy wife shall have a son.] That is, she shall conceive and bear a son, of her own body and bowels, and none other womans child shall be for her: so the meaning in general is this,

This sentence that I alledge which is the speech of God to Abraham, Gen. 18.10. it is a promissory sentence, promising a special blessing unto Abraham, wherein God saith, when this time of the year shall revive, even this time twelve moneths shall thy wise Sarah have a child begotten and born of her own body.

Come we to the observations.

And in that the Apostle here alledging a sentence and place of Scripture, doth not barely deliver the words of Scripture, but he putteth it out with this note, this is a word of promise. In that he telleth us plainly, that the speech which God used to Abraham, (and here cited by himself,) is a pro∣missory sentence, which any man that looketh upon the text, and is able to judge of it aright, shall see it to be so, when God saith, at such a time will I come, and Sarah thy wife shall have a son. And yet the Apostle pointeth it out, this is a word of promise. Hence we learn,

That it is justifiable, [Doctrine.] and a warrantable course in preaching the Word of God; for the Preacher to say unto his hearers, this is a point of do∣ctrine, yea when he comes to make use and application unto the people, to say, this is a word of comfort, this is a word of terrour, this of Instru∣ction, this of Exhortation, (and the like) we find it an usual thing with the holy Prophets of God in the time of the Old Testament, when they did threaten Judgments, they did set this before, the burthen of the Lord: as the burthen of the Lord against Edom, the burthen of the Lord against Hie∣rusalem, and the like, as we may see in the Prophet Esay, Jeremiah, Eze∣kiel, and other Prophets.

But indeed it is thought by some, that are utter enemies to the plain teaching of the Word, that this is needlesse: And they do find fault with this manner of teaching, and deride it, and say, it is a base and con∣temptible manner of preaching; why (say they) this is all one as if a man should draw the picture of a man and paint it out in colours, and then to write in Capital letters by him, this is his head, this his armes, this his nose, and the like; were not this ridiculous, say they?

Thus you see these sons of Belial, these men, they deride that which is warranted by the holy Prophets, and holy Apostles, and that which doth most good in all experience, 2 Tim. 3.16. The Scripture is given by in∣spiration, and is profitable to teach, to correct, to improve; now may not the Scriptures be applyed to this end and purpose? and being so applyed, may not the people be told that this is matter of Doctrine, and that this is a word of comfort? or a word of Instruction, or a word of Confutation, confuting the Papists, or other enemies? doubtlesse they may, Be∣cause indeed by this means the people shall be the better able to go along with the Preacher, and more distinctly to take notice of the things delive∣red what serveth for information of Judgement, in matters of faith? what for reformation, of their hearts and lives in doing of good, and avoiding of evil, and the building of them up in the wayes of holinesse, therefore let others mock and scoffe what they will, yet Ministers of God, that make conscience of their duty, have no cause to be ashamed of it, it is the most powerful and profitablest kind of preaching, and doth build up the people in faith, and encourage them in every good duty.

Again, the Apostle having said, This is a word of promise, he then sub∣joyneth the promise of a temporal blessing, that Sarah should have a son.

Hence we see, that the Promises of God in Scripture are of two sorts, [Doctr.] either principal promises, or of a lower degree; principal Promises touch∣ing Christ, mercy, grace, life and salvation; and of a lower degree, as to have food, and apparel, and outward good things, and children: Now the promises of God that are of a lower degree, they do depend upon those principal promises, and we cannot apprehend the Promises of God with true comfort, for our good, unlesse we first lay hold on the promises of God in Christ; Abraham did first believe the promises of mercy, of righ∣teousnesse, and salvation, for his justification, and then he believed the promise that he should have a son in his old age, as appeareth, Rom. 4.9, 19, 20. And that holy Father, Noah, first he was by faith made the heir of righteousnesse, and then did he believe the Promises of God for his pre∣servation in the Ark, Heb. 11.7.

Therefore deceive not thy self in any particular; [Ʋse.] we cannot trust God with any true comfort for any temporal good thing, unlesse we be able to rest upon his promise and mercy in Christ, for salvation; unlesse we rest upon the main promise of Christ, we cannot rest upon him for outward good things, with any comfort, for the promises of God, whether of this life, or the life to come, they are yea and amen, 2 Cor. 1.20. in Christ they are ratified and confirmed.

Come we now to the Promise it-self, In the same time will I come, and Sa∣rah shall have a son, or at this time twelve moneths, shall thy wife Sarah have a child: Here we see, that God doth promise to Abraham, a tem∣poral thing, and limiteth and setteth down a certain time, when he would accomplish his promise, and the time set down he broke not the day with him, as appeareth in Gen. 21.2. where the text saith, that Sarah conceived and bare a son in her old age, according to the very time of God that he had appointed, did Sarah conceive and bear Abraham a son: hence the Doctrine is this,

[Doctrine.] That the Promises of God that are made to his, concerning good things of this life, or the life to come, are fulfilled and made good, in Gods own time, in the time that God hath appointed, hath God fulfilled, and will fulfill his promise: I shewed you a point formerly, (like unto this,) That Gods Promises are firm and stable. But now the point is, That God doth perform his promise in his appointed time, he keepeth his time strictly, in the very nick and point of time will he accomplish it, Gen. 15.13, 14. God told Abraham, that his seed should be a stranger in a land not theirs, and should be in bondage and thraldome for a long time, but when that time shall come to an end, I will judge that nation, and they shall come out with great riches; how was this fulfilled? read Exodus 12.41. when that the very time was expired, in the same day, in the very self-same day all the power of Pharaoh and Egypt could not hold them, but they were de∣livered, and Pharaoh and his host destroyed: So the Lord threatened that Israel should be in Babylon 70 yeares, as we read Jer. 25.11, 12. they should be in thaldome there so long. But when the time was come, and the very day, Daniel understanding it by books, he goeth unto God by prayer, Dan. 9.23. and in the very beginning of his humiliation, and supplication unto God, did the decree come forth in the peoples delive∣rance in the very day that the time was expired; and in Habbac. 2.3. saith the Prophet, The Vision is for an appointed time, the time shall come, and not lye, though it tarry long: and (not to heap up many places) indeed all the Promises of God are of an appointed time, and when that time is come, God doth fulfil and make them good to his children; what is the ground of this?

[Reason.] Because the Lord is most wise, and he knoweth the fittest time for the fulfilling and accomplishing of his Promises, and what in his decree he hath set down, not all the power in earth, or hell, can hinder him from perform∣ing it, in the very season.

[Ʋse.] This serveth as a ground of Instruction to all that are Gods children, (for the Promises are made unto them,) and it serveth to teach us, that we are to believe the promises of God, not only in the general in the mat∣ter and substance of them, but we are to believe them, with the particular circumstance of the time, that there is a set and an appointed time of God, for the accomplishing of all his Promises, and we are to wait untill that time come: when we are under any distresse of body or mind, we must not onely believe that God hath promised ease, and comfort, and refreshing, and deliverance, but that he hath promised an appointed time for their de∣liverance; Not onely to say, I am a child of God, and God hath promised me deliverance, why doth he not deliver me, but let me lye under the affli∣ction? surely God hath forgotten his promise? No, no, the Lord hath set his time; yea consider also, that not onely dayes, and minutes of com∣fort, are not onely known to the Lord, but are most strictly and precisely known, and kept of the Lord; and as we cannot come in particular to any comfort for our bodies, or soules, till the time come, so when the time is come, we may assure our selves, God will not passe one minute of an hour, he will not break with thee, but will give it thee in his time; therefore wait untill that time come, Hester 4.16. when Hester denyed to go unto the

King, saith Mordecai, breathing and deliverance shall come, but thou and thy fathers house shall perish: Mordecai was sure deliverance should come, in his appointed time.

Oh learn we then in time of trouble and distresse, to carry the Lords lei∣sure, till the good hour be come; Gods good hour is not yet come, when he will send deliverance to his people; certainly deliverance will come, and take heed that thou dost not limit the Lord, nor tye him to thy time, and find fault that God hath forgotten thee, and respecteth thee not, take heed of this, seek unto the Lord earnestly by prayer, and if the Lord seem to deny thy prayer, and will not hear thy prayer though thy throat be hoarse and dry, yet do thou believe that God will fulfil his promise, Esay 28.16. he that believeth maketh not haste; he that believeth not onely the Promise in general, but the particular time, that when the Lord seeth it fit he will perform it. Oh this is an excellent comfort, to consider that the Lord will make his Promise good, in his time, when we are under Afflictions, to consider, oh Gods time is not yet, when his time is come he will send ease, refreshing, and deliverance, and will not passe a minute of his time.

VERSE 10, 11, 12, 13.

And not onely this, but when Rebekah also had conceived by one, even by our fa∣ther Isaac.

For the Children being not yet born, neither having done any good or evil, (that the purpose of God according to Election might stand, not of works, but of him that calleth:)

It was said unto her, The elder shall serve the younger.

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

FRom the ninth verse, in that God saith to Abraham, Sarah shall have a son; Sarah, who was now 90 years old, past child-bearing: A woman of fourscore and and ten is past bearing of children. I might here stand to shew, That nothing is hard and impossible to God, he is the God of Nature, he is not tyed to nature, or the order of nature, he can give children, and power to one to bring forth children, that have no natural pow∣er at all; God can bring things to passe, when there is no probability in nature. But to passe by this, as not intended by the Apostle here in this place.

Come we now then to the tenth Verse, and so to the verses following, to the 14 verse, for they all make but one context, neither onely this, but Re∣bekah when she had conceived by one, even our father Isaac, &c. In these words our Apostle falleth upon a new instance, and example, and he giveth an∣other instance, and example, to prove, That all they were not true Israe∣lites, the true seed of Abraham, to whom grace, life and salvation belong∣eth, that came of Abraham by the course of nature; but onely the elect seed of Abraham, the chosen of God, that came of Abraham, they onely were the persons to whom the promise did belong. And the instance that he bringeth, it is of the children of Isaac, and Rebekah, which were Jacob and Esau; and he sheweth, that onely one of these, namely Jacob, was the true chosen seed of Isaac, and the child to whom the promise of mercy and grace, life and salvation belongeth, and that Esau was not: Though Esau came both of Isaac and Rebekah, as well as Jacob, by natural gene∣ration, yet Jacob was the chosen seed, and Esau was not.

Now the Apostle addeth this example to the former, for this Reason, as

more strongly proving that which he had in hand; For some exceptions, might be taken by the Jews, against the former example, and instance of Isaac and Ishmael.

[Object.] As they might say, What do you tell us of Isaac and of Ishmael, they were born of two Mothers, one of Sarah, and the other, of Hagar, and those two Mothers, of far different conditions, the one a free-woman, and the other a bond-servant, Ishmael was the son of a bond woman, and therefore rejected, but Isaac the son of a free woman, and therefore recei∣ved.

Now the Apostle preventeth this exception of theirs, in putting down this example of Jacob and Esau, which were both of them of the same pa∣rents, begotten by one; namely Isaac, conceived of one, namely Rebekah, is born both at a birth, they were twins, and of the two, Esau the elder; for he came out before his brother, and yet Jacob the younger is the cho∣sen seed of God, and elect vessel of God, and Esau is not; even these two born of the same Father and Mother, and both at one time, and of the two Esau the elder, yet Jacob was the true and chosen seed, and Esau is not; therefore this maketh strongly for the purpose of the Apostle, to prove, that the promise of God, of mercy, life, grace and salvation, belongeth not to those that are born of the same parents.

Now the general matter of these four Verses, (to take them all in one context) may be thus Illustrated and laid forth unto us; In the tenth verse the Apostle falleth upon this example, this instance of Jacob and Esau, and he sheweth it appeareth plainly, not onely in the former ex∣ample of Isaac and Ishmael, but in these Children of Isaac and Rebekah, namely Jacob and Esau, that were begotten of one and the same Father Isaac, and born of one and the same mother, Rebekah, at one and the same time; yet the one is rejected, and the other received: so that this is a strong conclusion, that grace, life and salvation, belongeth not to all that came of Abraham. Then unto this our Apostle yeeldeth a proof; he pro∣veth it, and that from the voyce of God himself, which is most sure and certain, amplified by the circumstance of the time, namely that before these two children were born, when they were in the womb, and had neither done good nor evil, it was said, that the elder should serve the younger, even then, when they were in her womb, she going to ask counsel of the Oracle of God, why the children strove in the womb? Answer was made, the elder should serve the younger; and then he setteth forth the end and cause of this, why the elder should serve the younger, namely, that all things might depend upon the election and purpose of the Lord, and that not by works, but of him that freely called; for before the children were born, when they had neither done good nor evil, that the purpose of God might be fulfilled, not of works, still he preventeth that, it was said, the elder should serve the younger; then this is further proved unto us by the Pro∣phesie of the Prophet Malachy, Mal. 1.2, 3. as it is written, I have loved Iacob, and hated Esau; by which testimony of Malachy, the Apostle ex∣poundeth the 25. of Genesis, and sheweth the reason of the difference be∣tween the two brothers; why God was pleased to put such a spacious and wide difference between them; surely the reason of it was, because God loved the one, and hated the other, loved Jacob, and hated Esau: why should Jacob have the preeminence above his brother, being younger? God answereth, I have loved Iacob, and hated Esau; Jacobs dominion over Esau was from Gods love, Esau's subjection unto Jacob, was from Gods hatred; this is the testimony, and oracle of God himself: this is the cause of Jacobs domination, and Esau's subjection. Come we now to stand up∣on them in particular.

And first of the tenth Verse; This verse it is diversly read; some read it thus, neither he onely, meaning Abraham, or Isaac: some, neither she one∣ly,

meaning Sarah. The words in the Original are, but not onely, with a re∣servation. Now these words having reference to the former example, they will very well have this supply, neither onely this. that is, neither onely the example of Abraham and Sarah, or Isaac and Ishmael; and so the mean∣ing is, it was not onely proved in the former example, but in this of Rebe∣kah's children, in the instance and example of Jacob and Esau, who was begotten both by one father, and born both by one mother, and born both at one birth, it appeareth plainly, that Gods promise belongeth not to all that come of Abraham; so we are to understand the meaning of the Apo∣stle in this tenth verse,

Even Rebekah, when she had conceived by one, even our father Isaac, from whom we came that are Jewes, one of her children was received, and the other rejected.

Come we now to the Instructions.

Observe we, the Apostle here bringeth an instance and example, stron∣ger and more free from exception, then the example of Isaac and Ishmael, out of which they could not winde themselves though, if they would cavil, never so much, namely of Jacob and Esau, whereby he proveth, That Gods Promise, that he made to Abraham, I will be thy God, and the God of thy seed, did not belong to all that came of Abraham by the course of na∣ture, which indeed the Jews held very stifly, and were very resolute in this opinion, out of their misconceit, and they thought it strange, yea to this day they think it strange, that they that came of Abraham by the course of nature, and were of his loynes, and of his seed, should not have part in the Promise made to Abraham; what? they rejected that came of Abra∣ham, by the course of nature, as the Apostle did seem to intimate, and they thought they had ground for themselves, and their conceit, from the promise of God, I will be thy God, and the God of thy seed. Now the Apo∣stle laboureth to beat them off from this misconceit, and false opinion of theirs, and to that end he laboureth earnestly, and bringeth instance upon instance, example upon example, of Isaac and Ishmael, and then a stronger of Jacob and Esau: the conclusion following is this,

That it is a hard matter to draw men from a misconceit, [Doctrine.] and false opini∣on, which they have once taken up, and for which they think they have some ground in the Scripture for it; (oh it is a hard matter:) much ado had the Apostle to drive the Jewes from this conceit; if men hold an er∣rour, and do think they have ground in the Scripture, they become obsti∣nate and wilful in holding of it. And hence it is, (to clear the point,) that deceivers, teachers of errours, false teachers, do commonly buzz into the eares of silly and simple ones, that they have ground of Scripture for that which they are about to deliver, and to broach unto them; this is the first ground they lay, they have Scripture for it, and by that means many times, they do winde into the soules of the simple, and get within them, and so fasten their errours, and false conclusions, and opinions upon their soules, and in time make the silly and simple people, so settled, and resol∣ved in their false conclusions, that they will not be removed nor drawn away from them, this is the common doings of false teachers, to screw and wind themselves into their soules, under colour of Scripture. To this purpose speaketh the Apostle, Act. 20.30. From your selves shall arise some that shall speak perverse things, to draw disciples after them; the words are very weighty, and significant, and there is an emphasis in this, that false teachers rising up in the Church of Ephesus, should speak perverse things under the colour of Scripture, pervert the Scriptures, and in time they shall so far prevail with some, as they shall draw them after them as their disciples, as a Dog followeth his Master in a string, and shall be tyed unto them with a cord, and so swear unto their opinions, (Jurare in verba Ma∣gistri,) swearing to the words of their Masters, and in time become wil∣fully

obstinate in holding of them, in the 2 Corinth. 11. the Apostle put∣teth out the dealing of false teachers notably, and he blameth the Corin∣thians, in the 20 verse, saith he, you are so foolish, that you suffer your selves, if a man bring you into bondage, if a man devour you; where he maketh it clear and manifest, that where false teachers, and Corner-creepers are suffe∣red, they bring men into bondage, and do make them in a miserable slavery, and devour them, yea they carry the simple and silly soules, even as a Bear, a Wolf, or a Lyon, carrieth away the silly Lamb, that cannot resist, or with∣stand: so they carry away the simple ones under a colour still, pretending truth and Scripture, so that the simple cannot resist, and in time they make them obstinate and wilful: thus it was with the Arians and Donatists, and thus it is in our times, as may be proved at large.

[Reason.] Because Errour is natural unto us, yea it is as natural for us to imbrace errour, as the fish to drink water that liveth in the water continually, un∣lesse it please God by his Spirit to guide us, and to keep us in his truth. Now errour coming unto us masked, under the vail of Scripture, and back∣ed with it, then it prevaileth wonderfully, with such as want grace, it is then of greater force: when they think it hath Scripture, then they run on with the bit in their mouthes, and they will not turn, they have the Word and Scripture for it, and it is not to be resisted, or overturned, let Preachers say what they will: the errour is so prevalent and prevail∣ing with them, that it is a hard matter to draw them from their er∣roneous conceit, when they think and imagine they have Scripture for it.

[Ʋse 1] This serveth to teach us, not to stand amazed, not to wonder at it, and think it strange, when we see some carried about to Popery, or Anaba∣ptisme, or Familisme, or Brownisme, or any separation, that they become obstinate, and rebellious, and will not be drawn away from it, they think they have ground in the Scriptures, and their false Teachers, and Corner-creepers tell them, they will make it good against all that shall contradict; yea they will prove and confirm, what they have poysonfully delivered to their souls: and therefore hence it is, that they become so peremptory, and so obstinate in holding their opinions.

And we find it by experience, when those Popish Cheaters, those Je∣suites, and Priests, do seize upon silly and simple soules, they do not onely seise upon their minds, corrupting them with errour, but they seise upon their very soules and wills, and make them wilful; so that deal with a sil∣ly man that is drawn to Popery, deal with him, and bring many Arguments against him, though he seem to be willing to yeeld to the truth, yet in the end he will not, their wills are seized upon, so that instead of yeelding to the Arguments you bring, this is their excuse, if such an one were here he would answer you, I cannot; thus obstinate they are, and thus it is with all sorts of errours, and therefore no marvel though they that be car∣ried aside to Papisme, Anabaptisme, Familisme, Brownisme, and other separations, they will not turn, they have Scripture for it, as they think, though falsly broached, as the Devil did against Christ, and they will not be reclaimed, yea the false teachers hold them so under their power, that they have not only bleared and blinded their minds, but seized on their wills, they will not see, though they do see.

[Ʋse 2] Is this so, that men are hardly drawn from a misconceit, and false opi∣nion, which they think they have ground for in the Scriptures, surely then it concerneth every one of us to look into it, and to take heed of it, that we be not mis-led, and carried aside, by any of these erring spirits, or any false opinion whatsoever. There be many Jesuites, and many Cheaters abroad, they are no better, as Anabaptists, Familists, Brownists, and of other separations, that do lay so much hold upon men, that they cannot get out of their hands, much ado to make a separatist to yeeld to the truth,

because he thinketh he hath Scripture. Labour therefore to be rightly informed in the truth of God, and to know and affect the truth, to receive the truth in the love of the truth.

Oh let us be stirred up, there be many deceivers, let us arm our selves, and strengthen our selves with knowledge, and to be affected with the truth, receiving it with good affection, not formally, and drowsily, but with love, and affection, and good liking, and zeal unto it: For indeed because men receive not the truth out of love unto it, 2 Thess. 2.11. it cometh to passe that God giveth them over to strong delusions, to believe lyes, it may be they come to some understanding of the truth, but they have no love unto it, and therefore God sendeth them strong delusions, that is, such delusions as doth deceive them, and hold them fast when they are deluded; the Lord will not send unto them only such errours that do pre∣vail, but shall hold them and keep them, and they think themselves in a very good case, and in the right way, when they are most perverse, and so go on in a stubborn rebellion against the truth, and their own salva∣tion.

Therefore let us receive the truth, in love to the truth, and to testifie our love unto the truth, by hating all contrary errours, not only thinking indifferently of them, and judging well of them, but hating of them; thus did David, Psal. 119.104. hate all wayes of falshood; and thus it ought to be with us, not onely to receive the truth after a slubbering manner, but to hate all errours: and assuredly, it is a worthy speech of One to this purpose, Unlesse we hate Atheisme, and Irreligion, we do not love the truth of God, and his holy Religion, nor God himself; so un∣lesse we hate Papisme, Anabaptisme, and Familisme, and Brownisme, and other separations, we do not love the truth as we ought to do: we see the Papists can well endure the Familists, and the Familists well indure the Papists, they can live together quietly; Oh say the Familists, what need you make such ado against the Papists, we can live amongst them and not be tainted. I believe them; for they both hate the truth. But let us testifie our love unto the Gospel while it is amongst us, and be well affect∣ed with every Sermon, every threatening, every comfort, every promise published, and hate all Papisme, all Anabaptisme, all Familisme, all Brow∣nisme, all separations, though they say we are too hot against the separa∣tion; no, if we love the truth, we hate all errours, and separations.

Neither onely this, but when Rebekah also had conceived by one, even by our father Isaac.

IN that the Apostle here bringeth an example and instance of Jacob and of Esau, being an instance and an example more strong and free from all exception and cavils, sufficient to answer the Cavils of the Jewes, and to silence them, they having nothing to say against it, touching their Objection, that all that came of Abraham by natural generation, are heirs of salvation: Hence we may note thus much,

That the Scripture hath sufficient ground of truth in it self, [Doctrine.] it hath evi∣dence of truth and example sufficient, for the clearing and resolving of all doubts, all difficulties and questions, and cases of Conscience, and for the convincing of all manner of errours, it is sufficient in it self to answer all false conceits and erroneous opinions in respect of the positions and examples of it, even to answer all cavils and opinions whatsoever, and convince all manner of errours, 2 Tim. 3.16. saith the Aposile, the whole Scripture is given by inspiration, and it is profitable and useful, not onely to teach and to instruct in the truth, but also to improve, and exhort. And indeed in the Scripture, is found the good, acceptable and perfect will of

God is revealed in the Scripture, even that will in the Scripture, 2 Tim. 3.15. which is able to make us wise unto salvation; it containeth the perfect will of God that is able to make us wise to our comfort here, and salvati∣on hereafter; what can we have more?

[Ʋse.] Therefore wickedly, and most injuriously deal the Papists in this point, in that they charge upon the written Word of God imperfection, and in∣sufficiency, and they say it is not a sufficient ground and rule of truth, it is not able to clear all doubts and questions, and cases, without some additi∣on, without we adde some unwritten verities, and therefore they joyn unto the Word of God, and equal and match with it the Books Apocry∣phal, and their traditions unwritten, even the Popes Decretals, and the constitutions and Canons of the Church, they tender to the people to be received, with the same reverence and the same affection, as the true and perfect written Word of God is to be received. So the Councel of Trent hath thus blasphemously decreed and set it down, That they ought to re∣ceive upon pain of damnation, as well the Decrees of the Pope, and Canons of the Church, with like love, affection and reverence, as they do the written and perfect Word of God; thus blasphemously they deal.

But further come we now to consider the example of Jacob and Esau, particularly as it is here laid before us. And first of all the Apostle ma∣keth known unto us in this tenth verse, they being understood as before, That Jacob and Esau were the children of the same parents, they were be∣gotten of the same Father, and born of the same Mother, and at one and the same time, they were twins; yet the holy Word of God doth further make known unto us, that there was a large and a wide difference between these two brethren, Jacob and Esau; he maketh known they were of dif∣ferent dispositions and qualities, and of a different life and conversation, in other places of Scriptures, as that Jacob was a plain man, Gen. 25.27. a simple, innocent, a harmlesse, a downright honest man, a good man, a holy man, a man fearing God. But the Holy Ghost saith of Esau, and setteth this black mark upon him, to be a prophane person, a vile man, one that sold his birth-right for a portion of meat, Heb. 12.16. yea the context saith,* 1.12 that Esau contemned his birth-right, which was a great honour and dignity, he contemned it in respect of a portion of meat to satisfie his hun∣ger for the present: thus you see a large, wide difference between these two men, the one holy, the other irreligious, so that children of the same parents, and born at the same time, may differ one from another ex∣ceeding much: and the observation arising hence is this,

[Doctrine.] That the coming of the same Parents and blood, and being born at the same time, even under the same position of the heavens and stars, and con∣stellations, these are not the things that do make children of the same mind, and of the same disposition and quality; children are not of the like qua∣lities, carriage and behaviour, because they come of the same parents, and blood, and are born at the same time, and under the same positions of the heavens, and constellations, and stars, as we see in this example of Jacob and of Esau. And (to adde some further ground, for the proof of this point,) we find, that the Lord did forbid his people continually, and from time to time, to observe times, and to mark the constellations of the hea∣vens, as if so be that either the manners or dispositions of men, and the affaires of men, and the successe of things were over-ruled, and oversway∣ed by them, Deut. 18.10. Let there be none found amongst you, that regard times after the manner of the heathen; who did think that the times had an over-ruling and an overswaying in them of the manners, and lives of men, and the successe of their businesse: Oh saith God, take heed, let there be none such; and in Jer. 10.2. the Lord saith expresly, you shall not learn the man∣ner

of the Heathen, and be not afraid of the signes of heaven; as the heathen are: as if mens dispositions depended upon them, and in Gal. 4.10. the Apostle blameth the Galathians, for regarding of dayes and times, I am afraid of you, (saith the Apostle) you have made a grievous revolt from the truth, you observe dayes and times;* 1.13 yet there is a lawful observation of dayes and times, as when men do observe them by the course of nature, as the night to follow the day, the day to succeed the night, and to observe Summer, Winter, Harvest, and Spring, or else the dayes, and times Civil, namely the observing of dayes and times for our callings, and dispatch of our bu∣sinesse in matters of the world; as of setting, planting, grafting, and reap∣ing, now neither of these did the Apostle reprove in the Galathians; but he reproveth them for doing of it as the Jewes did, putting of holinesse in times, or the observing of them after a heathenish manner, ascribing bad or good successe unto them. Now the Lord forbidding this marking of the constellations of the heavens, as if the successe of men depended upon the position of the stars and planets, it is a plain evidence, and confirmeth unto us, that the coming of the same blood, and of the same parents, and being born at the same time, under the same constellation of the heavens, and stars, is not a thing that maketh children of the same mind, and like carriage, and behaviour.

Because indeed the Lord hath put no such power, nor vertue, nor force, [Reason.] into the times, nor into the constellations of the heavens, that they by their influences should over-rule the manners of men, and that the doings of men should depend upon the Planets, Stars, Sun, or Moon, we find it not in all the book of God, that he ordained the Sun, Moon, or stars, to these uses.

There is a good observation of the stars, for differing of times, but not for the ordering of men and their affaires. No, the inclination of the will of man, and the motion of mans mind, and the successe of things, are onely the works of God, and do wholly and onely depend upon the good hand and providence of God, they depend not upon the influence of the heavens and stars, but things come to passe as it pleaseth God to dispose, Prov. 16.9. saith Solomon, the heart of man purposeth his way, but the Lord guideth and directeth his steps: man purposeth to guide his feet one way, but the Lord directeth his steps as he pleaseth, Jer. 10.23. the way of man is not in himself, neither is it in man that walketh to order and direct his steps: so that the successe of things depend not upon the position of the stars; and there∣fore doubtlesse children coming of the same parents, and born under the same position of the heavens, are not of the same mind, carriage, and behaviour.

This serveth to discover unto us the folly of Nativity-casters, Figure-casters, [Ʋse 1] Star-gazers, Moon-Prophets, and Fortune-tellers; and such idle persons, it sheweth their folly and madnesse, that will take upon them to tell what shall be the manners and dispositions of such a child, man or wo∣man, from their birth, or from their Nativity, born at such a time, upon such a day, under such a planet, they shall be rich, or poor, many wives, or thus and thus disposed, or such and such things shall befall them: this, Moon prophets and Fortune tellers take upon them to do by the dspositi∣ons of the heavens; yea herein they do impiously derogate from God, and from his providence. And notwithstanding this, many ignorant per∣sons in the world, be of this sort, and of this opinion, to give too much to these Figure casters, Moon prophets, Fortune tellers, Wise men, and wise women, as they call them, yea they do more believe their words, then the holy Word of God. Let a Fortune teller, or a Figure caster, say, they were born at an evil time under a direful, dismal planet, and unfortunate star, and constellation, they believe it, and are wonderfully troubled; But

let the Preacher of the Word tell them, that both they and their children were born under the wrath of God, under the curse of God, and fire-brands of hell, so long as they continue in that estate, and are heires of damna∣tion, they are little or nothing moved with it; herein they discover their blindnesse, yea it is a fearful sign that God hath given such persons over into a reprobate sence, and then fearful is their condition, that so believe these fortune tellers. We see here, two brethren born at the same time, and of the same parents, and yet of a different nature and quality; so that fortune-tellers in taking upon them to foretell the manners, and dispositi∣ons of men, from their Nativity, and birth, do cozen and deceive men; therefore give not heed unto them, they are but dreams and dotages of idle persons, and conjectures of fools, Esay 44.25. and such as give heed unto them, they shew themselves to be fools, and wicked gracelesse persons, and they make themselves odious in the sight of God: Oh mark it, you that do give heed to figure-casters and fortune-tellers, you make your selves abominable in the sight of God, Deut. 18.12. All that regard times, and observe times in this manner, after the manner of the heathen, and those that consult with them, are abomination to the Lord, and it is a foul shame for any to bear the name of a Christian, and to be like unto a hea∣then, darest thou take the name of a Christian, and yet (like the heathen) run to figure casters, and fortune tellers, and the like wise men, and wise women, as they call them?

[Ʋse 2] Is this so, that the coming of the same blood and parents, and being born at the same time, these are not the things that do make men of the same mind, or children of the same quality and disposition? Surely then pa∣rents may learn to stay themselves, in consideration of this, they may be kept from wondering at it, when they see some of their children begotten and born of their bodies not to prove so well as others; they have many children, and some prove not so well, as others, though they take the like pains, and do endeavour the best they can, to train them up in the fear of God, and bring them up religiously alike, and yet they find not an An∣swerable successe in all of them, but some prove not so well as others, they are not too much to be amazed; the case is no otherwise with them, then it was with these two Patriarks, Abraham, and Isaac; we see Isaac had two sons, Jacob and Esau, the one good, and the other gracelesse, and though parents desire to do good to all their children that they have begotten, and are of their flesh and blood, and indeavour alike to do them good, yet if they find not the same answerable successe, and answerable fruit of their pains, they must do as Christ saith, Consider, the wind bloweth where it listeth, as in Joh. 3.8. the Lord worketh by his Spirit where it pleaseth him, all the pains we can take notwithstanding, the wind bloweth where it listeth; and so they may rest in Gods counsel, which may be hidden and secret, but assuredly never unjust, God is just in all his providences, and administra∣tions, all men may take notice of it, and though it be harsh and hard, yet it is never unjust, and so rest contented in the good will and pleasure of God.

VERSE 11, 12.

(For the children being not yet born, and when they had neither done good, nor evil, that the purpose of God might remain according to election, not by works, but by him that calleth.

It was said unto her, The elder shall serve the younger.

IN these two Verses our Apostle bringeth proof to that point and position, put down in the verses foregoing, and the thing delivered was, that it appeared plainly in the two children of Isaac and Rebekah, That the Promise of God touching mercy, grace, righteousness, life and salvation, did not belong to all that came of Abraham and Isaac, by the course of Nature: this was the Conclusion which the Apostle proveth in these two verses, and he proveth it from the voyce of God himself; In that God saith to Rebekah, that the Elder of her children should serve the Younger, Gen. 25.23. she coming to consult with the Oracle, It was told her, that two Nations strove in her womb, and the elder should serve the younger. And this the Apostle amplifieth, by the circumstance of the time, before the children were born, when they had neither done good nor evil. And this is further enlarged by the end of it; to what end? namely, that the purpose of God might remain and abide firm and stable, and unmoveable, according to election, and that not by works, but by him that called. Now this being the general drift of these two Verses, Come we to the sense and meaning of them, which are full of difficulty.

(For before the children were born,] It is most plain (by the context) that the Apostle meaneth Jacob and Esau, for they are specified in the context, were born, that is, while these two children were in the womb of Rebekah their Mother, and not yet brought forth.

and had done neither good nor evil,] That is, actually sinned; for here Original corruption is not specified, for originally they were guilty before the Lord, and in their typical consideration, Original corruption is ex∣cluded, they being considered as types of the Elect, and of the Reprobate, and in that consideration they are laid before us, as having done neither good, nor evil.

That the purpose of God might remain according to election,] Or rather thus, That the purpose of God according to election might remain. So that by the pur∣pose of God in this place, we are to understand Gods eternal decree, that which he purposed from everlasting within his own blessed Majestie, out of the good pleasure of his Will, or according to the counsel of his Will, Ephes. 1.11. that which God in himself from everlasting purposed, free∣ly.

according to election,] Or, concerning election, that is, touching his free choice of some to grace and glory, and his rejecting of others; for un∣der election, is included the contrary, namely reprobation, that purpose which was touching free grace and glory, according to election, according to the act of election, and reprobation.

that it might remain] Or rather might be firm and stable, and might abide unshaken.

not by works, but by him that calleth.] That is, say the Arminians and the Anabaptists, (if you will believe them,) not by the works of the Law, but by faith obeying him that calleth; not by seeking righteousnesse and sal∣vation by the works of the Law, but by faith obeying him that calleth. And upon this they would ground their grosse errour, and false conclusi∣on, that Esau was a type of those that are rejected of God, because they

seek righteousnesse and salvation by the works of the Law, and Jacob was a type of such that are then chosen of God, when God doth see faith in them with perseverance, and are then chosen of God actually, God purpo∣seth to choose them upon foreseen faith, and doth actually choose them, upon the faith that he seeth in them with perseverance; But this is a mis∣construction; for consider, how could Esau be a type of such as are reject∣ed of God? Esau considered without works either good or evil, as he was being in the womb, how could he be a type of such, that seek righteousness by the works of the Law? Again, how could Jacob being considered with∣out faith, as he was when he was chosen, before he was born, how could he be a type of those that are then chosen of God, when God seeth faith in them with perseverance? Can these things possibly agree and jump to∣gether, that are contraries, unlesse they will have, that there is no analogy, no resemblance, or proportion between types, and the things typified? how could Jacob be a type of those that are chosen upon their faith with perse∣verance, he then having no faith? or how could Esau be a type of those that seek salvation by the works of the Law, he having no works, neither done good nor evil? this cannot be, there must be an analogy between types, and the thing typified. But the meaning of the word is, not by works, that is, not any thing depending upon the works of these two brethren.

but upon him that calleth.] That is, upon the free grace of God, calling his elect in time effectually.

It was said unto her,] That is, it was said unto her by God himself, Gen. 25.23.

The elder shall serve the younger.] That is, the Elder shall be under the Younger, shall be in subjection to the younger, and the younger shall rule over the elder. Now this being the meaning of the words, we must con∣sider, that this is to be understood of Esau and Jacob; first personally, that this oracle of God should be fulfilled in Jacob and Esau's persons, that Esau should be subject to the person of Jacob. And also it is to be under∣stood Historically, in their posterity, the Edomites and Israelites, which were indeed the children and off-spring of Jacob and Esau; so that it is to be understood both personally and historically.

[Object.] Now if any say unto me, in the speech of God to Rebekah, Gen. 25.23. two Nations are in thy womb, and two manner of people shall be divided out of thy bowels, the one shall be mightier then the other, and the elder shall serve the younger, therefore these words are only meant of their po∣sterity and off-spring, and not of the persons of Esau and Jacob.

[Answ.] When God saith unto Rebekah, two Nations are in thy womb, two man∣ner of people, shall proceed out of thy bowels, it could not possibly be ta∣ken literally and in the proper sense, that two Nations should be in her womb, then she were a Monster, but the meaning is, that in her womb there were the Authors, and the Fathers of two Nations, Esau the father of the Edomites, and Jacob the Father of the Israelites, and that two Nations shall spring from them; so Rebekah her self did conceive of it, that it was meant of her two children, and therefore she set her affection upon Jacob, and not upon Esau, and she was marvellous industrious, that the blessing should light upon the younger, and not upon the elder, Gen. 27.6. to the 14. she causeth her son to bring a Kid, and informeth him what he shall do, and Isaac affirmeth, in the 40 verse, that Esau should be his brothers servant, Rebekah knowing it from the Oracle of God; yea the two bro∣thers themselves Jacob and Esau were even so perswaded, Jacob was per∣swaded that the blessing of his father did belong to his person, and not his posterity only, and Esau was inraged, because Jacob was made his lord, and he made a servant to him, and therefore he threatned the death of Jacob: Oh saith he, Isaac my father will dye shortly, and then I will take away Jacobs life; he was not troubled with his posterity, which came to passe in

the time of David, so that this is to be understood first personally, and af∣terward historically, in their posterity 750 years after: Then thus con∣ceive we the meaning of the Apostle in these two verses,

When these two children which Rebekah conceived were in her womb, and had done neither good nor evil, that the purpose of God which he had decreed from everlasting, touching the free choyce of some, and the rejection of others, might be firm and stable, not depending upon any works of these two brethren, Jacob and Esau, but his own free grace, calling his elect effectually, even then was it said to Re∣bekah, by the Oracle, the elder shall serve the younger, and the youn∣ger rule over the elder; and that was fulfilled in their persons, and af∣terward in their posterity.

But yet further for the clearing of these words, [Object.] a doubt remaineth to be removed; some may say, that the words of God here, (the elder shall serve the younger,) do not prove this conclusion, that the one should be received to salvation, and the other rejected to damnation; for why? a man may be in poverty, may be poor, in bondage, and in miserable slavery, so as that the Turks and others may be lords over them; doth it thereupon fol∣low, that the one of them is elected, and the other a reprobate? therefore (it seemeth) this was meant only of a temporal and outward servitude, and not of eternal election, and, say the Anabaptists, the Apostle here doth not write of eternal election and reprobation, he treateth of an outward servitude, that is, one may serve another, and be in bondage to another, doth it follow, the one is chosen, and the other rejected?

Those words of God, the Elder shall serve the Younger; [Answ.] have not only respect to temporal servitude and dominion, the one shall be a lord, and the other an underling, in respect of outward estate, but they had also a spi∣ritual meaning, and a spiritual sense, and had respect to spiritual things of a heavenly life, eternal life, and eternal damnation; how prove you that? Thus, Jacob in his own person in outward things, was never as a lord over Esau, but Esau was rather a lord over him, and Jacob his servant; yea Ja∣cob doth often acknowledg, in Gen. 32.18, 20. Gen. 33.8, 13, 14, 15. My lord Esau, it is a Present sent to my lord Esau by thy servant Jacob, so that Jacob in his own person, was rather a servant, then a lord, yet doubtlesse, this did concern Jacobs person, as appeareth by the words of Isaac, the elder shall serve the younger, and the Oracle of God was fulfilled in Jacobs person, yet you say Jacob was rather in subjection to Esau; 'tis true, yet it was fulfilled in a spiritual manner, in that the birth-right was bestowed upon Jacob, therein was Esau made a slave unto Jacob, in the time of this life, for Jacob was a holy and good man, and the birthright conferred upon him, and in that respect Esau was an underling, and a slave, though he was a lord, for Esau being depri∣ved of the birth-right, was cut off from the covenant of grace, the birth-right being a type of adoption, and he being deprived of that, was cut off from the hope of grace, from life everlasting, from the heavenly inheri∣tance which was properly and truly annexed to those that had the birth-right; now he having lost this, and being derived to Jacob, he became a slave in his very person, though he was a lord, and had many Dukes came of him, yet Esau a slave, a servant in comparison of Jacob, and therefore these words of God, they had not only respect to temporal Dominions, and outward servitude, the one a lord, and the other a servant, which was ful∣filled in their posterity, but they had a spiritual meaning, and had respect to heavenly things, that concern eternal life, and eternal damnation, and do fitly prove the matter of Gods election, and reprobation, the elder shall serve the younger.

Come we now to matter of observation. And from the general view of this text, in that the Apostle here treateth of eternal election and reproba∣tion

in particular persons, in Jacob as the Elect, and Esau as the Repro∣bate: hence we are given to understand thus much,

[Doctrine.] That Gods electing and appointing of men to life and salvation, is only of some men, of a certain number of men, not of all; and onely some (amongst men,) are appointed of God to life and salvation, as Jacob was, and others rejected as Esau was: Gods appointing of men to life and sal∣vation, it is of a certain number, and others are rejected to reprobation; this is proved Joh. 10.3. saith Christ, he calleth his sheep by their names, and leadeth them forth, he is able to know them by their very names, and he taketh notice of them in particular, and not of others; as he saith in the 14 verse, I am the good Shepherd, I know my sheep, and they know me, and others know me not. Luke 10.20. Christ biddeth the seventy Disciples rejoyce in this, that their names were recorded in the Court Rolls of heaven. And hence it is, that we read of the book of life, in Exod. 32.33. Psal. 69.28. Rev. 20.12. wherein the Holy Ghost doth descend to the capacity of man, mean∣ing that God hath as it were a remembrance, wherein he doth write down the names of his children, they stand upon Record; which doth evidence unto us, that Gods eternal election is of particular persons, and not of all generally.

[Reason.] And the ground of it is only the good will and pleasure of God, it hath so pleased him, to make this difference, to chuse some, and to refuse others, Ephes. 1.5. who hath predestinated us to be adopted through Jesus Christ, accord∣ing to the good pleasure of his will, to the praise of the riches of the glory of his grace.

[Ʋse.] This serveth to shew unto us the errour of such Divines, and their opi∣nion to be false, that do hold, that God for his part hath elected all men to salvation, (and so the Arminians say also,) and that man is reprobated, is from himself; for when we do ask them, if God hath elected all for his part, why are not all saved? they answer, because they will not, it is their own default, man is the cause of his reprobation, but this is erroneous and false, and contrary to the truth, yea this opinion of theirs, maketh mans will to over-rule Gods eternal counsel, and the purpose of God to depend upon the will of man; if man will, he may be saved; if not, he may be damned; this is like bills of the Chancery: but there is no unablenesse in God, for the will and counsel of God is the chiefest cause of all causes, and we may certainly conclude, that because all men are not saved, therefore God doth not appoint all men to salvation. And upon this ground learn to renounce this also as erroneous, that Christ dyed for all universally ef∣fectually, as some Divines teach universal redemption; for Gods eternal election being not universal, Christs redemption is not universal, for Christ dyed only for the chosen of God, only for the elect, and he is the Saviour of his body, Ephes. 5.23. This is a common thing when men are convinced of their sins, to say, we are sinners, but Christ dyed for all; this is a staffe of rest to rest upon, and will fail in time of tryal, thou must have a better ground, if thou wilt look for salvation; how is that? Thus, thou must not only find thy self freed by Christ from deserved condemnation, but also from thy vain conversation; for certainly, whomsoever Christ is a Saviour to, by the merit of death to them, he is also a Saviour by the power of his death, and by the works of his Spirit, turning them from sin to God, Titus 2.14. Christ gave himself to redeem us from all iniquity, that he might purge us to be a peculiar people to himself: therefore if thou findest not thy self purged from sin, from the rottennesse of thy heart, thou art not wrought upon by the Spirit of God. Therefore rest not upon that ground, that Christ dyed for all.

For the Children being not yet born, neither having done any good or evil, (that the purpose of God according to Election might stand, not of works, but of him that calleth:)

It was said unto her, The elder shall serve the younger.

COme we now to stand upon these two Verses more particularly; and in that the Apostle here saith, Before the children were born, when they had neither done good, nor evil, it was said unto Rebekah, by God himself that cannot lye, from his Oracle, it was said, the elder shall serve the younger; thereby implying, (the words having respect to spiritual things) that the one of the children of Rebekah which she had in her womb, was elected to life and salvation; and the other rejected and re∣fused: this being the implication of that speech, the Apostle pointeth out unto us thus much,

That Gods fore-appointing of some particular persons amongst men to life and salvation, from everlasting, [Doctrine.] and his refusing and rejecting of others; it is most free, most absolute, it dependeth not upon any thing in man, or done by man, but onely upon the good pleasure of God, it depen∣deth upon nothing out of God himself, but upon God merely and onely, the Lord from everlasting appointing some to life and salvation, and re∣fusing others, did it out of the good pleasure of his will, merely without respect had to any thing in men themselves, any quality good or bad, or any thing done by them good or bad, as a cause moving him hereunto: Indeed (to prevent an Objection in the beginning,) I deny not, but I may safely speak it, and hold it, that there was reason, and cause in the general, why God would appoint some to life and salvation, and why he would refuse and reject others? why God would have some to be saved, and others to be cast off and refused, never to attain salvation. I grant that; why? Because both the mercy of God in pardoning sin, and the Justice of God in punishing sin, might appear and be glorified; God is a just God, and a merciful God, that these two might be manifested and declared, for if all had been saved, there is no place for his Justice, but that his mercy, and justice might appear, the one is saved, and the other rejected; this is the reason in the general: but why this or that particular man or woman was appointed to life and salvation, and not the other man or woman? why Peter, and not Judas? the onely reason of this, is the good will and pleasure of God: Gods fore-appointing of some amongst men, to life and and salvation, it did wholly and onely depend upon the good will and plea∣sure of God, it had respect to nothing in man; no difference between man and man, arising from men themselves, that the one was of a better nature and temper, or thus and thus qualified, or any thing done by them good or evil, but onely in God himself, Ephes. 1.4. saith the Apostle, God hath chosen us in Christ, before the foundations of the world was; what? for any goodnesse or holinesse that was in us, or he foresaw would be in us? no, but that we should be holy, and without blame. He hath chosen us not for foreseen holinesse, but that we should be holy; this is the language of Ca∣naan: then he subjoyneth in the fifth verse, who hath predestinated us to be adopted through Iesus Christ himself, according to the good pleasure of his will; without respect had to any thing in us, or any thing done by us: so also in 2 Tim. 1.9. the Apostle speaking of God, saith thus, he hath saved us and called us with an holy calling, not according to our works, (still he renounces that) but according to his own promise and grace, which was shewed unto us through Iesus Christ (when?) before the world was; before Jesus Christ was incarnate, yea before there was a world, and before we had a being. And in Jude 4. verse we read, that the Apostle speaking of some which were ordained of old; when was that? surely from everlasting, before

the world was, or they had a being; they were ordained of God to this condemnation; these places doth sufficiently evidence unto us the truth of the point, that God from everlasting foreappointed some particulars amongst men to life and salvation, and refused and rejected others, out of the mere good pleasure of his will, without any thing in man, either good or bad quality, or any thing done by man, either good or evil: No doubt God did foresee these things in man, but not as a cause moving him there∣unto, but his election is free. And indeed it is an act of Gods soveraign∣ty that he hath over the creatures, which is altogether independent, upon any thing in the creature, or done by the creature, as the cause of it: as for example, In the first Creation of all things, when God created the world, he first made the matter of all things a confused Chaos, and out of that he made the distinction of several things, and creatures in their several kinds. Now as in that first Creation, when that the whole matter of it was alike, a confused heap, then there was reason, why one part of that matter should become fire, another water, another the ayr, and ano∣ther earth; Because this was necessary, both for the beauty of the world, and the use of the creatures, that they might be useful both to man and beast, but why this or that part of the first matter should be fire, and not water, why God would make that part water, and another part earth, a baser element, no reason can be imagined of this, but onely the will of the Soveraign Creator, because it pleased God to make one part of that first matter, water, and another fire, and another earth, and another ayr, he might have made that part fire, which was water, but it pleased the Al∣mighty Creator to make them so; So in the general, there was Reason why the Lord would receive some to salvation, and reject others to dam∣nation, both for the manifestation of the glory of his mercy, and justice, but why God would appoint this or that particular man or woman to life and salvation, and not another man? why Peter, and not Judas? not any reason can be imagined, rightly and truly, but the good will and pleasure of God.

[Ʋse 1] First of all, this truth serveth for the confutation of some erroneous opinions, that are contradictory unto it, as namely that of the Papists, in that they hold and affirm, that God indeed foreappointed some to life and salvation, from everlasting, no doubt say they, but how? upon his fore∣sight of their free will, working together with his grace, upon a foresight, that their free will would co-operate, and co-work with his grace, to the doing of good works, and thereupon, and in respect of that, did God fore-appoint them to life and salvation; a mere device and shift to delude silly people withal.

And likewise this truth now delivered, meeteth with the erroneous opi∣nions of the Arminians and Anabaptists, for they are near one to the other. The Arminians hold and affirm, that God did decree the choyce of some to life and salvation, not actually chuse them, but decree some to life and salvation, upon the foresight of their faith, with perseverance; and so say the Anabaptists, it was upon the foresight of their faith, and obedience to the Gospel, so that they jump together in the matter, the one upon fore∣seen faith, and the other upon foresight of obedience to the Gospel; the Lord did foresee that some would imbrace the Gospel, some would believe in Christ, some would seek salvation by faith in Christ, upon the promises of God, and thereupon did he decree the choyce of some to life and sal∣vation, or at least say they, (mincing the matter) it was the rule which God did follow, in his choyce; we will not (say they) stand upon it, to be the cause, but it was the rule: A frivolous distinction, to distinguish between cause, and rule, or cause, and reason: But for the opinion, it is most false; for if so be the foresight of faith, and of the obedience to the Gospel, was the cause working God to decree the choyce of some to life

and salvation, then this will surely follow, that that which hath onely a being in time, was the cause of that which was altogether before time, then faith which hath no being in nature, but in time, it shall be the cause working God to decree the choyce of some to life and salvation before all times; a most grosse and absurd thing, that the thing (in time) should over-rule the decree of God from everlasting. Again, if so be Gods fore-appointing of some to life and salvation, had faith foreseen for the cause of it; what need then had the Apostle, to bring that question, or make that Objection that he doth in the 14 verse of this Chapter, What shall we say then? is there unrighteousnesse with God? there would be no shew, nor semblance of any injustice, or unrighteousnesse with God, if so be this were true, that Gods fore-appointing of some to life and salvation, had faith foreseen, for the cause, if any had moved this question, that it seemeth hard that before the children were born, God should receive one, and reject the other, and so should conclude, then God is unjust, and unrighteous. Then we might answer, speaking in the language of the Arminians, God did fore∣see, long before, that Jacob would believe, and Esau would not; and this would clear God from any suspition of injustice, and this cavil would be quite taken away; and so we should make the Apostle to speak very ab∣surdly, to move a question that needed not, and make an objection need∣lesly, which were most wicked and blasphemous once to suppose such a thing of the blessed Apostle, which was guided by the holy Spirit of God infallibly, who had cause to move this question: so then let the Armi∣nians and Anabaptists passe away with their idle fictions of their idle brains, contrary to the truth of God.

Is this so, that God hath fore-appointed some to life and salvation, [Ʋse 2] and rejected others, merely of his good pleasure and will, here then is ground of sweet comfort to thee that hast good evidence of it, that thou art in the number of those whom God hath appointed to life, thou art sometimes troubled (it may be) with the consideration of thine own un∣worthinesse, of thy own great unworthinesse, and the sight thereof doth many times perplex and trouble thee, and make thee walk on very heavi∣ly, and very uncomfortably, and doth much trouble thy Conscience; Oh then remember and consider this to thy comfort, that the Lord hath set thee apart (thou having evidence of thy election) to life and salvation, be∣fore thou hast done any thing, without respect had to any thing done by thee, either good or evil; and will the Lord now reject thee and cast thee off, because of thy unworthinesse which thou complainest of? no surely, he respecteth it not, he respecteth neither thy worthinesse, or unworthi∣nesse, he hath freely chosen thee to life and salvation, before thou couldst do any thing, and assuredly to thy comfort, he will freely save thee, he will passe by thy infirmities, and pardon all thy sin, he will hide them all, and have respect onely to his mercy, and eternal love. And take heed, that in regard of thy unworthinesse, thou do not conclude, God will cast thee off; no, God doth it not for any thing foreseen, or done by thee, but onely of his free grace and mercy, and he will freely save thee. Again, upon this ground of truth learn we to acknowledge, and to magnifie the wonderful and unspeakable goodnesse of God; if we be such as shall find our selves in the number of Gods chosen, we must learn to extol and mag∣nifie the mercy of God; for why? the Lord out of his mere good plea∣sure, without respect had to any thing in us, or done by us, merely out of his free love, hath fore-appointed us to life and salvation, for which we cannot sufficiently magnifie the goodnesse of God, consider it, there was no difference between thee and others, as thou diddest lye in the sight of God; no difference between thee, and such a one as is rejected and refu∣sed, and if so be God had not severed thee by his eternal election from

others, thou hadst been in no better estate then Esau, or Judas, or Saul, or Jezebel, or the vilest Reprobate that liveth upon the face of the earth; Oh then be stirred up to magnifie the Lord, who out of his free mercy hath elected thee, and rejected others. In the 2 Sam. 6.21. we read that Da∣vid danced and leaped, and rejoyced in his spirit exceedingly before the Ark of God: what was in Davids mind? was he a mad-man, as Mi∣chael his wife told him? no, he considered that God had chosen him, and rejected the house of Saul; so he saith to Michael, the Lord hath chosen me, and my fathers house, and rejected thee, and thy fathers house; Oh then how should we rejoyce in Spirit, and blesse and magnifie his mercy, that he hath chosen us not to a Temporal Kingdom, but to an eternal Kingdom in heaven: this should make us rejoyce, from which he hath rejected many thousands as good as thy self: how can I be suf∣ficiently thankful unto God? if so be men of eminency and place should shew us a common kindnesse and courtesie, we little regard it; but if so be those eminent persons do admit us unto their special favour, and do yeeld unto us such a kindnesse, as they will not communicate to any but their dearest favourites and friends; then we highly esteem of it: Oh then consider, the Lord hath done us that favour, wherein the greatest part of the world, and of mankind, have no share, no part nor portion; how should this teach us to magnifie, praise, laud, and blesse the holy name of God.

Oh holy, holy, holy, Lord God ever praised and magnified be thy great name, who hast set us apart to life and salvation, and rejected ma∣ny others in the world: Yea beloved, as God hath put a difference be∣tween us and others, we belonging to his election, so let us manifest and make it to appear, that there is a difference between us and them in the course of our lives and conversations, that we differ from the wicked manners of the world, for they that follow the course and manners of the world, they believe not that God hath set them apart to life and salvati∣on; if they had hearts to believe it, they would manifest it, and make it appear in their lives and conversations, our life must be a visible disallow∣ing, and disavowing of their lives; we must confront the wicked, we must shine as lights in the world, and carry our selves as children of the light, and not follow the swaggering fashions of the world; for as God hath made a separation between us and them, and will make a final sepa∣ration at the day of Judgement; so now there should be a separation: I mean not a separation from the Church, but from the cursed courses of the world; even as Lot did in Sodom: Oh therefore in the fear of God, let us ever magnifie and blesse the Name of God, for choosing us to salva∣tion, and let us labour to be answerable in some measure by our obedi∣ence unto him.

For the Children being not yet born neither having done any good or evil, (that the purpose of God according to Election might stand, not of works, but of him that calleth:)

It was said unto her, The elder shall serve the younger.

THe next thing to be considered, is the Apostles amplification of the speech of God unto Rebekah, and it is amplified by the end of it, It was said unto Rebekah by God himself, The elder shall serve the younger; to what end? to this end, that the whole matter might depend upon Gods election, touching his free choyce, not by works, but by him that calleth: So then the next words to be handled (in order of the Text,) are these, [that the purpose of God touching or concerning election might remain, or abide,] that is, (as I shewed you,) That the eternal purpose and decree of God touching his free choyce of electing some to life and salvation, and his rejecting and refusing others might remain firm and stable, immoveable and unshaken; here then you see, we have a ground of the infallible cer∣tainty and immutability of Gods decree; before we shewed you the free∣nesse of it: here we have a certain ground of the infallible certainty and immutability, and unchangeablenesse of his decree in choosing some, and rejecting others: hence the observation is this,

That Gods eternal decree and purpose, [Doctrine.] touching his free choyce of some particular men to life and salvation, and his fore-appointing of some to life and glory, is most sure, certain, and unchangeable, and remaineth firm and immoveable; God hath from everlasting fore-appointed some parti∣cular men to an heavenly inheritance, to the Kingdom of heaven, and that certainly and infallibly, so as that they cannot misse of coming to life and glory in heaven in Gods good time; it is not possible that they should come short of it: Indeed if we consider one that belongeth to Gods ele∣ction apart from Gods decree, then such a one may perish; But if we con∣sider him with Gods decree, (as we ought ever to do) it is impossible that such a one should perish, considering him as a chosen vessel of God, in his eternal purpose, it is not possible that he should misse of salvation. And for the confirmation of it, to this purpose is the speech of Christ himself, in Matth▪ 24.24. There shall arise false Christs, and false prophets, and they shall shew great signs and wonders, so that (saith Christ) if it were possible, they should deceive the very elect: As if he had said, False Christs, and false Prophets (arising in the Church of God,) shall come with such powerful working, even with the working of Satan, and with all power and lying wonders, as the Apostle describeth Antichrist himself, his followers, 2 Thess. 2.9. that they shall come with such a powerful working, with the lying wonders of Satan, that if it were possible, they should deceive the very elect, but that cannot be, that they should be drawn aside finally into any funda∣mental errour, or wicked life, and so go on and perish everlastingly, and come short of life and salvation, though they come with great force, as the Imps of Satan, and followers of Antichrist do bear down weak ones, yea (if it were possible) to deceive the very elect, yet they cannot: in the 2 Tim. 2.19. The Apostle speaketh expresly, that the foundation of God standeth sure, and hath this seal, the Lord knoweth who are his: that is Gods eternal decree in saving his chosen, upon which their election is built, as upon a foundation, remaineth sure and certain, and unchangeable for ever. And there is good Reason for it.

Because God is almighty, he is of infinite power, and he having from [Reason 1] everlasting willed and decreed the salvation of some, he is able to bring them into the possession of it, in despight of Satan and all the power of hell, opposite unto it, for he is a God of infinite power, and can bring them into possession; none can frustrate, and make void, and disappoint what

God hath decreed. Again, God is in his own nature unchangeable, yea, and in his love which is essential, unchangeable, and therefore that pur∣pose and decree in saving some must needs be suitable to his nature, and answerable to his love, which are essential in his holy Majestie, and there∣fore his decree is immutable and unchangeable.

[Reason 2] Take the sufferings of Jesus Christ, the bitter passion of the Lord Jesus, and they are a sufficient evidence and proof, that God is unchangeable in his decree, touching the salvation of some; did the Lord Jesus descend down from the highest glory in heaven it self, so low as to take upon him∣self the form of a servant, and humble himself to the cursed and shameful death of the Crosse? and felt such agony and pains, as his sweat was drops of blood, Luke 22.44? did he in his very soul indure the wrath of his Father, that made him cry out under the weight and burden of it, My God, my God, why hast thou forsaken me? Matth. 27.46. Did he thus suffer the wrath of his Father, for the sins of Gods chosen? And yet did not the Lord for all this determine, that any should be saved infallibly, but left that at randome to depend upon the will of man? that if man would imbrace Christ, and believe in him, thus suffering, he should be saved, if not, be damned? Can we with reason judge this, or imagine this, that Christ should thus shed his blood upon such uncertainty, that the whole fruit and benefit of his suffering should depend upon the frail will of man? that if man would imbrace it, he should be saved; if not, he should be damned; no, the bitter sufferings of Christ do strongly evince this, and do clearly manifest, that God hath certainly concluded the salvation of some, and the damnation of others; so that we may conclude upon this, as a certain truth, that God having fore-appointed some particular persons among men to life and salvation, they cannot misse of it, but God will certainly and infallibly bring them to the possession of it.

[Object.] But it may be, some will object and say unto me, If Gods decree, and his eternal purpose be as you say, thus certain and unchangeable, and can∣not be disanulled, then you bind God by his decree, to do that which he hath decreed of necessity, yea so as that God cannot do otherwise; where∣as God is a free worker, will you bind the hands of God, that he cannot chuse but do it, and not do otherwise?

To this I answer; [Answ.] If so be God be bound by his decree, who bound him, but his own blessed Majestie? Again more fully, what absurdity is there in it to say, that God cannot deny himself, and that he cannot lye? they are the words of the Apostle, Titus 1.2. That which God hath pur∣posed and decreed to be done, he doth it of necessity, of infallibility, not of constraint or compulsion, but of necessity, of certainty; why God is good, he is onely good, and cannot be evil, he is good of necessity, necessa∣rily good, he cannot be evil: yet he is not constrained to be good, no, he is a voluntary and a free worker, and no inconveniency or absurdity will follow upon this, to say that God doth that upon necessity, of infallibili∣ty, which he hath decreed and purposed to be done: Nay rather if we should say as some do, that the purpose of God were alterable, and change∣able, we should derogate from the wisdom of God, and impeach it, as if so be God by some after wisdom, did see something whereof he before was ig∣norant; which caused him to alter his mind, and change his purpose, and decree; this were monstrous, horrible and fearful blasphemy.

[Object.] Again, some will say, If so be this be true, that Gods eternal purpose and decree be thus unchangeable, then those that God hath appointed to life and salvation, must needs be saved; this will follow, then they must needs believe; and if they must needs be saved, they must needs believe: and so they are forced to believe, they believe of necessity, they cannot otherwise choose, and faith is forced upon them?

[Answ.] I answer, Gods elect they shall believe in time, and that certainly and

infallibly, but not whether they will or no, not by any inforcing of their wills, not by any violence offered unto them, the will of man is free, no violence can force it, but the Lord by the secret working of his holy Spi∣rit, doth cause it to be willing,* 1.14 and doth alter and change the course and motion, and work of the wills of men, and makes them fit to receive grace; and this is that Christ speaketh of, Joh. 6.44. None can come to me, except God the Father draw him; what? drawn by force? no, there is an alterati∣on, wrought by the inward work of the Spirit of God, altering the moti∣ons of the will, making the will willing to receive grace, and faith; and so when Gods elect do receive faith, they receive it willingly; when they come actually to believe, the motion of their will is turned another way: by nature they cannot but will and choose evil, but the motions of their will is turned another way by the secret working of the holy Spirit of God, and made willing; so that we may resolve upon this, that God hath from everlasting foreappointed some particular persons amongst men, certainly and infallibly, and so as that they cannot misse of coming to life and glory in heaven.

First of all, let this teach us to savour this truth aright, and to receive [Ʋse 1] it into honest and good hearts, take heed of abusing of it; that we right∣ly conceive it, and rightly apply it; for many there be, that do pervert and wrong this holy truth of God, and grosly abuse it, and like the spider suck poyson from sweet flowers: many in the world do thus reason upon this ground, If so be I be appointed of God to life and salvation, I shall surely be saved howsoever I live, though I live most wickedly, and be a a Drunkard, a filthy person, and a Usurer, be I what I will be, my sins can∣not damn me, Gods decree is certain and unchangeable: Oh this kind of reasoning is all one (in effect) as if a man should speak thus: why? God hath given unto us his holy Word as the rule of holiness; and yet hath there∣in opened unto us a gap for all manner of wickednesse, and prophanenesse, and lewdnesse, which indeed is horrible blasphemy against the infinite wisdom of God: we must know, as God hath appointed some to life and glory in heaven; so hath he appointed the means, by which he will bring them to the possession of it; what is that? the way of Faith, the way of holinesse, without which no man shall see God, to his comfort;* 1.15 what a foo∣lish thing is it for men then thus to reason? If I be appointed to life and salvation, I shall be saved howsoever I live: men will not so reason in the matters of the body; will a man having received a grievous and sore wound in some part of his body, say why? if God hath appointed this wound shall be cured, and healed, it shall be healed, though I never apply means, salve, or medicine to it: And if God hath appointed me to live to such a time, I shall live so long, though I never eat nor drink, nor use any thing for the preservation of this life, were not this a madnesse and a folly? So what madnesse and folly is it, for men to reason thus, in re∣spect of their soules? I am sure a child of God dare not so reason, the seed of grace that is in the heart of a child of God, will not suffer him, and if thou so reason, surely it is a fearful sign, that God never appointed thee to life and salvation, nay it is more then a probable sign, (though I will not determine of thy final estate,) that thou art a reprobate, and in the estate of reprobation, this is the devils logick, and his manner of rea∣soning, and used indeed by none but such as are irreligious and pro∣phane.

Is it so, that God hath from everlasting fore-appointed, and fore-ordain∣ed, [Ʋse 2] some amongst men, to the inheritance of heaven certainly and infalli∣bly, so as that they shall certainly come to the possession of it? here is a ground of sweet and excellent comfort to as many as find themselves to be in that number; they may assure themselves of it, that they shall be eter∣nally

saved; for God himself is sure, with him there is no variablenesse, nor shadow of changing;* 1.16 and this ought to stirre us up to labour to find our selves to be in that number, in the number of Gods chosen, and to give all diligence to make our election sure;* 1.17 not sure in it self, for so it is already, but sure unto us, in our assured knowledg of it, that we know it certainly and infallibly, that we appertain to God: to give all diligence to this, this is a matter of weight; if we come near to that assurance, that we are in the number of Gods chosen, happy are we then, though tryals, and troubles, and persecutions come, as we may justly expect, for great troubles and persecutions are ready to break in upon us, they are at the door, in evil and dangerous times we live, and we may justly look that the fiery tryal should come upon us in regard of our sins, to be bound at the stake; now if we be out of the gun-shot, in the state of grace, and in the number of those that appertain to life and salvation, what need we fear it? no, though our implacable enemies, (the blood-sucking Papists,) though they should prevail so far, (which the Lord avert and turn away from us,) yet if they should prevail, to take away our lives by fire and fag∣got, and most cruel torments, we need not fear, if we be in the number of Gods chosen, then our everlasting good, the good of our soules and bo∣dies, cometh to us, they cannot hurt us, our everlasting good of soul and body standeth upon a sure ground, Gods foundation, not mans foundation, which is tottering and wavering, and rotten; so saith the Apostle, the foundation of the Lord remaineth sure,* 1.18 and all the devils and powers in hell cannot shake that foundation.

[Quest.] I but some will say, How shall I know and be assured of it, that I am built upon this foundation, hoc opus, hic labor, and that my estate is settled hereon, and that I am in the number of Gods chosen?

[Answ.] I answer, there be many infallible notes of it, onely take this one spe∣cial note of it; Gods eternal election, (of some to life and glory in hea∣ven,) doth imprint the very image and stamp of it self in the souls of those that be elected; the print and impression of it remaineth there, and what is that? why surely it worketh in them another Election, God hath cho∣sen them for his, and it maketh them to choose God in Christ for their God, and to choose the Saints of God, the houshold of God, above all others in the world, to be their Companions, and to delight in their Com∣munion and society and fellowship,* 1.19 above all other men in the world, these be their darlings; try then if thou find this effect in thy heart and soul, that thou doest choose God to be thy God, the Lord is thy lot and portion, and the delight of thy soul, Psal. 16.5. and thou doest resolve to cleave fast unto God, and to keep fast unto the truth, and profession of it, though all the world divert from it, and follow Popery, and Antichristia∣nisme,* 1.20 and to resolve even with good Joshua, I and my house will serve the Lord: Let all the world run after Baal, after the Pope, and after whom they will, thou art resolved rather to shed thy dearest blood, then to shrink from the sound profession of the Gospel: yea (God assisting thee) in the very flames of fire thou wilt imbrace the profession of God, and God for thy portion; happy art thou then: thou mayst certainly conclude thou art in the number of Gods chosen, and though they rend and tear thy bo∣dy in a thousand pieces, they cannot pull thee from thy inheritance, that is firm and stable; therefore comfort thy self upon this evidence.

Not by works, but by him that calleth.

THese words shew unto us, that the purpose of God touching Election, and Reprobation, might not, nor did not depend upon the works of Jacob and Esau, but upon the free grace of God, calling his elect in time, effectually. Here then we see the Apostle maketh an opposition and a con∣trariety, and a flat Antithesis between these two things, grace, and works: hence the observation is this,

That not the works of man (whatsoever they be, [Doctrine.] ) no not the good works of men, have any hand or stroke in Gods election of some to life and glory in heaven, and his effectual calling of some in time, these two things they are merely and onely, of the free grace of God, and not of the works of man, whatsoever their works be, be they never so good, or excel∣lent works in themselves. And this being the proposition, (that it may rightly be conceived, and that we erre not in the beginning,) we must know, that Gods grace in Scripture hath a threefold acception.

First, it is taken for Gods free favour, which is of the nature of God, and essential unto him, the places of Scripture are obvious and plain unto us.

Secondly, The grace of God in Scripture, it is taken for the working of grace, so some Divines take it, for the operation, extending, and rea∣ching out that free favour unto others.

Thirdly, it is taken for the gifts of grace, whether those gifts be habi∣tual, or actual, as faith, love, joy, hope, peace, patience, and the like; these are stiled by the name of grace; now the proposition that we deli∣ver is, That Gods election is of his free grace, my meaning is, it is not the gifts of grace; but by grace, we are to understand the free grace and favour of God, and the reaching and extending of that grace in time; so that (this being premised) the point is to be thus conceived, That Gods eternal election of some to life and glory in heaven, it is of the free grace and favour of God, being extended and reached out to his chosen, and not of the works of man, be they never so good or excellent, though they be the works of grace; and for the proof of this, it is manifest in Rom. 11.5. The Apostle saith, that at this very day, there is a certain remnant of the Jews under the election of grace; then he subjoyneth in the sixth verse, Now if it be of grace, then not of works, for then were grace no grace; and if of works, then not of grace, for then were works no more works: so that the Apo∣stle maketh a flat opposition, and a contrariety, between works and grace, that the one of these being admitted, and granted, the other cannot stand, but must fall; grace and works cannot stand together in the same case: Ephes. 2.8, 9. saith the Apostle, by grace you are saved, through faith, and that not of your selves, it is the gift of God; and then he subjoyneth, not of works, lest any man should boast: 2 Tim. 1.9. The Apostle speaking of God, saith, he hath saved us, and called us with an holy calling, not according to our works, but according to his own eternal purpose and grace: and Titus 3.4, 5. VVhen the bountifulnesse and love of God our Saviour toward man appeared, not by the righ∣teousnesse that we had done, but of his own mere mercy he saved us. These and many others, do sufficiently evidence unto us the truth of the point, That Gods free grace and favour, is the cause of eternal election, and not the works of men; which are but splendida peccatam, glittering sins.

Because God will have all the glory, of all the good that cometh to his [Reason 1] chosen, or is done to them, he will not impart his glory unto any other, he will have the beginning, the increase, and consummation of it, to come of his free grace, and not of the works of man, lest any man should take any part of the glory to himself, Ephes. 2.9. no not of the best works, lest

they should pride, presume, and magnifie themselves, in their own good works, and so detract from the glory of God, and so mans mouth might be stopped.

[Reason 2] The Lord will have his chosen to have sound and solid comfort, in the certainty of their election, and of their effectual calling, not a comfort upon a rotten ground, but sound comfort; when Gods chosen come to be assured of it, that they are in the number of Gods elect, and have evidence that they are effectually called, God will have that evidence and assurance of theirs to be built upon a sure ground, namely upon his own free grace, which is indeed unchangeable, as his own blessed Majestie, and essential in him, and so a ground immoveable, not built upon any works of theirs, because they are variable, and changeable in their own Nature; it is true indeed, Faith shall never fall away, not by any immutability in faith it self, but because grace doth continually support and uphold it, but faith and good works of men in their own nature, are variable, and changeable, weak and imperfect, (corruption cleaving unto them,) and unchangeablenesse belongeth neither to Saint nor Angel, nor any thing but God himself, it is his Attribute; so that upon these two grounds we may resolve, that Gods election, and effectual calling, is onely of his free grace, and not of mans works.

[Ʋse 1] First of all, this truth is of great force, and beareth strongly against the merit of good works, which is held and taught by the enemies of Gods grace, those of the Antichristian Synagogue of Rome, whether it be me∣rits of congruity, or merits of condignity; for this is their tenent, the good things done by men before their conversion, those do merit ex congruo; but such as are done after calling, those they magnifie, and say they merit ex condigno, by a kind of dignity, equal to the works of glory, that it is just with the Lord to give them salvation for it; yea the point now delivered, meeteth directly with that Popish conceit, that grace and works do con∣cur, (say they) and so make a mingle mangle and hotch-potch, grace and works do concur, and meet together in the justification, and salvation of a sinner, they are good friends, and at amity, in flat opposition to the words of God, which do teach, that in the matter of justification and salvation these two are at odds: in matter of good life, faith and good works must be, but not in matter of justification, or salvation, as they teach. Again, we find that justification and salvation, they are by the Apostle derived, and fet∣ched from the very same beginning, and cause, namely the free grace, and eternal love of God, as well as election and vocation, Rom. 8.30. Whom he predestinated, them he called, whom he called, them he justified, whom he justi∣fied, them he also glorified; so that election, vocation, justification, and glo∣rification, come all from the same grounds.

[Object. 1] But yet further the Papists do seek to elude and to put out the clear light by many shifts; as first of all, (say they) the places alledged, in Rom. 11. Ephes. 2. and others, where the Scripture maketh an Antithesis and oppo∣sition between grace and works, you must know the meaning of the Holy Ghost, his meaning is Ceremonial works, not Moral works: Ceremonial works have no hand in Justification.

[Answ.] To this I answer, The Apostle speaketh indefinitely, shutting out all works whatsoever they be in the matter of justification and sanctification; but to answer more fully, I hope the Papists will not deny, but that Abra∣ham and David had as well Moral works, as Ceremonial works; if they do, they deny the plain truth of God, and yet the Apostle saith, Rom. 4.4, 5, 6. These two holy men, they were not justified or saved by any thing done by themselves, but even by the faith of Jesus Christ, being imputed unto them for righteousnesse.

[Object. 2] Again, say the Papists, we grant they were justified by faith, why then

Faith is a work, and therefore works have some stroke in the Justification of a sinner.

I answer, [Answ.] It is true, faith is a work, it is a work of God, Christ calleth it so, Joh. 6.29. when the Scribes and Pharisees say, what shall we do, that we may do the works of God? Christ saith, believe in God, that is a work of all works, the best work: but we must know, that faith doth not justifie as it is a work, no not by the worth and goodnesse of faith, the very act of be∣lieving justifieth not, for the vertue and goodnesse of it, but it justifieth relativè, as an instrument or hand applying and taking hold of the Lord Je∣sus Christ, and so doth faith justifie, apprehending Christ as the matter of Justification.

Yet further they object, say the Papists, in the places alledged, where [Object. 3] there is an opposition between grace and works, the Holy Ghost meaneth works of nature, such as are done by the strength of nature, and not of the works of grace: no, these two may well stand together, works that come from the grace and Spirit of God, and grace, these two may well stand to∣gether in the matter of salvation.

To this I answer, [Answ.] I beseech you consider with me, that place in Ephes. 2.8, 9. where the Apostle saith, by grace you are saved through faith, and that not of your selves, it is the gift of God; then he subjoyneth, not of works, lest any man should boast: of what works doth the Apostle speak? of works of na∣ture? no such matter, but works done by the power of grace; how may that appear? in the tenth verse he saith, we are his workmanship created in Christ Iesus to good works, plainly teaching us, that the works he speaketh of, are works done by us, framed anew in Christ Jesus by the power of his Spi∣rit and grace, we being in Christ made new creatures: so to leave the Papists.

Is it so, That Gods eternal election of his chosen before all time, and [Ʋse 2] effectual calling in time, is merely and onely of Gods free grace and fa∣vour, and not of the works of men? upon this ground we must learn our Lesson and duty, howsoever we are bound to the doing of good works, of all sorts and kinds, within the compasse of our place and callings, both duties of piety to God, duties of love, equity, mercy, and justice to men, and are bound to be rich and plentiful in all good works, for necessary uses, that they may be fruits of faith, evidences of Gods love and favour unto us in Christ, testimonies of our thankfulnesse unto God for his mercy, and necessary antecedents to God before the reward of life and glory in hea∣ven; so that good works are necessary: yet mark the Lesson, howsoever we are thus bound to good works, yet we must renounce the merit of them, take heed that we rest not upon the merit of good works, we must renounce all trust and confidence in them, and stick onely and wholly to the free grace of God, for our justification, our comfort here, and happinesse here∣after; all from the beginning to the consummation; from predestination, to glorification, is all of the free grace and favour of God. Many silly ignorant people there be, that say, they hope to be saved; but ask them the question how? you shall have a blind answer, by their good dealing, by their good serving of God, and by their good prayers, they are just and true, and by this means they hope to be saved, they have no other ground but that which is merely natural, Popish and carnal, and doth shoulder and thrust out the free grace and favour of God; alas, if there were no other way to come to heaven, but by our good dealing, and good serving of God, woe be unto us; for then no flesh shall ever be saved, no mere man shall ever come to heaven; if all our happinesse depend upon our own goodnesse, all our comfort were at an end: For the best of our works are stained, like menstruous clouts, your hearing the Word, our preaching and prayer, they are but as menstruous and filthy clouts, and have many imperfections cleaving unto them: and herein learn a trick

and subtilty of Satan, if Satan cannot prevail with a man to be abomin∣able and vile in his life, to be a debauched creature, but that he will live civilly and orderly, and will be doing good things, then he will temper with him, and stirre him up to be conceited of his goodnesse, and to rest upon it as the ground of comfort; when a man doth avoid the bloody-faced sins of the world, then the devil maketh him to think he is a right honest man, and make that the ground of salvation, but this is as pleasing to the devil, as a lewd and a wicked course of life; for assuredly the trust and ground of comfort in any thing done by us, shall assoon bring a man to hell, as the most vile, and debauched course of life: Oh then trust per∣fectly to the grace of God,* 1.21 1 Pet. 1.13. the word is very significant, and signifieth soundly, holily, and solidly, trust to the free grace of God, for if thou trust upon any thing else, it will plunge thy soul into the bottom∣lesse pit of hell; yea if we rest upon the grace of God, though the Lord do afflict, and bring us under in grievous afflictions, yet happy are we, we are built upon the free grace of God, and he will never take his grace and mercy from us, as he saith to David, 2 Sam. 7.14, 15. if thy son sin against me, I will correct him with the rods of men, but my mercy will I never take from thee; thou art in a blessed estate, that resteth upon the mercy of God.

VERSE 12.

It was said unto her, The elder shall serve the younger.

IN this Verse our Apostle putteth down the speech of God unto Rebekah, which we read of in Gen. 25.23. the Holy Ghost in that Chapter, telleth us that Rebe∣kah having conceived twins, two children in her womb, and feeling the children to strive in her womb, she went to ask counsel of the Oracle of God, touch∣ing that matter, and the text saith, God gave her this Answer, two Nations are in thy womb, Rebekah, two man∣ner of people shall be divided out of thy bowels, and the one people shall be mightier then the other, the elder shall serve the younger, these were the very words of God. Now these words our Apostle bringeth to prove, that Gods promise of mercy, grace, righteousnesse, life and salvation, did not, nor doth not, belong to all that came of Abraham and Isaac by the course of Nature, and that all Gods promises appertained not to the Israelites; for, saith the Apostle, before those children, (which Rebekah had concei∣ved in her womb by Isaac our Father,) before they were born, when they had neither done good nor evil, It was thus said unto Rebekah, The elder of thy children shall serve the younger; therefore those promises of God belong not to all that came of Abraham and Isaac by course of nature.

Now the words of this verse they are thus to be conceived, That it was said unto Rebekah even by God himself, that the elder of her children should serve the younger, and should be in subjection to the younger, and that the younger should rule over the elder: And that this should be made good, both personally in their persons, and also historically in the Idu∣means, or Edomites which came of Esau, and in the Israelites, which came of Jacob: yea I (withal) farther shewed you in laying open these words, that these words had not onely a respect to a temporal Dominion and ser∣vitude, the one should be a lord, and the other a servant; but they had a spiritual meaning, and had respect to things concerning salvation and damnation; and under these words, the elder shall serve the younger, we must

understand, that the one of Rebekahs children was chosen to salvation, and the other refused and cast off to damnation, so that we are thus to con∣ceive the meaning of these words.

Now (to come to stand upon the verse more particularly) you see here, our Apostle affirmeth it was thus said unto Rebekah, even by God himself who cannot lye, the elder of thy children shall serve the younger. I will not curiously stand here to search in what manner, or how the Lord made this known unto Rebekah, touching the different estate of her children, whether by dream, by vision, by Urim, or Prophet, a certain truth it is she received such an Oracle from God, the Apostle affirmeth it, that it was thus revealed by God who cannot lye, he did manifest and make known thus much unto Rebekah, when she was thus with child with her two chil∣dren, that the elder should serve the younger, and that the one was recei∣ved, and the other rejected; which thing (without question) when Rebe∣kah heard it, no doubt it troubled her much, she not being without natu∣ral affection; for a woman having two children in her womb, and recei∣ving this Answer from God consulting with him, that the one was received of God, and the other rejected and cast off, it would be a hard Answer: For a wo∣man to consider, surely one of my children is an elect child of God, and the other a reprobate, so doubtlesse it was a very unwelcome, and a harsh and a very unpleasing answer unto her; and yet we find, that this good woman did not once mutter or reason against that Answer which was given unto her, we find not one such thing in the Book of God: she might have thought, alas, what? one of my children reprobated to be damned in hell; but she never uttered a word against this Answer of God, but quieted her self in the good will of God revealed unto her, and contented her self in the good will and pleasure of God thus delivered unto her. Indeed we find, that afterwards she set her love upon Jacob chiefly, and used means, (though she failed in it,) as appeareth in Gen. 27.6. to the 14. she used means to get the special blessing, she took away her chief love from Esau, and set it upon her son Jacob, her youngest son, that should be lord over his brother, and therein she followed the good will of God, yet we find she did not once open her mouth to mutter against the good will of God for her son Esau's rejection.

Her example is imitable, it is to be imitated and followed of us; we are according to the example of this holy woman Rebekah, to rest and to quiet our selves in the good will of God made known unto us, touching the things that concern our selves, or our children, or those that belong unto us; and not answer, or open our mouthes to mutter against this good will of God, though it seem clean crosse and contrary to our corrupt reason, but to quiet our selves in God, and not to repine against him; for it is a bitter fruit of our cursed corruption, for a man, or a woman to mutter and reason against the good Will of God, in such things as are harsh and hard, and unpleasing unto us. As (to keep to the point) if so be a Mother, look∣ing upon her little Infant, lying in her lap, born of her body, have thus thought, Alas my poor Babe, I make much of thee, I tender thee, I nou∣rish thee, I dandle thee, and yet it may be thou art a reprobate, it may be thou art rejected of God, it may be thou shalt one day become a fire∣brand of hell; this is impious and monstrous, and not to be thought on, for it is a secret, and secret things belong to the Lord, Deut. 29.29. (nay what do I propound this?) For some women there be, that have disco∣vered thus much; this hath been their very thought: they have thought, I nourish thee my child, and cherish and dandle thee, and yet it may be thou art not a child of God, but a reprobate; this is wicked and impious, and this is to go beyond our compasse, to know whether the poor infant belongeth unto God, or no, for secret things belong unto God, Deut. 29.29. and we are not to meddle with them: what if the Lord should say

unto a mother, as he said unto Rebekah, this little infant of thine that thou doest make so much of, I have cast it out, and have refused it, it is a reprobate, it is out of my love and favour, we are then after the example of this woman Rebekah, to trust confidently in this Will of God revealed, with contentation, and not to mutter, no not in our very secret thoughts: for the Will and Counsel of God, though it be many times secret, yet as∣suredly it is ever just, yea that that is revealed unto us in the holy Word of God, concerning the matters of duty, or practise, or faith, or whatsoever it is, we must rest upon it, and not mutter against it.

Come we now to stand upon the speech of God himself, the elder shall serve the younger; these words being understood, (as before we have heard) they do afford unto us two things of special good use and consequence; as first of all, it being thus spoken to Rebekah, and that according to Gods eternal purpose, and unchangeable Decree, even of him that cannot lye; the Doctrine hence is this,

[Doctrine.] That not only the everlasting and heavenly estate and condition of men, but also the different estates and conditions of men here in this world are ordered by Gods decree, and by his appointment, some to be superiours, and some to be inferiours, even the several conditions of men in this world, they are ordered by the decree of God, and by his will and appointment, some are Kings, some are Princes, some are Magistrates, some Ministers, and others in place of inferiority; some rich, some poor, some publique persons, some private persons, it cometh not by hab, nab, by hap or chance, but by the will and appointment of God; and every mans several estate and condition in this world is allotted unto him according to the good will and pleasure of God, one shall be a servant, and the other a lord. And to this purpose speaketh Hannah, in the 1 Sam. 2.7, 8. saith she, The Lord maketh poor, and maketh rich, he bringeth low, and he exalteth, he lifteth up the poor out of the mire, and raiseth the needy from the dunghill: and hence it is Paul saith he was an Apostle by the will of God, in Col. 1.1, 6. Paul an Apostle of Iesus Christ, by the will of God, and Gods eternal counsel: And in Gal. 1.15. he saith, God did separate him from the womb, and set him apart to the office of Apostleship, yea from everlasting: and thus the Lord Jesus was called from the womb, and set apart to be the Mediatour of the new Covenant, Esay 49.1. & Joh. 6.27. conferred together, God the Father set him apart from everlasting to the office of Mediatourship, and sealed him, and Jer. 1.5. the Lord saith, he sanctified Jeremiah from the very womb of his mother, and ordained him in his decree before he came out of his Mothers belly to be a Prophet unto the Nations: and in Gen. 45.5. it is said of Joseph, that God sent him unto Egypt before to be the preserver of his Father and brethren, you sold me (saith he) indeed, but it was the Act of God that sent me to relieve you. Dan. 5.21. saith Daniel, the most high God of heaven and earth, he appointeth over the Kingdomes of men whomsoever he pleaseth, he setteth up, and pulleth down: the Scripture is plen∣tiful, to prove that the different estates of men are ordered and changed by God himself.

[Reason.] Because Gods will and appointment, and providence hath a hand in all things that come to passe in this world, even the coming to passe of sinne it self is ordered and guided by the Lord to a good end; yea the wonderful providence of God doth clearly shine, and manifestly appeareth, in that inequality that is amongst men, that some are in high place, some in low, some are Magistrates, some Governours, some Kings, some beggers; here∣in appeareth the wonderful providence of God, for God he is able, and doth, out of the several and sundry degrees of men, gather a sweet har∣monious agreement, for the maintaining of civil society and fellowship between man and man, with which it could not stand, that howsoever they be all of one nature, flesh and blood, Kings with slaves, yet it is the wisdom

of God thus to dispose them into a sweet harmony and agreement, without which it would fail.

First of all, this may serve unto us, as a prop unto our faith, even to [Ʋse 1] strengthen our faith in the providence and goodnesse of God, touching Gods protection, and assistance of us, in our lawful callings, and particu∣lar calling and conditions of life, this may tell us, and teach us, that the Lord having called us, and set us into any honest state and calling, and conditi∣on of life, (we going on in it with a good conscience,) we may be assured that the Lord will protect and defend us, and help and assist us, so far as he seeth good, for the doing of the duties of it, the Lord severed us from the womb, and set us apart to this particular estate of life, he hath given us gifts fitting for it, and willing minds to practise it, will not he then streng∣then us in our calling? assuredly to the end he will so far as may be for his glory, and our good, it is an excellent speech of David, Psal. 22.9, 10, 11. thou diddest draw me out of the womb, thou gavest me hope at the mothers brest. I was cast upon thee from my mothers belly, therefore now do not fail me, when trou∣bles are at hand: thus may we pray unto God, and say, Lord, thou hast sent me, and severed me to this place and calling, I am a Magistrate, a Mi∣nister, of this trade, or that calling, now Lord draw near unto me, and strengthen me, and defend me in this my calling; this we may pray with much confidence and assurance.

Upon this ground we must learn contentment, with the state and condi∣tion [Ʋse 2] of life in which we are, whatsoever it be; for beggers must not be choosers, and we are all no better, yea also, we must learn patience, and contentment, that we do practise the duties of our callings, in which we are, though we find many blocks and stones, and rubs in the way, go on in thy duty comfortably, it may be thou art in a mean estate and conditi∣on in the world, an underling, it may be thou art a servant, and under a very hard Master, as Jacob was under the churlish Laban, who saith, he was pinched with the frost by night, and burned with the Sun by day, and broke his sleep, and Laban changed his wages ten times: it is Gods good will and pleasure, thou shouldest serve such a Master; Oh learn to lay aside all muttering and murmuring, as to say, why should not I be made a Master, as well as a servant? but remember it is Gods appointment of thee to that service. Again, art thou poor in regard of the outward good things of this life, thou hast scarce from hand to mouth to feed thy body and belly withal; know, it is the will of God thou shouldst have but little, and thou art to be contented with it, and be as thankful for this as thou wouldest for a richer, and ever rest contented; take heed of whining and repining, Oh I shall come to beggery, I shall come to the almes of the Parish; but learn thy duty, to be contented with the estate and portion that cometh by the appointment of God, and withal consider two things:

First the estate and condition of life in which thou art, being appointed unto thee by the Lord, it is doubtlesse the best estate and best condition for thee, be it poor or rich, thou being a child of God; for God willing thy eternal and everlasting good, he doth will that that is fitting for thee in this transitory passage in the world.

Again, consider the good things of this life being no sure signes of Gods favour; now then if thou be discontented with that part or portion of the good thing thou enjoyest in the use of lawful means, and art ever whining and repining, and sayest, I shall come to misery and beggery, I shall come to the almes of the Parish, or such like, it is more then a proba∣ble sign thou art not in the favour of God, nor a child of God, for toge∣ther with the outward good things of this life, God giveth to his children contentednesse of mind, he giveth unto them wealth without woe, and store without sore, yea in Psal. 127.3. God giveth his beloved rest and contentednesse; learn we then every one of us to be contented, and con∣sider,

thy dwelling here or there, in a fair house, or in a foul, it is the will of God, thou shouldest have it, and for thy calling be it rich or poor, to be contented; do not leave thy station, or place of calling, out of a dis∣contentednesse, and run to Virginia, or New-England, and I know not whi∣ther, assuredly the hand of God will follow that man; he doth withdraw himself from the Lords protection, and the curse of God will follow him; and whatsoever he putteth his hand to, though he may remove to better his estate, yet not out of discontentednesse, for this is a bitter fruit of our cursed corruption, for the meanest thing we have is more then we deserve at Gods hand; therefore learn to rely upon Gods providence and appoint∣ment in thy lawful place and calling.

It was said unto her, The elder shall serve the younger.

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

COme we now to the second thing to be handled in these words. And in the second place, it being thus spoken unto Rebekah by God him∣self, and that according to Gods eternal and unchangeable decree, the el∣der shall serve the younger, it further pointeth out the efficacy and force of Gods eternal election: and we may hence further take up this conclu∣sion,

[Doctr.] That Gods decree touching his election of some unto life and glory in heaven, it is a most powerful, and a most effectual Decree; exceeding great is the efficacy and force of Gods eternal election. And this may easily be conceived so to be, that the election of God is so effectual and powerful, and so full of efficacy, if so be we duly consider the fruits and effects of it, it is so effectual, that it altereth both the Law of Nature, and the corrupti∣on of nature: as first of all, Gods election, it altereth the law of nature; that appeareth in this example of Jacob and of Esau: for whereas by the law of Nature, the younger should serve the elder, and the elder should have dominion over the younger; now you see, by the eternal purpose and decree of God touching election, the elder is made subject unto the youn∣ger, and the younger is advanced above the elder. Again, Gods eternal election, it altereth also the corruption of Nature, as we may easily in∣stance in this example of Jacob and Esau; for Jacob being one belonging to Gods election, God wrought upon him by his Spirit, God set him out of the state of Nature into the state of grace, they being both in one estate by Nature, conceived and born in sin alike, yet Gods eternal electi∣on maketh a separation between them, it leaveth the one in the estate of Nature, and calleth the other in the state of grace, yea in time it changeth the corrupt nature of man, and it correcteth the stubbornnesse of Nature, and in time it bringeth forth an alteration and a change in the soules of men, it changeth them in time; from what? even from the state of ig∣norance, and unbelief, and hardnesse of heart, and disobedience to the will of God; it changeth them into saving faith, saving knowledge, soft∣nesse of heart, pliablenesse to the Will of God, and holy obedience to the will of God in all things; so powerful, and so effectual is Gods eternal ele∣ction. And to prove this a little further, First of all, this is that which God himself speaketh of in Ezek. 36.26. where the Lord saith, he would take away the stony hearts out of his people, (out of what people? such as belonged to his election,) and give unto them a heart of flesh: to this purpose also is that, in Act. 13.48. where the text saith, that as many of the Gentiles as were ordained to eternal life, they believed, when they heard Paul and Barnabas preach unto them, such was the force of their preordination, and fore-appointing to eternal life and salvation, as that it wrought in them this alteration, upon the preaching of the Gospel, it chan∣ged

them from unbelief, to saving faith; and in Ephes. 1.4. the Apostle saith, God hath chosen us in Christ, before the foundation of the world, that we should be holy, and without blame before him in love; plainly teaching us this very point, that true knowledge, true faith, true holinesse, they are fruits, necessarily following upon Gods eternal election, God having chosen us to this end, he is not frustrate of his end, but it cometh to passe. And hence it is the Apostle calleth saving faith, the faith of Gods elect, as a thing properly belonging to Gods elect, and a proper fruit of Gods eter∣nal election, Titus 1.1. and in 1 Pet. 1.2. the Apostle telleth those to whom he writeth his Epistle, that they were elect of God, according to the fore∣knowledge of God, unto sanctification of the Spirit. Thus we see it evi∣dent and plain unto us, that indeed, so powerful and so effectual, is Gods eternal election, as that it altereth the Law of Nature, and the corruption of nature, and in time it bringeth forth in alteration and change in the soul of man, changing from the state of ignorance and rebellion, to saving knowledge, and saving faith, softnesse of heart, and holy obedience.

And it must needs be so, [Reason.] Because as God hath chosen and ordained some to life and glory in heaven, so hath he in his eternal counsel and decree or∣dained, that those men so chosen, shall be fitted for life and glory in hea∣ven, before they come to the possession of it, and that by working in them saving knowledge, saving faith, and true holinesse, without which no man shall ever see God to his comfort, Heb. 12.14. or ever enter into the King∣dom of God, Col. 1.12. he maketh them first meet for it; so that this is certainly a truth, that Gods election doth change both Law of Nature, and corruption of Nature.

First of all, this truth being duly considered, may serve (in the first place) [Ʋse 1] to keep us from rash Judgments, to teach us to take heed, that we never take upon us to determine of the final estate of any man, to give a definitive sentence of any mans estate, be he never so wicked, never so vile or cur∣sed in the course of his life, to brand him with the black note of a Reprobate, and to say peremptorily such an one is a Reprobate: for who can tell whether such a one posting on in sinne, whether he belong to Gods election, or no; or whether he will so continue to the end of his life, for he may be one that belongeth to Gods election; and if he do, then certainly the election of God will be effectual, for the working of a change in him; it will alter the corruption of his heart, and turn him, and make him a new man, it will turn him from his stiffnesse and rebellion, and make him pliable to the will of God, and change him, and bring him from the state of ignorance and unbelief, rebellion and hardnesse of heart, unto the state of saving faith, saving knowledge, and holy obedience to the will of God; yea the Lord hath a time of calling, and working upon the souls of men, some at one hour, some at another; converting some at the third hour, some at the sixth hour, some at the ninth hour, yea some at the ele∣venth hour, Matth. 20.3, 4, 5. so that this must teach us, not too rashly to condemn any man unconverted, or uncalled. [Ʋse 2]

Again, Is this so, that Gods eternal election is so powerful, and so effe∣ctual, as that it altereth the corruption of nature in time? surely then up∣on this ground it followeth necessarily, that a man may come to know, and to be assured of it, that he is one belonging to Gods election, and that he is in particular in the number of Gods chosen: would any man know it? (no doubt every man desireth it,) would any man know he belongeth to Gods election? surely a man need not in this case, to climb up into heaven, and pry into the secret closet of the Lord, and search the Court-Rolls of heaven, whether he be there written, or no; no, he may take a shorter course, let him look into himself, and dive into his own heart and soul, try and exa∣mine how the case and state stands with him in respect of his own soul, and if in his own soul he find that upon due tryal and examination, this effect

is wrought in him, that he is now changed from what he was wont to be in his will, in his affection, in his mind, and in the course of his life, now not a drunkard, or a proud person, as he was wont to be, now he is set out of the state of Ignorance and unbelief, and disobedience to the will of God, into the state of saving knowledge, saving faith, softnesse and pliablenesse to the will of God; more particularly, if so be now he find that he hath a new light set up in his mind, his mind is inlightened with A glorious light, by which he is able to understand the will of God, and the wayes of God, and the things of God, which the natural man perceiveth not; and he find∣eth his will disposed otherwise then it was, heretofore he was stout and stubborn, and disobedient to the will of God revealed in his Word; but now he findeth in his heart plyableness, & yeelding to the Word of God; no sooner can the Lord command a duty to be done, but his heart answereth, Lord, this is my duty, I ought to do it, and I will certainly do it: so when God forbiddeth a sin, be it what it will be, pride, covetousnesse, Sabbath-breaking, he answereth, I confesse it is my sin, and I will forsake and leave it: when the Lord forbiddeth his pride, his garishnesse of apparel, and long shaggy hair, he will leave it off; and also he findeth, whereas it was odious and hateful for him to recapitulate and repeat the Word of God after publique exercises; now he findeth it delightful to him, and is made able in some measure (he being truly set at liberty,) to follow the holy will of God, or whatsoever the Lord revealeth in his Word, he will imbrace the duty, and omit and hate the sin, be it whatsoever it will be; here is a good evidence, and upon this ground a man may certainly conclude, that he be∣longeth to Gods election, he yeeldeth obedience to all the Commande∣ments of God, no Commandement is hard unto him, but he intirely yeeld∣eth to the whole, though imperfectly.

[Object.] Indeed the Papists deny this, that a man in the time of this life can come to be assured, that hr is in the state of grace and salvation, by any ordina∣ry course; by Extraordinary course and Revelation, (they say he may) but not by any ordinary course.

[Answ.] Herein they are deceived, for a man may by an ordinary course, by se∣cret examination of his own heart and will, searching his Illumination, Faith, and Obedience, he may know it infallibly. Let us therefore here∣by try and examine our selves, and not presume that we belong unto God, when indeed there is no such matter, and never find this alteration and change wrought in our hearts and soules; but men are the same to day as they were before, still the same; Ruffians yesterday, the same to day; Drunkards yesterday, the same to day; Sabbath-breakers the last Sabbath, and Sabbath-breakers still; And onely live as they are led by the light of Reason, and the state of Nature, to live a civil, honest, orderly life. And for men or women upon this ground to perswade themselves that they thus belong unto Gods election, they deceive themselves: For there must be a further change wrought, it is not thy civil honesty that will serve turn, thou must have thy old rotten and corrupt heart taken out of thee; Oh what striving will there be before that this be done? but this thou must find, even an alteration and a change, that thou art now changed from the state of ignorance, and unbelief, into the state of saving knowledg and faith, and obedience to the wole Will of God; and then thou mayst conclude, certainly I am in the number of Gods chosen, if thou rest upon thy Civil honesty, it is a rotten ground, and foundation, it will plunge thy soul into the bottom of hell, when thou hast most need of comfort: labour therefore to find this change wrought in thee. Come we now to the thir∣teenth verse.

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,* 1.22 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,* 1.23 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,* 1.24 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.

VERSE 14.

VVhat shall we say then? is there unrighteousnesse with God? no, God for∣bid.

COme we now unto the 14 Verse. Our Apostle having from the sixth verse of this Chapter, hitherto clea∣red God from inconstancy, from being inconstant in his Word and Promises, notwithstanding the re∣jection of the Jewes, for the body and greatest part of them, though they be the seed of Abraham and Isaac, and descended of Jacob, who was called Israel, yet God was not inconstant; having cleared God from that imputation, now he cometh to clear God from iniquity, and injustice, and in this argument he continueth from this 14. verse, to the 19. verse of this Chapter.

Now in this 14 verse, our Apostle preventeth a false inference, and a wrong conclusion, that mans corrupt and carnal reason might infer and bring upon that before delivered in the verses foregoing: For the Apostle having made known thus much concerning these two brethren, that they being equal in birth, and neither of them in better or worse estate in re∣gard of nature, but both in equal conditions, God hated the one, and lo∣ved the other; this may seem very hard to flesh and bloud, and the carnal humane reason of man at this might stumble, and hereupon be offended, and rise up in a complaint against God, and charge him with injustice and partiality, that therefore because he loved Jacob, and hated Esau, the Lord is partial in his doings: Now this inference and conclusion our Apostle preventeth and meeteth with, and sheweth it to be a mere cavil of the flesh, and a false and wrong conclusion, drawn from the premise unjustly, and that on this manner; this is his manner of proceeding:

First of all the Apostle knowing that that which he had delivered, was a truth, and is confident and bold in it, and doth provoke any one that doth cavil against him; to tell what they could say against him, or infer upon that position, VVhat shall we say therefore? Say what you can: he doth provoke every man, to tell him what they can say against this, God loved Jacob, and hated Esau.

Then in the second place, (having made this challenge, what can we say and infer against this holy position,) he delivereth that conclusion, which in all likelihood, flesh and blood was ready to make and bring in: And that by way of interrogation, is there therefore unrighteousnesse with God? what canst thou say, is there unrighteousnesse with God? to this he an∣swereth Negatively, no, and that not barely, but answereth it by way of detestation and abhorring such a conclusion, as grosse and absurd, saith he, God forbid: Shall we conclude, God is unrighteous? no, and that he de∣nyeth most emphatically, and powerfully, and thereunto the Apostle sub∣joyneth a further and more special denyal of that grosse conclusion, by a more special refutation, in the 15, 16, 17, and 18. verses; but, to keep within the compasse of this 14 verse, wherein is contained the Apostles

challenge, the particular conclusion, and the powerful denyal: And first of all briefly to open the sense of the words.

VVhat shall we say then?] These words are to be understood, with re∣ference; VVhat shall we say therefore? in the 13 verse, where the Apostle bringeth in God speaking from the testimony of the Prophet; I have loved Jacob, and hated Esau; and they are thus to be conceived, VVhat shall we say therefore? see what conclusion we shall infer.

Is there unrighteousnesse with God?] Shall we hereupon bring and infer this conclusion? that therefore there is unrighteousnesse with God, be∣cause God did from everlasting purpose and decree, out of his mere good will and pleasure; Jacobs eternal salvation; and also before the world was; out of his free good will and pleasure, (nothing moving him) Esau's re∣jection, that therefore God is unjust, and unequal, because he so dealt with equal persons, in his Justice and mercy?

God forbid.] Oh far be it from us, let us never entertain such a thought in our hearts, that God should be so unequal, and so unjust, and that he dealt not according to the rule of equity and Justice. So then thus briefly conceive we the meaning of the Apostle,

What shall we say? what conclusion shall we infer? that God did love Jacob, and hate Esau, shall we thereupon make this conclusion and inference, that therefore God is unjust, and unequal, and that God proceedeth not according to the rule of equity and justice, (God dealing so unequally with persons that be equal,) out of his mere good will and pleasure? Oh no, far be it from us to infer that, the Lord keep us from bringing in such a conclusion, such an absurd in∣ference, the Lord keep us from uttering of such a thought.

Come we now to such things as may be observed out of the words of this verse, and may be for our instruction. And first of all, note how con∣fident the Apostle is, and resolute upon the truth of it, that he provoketh any, to tell him what he would say against it; what shall we infer? what inference, or what conclusion can any man bring upon this position, that God loved Jacob, and hated Esau?

And beloved, not to stand upon this, Thus confident ought we to be, in delivering the holy Word of God, and in preaching the truth of God; we are so to deliver Gods truth, and (especially material and fundamentall truths,) that we may be able to avouch it against all gain-sayers, and all that come against us, we must be able to challenge and avouch it to any man, and say, this is the holy and Divine truth of God; and to this pur∣pose is that in 2 Tim. 2.15. That every Minister must study to shew him∣self a workman that needs not be ashamed, dividing the Word of truth aright; and in Titus 1.9. He doth affirm, that the Preachers of the Word must hold fast the faithful Word, and let none wring it out of their hands, and that according to doctrine, that he may be able to instruct the people of God by wholsome doctrine, and also reprove them that gainsay it, and refute them, whatsoever they be, that gainsay it; thus confident ought every Minister of the Word to be.

This sheweth and discovereth unto us, [Ʋse.] that many are justly to be bla∣med and taxed, that deliver their Doctrines carelesly and loosely, and al∣so their Applications without any ground of truth in Gods Word, that when any come to object against it, they flye from it, and say it is the opi∣nion of this or that man, of this or that Father, of this or that ancient Doctour, nay it may be of such or such a Postiller, or such a Popish Do∣ctour: Oh this doth not agree with the power, authority, and majestie of the Word of God: we ought to deliver the Word of God with such power, as we may stand to it, and not flye to Fathers, or Doctours, or Postillers.

In the next place, observe we, our Apostle having delivered this holy truth of God, grounded upon the truth of God, (touching Jacob and Esau,) he knew that some, out of their natural reason and understanding, would be ready to cavil against it, and to make a wrong conclusion of it; he knew that some would stagger at it, and wrest and pervert the truth of God, and would draw from it this conclusion, (therefore God is unjust,) so that the Apostle is forced to cry out, VVhat shall we say then? is God un∣just? hence the observation is this,

[Doctrine.] That the holy truth of God it is subject to misconstructions, to be per∣verted, and to be wrested, and to have false inferences, and wrong con∣clusions, and forced opinions wrested from it: Mans carnal and corrupt reason doth commonly pervert the holy truth of God, the doctrine of pie∣ty; yea, though it be made known to be the holy truth of God, yet mans carnal reason and understanding is ready to pervert it, and to force wrong conclusions from it. And for the farther manifestation of it, read Rom. 3.8. there it is said that the Apostle was blamed, that he should say, that we might do evil, that good might come thereby, Because the Apostle saith, that by our wicked lives God was glorified; so we read of the Sad∣duces, Matth. 22.23. they laboured to pervert the truth concerning the resurrection from the dead, and to draw from it a grosse absurdity, that if there were a resurrection, how should a woman that had seven husbands, know whose wife she was: but Christ telleth them they are deceived, not knowing the Scripture: so in 2 Pet. 3.16. the Apostle saith some did per∣vert and wrong the Gospel to their own destruction; and in Esay 52.6. the Prophet speaketh of the niggards, the niggard will speak like the niggard, and in the middle of the verse he saith, that he will speak falsly against the Lord; he will labour to bring an untruth from the truth of God, that thereby he might have some strength to his niggardlinesse, that he might make hungry the weary soul, and cause the weak to fall. And (not to adde further testimonies of Scripture,) common experience doth shew the truth of it, for whence come errour and heresies, but out of this bitter root, that men do abuse and pervert the Scripture, and make men believe, that God speaketh that in his Word which he speaketh not; and make that the purpose of the Holy Ghost, which was never his purpose; as Papists, Anabaptists, and Separatists, and other erring spirits do; whence cometh it, but that they fasten their errours upon the Word of God? whence cometh it that men go on boldly in their sins? but that they draw false conclusions from the Word of God: as in that the Apostle saith, 1 Tim. 5.8. they that provide not for their own, are worse then Infidels: and therefore may they upon this ground, practice the damnable sin of usury, and extortion, and of covetousnesse, and of hoording up, and also use fraud, cosening and deceit, and all unlawful meanes to enrich themselves; so again, some out of Exod. 22.25. where the Lord saith, thou shalt not oppresse thy brother with usury, Oh (say they) I may practise the sin of usury, if I do not oppresse; mine is not a biting, but a toothlesse usury; so that here is a wrong conclusion to imbolden men in sin: so some hearing the speech of Christ, the Sabbath was made for man, not man for the Sabbath, therefore (say they) we may upon the Sabbath use our recreations, and sports, and pastimes, and we may walk to Tavernes, and Ale-houses: Oh what a grosse conclusion is this, forced on the truth of God! so I might instance in many more, to shew how mans nature is ready to pervert the truth of God.

[Ʋse 1] First of all, this holy truth of God is to be considered by us that are Teachers, and Preachers of the Word of God; it must teach us our Lesson, that we delivering the holy truth of God, we are not to think it strange, or to stand amazed, and wonder at it, that men should pervert that truth,

and wrest wrong conclusions from it, yea draw such things as are not thence to be drawn, and force such conclusions as we never thought upon: Neither are we hereupon to shut our mouthes, and resolve with Jeremiah, I will speak no more in the name of the Lord, my words are wrested and perverted: But we must remember, that the holy truth of God is subject to be perverted; yea it is an argument that the truth we deliver is a sure truth of God, because the devil and his instruments rage so much against it, and because carnal men, and unsanctified hearts and soules, do wrangle against it, we must not therefore be driven away from delivering the truth of God, but we must be comforted in the truth.

Again, this being so, that the truth of God is subject to be perverted, [Ʋse 2:] and to have wrong and false conclusions drawn from it; surely then let us take heed how we do either hear, or read the Word of God: I do not disswade any man from hearing or reading the Word of God; but take heed how we read or hear it: for the adulterer or the prophane Sabbath-breaker, or any other can draw a conclusion from the Word of God; but take heed what we conclude from the Word of God. And know, it is not enough for us, that we are taught the Word of God truly, and live under a good Preacher, a holy and faithful Ministery, as many do to increase their deep condemnation; but we must remember, that so great is the corruption of our hearts and understanding, our judgments are so perver∣ted, and so out of order, that indeed unlesse they be sanctified and renued by grace, they are ready to pervert the truth of God, and wrest wrong conclusions, especially if that doctrine be applyed home particularly, and brought home to our soules; if we touch their carelesse bands, or the long shaggy hair of their heads, then they startle and flye, and fume out against the truth of God: surely beloved, this concerneth us; for if the Word did not flye home to our hearts, to the particular sins we are guilty of, then they would lye still; but, because it doth, Oh what a stir, what a striving, what a combustion there is about such a matter, as the shaggy hair, care∣lesse bands, and such like. And therefore we must come to the truth of God with holy and sanctified hearts, as God saith, Luke 8.15. the good ground that receiveth seed, receiveth it with an honest and good heart: and that thou mayest have it indeed, observe these two things.

First, labour to empty thy self of all pride,* 1.25 and self-conceit of thy own Judgment, of thy own will, and come to the hearing and reading of the Word of God with an humble heart, with meeknesse of spirit, lay aside pride, and swelling conceits, and lifting up of the mind, (that thou canst understand it better then the Preacher,) yea trembling at the holy Word of God: for as the Prophet saith, Esay 66.2. To this man will I look to him that trembleth at my words; not to him that sitteth as a Judge; and in Psal. 25.9. and the 14 verse, The secrets of the Lord shall be revealed to them that stand in fear and reverence of his holy Majestie;* 1.26 and for the want of this fear and reverence, and awe of this great Majesty of God it is, that men do dare to be so bold, as to draw such conclusions from the Word of God; for then are men onely fit to hear and read the Word of God aright, when the pride of their heart is brought down, and the swelling of their reason is brought down and humbled, when carnal reason, and na∣tural affections are laid aside, and brought under by some afflictions: a man that is under the hand of God, in some affliction, in some great di∣stresse, then he is most tractable, and then he will hear you, when at an∣other time he will kick and spurn against you, in time of health, and scorn the Minister and the Word; but in time of sicknesse, now send for the Minister, now call him, then they are fitted to receive his counsel: there∣fore learn to lay aside all pride of heart.

Secondly,* 1.27 we must come to the hearing and reading of the Word of God with a heart lift up unto God in prayer; as we must come empty of pride,

so also lifted up in prayer; never touch the Book of God, but lift up thy heart unto God in prayer, to give thee a right understanding of his Word, not as many do rush upon the book of God carelesly, and never pray unto God to guide them in the truth of it: for no man doth know the will of God, unlesse God giveth his Spirit; the book of God is a sealed book, and a book locked up, impossible it is to understand it, unlesse God by his Spi∣rit open it, 1 Cor. 2.11. No man knoweth the mind of man, but the spirit of man; so no man knoweth Gods spiritual mind, but his Spirit: a man may be diligent in hearing and reading the Word of God, and yet understand it grosly, because the Lord doth not guide him, and because he prayeth not unto God to be guided, and directed in the hearing of it; remember to lift up thy heart unto God in prayer, for want of which, many hear & read from time to time, and after much reading and hearing are never the better. It may be thou art a man of great knowledg and wisdom in the world, yet in comparison of Gods wisdom in his Word, thou art a fool, and must cast away all conceit of thy own righteousnesse, and understanding, and come trembling to the Word of God, and not read it (as many do) to jest and make themselves merry at it: shall the Lyon roar, and none of the beasts tremble? shall the Word of God be read, and we jest at it for our merri∣ment? Oh rather labour to come with an humble heart, and hearty prayer unto God, and then thou shalt be kept from perverting the Word of God.

VVhat shall we say then? is there unrighteousnesse with God? God forbid.

IN these words our Apostle stoppeth the mouthes of carnal Reasoners, VVhat shall we say then? is there unrighteousnesse with God? is therefore God unequal and partial? is God therefore unjust in his dealing? no, saith the Apostle, far be it from us. You see then the Apostle doth utterly dis∣claim that direful conclusion, that because God hated Esau, and loved Ja∣cob, and that freely, without any respect to the one or the other, or any thing foreseen in them; therefore God is unjust and partial, and unequal in his doings with men; this the Apostle renounceth and disclaimeth. I will not here, as some would do, run out into the common place of Gods Justice, to an extravagant discourse, and stand to avouch, that God is just, holy, and righteous, and we are so to acknowledge him; But keeping my self, as near as possibly I can, to the Apostles meaning, and not to flye out to that which is not pertinent to the text. And hence note we thus much,

[Doctrine:] That God is most just, in his free, and in his absolute and eternal decree, both of election and reprobation. The Lord having from everlasting, e're the world was, freely, without respect had to any thing, either good or evil, purposed and decreed some particular persons amongst men, out of his mere good will and pleasure to life and salvation, and as freely reject∣ed others for ever: he is therein most just, and that free and eternal decree of God is also most just, and holy, and righteous; for why? we must consi∣der God in this act, in this businesse of his decree of salvation, and rejecti∣on, not as a Judge, but as a Soveraign Lord, as having mere and absolute power over his creatures, to do with them what he will, and as being not bound to any creature in any kind whatsoever, not respecting the fall of man, or this or that particular whatsoever; no, he hath absolute power, and authority to choose some, and reject others, without any injustice, or any wrong at all, whatsoever flesh and blood, or the carnal reason of man doth imagine, he hath soveraign power over his creatures, and that he holdeth, God is God alone, and it is his prerogative royal, and belongeth to no creature in heaven or earth, to do with his own what he will, Matth. 20.15. Is it not lawful for me to do what I will with mine own? this is Gods

prerogative, and peculiarly belongeth unto him; so in the 15 verse of this Chapter, he will have mercy on whom he will have mercy: The will of God is the soveraign cause of all righteousnesse, and the primary cause of all things holy, just, and good, because God willeth it; though it seem harsh and hard to flesh and blood: The things amongst men, willed by men, must first be good and just, and then willed of them; but what God willeth, it is just, and holy, and righteous, because he willeth it, it is far otherwise with God then with men; for the decree of God is absolute, free, and eternal decree, is holy, just, and righteous, willed by God, because it is the decree and will of God, who cannot decree unjustly, or will amisse.

And by this we must learn to acknowledge, [Ʋse.] that God is righteous in all his decrees touching man, and we are to reverence, (Oh take heed of quar∣relling,) we are to reverence and adore the holy, and eternal decree of God, both of election and reprobation, as holy, just, and righteous, what∣soever our corrupted reason doth or can suggest against it, we must adore, and reverence his free, and absolute, and eternal decree, even that decree by which he decreed the rejection of some, without respect to any thing in man, or foreseen in man, freely he did it, whatsoever our carnal affecti∣ons gain-say it. Some Divines there be, as Arminius, and those that are his followers, do say and hold, that God did from everlasting decree to save such men, as should in time by faith lay hold of his mercy when faith is offered unto them in Christ. And that God did decree to cast off others, which did cast off Christ, and reject his mercy; which opinions of the Ar∣minians and Anabaptists also, is not onely grosse and erroneous, but it doth crosse the drift and purpose of the Apostle in this very Chapter, and it maketh the Apostle here to call a needlesse doubt, and to take upon him to prevent such an objection, which no man of wisdom, reason, judgment, or understanding would make, and so make an absurdity in the Apostles speech; for what shew of injustice is there in God, in mans reason, (to God no farther) if so be this were true, that God did decree in time to save such as should truly believe in Christ, and reject those that should reject grace, and not believe in Christ, what shew or semblance of injustice were here, if this were true? I appeal to your selves, any reasonable man, let him tell me, how is this unjust? how is this unequal, and partial dealing in God? even to the reason of man, if this were true? it is just with God to save a soul that believeth, and reject an unbeliever; this is Justice, here is no shadow or shew of injustice, and then the Apostle needeth not to break out in this pathetical manner; VVhat shall we say, Is there unrighteousnesse with God? and then the matter of election, and reprobation, would not seem so harsh and hard to flesh and blood. And so we should make the Apostle by this kind of reasoning to fight with a shadow, and to combate with the ayr, and to go about to prevent an objection, that no man of reason would make. No beloved, we need not to make these conclusions, or to frame such a lye for the Lord, Job 13.7. so to go about to make excuses to clear Gods Justice, that God did decree to save such as should believe, and to damn such as should not believe; But we may safely and boldly affirm it for certain truth, that Gods eternal, free, and absolute decree, both of election and reprobation, it is just, holy, and righteous; yea though God hath from everlasting, and before the world was, (not from the fall of Adam, as some imagine,) freely out of his mere good will and pleasure, purposed and decreed the salvation of some, and the rejection of others, and their casting off for ever; yet we need not seek to find out start∣ing holes to defend Gods Justice, for he is the soveraign Lord, and may do with his own what he will, and no man can call him to account, and say, Why doest thou so? therefore let us still lay aside our carnal reasonings, and humble our soules to the truth of God.

* 1.28Again, Observe we further, the Apostle having here said, Is God there∣fore unrighteous? because he loved Jacob, and hated Esau, freely, no∣thing moving him thereunto? I say, having delivered this, the Apostle presently subjoyneth a flat denyal, and he saith, no, God is not herein unjust; and he doth not deny it barely, but his denyal is with a detestation, with an abhorring of it, (absit). God forbid: he doth not say, Is there unrighteous∣nesse with God? no, but he joyneth, God forbid. Oh far be it from us to in∣fer such a conclusion, to bring in such an absurd inference: hence then observe we thus much from the Apostles manner of denyal, viz.

[Doct.] That we must not onely disclaim errours, and erroneous opinions, and grosse conclusions, (that some do force from the holy Word of God, espe∣cially fundamental errours, that are against some fundamental truth,) we must not onely disclaim them, but abhor them, yea we must disclaim them with a detestation, and abhor them with an hatred and loathing: Not onely say, I renounce Popery, or this or that errour, but hate it with an utter detestation. And to clear this a little further, it is the exhortation of the Apostle, Rom. 12.9. abhor that which is evil; not only abstain from it, but abhor evil, that is, evil in opinion, and also any moral evil what∣soever; yea the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is very significant and weighty, it is as much as if the Apostle had said, Let errour, evil in opinion, or any manner of evil whatsoever, be hateful and odious to thee as hell it self, so ponde∣rous is the word; and in Psal. 119.113. saith David, I hate vain inventi∣ons, they are odious and hateful unto me: and in verse 128. therefore I esteem all thy precepts to be right, and I hate every false way: and in Psal. 139.21. saith David, Do not I hate them that hate thee, O Lord? yea in the 22. verse he saith, he hateth them with a perfect, and unfeigned hatred: so also in 2 Thess. 2.10. Receive the truth with love unto it; and by the rule of contra∣ries, Detest errours with hatred to them, especially those that are against some fundamental truth of God, hate them unfeignedly

[Reason.] For why? errour and sin is hateful and odious to God himself, it being contrary unto the truth of God, and against the nature of God, which is good in it self: And we professing our selves to be the children of God, we must endeavour to be like our heavenly Father, who doth not onely dislike and disapprove sin, but he hateth it, but he hates and abhors it, Prov. 6.16. these six things doth the Lord hate, yea seven doth his soul abhor: yea it is worth our marking, in the 17. and 18. verses, God doth not onely hate sin, saith Solomon, but he hateth the very members of the body which are the instruments of sin; as the haughty eye, and lying tongue; he doth not onely hate the pride, and the lye, but the haughty eye, and the lying tongue, and the heart of wickednesse, and the feet running to mischief; so odious and hateful is errour and sin to God: therefore we must herein endeavor to be like our heavenly Father, and not onely disclaim errour and sin, but hate it with a loathing detestation, like unto God our Father, yea hate the members of sin.

[Ʋse.] Upon this ground of truth it followeth by way of Use and Application, thnt it must be far from every one of us, we professing through Gods mer∣cy the holy truth of God, and the holy religion of God, which now stand∣eth in force and authority amongst us, we must take heed that we be not indifferent persons, persons of indifferent minds, in respect of the errours of Popery, Anabaptisme, or any other errours whatsoever, not caring what end goeth forwards, or what Religion is in force, whether Papistry, or the truth or no, but disclaim them, and hate them with detestation: And it is but a phantasie, and a dream of some of the Polititians, and Poli∣tick heads in this age, that turn Religion to a matter of policy, that for∣sooth there may be a pacification between us and the Papists in matter of Religion, and there may be a mixture of our Religion with Popish Reli∣gion,

if there were but a moderation, and a yeelding of both sides; this is abominable and odious to make this composition of Religion; for why?* 1.29 the Religion we hold and professe, it is grounded upon the holy truth of God, revealed unto us out of the holy Scriptures: and the Popish Reli∣gion is contrary unto it, and doth overturn, and throw down, the truth of God, yea it doth overturn all the Articles of our Christian Religion, in their tenents, and therefore in the 2 Corinth. 6.14. saith the Apostle, What fellowship is between light, and darknesse? What agreement between us and the Papists, in matter of Religion? therefore we must hate their religion.

And to stirre us up unto this duty, there being never more need then now, wherein many men of unstable, and unsanctified hearts, begin to link and encline to Popery; let us therefore know, that we do not tru∣ly disclaim and hate Popish religion, unlesse we hate them, and account their Positions as dangerous, and such as will destroy our soules, if we cleave unto them: howsoever some say they cannot endure Popery, yet assuredly unlesse they hate it with unfeigned hatred, they do not aright detest them: for when men begin to speak favourably of Papistry, and of Anabaptisme, and of other errours, and say they have some truth in them, and they begin to like of them; these men do not as they ought to do, they do not hate and dislike errours and false doctrines, but assuredly a thousand to one, in short time they will be insnared, and intangled with the position of Popery or Anabaptisme, as the holy Prophet said to the people, 1 King. 18.21. how long will ye halt between two opinions? this is not to go out in the right profession of the truth with unfeigned hearts, assu∣redly, he that loveth God, and good things, will hate evil; as, he that lo∣veth chastity, will abhor uncleannesse, and filthinesse; he that loveth just dealing, will hate cosening: he that maketh conscience of the Sabbath, cannot endure the prophanation of the Sabbath; so he that loveth the truth, will disclaim all errours, as Popery, and Anabaptisme, and such like foolish opinions; as if a man see a Toad, a Serpent, or Snake, he will flye from it, it being poysonful, and hurtful, and not receive that for his nutriment, which he knoweth will procure his detri∣ment.

And therefore let us never rest untill we find a detestation in us of Popery and all other errours, and then we shall be sure to stand fast in the true Religion, in the middest of Popery: if Popery should come, (as God forbid it should,) we might by our hatred of it, be kept from embracing it: therefore labour to hate and de∣test it.

VERSE 15.

For he said unto Moses, I will have mercy on whom I will have mercy: And I will shew compassion to whom I will shew compassion.

THe blessed Apostle having in the Verses precedent given us a general denyal of that grosse conclusion which some might infer upon his speech, (that be∣cause God loved Jacob, and hated Esau, freely, without any respect had to any good in Jacob, or evil in Esau, therefore God is partial, and unequal in his dealing,) he having I say denyed this most emphatically with an Absit, God forbid. Now our Apostle subjoyneth a more special denyal and con∣futation, and refutation of that absurd and grosse conclusion, in the 15, 16, 17, and 18. verses of this Chapter. In the 15. and 16. verses, the Apostle sheweth, that God is not unjust, in his free choyce of some parti∣cular persons amongst men, to life and salvation; and in the 17. and 18. verses, he sheweth God is not unjust in his free and absolute rejection of others. In the 15. verse he cleareth God from injustice by a testimony of Scripture; and in the 16. verse he doth conclude and determine that point. Now touching the testimony of Scripture in the 15. verse, first, the Apostle makes known by whom, and to whom, it was uttered and spoken. Then secondly, he putteth down the words of the testimony, I will shew mercy to whom I will shew mercy, and I will have compassion on whom I will have compassion. This testimony of Scripture is here brought by the Apo∣stle, as a proof of this, that though God did freely, from everlasting, (out of his own mere good pleasure, nothing else moving him thereunto,) choose some men to life and salvation, and reject others, yet was he most just and righteous: and herein lyeth the weight and force of his Argument, That God hath free and absolute power to shew mercy unto whom he will, and to deny his mercy unto whom he will; therefore he is not unjust and un∣righteous in choosing some to salvation, and rejecting others to damnati∣on: And thus you see the scope of the words, and general matter of this Verse.

Now the words of this 15. verse are somewhat to be examined, For he saith to Moses, (that is, God said unto Moses) I will have mercy on whom I will have mercy, and shew compassion to whom I will shew compassion. These words, they are the words of God to Moses, in Exodus 33.19. there we find these very words. And the occasion of the uttering of these words to Moses, was, upon Moses request unto God, that he might see Gods glory, in the 18. verse of that Chapter. And God promised unto him, that he would shew him his back-parts; and so in part yeelded un∣to his request: and then he subjoyneth these very words, as a rea∣son why he would shew that favour to Moses, and to no other man; Not for any merit, or any worthinesse in Moses himself; but out of his own mercy, I will have mercy on whom I will have mercy, I will shew this kindnesse unto thee, (to see the back parts of my glory,) because I will have mercy on whom I will. Now by mercy, in this text of the Apostle, and the other of Moses, we are to understand the act, the exercise, and work of mercy; and by compassion, the act, the exercise, and work of compassion, and pity, or rather tender love; for the word compassion, cometh from a radix,* 1.30 that signifieth to love with such a tender affection, as mothers do love their children naturally, such love as the woman exprest to her child before Solomon. And this mercy and pity being attributed, ascribed, and

given to God, it signifieth either a propension, a readinesse of his Divine will, to help those that be in misery, (which is the essential, and natural property of mercy in God,) Or else it signifieth the act, and exercise, and the work of Gods mercy extended, and reached out unto his people; and so we are to understand it here, not the property of mercy which is natural and essential in God, but the extent of it to the creature. And when the Lord saith, I will have mercy and compassion on whom I will, his meaning is, the act, and exercise, and work of my mercy, and compassion, and tender love, it is ever by me extended, reached out, and exercised, to those amongst men, to whom I will exercise, extend, and reach it out, and that merely and onely of my own free will, nothing in man, or coming by man, moving me to do it: so then thus briefly conceive we the meaning of the Apostle in this verse,

God saith unto Moses, in Exod. 33.19. upon Moses request unto him, (God promising out of his favour to him to shew him his back parts,) that the act, and exercise, and work of my mercy, is ever by me ex∣tended and reached out to those amongst men to whom I will extend and reach it out, and that merely and onely of my own good plea∣sure, nothing in man, coming from man, moving me to reach it out, I wil have mercy on whom I will.

Come we now to matter of Doctrine. And beloved I cannot passe it by, without noting, that the Apostle here alledging a text of Scripture, uttered by Moses, saith God spake it, so saith God to Moses: whence it is clear,

That the Scripture, the Word of God, the written Word of God, [Doctrine:] it is a speaking word of efficacy, not a dumb Word; and it is Gods Oracle, as the Apostle calleth it, in Rom. 3.2. yea God speaketh to his people and Church in and by his written Word, and in every part and parcel of it, so saith the Apostle, God saith unto Moses. Indeed I grant, that God spake all the words of the ten Commandements, after a more special, and pecu∣liar manner, Exod. 20. God spake all these words, and said: but yet the whole Scripture is Gods speaking Word, and Gods Oracle, yea his lively Oracle, not a dead or dumb Oracle, as the Holy Ghost saith, Heb. 4.12. the Word of God is lively, and mighty in operation, sharper then any two edged sword; a quickening word, and a word of power: and hence it is the Prophet Esay sendeth the people of his time to enquire of God, Esay 8.19, 20. saith he, should not a people enquire of their God? then presently he adjoyneth, To the Law, and to the Testimony, there you shall hear God speak, and know his mind.

Now if any do object that of the Apostle, in the 1 Cor. 7.12. [Object.] where the Apostle saith, (Reliquis autem ego dicò, non Dominus) and to the remnant I say, and not the Lord, It seemeth therefore the Apostle speaketh here, and not the Lord?

I answer, the meaning of the place is, [Answ.] that the Lord hath not given any such expresse Commandement, in any place of his Word, as the Apostle doth there deliver it; but the Apostle did gather so much by interpretation of the Scripture; and he so spake, as he was guided by the Spirit of God, as he saith in the 40 verse, (Et ipse Spiritum dei habeam,) and I have the Spirit of God; I speak it in the name of the Lord: So then this is a truth, that the Scripture is the speaking Word of God, it is Gods speaking word, he utte∣reth his voyce his Church in the Word.

Application; Wickedly therefore deal the Papists in this respect, [Ʋse.] In that they fill their mouthes full of bitter and blasphemous speeches against the truth of God, in that they term the holy written Word of God to be dead Ink, and a dumb Judge; say they, put a scarlet gown upon an Image, and see what it will speak, so (say they) is the Scripture. And they set up other Judges in the place of Gods Word, as the authority of the Church,

or a general Convention, or the Pope speaking Judicially out of his chair, setting him up as a Judge in all matters of controversie, refusing the Scri∣pture as insufficient, and calling it dead Ink, and a dumb Judge. Thus they shew themselves to be utter enemies of the holy written Word of God, and seek to crush the authority of it, and to set up the voyce of a sinfull man, the son of perdition, the limb of the devil, over the Church, and to disclaim the voyce of the living God speaking to us in his holy Scripture. But we must learn to acknowledge and to reverence the Scripture, as Gods speak∣ing Word, and the written Word of God to be that which God uttereth to his people; and not say as some ignorant people do, Oh if God would speak unto us from heaven, in his own immediate voyce, and if Christ would come upon the earth and preach unto us, how attentive would we be, we would not fall asleep then at Sermons. But if thou wouldest know what God saith to his people, then come to the written Word of God. It is folly and madnesse in the foolish Familists, (and others of that sect,) that they depend upon Revelations besides the written Word of God: but (not to contend with them) to apply it to our selves.

[Ʋse 2] What is it better then madnesse and folly in us to rest upon the fancies, and conceits, and Judgments of men, touching the events and coming to passe of such and such things,* 1.31 because men tell us such a day shall be such and such disasters, and such a day such fearful signs and wonders, thunder∣ings and lightenings, and such and such direful wonders shall come to passe: yea, there is a day of special note amongst ignorant people now at hand, namely St. Swithin's day, if it rain on that day, it will rain more or lesse fourty dayes after: these are dotages of idle braines, and are sug∣gested by a lying spirit, even by the spirit of the devil; whereas the Lord saith, Esay 8.20. To the law, and to the testimony, if men speak not accord∣ing to that, there is no truth in them, they are lying spirits; and I may justly say to such, as Abraham said to the rich man in hell, Luk. 16.29. thy friends have Moses and the Prophets, let them hear them: so we have the writings and the words of the Apostles and holy Prophets of Jesus Christ, and God speaketh unto us therein; there is the Oracle of God, and we must give leave and liking to them, and not upon the fancies of men, that say, such and such a day shall be great disasters. Oh but (say some) these things sometimes come to passe. It may be so in Judgment they come to passe, because men give ear unto them: what saith the Lord by Moses, Deut. 13.1, 2, 3, 4, 5. If a lying prophet, or a dreamer of dreames, do tell you of strange things, and they come to passe, believe him not; for the Lord doth it to try you, and it is the just hand of God to bring it upon you, because we give ear, and liking to them.

Again, observe we the Apostle bringeth these words of Moses, I will have mercy on whom I will have mercy, to prove, that God was not unjust in loving Jacob, and hating Esau; he having denyed this with a God forbid, he subjoyneth presently, (as a reason to prove it) For he saith to Moses, I will have mercy on whom I will have mercy. A man would think this were a strange kind of clearing God from injustice, is not God therefore unjust, when he loveth Jacob, and hateth Esau without cause? because he saith, I will have mercy because I will; hath God no other reason to give? But we must learn to acknowledge, that this is the soveraign power of the great God of heaven and earth, that his will must be reason enough to rest up∣on; and this is the true obedience that is acceptable and pleasing to his holy Majestie.

[Doctr.] That Gods will and pleasure, and his appointment, touching all things that are in the Word, and touching the ordering and disposing of all things, and coming of all things to passe in this world, it is holy, just and good; and it cannot be taxed as unholy and unjust, though we cannot dive into the depth of it, the will of God that is holy, just, and good, though we

cannot comprehend the depth of it. And the reason and ground is,

Because it is the very nature of the Will of God; he doth all things [Reason 1] most freely, and justly, as in Ephes. 1.5. He hath predestinated us to be adopted through Christ Jesus in himself, (nothing out of himself) according to the good pleasure of his will.

Again secondly, the will of God is the square and rule of all goodnesse [Reason 2] and righteousnesse; whatsoever God willeth it is good, because he willeth it, but whatsoever is in Scripture, is agreeable to the will of God, is good, and whatsoever dissenteth from the will of God it is evil; so that upon this ground, Gods will and pleasure, it is holy, just, and good, and cannot be taxed with evil, because he willeth it.

How is the good will and pleasure of God just and holy in respect of sin; for he doth appoint it, else it could not be in the world? [Object.]

It is true, sin could not be in the world, unlesse God did appoint it, [Answ.] and yet Gods appointment is good; God willeth the being of sin in the world, not simply as it is (peccatum) sin, but as it is a pupishment for some evill foregoing; and so he maketh it to serve for the manifestation of the glory of his Justice: in this respect the being of sin is good, and so God, who is able to bring light out of darknesse, good out of evil, he doth righteously and willingly permit evil.

Upon this ground we must learn to lay aside all reasonings of the flesh, [Ʋse.] against the will and appointment of God, touching all things that come to passe in the world; we must learn not onely in our words, but thoughts also, to justifie the will of God as holy and just, in respect of the being and coming to passe of every thing in the world. But to apply this a little nea∣rer, and to another purpose, to teach us, that as we must justifie the working will of God; so we must justifie his signifying will in his Word, whereby he doth signifie his mind, to acknowledge that to be holy, just, and good, yea we must learn to esteem and to hold every Commandement of God; every denunciation, threatening, and every promise of God, that we find in the holy book of God, to be holy, just, and good, Rom. 7.12. And it is a sure sign of grace, when we can acknowledge the wisdom of God in his Word, and every Commandement of God to be holy and righteous, as when a man can justifie the Commandement of the Sabbath, the Comman∣dement against uncleannesse, usury, or any Commandment that doth crosse and thwart, and contradict our sins whatsoever, that we can say, Lord, thou art just and upright in thy Commandements, howsoever I am sinfull; this is a sign of a sanctified soul: whereas every worldling will be dispu∣ting against every Commandement of God, and will pick a quarrel with them, at the Commandement of the Sabbath, that requireth we should not think our own thoughts, speak our own words, nor do our own works on that day, Esay 58.13. Oh saith the carnal man, may I not walk to Taverns and Ale-houses, and talk of matters of the world, this is too strickt, and rigorous. And so in the matter of apparel; whereas the Lord requireth our apparel should be modest, befitting such as fear the Lord: Oh say they, this is too strict, if I should not follow the fashions of the world, I should be accounted as an Owl, and as no body in the world; thus they wrangle and cavil against the Commandements of God: but they that do justifie the Word of God, (as holy and true) though it meeteth with our dearest lust, yet we subscribe unto Gods Commandements; this is a signe of true grace in our hearts. Oh therefore labour to subscribe unto the Commands of God, if we will be assured of grace.

For he said to Moses, I will have mercy on whom I will have mercy. And I will have compassion on whom I will have compassion.

[Object.] VPon occasion of these words, I will have mercy on whom I will have mer∣cy, A blasphemous Heretick did hold, That mercy was not a natural property in God, but an act of the will of God; Because that Moses bring∣eth in the Lord, saying, I will have mercy upon whom I will. And thus he reasoneth, God doth alwaie suse his natural properties, such as be essen∣tial in God, they are in exercise, and he useth them continually; but (saith he) mercy whereby God doth offer grace unto sinners, and pardon of sin unto man, is not alwaies exercised and shewed forth, as namely, to all sin∣ners impenitent. And the Apostle affirmeth, that God hath mercy upon whom he will: And so the Apostle doth limit, and restrain the mercy of God, to them to whom the Lord vouchsafeth mercy, and therefore mercy is not a natural property in God.

[Answ.] To this I answer: First of all, this Cavil is grounded upon a mistaking and misconstruction of the words of the Apostle: For the Apostle doth not here intend and mean the natural property and essential attribute of mercy in God; but he meaneth the act, exercise, and work of that pro∣perty, which is extended and reached out unto man, and that is ever guided by the holy will of God.

Again, it is false, and utterly untrue, that this heretick affirmeth, that all the natural properties of God are ever in use to us for justice, mercy, good∣nesse and power, and the like, be essential and natural in God, and yet God doth extend and reach them out to whom he pleaseth, according to his own purpose, when he will, and where he will, and how it pleaseth him; so that it is false and blasphemous to say, that mercy is not natural, and es∣sential in God, for the testimony of Scripture contradicteth it; in Exod. 34.6. the Lord there proclaimeth himself in this manner, The Lord, the Lord, strong, merciful, gratious, and abundant in goodnesse, and in truth: yea, this might be illustrated by many testimonies of Scripture, but I forbear it in so pregnant and plain a truth.

And come we then to that which may be truly concluded from these words, I will have mercy upon whom I will, And compassion upon whom I will: These words being understood, (as heretofore I have explained them,) That the act, the exercise, and the work of Gods mercy, and pity and com∣passion, it is ever by God extended to them to whom he pleaseth: Hence then we are given to understand thus much,

[Doct.] That Gods mercy reached out unto his chosen, it is most free, and vo∣luntary, it dependeth upon nothing out of God, but cometh onely and merely out of his own good will and pleasure. That the Lord is merciful unto any, or that he sheweth any fruit of his love or mercy to any one, it is merely from his own good will and pleasure, and not depending upon any thing out of his holy and blessed Majestie, the Lord being the author of mercy, pity, and compassion: he extendeth his mercy, pity, and compassi∣on, to those to whom he will. Or more briefly thus, The reason why the Lord doth extend and reach out mercy unto any, is his mere will, and no∣thing else. And to clear this a little further, mark what the Apostle saith, in 2 Cor. 1.3. the Apostle there calleth God, Pater misericordiarum, the Father of mercies, shewing, that God is the Father, and begetter of mer∣cy, and that mercy and love are as it were his children, coming from him: and in Joh. 1.15. saith the Evangelist, of him we receive grace for grace, one grace to another. And Christ Jesus saith, Luke 10.12. Father, I confesse, Lord of heaven and earth, thou hast hid these things, (even the things of thy Gospel,) from the wise and prudent, and revealed them unto babes, even so be∣cause it pleased thee. It was so of thy good will and pleasure, nothing mo∣ving

thee thereunto, so that the reason, why the Lord doth vouchsafe mercy unto any, it is the free will and favour of God, nothing else moving him.

But haply then some may say to me, It seemeth not to be true, [Object.] that God vouchsafeth mercy unto his chosen, and pardon for their sins for the sake of Christ, if he shew mercy of his own free will, then not for the sufferings of Christ, which were a grosse errour to conclude.

To this I answer; that these two things are subordinate, [Answ.] (as we speak in schooles,) they do and may well agree and stand together; God vouch∣safeth mercy to his chosen for the sake of Christ, and merely out of his own will: how can these two stand together? yes very well, for why? God vouchsafeth mercy to his chosen, for the sake of Christ; the will of God is, that his chosen should have the pardon of their sins, through Jesus Christ, and that pardon of sin should not come without Christ, as Christ affirmeth, John 6.40. for this is the will of him that sent me, that every one that seeth the son, and believeth in him, should not perish, but have everlasting life.

Now if any do object that of the Prophet, Esay 43.25. [Object.] I am he that hath put away all thine iniquities for mine own sake: therefore it seemeth it is not for Christs sake, but for his own sake, as the Lord professeth.

I answer, [Answ.] God doth therefore pardon the sins of his chosen for his own sake, because he doth it for Christs sake; for all the works of every person, is the work of the whole Trinity; that which the Son worketh, the Father and Holy Ghost worketh in Unity of Godhead; so that mercy cometh only from God the Father. And the reason why God vouchsafeth mercy to any, is nothing else but Gods free will.

This first meeteth with a false conclusion of Arminius, and of the Ar∣minians, [Ʋse 1] that say, God may decree to shew mercy unto such as believe and repent, and such as persevere in grace and sanctification. Now this is to restrain Gods shewing of mercy to mens qualification. And to make something in man to be the cause and reason of Gods shewing mercy: Where as these two stand together, never they can possibly agree, being contraria, & contraria, sine medio; That Gods will is the cause of his mercy to man, and that God sheweth mercy because of their faith, vertue, and qualification in good things, they are two opposites; but to leave them.

Farther, this being so, That Gods mere Will is the cause of his mercy [Ʋse 2] unto us, and nothing else: hereby then we must learn to magnifie the mer∣cy of God vouchsafed unto us in any kind whatsoever; hath God vouch∣safed mercy unto us in regard of our bodies, but especially in respect of our soules? hath he converted our sinful soules from wickednesse to himself? hath he reached out his mercy so far, as that he hath extended his saving grace unto our soules? Oh then learn we to acknowledge, that it is most free, and that it hath been vouchsafed merely from God himself, nothing in us, as a reason or cause to move him, why he should shew us the least mercy. And thus meditate and think with thy self, whosoever thou art, that hast found Gods mercy, and his saving grace reached out unto thy sinful soul: Oh consider, surely I was in the common estate and conditi∣on of all men, I was guilty of damnation, by reason of the sin committed by Adam, I was begotten and brought forth in sin, and lived therein in a miserable estate and condition, and I had no feeling of my misery, no de∣sire to be saved; and when God sought me, I desired him not, I closed mine eyes against him, and would not see the light; I stopped mine eares, and would not hear his voyce; But the Lord at the last opened mine ears and eyes, and enlightened my mind, gave me understanding, and made me see, what I would not see; he touched my heart with his grace, and the power

of his Spirit, and changed my Affections: whereas before I had no mind of heaven, no desire of salvation, untill he made me see what I have not; he hath not dealt thus with all: many thousands there be that go on without this touch of heart and remorse of conscience, without this pow∣erful work of grace, they go on in their sins, though they hear the Word from Sabbath to Sabbath; what was I better then they? surely nothing at all by Nature: Oh then how am I bound unto God, nothing moving the Lord to shew mercy unto me, but onely his mere good will and plea∣sure; how am I bound to magnifie the goodnesse of God? And indeed, this is that glory of the free mercy of God, which the Lord would have us to yeeld unto him; he would have us to yeeld unto him this glory of his free mercy: and how pleasing this is to God, and how the Lord esteem∣eth of this magnifying of his mercy, may appear by that description, Exod. 34 6, 7. The Lord, the Lord, strong, merciful, gracious, slow to anger, and abun∣dant in goodnesse and truth, Reserving mercy for thousands forgiving iniquity, transgression and sin, &c. Thus the Lord doth proclaim himself, for this is that wherein the Lord doth take delight, to have the glory of his free mer∣cy given unto him. And this is the name by which the Lord Jesus will be known to his Elect, and chosen in all ages. I am a merciful God, this is the name by which I will be magnified, and in which he delighteth that we should give him the glory of his mercy, that we can say, when the Lord vouchsafeth mercy unto us, that it proceedeth onely from the Lords free will. And know, that it is not more vile pride in a Begger, to attribute the almes that is given unto him, unto his own deserts, then it is for us to ascribe any the least mercy that God vouchsafeth unto us to our own wor∣thinesse: it is monstrous pride in a beggar, to ascribe the almes that are gi∣ven him, to his own deservings; But it is far more for thee to ascribe and attribute that to thy self, which is freely given of God: Let us therefore consider, that every rag we have, it is of the free mercy of God: Oh did proud persons consider this, they would not so gorgiously adorn them∣selves, and disgrace the holy profession of God: if they did consider they have nothing but from the free Fountain of Gods mercy, nothing moving him, they would not be such carelesse fellowes in their careless bands, which sheweth their carelesnesse, as they be.

[Ʋse 3] Again, Is Gods mercy reached out unto his chosen, most free, and de∣pending upon nothing out of God himself, surely then a child of God, one to whom God hath reached out saving mercy, may conclude and gather, to his comfort, that Gods saving mercy it shall never be removed from him, but abide with him for ever; for why? it dependeth upon the free will of God, and that is unchangeable, even as God himself. And I may say, as Pilate saith in Joh. 19.32. when he had written a superscription over Christ, and they demanded why he writ so; he answered, quod scripsi, scripsi, what I have written, I have written; so may the Lord say, I will have mercy on whom I will have mercy: Mal. 3.16. I am Jehovah, I change not: Mercy is mine, and who shall take it from me? shall the devil? no, nor all the powers in hell, can hinder or frustrate the will of God: Oh then consider to thy comfort, God hath reached out his mercy to thee, and he will never take it from thee, for he hath said, I will have mercy on whom I will.

VERSE 16.

So then, it is not in him that willeth, nor in him that runneth, But God that shew∣eth mercy.

THe Apostle in this Verse determineth the point touching Gods Justice, in his free choyce of some particulars amongst men to life and salvation. In the Verse foregoing, he proveth it by the speech of God unto Moses, that God hath free liberty, and absolute power, to shew mercy unto whom he will, and compassion to whom he will, without respect had to any thing in them. Now the Lord having thus described his shewing of mercy merely to depend upon his good will and pleasure; hereupon our Apostle in this 16. verse, doth bring in a consectarie, and infer this conclusion, that therefore Gods eternal election of some to life and salvation, is not to be ascribed unto the will, or unto the works of any man, but unto Gods free grace in shewing of mercy, So then it is not in him that willeth, nor in him that runneth, but in God that sheweth mercy.

In this 16. verse the general things are two; First, a removal of that which is not the cause of Gods eternal election of some to life and salvati∣on; and what is that? mans willing, and mans running, it is not in him that willeth, nor in him that runneth.

Secondly, the describing, and the assigning, of the onely true and pro∣per cause of Gods choosing of some to salvation; and that is Gods shew∣ing of mercy, but in him that sheweth mercy.

Now I will lay forth the sense and meaning of the words of this verse.

So then, (or So therefore) it is not in him that willeth nor in him that runneth,* 1.32] In the text Original, these words, it is, are not to be found, but they are necessarily to be supplyed, So then it is not in him that willeth, nor in him that runneth; what is that that is not in him that willeth, nor in him that run∣neth? surely that which the Apostle had spoken of, Gods eternal election of some to life and salvation, that is not in him that willeth nor runneth: Some do here understand Jacobs willing and running particularly, but by their favour that is too narrow, and too strict; for the purpose of the Apostle is more large, and general, these words being a conclusion of the verse foregoing, I will have mercy on him, on whom I will. And this word him, must have as large a sense, as the words in the verses foregoing, yet Jacob is not to be excluded, but rather included; and so the meaning is, it is not in Jacob, or in any other man, that willeth or runneth.

in him that willeth,] That is, in him that willeth, and desireth good, and endeavoureth after that which is good, and that by the power and strength of his mind, will, and affections, or any part, or all the powers and facul∣ties of his soul.

nor in him that runneth,] We are not to understand as some do, Esau's run∣ing onely, no nor yet Jacobs running to the fold, to fetch a Kid for his fa∣ther, Gen. 27. but the meaning is, it is not in him that worketh, as it is not in him that willeth, or desireth good; so it is not in him that worketh any good thing, as David saith, Psal. 119.32. I will run the way of thy Comman∣dements, when thou hast set my heart at large; then when thou hast set my heart free, that is pend up by reason of corruption; I will do all that is re∣quired in thy Lawes and Commandements: so by running, we are to un∣derstand a working of good.

But in him that sheweth mercy.] That is, in Gods mere mercy, and will,

in vouchsafing and reaching out his gracious hand. So then thus briefly conceive we the meaning of the Apostle, as if the Apostle had said,

So then, or So therefore, that which we have hitherto spoken of, and treated on, touching Gods election of Jacob, or any particular person to life and salvation in heaven. It is not either in Jacob, or in any other man, that willeth, or desireth good, or endeavoureth after good, by the power and strength of all the powers and faculties of his soul, of his mind, will, and affections, and all the rest of his powers, neither is it in Jacob, or any other man, working or doing good things, no not in any one's running the right way of Gods Commandements and holinesse, neither in him that willeth, nor in him that runneth, but it is in Gods mere mercy, and free will, onely out of Gods reaching out his hand of mercy to any one; thus understand we the words.

Come we now to matter of observation. And first of all observe we, the Apostle here bringeth in this sixteenth verse as a conclusion upon the fifteenth verse: and the Apostle doth here apply that which he had set down in the verse foregoing, by way of consequence, by way of conclusion, and application, (So therefore) having cited that testimony of Scripture of God unto Moses, I will have mercy on whom I will: thereupon in this verse our Apostle draweth out and bringeth in a consequence to that pur∣pose, So then it is not in him that willeth, nor in him that runneth, but God that sheweth mercy; thus you see the Apostles Application: so then the Obser∣vation is this,

[Doctrine.] That in preaching of the Word, general truths found out in the Word must not onely be made known and delivered, but such deductions, such consequences, such conclusions, and applications, must be drawn from thence, as Gods holy truth will bear; the Preachers of the Word must not onely deliver general truths from the holy Word of God, but they must also apply them particularly, reducing such truths as it will bear, and draw∣ing from it matter of exhortation and reproof, as that truth will adhere un∣to, and such applications as do flow from such truths necessarily. In the 2 Tim. 4.2. the Apostle chargeth Timothy to preach the Word, and to open the secrets of the Gospel, and not there to rest, but to be earnest in reproving and rebuking, and exhorting, with all long suffering, and doctrine, not onely preach, but so preach the Word, as that in preaching he be instant in rebuking, reproving, and exhorting, as occasion is offered. And in Titus 2.15. the Apostle having taught Titus, how he ought to be∣have himself in his Ministry, and how to carry himself to all people, saith, Speak these things, and not onely so, but exhort, and rebuke, with all long pa∣tience and authority. And we find this hath been the practice of the sound, and faithful Preachers of God, in all ages, and times; yea we have the example of God himself, as we may instance in Amos 4.12. you shall find in the verses foregoing the Lord maketh known this for a truth, that he would bring his hand upon them, and a heavy Judgment to attach them: He teacheth them that Doctrine, that they shall have a mighty plague, he doth not rest there, but he laboureth to make Use and Application of that general truth, and to bring it home to their hearts, and to stirre them to repentance; Because, saith the Lord, I will do this, therefore prepare to meet thy God, O Israel.

[Reason 1] Because God hath appointed the preaching of his Word, not onely for the inlightening of their minds, to teach them the points of Catechisme, for the information of their judgements, but also the reformation of their hearts and lives; that their hearts may be wrought upon, and their affecti∣ons moved, that they may be stirred up to the love of God, and the study of good things, and that they may be exercised in holy duties.

[Reason 2] The Minister and Preacher of the Word, is Gods disposer of his secrets,

so he is called, 2 Cor. 4.1. a steward of the house of God, 1 Cor. 4.2. And it is required of these stewards, that they be faithful, 2 Tim. 2.15. he must divide the Word of truth aright. And he must carry himself as a steward, and divide to every one his portion, he hat power to point out the Word into several shives, and not deliver it in a whole lump, but distribute unto every one what is meet. As Instructions to the ignorant, Comfort to the afflicted Conscience, sharp rebukes and reprehensions to the dead and senslesse hearted in their sins, and Denunciations of Judgments to such as are secure, and slightly passe by the Word of God; so that it is a certain truth, that the Preachers of the Word must not onely deliver general do∣ctrines, of the holy Word of God, but they must apply it to the hearers particularly, by drawing from them matter of Application, not forcing it in by head and shoulders, but such as naturally and aptly it will bear: How far those Preachers are from this duty that onely rest in delivering the general truth, and hover aloft in the clouds, and never come down to Application, to apply it to their hearers; A man may discern with half an eye. And I might bend my force to reprove them; but I passe them by, having none of them to speak unto.

And first of all, take we notice of this by way of Application to this [Ʋse 1] end, That the Minister and Preacher of the Word ought and may apply the indefinite, and general Promises of the Gospel to any one particular belie∣ver, for their comfort; yea he may assure particular persons, that they belie∣ving, shall certainly be saved. It is a Cavil of the Papists to the contrary, who are enemies to Gods grace, and all saving comfort; it is their doctrine and Satanical delusion: For, say they, the Ministers and Preachers of the Word know not whether that particular person, he speaketh to, be in the number of Gods election, or no. But beloved, this skilleth not, it is not material, whether the Minister of God doth know it, or no; he doth not assure any man, that he shall be saved, because he knoweth he is in the number of Gods chosen; but upon condition of believing, upon the con∣dition required in the Gospel. And a Minister of Christ (according to his office) is to apply the general Promises of the Word to particular per∣sons, and draw from thence matter of comfort to believing soules, and particularly comfort those that are capable of comfort; He telleth him, that he believing in these promises, shall certainly be saved: For thus runneth the tenour of the Word, and the Gospel, Whosoever truly belie∣veth in Christ Jesus, shall certainly be saved: hereupon the Minister, standing in the room and place of Christ, being his Ambassadour, doth make this particular application, and draw out this conclusion, The text saith, he that believeth, shall be saved, The Minister saith, Believe thou Richard, Thomas, William,) or whatsoever thou art, and thou shalt sure∣ly be saved. And this is as much as if Christ himself did preach by his im∣mediate voyce from heaven: For why? Christ hath committed to us Preachers the delivery of his Word, as appeareth, 2 Cor. 5.19, 20. And therefore upon the ground of believing the general promises of the Gospel, that such shall be saved, they may assure themselves, they shall be saved. And a man finding faith in his heart and soul, which he may prove by the fruits and works of faith, may thereupon assure himself that he is in the number of Gods chosen, and shall certainly be saved. And thereupon we may see it is but a cavil, that these enemies of God affirm, That the Mini∣ster knoweth not whether a man belong to Gods election, or no, when the Minister assureth him not upon that ground, but upon the ground of believing.

Is this so, that the Minister of the Word must not onely make known [Ʋse 2] general Doctrines, but particularly apply them? Surely then the hearers of the VVord must not onely hear the general truth of the VVord made known unto them, but they must also be content to have those truths ap∣plied

unto them, particularly, by way of instruction, by way of exhorta∣tion, and by way of just reproof, as occasion is offered. And (beloved) men must not start aside, and fret and chafe, and take on, when that the truth of the word is brought home unto them, and applied particularly unto their souls, for the discovery of their particular sins: as their pride and vanity of apparel, or whatsoever it is, no, they must willingly, chear∣fully, and readily yield and submit themselves unto it, and not begin to quarrel with the affection of the Preacher, and say, now he speaketh out of malice and spleen, and distemper; and now he speaketh against such a man, as if the man and the sin were one substance: the Minister cannot speak against pride, garishness of apparel, long shagged hair; but he speaketh against the man, as if the sin were the man, and the man and the sin all one: therefore take heed of being in a chafe when thy sins are reproved; And know, that if thou thus do fret and chafe, it is not onely an Argument that thou art possessed with a spiritual pride, and a spiritual frenzy and madness; but it is a sign of Gods heavy wrath and judgment ready to break out up∣on the souls of those men that so fret and chafe, and take on in impatien∣cy; It is an immediate fore-runner of Gods heavy wrath, when men can∣not abide to be touched, or to have the word of God applied particularly, they are impatient of reproof, and must have the Preacher to speak plea∣sing things, and to daube them up with untempered morter; this bringeth upon them the hand of God unto remediless and easless Destruction, E∣say 30.13, 14. of saith the Prophet, this is a foul sin, when men teach their Preachers what to say, it is like the breaking of a high wall; that is sodain, or like a bump in a wall, a swelling knob, that upon a sodain fall∣eth down to the ground, and is broken all to pieces like a Potters Vessel, that is broken in shivers, and there is not so much left as to hold fire or wa∣ter; so it is with those that repine at the particular application of the word, their destruction is sudden. Again, further consider we, if so be we be willing, and ready to hear the word of comfort applied unto us, though it belongeth not unto us, and we can accumulate the preaching of the Go∣spel, and yet put away from us the word of reproof, we cannot endure that; surely the Lord will then punish us in the same kinde, he will deal with us proportionably, and accordingly, he will make his word of comfort (that we so eagerly take hold on) an unprofitable word, and a word that shall yield no comfort unto us, when we lie on our sick beds and in the hour of death, because we receive the word of comfort that appertaineth not un∣to us, and put away the word of reproof, therefore he will make the word of comfort comfortless. Consider (to this purpose) the example of Herod, Mark 6.20. Herod heard, and did many things gladly that John Baptist taught, and found much comfort in hearing of him; but when John came to touch him, and to hit him on the bare, his beloved sore, and pleasing Dalilah, that it was unlawfull for him to have his Brothers Wife; then Herod shewed what he was, he carried then a splenative minde, and a grudge in his heart, and never left till he had his head: what, touch my beloved Sin? And the Lord dealt with Herod accordingly; for those comforts that he appropriated to himself from Johns preaching were fruit∣less: he went on in his sin, and perished fearfully in his folly. Then learn we to hear the word, not cunningly for our instruction and comfort, but in matter of exhortation and just reproof, to be taxed for our sins. And when the Lord meeteth with us in his word, for our particular sins, to say it is his Mercy and his blessing, and to thank God that we have Mini∣sters which do not daube us with untempered morter, and to say as David saith in Psal. 141.5. let the righteous smite me, it is a pretious balm, this is the affection of the godly; but if we do accumulate to our selves the com∣forts that are promulgated in the Gospel, and cast away, the reproofs de∣nounced

against our sins, God will then make his comforts comfortless, and they shall do us no good.

So then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

HAving formerly handled the reference this verse hath with precedent matter, I now come to handle the matter of the verse it self. And first of all we see, the Apostle in the first place, doth deny Gods eternal ele∣ction of some to life and salvation, to be in him that willeth good, or wor∣keth good. And so the observation is briefly this:

That nothing in man, or done by man, coming from him, [Doctrine.] is the cause and ground of mans election, or salvation. Neither any mans willing of good, or working of good, no not the willing, or working of good, by a regenerate person; by a person truly sanctified, and in the estate of grace, not his willing, or working of good, that is the cause and ground of his election, or salvation. (And so to prevent an Objection in the beginning) For the Papists they say, (eluding the evidence of this text in this manner,) It is not in him that willeth, or runneth after the flesh, and according to Na∣ture, but by your leave (say they) it is in him that willeth, and runneth by Faith, which is grounded upon Gods mercy, & may agree with Gods mercy. A poor shift; and thus they seek to shift off the Evidence of this text, di∣rectly contrary to the meaning of the Holy Ghost in this place. For the opposition here, is not between man willing, and running, after the flesh; and mans willing and running by faith, they are not here opposed. But mark the opposition, it standeth thus, Between mans willing, and running, and Gods shewing mercy, these are the things that be here opposed, and set in Contradiction, one to the other, mans willing, and running in a good way, and in the way of sanctification, and salvation, and the Lords shewing of mercy; so that neither the willing of good, nor the working of good, by any, though a regenerate person, is the thing that is available to election, or salvation; As in 2 Tim. 1.9. The Apostle there denyeth, that either himself, or any other true believer, and regenerate person, that they were either called, or saved by their own works; for saith he, He hath called and saved us, Not according to our own works, but according to his own grace, whether they were works natural, or supernatural; so al∣so in Titus 3.4, 5. verses, he saith, in the fourth verse, when the boun∣tifulnesse and love of God appeareth: then in the fifth verse he subjoyneth, not according to the works of righteousnesse which we have done, but of his own mere mercy he saved us: so that the willing or working of good, is not the cause of any mans election, or salvation.

The Reason is, Because the goodnesse which is in the will of man, [Reason.] and the goodnesse which is in the works of man, it proceedeth from Gods election, it is an effect, and a fruit of it; It proceedeth from that root, and so is the fruit of holinesse, and righteousnesse: as the Apostle saith ex∣presly, in Ephes. 1.4. God hath chosen us in Christ, before the foundation of the world was laid, that we should be holy: so that holinesse followeth Gods eternal election. And therefore the willing, or working of good, by rege∣nerate persons, cannot possibly be the cause of Gods eternal election, it be∣ing the effect: for it is not possible that the same thing can be the cause of the same thing, and the effect in one and the self-same thing.

For Application: First of all this meeteth with that opinion which [Ʋse 1] some do hold, That it is of God, a man may be saved: But that men are saved; That particular persons amongst men come to be saved, that is of themselves. This do some hold and affirm. And it is their tenent, That the possibility of the salvation of man, that it is possible for men to be sa∣ved, that is of God. But that this possibility becometh profitable and ef∣fectual,

to some men, that is, of their own free will. A foul and a grosse errour, directly contrary to the truth now handled, and delivered unto us, if it be so, that the possibility of the salvation of man, becometh profitable, to some particular persons amongst men, from the freedom of their own will; surely then it must needs be from the goodnesse of their own will, and from their well-willing. And then a believing soul, a soul that shall be saved, and now is in the state of grace, and of salvation, hath ground to boast of in him∣self; And may lift up himself, even against God himself in ostentation, and may thus magnifie himself, & say unto God, Lord that there was any possi∣bility for me to be saved, it was of thee, I freely confess it, but that this possi∣bility proveth not an impossibility to me, as it doth to many thousands in the world, that was my own doing, I did that of my self. That I could be saved, the thanks of that belongeth to thee Lord; but that I am now in the state of grace and salvation: And that I am sure to be saved, the thanks of that be∣longeth to me my self. For thy love to me was no more, then to them that are damned, till my willingnesse to receive grace, and faith, put a difference between me and them, till the inclination of my soul made me thine. I might for all thy love have been damned eternally; as well as Cain, Judas, Saul, or any other Reprobate, had not I out of the righteousnesse, and free∣nesse of the freedom of my own will, chosen grace: it was not of thee, Lord, but of my self, that I chose grace: And damnation had been mine, had I not of my own free and voluntary will chosen and used grace: Oh beloved is not this intolerable, and monstrous pride and ambition, thus in ostentation, for a man to lift up himself against God? Is this a thought, to come into any Christians heart, no, it is to be renounced: For this boasting and ostentation doth naturally follow upon this their tenent, that they teach, the possibility of salvation cometh from God, but that that possibility cometh into Act, is of mans free will: And this ought by eve∣ry Christian to be abjured, renounced, and cast away, as blasphemous, er∣roneous, and false.

[Ʋse 2] Again, This being a truth, that no mans willing or doing of good, is the cause of election, or salvation; Then, let this teach us to take heed, that we ground not our salvation upon any thing willed or done by us, be it never so good; yea though it proceed from the root and radix of true sanctifying grace. It is mere madnesse in the Papists, enemies to Gods grace, to ground their hope of salvation (as they do) upon the perfor∣mance of those good things that God requireth of them; so far forth as they are able to perform them; thus they ground their hope of salvation. Now they so grounding their hopes, they have no reason in the world to hope for any good at the hands of God: for who seeth not? (unlesse he be wilfully blinded and blindfolded by his own self-love, self-will, and self-conceit,) who seeth not, I say, how far short we come of doing those good things we ought to do, either in the state of nature, or in the state of grace. And the Papists themselves, (to joyn with them) when they deal against that comfortable and holy truth of God, that is held and taught in our Church; That a Child of God may in time of this life, be infallibly assured of our own salvation; the Papists (when they deal against this holy and comfortable truth) then they plead, and say, alas, we are frail, and we are weak creatures, and we fail in the manner of doing good duties, and therefore we cannot assure our selves of salvation: What, say they, do you say, we may be assured of our salvation, upon our faith, and doing good duties? Alas, we are full of imbecillity and weaknesse, and cannot have any assurance. (It is true indeed, if so be that our hope of salvation stood built upon the weak ground of our own good works.) But mark their subtilty, when they speak against the Doctrine of our Church, they plead imbecillity and weaknesse. But when they plead for their own Doctrine, then they say, they ground their hope of salvation upon the

performance of the good things God requireth of them, so far forth as they are able to perform them, what a madnesse is this in them, thus to contradict themselves? And beloved, (to apply it to our selves) are there not many amongst us as mad as the Papists? foolish ignorant sots, That thus reason, I know I must love God, above all, and my neighbour as my self: And if I do my best endeavour to do these things, I hope God will be merciful unto me, and I shall go to heaven: what is this, but to make our own working of good, the ground of our salvation, and to ground the hope and certainty of heaven, upon their own well doing? Their con∣clusion is so simple, and so foolish, that upon loving God, and their Neigh∣bour, they shall come to heaven, maketh that the ground of their salvation. It is true indeed, that the willing, and working of good, coming from a right radix, they be the fruits, and assurances of our salvation; but if we build our salvation upon our best good works: yea upon saving and justi∣fying faith, or the best good thing we can perform, we delude and deceive our selves, neither our well willing, nor well working, is not the cause, or ground of our salvation. It is the rule of Christ himself, Luk. 17.10. when we have done all that we can do, and all that the Lord hath commanded us to do, if it were possible, yet we must say we are unprofitable servants. And we must say so, not onely for modesty sake, as the Papists do absurd∣ly glosse upon that text; for modesty and humilities sake, (say they) we must say so: why beloved, the Lord Jesus doth not teach us to lye; And to say that which is not true, for modesty sake; no, but he teacheth us to speak the truth; for indeed it is so, that for all our well willing, and well doing, we are unprofitable servants; yet we must take heed that we do not hereupon cast off all care, and endeavour of well doing, no, we are carefully, and conscionably to do all that we can do, that is good. And know, that working of good, coming from the root of saving and sancti∣fying faith, it is profitable, and necessary to heaven: for it is the bea∣ten high way, to eternal life and salvation; it is a testimony of our obe∣dience, and thankfulnesse to God for his mercy. And it is a means to set forth the glory of God, and maketh much for the illustration of it. And it is a proper mark of a true Christian, it is a fruit ever flowing from sa∣ving and justifying faith; and it is a necessary antecedent, of the promises of eternal glory in heaven: yet if we do advance this doing of good, be∣yond this strain, to merit salvation, we do built it upon a rotten, and un∣sound foundation.

Now further observe we, the Apostle maketh an opposition between mans willing and running, and Gods shewing mercy. Hence I might note these particulars:

First of all, that Gods mercy is the sole, and whole, and al-sufficient cause of mans election, and not mans well willing, or working good, ei∣ther foreseen, (as the Arminians teach,) or the present act and being.

And secondly, that Gods free grace, and the merit or works of men, do not concur and meet together, in mans salvation, as the Papists teach. But these things I have handled before. And hence note we in a word thus much. In that the Apostle saith, that the eternal election and salva∣tion of some amongst men, is not in men themselves, but in God that shew∣eth mercy. Hence observe,

That the eternal salvation of men is laid up in the merciful, powerful, [Doctrine:] and gracious hand of God. It is laid up in the power of God, which is essential, with God himself, Col. 3.3. the Apostle telleth the Colossians, that their life is bid with Christ in God. And hence God is said to be the Fa∣ther of glory, Ephes. 1.17. because glory is as it were begotten of him. And in 1 Tim. 6.5. the Apostle saith, he onely dwelleth in immortality. The Lord which hath eternal life and glory, he doth give it to whom he will, and he

will give it in his due time, and therefore he will certainly give it to his chosen.

[Ʋse.] Then what a ground of sweet and excellent comfort is this to every one that findeth himself to be in the number of Gods chosen? Hast thou good evidence of it, that thou belongest to Gods election? Oh then consider thy eternal happinesse, which is laid up not in the hands of any creature: no, it is laid up in the hands of a gracious, and powerful God; and no enemy whatsoever can wrest it out of his hands, if it were commit∣ted to thy own trust, then thou hast just cause to doubt, whether thou couldest keep it, or no: nay a thousand to one, thou wouldest lose it; Adam in his state of innocency, being trusted with it, wittingly and wil∣lingly lost it, but thy salvation is kept by him, who is able to keep it, 2 Tim. 1.12. And not the force, fraud, or subtilty of the Devil, or world with∣out, can fetch it from God, who is the Author of it, and keeper of it, no nor our own flesh, can prevail to the overcoming of him: Oh then if thou hast evidence of thy salvation, comfort up thy self, let the Devil, and the world spit their malice, and use all the means they can, they cannot possibly deprive thee, or dispossesse thee of it, for it is in the keeping of a powerful Creator, and they cannot take it out of his hand. How then may a child of God cheer up himself upon this consideration.

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,* 1.33 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.

VERSE. 18.

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

NOw come we to the 18. Verse, Therefore, saith the Apostle, he hath mercy on whom he will, and whom he will he hardeneth. This Verse, beloved, is a con∣clusion of the whole matter, handled by the Apo∣stle in the three verses foregoing. In the 15, 16, and 17. Verses our Apostle having made it clear, that God hath absolute power, and free liberty, of shewing mercy to some, by the speech of God unto Moses, I will have mercy on whom I will have mercy. And having made it manifest, that God hath the like absolute power and free liberty in passing by some others, and rejecting them, to the glory of his own name; and proving that by the example of Pharaoh, whom God hardened, as a manifest sign of his reprobation: the Apostle having thus proved both these parts, upon this premises, the Apostle in this verse bringeth in this Conclusion, that God hath free liberty, and absolute power, to shew mercy on whom he will, and to harden whom he will; and this is the relation of this verse to the foregoing matter.

Now in this verse observe we a double act of God; the one is, Gods shewing of mercy unto some; and the other, Gods hardening of some others: and then from whence this double act of God proceedeth, name∣ly from the mere good will and pleasure of God; so that the double act of mercy, and hardening, proceedeth from one ground: Gods good will. Now a little to lay open the meaning of the words.

Touching the phrase, and form of speech, that God hath mercy, we had the same phrase in the 15. verse; where I shewed you, what we are to un∣derstand by mercy, namely, not the properties of mercy which is essenti∣ally in God, but the Act, the exercise and work of Gods mercy: God hath mercy upon some; the act, the exercise, and the works of God is ex∣tended and reached out unto some particular persons, unto them to whom∣soever he will, and on whomsoever he pleaseth, merely out of his own free will, and absolute good pleasure; (and whom he will he hardeneth,) that is, whomsoever pleaseth him out of the same free and absolute will he har∣deneth: and the word harden, here, is put in opposition to Gods shewing of mercy, before spoken of; for these two are opposed, God hath mercy, and he hardeneth: so then the meaning of it is, whereas before is meant, the shewing and extending of Gods mercy to some; so here by harden∣ing, is meant, that God doth harden and withhold his mercy from some, and in his just Judgment doth leave them to themselves, and to their natu∣ral hardnesse; for hardening must be understood, as a Judiciary act, and act of Gods Justice, whereby God doth inflict Judgment upon men, as a manifestation of their reprobation, and rejection, called a Judiciary act: So then briefly conceive we the meaning of the Apostle; as if he had said:

Therefore God doth extend and reach out the act, the exercise, and the work of his mercy, and of his grace, unto whomsoever it pleaseth him, even meerly out of his own free and absolute will, and out of his own good pleasure, and also out of the same meer free will and absolute good plea∣sure, the same God doth deny his saving mercy, and withhold his grace and mercy from some, and leave them in his just judgement in their natu∣ral hardnesse, as a manifest sign of their reprobation; so thus God hath mercy on whom he will, and whom he will he hardenneth.

Come we now to matter of Observation and Doctrine: And first of all, from the first act of God, that God hath mercy on whom he will, the words being understood of the extending and reaching out of Gods mercy; Here again the same point is offered unto us, which before we handled in the 15. verse, namely.

[Doctrine.] That Gods mercy reached out and extended to his chosen, is most free and voluntary, it dependeth upon the free will of God, and upon nothing else; it dependeth upon nothing out of God but upon his meer love: yet this point is not to be passed over without some further use and applica∣cation, then heretofore was made.

[Ʋse.] And for the Application of it, we are to consider it as a guide, and rule unto us in our shewing of mercy to our brethren, in our reaching and ex∣tending of mercy here is a rule and guide to direct us. Doth God ex∣tend and reach out his mercy to his chosen, freely, and voluntarily, no∣thing moving him but his own free will, and good love? surely then we must thus do, we must be merciful, as our heavenly Father is merciful, Luke 6.36. Now how is he merciful? freely, out of his own free love, and mere goodnesse, nothing moving him thereunto, but his own free love: thus must we do, we must shew mercy, and exercise the works of mercy to∣wards our brethren freely, not respecting their merits, nor their deservings; yea beloved, our mercy and doing of good, and the comfort we administer and yeeld to any either in word, or in deed, must proceed from the inward movings of our hearts, and the yearning and tendernesse of our bowels, towards those to whom we do any good, out of pity, and compassion to∣wards them, even as God doth freely, nothing moving us thereunto, in Esay 5.10. the Prophet saith, if thou pour out thy soul to the hungry; mark this you that are fast fisted: the Lord doth not onely require the pouring out of food, but of our very hearts and soules, to feed the poor with the Affections of thy heart. And indeed it is not an act of mercy pleasing to God, that the Lord delighteth in, that cometh either from our abundance, and superfluity, or else the importunity of those that are in great want, and need, nor yet from the example of others, inviting us thereunto, or for the desire of praise, and seeking of Commendations amongst men, that we would be well thought on; no, these are not works of mercy pleasing un∣to the Lord, nor yet a work of mercy that is forced from men, by some tor∣ture, and torment, to stop the mouth of an accusing, and guilty conscience: as for example, when wicked rich men, that are guilty to themselves, how they have gotten their goods by evil meanes, and have hoarded up abun∣dance of wealth by the damnable sin of Usury, by griping, and oppressing the poor, and such unlawful means. And when they lye upon their death-bed, gasping for breath, then they are forced to bestow something to reli∣gious uses, they give nothing before they dye; but when they lye upon their death-bed, and their Consciences flye up in their faces, then they will give to an Hospital, or an Almes-house, or to the poor, or Church, to stop the mouth of the Conscience. But this is no better then Sauls sacri∣fice, of which we read, in 1 Sam. 15. when he had transgressed the Com∣mandement of God, in reserving the best sheep and oxen, he thought he would stop the mouth of the Lord with a Sacrifice: so when men have gotten their goods by oppression and usury, then when they are upon their death-beds, then they will give unto the poor. But the shewing of mercy that is pleasing unto God, must come out of a tender and free heart: as God is free in mercy, so we must be free in exercising the works of mercy: the works of mercy must come from the tendernesse of our hearts; and without that surely all our shewing of mercy, and doing of good, though we build Hospitals, as it is, 1 Cor. 13.3. If I feed the poor with all my goods, it is nothing, without the heart: the Lord looketh rather at the inward affe∣ctions of the heart, then the outward actions and duties of love and mercy,

2 Cor. 9.7. every one as he is able must give, not grudgingly, because he is compelled to do it, but the Lord loveth a cheerful giver. And consider what moved the Lord to have mercy upon me, or upon thee, or upon any? nothing: so must we have mercy upon others, freely, and out of the ten∣dernesse of our bowels, pitying and commiserating their estate, then thou art like unto God, and this will yeeld thee true comfort; else thy shewing of mercy is no better then Sauls sacrifice, 1 Sam. 13.

Again, in that the Apostle faith, God will have mercy upon whom he will, The Apostle sheweth plainly, that Gods shewing of mercy is indeed limited and reached out unto some, and not unto others, even to whom∣soever it pleaseth him, he hath mercy upon whom he will, and not upon all; the Apostles speech implyeth a limitation: the point hence lyeth plain be∣fore us, viz.

That Gods will it is, to extend and reach out his saving mercy, [Doctrine.] not to all men generally without exception of any, but onely unto some amongst men. The Lord out of his own free will, and good pleasure, doth ex∣tend and reach out his saving mercy in the act, and exercise of it, onely unto some amongst men, and not to all men generally, without exception. And this may appear to be a truth, by considering the saving mercies of God, the mercies of God that are extended and reached out from the hand of God to men: As first of all, the saving mercy of Election unto life and glory, it is according to the good will and pleasure of God extended and reached out, onely unto some: the Text is clear, Ephesians 1.4, 5. where the Apostle saith, God hath chosen us (not all the world) but us, in in Christ, and hath Elected and Adopted us through Christ him∣self; how? according to the good pleasure of his will; so also the saving mercy of God touching effectual Vocation, and Calling, it is ac∣cording to the good will and pleasure of God extended to some amongst men, in Matth. 11.25. I thank thee. (saith Christ) O Father, God of heaven and earth; I thank thee that thou hast hid these things; what things? the saving comforts of the Gospel, to be called to know thee through me; thou hast hid these things from the wise, and revealed them unto babes; thou hast hid them from some, and revealed them unto others: and he subjoyneth, even so it is O Father, because it so pleaseth thee: and in 2 Tim. 1.9. God hath called in by an holy calling, according to his purpose and grace. Rom. 3.24. we are Justified freely, by the free grace of God, without respect had to any thing in us; thus the Holy Ghost speaketh in James 1.18. of Sanctification, out of his own free will we are begotten, and sanctified, and renewed. And touching Glorification, the consummation of all, Rom. 6.24. it is the spe∣cial gift of God bestowed upon some, and not upon all, according to the will of Christ, Joh. 17.24. Father, (saith the Lord Jesus,) I will that those whom thou hast given me, be where I am, and behold my glory; and be everlast∣ing partakers of my glory: so then we see that the saving mercies of God, from the beginning to the consummation, they are reached out ac∣cording to the good will and pleasure of God.

Hence it followeth, in the first place; that they erre grosly, who do hold [Ʋse 1] and affirm, that God hath elected all men to life, and salvation, if they will; and that God would have all men to be saved, and to come to life and salvation if they will, and (that men are not saved) that cometh to passe, because men themselves will not. This was the opinion of the Pela∣gins, and now of the Papists in part, Anabaptists and Arminians, and others; Now this opinion is not onely erroneous and false in the ground, making the absolute and unchangeable will of God, to depend upon the will of man, that if man will be saved God hath chosen him; but also this opinion of theirs cannot stand with the truth now delivered, that God giveth his saving mercy to whom he will. [Object.]

I but say they, now they take hold of the Scripture, the Apostle in Rom.

11.32, saith that God hath shut up all in unbelief, that he might have mercy upon all; so in 1 Tim. 2.4. God willeth that all shall be saved, and come to the knowledge of his truth, therefore your doctrine is not true.

[Answ.] To this I answer, it is true indeed, God hath shut up all men in unbelief, that he might have mercy upon all: what? all without exception of any? upon every man without exception? no, but upon all that believe, upon all the faithful ones among the Jewes and Gentiles; of whom the Apo∣stle speaketh in this 11. Chapter, of whom he speaketh, of the estate of the Jewes and Gentiles: I but (say they) this is a false interpretation; mark then, and to this purpose read, a paralel place unto this, in Gal. 3.22. where the Apostle saith, The Scripture hath concluded and shut up all under sin, that the promise of God; what promise? the promise of mercy, and faith in Christ Jesus, might be extended and reached out; (what to all without ex∣ception?) no, saith the Apostle, unto them that believe; so the Apostle doth there limit the universal particle (all) to all believers, and so the place is to be taken.

Again, for the place in Timothy, that God will have all men to be saved. First, to answer to it; the word all, in that place, is not taken Collective, but Distributive, as they speak; not collective, and gathering all men in the world; but distributive, by way of Distribution, some of all sorts, of all states, conditions, and degrees, and calling in the world: and that this is a truth, mark what the Apostle saith in the first verse of this Chapter; I do exhort that prayers and supplications be made for all men; what shall we understand all mankind? no, he subjoyneth by way of distri∣bution, for all men in all callings, and conditions; for Kings, and Magi∣strates, he ranketh them into their several degrees: so when God saith, I will have mercy upon all, his meaning is not all men shall be saved; but some of all sorts: and again, as One saith, God will have all men, salvos fieri, to be saved, but God will not salvos facere, make all men to be saved, but he reacheth out his mercy to some of all sorts.

[Ʋse 2] Is this so, that Gods mercy is to be reached out not to all, but onely to some amongst men, surely then it behoveth us to look unto it, and to take heed, that we deceive not our selves, touching Gods saving mercy, (as many there be that live in their known sins, and go on in the practice of them wittingly and willingly, and presume upon this ground; Oh say they, God is merciful,) but they deceive themselves, and build upon a rotten ground, God is merciful and pitiful: It is true indeed, God is infinite and endlesse in his mercy; but remember what hath been delivered, that the Lord will not extend and reach out his saving mercy unto all, but onely to some amongst men; he will not save the soules of all men generally, be∣cause he is a merciful God, but to some of all sorts. And therefore we must labour to find our selves in that Number, of whom God will vouch∣safe saving mercy, and save their soules.

[Quest.] Alas, (some will say) how shall we come to know that God will reach out his saving mercy unto us? Who knoweth the mind of God? how can we be acquainted with the will of God? that God will reach out his saving mercy unto me?

[Answ.] Yes, we may know the mind, and the will, and the purpose of God, to us in particular: how? by the Spirit of God, even by that Spirit of God which searcheth the deep and hidden things of God, and maketh known the gracious purpose of the Lord, 1 Cor. 2.12. we have not received the Spirit of the world, but we have received the Spirit which is of God, whereby we know the things that are given unto us of God; even the love, and the mercy, and the favour of God unto us in Christ. And if we have that Spirit of God, when we find and feel that Spirit in our hearts and soules, working there, convincing us, and doth check us in our hearts and soules, and we are able

to expresse and shew forth the fruits of the Spirit in our life and conversa∣tion, Gal. 5.22, 23. Whose effects be joy, peace, love, meekness, long suffer∣ing, patience, and we are able to expresse it in our lives and conversation; And hereby we may come to know that Gods good will, is towards us in Jesus Christ, even by the work of Gods Spirit, which testifieth what God hath Purchased; indeed if men live in their known sinnes, and fancie un∣to themselves the Gospel and the saving mercies of God in Christ, they de∣ceive themselves, and it is a true saying, as one saith, as they that have the fruits of the Spirit against them is no Law, so they that have not the fruits of the Spirit; there is no Gospel for them; therefore in the fear of God labour we for this, for the Spirit of God, making known unto us the good will of God what he hath sealed unto us from everlasting convincing us of our known sins, and showing forth the fruits in our lives and conversa∣tions, then we may assure our selves that God will bestow upon us life and salvation, and hath conferred his graces unto us.

Therefore he hath mercy upon whom he will, and whom he will he hardneth.

THe next thing observable and to be stood upon in this point of Gods re∣probation that God hardneth whom he wil, the Lord out of his own good pleasure, denieth mercy and saving grace, and withholdeth it from some a∣mongst men, and leaveth them unto themselves in their naturall hardnesse, letting them goe on in their blindness of mind and hardness of heart as a manifest sign of their reprobation; from hence then I will note briefly thus much; That Gods act of hardning of some is a free act, [Doctrine.] as his shew∣ing of mercy is most free, so his hardning it most free also he hardneth whom he will; the Lord hardeneth whom he will, he denieth saving grace, and saving mercy to some amongst men, and with holdeth it from them meerly out of his own good will, and out of his own free and absolute good pleasure; for beloved, as Gods hardning, (which is a ma∣nifest sign of Reprobation) is most free, surely so it must needs follow and be a truth, that Gods rejecting and reprobating of some, is as free, and without respect had to any thing in man, or foreseen in them as a cause moving him thereunto, but meerly out of his own free absolute good will and pleasure.

This point beloved I often have had occasion to note for the holy Ghost in this Chapter often offereth it unto us: And I still note it against the Ar∣menians; and the Anabaptists those pestilentious spirits who hold and affirm that God doth then onely actually reject men (for they make a double rejection, purpose and act) and they say God doth then actually reiect men, when men reject Christ, and refuse the Gospel, then say they God rejecteth men; yea say the Anabaptists, the Apostle in this Chapter bend∣eth his face against those Jewes that were zealous of the Law of God, and rejected Christ that sought righteousnesse in the works of the Law, then God rejected, them, when they rejected Christ, and sought salvation by the Law against those (say they) the Apostle bendeth his face, and beateth. Now this conceit of theirs cannot stand with the plain evidence of this whole Chapter, and especially with the evidence of this verse, the example of Pharaoh, maketh directly against them; for (consider it) was Pharaoh a a Jew, can Pharaoh be so considered as one zealous of the Law of God, can this possibly be? see how absurd and grosse they are in their opini∣ons, they cannot observe and mark that the Apostle bringeth not onely the example of Esaw a Jew, but the example of Pharaoh a Gentile, thereby shewing that the Lord hath rejected some amongst men, as well Jewes, as Gentiles, so that you see the Apostle meaneth, that God freely, and out of his own good will and pleasure without respect had to any thing in men, hath rejected some amongst men both of Jewes and Gentiles.

Again, in that the Apostle saith God hardneth whom he will; here you see that the Apostle doth limit that Act of Gods hardning to some a∣mongst men, so that the observation is plain, viz.

[Doctrine.] That Gods will is to harden some amongst the sonnes of men; The Lord is pleased to deny his saving grace and mercy, and to with hold it from some amongst men, the places before alledged, (shewing that God out of his meer pleasure reached out his saving mercy, not unto all, but onely to some; that very point doth evidence the truth of this point, that God doth with hold saving grace and saving mercy from some amongst men, and doth harden them, but this may be further proved more particu∣larly; We finde in the Book of Exodus it is often said, that the Lord did harden the heart of Pharaoh, as in the 7. chapter and 3. verse, saith God, I will harden Pharaohs heart, and in the 9. chapter and 12 verse, and also in the 10. chapter and the 20. verse, The Lord hardned Pharaohs heart, and so in divers places; and also in Deuteronomy 2.30, Moses telleth the people of God, that the Lord their God hardened the heart of the King of Moab, that he should not give passage to the people of Israel; God made him an obstinate heart; and in Joshuah 11.20. Joshuah speaketh thus, That it came of the Lord, to harden the hearts of the wicked enemies of the Church of God; and in Psalm 81.12. the Psalmist saith, That the people yielded not unto God, for he hardened their hearts; this may sufficiently evidence unto us, that Gods will is to harden some amongst men, and he is pleased to deny his saving mercy unto them.

* 1.34But happily here, some not so well conceiving this point, how God is said to harden men, it being difficult to their capacitie, may desire to be further enformed touching this point. And therefore for their satisfacti∣on, know beloved, that God is said to harden some men, not by infusing, or putting of hardnesse in their hearts, or making some mens hearts hard, that were soft, (as the Papists falsly charge us to affirm, no, nor yet by a bare permission, by a bare permitting and suffering men so to be, as if the Lord were but a Spectator, and a looker on in the hardening of their hearts and had no hand in it, this is the dream and opinion of the Papists; but it is neither of these wayes, neither by infusing hardnesse, nor by a bare permission: But surely God hardeneth some amongst men two wayes.

First, by a spiritual disertion by forsaking of men, and not vouchsafing his softning grace unto them; so that it is truely said, indurit quos, non emol∣lit, he hardeneth whom he softneth not.

Secondly, by punishing men for their former sinnes by greater sinnes, by punishing their former hardnesse, by a further hardnesse, adding one hardnesse to another; for it is a just thing with God to inflict sinne for sinne. And God doth this, either by leaving men to the power of the Devil, as Gods executioner and tormenter, or the Lord leaveth them over to the lusts of their own hearts, and to their own corruptions, and so the point is thus to be conceived; That Gods will is to harden some a∣mongst the sonnes of men, by forsaking of them, and not vouchsafing his softning grace, and that by spiritual disertion, and as a just Judge, either giving them over to the power of the Devil, to be wrought upon by him as Gods executioner, or giving them over to the lusts of their owne hearts.

[Object.] I but may some say, obduratenesse and hardnesse in man is a sinne, and an evil thing, how then can God be said to harden men?

[Answ.] It is true indeed, hardnesse in men is an evil and sinne, and a fearful sinne, but hardning is not so; hardnesse is a sinne, but to harden is not, the one is a qualitie, and the other an act; hardnesse is an evil qualitie in mens hearts, but hardning is an act of the just judgement of God infflicted upon the souls of men, and so it is a good thing, and no sin in him.

First of all, this being duly considered, that Gods will is to harden [Ʋse 1] some amongst men, this in the first place may keep us from wondering, and thinking it strange, that when the meanes of grace, the means that serve to work grace in the soules of men, to mollifie and soften the hearts of men, are vouchsafed, and yet all are not softened, but some continue in their hardnesse; (living under the means of softening,) because the pow∣erful meanes of grace are uneffectual, unlesse it please God to put life un∣to them, and to give efficacy by the work of his grace. Now the Lord is pleased sometimes to withhold his saving and softening grace from men, and to inflict hardnesse upon them as a Judgment; and then no marvel it is, that they continue in their hardnesse and sins, and stiffe-neckednesse: And beloved, upon this ground, the Preachers and Ministers of the Word may stay themselves; when they see that after their labour and pains ta∣king with the soules of men, they see little or no fruit of their labour, he seeth that the profit of the same Word, delivered by him to one and the same people, is so divers and different, that some are bettered by it; and yeeld obedience to it, and do according to it, and some do clean contrary unto it; it is a savour of life unto some, and a savour of death unto others: thus it was in Exod. 9.20, 21. with the preaching of Moses, those whom God gave grace unto, yeelded; others yeelded not. The Lord is pleased some∣times to withhold his softening grace from men, and to leave them to themselves. And (beloved) the Lord commonly dealeth thus with hypo∣crites, and such as come unto the means of grace, onely out of form, and of fashion, and of custome, and are asleep when they come unto it, they come without any longing desire to profit by the means; they have no more desire to profit by it, then the seats they sit upon: then when they so come without a desire to profit, and onely for form and fashion, then the Lord suffereth them to go on in blindnesse of mind, and hardnesse of heart, that though they hear a hundred Sermons, yet they are dull and dead; and have no more good by them, then the seats in the Church. And hereby the Minister may cheer up himself, that the Lord hath hardened their hearts, and will not suffer them to profit by the means, but permits them to post on the way to hell.

Is this so, that Gods will is to harden some amongst the sons of men, and [Ʋse 2] inflict hardening upon their hearts, how are they then to magnifie the goodnesse of God to them to whom the Lord hath given soft and melting hearts, and such as are flexible, pliable, and yeelding to the will of God in the admonitions and threatenings of it: yea such a heart as good Josiah had, (in 2 Chr. 24.27. that when he heard the Book of the Law read, his heart melted, and dissolved with tears; so, dost thou (when thou hearest the threatenings and denunciations of the Word against thee) tremble? and is thy heart humbled, when thou hearest the sweet comforts of the Word of God? even as the matter is, so is thy heart affected; if matter of comfort, thou rejoycest; if matter of threatening; thou art humbled; yea though it be against a sin, thou art not guilty of, when thou hearest the threatenings of God against sins, (thou art not guilty of) thou tremblest, considering he is a just God, thy heart is flexible & pliable; the text is clear in Ezek. 36.25, 26. Here we find, that those whom the Lord doth please to justifie, and sanctifie, and to pour the clean waters upon their soules, and to cleanse them from the filthinesse of their sins, to them he giveth a heart of flesh: this is a work of God vouchsafed, (to such that God doth cleanse & mol∣lifie,) even a flexible, plyable, and yeelding heart to the Word of God, and the means of grace, and of salvation: Oh hast thou such a heart? blesse God for it: this is a special mercy of God; for of all the plagues that befall men in this world, hardnesse of heart is the worst, none worse then that, that is the most dreadful: so softnesse of heart (assuredly) is a special blessing of God, and given to none but those whom God loveth. Oh then labour to have this

bowing, bending, yeelding heart to the good hand of God; labour to cheer it up, and to have a plyable heart, yeelding, not stubborn; and to that end, use these meanes that may mollifie thee more and more, namely, be frequent, and often in hearing and reading of the holy Word of God, and when thou hast heard; and read it, second it by meditation. Oh what enemies are they that hear the Word, and do not respect, to call to mind what they have heard, but let it slip away: and secondly, be often and frequent in thinking upon the sweet and comfortable mercies of God in Je∣sus Christ; that will soften thy heart, and keep it soft: the heart of the prodigal when it began to relent, to yeeld, and to be moved, and to come to himself, and to consider the tendernesse and love of his gracious Fa∣ther. Oh saith he, I am a poor wretch here, and an outcast, but I have a good father, (I have sinned against heaven, and against thee, Luke 15.17, 18.) he will entertain and receive me again: so the consideration of the ten∣der mercies of Christ Jesus, to consider what the Lord hath done for thee: hath he not vouchsafed his mercy in Christ Jesus? And last of all, be thou earnest; (above all) be earnest with God in prayer, that he would be pleased to vouchsafe unto thee the Spirit of grace, and of softening, and continue in thy breast a soft heart: Oh Lord never suffer me to be given over to hardnesse of heart; Lord keep this heart of mine soft, plyable, and yeelding to the Word of God: Thus we are to hear it, and to read it, and to meditate upon it, and to pray unto God to keep the heart in us; for it is the greatest blessing of God that can befall a man in this world; as hardnesse of heart is a great curse; so softnesse is a great blessing; there∣fore labour for to get and increase it.

VERSE. 19.

Thou wilt say then unto me, Why doth he yet complain? Who hath resisted his Will?

OUr Apostle having cleared God from the imputation of inconstancy, and of unfaithfulnesse in his promises, notwithstanding the rejection of the Jewes for the bo∣dy of them, from the sixth verse of this Chapter, to the 14. verse: and having proved from the 14 verse to the 19. verse, that God is not unjust, in that he hath out of his own absolute good will and pleasure, chosen some to life and salvation, and hath passed by and rejected others, and that without respect had to any thing in them, or foreseen in them; having I say cleared God from this slander, He now in this 19. verse, falleth upon a new and a further Cavil and reasoning of the flesh, namely, such a Cavil, as doth charge God with no lesse then cruelty, and with Tyrannical dealing with some men, and from this the Apostle cleareth God also.

Now the occasion of this Cavil is from the verse foregoing, where the Apostle saith, God hardeneth whom he will; hereupon flesh and blood beginneth to cavil against God, and to rise up and swell against him, and to charge him with no lesse then cruelty, and extream hard dealing, in that the Lord should harden men, and then complain of the hardening of man. And this Cavil which might haply be charged upon God, by humane Rea∣son, he first propounds, and then Answers unto it: he propounds it in this 19. verse, and answereth unto it, in the 20, 21, 22, and 23. Verses.

Now in propounding this Cavil, the Apostle maketh way unto it, in the first place, by putting down of the person of a Caviller, and by bringing the Caviller speaking thus, (Thou wilt say then unto me,) and secondly he

setteth down the matter of the Cavil, or Objection, and that by way of interrogation, very emphatically, Why doth he yet complain? And thus the Objection may be framed; Reprobates and wicked men are hardened, be∣cause it is the Will of God that they should be hardened; as you have taught us in the verse before; and therefore God cannot justly blame, or punish them for their hardnesse, for it is according to his will: For if God do blame and punish them for their hardnesse, surely it seemeth to the Rea∣son of flesh and blood, to be extream cruelty and rigour, God seemeth to be extremely rigorous, and a cruel God, in punishing men for their hard∣nesse.

And this Cavil is further backed, by a proof, for who hath resisted his will? as if the Caviller had said; Why none can resist Gods will, his will is irre∣sistible, and it cannot be withstood; and therefore if God first of all har∣den, and then complain, it is extreme rigour and cruelty; so that if wicked men and Reprobates be hardened, it is according to the will of God, and so they are hardened unavoidably, and of necessity; God hath decreed their hardening, and he will have it so, and none can gainsay his will: And therefore it is no lesse then Tyranny in God, to blame and punish men for it. And thus much we are to conceive of the generality of this 19. verse, first, the Cavilling person, Thou wilt then say unto me; secondly, the Cavil, why doth he yet complain? and thirdly, the proof of the Cavil, for who hath resisted his will?

Come we now to the sense and meaning of the words.

Thou wilt say then unto me,] Thou; who is this the Apostle meaneth? that is, thou, whosoever thou art, that art a carnal Reasoner, and reason∣eth according to carnal Reason, thou wilt say unto me, (why doth he yet com∣plain?) that is, why doth God complain of such as be hardened? why doth God find fault with them, and threaten such as are hardened? what cause hath the Lord to complain, threaten, or punish such as are hardened, they being hardened according to his will? thus the carnal Caviller reaso∣neth: for saith the Caviller, who hath resisted his will? that is, none was ever able to stand against, to frustrate, or make void the will of God; the purpose of God was never resisted, none was ever able to stand against his will, and to hinder it from taking place, and being effected: Gods decree and pur∣pose is irresistible, that none can withstand it, therefore saith the Carnal Reasoner, God hath no just cause to complain; so that the sense in brief is thus much,

Thou that art a Carnal Caviller art ready to except against my speech, in that I say, God hardeneth whom he will; thou wilt say, if this be so, Paul, why doth God threaten Judgement, hell, and damnation, against those that are hardened? what cause is there that God should complain, find fault, threaten, and punish them with hell and damna∣tion? for who ever resisted the will of the Lord? was there ever any man that was able to stand against the will of the Lord? no, no man! and so they are hardened of necessity, unavoidably, according to your own Doctrine, Paul: so that this is the meaning of the Apostles speech.

Now come we to matter of Observation and Doctrine. And first of all observe here, the Apostle bringeth in a Caviller, and a Carnal Reasoner, as it were objecting, and inferring upon his former speech, that God har∣deneth whom he will; this Conclusion, the cause being so, God harden∣eth whom he will, then God hath no just cause to complain of mans har∣dening: so that hence ariseth this Conclusion,

That mans carnal reason, [Doctrine.] doth commonly gather and infer wrong Con∣clusions from true grounds of Religion, and true points of Divinity. And therefore from Divine and holy truths of God, and especially such truths as are of a high Nature, (as Gods election and reprobation are) doth

mans corrupt and carnal reason, commonly infer, inforce, and bring erro∣neous and false Conclusions; it is a common thing with mans reason: see this is manifest by farther places of Scripture, in Rom. 3. from the fifth verse to the ninth verse, The Apostle having delivered this truth of God, that Gods goodnesse, and Gods truth are commended, and set out by mans sin, (accidentally God bringeth good out of evil,) hereupon some Carnal Reasoners are ready to except against this Doctrine; Oh say they, how can God justly punish sin? this the Apostle speaketh in the person of the Caviller, if our unrighteousnesse set forth Gods righteousnesse, then God cannot justly punish sin. So in the seventh verse of the same Chapter, If Godt glory hath abounded through my lye, why then am I punished? saith the carnal man, God cannot then justly punish me for my lying: so in Joh. 3.3. The Lord Jesus having put this down as a certain truth, that except a man be born again he cannot enter into the Kingdome of God. Nicodemus, hearing this after a carnal manner, and resting in his own carnal reason; see what an absurd conclusion he bringeth in upon this, then it seemeth that a man must enter into his mothers womb and be born again. So in John 6.53, 54. Christ shewing, that except a man eat his flesh, and drink his blood, he hath no life in him: Now some that heard this, they heard it with great indignation, and stumbled at it, and they said, This is a hard saying, who can bear it, must we eate this mans flesh, and drink his blood? and they so con∣ceiving carnally, concluded as the Papists doe now in their Doctrine of of Transubstantiation, that we must eat the body of Christ, and drink his bloud corporally, and after a carnal manner; yea, they so stumbled at it, that they forsook him; insomuch that he said to his Disciples, What will you be gone from me also, doe you conceive of my words as the Capernaits did, saith Christ, My words are spirit and life, and you conceive of them with carnal rea∣son, and gather from my points false conclusions.

Because carnal reason [Reason.] is blinde in Divine matters, in things that be hea∣venly and spiritual, it cannot discern and look into the depth of them, it sticketh in the rine, barke and outside of Spiritual and divine Truths; it cannot find out the pith and marrow of it, carnal reason sticketh in the very letter of the truth, and never looketh to the Divine mysterie of it, so that it is no marvel that carnal reason is sticking in the rine and outside of truths because it is blind.

Hence then take we notice of it, whence it is that erring spirits do com∣monly [Ʋse 1:] fasten foul and false conclusions upon the Holy and Divine truths of God, because they look upon them with a carnal eye. As from that sound and Holy Doctrine of God, touching his absolute Decree to life and salvation of some, and his rejection to damnation of others; hereupon some erring spirits do conclude, and they think it followeth necessarily, that therefoe God is a Tirant, and dealeth tirannically with his people.

So again, some hearing this Holy Truth of God, that God hath a hand in every act of man that cometh to passe, and in the act of every creature, that Gods providence is in every thing that cometh to passe in the world, then the carnal reasoner bringeth in this false conclusion, that then God is the authour of sinne, and he thinketh in his judgement it followeth ne∣cessarily that God is the authour of sinne, because sin is an act. And (beloved) do not the Papists deal thus in the matter of Justification of a sinner in the sight of God? They hearing that a sinner is justified in the sight of God onely by faith, then (say the Papists) this Doctrine hath a foule taile coming after it, for it doth dispossesse mans heart from all care, and indevour of good works, and hereupon (slanderously) they give out this false report of us, that in this Doctrine that men are justified onely by Faith, they say we are utter enemies to God, utter enemies to Gods Law, and utter enemies to all good works, this they think they may lawfully charge upon us.

Thus these and many others doe wrest false conclusions from the Holy Truth of God; and why? Because they look upon them by the rule of natural reason, which is the ground of all Atheistical conclusions, there catching and snatching, and carping against the Divine Truths and my∣steries of God, because they stick in the rinde, and dive not into the depth of them.

Again, beloved is this so, that carnal reason doth wrest false conclusions, [Ʋse 2] from the holy and Divine truths of God? Then this must teach every one of us our dutie, to take heed that we measure not divine Truths by the meatyard and rule of our own carnal reason, especially such holy Truths of God as are of a high nature and strain, such as are transcendent, such as goe beyond and extend the compasse of natural reason, such truths as are matters of Faith, and above reason. Oh▪ take heed of measuring these by the rule of natural reason.

For if we seek to bring these Truths, within the model, scantling, and rule of our natural reason, we shall run into many by-paths and erroneous conceits and opinions, as he must needs lose his way, that knoweth not the way, and followeth blinde guides. So (Fides est oculus animi) Faith is the eye of the soul, and if we in matters of Divinitie and high points of God, follow your own blind reason, we shall assuredly run into many gross errours; yea beloved, let me tell you, it is a dangerous thing to hear or read the Word of God with a carnal understanding, and an unsanctified wit; for if we so doe, we shall abuse the holy word of God, and wrest from it such conclusions, as are not there to be found: doth yet experience shew it to be true?

Are there not some, who looking upon that place of the Apostle, in 1 Timothy 5.8. where he saith, He that provideth not for his own, and namely, for them of his Family, is worse then an Infidel: doe not some I say looking upon this with a shut eye and carnal understanding, gather and conclude, that therefore they may pinch, and spare, and scrape together by all means and live a base and sordid life, and not part with a farthing token to the poore, or to any good use but niggardly utter these words, they must pro∣vide for themselves, and they may come to live by the almes of the Parish themselves, and will not spare a pennie more then by the Law they are en∣forced and compelled, and so pervert the Scripture.

Again, some others looking upon that place in Ezekiel 16.11, 12, 13. verses, where the Lord saith, He decked Hierusalem with Ornaments, with Bracelets, with goodly Jewels, with golden Crowns, and with Gold and silver, and Imbroydered works; Doe not some hereupon gather, that therefore they may be vain in their Apparel, and may follow every new fashion, and may goe like ruffians in their long haire and foretop: and think this is their warrant; whereas they are deceived, for the Lord there speaketh by way of similitude, tropically that the Lord had blessed them with all good things, and so expresseth it after that manner figuratively, and they would have him speak properly, and so they draw a false conclusion from the ho∣ly word of God.

Thus I might instance in many particulars, that it is a dangerous thing to hear or read the Word of God with a carnal eye; yea, I dare boldly affirm that we shall never rightly conclude from any part of the Word of God, whether touching manners, or touching heavenly things, if we con∣sult with flesh and bloud, unlesse our eyes be annointed with the eye salve of the spirit of God. Therefore to conclude, learn we in reading the word of God to lay aside our own reasons to come with the eyes of the minde shut, and to look with the eye of Faith and of the Spirit of God, lay aside thy owne reason, yea, thy owne wisedome; for the wisedome of man is enmitie to God, Romans 8.7, Yea, the best act and exercise of the mind of man not sanctified, it is enmitie to the will of God; therefore let us

yeeld our selves to be guided onely by the will of God; and then we shall certainly tread the paths that lead to true happinesse and salvation.

Thou wilt say then unto me, Why doth he yet complain? Who hath resisted his Will?

IN these words, Why doth he yet complain? is something to be observed generally: For they being considered as an Objection of carnal per∣sons, they make directly against that opinion of the Arminians, who hold, that God did decree to reject some amongst men, upon a foresight of their wilful obstinacy in sin, and their wilful rebellion against him. Now, belo∣ved, if this were a true Position, and a truth of God, then God justly com∣plaineth of such as were hardened, and that in the Reason of man; for though God did decree their rejection, and consequently their hardening, yet the reason, and the cause of Gods decree, was his foresight of their wilful obstinacy and rebellion in a course of evil and sin; and this being so, then what can carnal reason say against it; the prophanest wretch hearing this, that God did decree to reject some out of fore-sight, they would continue obstinate and rebellious in their wilful sins, and then to harden them, surely the prophanest wretch in the world must needs be silent, and glorifie the Justice of God, in leaving of such persons to themselves, and so to harden them, even mans reason can go thus far, that then there was just cause why God should complain, and no cause of this Objection, even in the sense, reason, and understanding of man, because if man will be wilful in sin, it is just with God to harden them. And so they put aside the absolute decree of God, and make it to depend upon the obstinacy of man: so that we see they quite cut away this Cavil, and leave no place for it, and so they pervert and quite overthrow the purpose of this text; but this which they alledge is false, for this is that which reason doth stum∣ble at, and cannot conceive that God should harden mens hearts. and then complain of their hardening; that God out of his own mere will and plea∣sure hardeneth them, and then punisheth them for hardening, this cannot possibly but be unjust; this is the stumbling block of the carnal reasoning of man, this is that which maketh carnal reason to rise up and insult against God; why doth God complain, when he doth of purpose harden men? so that the Arminians reasoning, and this Objection cannot stand toge∣ther.

Come we now to stand upon this carnal Objection more particularly; why doth he yet complain? That is, (as I shewed you in the opening of the Text,) doth God harden whom he will? why doth God then blame, threa∣ten, and punish them? what reason hath the Lord so to do; seeing they are hardened according to his will, and so the fault and blame lyeth upon the will of God. Here we see how ready mans carnal reason is, to put off the blame from themselves, and to lay it where it ought not to lye, and so con∣sequently we may hence note thus much.

[Doctrine.] That men naturally use to put off the blame of their sinnes from them∣selves, and they commonly seek to lay the blame and fault thereof, upon something out of themselves, yea sometimes upon God himself, and say that he is in the fault of them. This we find was the practice of our first parents, (so ancient is it, as from the beginning of the world,) for when Adam had sinned, and God cometh to call him to account for his sin, we see Adam putteth off the blame of his sin from himself to his wife, and in her to God himself; for he saith, Gen. 3.12. The woman which thou gavest me, gave it me; and when he came to the woman, she put it on the Serpent; so that here is a putting and posting off of the blame from one to another, Adam to his wife, yea to God himself, and she to the Serpent: and we, beloved, have sucked the same milk, and drawn out the same poyson, and

this corruption we have naturally; every one by nature will seek to shift off the blame of their sins from themselves. As to appeal to our own ex∣perience, common experience sheweth it; Do not some when they are convinced of sin, lay the blame upon the times which they live in, saying, Oh we live in a hard time, and we must do according to the time; some again on their callings and conditions of life; Oh they are of such and such a calling and vocation, that they cannot keep a good conscience, they must lye, and swear, and deceive as others do, or else they cannot possibly keep open shop, some upon the provocation of others they were provo∣ked to it, and some upon the Command and example of others, such and such a one did the like, and his example led me to it, or such a one com∣manded me; as if a Master comand his servant to lye, he is excusable, because his Master commanded him. And some lay the fault upon their destiny, it was my chance, my lot, my evil fortune, I was ordained to such a sinne. And some lay the blame upon the Devil, and say they had not become guil∣ty of Whoredome, Adultery, Murther, and the like, but that the devil owed them a spite, and now he hath paid them home: and thus they seem to post off their sin upon others, either upon the time, their callings, the pro∣vocation, example, and command of others, or upon their evil fortune, and the devil himself, they care not where, so they may draw their own neck out of the collar; yea sometimes Gods own children are hardly brought to this, to lay the fault of their sin where it ought to lye; they will say, Oh I was too blame, wretch that I was, I was drawn unto it by such and such a mans company; and so they seek to extenuate, and to lessen their sins, and to put off the blame from themselves.

But beloved take we notice of it, [Ʋse.] and learn we to lay the blame of our sins where the blame ought to lye; Do not belye the devil. It is true in∣deed, that the age and the time wherein we live, the callings and condi∣tions of life, the provocation, example, and command of others, and the devil, may be occasions of sin unto us, but causes they are not; for the cause, and the root of sin is from our selves, the cursed corruptions of our hearts, and the vile lusts of it, that is the very ground, cause, and root of sin, and were it not for the vile corruptions in our selves, neither could the devil, nor the world, nor any thing draw us to the practise of our sin, if we were freed from that vile cursed inmate, our own corruption, that lodgeth and abideth in our hearts, we could never be drawn to any sin, therefore let this teach every one of us, to learn to lay the fault and blame of our sins upon our selves, and not upon any thing else.

Again further, this Cavil and this reasoning of the flesh, it is farther to be considered, together with the proof of it, in the words following, for who hath resisted his will? As if the carnal Reasoner should say thus; That men are hardened it is the will of God it should be so, God hardeneth whom he will, and Gods will cannot be resisted, none can stand against his will; and so men that are hardened, they are hardened unavoidably, out of necessity, for they must be hardened whom God will harden; and therefore they cannot justly be blamed, or taxed. Now then from hence ariseth this Question to be discussed.

Whether men are excusable and free from blame, [Quest.] and not to be taxed for their hardnesse, and for the sins they commit and fall into, by reason of their hardnesse, because Gods will is that they are hardened, and Gods will is irresistible, and cannot be withstood, and so they are hardened un∣avoidably, and of necessity, are they then to be blamed?

Now to answer this question, that men are excusable; [Answ.] mans reason will yeeld unto, and that they are to be freed from blame, because Gods will is so, and Gods will is irresistible: But the true Answer is, that men are not free from blame; but they are justly to be taxed, and God doth justly punish men for their hardness & sins, and for their evil doings, they are blame-worthy.

And why? because though Gods will and work, be in mens hardening, and in the sinnes that come from the hardening of their hearts; yet doth not Gods will enforce hardnesse upon them, making their hearts hard, that were before soft, neither doth Gods will compel men, to the committing of those sins which they run into, there is no such matter, Gods will doth neither harden being soft, nor thrust their sins out from them. But for the understanding of this, we must know, that our first parents, they broke the Commandement of God, in eating the forbidden fruit willingly, being not forced thereunto by Gods Decree, as the Arminians, and Anabaptists hold, but they fell willingly, they had free will to stand or to fall. And Adam and Eve, of their own accord, put out their hands, and did eat of the forbidden fruit. And thereupon having broken Gods Commande∣ment, they brought upon themselves, and upon all their posterity, sin, and hardnesse of heart; all that come from them by natural generation, have sucked the same milk, and have natural hardnesse of heart: and now men being in their natural hardnesse, the Lord is pleased to withhold his soften∣ing grace from some amongst men, and to leave them in their natural hard∣nesse; the Lord in his just Judgment doth inflict farther hardnesse upon the hearts of men, as a just Judgment of their hardnesse before, they them∣selves by nature being willing to continue in their hardnesse; so that God doth not thrust further hardnesse upon the hearts of men unwillingly, whe∣ther they will be hardened or no.

And again, those sinnes that follow upon the hardnesse of their hearts, are not drawn from men against their will whether they will or no, but they doe freely and willingly consent unto sinne, they give their free vo∣luntarie consent unto sinne, they sinne with a delight, they doe according to their own will, and according to the natural inclination thereof, the Lords will moving their will as he moveth the Heavens in a round Circle, according to the motion of it; so he doth move and order mans will ac∣cording to the motion of it, being evil, and so they freely and voluntarily commit sinne, and so they sinne of necessitie, but how? not of necessitie of coaction or compulsion, as if they were inforced to sinne, but by the very necessitie of mans nature, they are naturally inclined to evil and readie to commit evil, Gods will bending them to their own proper motion, and so they choose sinne, and sinne of necessitie of nature, and that will not excuse them, they have brought the necessitie upon themselves, and that will not free them from blame.

As for example, was Judas compelled to that sinne for betraying his Master? No, his will was inclined unto it, and the will of God together with his will in that act inclined it as it were to betray the Lord Jesus: so that this will not excuse men that they doe sinne of necessitie.

As for example, the Devil himself can doe nothing but evil, necessarily he doth evil, yet therefore he is not excusable, because he doth evil necessa∣rily by the strength of his corrupt nature, that will not excuse him.

So then thus conceive we concerning this matter, that men are not ex∣cusable nor free from blame, but the Lord may justly punish and plague them for their hardnesse, and sins proceeding from their hardnesse, though it be so that Gods will is that they are hardened, and Gods will is irresi∣stible, because though Gods will be in their hardening, and hath a stroake in it, yet Gods will doth neither force hardnesse upon their hearts, nor cause them to sin, but the Lord finding them naturally inclined to hard∣nesse, and that they are hardened by nature, they being willing to continue in it; neither doth the Lord force out those sins that come from the hard∣nesse of mens hearts, but they do it freely, out of their own free consent, for the Lord doth neither take away the will of man, nor the power of mans will, but the Lord doth onely order, govern, and dispose their wills, and move it according to their own inclinations, they freely consenting, being

not thereunto forced, and therefore are justly to be blamed.

And for the application of it, [Ʋse.] let no man think out of the hardnesse of his heart, to go on in a course of evil and sin, and to excuse himself in this, that the will of God hath a stroake in his sin. It is true, the will of God hath a stroake in thy hardnesse, and thou sinnest of necessity and nature; yet this will not excuse thee to say, it is my nature, and I cannot do other∣wise: no, beloved, though we are tainted by nature, and prone to sin by nature, yet never did any of Gods children hereupon excuse themselves, but rather judge and condemn themselves, in regard of the accursed cor∣ruption of their hearts, Psal. 51. David confesseth his sins of Adultery and Murther, yet he saith not, it was my nature, but he condemns himself, say∣ing, O Lord, I lay the fault upon my self, it was my own wicked heart, I was born in iniquity, and in sin my mother conceived me. And so the Apostle Paul, feeling there was a law in his members, resisting the law in his mind, Rom. 7.24. layeth not the fault upon any thing else, but himself, saying, O wretched man that I am▪ who shall deliver me from this body of death! And thus those that will find mercy, must lay the fault and blame upon them∣selves, and give glory to God, that is the onely and right way to find mer∣cy; go unto God, lay open thy hard-heartednesse, crying for mercy, as a prisoner ready to go to execution, and thou shalt find mercy with God.

Thou wilt say then unto me, Why doth he yet complain? for who hath resisted his will?

HEre is further matter offered unto us from this verse, In that the Car∣nal Reasoner backeth his Argument thus, That if the will of God be so, that men shall be hardened, then who hath resisted his will? none can resist the will of God: and this he doth, to strengthen his Cavil, that the will of God cannot be hindered from taking effect; thus he laboureth to fortifie his conclusion. Now this being a truth which the Carnal Reaso∣ner putteth down, the Apostle doth not confute him by gainsaying, or de∣nying this, that Gods will is irresistible, but he doth answer the Caviller another way, as appeareth plainly in the verses following; therefore hence this ground of truth lyeth plain before us,

That the will of God is irresistible, and cannot be withstood, [Doctrine.] neither men, nor devils, nor all the creatures in heaven, in earth, or hell, are able to frustrate, and make void the will of God. Indeed, (to prevent an ob∣jection in the beginning,) the will of God revealed, is and may be daily withstood and resisted; the Jewes did resist the Holy Ghost in the Mini∣stry of the Prophets, as their Fathers did, Act. 7.51. And the Prophets do continually complain of this, that they are brazen-faced, stiff-necked, of iron sinews, rebelling and resisting the will of God. But the secret will of God, the purpose of God, that cannot be withstood. And to this purpose read the prayer of Jehoshaphat, in the 2 Chron. 20.6. O Lord God of our Fathers, art not thou God in heaven? dost not thou reign over all the Nations and Kingdomes of the heathen? in thy hand is might and power, and none is able to withstand it. None can resist thy will, it must needs take effect. And to this purpose speaketh Job, Job 9.4. who ever withstood the Lord, and prospe∣red? none was ever able to stand against the will of the Lord, and prevail. And in Esay 46.10, 11. the Lord speaketh by his Prophet, that he doth whatsoever he will; as if he had said, What is he that can withstand my purpose, and hinder me from effecting what I have purposed? Thus Ne∣buchadnezzar after he had been cast out from the fellowship and society of men, and restored to his understanding again, then confessed to the glory of God, that according to his will he ruleth in heaven, and in earth, and none can stay thy hand in any thing thou purposest to do, in Dan. 9.

32. And in Psal. 33.11. The counsel of the Lord standeth for ever and ever. And thus we may see it made good, by plentiful evidences, that neither men nor Angels, good nor bad, are able to make the will of God void, and not to take effect.

[Reason.] Because God is a God of infinite power, able to do whatsoever he will; so speaketh the Psalmist, Psal. 115.3. yea the Lord is able to do more then either he doth, or will do; he is Almighty, and therefore his will is irre∣sistible, and cannot be withstood.

[Object.] If Gods will be irresistible, and cannot be withstood, then if Gods will be to bestow grace upon some men, they cannot choose but receive grace, it cannot be withstood, and they receive grace of necessity; and if Gods will be to harden men, they are hardened of necessity, and so the will of man is made of necessity to yeeld to the will of God, and the freedom, and the liberty of mans will is quite taken away, and the will it self quite over∣thrown; for take away the liberty of the will, and you destroy the will; how is this?

[Answ.] To this I answer, it is not true, that because the will of man is determi∣ned to one part, either to good or evil, by the will of God, that therefore the liberty and freedom of mans will is taken quite away, and overthrown; No, for these two may well stand together, the determination of mans will to good or evil, and yet the freedom of will remain; some mens will is limited, and determined of God to receive grace by the will of God, and so he cannot but of necessity receive grace, and cannot withstand, nor re∣sist the receiving of grace. But mans will in this respect, receiveth not grace by compulsion, but freely, the will of man being then inclined, and then moved so to do, by the gracious will of the holy Spirit of God, and so it receiveth grace freely, and voluntarily, being made willing by the work of grace, and power of the Spirit. As God himself is by an absolute necessity the willer of good, and his will cannot but will good, yet when he willeth good, he is not constrained to will good, but he willeth good most necessarily and freely. So on the contrary, some mens will is limited and determined to do evil, so as that he willeth evil of necessity; yet this mans so willing of evil, is free, and not by compulsion, it coming from the natural propension of his own will; so that though mans will be limited and determined to evil by the will of God, and to good, yet the will of man is free, because in the very Act of willing he is not compelled either to good or evil; so that this we are to hold as a certain truth, notwithstand∣ing this objection, that the will of God is irresistible, and cannot be with∣stood either by men or Angels.

This must therefore teach us to learn to be resolved upon this truth of God, [Ʋse.] and to take heed of abusing it; some there be that do abuse, wrest, and pervert the holy truth of God, if it be so, the will of God be irresisti∣ble, what will it avail us, to use any meanes for the attaining of good, or the eschewing of evil, when Gods will and his purpose cannot be by any means avoided, but must needs stand and take place, what need we then to use means for the obtaining of grace, or avoiding of evil? and this is the reasoning of flesh and blood; but we must know, that God willeth and worketh nothing ordinarily, but by ordinary means, that are effectual to that purpose, and we are to think, and to hope our endeavours shall be prosperous, and leave the issue of that secret unto God: yet admit that some men did use the means of grace, and the eschewing of evil in vain, and the will of God is, that their endeavours shall not be blessed; what then? do they fail altogether of obtaining any good from the hand of God? though the will of the Lord be so, that they shall not obtain grace, nor avoid evil, yet they lose not their labours, they come not short of their reward; for by using the ordinary meanes of salvation, surely many of them procure many temporal blessings upon them, from the hands of the

Lord; yea hereby they come to have restraining grace wrought in them; and to be restrained from the outrage and extremity of sin, and to have an outward external formality, and so they escape many fearful plagues, and many fearful Judgments, that are poured out upon such as are contemners, and are rebellious in their sins; take the example of Ahab; Ahab upon his hypocritical, counterfeit, humiliation, brought a temporal blessing upon himself, that he should escape the Judgments which God had denounced, 1 King. 21.28, 29. for as he shall that walketh in the sun, receive some change in the colour of his face, so for his counterfeit humiliation, the plagues should be brought in his sons dayes; so also those that use the means of grace, shall have some blessing, and thereby shall escape the Judgment that falleth upon other wilful rebellious persons; yea hereby they shall escape the greatest torture in hell, they shall have no such great damnation as they that wilfully run on in sin, they shall have some lesse torture, and some lesse pain then the other. And therefore let us labour to use the means of salvation, and not refuse it, saying, let God work his will, but use the means carefully.

Again, Is this so, that Gods will doth determine and limit mans will? [Ʋse 2] consider then, hast thou used the means, and got some assurance of Gods good will unto thee in Christ Jesus? Oh then comfort thy self upon this ground, Gods good will unto thee cannot be frustrated, let the world, let sin, and let all the enemies of salvation do what they can, thou shalt not perish; Gods will is revealed unto thee, and thou hast assurance of it; therefore thou maist resolve thou shalt never be pulled away: for the will of God cannot be made void, and so thy salvation is built upon a sure ground, more firme and stable then heaven, and earth, it standeth upon the good will and purpose of God; this wee see, that Gods will is irresisti∣ble and cannot be withstood; so that this point may yeeld much comfort to those that are assured of salvation, that they shall certainly be saved, for the will of the Lord cannot be made frustrate.* 1.35

VERSE 20.

But O man, who art thou that replyest against God? Shall the thing formed say to him that formed it, why hast thou made me thus?

OUr Apostle now falleth upon his Answer to the Cavil, and to the objection of mans Reason, propounded in the Verse foregoing. And the answer unto it is two∣fold, 1. Personally; and 2. Really: his personal answer to the Cavil, and carnal Reasoner, is in the 20, and 21 Verses: his Real answer is in the two verses following, in the 22, and 23. Verses.

First of all touching the personal answer, wherein he doth check the presumption of the Carnal Reasoner, and laboureth to take down his pride and swelling, by bringing him to a consideration of his own basenesse and nullity to God; saying, O man, what art thou that reasonest against God? rebuking and checking his insolency and pride, wherein we may observe the person reproving, and the party reproved, noted unto us in these words, O man, &c. then he amplifieth this reproof of his of the Carnal Reasoner, by a comparison, and a similitude; and by that he sheweth what a Carnal Reasoner is. As if so be a peece of wood, framed by the Carpenter, should rise up and quarrel with the Carpenter, for framing of him to this, or that purpose; or the Iron rise up and quar∣rel with the Smith, why he did beat him to this or that fashion; were not this insolency and pride in the creature? Hereby implying, that man be∣ing

framed of God, ought not to question, and to dispute with God, and say, Why hast thou made me hard-hearted.

Then hereupon the Apostle directeth a particular instance, adding weight and force unto this similitude and comparison, namely, upon the power of the Potter over the clay, shall the clay rise up against the Potter, hath not the Potter power over the clay, to make one vessel to honour, and another to dishonour? And thus standeth the Reason, as the clay may not reason the cause with the potter, for making out of the same lump one vessel to one use, and another to th'other; for the potter hath full power and au∣thority over the clay, to frame of it what vessel he thinketh fit: so man is not to question God; man is not to quarrel with God, or to call him to account for framing of him thus, or thus, for the Lord hath absolute power to dispose of man, even at his own good will and pleasure, some to honour, and some to dishonour. So that in the 21. verse God is compared to a potter, and man to the clay that is wrought upon by the potter; and as it is lawful for the potter to frame out of the same lump of clay, one vessel for better use and service at the Table, and another for baser use in the Chamber, you know what I mean: so, and much more is it lawful for the Lord to frame out of the same lump of earth, one man for salvation, and another for damnation, and dishonour; so standeth the Apostles reason: and so much for the general matter of these two Verses, the 20. and 21. verses.

Now to enter upon these two verses more particularly, something is needful to be spoken, touching the sense and meaning of these words; and first of the 20. verse, O man, saith the Apostle, who art thou that speakest against God? O man! here the Apostle speaketh marvellous emphatically; he putteth it down with a great emphasis, and hereby he calleth man to a consideration of his own basenesse; as if he had said, O thou man, what art thou? or who art thou? consider with thy self, thou man, thou carnal Reasoner, that takest upon thee to quarrel with God; why? thou art a vile base wretch, a lump of earth, a piece of clay, a worm, lesse then a worm, nothing in comparison of the great Majestie of God: Darest thou quarrel against the will and counsel of the Lord? art thou so malapert, so saucie, so shamelesse, so far past all shame, as to call into question the will and doings of the holy God? to call him to account, and to bring him within the compasse of thy carnal reason: O man full of impiety, do but consider and premeditate what thou art, a base wretch; and what the Lord is, the great God of heaven and earth, and then judge what a mala∣pert saucinesse it is in thee. Shall the thing formed say to him that formed it, Why hast thou made me so? do but consider with thy self, were it not an un∣beseeming thing, that a piece of Wood, or some such like thing framed by the hand of some cunning Artificer, should rise up and say, Why hast thou made me thus? thou art but a bungler: were it not preposterous, and a monstrous thing in Nature? And what is it but as absurd and grosse for thee to argue and reason the cause with God, thy Creator, thy Maker, touching his disposing of thee according to his will, and say, O Lord, why hast thou made me thus, or thus, herein thou hast shewed thy self a bad workman: So that we may easily conceive the meaning of the Apostle, in this verse, to be thus; as if the Apostle had said,

But O thou carnal Reasoner, what art thou, a man? and therein consi∣der who thou art being a man, and thou shalt find thy self to be a base man, a vile man, a worm, and lesse then a man, nothing in comparison of the great God; and darest thou then question God, and cavil against the ho∣ly will of the Lord? art thou so audacious, so bold, so malapert, as to quar∣rel with him? darest thou that art but a silly worm, make thy carnal argu∣ments against God? do but think with thy self, were it a meet thing in nature, for a piece of wood, to rise up against him that hath formed it, and

to say to the Mechanical Artificer, why hast thou made me of this base fashion, thou art but a bungler, it is much more grosse for thee to reason, and to argue the case with God, for disposing of thee according to his will.

Come we now to matter of Observation and Doctrine.* 1.36 And first of all observe we, that our Apostle making answer to the carnal Reasoner, la∣boureth to bring him to a consideration of his own vilenesse, thereby checking his presumption, in taking upon him to quarrel with the Lord; O man, saith he, who art thou, a prophane wretch, a worthlesse thing, a worm, lesse then a worm, nothing in comparison of God. Hence then the observation is plain before us.

That the due consideration of what we are, [Doctrine.] being compared to what God is, is a notable means to beat down insolency, presumption, and pride in us, we entring in a due and serious consideration of our own basenesse, and our own vilenesse, and indeed of our own nothingnesse in comparison of the infinite greatnesse and glory of God, it is a special means to humble us, to beat down, and throw down the swelling pride of our own hearts; and that this is so, it is farther clear unto us, we find it so to be, in the pra∣ctise and lives of the Saints and holy servants of God, that the nearer they have approached to the presence of the Lord, the more they have been humbled, and the more have they abased themselves, in consideration of their own vilenesse and basenesse, in comparison of God, they drawing near to the great Omnipotency, and Omnisciency of God; thus did holy Abraham, in Gen. 18.22. he drawing near to the Lord in praying for the Sodomites, was brought into an humble conceit of himself, and thereupon he broke out in the 27. verse of the same Chapter, Behold I have begun to speak unto my Lord, and I am but dust and ashes: he breaketh out into this perturbation, acknowledging he is but dust and ashes; who am I that I should open my mouth to the great, holy, and glorious God? even as no∣thing in comparison of him; as it is said of all Nations in the world, that that in respect of God they are vanity, and lesse then nothing, Esay 40.15, 17. the drop of a bucket, vanity, and lesse then nothing. And to the same purpose we find the servants of God have been wonderfully troubled, cast down, and affrighted, and brought to a great astonishment in consi∣deration of their own basenesse, and vilenesse, yea they have even trem∣bled and shaken, when they have had but a glympse of him. Thus did Ma∣noah, Judges 13.22. who having seen but an Angel of God, cryed out, alas, we shall surely dye, we have seen God. And the Prophet saith, Esay 6.5. VVoe is me, I am undone, I am undone, (why what is the matter?) I am a man of polluted lips, and I dwell among a people of polluted lips, and mine eyes have seen the King the Lord of hosts; I have seen the great God of heaven and earth: so that we see this hath been made good unto us by evidence and testimony of Scripture; that the due consideration of our vilenesse, to∣gether with Gods mightinesse, is the onely meanes to work humility in us.

Because as the due consideration of our own meannesse and basenesse, [Reason] in comparison of man himself, in regard of some greatnesse, some excellen∣cy in gifts, it is a notable means to bring us to an humble conceit of our selves, as in David; David comparing himself with the magnificence of Saul, who was a wicked man, he saith, VVho am I? or what is my fathers house, the least of all the Tribes of Israel, in the 1 Sam. 18.18. Then to ar∣gue, à minore ad majus, we considering the basenesse of us in regard of the mightinesse of God, of his greatnesse, and his glory, should be a means to beat down the pride of our hearts; hereby we come to see our own vile∣nesse and nothingnesse more clearly;* 1.37 which is in direct opposition and contrariety unto it: According to the ground of Logick, (Contraries op∣posed

one against the other, maketh them appear more clearly in their true natures.

[Ʋse 1] This may shew whence it is that men do swell in their pride, and in their conceit of themselves, thinking as Simon Magus did, Acts 8.9. that they are something, nay give it out to others, that they are something, when they are nothing; this is the cause, because they measure themselves by a false rule, either they compare themselves, with themselves, or they compare themselves with others inferiour unto them, saying, I am not so bad as such a one; they look to such that are baser then themselves, never look to such that are better then themselves in grace and goodnesse, unlesse it be to despise, and to hate them; but comparing themselves with such as are vile, and debauched, in themselves, but they never have a due and se∣rious consideration of their basenesse and vilenesse, and nothingnesse in re∣gard of the infinite Majesty of God, which if they did, it would pull down their peacocks feathers, and make them not to be so haughty and proud: would you have a rule how to order your selves, here is a rule, compare your selves with God, your vilenesse and nothingnesse in regard of God, and it will make your peacocks plumes to fall down.

[Ʋse 2] If this be so, that we are to compare our selves to God; Oh then let us labour to get to our selves a dejected estimation of our selves; for this is the lesson of Christ, Learn of me; for I am meek and lowly; and therefore we must get into our selves an humble conceit of our selves; and to this end we must often think upon, and enter into a serious consideration of our own basenesse, vilenesse, and nothingnesse in comparison of God, walk with God, draw near unto God, compare your basenesse and vilenesse to the glory of God; and this we are to do, especially when we come near unto God, as when we either think, or speak of God, or when we hear his name mentioned, or when we draw near to God in his holy Ordinan∣ces, in hearing his Word, in prayer, in performing holy duties; for when we come to the holy Ordinance of God, we come into the Chamber of the presence of God, and we draw near unto God, and then consider, what am I? or who are we? and what is the Lord? who do we come before? and hereupon we shall be kept from our pride, in coming to the house of God, and then we shall be kept from gaping and staring (when we come to the house of God,) at this or that mans apparel, or at this or that wo∣mans attire, and never give attention to the Word of God, this is for want of considering what we are, and what God is: Oh then learn we in the fear of God, in drawing near unto God either in publike or in pri∣vate, to consider what a dreadful and great Majesty he is, and to hear him with trembling and fear, and then we shall find comfort, as the Psalmist saith, Psal. 25.17. the Lord teacheth the humble, but he resisteth the proud, James 4.6. 1 Pet. 5.5. he doth professe himself to be an (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) enemy to those that are proud, but he is a friend to the humble. Oh then labour we to humble our selves before God, if we mean to gain comfort from God.

But O man, who art thou that replyest against God? Shall the thing formed say to him that formed it, VVhy hast thou made me thus?

IT is not here to be passed by, that the Apostle here dealeth roundly against the Caviller, and taketh him up sharply; he saith not unto him,* 1.38 thou oughtest not thus to reason against God, and to cavil with him, or thou dost not well in so doing, or be better advised, he useth not these gentle speeches, but he taketh him up roundly, and saith, O man, what art thou? thou lesse then a worm, that takest upon thee to reply against God.* 1.39 Thus may, and thus ought the Preachers of the Gospel to deal with Cavil∣lers and carnal Reasoners, and such as quarrel against the holy truth of God, the Ministers and Preachers of the Word ought to put upon them the Spirit of the Apostles, even a holy boldnesse to stand out against the holy faces of all that contradict, and quarrel against the holy truth of God, which they have delivered: They are to deal roundly with wrangling spirits, not to adulate and flatter, but to tell them their own; so it be with∣out any personal bitternesse, they may say as the Apostle saith, who art thou that pleadest against God, and dost contradict the holy truth of God, so as they be not bitter against their persons: but (not to stand upon this,)

Again, observe we in the next place, what is the fault,* 1.40 that the carnall reasoner is reproved for by the Apostle, surely it is this, viz. Cavilling and pleading against God, here is the fault in that he doth plead and reply a∣gainst the Lord; and it is as if the Apostle had said, how darest thou que∣stion the Lord, oh man? To argue with him, and to call the will of the Lord into question? Darest thou be so impudent and so bold as to exa∣mine the will of the Lord, by the rule of thy blinde and carnal reason? Is not this a saucinesse and an impudent boldnesse in thee? art thou not ashamed of it? so that from this speech of the Apostle ariseth this con∣clusion, viz.

That it is great impudencie, and wicked boldnesse for men to question [Doctrine 2] God, to cavil against his will, or to seek to bring the secret will of the Lord within the compasse of mans blind beggerly, and carnal reason: When men doe goe about to compasse Gods secret within the compasse of their own understanding and reason, it is a great and a bold impudencie and presumption in them, when men seek to compasse Gods counsel in their reason.

And to this purpose we finde that Job (though he were a holy man, one that had Gods letters testimonial for his pious integritie.) Yet having herein gone too far in the time of his great afflictions, he having gone too farre in reprehending of him; See how the Lord taketh him up in Job 39.35. Is this to learn to strive with the Almightie, doest thou profess thy self to be my scholler; and yet doest thou reprehend the Lord? He that doth reprove the Lord, let him answer it.

Then he crieth out, Ecce peccavi, behold I have offended, what shall I say unto thee, thou great Lord of Heaven and Earth. I have been too bold to question thee: And in Esay 6.2. We reade of the Seraphins, That they cover their faces before the Throne of God, (in a vision which the Prophet saw) They hide their faces, as not daring once to peep or looke upon the holy and great Majestie of God. The holy Saints, the holy Angels, the Che∣rubins and Seraphins dare not once look thorough their wings to looke upon the Majestie of God, thereby to teach us modestie that we are not once to seek to prie into the secrets of God, or to bring it within the com∣passe of our base, weak and beggerly reason and understanding, and if we so doe, we are bold, impudent, and sawcie, and the reasons are two.

1. Because as Moses saith, Deuter. 29, 29. Secret things belong unto [Reason 1]

God, secret things are Gods several and peculiar, he hath hedged and kept them severally unto himself they are his inclosure and God hath kept them in, so as we may not leap over the pale, and thrust our selves into the searching of secrets by our blind and sordid reason.

[Reason 2] 2. Because there is no proportion between your own weak and shallow reason and Gods secret will, and hidden counsel, no our understanding and reason, is not able to conceive, the reason of many things that fall out in the course of this life, as Solomon saith, Eccles. 8.17. Man knoweth not, man cannot finde out the workes that are wrought under the Sunne, No though he be a man of the best wit and understanding, he cannot finde even the things that fall out in the course of this life; as the same Preacher saith in Eccles. 11.5. Oh man, thou knowest not how the bones doe grow in the womb of a woman with childe, thou art not able to conceive the reason of such an ordi∣narie thing, as falleth out in the ordinary course of the procreation of man in the world, how much lesse then can we comprehend the secret counsel of the Lord.

No beloved, the more we labour to finde out the secrets of God by the dint of our wit, and the strength of our reason, the more are we confound∣ed in our selves, and overwhelmed running over head and ears before we are aware, yea, we are wrapt up in such incumbrances, as we cannot finde the way out; yea, into such a labyrint of doubts and difficulties that we are past recovery again, and the deeper we think to goe in searching of them, the further off are we from finding of them; and therefore we may resolve it is great impudencie and wicked boldnesse for men to question and to cavil with the Lord, and to seek to bring the hidden things of God within the compasse of their base will and reason; both because secret things belong unto God, and also in regard there is no comparison between Gods will and our reason.

* 1.41This in the first place discovereth unto us, that such persons are exceed∣ing [Ʋse 1] impudent and shamelesse; yea, most wickedly bold in that they dare busie themselves in questioning the things that appertain to Gods secret Counsel, those things that God never revealed.

As they doe that question. why the Lord made the world no sooner? What God did before he made the world? Why the Lord would not ap∣point all men to be saved? Why the Lord suffered Adam to fal when he had power to keep him from sinning? What hell is, and where it is? What are the parts of hell? Whether the fire in hell be materiall or not? with divers other curious questions.

Alas, these doe little imagine that they provoke the Lord to wrath, to anger and displeasure against their soules: We reade in 1 Samuel 6.19. That the Lord slew fiftie thousand threescore and ten men of the Bethshemites for looking into the Arke of God. And will the Lord suffer such curious persons (as these are) to prie into his secrets unpunished; no surely, he is able by the breath of his nostrils, to throw these curious questionists into the pit of hell: we know that even an earthly King will not indure it, that every base peasant and mean subject should meddle with the weightie affairs of his Kingdome, and question him about the ponderous things that are of importance; and will the King of Heaven and Earth suffer base silly and simple men to question his unsearchable wayes, and to seek to finde out those things that God hath kept close to himselfe? assuredly no, he will not suffer them so to doe without punishment if they repent not.

Again, is this so that it is a great impudencie and wicked boldnesse for [Ʋse 2] men to question and to cavil against the Will of the Lord, and to seek to bring the hidden and secret Will of the Lord within the compasse of their reason? Oh then take we heed of so doing; learn we to reverence Gods se∣crets, and not to inquire into the reason of them, there be many things

which the Lord hath kept and inclosed to himselfe, and which God hath not revealed, and if we take upon us to search into them, to and question God about them, we rush upon the Lords right, and it is a fearfull impu∣dencie, and shamelesse boldnes for us so to doe; as for example, not to ho∣ver in the generall.

The Lord suffered the Gentiles to walk in the darknesse of their minds and in the vanity of the flesh, Acts 14.16. and that about the space of two thousand years together, and then the Lord revealed unto them his Gospel, may we then question God touching this particular, and demand the reason of it why the Lord did suffer them so long to live without the light of his Gospel? why would the Lord suffer our Parents and Ancestors the Gentiles, of whom we came, to live in darknesse, and reveal his will unto us? no, no, it is a secret, and we are not to question God about it. So again, touching infants, shall we aske the reason why those infants that die before they come to yeares of discretion, are not all saved, but some go to Heaven, and some to Hell, some belong to Gods Election, and some doe not; some are saved, some are not; Shall we question and say, Oh Lord, why wouldst thou have it so that poore infants shall be damned? No, no, the reason is hid from us; though it be true, that some infants are saved, and some are not; yet the cause of it is kept close from us; and therefore we are not to seek into the secret Counsel of the Lord, we see in the world many things fall out wonderful strangely; yea we see, as Salomon saith he did see, in Eccle. 7.17. I have seen a just man perish in his justice, and I have seen a wicked man prosper a long time in his malice; and we may see it goeth ill with the good, and well with the bad; yea many times it goeth ill with the good, and that because they are good, and it goeth well with the bad, be∣cause they are bad; therefore they are countenanced; and things seem to goe quite contrary, as if God had no providence over man, and we see ma∣ny strange judgements and afflictions to befal other men, what then? Shall we hereupon dispute with God, arguing the case with the Lord? and take upon us to demand of him the reason why these things come to passe, that it goeth ill with the good, and well with the bad, and these things seem to goe out of order, as if God had no care of them? No, no, for if we so doe, it is most monstrous boldnesse; and we run into the just censure of the Apostle in this place: What and who art thou, Oh Man, wilt thou take upon thee to demand the reason of God? Indeed, I confesse some of the deare and holy servants of God, have stumbled and taken a fall at this stone, as the Prophet Jeremiah, in the 12. Chapter and 1. Verse saith, O Lord, if I dispute with thee, thou art righteous, yet Lord let me talke with thee about thy judgements, why is it that the way of the wicked prosper? and they are in wealth that rebel and transgresse thy Law? And at the same stone Da∣vid stumbled, in Psalme 73.2. His foote was almost gone when he saw it to goe well with the wicked: This was the weaknesse and infirmitie of the holy Saints and servants of God; we must learn both to thinke and to speake with reverence, of the secret wayes and judgements of God, and to adore them, not to cavil against them; but to acknowledge them to be just, though the cause be secret: And that indeed in the middest of the con∣fusions and disorders that be in this world; when we see all things turned topsie turvie as it were; there is one that sitteth at the stern, even the Lord of Heaven, and Earth, he sitteth guiding the stern, and he will in his due time set things streight, and bring them into order and square; thus we are not to reason, but to reverence the secrets of the Lord. Indeed we are not to passe by the strange works of God, and the strange things we see or heare of in the world, without a due and serious consideration of them, that is senselesse blockishnesse, and the fault of many men, that they passe over the works of the Lord, and never thinke of them, nor make use of them to see the wonderful power and greatnesse of the Lord.

But we must take heed of being too quick sighted and eagle eied to search into the cause of things that fall out upon such and such people and per∣sons. Men account it a degree of sharpnesse of wit, that they are able to finde out the cause of hidden things; But the Apostle calleth this meer dotage, in the 1 of Timothy, the 6. and the 4. If any man consent not unto the Doctrine of godliness, he doteth about questions, and is a meer questionist; As the common Proverb is, [One foole may propound more questions in an houre then a thousand wise men can answer truely in a yeare;] So that these que∣stionists are dolts and meer fools.

Let us therefore labor to be quick sighted in searching unto those things that concern faith and a good Conscience, leaving the matters of needlesse and curious questions touching the secret things of God, as some doe; say∣ing, Why am I thus or thus? and why are these times harder then the former? Oh saith Solomon, Thou art a foole in so doing, thou doest not in∣quire wisely concerning this.

But if we will be quick-sighted and searching, let us be so in regard of our sinnes and the corruption of our hearts; for who can understand his faults, Psalme 19.12. The heart of Man is deceitfull, who can know it? Be curious in searching out thy sinnes and hidden corruptions, and in search∣ing out the subtle devices of the Devil; here is a matter of just search and inquirie, and by this thou shalt gain comfort, but by diving into the se∣crets of God, nothing but terrour and danger is to be found.

But oh man (saith the Apostle) Who art thou?

BEfore I leave this Verse it is needful to remove an imputation and slander laid upon us by the Church of Rome; the Papists upon that which we have now delivered, bend the face of this truth, and seem to beat the edge of it against us in this manner.* 1.42 If this be so, that men are to be held and accounted impudent and shamelesse, and wickedly bold, that dare seek into Gods secrets, is this your Doctrine, that men are not to prie into those things that God hath not revealed, then (say they) you your selves may be justly charged to be such impudent and shamelesse persons, you cannot avoid the same; it falleth flat upon your heads and doth con∣vince you of wicked boldnesse; Because (say they) you take upon you to know it, and that infallibly that you are in the number of Gods chosen, and of them that shall be saved, not by conjecture, or hope, but to know it in∣fallibly.

Now say they, this is a bold presumption for you to prie into Gods se∣cret closet, and to step up into Heaven, and to make your selves of the privie Councel of God, to affirm and aver that you are in the number of Gods chosen, for you have no Word, nor special Revelation to that pur∣pose as Paul had, and some other holy servants of God; and therefore the blessed Apostle Paul, may say as he said in Romans 8.38, 39. I am sure that neither Principalities, nor Powers, Angels, nor things to come, shall remove him from Christ. But where is your special Revelation and special Word, to this purpose, that you shall certainly be saved, and therefore say they, you are wicked, impudent, shamelesse and bold in so doing.

[Answer.] To this I answer, Though the Word of God in Scripture doe not say unto thee in particular, beleeve thou John, or Thomas, or any other par∣ticular name, and thou shalt be saved in particular, yet the Word of God puts down a general promise, and the Word saith John 3.16. He that be∣leeveth in the Sonne of God shall never perish, but shall have everlasting life. Who is so simple he knoweth not, but that the general comprehendeth a special, and especially where there is a word of Commandment joyned unto it, to apply the promise particularly, and where the Minister standeth in the place of Christ, 2 Corinthians 5.20. As his Embassadour to assure

as many as believe the promise, and repent of their sins, that they in parti∣cular shall be saved, even thou, whatsoever thy name is, thou believing in Christ, shalt certainly be saved.

Oh but say they, the Minister may misse the mark, and mistake, and he may assure a man that he belongeth to God, and shall certainly be saved, when there is no such matter.

Answ. It is true indeed, if so be the Minister take upon him to speak ab∣solutely, that this particular man or woman shall be saved; But if he speak upon the condition of faith and repentance, he cannot mistake, he may say to this or that particular man, Thou John, or Thomas, believe thou in Christ, and repent truly and unfeignedly of thy sins, and thou shalt certainly be saved: upon this ground he may assure him of salvation.* 1.43 Therefore it is not any matter of boldnesse to search into it; yea we are bound to search whether we be in the number of Gods chosen, or no; nay, we may, and we ought to search into that matter, whether we be in the number of Gods chosen, or no, so as we do it by ordinary, and direct means, by di∣ving and searching into our own hearts, and there labouring to find the witnesse of the Spirit, and the fruits of true saving faith answerable to the Spirit; for by this means we may, and we ought to search and try into it, whether we be in the estate of faith, and of salvation, or no: nay we have the warrant of the Apostle, 2 Cor. 13.5. prove your selves whether you are in the faith, or no; know you not your selves, that Jesus Christ is in you, except ye be reprobates? Therefore it is a mere imputation laid upon us by the enemies of the holy truths of God.

Come we now to the Apostles Amplification of it in the reproof of the Carnal Reasoner, replying against God,* 1.44 Shall the thing formed say to him that formed it, Why hast thou made me thus? in which the Apostle sayeth open the absurdity, and the grossenesse of the Carnal Reasoner, in plead∣ing against God, and that by a Comparison and similitude; and it is as if so be a peece of Wood, or Iron, wrought by some Artificer, a Smith or Carpenter, should say unto him, thou art a bungler, why hast thou made me of this fashion; which were a Monster in Nature. And hereby our Apostle implyeth, that it is as absurd and grosse, for men to quarrel with the Lord, and to argue and reason the case with God, that is the Creator and Maker, why he made them to this or that end, or in this or that man∣ner? Now this being the drift of the Apostle in this Amplification, to shew the absurdity of it; hence ariseth this Conclusion,

That it is a most unmeet thing, and a thing odious and hateful, mon∣strous, [Doctrine 3] and abominable, for man the creature, to quarrel with God the Creator, and to find fault with him touching his will in making and fra∣ming, and disposing of him this way or that way, those persons are odious and hateful to God, and monsters amongst men, whosoever they be, that so dare quarrel with God, and reason the cause with him, touching his will, and decree: And to clear and confirm this truth unto us, we find in Esay 45.9, 10. the Prophet denounceth a woe against such as contend with God, their Maker, Shall the clay say unto him that fashioneth it, why hast thou made me of this or that form? thou hast no hands, thou art a bungler to make me. And woe to the child that saith unto his father, why hast thou begotten me? or to his mother, why hast thou brought me forth? and in Numb. 14.3. we find that the people of Israel they quarrelled and found fault with God, and broke out into high and vile terms with God, stand∣ing out with him, saying, VVherefore hath the Lord done this, to bring us to this Land, to fall upon the sword? Is it not better for us to return into Egypt, and to make a Captain over us? the Lord hath mistook himself to bring us hither, to fall by our enemies, he hath took a wrong aym; and so they thought themselves wiser then God. And we shall find, that Joshua calleth this rebellion, in the ninth verse, O my brethren, saith he, how long will ye rebel

against the Lord? And this sin of theirs made them hateful and odious to God; so that we see, that it is a thing odious, monstrous, and abominable, for men to find fault with God, touching his will in making and disposing of them, and this is also proved by two Reasons.

[Reason 1] Because this is a great dishonour to God; it tendeth exceedingly to the dishonour of God thus to be found fault withal, touching his will in fra∣ming of them this way, or that way; it is an impeachment to the wisdome or power of God, or both; as if the Lord were not wise enough to dispose of men, or had not power enough to dispose of them. As we know, it tends to the disparagement of a Workman, and his disgrace, when men find fault with a piece of wood that the Artificer hath wrought, for thereby men do argue the Workman to want wit or skill, or to want ability; and much more doth it tend to the disgrace of the Lord, to quarrel with him.

[Reason 2] Again, it must needs be most odious for men to quarrel and find fault with God, because God being most just, his will is the highest, and most perfect rule of all righteousnesse, and the Lord performeth the act of his will most holily, and most purely, as Moses saith, Deut. 32.4. Perfect is the work of the mighty God, all his wayes and Judgments, they are just and righteous; God is righteous, with him there is no unrighteousnesse; and therefore it must needs be a great impudency for men to quarrel with the Lord.

[Ʋse 1] This being a truth confirmed by Scripture, and averred by reason, This first lets us see the danger they run into, whatsoever they be, that mislike the works, and the will of God, in disposing of them this way, or that way, they run upon the rock of Gods anger and vengeance, and such per∣sons do make themselves odious, monstrous, and abominable to God.

But you will say, Is there any one so wicked, to find fault with God in making of them this way, or that way, so wicked, so shamelesse, so impu∣dent?

Yes, there be many in the world; what else do they but even find fault with God, touching his will in making and framing of them to this or that fashion? in that they take upon them to mend Gods work, and to make themselves better then ever God did make them, taking upon them to mend the work of God, as they do, that colour their hair, and paint their faces, and disguise themselves in antick, disguised, and new fangled attire, they will make themselves peacock like in their top and top gallants, that bring their hips up to their shoulders, surely such persons they are monsters amongst men, and such as are to be wondered at; and as they are now so proud, that they know not themselves, they may justly fear, that when the Lord cometh to Judgment, the Lord will not know, nor acknowledg them, without speedy repentance, but will say unto them, Away, hence, who gave you this coloured hair, this complexion on your painted cheeks, this antick disguised body? did I? no, you would mend my work, and there∣fore away, i'le none of you, begone into utter destruction, depart from me ye workers of iniquity, I know you not, Matth. 7.22.

Again in like sort, is it not a common thing (beloved) with some to dislike the works of God upon themselves, and to find fault with Gods disposing of them, and a casting of them into this or that estate and con∣dition of life? as they being poor, lame, weak, feeble, and deformed in their bodies, do not they sometimes utter these words? Oh it were better for me that I had been made a rich Merchant, a Noble man, a strong man, or a fair man, and not as I am; what is this but to flye in Gods face, and to pick a quarrel with him that hath formed them? this is for man, a silly creature, a worm lesse then a worm, to turn against God; and as a worm being trod upon, doth turn again; so doth man bring upon himself a curse and a woe, pronounced in Esay 45.9. he that doth quarrel with his Creator, doth even dash himself upon the rock of Gods heavy

wrath, and upon his furious vengeance, and so runneth into a dangerous estate.

Again, this being so, learn we our duty, to hold our selves contented in [Ʋse 2] all estates and conditions of life it pleaseth the Lord to place us in; learn we to submit our selves to the good will and pleasure of the Lord the Crea∣tor; though it be a thing that goeth contrary to reason, yet learn we to say with holy David, 2 Sam. 15.26. Behold, here am I thy poor creature, the work of thy hands, thou art my Maker and Creator.

And to help us herein, consider first of all, that the chiefest thing that the Devil aymeth at, when we lye under distresse, is to make us flye in Gods face, and to quarrel with God, and to find fault with him, Job 1.11. saith Satan unto God, Do but touch him, and he will flye in thy face.

Again secondly, consider we, that the will of God is the rule of all his actions, and his goodnesse is the rule of his will, and his will is ever holy, and just, and good, and we being in the number of his children, he is most merciful in disposing of our estate, and our present estate though it be harsh and hard, it is the best estate to us, whether it be poverty, or prospe∣rity, because God our Father seeth it so to be, and he is most holy, wise, just, and good, and we are to give him the glory of his goodnesse, justice, wisdom, and mercy, in what estate soever we be: Oh learn we then to rest contented in all estates and conditions of life, and to submit our selves to the good will of God the Creator in disposing of us, remembring we are his creatures, he the Creator; we are the formed, he the former; he is our Maker, and it is our duty to be contented.

VERSE 21.

Hath not the Potter power over the clay, of the same lump, to make one vessel unto honour, and another unto dishonour.

IN this Verse our Apostle goeth on in his personal An∣swer to the Caviller and Carnal Reasoner, and having in the verse foregoing, brought a general comparison, to prove the grossenesse and absurdity of the Reasoners argument; now here in this 21. verse, the Apostle sub∣joyneth a particular instance, adding weight and force to his former similitude; as if he had said, Doubtlesse it is a most absurd thing for men to quarrel with God; as for example, it is as if a piece of clay in the hand of the Potter, should rise up and find fault with the potter, for making one vessel to a better use, and another to a baser use; why? because the Potter hath full power and authority over the clay, to make what he will.

Now the particular implication of this verse, that which is herein imply∣ed, is thus, God is the Potter, and man is the clay, and as it is lawful for the Potter to make of the clay one vessel for service at the Table, and an∣other for baser service in the kitchin, or Chamber; so much more is it lawful for God, to make of man one for honour, and another for disho∣nour, the Apostles reasoning is, à minore ad majus, from the lesser, to the greater; and if the Potter, who is but a creature, hath power over the clay which is a creature also, to make one vessel to an excellent use, and the other to a baser use, surely then the authority of God over all and every creature is far greater; the Lord hath absolute power to dispose of all, as it pleaseth him this way, or that way, that is the general drift and purpose of the Apostle.

Now the words of this verse being taken as the first part of the Compari∣son, of the Potter & the clay, there is no hardnesse in them for the sense and

meaning of them,* 1.45 onely they are put down by way of interrogation which is of greater force, and not by way of position; and the affirmation of this Interrogation is thus much: That the Potter hath power and lawfull au∣thoritie over the clay; for so the word in the Original signifieth. But being taken in the Application, as that which they doe imply, as namely, implying God to be the Potter, and man to be the Clay, then there is some∣thing in them very needful to be explained, and there is difficultie in them, (Hath not the Potter power over the Clay?) That is in the implication of them; Hath not God power and lawful authoritie over Man, as the Pot∣ter hath over his Clay? Yea, much more hath the Lord power over Man, to make, to ordain, and to appoint (of the same lump:) Some doe un∣derstand of the same lump to be meant the sinne of Idolatrie, in which the Children of Israel were in Egypt: That the Lord out of that same lump of Idolatrie in which the Children of Israel were with the Egyptians, sa∣ved the Israelites, and destroyed the Egyptians; but this is too scantie, too narrow, and not large enough for to expresse the Apostles meaning; for the Apostles drift is not here of inflicting of punishment for that man can give a reason of, but the Apostle speaketh of Gods ordaining, and ap∣pointing.

And again, some Divines doe by this word lump understand the masse of corruption, mans fall, mans corrupting by Adams transgression, Adam being wrapped in sinne.

* 1.46But though this be the opinion of many reverent Divines, yet it cannot be the Apostles meaning, because as saith Reverend Beza, in this sence the Lord cannot be said to make men vessels of dishonour, but to finde men alreadie in their estate vessels of dishonour. Again, the comparison it self seems to exclude and shut out all respect to corruption, that there is no respect had to the corruption of man from everlasting; for you see here God is compared to a Potter that taketh a piece of clay not stained with any pollution, corruption, spot or tincture, for then the Potter might have some excuse to make a base vessel of it; because it was a spotted, and tainted piece of Clay, so God taketh man, as in himself not corrupted, for then there was some cause why the Lord should cast away this man, and not that man; therefore we are here to understand not man corrupted, but mankind generally taken, (One vessel to honour, and another to dishonour;) that is to make one vessel to his Glory to honour everlasting, and another to be vessels of wrath to shame and confusion.

I know what the Anabaptists object against this, for they say it is very impious, grosse and absurd thus to expound this comparison, this maketh God to have no wisdome. For what Potter is so foolish to make his pots to break them, and to throw them away purposely, shall we say then, God made man to destroy him, to throw him to utter confusion, so that say they this is a very impious Exposition of the comparisons; But herein they shew their foolishness and weakness.

I answer, we affirme no such matter either of the Potter, or of God, that God makes man to destroy him; for what is it for God to destroy a man? It is when he confounds, and turneth man to nothing, when he doth annihilate and dissolve him to nothing; but for God to finde a man in his corruption, to throw him into Reprobation, this is no destroy∣ing of a man.

Again (beloved) the Potter is a Creature, and hath received a Law from God his Creatour, that he must carrie himself toward his workman∣ship according to his Law, that he may prove profitable, either to the Church, or to the Common-wealth.

Now this he doth not if he make his Pots with a purpose to break them; then he liveth idlely and is a vain foolish fellow: But God the great Lord of Heaven and Earth, who hath made the world, he is not bound to any

such law will the Anabaptists in their foolerie bring God under a Law? he is King of Kings, and Lord of Lords, and he hath the Prerogative Royal, and he is bound to no Law, no more to preserve them being made, then to make them of nothing when they were not; will they bring God under their girdle, and under their law? therefore notwithstanding their cavil, the meaning remaineth a truth, and it is as if the Apostle had said,* 1.47 Hath not God power, and absolute lawful authoritie over man; and as the Potter hath over the Clay, even out of the same lump and mass of mankind, taken generally to appoint, and to ordain, one man to be his vessel of mercy in life and glory in Heaven, and to another to be a vessel of his wrath in the destruction of hell: And thus much for the Apostles meaning.

Come we now to stand upon the words in particular,* 1.48 and first of all in regard of the comparison, which is brought from a thing that is easie and ordinarie, obvious things, the potter and the pots before a mans eyes ordi∣narily. And this we shall find hath been usual with the holy Messengers and Ministers of God, in preaching and publishing the word they have brought examples and similitudes not rare and far fetched, but things that are known to the people; Thus did the Lord Jesus in Matth. 13. He com∣pared the Kingdome of Heaven to many obvious things well knowne; To seed sown in the ground, to a grain of Mustardseed, to a Leaven hid in three pecks of meal, which every common huswife knowes.

And this therefore may bee reprofe to such Preachers, that doe in preaching to a common populous Auditorie, they fetch comparisons from things beyond the Moon, from Celestial bodies and orbes Centrivals and Concentrivals I know not what, and also from things beyond sea, from Histories out of Plinie, beasts aad creatures that vulgar people know not, [Ʋse.] and so they make the poore people who understand them not to gaze and and wonder at them, and in stead of explaining, they make things more hard and difficult.

Again, We see man is compared to an earthen vessel, and a pot of clay, here we are put in mind of our framing and making, and what we are in re∣spect of our matter and substance; and hence the observation is this.

That man is as an earthen vessel, as a pot of clay; [Doctrine.] the best and the strong∣est man in the world in respect of his body is but a vessel of earth, a com∣pound of clay made of the dust of the earth; this speaketh the Holy Ghost in Gen. 2.7. Man was made of the dust of the ground; and in Gen. 3.19. The Lord saith unto man after his fall, Dust thou art, and to dust thou shalt returne; Thou art immortal in respect of thy first making, but now thou art but dust, Gen. 18.27. Abraham acknowledgeth himself to be but dust and ashes; A man of excellent parts and endowments. And in the 2 Cor. 5.1. The Apostle calleth our bodies, Earthly houses, tents and tabernacles made of earth and clay. The Scripture is plain and plentiful in expressing this to be a Truth, that man, yea the strongest man is but an earthen vessel, and a compound of clay; and we may see this to be a truth in common experi∣ence, the soul being removed from the body by death the body falleth flat upon the ground, it rots, putrifies, and is soon dissolved to the Elements, and materials of which it was made, and lieth like a stinking carrion if not buried, and turns to the earth of which it was, Eccle. 12.7. Dust returneth to the earth as it was.

For the Application, the consideration of this truth that our bodies are [Ʋse 1] but clay, serveth as a notable means to work in us humilitie, and to frame in every one of us an humble conceit of our selves, why should dust and clay be proud and lifted up in conceit of its own worthinesse, in decking and garnishing the body, What art thou? A lump of earth, a clod of clay, and if this were truely considered, it would abate the pride of these proud Pea∣cocks, that spend almost a whole day in tricking and trimming themselves; nay, in setting of a band, they would then say, what do I in tricking and

trimming up a pot of clay, an earthen vessel. But grant this to be true, that thou excellest others in beautie, and in comely proportion, yet remember thy making, thy mettal whereof thou art made, of the same earth with others, and for all thy beautie and comely proportion, a little cold, a little sicknesse, a fit of an ague, or feaver will shake thee, and make the shrink, and goe shaking and quaking, and as David saith, Psalme 39.11. When God rebuketh and chasticeth man for his sinne, his beautie consumeth and turneth to nothing, the red cheeks, beauty and comely propotion, at one blast of sicknesse commeth to nothing.

And consider, we are but potsheards, and a potsheard is but a potsheard overlaid with silver, clay is but clay gilded with gold, and if thou hast these endowments of thy body above others, it commeth not from thy bo∣die which is but clay, but it is put upon thy body by the good hand of thy God, and therefore be not proud of it, but learn we to be humble, and to walke humbly before the Lord of Heaven and Earth, we are but earthen vessels before the Lord, he may even quash us, and beat us in pieces; yea as the Psalmist saith in Psalme 2.9. The Lord hath a rod of Iron; and we know the stroake of an Iron rod upon an earthen pot shattereth it all to pieces; The Lord hath an Iron rod to smite the men of the world, that goe on in their sinnes of riot and excesse, especially now at this time of the yeare; If they did but consider, that the Lord hath an Iron rod and can breake them in pieces in the very middest of their mirth; we see it some∣times in many merrie meetings the body is thrown on the ground, and the breath taken from it, for can the earthen pot indure the stroke of the Iron rod? no, it dasheth it all to pieces, not so much as a sheard left, to take fire out of the earth, and can many a poore silly earthen vessel, endure the stroke of the Iron rod of God; therefore learne we to walke humbly be∣fore the sight of the great and glorious God, remember thy making where∣of thou art made.

[Ʋse 2] This being so that man is an earthen vessel, and a pot of Clay, upon this ground all Gods Children are to know to their comfort that the Lord doth tender them as earthen vessels, as weak, frail and brittle vessels, ac∣cording to their weaknesse and tendernesse, and according to their infir∣mities.

As we know the Potter, he knoweth that his pot of earth cannot endure a hard knocke and stroake, and therefore he handleth them very nicely, and gently, and according to the tendernesse of it; so dealeth the graci∣ous God of Heaven and Earth with his own Children, he knowes where∣of they are made, he knowes they are but dust, Psalme 103.13, 14. He is a pittifull Father, and hath compassion of his Children, because he knoweth whereof they are made, and that they are but dust and ashes; as the Prophet Esay saith, Esay 27.16. of the Lord, I will not be alwayes angry with my People, for then the Spirit would fail before me, I will not alwayes strive and contend with them, lest they should be destroyed; so that this may be a comfort to Gods Children, that the Lord esteemeth of them as they are dust and ashes, and so pittieth them.

Hath not the Potter power over the clay, of the same lump, to make one vessel unto honour, and another unto dishonour.

IN the next place consider we, God is here compared to a Potter, in re∣spect of the Potters power over his clay, that as the potter hath lawful power over his clay, and may lawfully make of his clay what he will, even several vessels, to several uses, even such power and such authority, or ra∣ther greater power, and greater authority hath God over mankind, to make and appoint men to several ends, even some to honour, and some to dishonour. You see then this being the ground of the comparison, that man hath lawful power over the clay, to make of the same lump different vessels to divers uses; so Gods power is far greater to make out of man∣kind, some to honour, and some to dishonour: the Observation from this implication, is thus much,

That God hath lawful power and authority over man, to ordain, and [Doct. 2] to appoint them unto several ends at his own good pleasure, as the potter may put upon his clay what form or fashion soever he will, and may make and frame of it vessels to divers purposes and uses; by the same right, and with greater reason it stands, that God may ordain and appoint men to se∣veral ends as it pleaseth him. And to this purpose in the very same com∣parison speaketh the Lord, to the house of Israel, by the Prophet Jeremiah, in Jer. 18.6. O house of Israel, cannot I do with you, as the Potter doth with his clay; as the clay is in the hand of the Potter, so are you in my hand, O house of Israel. As the Potter may do with his clay what he will, so may I with you; and in Luke 12.6. The Lord Jesus forewarning of us whom we ought to fear, as namely God onely; he describeth, that God, to have power to cast into hell fire, fear not him that can kill the body, but fear him that can kill both body and soul: and the same word is used there,* 1.49 which signifieth lawful power, as is here, thereby shewing, that God hath lawful power, not onely to take away the life of the body, but to cast it into hell. And it must needs be so, that God hath greater power and authority then the Potter, to appoint and ordain men to several ends, then he hath to make vessels of the same lump of clay to several uses; why?

The Reason is, because the Pottter he is but a creature himself, [Reason.] and the clay is as much, and the potter hath the clay made to his hands; but God, he made all men of nothing, as Psal. 100.3. The Lord hath made us, and not we our selves; and in this respect the Lord hath So∣vereign power and authority over all men, yea his right over all men is absolute, yea such, and so absolute is the right of God over all men, as that the Lord might have made man, and he might not have made man; and the Lord now having made man of nothing, so he may at his pleasure bring him to nothing suddenly, the Creator out of the liberty of his will, and absolutenesse of his power, may do with his creature what he will; which power the potter hath not, because he is but a creature, and the clay is a creature also, it is made to his hand.

This serveth as one special ground, to clear God of injustice and wrong doing, that he hath appointed some men to life and glory in heaven, [Ʋse.] and others to everlasting shame and confusion; this ground of truth cleareth God in this cause, though carnal Reasoners do go about nothing else but to quarrel with God, as the Arminians and Anabaptists, say they, herein you do go about to prove God a tyrant, and that he doth deal tyrannically with men, in destroying of them. But they are deceived; for why? we know tyrants they do their own will, either with men, or against them, onely be∣cause their pleasure is so, they respect neither law, nor equity, nor Con∣science, so he may do his will, and have his pleasure; this is the manner of a Tyrant: Now God he ordaineth men to several ends, not onely accord∣ing

to his own good pleasure, but according to the lawfulnesse of his good pleasure, as he may lawfully do, and as he hath lawful power and authori∣ty; whereas the Tyrant careth not, whether it be right or wrong, he will break through all the bounds of truth and law; there is no such matter with the Lord, but the Lord he doth it according to his lawfull power, and lawful authority to dispose of men, to do with them as he will; the tyrant hath not so.

And again, there is a large and wide difference between God and a Ty∣rant, both in respect of their wills, and also in regard of their ends: As first of all, the will of Tyrants, what is it? according to their own lusts, and their own pleasure; and they being wicked and sinful, make their wills as wicked and sinful: but the Will of God, (God being most holy,) it is ac∣cording to his nature, and his nature being holy and pure, his Will is most holy and pure.

Again, Tyrants respect wicked ends, in dealing hardly with their sub∣jects, in taking away their lives, and their liberties, and that is to satisfie their own cruel and bloody minds. But now the purpose of God in dealing with men, respecteth the praise of his glory, and of his mercy; which two ends are ever holy and good: the ends of Tyrants are according to their Tyranny, but the end of the Lord, in ordaining some to shame, and some to honour, is the glory of his Justice and mercy: and therefore it doth not follow from hence, that we make God cruel, and Tyrannical, because we affirm, that God hath out of his mere good will and pleasure appoin∣ted some to shame, and some to honour, because the Lord hath power so to do.

And this should teach us to be so far from charging God with Tyranny, and indeed to drive this further, we are not suffer once such a thought to arise in our hearts, that God dealeth hardly with us in any thing what∣soever, no not when thy estate seemeth unto flesh and blood to be most desperate; nay we are to be far from this, to think that God dealeth hard∣ly with us, nay when we are under the hand of God, in some great and grie∣vous distresse, let us then remember thus much, and think with our selves, the Lord hath lawful authority, to appoint men to everlasting destructi∣on: now if the Lord hath not thus dealt with us, but given us a better and everlasting estate to life and glory; Oh how can we think that God dealeth hardly with us in any thing, he having evidenced his love unto us in Christ Jesus; no, though our distresses be but at the height, and we in the deepest mire of misery,* 1.50 we are then to be thankful unto God, even when we are plunged into the deepest Afflictions we can think of; we are (though it seem harsh and hard) to blesse God, and to consider in the time of our af∣flictions, O Lord, if thou shouldest deal with us as we have deserved, we had been long since in hell: now if the Lord do mitigate our Judgments, and hath appointed us to salvation, we are to magnifie his mercy, consi∣dering his lawful authority over us to do what he will with us.

Again, we considering, that the lump of clay is here to be considered untainted, free from tincture, and pollution; so we are to conceive of mankind, in the making of him free from corruption.

That Gods will in appointing men to their several and final ends, is ab∣solute,* 1.51 [Doct. 3] and independent, it dependeth upon nothing in man good or evil; God had not respect to man at all, either to sin original, or actual, neither to his fall, nor to his works good or evil; but as the Potter maketh of the same lump being not tainted with any tincture, so the Lord in appointing men to their final ends, and everlasting estate, did it out of his free will, depending upon nothing in man, it was absolute. And hence it is that the Apostle determineth Gods predestination, his choosing of some to life, and reprobating of others, in the good will and pleasure of God, in

Ephes, 1.5. and in the 11. verse he saith, God worketh all things after the counsel of his own will; not unadvisedly, but with counsel.

Because the Will of the Lord is the highest cause of all things, and when we are come to that, we are not to search any further; nor to reason [Reason] about it, but to rest in the will of God; Gods will being the Supream cause of all things.

This being a truth, [Ʋse.] it beareth strongly against the opinion of some er∣ring spirits, as namely those that say, that God in appointing men to their final ends, had respect to something in man, as either to their faith, and good works, or to their unbelief, and obstinacy in sin. Now this doth not onely make the will of the Lord dependent upon mans will, that if men will be saved, they shall; if not, damned; but this opinion of theirs, if we mark and observe it, it maketh a dissimilitude between God and the Potter, which are here put together in affinity, and agreement; But this doth overturn and contradict it: And if this be true, then this text is not true; for if God had respect to something in man, surely then God need not appoint any person definitively nor certainly to be a vessel of honour, but conditionally, if they did believe. And so they make God to frame di∣vers persons, diversly qualified, to divers ends, and that with respect had to their qualification, all men if they believe, shall be saved; if not, none. And so this disannulleth and overthroweth this similitude of the Apostle, of the Potter, who maketh of the same lump vessels to honour, and vessels to dishonour; so God out of the general lump of mankind not corrupted, maketh some men to honour, and some to dishonour.

I but may some say, the Apostle saith, [Object.] in 2 Tim. 2.21. if any man purge himself from evil, he shall be made a vessel of honour: so that it dependeth not upon Gods will, but upon our purging of our selves, and our purifying of our hearts and lives.

To this I answer, The Apostle in that place alledged, [Answ.] he speaketh not either of the decree of election, and fore-appointing of some men to life and salvation, nor yet of his effectual vocation, and effectual calling. But in this place the Apostle speaketh of the office and duty of Christians; and he sheweth how a Christian must carry himself different from a Repro∣bate, and answerable, that he may be a vessel of honour sanctified, and purged from the drosse of Corruption, and from the sin and sinful courses of the world. And this is the duty of every believing and elect Child of God; thus they ought to demean and purge themselves, and to car∣ry themselves even as sanctified vessels fitted and prepared for glo∣ry; so that this still remaineth a truth, that Gods will in appoint∣ing men to their final ends, it is absolute. And we are to hold this as a certain truth; for if we be in the number of Gods chosen, we are built upon a sure foundation, namely the absolute will of the Lord, and that standeth more firm and stable, and immoveable, then the frame of heaven and earth: the very frame of heaven and earth shall be turned upside down before this shall be shaken: Oh what an excellent ground of comfort is this to as many as know themselves to be in the number of Gods cho∣sen, that they shall never lose it; it being built upon so sure a foundation, as Gods most absolute will, which can never be moved.

VERSE 22.

What if God willing to shew his wrath, and to make his power known, en∣dured with much long-suffering the vessels of wrath fitted to de∣struction.

IN these two Verses our Apostle he maketh a real An∣swer to the Caviller, and Carnal Reasoner; the Ca∣viller reasoneth thus, (from the words of the Apostle) that some men are hardened, it is the will of God, so saith the Apostle, he hardeneth whom he will: what reason is there then that God should complain of such men that are hatdened? the will of God is irresistible, it cannot be withstood, and you teach us, God har∣deneth whom he will: what then (saith the Caviller) hath God to com∣plain of? Now herein first our Apostle doth check the Cavillers sauci∣nesse and malapertnesse in the 20. verse, Who art thou, O man? shewing the absurdity of the reasoning against God; and it is as if the formed thing should say to the former, why hast thou made me thus? amplifying that, by a similitude of the Potter; whereby the Apostle implyeth, that as the Pot∣ter may lawfully do with his clay what he will, and frame out of it several vessels, to several uses; so may the Lord ordain some men to life and glory▪ and some to shame and confusion.

Now the Apostle having thus made way to the Real Answer, now he cometh to it, and sheweth, that God may lawfully punish Reprobates for their hardnesse. And that God is just in threatening and punishing men for their hardnesse of heart; this he proveth by the Lords manner of dea∣ling with Reprobates, because (saith he) the Lord suffereth them with long patience; as if he had said, though the Lord had decreed their re∣jection and casting off for ever; yet before the Lord hath executed any de∣gree of his punishment, he suffereth them with long patience to continue, that he may the better declare his just wrath and Judgment upon them, and his power in them, and may make known the riches of his mercy toward his chosen.

Now more particularly we have in these two Verses (the 22. and 23.) two things laid before us; First of all, a description both of Reprobates, and of Gods Elect. And secondly, that which the Apostle affirmeth, and putteth down concerning Reprobates; these be the main general things; Reprobates are thus described by the Apostle, vessels of wrath, and those prepared to destruction; Gods Elect are thus described, vessels of mercy prepared unto glory; both vessels, but the one of wrath, and the other of mercy; one prepared to destruction, the other prepared to life and glory.

Now the thing which the Apostle putteth down concerning Reprobates, is, that God suffereth them, with long, and much patience, and that out of his own mere will and good pleasure, (what if God would suffer the vessels of wrath?) then the Apostle amplifieth this long-suffering of God to Re∣probates, by the ends of Gods long-suffering and patience, namely, in respect of Reprobates themselves, to declare and manifest his just wrath and vengeance upon them, for the Manifestation and Declaration of his just power in punishing of them, then in respect of Gods Elect, that there∣by he might shew forth the riches of his glorious mercy to the Elect, in the 23. verse, that he might declare the riches of his mercy unto them that are prepared for glory: so we have the general things of these two Ver∣ses.

Come we now to the opening of the sense of these two verses;* 1.52 and first of all of the 22. verse.

What if God would,] What if God being willing, or it being his good pleasure; and here something must be supplyed, to make it a perfect sen∣tence, something must be conceived as a Consequent, what if it be the good will and pleasure of the Lord to suffer the vessels of wrath to go to destruction, with long patience? what if God will so do? what is that to thee: (this maketh it a perfect sentence,) what canst thou accuse God of in this particular?

to shew his wrath,] By wrath, is here meant both Gods displeasure for and against sin, and Gods vengeance for the same: and God is said to manifest and shew his wrath, when he conceiveth just displeasure against men for their sins, and doth inflict just Judgment, and just punishment up∣on them for the same.

and to make his power known] Or, as it is in the Original, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make it possible; to make it appear, that it is possible and easie unto God, that God hath power to confront and bear down the Reprobates, be they never so mighty, with a stroke of his hand, and to send them soul and body to destruction; as it is, 1 Sam. 2.10. all the adversaries of the Lord shall perish, they shall be destroyed and confounded.

suffer with long patience] Or, with long-suffering; for the word is the very same, as in Rom. 2.4. where the Apostle saith, despisest thou the patience and long-suffering of the Lord? now Gods long sufferance is his slownesse to anger, Exod. 34.6. where the Lord is described to be slow to anger; and Gods long sufferance, and slownesse to anger is, when he beareth with them a long time, and keepeth back his wrath; suffering them to go on; and to add sin unto sin, he spareth them a long time when he might strike, and suddenly send them to hell.

vessels of wrath] The Apostle still is in the comparison of a Potter, and compareth man to a vessel, a vessel of wrath; and though by vessel, may be understood any instrument or utensel, used about a house; yet hereby is meant such a vessel, which by reason of his concavity and hollownesse, is fit to receive, and contain, either things liquid or dry: so the Repro∣bates being vessels, they have this concavity, this hollownesse in them, they are fit receptacles, and vessels to receive the wrath of God, and the arrows of his vengeance: yet (for the better understanding of this,) we must put here a difference between a vessel of wrath, and a child of wrath, these are not both one. Now a child of wrath for the present estate,* 1.53 may be a ves∣sel of mercy, so was Paul, so were the Elect Ephesians, Ephes. 2.3. we were by nature children of wrath, as well as others; but a vessel of wrath cannot become a vessel of mercy; and of those speaketh our Apostle here.

prepared to Destruction.] Expositors in this place do make a very cu∣rious distinction, between these termes, prepared to destruction, and prepared to glory; the one (say they) is spoken in the passive, prepared to destruction; the other in the active, he prepareth them to glory: but this is a needlesse distinction; for this is to be expounded by some other places of Scripture; as that in 1 Thess. 5.9. where vessels of wrath are said to be prepared and ordained of God; the Lord having in his eternal decree, ordained and appointed them to everlasting shame and confusion, as a potter maketh a vessel to receive excrements; so these are appointed to destruction, not as it is a misery of the creature, but as it is a manifestation of his glory who is the Creator, which he will have made known to all the world.

So then thus conceive we the meaning of the Apostle, in this 22. verse;* 1.54 What if God be willing, out of his good pleasure, that he might conceive just wrath, and inflict and execute just Judgment, and that he might make it appear, that he is a God of power, and able to confront the Reprobate,

and to bring them to destruction; What if God willing, to keep back his wrath, even with long patience, suffering such as are fit receptacles to re∣ceive his vengeance, as any vessel by reason of concavity to receive water, I mean Reprobates, such as God hath eternally decreed to destruction, not as it is the misery of the creature, but as it maketh way for the manifesta∣tion and declaration of the Justice of God? but if the Lord will so do, what is that to thee? what canst thou say against it, if the Lord will so do?

* 1.55Come we now to the Observation: You see here in the general, that both Gods Elect, and Reprobates are compared to vessels framed by the hand of God the heavenly Potter, hence note we thus much:

[Doctrine.] That Gods Elect and Reprobates differ not in their matter at all, they are both of them vessels, and have both one general nature, and are alike, but the difference is in the use.

They are both made of the same lump, by the same Potter, but they dif∣fer in the use; he useth the one as vessels of mercie, the others as vessels of wrath; Gods Elect, they are vessels fit to receive grace, goodnesse, ho∣linesse, sanctification, all good things are poured into their hearts and soules, but the other they are fit to receive nothing but the sinke of sinne, and all manner of uncleannesse it tumbleth down into them. Hence it is that the Lord Jesus in Acts 9.15. speaking of Saul afterwards called Paul, saith unto Ananias, that his purpose was to send him unto the Gentiles, and he calleth him a chosen vessel, a vessel fit to receive grace, and to bear the Name of Christ to all Nations.

And of the reprobate Heathen, the Apostle saith in Romans 1.29. God gave them up to a reprobate sence, to receive the fulnesse of all unclean∣nesse, when the Lord did poure out the tokens of his wrath, they were full of all uncleannesse. And also the Apostle speaketh of the reprobate Jewes in 1 Thess. 2.15, 16. That they killed the Lord Jesus, and their owne Pro∣phets, persecuted us, and they are contrarie to all men, and they forbid us to preach to the Gentiles, and they fill up the measure of their sins, because the wrath of God is come upon them unto the uttermost.

[Ʋse.] * 1.56This being so, that Gods Elect are Vessels fit to receive mercy, and the reprobate vessels to reeeive all manner of filthinesse and uncleannesse, then learn we to trie our selves, whether we be the vessels of mercie or no; I conceive well of you, and every one conceiveth well of himself, then trie whether we be in the number of Gods vessels of mercie or no, looke to thy own heart and soul; If thou finde the Heavenly liquour, the Heavenly moysture of Faith, Repentance, Love to God, love to his Children, a care to please God, a desire to feare God, Humilitie, Patience, and all other adorning Graces; here then is comfort: but if thou find thou art an igno∣rant person, ignorant of the wayes of God, hard hearted; thou art full of Pride, Hypocrisie, self love, a desire of earthly things; thou art a vessel of wrath, and fitted to destruction, and if thou goe on and remain unre∣claimed, though I will not determine of thy final estate, if thou so live, and die, thou art appointed unto everlasting destruction; trie then thy selfe which of these thou art, deal truely with thy selfe, and by that which floweth from thee thou maiest know it; as a bottle of sweet water sendeth forth a sweet savour; so if thou have this heavenly moisture of grace, and of sanctification in thee, it sendeth forth holy and gracious words, thou canst speak comfort to those that are sick, it sendeth forth sweet Actions of love to God, mercie and justice to men, thou art readie to every good work.

Now then to conclude. If we have these sweet graces in our hearts, it shall spring up to everlasting life; as in John 4.14. It will ever be ejacu∣lating and casting up, and springing unto life, and as a stream of water will rise as high as the fountains, so will grace; now the head of this fountain

where is it in Heaven, thither will thy grace climbe, and thou shalt certainly bee saved, but if otherwise, woe bee unto thee, thou art in a miserable estate.

What if God willing to shew his wrath, and to make his power known, indured with long suffering the vessels of wrath fitted to destruction.

COme we now to the proposition, What if God willing to suffer the wicked for a long time to escape his punishing hand, and thus for∣bearing towards men, what if the Lord be thus patient when he might strike them suddenly down, and send them unto Hell. Now then this propo∣position laid down thus before us by way of interrogation, What if the Lord would thus spare them? doth note unto us this position or conclu∣sion. viz.

That God is very patient toward sinners, yea even towards the Repro∣bates, [Doct. 2] God is not onely patient in forbearing, as we have it in 1 Pet. 3.9. But he also beareth with wicked and ungodly persons, though they goe on adding sinne unto sinne, provoking him to wrath, and to their destru∣ction daily, when he might suddenly send them to the pit of Hell: And for proofe of this we have not onely evidence here, but in Psalme 50. The Psalmist bringeth in God speaking to the wicked and ungodly, and ex∣pressing their wicked and lewd behaviour from the 16. verse to the 21. verse, in this manner, that they hate to be reformed, cast the Word of God behind them, run with the adulterer and the theefe, sit with the slanderer, and joyn hands with all manner of wicked persons, and no sinne came a∣misse unto them: And then he subjoyneth, these things hast thou done, and I held my peace, forbearing to punish thee, and was patient towards thee, while thou rannest on in all manner of sinnes; thus patient, and thus forbearing was the Lord toward Cain that wicked reprobate, who as the Text saith in 1 John 3.1. Was of that evil one the Devil, that slew his brother, yet he having done this vile act and villanie in shedding of innocent bloud, the Lord was patient with him, and suffered him still to live, the Lord suffered him to grow rich and wealthie to beget children, and to be the father of a great Nation; thus patient was the Lord with him, and thus patient was the Lord with Saul, to Judas, to Herod, though they were branded and marked for Reprobates, the Lord suffered them to live a long time, and as we have it in Acts 14.16. saith the Lord, he suffered the Gen∣tiles to walke in their own wayes, and that for many thousand yeares to∣gether; and yet the Lord was patient with them in their grosse idolatrie, and did suffer them many thousand yeares to continue in their sinnes, and in Acts 13.18. Paul saith, that the Lord suffered the evil manners of the people of Israel fourtie yeares in the Wildernesse together. And beloved, the Lord doth not onely forbear to punish wicked and ungodly persons, and reprobates, whilest they are sinning against him, and provoking him, but so abundant in mercie and goodnesse is the Lord, that he suffereth them to enjoy many outward good things, as we see in Esau, the Lord permitted him to enjoy many outward good things, yea he was the father of many sonnes, of many Dukes, many great and mightie men in the world, yea, wicked Ahab, who sold himselfe to work wickednesse in the fight of the Lord, 1 Kings 21. Of whom the Text saith in 1 Kings 16.30. He did worse then all that were before him; and in the 33. verse, it is said, he pro∣voked the Lord God of Israel more to anger then all the Kings of the peo∣ple that had been before him, he sold himself to work wickednesse, yet the Lord suffered him to enjoy a flourishing Kingdome for a long time; in the 29. verse. He was the King of Israel two and twentie yeares together: yea come but to our own experience, and we may see it, many wicked, vile, abominable sinners, are advanced to high dignitie and worldly promotion,

and the Lord powred upon them an overflowing cup of worldly glorie; and they have good successe in everie thing they put their hands unto, and they enjoy an overflowing cup, though they be gracelesse and wicked persons; and the reason why the Lord is thus pleased so to do is this:

Because that so they might have both space and time of repentance given vnto them, [Reason.] and that they might hereby be stripped of all excuse, and may have nothing to plead for themselves, they shall have their mouthes stopped in the day of the Lords visitation. Therefore the Lord is pleased to vouchsafe the means of mercy, of grace and of repentance, that they might have nothing to plead for themselves, and they still despising the riches of Gods mercy, of his patience, and of his bountifulnesse, Romans 2.4. which is manifested in the means of grace, that leadeth unto repentance which is still sounding in their ears, and still goe on in sinne, so that when they come before the Judge of the World they can have nothing to say, they cannot say, if we had had such and such means, and such time we would have amended, but they have all means, and they despising the bountiful∣nesse of God are left without excuse.

[Object.] But happily some may say, it seemeth it is but in vain, that God giveth wicked men a time and space of repentance, and sendeth his Gospel unto them, and invites and cals them to amendment, because the Lord having de∣creed their everlasting destruction, they can never come to repentance; therefore it seemeth a vain and an idle thing, in God (may some say) to give unto them time and space of repentance, and to crie out unto them. come out of your sins; turn to God, repent of your sins, and here is mercy for you, God having decreed their destruction, they can never come to re∣pentance?

[Answ.] It is true indeed, God having decreed the everlasting destruction of re∣probates, they can never come to repentance, and yet it is not in vain that God is pleased to give them space and time of repentance, and to invite and call them, and crie unto them, Oh sonnes of Men, when will you turne unto God? For though the Lord is not bound together with the means of grace, to give grace, and to make the means effectual for the conversion of Reprobates, yet thereby the Lord doth manifest and make it to appeare, that he doth approve of the worke of Conversion, and of Repentance in all men; yea, the Lord doth approve of the work of Conversion in Reprobates as a good thing in it selfe; and hence it is in 2 Peter 3.9. it is said, God will have all men to come to repentance; Hath God decreed some to destruction, and yet will have all men to come to repen∣tance in his will approving, and it is not in vaine that God calleth for it, thereby approving of the work of Conversion in Reprobates, as a good thing in it self, and thereby he leaveth them without excuse.

[Object.] But if any plead and say, alasse, they cannot doe otherwise, God denying his grace unto them, what can any man doe? They cannot but continue hard hearted and obstinate; If God denie his grace they cannot doe other∣wise, but continue hard hearted and obstinate.

To this I answer, [Answer.] it is true indeed that God denying his grace, men can∣not possibly come out of their sinnes to Repentance and amendment of their lives, yet for all this God doth reprobates no manner of wrong at all, in calling upon them, and approving of that work in them he is not to be tax∣ed, because in the beginning (before man was created) God was not bound to create man in holinesse in the estate of Innocencie, which he made them; and much lesse is the Lord bound to restore these things unto them, they having lost them, they having forfeited the bond, they having wilfully and rebelliously deprived themselves of these things, having wilfully broke the Covenant, and made a defection, and a falling away from God; so that God is still cleare and doth them no wrong at all.

[Ʋse.] Is it so, that God is so patient toward wicked sinners and such as are ap∣pointed

to everlasting destruction, that he forbears them, and of a long time, they provoking him to anger everie minute of an houre, when he might throw them down to Hell?

Oh then let men and women whosoever they be that go on in their sins, let them not thinke that they are in no danger of the wrath of God, and punishing hand of God, because God beareth with them, and doth not spee∣dily execute his vengeance upon them, and cast down his thunderbolt upon them. Oh let them not think that therefore they are free from the wrath of God, though beloved it is a common Conceit of wicked and ungodly per∣sons, (even of such as goe on in the practise of known sinnes of drunken∣nesse, of uncleannesse;) to imagine within themselves that they are in no such danger as the Preacher will make them believe; no, saith a wicked and gracelesse wretch, let the Preacher speake his pleasure, and threaten me with the curse and the vengeance of God to light upon my soul and bodie, and threaten me with damnation, What need I fear? Why, for all this I am sure I thrive, I goe on and I prosper, I have good successe in the world, he telleth me of the curse of God because I break the Sabbath, yet I thrive, I goe forward, I have good successe in my businesse: Oh let them take heed, you are onely under Gods long patience, and Gods long suffering, and there is but a step between thee and Hell; if death come you must to hell without repentance, there is but a hairs breadth between you and hell; It is a common saying, forbearance is no acquittance, you are but spared as the Amorites, Genesis 15.16. Ʋntill your sinnes be at the full, and you fil up the daily measure of your sinnes, and then commeth the hand of God, down upon you in a fearful manner, and the longer that God is a striking the more fearful is his blow and the more deadly, after long forbearance, as Solomon saith, Eccles. 8.12, 13. Though a sinner doe evil an hundred times many times together, yet it shall not be well with him in the end; howsoever he may thrive and grow great and prosper in the world, and have blessings powred upon him abundantly, yet it will not goe well with him in the end.

Nay, I beseech you remember, Gods patience abused, it turneth into fury and into rage, and Gods mercie despised and neglected,* 1.57 not leading to repentance becommeth judgement mercilesse: Now is the day of grace, and mercie is offered unto thee while the Lord giveth thee means of grace and of mercie, but there will come a day of wrath and of vengeance upon thee; it will come certainly and without mercie, and without pittie; now is the time of patience and of long forbearing: Now is his voice calling upon you, if you make a pish and a tush at it, the time will come when the Lord will rise up in wrath and vengeance and bring woe unto your soules.

Again for a second use, this being so, that God is so exceeding patient [Ʋse 2] toward wicked sinners and reprobates, such as provoke him to anger every day: Learn we upon this ground to be like unto God our Heavenly Fa∣ther, we professing our selves to be the Children of God, after the exam∣ple of God our Heavenly Father; Let us learn to be patient and to be for∣bearing towards our brethren, towards them that provoke us unto anger by some offence or injurie; it is a dutie often pressed upon us by weightie Arguments; in the Colossians 3.11. Now therefore as the elect of God, Holy and beloved, put on meeknesse, humblenesse, tender bowels, tender mercie, long suffering, as a special part of the glorious vesture of the soul; Doe you pro∣fesse your selves to be new men, put on this as a special ornament and abi∣liment of your souls; the world accounts it a matter of disgrace unto them to put up an injurie and a wrong done unto them, nay a matter of folly. What say they shal we be made fools, and so doing they think to avoid the name of fools, and yet practice the works of fools? for revenge rests in the bosome of fools saith the wise man Eccles. 7.11. Hastie anger and

sudden passions upon every turn of the hand, resteth in the bosome of fooles; Oh then labour we to put on this part of the holy garment, and godly Saint-like ornament of the soul; long-suffering, howsoever the world accounts it a matter of folly, yet it is a note of wisdome to be slow to anger; and howsoever the world accounts it a note of disgrace of a coward, of a milksop, to put up wrong, yet the holy Ghost saith it is a note of valour, and of great fortitude, Prov. 16.32. where the Holy Ghost saith, He that is slow to anger, is better then a mighty man; and he that ruleth his own passion and spirit, better then a man that overcometh a City. And remember this withal, long-suffering maketh us like unto God our heavenly Father, and it bringeth unto our souls exceeding comfort, never did any man repent himself of his long patience, and long suffering, but many have repented of their swift anger and wrath, and that exceedingly and justly too.

Last of all, is God patient to wicked men? then much more is God pa∣tient to his own children: is he patient to those that are fit fuel for the fire of hell, such as run on in their filthinesse? and will he be stirred up to an∣ger against his own children? doth the Lord suffer them to run on with an high hand against him in their sinnes? and will he be soon provoked against thee, that art his child? will he be patient to impenitent persons, and punish thee that art penitent? will he suffer them to prosper that make no bones of any sin, but run headlong into all manner of sinnes? and punish thee that art grieved for thy sins, and tremblest at the Word of God? assuredly no; take it to thy comfort, he that is long-suffering to the wicked, his enemies, will much more be so to thee that art his Child.

VVhat if God willing to shew his wrath, and to make his power known, en∣dured with much long-suffering the vessels of wrath fitted to De∣struction.

IN the next place is to be considered, the end of Gods long patience, and long suffering to Reprobates,* 1.58 and that is to make his power known. God suffereth Reprobates a long time, that there may be a Manifestation of his power and wrath in punishing of them; which are holy, and good ends. Here we might stand to shew, that the Lord will be known to be a God of power; not onely of infinite power of mercy, but he will be known to be a God of just anger, and of punishment, on wicked persons; and therefore the Lord hath appointed some to everlasting destruction, for the setting forth of his power; for if all were to be saved, then he were one∣ly a God of mercy; but the Lord will be known to be a just God in his punishing of them, and to be a God of infinite power. Now if it be so as the Anabaptists hold, that he hath ordained all to salvation, he were then a God of mercy, and not of Justice.

Let us consider these two ends, 1. to shew his wrath. 2. to make his power known.

And first of the end, to shew his wrath: What if God willing to shew his wrath? God suffereth wicked persons, that he might conceive just displea∣sure against them, and might inflict punishment upon them, and might justly be angry with them; to this end is he patient and forbears them: Now then from this we may gather this Conclusion,

That God is justly offended with such persons that do abuse his patience, [Doct. 3] and his long forbearance, and are nothing at all bettered by it; such per∣sons as are not bettered by his long forbearance, he will at length inflict most just and fearful punishment and vengeance upon them: Wicked per∣sons having escaped a long time unpunished, and still continuing obsti∣nate and wilful in their sins, shall surely feel the just vengeance of God poured out upon them; and to this purpose is that a clear text, in Rom. 2.

4, 5. where the Apostle threateneth Judgment to fall upon as do abuse the bounty, gentlenesse, kindnesse, and patience of God, and are not bet∣tered by it, but rather worse; Oh, saith the Apostle, thou that sufferest thy self to go on in sin, and art not led to repentance by the long suffer∣ing of God, what dost thou? thou dost heap up to thy self wrath, and hea∣vy vengeance against the day of wrath: In Prov. 1.22. the Wisdome of God cryeth out to wicked and ungodly persons in this manner, O you foolish people, how long will you be so foolish? how long will the scornful take pleasure and delight in scorning? Oh you wicked and ungodly persons, you that go on in sin without repentance, will you still spend your time, and yeares, and dayes in vanity? will you not make use and profit of the means of grace? then she threateneth them for their contempt of grace, in the 24, 25, and 26. verses, O you fooles, how long will ye love foolishnesse? Seeing I have called, and you have refused; I have wooed you, I have sought unto you, and sent my Messengers, and Ministers time after time, and you have refused my Correction, and my Counsel; therefore, saith the Lord, I will laugh at your destruction, and mock when your fear cometh. You still going on,* 1.59 and cast∣ing my words at your heeles, therefore I shall mock when your fear com∣meth; when I see you wallow and tumble in your destruction, I will laugh, it shall rejoyce my heart: where the Holy Ghost doth plainly teach us, that the Lord doth thus deal with those that abuse his patience.

Because the abusing of the long-suffering of God, it is a resisting of God, [Reason 1] a standing at the staves end with God; as it is said of the Jewes,* 1.60 Act. 7.51. that they being a people of hard hearts, and not bettered by the Apostles preaching, what are they? he describeth them, that they confront the Lord, and resisted the Holy Ghost: Oh you of uncircumcised hearts, you have alwayes resisted the Holy Ghost; and though the Lord be a God of long patience, yet he will not suffer them long to resist; he will have the better in the end, he will shew himself to be a revenging God to those that abuse his patience.

Again, continuance in sin without repentance, and going on wilfully in sins [Reason 2] is the onely thing that bringeth the just wrath of God upon the soules and bodies of men; it is not one sin, no nor many sins,* 1.61 that bringeth the wrath of God; though God may justly condemn for one sin, yet it is not that, but it is long continuing in sin, without repentance, that is the thing, and the onely thing that bringeth the wrath of God: when men abuse the patience of God, and long-suffering of God, and go on continuing in sin, even then the wrath of the Lord falleth upon them; so that though the Lord spare for a long time, yet at the last he will punish them.

Therefore hence take we notice of the fearful estate of those that God suffereth to thrive in sin; such persons as live in foul scandalous sins, [Ʋse.] * 1.62 and the Lord is patient toward them, and doth not strike with a visible plague, or outward punishment, but they go on, and are hardened in them; surely they do treasure up the just wrath and vengeance of God upon them against the day of wrath: they go on without rub, or without disturbance, they follow their sins with a full swing, they heap up the vengeance of God against the day of wrath: And know it for a certain truth, that they are in the worst case of all others, that do abound in the plenty of outward good things; and withal, God suffereth them to thrive by usury, and by unlawful means; unlesse they repent, they are in the heaviest case of all men, for they being not led by the long-suffering and patience of God to repentance, surely they provoke God to inflict most heavy and fearful vengeance upon them: Oh then consider it, thou that art a most vile and grosse sinner, an usurer, or whatsoever thou art, if thou art so far from being bettered by the outward blessings of God, as that thou goest on in thy sin with an high hand, thou art in a miserable estate and condition, thou dost provoke God to most just anger and wrath▪ And the longer the Lord doth

forbear and suffer thee to go on in the practice of any sin, the deeper will be thy condemnation and Judgment; yea beloved, to abuse the patience of God, and turn it to a licence to sin, what is it? it is a mark of a Repro∣bate, and it is more then a probable sign thou art in the state of Reproba∣tion; for it is the abuse of Gods long sufferance, that bringeth us to destru∣ction.

[Ʋse 2] Again, this teacheth us to take heed of abusing the long patience, and long suffering of God;* 1.63 he is a patient God, he calleth and cryeth unto us, Come out of your pride, your drunkennesse and filthinesse, come to the house of God, receive the Word of God: Oh take heed then of abusing the patience of God; The Lord offereth unto us the means of grace for our reformation, we must be bettered by every Sermon we hear; and take heed of obstinacy and rebellion in sin, it is the heaviest hand of God upon our soules that can befall us.* 1.64 And to this end take we heed of yeelding un∣to sin time after time; many persons that are not hardened in sin, if they yeeld unto them time after time, grow hardened; yea we shall find, if we observe it, that men harden their own hearts, before God hardens them; they live and continue in sin, and care not for profiting by the meanes of grace, and then the Lord giveth them over in his just Judgment to hard∣nesse of heart; therefore take heed of wittingly and willingly continuing in any known sin whatsoever, resisting the grace of God, and make your selves lyable to the vengeance of God.

* 1.65Again mark we further, the Apostle doth expresse Gods vengeance on Reprobates, by this term, to shew his wrath: hence note we thus much,

That Gods punishing hand wheresoever he lets it fall, it falleth heavy; Gods punishment and Judgment lighting upon ungodly persons, they are [Doct. 4] most heavy and fearful:* 1.66 Anger, and wrath, are not properly in God, but they are given unto him by way of Metaphor, for our capacity; the Lord will shew himself a God of rage and fury unto those that abuse his long-suffering: and hence it is that the wrath and fury of God is compared to the breaking out of fire; as we say, fire and water have no mercy, Psal. 2.12. Kisse the Son lest he be angry, and so his wrath be kindled, and break out, and burn suddenly: so in Deut. 29.20. if you follow after the stubbornnesse of your heart, and adde drunkennesse to thirst, the wrath of the Lord shall burn against that man.

[Ʋse.] This (for the use of it) discovereth unto us the folly of such persons, that make light account and reckoning of just punishments of God threatened against them; yea some make a mock at it when they are threatened with that fearful sentence at the last day, Go ye cursed; they say, if they can scape so long, let them alone. In Prov. 19.12. it is said, the anger of a King is like the roaring of a Lyon; if it be so, then the wrath of the Lord is more to be feared then hell it self;* 1.67 for the apprehension of Gods wrath is hell: and we see it by experience, that the Anger and wrath of God apprehended by a wounded Conscience, it is a burthen unsupportable, it maketh men to hang and drown themselves, and to cut their own throats, it maketh them mad to be eased of it, a wounded conscience who can bear? therefore learn to consider the wrath of Gods punishing hand, in Nahum, 1.5. & 6. ver∣ses, saith the Prophet, before his face when he is angry, the Mountains flie away, the rocks cleave in sunder, and turn into dust and powder: what hearts have we then,* 1.68 that can consider the wrath of God against sin, and not tremble at it? Therefore in the fear of God consider it, and do not mock and scoffe at it, lest the wrath and vengeance of God break out upon thee to thy utter Destruction.

What and if God would to shew his wrath, and to make his power known suffer with long patience the vessels of wrath prepared to destruction.

COme we now to the second end of Gods long suffering and patience to wicked men, and that is not onely to shew his wrath,* 1.69 but to make his Power known. The Lord is patient and long suffering to reprobates to this end, that (they abusing his patience being obstinate and not being bettered) he may at the length make it appear that he is a God of Power,* 1.70 (how soever he may seem to wink at it) able to beat down the most stub∣born hearted wretch that is living upon the face of the earth, and able to bring upon them utter ruine and destruction, to the praise and glorie of his own Power: Now then from hence we may easily gather this con∣clusion.

That God will one day shew forth his Power in punishing of wicked and ungodly persons, such as goe on wilfully in their known sinnes, [Doctrine.] and continue obstinate in their evil courses and will not be bettered by his pa∣tience and kindnesse toward them. Though the Lord doe suffer obstinate and rebellious sinners to goe on a long time, yet at the last he will rise up, and then manifest his Power, and make it appear to all the world that he is a God of Power in their just vengeance; thus the Lord speaketh in Deute∣ronomie 32.22. That when once he taketh hold of his sword of vengeance, he will pay them home; As if he had said, though I may suffer vile and obstinate sinners to escape my Power a long time; yet at the length, I will whet my glittering sword and take hold on judgement; then will I shew forth my Power in executing vengeance upon the wicked and obstinate sinners. In the 50. Psalme, the Psalmist in the 16. verse bringeth the Lord reckoning up the sinnes of the people of Israel; and in the 21. verse He shutteth up all in a word, These things hast thou done and I did forbear thee; and because I did forbear thee, there∣fore thou diddest think that thy course of life was pleasing unto me; but saith the Lord, The time will come, that I will call thee to account, and set thy sinnes in order: (And then mark that which my speech aimeth at) in the 22. verse there is added a very pithie and powerful speech by way of Exhortation; [Consider this you that forget God, the great God of Heaven and Earth, least he will teare you in pieces, and there shall be none to deliver you;] which is verie emphatical, wherein we see the Lord compareth himself to an hungerie Lion, that having gotten his prey, rendeth and teareth it in pieces, and none can rescue or take it off from the paw of the Lion; so will the Lord one day rise up in judgement against those that are wicked, obstinate and rebellious sinners, and then he will shew himselfe even as an angrie Lion that crusheth the bones of a poore sheep between his teeth; so he will manifest his Power in punishing wicked sinners, and none can be able to free them from his punishing hand: And in Revelation 11.17. We finde that the Saints gave God thanks and praise in this manner, [VVe thanke thee, O Lord God Almightie, that art from everlasting, and shalt continue for ever, &c.] Then in the latter end of the verse, they render a reason of this their thanksgiving unto God in these words and terms, [For thou hast re∣ceived thy great might, and thou hast obtaind thy Kingdom.] Why is God strong∣er then, then he is now? No, but the meaning is, [That though God be a great God in respect of Power, and alwaies retaineth fulnesse of Power and Might, and shall not at the day of judgement receive any greater pow∣er or might then now he hath, yet at the day of judgement shall exercise and shew forth his Power in the utter overthrow of his enemies, and deli∣verance of his Church; and therefore he is said to receive his mightie Power, and then shall the 24. Elders sing their song, Now is thy Might and Power come.] So that we see, though God doe for a long time suffer

the wicked to goe on in their sinnes, yet he will shew forth his Power in punishing of them, and it must needs be so for these Reasons;

[Reason 1] Because the Lord having in divers places of the Book of God threatned and denounced plagues and fearful punishments and judgements against wicked and rebellious sinners, and he being able to make good what he hath threatned he will not suffer his threats and denunciations alwaies to be in vain, and to lie dead, and never be brought to execution, but in his due time appointed he will make them good upon the bodies and souls of those that live and die in their sinnes.

[Reason 2] The Lord will be known as he is a God of Power, here he sheweth him∣self to be a God of Patience, but he will be known to be a God of Power in executing judgement and vengeance upon the wicked, Psalme 9.16. For this is one proof that there is a God, That he will execute his Power in bring∣ing destruction upon the wicked rebellious sinners; though the Lord suffer them to goe on in their sinnes for a long time, yet he will one day make it appa∣rent that he is a God of Power in their just punishment, howsoever he seem∣eth to see, as if he saw it not, yet he will one day make his all-seeing Power known.

[Object.] But now if any doe object against this, that of the Apostle in 2 Thessa∣lonians 1.9. where the Apostle saith, That Christ Jesus at his comming unto judgement, shall come in flaming fire, and rendring vengeance to punish the wicked in everlasting perdition from the presence of his Power. So that we see the Apo∣stle saith he will separate the wicked from his Power, they shall have no∣thing to doe with it; how is this answered?

[Answ] To this I answer, the Lord will execute vengeance upon the wicked, and put them from his Power, what Power? not his destroying Power, but his saving Power,* 1.71 his glorious Power; James 4.12. There is one Law-giver, even God, who can save and destroy; so that they shall be severed from the sa∣ving power of God, but not from the destroying power that shall fall up∣on them heavily and fearfully.

[Ʋse 1] Upon this ground of Truth take we notice of the miserable and woful estate and condition of all wilful and rebellious sinners that goe on in their sinnes with an high hand; that are drunkards, filthie persons, Sabbath-breakers, revilers of Gods Children and the like; God is justly angrie with them for their sinnes, that they can confesse, but they say as it is their common Proverb, Vana sine viribus ira, anger without power is in vain; for a man to be angrie and have no power to execute his anger is nothing worth; but this God he is a God of Power, and he will one day shew his strength and his power in punishing of them, and in executing wrath and vengeance upon them.

Oh then, who is able to bear the punishing hand of God and the stroke of his arm? can a wicked sinner endure it, when God striketh with the strength of his arme? Psalme 90.7. Oh then consider it whosoever thou art, a wicked and rebellious sinner, that hath been told of thy particular sinnes, thy drunkennesse, thy whoredome, thy usurie, thy Sabbath breaking and the like; Thou that persistest and goest on in thy sinne, a drunkard yesterday, and still the same; an Usurer yesterday, and still the same; thou art obdurate in thy sinne: Consider the Lord is an∣grie with thee and justly offended, and hee is not onely justly offended, but he is a God of infinite power able to execute his wrath: yea consider further, that God is not onely a God of Power, able to doe it, but he is also a God that will doe it, he will execute his power and his wrath,* 1.72 and when he so doth, What shall become of the drunkard? What shall become of the usurer? and what shall become of the Sabbath-break∣er, and the whoremonger, and the blasphemer of the Name of God? when the Lord shall execute his wrath, and put forth his vengeance, Oh consi∣der it and tremble.

We know it be experience amongst men; Men that are of a revenging spirit, given to seek the hurt and ruine of those they are offended withal, nothing will satisfie them but their very heart blood. And according to the might and power of those men so revengeful, the more mighty and powerful is the evil and hurt that they inflict upon those,* 1.73 against whom they are enraged: Oh then consider, Is this so with men of revengefull spirits? Oh then the Lord is a sin revenging God, and he being provoked unto anger by thy wilful, obstinate, and rebellious sins, he will punish thee; consider then, whom hast thou provoked? a God of infinite power, and he will make it appear in thy just destruction, and in thy just punishment; the heart of man is not able to conceive, or imagine the fearful punishment that will befall thee.

Oh that those that are obstinate and rebellious sinners, would consider this, that God is so offended with them for their rebellious sinnes! it would make them to tremble, and affright them, and make their bones shake in their skins, and their hearts ake in their bodies; but this is one, and a chief part of their misery,* 1.74 that they never think nor consider it in their hearts: and so we may conclude, that they are in a fearful estate and con∣dition.

Again, this being so, that God is such a revenging God against obstinate [Ʋse 2] sinners, let this then keep us from the revenging of our wrongs that are done by spiteful enemies, and such as seek our ruine; why should we seek to be revenged, though we have never so much power? leave it unto God, and know this, that we cannot desire a greater vengeance to light upon them, then the Lord will inflict upon them: and consider, if our spiteful enemies do continue seeking to do us wrong, the Lord will one day take thy cause in hand, and punish them according to the greatnesse of his power. Alas, what is our power? if we had the might of all the men in the world, it is nothing to the power of the Lord: if the Lord should give our enemies into our hands, and should say; Do with him what thou wilt; could we be avenged so as the Lord will for our sakes, if we be patient, and commit the cause unto the Lord; for the Lord will be avenged on them; if they continue, and live and dye in their spight and envy.

And to conclude in one word, let us when we are wronged and hardly dealt withal, by malitious and spightful enemies, that are full of rancor and malice, commit our cause unto the Lord, and without question, his punish∣ment will be greater, then the bitterest stroke that we can wish to fall upon our enemies; and therefore we ought to comfort our selves with this when we are wronged, that the Lord will revenge our cause, and he will shew forth his vengeance upon them in their Destruction, and that according to the greatnesse of his power.

What if God willing to shew his wrath, and to make his power known, en∣dured with much long-suffering the vessels of wrath fitted to de∣struction.

And that he might make known the riches of his glory, on the vessels of mercy, which he had before prepared unto glory?

THere is one thing yet remaineth to be further ob∣served, from this 22. verse. The Apostle saith, that God will one day shew his wrath upon Repro∣bates, the vessels of wrath, and he will also exercise his power; he will make it apparent, manifest, and evident, that he is a God of power in their just punishments: so that these two things are here coupled, and put together, as the ends of Gods long patience and forbearance toward the Repro∣bates, namely the manifestation of his just wrath, and his power in punish∣ing of them: hence then take we notice of this Observation which lyeth plain before us, viz.

[Doctrine.] That the highest and utmost end of the everlasting destruction of the Reprobates, is the manifestation of Gods Justice, and of Gods power, which here are coupled and put together, in their destruction: The destruction of the Reprobates is indeed the nearest end in respect of Reprobates them∣selves; but God respecteth it no further then as it maketh and tendeth to the manifestation and declaration of the glory of his Justice, and power: The highest end which the Lord aymeth at in the punishment and destru∣ction of the Wicked, what is it? it is nothing else but that he might have his Justice and Power glorified; the Lord aymeth not at their destruction, though it be the nearest end to them, yet farthest off in Gods intention, for he aymeth at his own Justice and Powers glorification. And to this purpose speaketh Solomon expresly, Prov. 16.4. The Lord hath made all things for his own sake, yea the very wicked for the day of evil: he hath made them for the day of destruction, ayming therein at the manifestation of his Justice, and the glory of his power: this is the main end the Lord aym∣eth at. In Rom. 11. The Apostle having largely discussed and stood up∣on the rejection of the Gentiles, in the 36. verse he concludeth the point with this Doxology, for of him, and through him, and for him, are all things, to him be praise, and to him be glory for ever, Amen. And it must needs be so, for these Reasons,

[Reason 1] Because God is onely infinitely wise, and God cannot aym, or do any thing but to the best end, and that must needs be one end; and the best end is onely the glory of God, a better end there cannot possibly be, then that which is the supreme end of all things.

[Reason 2] Because the Lord can respect nothing out of himself; what can God re∣spect out of his own blessed Majesty, as a principal end of all his actions and counsels? and therefore his glory must he needs aym at, which is most pretious and dear unto himself.

[Ʋse 1] Now then upon this ground (for the use of it) we see in the first place, how we may justly hold, that God hath ordained some amongst men to everlasting destruction, namely thus, that the Lord hath ordained some to everlasting destruction, not simply as it is their destruction, but as their destruction maketh way for, and tendeth to, the declaration of the glory of his Justice, and the glory of his power; this end the Lord aymeth at. And upon this ground we may answer that which is commonly objected by Anabaptists, and other erring spirits, that reason thus; If God hath ap∣pointed

and ordained some to everlasting destruction, then also this will follow, that God hath ordained and appointed the means that tend to that end, and that is sin. Now to this we may easily answer, that as the Lord hath not ordained any to everlasting destruction, simply, (as it is their de∣struction) but as it maketh for the glory of his Justice and power; so God hath not ordained sin simply as it is sin and evil, but he hath either ordain∣ed such sins as are punishments of fore-going sins; for as sinnes following are punishments of sins foregoing, so they are a Moral good thing, and agree with his Justice; or else the Lord hath ordained to suffer, and per∣mit the being of some other sins, which are not punishments, not simply as they are sins, but as they concur and make way to the highest end of all, and that is the manifestation and declaration of his Justice and power; and so we see, how we may safely hold, as a warranted truth of God, that God hath from everlasting fore-appointed, and fore-ordained, some men to everlasting damnation, (it being rightly understood) namely not as it is their destruction, but as it is the manifestation and declaration of the glory of his Justice, and of his power.

Again, this being so, that the highest end the Lord aymeth at in mens [Ʋse 2] punishments, is the manifestation and glory of his Justice and power; this must teach us then our lesson, to find cause of praising God, and glorify∣ing of him in the punishments of wicked persons, such as are malicious ene∣mies of God, and of his truth, as Moses and Miriam did in the overthrow of Pharaoh in the Red Sea, they brake out into praise, and glorifying of God, in Exod. 15. the whole Chapter; so when we see the hand of God justly upon them that are wicked and malicious enemies of the Church of God, we are to rejoyce in it, and to pick out of it matter of praise and glory unto God, for his Justice appearing in the same. Indeed, beloved, I grant, we are not to rejoyce simply in the smart and pain of others; as we say in the Schooles, non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non gaudia ex aliena calami∣tate, be they never so wicked or vile, but rather to pity them as they be the creatures of God, but as we discern them to be the enemies of the Lord, and enemies of the truth; and it is apparent, that the just hand of God is now upon them, and his Justice lighted upon them, we are to re∣joyce, and we ought to magnifie and to glorifie the Justice of God in their just punishment. To this purpose speaketh the Psalmist, in Psal. 58.11, & 12. verses, The righteous shall rejoyce when he seeth the vengeance of God upon the wicked, and he shall wash his feet in the blood of the ungodly, and men shall say, verily there is fruit for the righteous, doubtlesse there is a God that judgeth the earth. Men shall thus magnifie the just hand of God in his Judgments up∣on wicked persons: so that we see we may rejoyce, when we see the hand of God upon wicked persons, and such as are enemies to God and his Truth. Come we now to the 23. Verse.

VERSE 23.

And that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory.

IN this Verse our Apostle amplifieth the Manifestation of Gods glory and power, in manifesting his patience to the wicked, by the end of their punishment, in re∣spect of Gods Elect, and that is to declare the riches of his glory upon the vessels of mercy prepared to glory. Now the general things considerable in this verse, are two; First, the end which we have spoken of, pro∣pounded and laid before us, that he might declare the riches of his glory. And secondly, the persons unto whom, and that is the Elect, who are described to be vessels of mercy, and those prepared un∣to glory; And that he might declare the riches of his glory unto the vessels of mer∣cy which he hath prepared unto glory.

Now come we to the opening of the words,

And that he might declare] Or in like sort, that he might make known to all the world, men, and Angels, the riches of his glory. The word, glory, here, signifieth that whereby God is glorious, in particular, it signi∣fieth the glory of the grace and mercy of God; whereby God sheweth him∣self to be most glorious: and hence it is the Apostle putteth glory as an Epithet of Gods grace, in Ephes. 1.6. to the praise of the glory of his grace; and thus the word glory, is used, in Ephes. 3.16. That he might grant you accord∣ing to the riches of his glory, what is that? the riches of his grace, and of his mercy; and the word riches, (as it doth often in Scripture,) signifieth plenty, and abundance; as the Apostle calleth it, the bountifulnesse of God, Rom. 2.4. the superabundant bountifulnesse of God; so that his meaning is, that he might declare his abundant grace and mercy upon the vessels of mercy: vessels of mercy are here opposed unto vessels of wrath, spoken of in the verse before, and thereby we are to understand Gods Elect, who are called vessels of mercy, because they are created of God, fit to receive mercy, even as vessels are fit to receive water by reason of their concavity, so they are vessels of mercy prepared unto glory, that is, which the Lord hath from everlasting ordained, and fore-appointed to everlasting happi∣nesse and glory in heaven, 1 Thess. 5.9. God hath not appointed us unto wrath, but he hath appointed us to obtain salvation by the meanes of our Lord Jesus Christ.

So then thus conceive we the meaning of the Apostle; as if he had said,

And in like sort that God might make it known to all the world, both to men and Angels, his exceeding great and abundant grace and mercy toward, and upon his Elect, who are vessels as capable of mercy, as any vessel to receive water, the Lord having from everlasting ordained and appointed them to the Kingdom of glory.

Now the words being thus understood, I will onely point at one thing briefly: We see here the Apostle maketh it apparent, and known, that God sheweth his Justice, and maketh his power known upon the Repro∣bates; thereby to amplifie, and to set forth the greatnesse of his mercy to∣ward his chosen, and make known the riches of his mercy upon the vessels of mercy; This is the ground of the Observation. And the Doctrine hence arising is this, viz.

[Doctrine.] That Gods mercy vouchsafed to his Children in any kind whatsoever, whether concerning soul, or body, it appeareth the greater, and is felt the sweeter, by considering Gods wrath and punishment in the same kind in∣flicted

upon the wicked: The riches and the greatnesse of Gods mercy toward any of his children, is more evident, more apparent, and more con∣spicuous, and the better discerned, by comparing it with his just punishing hand, that he layeth upon others. And to this purpose we have many evi∣dences of Scripture, the mercy of God in saving Noah and his Family in the Ark; when the flood was upon the earth; being considered with the Lords wrath and vengeance upon the whole world besides; it made the mercy of God to be more conspicuous; and better discerned of Noah. So the freedome that the people of Israel had in the Land of Goshen, in Egypt, from the plagues of Egypt, when the heavy hand of God was upon the Egyptians, being considered with those heavy plagues, did exceedingly set forth the riches of Gods mercy to his Children, that they should be saved, and the other punished in the same land; and in Exod. 14.30, 31. the Text saith of the Israelites, they saw the Egyptians dead upon the bank, and saw their final overthrow; and no doubt that Gods Justice in their overthrow made the mercy of the Lord in their deliverance appear the better, and thereupon they were stirred up to praise God after an ex∣traordinary manner, for an extraordinary blessing, in the 15. Chapter. And to these places I might adde many more, all expressing, that the mer∣cy of God vouchsafed to his Children, feeleth sweeter, and the more com∣fortable; Considered together with Gods wrath in punishing the wicked and reprobate; yea it doth ravish the soul of a Child of God, and maketh it more comfortable.

The Reason [Reason.] and ground of it is from that Logical rule, Contra juxta se posita, &c. Contraries set in opposition, maketh them the better to appear; black and white set together, it maketh white more resplendant, and appear the clearer; so Gods mercy, opposed to Gods Justice, maketh his mercy appear more conspicuous.

And for the Application, [Ʋse.] let this teach us to consider the mercy of God to us that are his Children, in comparison of his Judgment to others, (as for example,) thou being a Child of God, consider God hath given thee sanctification in thy heart and soul, a feeling of thy sins, and groaning un∣der it; then consider this thy Illumination, and sanctification, together with the Ignorance and obdurancy of others, and it will make thee to praise and set forth the greatnesse of Gods mercy: so again in outward mercies, the Lord hath given thee abundance; thou hast strength and ability of body, thou hast liberty and freedom from imprisonment, and thou seest others that are blind, sick, lame, and under the heavy hand of God in some Affliction, they are weak, and poor. And in this hard time that now is upon us, thou seest others wanting firing, wanting lodging, wanting means to defend them from the injury of the weather, surely the Lord setteth these before thee, not onely that thou shouldest be pitifull unto them, and help and relieve them; but herein also to see the greatnesse and goodnesse of Gods mercy towards thee: Lay not out so much upon thy pride in ex∣cesse of Apparel, but extend some to the poor, and praise the Lord for his greatnesse and goodnesse, that hath made thee rich and healthfull, and others lye up and down ready to be famished. Oh consider this, what the Lord hath done for thy body and soul; he hath inlarged his hand to thee, inlarge thou thy hand in giving to others; and inlarge thy heart in prai∣sing of God, and let it stirre thee up to great thankfulnesse unto God for this his mercy to thee.

And that he might make known the riches of his glory on the vessels of mercy which he had before prepared unto glory.

ANd in the next place observe that the Apostle here saith not barely, God will extend and reach out his abundant mercy toward his Children, or that he might shew his mercy upon them abundantly, but mark the manner of his speech, he putteth down his mind and meaning in these tearms, that God might declare the riches of his glorie upon his Chil? dren, every word is very emphatical and full of weight, and the meaning is that God might make known to all the world, to men, and Angels his exceeding great and abundant grace and mercy upon his Elect, and toward his Children. Hence then we may easily gather this conclusion.

[Doctrine.] That God will one day manifest his exceeding great and abundant mer∣cy toward his chosen, and he will one day make it appear to all the World, to Men and Angels, that he is a most wonderful and gracious God unto his Chosen; indeed God is exceeding gracious and abundantly merciful unto his Chosen at all times, especially after their effectual Calling and Con∣version, and turning from sinne unto him, from the estate of Nature unto the estate of Grace, then giving unto them the pardon of all their sinnes, sealing his love unto them in Christ, as it is in Romans 10.5. Then giving unto his Children libertie to approach and come near unto his holy presence with comfort and thankesgiving, then beautifying their soules with many excellent gifts of his Spirit, with Faith, with Zeale, and with Humilitie; so that God is ex∣ceeding great and abundantly merciful unto his Chosen: yet let me tell you that his abundant grace and mercie to his Elect is not so apparent to the eyes of men. It lieth hid and obscured either under that excellent grace of Humilitie, or under their afflictions, so as that the world seeth it not, yet the time shall come that (howsoever it is now darkned) it shall appear to men and Angels, yea, men and Angels shall ad∣mire at the wonderful mercie of God to his Chosen; and to this purpose is that of the Apostle in the 2 Thessalonians 1.10. where the Apostle saith, that Christ Jesus at the day of judgement he will come to be glorified in his Saints, and to be made marvelous and wonderful in all that believe; He will invest his Saints then with heavenly glory, and manifest his rich grace and abundant mercy upon them, and that to the admiration and astonishment of all the world that shall looke upon him, and be eye-witnesse of it; in 1 John 3.2. Dearly beloved saith the Apostle, We are now the Sonnes of God, yet it doth not appear, what we shall be is not now apparant nor evident to the eye of the world, but the time shall come, when it shall be apparant and manifest; and that shall be when Christ shall come in glory unto judgement then the Saints of God, then the true believers, and the Chosen of God shall be made like unto him in fulnesse of grace, and in fulnesse of glory not equal unto him, but like unto him, a plain Text evidencing and confirming this Truth, That God will one day manifest his exceeding greatnesse and mercy to his chosen, and make it appear to all the world, to men and Angels, that he is a merciful God to the confusion of the wicked, and the admiration of the Angels.

Now beloved, if so be we desire to be further enformed touching this, what shall make men and Angels to admire the wonderful mercy of God to his Chosen: Beloved, it shall be not onely in respect of the abundant greatnesse of Gods mercy to his Chosen, but also in respect of the freeness of Gods grace, and of Gods glory, that God bestoweth abundance of grace and of mercy and that freely; for when as the wicked and reprobates shall at that day have justly (according as they have deserved) inflicted upon them, even everlasting wrath and vengeance, so on the other side God hath revealed the greatnesse of his mercy upon his chosen, not for any me∣rits,

or deserts of theirs, and herein appeareth the wonderful admiration of Gods mercie in that he giveth it not in respect of any merit or desert of theirs, for they have deserved the same wrath with the Reprobates; but onely of his free mercy; this shall make men, and Angels to wonder at it, that God vouchsafeth such a weight of glorie, which they have not de∣served freely out of his own mercie, and it must needs be so for these Rea∣sons.

Because the glorie of his mercie is as dear unto him as the glorie of his [Reason. 1] Justice, and he will no more loose the glorie of his mercie, then the glorie of his Justice.

Because God having promised grace unto his Chosen, yea fulness of [Reason. 2] grace, and fulness of mercy according to their measure. The Lord will be justified in his Word, and in his sayings, and in his promise he will make it good, yea the most wicked in the world shall one day justifie the goodness and the mercie of God to his Chosen, and he will make them one day, (will they nill they) to confess his goodness, and this is not done in this world, but in the world to come, then he will wring a confession from them, howsoever now they will not confess it, yet: then they shall manifest the riches of Gods grace to his Chosen.

The due consideration of this yieldeth matter of sweet and excellent comfort to Gods Children two waies.

First, in respect of the cause and estate of Gods Children as it standeth with them when they are under some great and grievous affliction, or un∣der some strong temptation and violent assaults by Sathan; in that he feels such a weight of sinne, and such a burthen of corruptions, lying and pres∣sing down his heart and soul; as for the present he hath no apprehension of the special love of God unto him; nay, he concludeth the Contrarie even against himself, as that God hath forgotten him and left him, though there be no such matter, but God is pleased to exercise his Faith, and to trie the soundness of his grace, and he will have him to know that his faith and grace is even as pure gold tried in the furnace, 1 Peter 1.7. That the trrial of your Faith is much more precious then gold. Now in this case a Child of God may call to minde in this miserable estate (he thinketh himselfe) may call to minde what comfort and what mercie the Lord hath vouch∣safed upon me, and what pledges of his saving goodness the Lord hath vouchsafed, and then he may consider, that though the saving mercy of God be now hid from him for a time, and that he can finde no comfort, yet he having had experience of his saving grace formerly, he may resolve that he will again return and manifest his mercie unto him; for consider to reason thus, Will God one day make it apparant to all the world that he is a merciful and gracious God to his Children, and will not the same God make it manifest and apparant to thy soul here in this life at one time or other, it cannot possibly be, thou having had love tokens of his favour, though they seem to be lost, yet the Lord will come with abundance of grace and goodness, Romans 15.13. Yea the Lord one day so exprest his grace as that the Child of God shall himselfe wonder and magnifie the grace of God, unto his own soul, yea he shall be ravished with the won∣derful mercie of God unto his Chosen in general, and to himselfe in parti∣cular: For though when the Devil opposeth the godly by temptations, they feele not the mercie of God to them, yet the time shall come, when it shall be manifest to all the world much more then to themselvess and to, their own souls.

Again, will God one day manifest his abundant mercie unto his Chosen [Ʋse 2] making it to appear to the view of men and Angels? it yieldeth a matter of comfort to Gods Children, in respect of the censure and judgement that they pass upon Gods Children. The men of the world seeing Gods Chil∣dren,

walk humbly before the Lord, and looking upon their humble and low carriage and behaviour which they account baseness, they presently shoote out their fools bolt, that they are the Reprobates, they look upon the outside and see not what is within, they are not able to, see what mercy the Lord vouchsafeth unto his Children even in this world, in that he giveth them assurance of his love unto them in Jesus Christ, and a feeling of the sweetness of his grace and of mercie, and the pardon of their sinnes, this they are not able to see through the darkness of affliction, and the cloud of their miserie.

Now this is to be remembred, and to be thought upon for our comfort that are Gods Children in respect of this censure, that howsoever the grace and the mercie of God be obscured, and they cannot see it, yet comfort thy self, the time shall come that God-wil make it appear to men and Angels, that he is a gracious God, and that he is rich in mercy unto them, and that the love of God is spread abroad in thy heart; yea the time shal come that men and Angels shal se thee Crowned with a Crown of glorie, and a Crown of mercie, that they shalbe driven to an admiration of it, and then they shal befool themselves, and say, we fools thought these mens lives to to be madness, yea we accounted them contemptible and base fellows; but now behold the riches of Gods mercie, that he is wonderfully gracious and merciful unto his Children, they shal befool themselves to see the greatness of Gods mercie unto his Chosen, which shal be so great that they shal ad∣mire at it, yea the verie Angels shal wonder at it; Angels that are able to understand more then all the men in the world, they shalbe amazed and wonder at the riches of Gods mercie unto his chosen. Therefore let the calumnie and the slander of the wicked pass by unregarded, for the Lord wil one day manifest his mercie to the admiration of Men, and An∣gels.

And that he might declare the riches of his glorie unto the vessels of mercy pre∣pared unto glorie.

AGain, observe we here the Apostle putteth glorie for mercie, and maketh them both tending to one end: from hence the Doctrin is this, viz.

[Doctrine.] That God in shewing of mercie unto his Chosen intendeth the glory of his grace, and the glorie of his mercie. The Lord in shewing of mercie unto his Chosen doth it to this end, that he might have his praise and glorie by it, he aimeth at this end, that it might be known, and admired and spoken of and magnified, and that he might have glorie by it, as good Kings and Princes, next after the things that concern Religion, they doe esteem this above all the honour of their name, that they might be respected of their Subjects for their Clemencie and bountie unto their Subjects; so it is with the Lord the great King of Heaven and Earth, all the graces and favour, and mercy that he vouchsafeth unto his Chosen, from the first mercie, to the last; from their Election, to their glorification; in Heaven it tendeth to this end, that his grace and mercy unto his Chosen may be manifested and appear, and that he may have the praise, and the glorie of his grace, and of his mercie. In Ephesians 1.5. God saith the Apostle, He hath Predestinated us to be Adopted through Jesus Christ in himself, (nothing moving him thereunto out of his own blessed Majestie) according to the good plea∣sure of his Will; to what end? To the praise of the glory of his grace, of his rich and abundant grace and mercie. And as glorifying of the riches of his grace and mercy is that which the Lord delighteth in, so he aimeth at it as the supream and highest end in shewing of mercy: And the Lord may safely seek his own glory and praise without any danger of pride in it, as it is in

man, for they looking at their own praise and estimation among men; they are tainted with pride, but it is not so with the Lord, because indeed he is the highest, and there is none above him. And hence it was in Exod. 34.6, 7. when the Lord shewed himself unto Moses, he magnified his mercy above all other attributes, and he proclaimeth his mercy by many several titles and passages, The Lord, the Lord, strong, merciful and gracious, slow to anger, abundant in goodnesse, and in truth, reserving mercy unto thousands, for∣giving iniquities, transgressions and sins: there is mention of Gods power in a word very sparingly; but there is nothing sufficient to extol the glory of his mercy, explicating that in variety of expressions, and setting it out to the full.

Now this being a truth, first of all this serveth to stir us up to give God [Ʋse 1] the praise and glory of his mercy vouchsafed unto us in any kind whatso∣ever; this is the main thing the Lord aymeth at, in shewing of mercy unto his chosen, that it might be known and glorified. Oh then surely we ought never to let the grace, and the mercy of God to be out of our mouthes, this is that he delighteth in; and therefore we must have his mercy in our mouthes, especially we professing our selves to be his children and servants; for consider, I beseech you, how will those servants that belong and apper∣tain to bountiful Lords and Masters, how will they be ever setting forth and extolling the bounty, and beneficence of their Masters in what company soever they are, commending their frank House-keeping, and good hospi∣tality, in being beneficial to the poor, and good to their followers. And so indeed they are not the children of God, that do not thus magnifie the riches of Gods mercy unto them, and have them in their hearts and mouthes continually, crying out, Oh the mercy of God to us is large; else they are bastards, and not the children of God, for such as belong unto Gods grace, God giveth them grace unto this end, that his grace and mercy might be known and magnified, that they may say, Oh what hath God done for my soul; this is the practise of a holy servant of God; therefore we are to be stirred up for any mercy the Lord hath vouchsafed in any kind, not onely for health restored, or for any such things that are temporal, but also for things that are spiritual; or for any mercy that he hath bestowed upon us, we are to be thankful, and especially we are to give praise and thanks unto God, for his great and wonderful mercy bestowed upon us in Christ Jesus, in that he gave Christ Jesus to be a Saviour for our soules; this we ought to be thankful unto God for above all other mercies.

Again, is this so, that Gods shewing of mercy unto his chosen, it tend∣eth [Ʋse 2] to the glory of his mercy? surely then it cannot be, that life and glory is given unto Gods chosen, from the hand of Justice, as a thing due unto them by their meritorious deserts, this cannot possibly be; for mercy is given for the magnifying of his mercy; for if it were so (as the Papists teach) given for their merit by the hand of Justice, surely then God should aym at his Justice, as the main and highest end of all in their glorification, which is not so, for he aymeth at the glory of his mercy; for indeed, as God in∣tendeth, and aymeth at the glory of his Justice and power, as the highest end in the destruction of the Reprobate and wicked, and so he aymeth at the glorification of his mercy, as the highest end in the salvation of the Elect and godly. And whereas the Papists say, that life and glory is given as an act of mercy, and of Justice, and so they would make a hotch-potch, and a compound of that which cannot be compounded; for it is as possible that God should send a man to hell, and condemn a man, out of his revenging Justice, and saving mercy, at the same time; as that God should give a man mercy and salvation out of his hand of Justice, and of mercy: it is as pos∣sible that God should be merciful to a man that he sendeth to hell; as to be just to a man that he giveth salvation unto, these two can never stand to∣gether, revenging Justice, and saving mercy; for the Lord vouchsafeth sal∣vation,

that his mercy may be glorified, and not his justice; so that mercy cometh not from the hand of Justice, but of mercy.

Again, in that the Apostle saith, that God declareth the riches of his mercy to the Elect; hence I might note; That Gods grace and mercy vouch∣safed unto his chosen, it is full and perfect, fulnesse of mercy, and perfect mercy; when God forgiveth the sins of his chosen, he forgiveth them not in part, or by the halves, as the Papists teach, that God forgiveth the sinnes of his chosen, in respect of the eternal punishment, but he leaveth the Tem∣poral punishment for them to do penance for in the time of Lent: where∣as God doth give unto his children full and perfect remission, full and per∣fect Justification, full and perfect glorification, Heb. 7.25. He is able per∣fectly to save all that come unto him, saith the Author to the Hebrewes; not to give a half salvation, but a full salvation; but to passe from that.

And in the last place observe we, that the Apostle affirmeth it of Gods chosen, that they are vessels of mercy prepared unto glory, that is, God in his eternal decree hath ordained them to everlasting glory: so that hence I might shew, that some particular persons amongst men are appointed of God to salvation in heaven; but that I have often met withal, and there∣fore passe by it: but hence we may truly take up this Observa∣tion,

That life and glory, and happinesse in heaven, it cometh unto Gods chosen in time, [Doctrine.] most freely, from the free grace and mercy of God, without any merit or desert of theirs at all; it was prepared for them, and they for it, before they had a being, and before the world was, Matth. 25.34. Come you blessed, inherit a Kingdome prepared for you before the world was, or from the beginning of the world, saith our Saviour; and this truth the Scripture saith in Ephes. 2.8. by grace yau are saved, and that not of your selves, it is the gift of God: and in Titus 3.5. Not according to the works of righteousnesse that we have done, but according to his mercy he hath saved us: still running upon the free grace and mercy of God; in Luke 12.32. Fear not little flock, saith Christ, it is your Fathers pleasure to give you a Kingdome; it is the free gift of your Fa∣ther, without any of your deserts. And also in Rom. 6.23. the Apostle having said, the wages of sin is death, then presently he subjoyneth unto it, not as the sequel of the Text doth require (as the Remists themselves do confesse in their Annotations,) he saith not, the wages of sin is death, and the wages of holinesse is salvation; but he changeth the term, (saith he) the wages of sin is death, but the gift of God is eternal life; thereby evidencing, that the eternal life and salvation of the godly in heaven, it cometh freely, without any merit or deserts of theirs at all: and hence it is that eternal life in hea∣ven, it is called in Scripture an inheritance, in Coloss. 1.12. giving thanks that he hath provided for us an inheritance: 1 Pet. 1.4. an inheritance immortal, and undefiled: Now who knoweth not this, that an inheritance cometh to a child from the father, out of the mere love of the father, when the child it may be is not born, and cannot do any thing to merit it; so the inheri∣tance of heaven being prepared for the godly, and they for it, it must needs come from the grace of God.

And the Reason [Reason.] and ground of this is, because that the whole glory of this may be unto the Lord; the Lord will have the glory in the salvation of his chosen; in Ephes. 2.9. you are saved by grace through faith, not of works, lest any man should boast; (and brag of it, that he brought something to his salvation.)

Now this being so, it meeteth directly with the opinion of our adversaries the Papists; [Ʋse.] those of the Antichristian Synagogue of Rome, it quite over turneth their opinion, in that they hold & teach, that life and glory in hea∣ven belong to such as are first of all justified by Christ, as admitted for the merit, and desert of their own good works, and it belongeth to them for the merit of their own good workes. Now this errour, besides the

errour in the ground of it, supposing a two-fold Justification in the sight of God, (which can never be proved in the Book of God,) when God justifieth, he justifieth once for all; besides this errour in the ground, it cannot stand with the truth of God now delivered; for if so be life and glory come unto Gods chosen in time most freely then not for their deserts, for free gift and due debt cannot stand together, with relation to the same subject.

But (say the Papists) life and glory in heaven, it is called a reward; therefore merited.

To this I answer, The Holy Ghost hath taught us to distinguish of re∣ward, as two-fold, in Rom. 4.4. and that is either of favour, or of debt; now eternal life is a reward indeed, not of debt, but of favour. But where∣as the Papists further reply, Christ hath merited that the good works of his Chosen, should be meritorious to life and salvation; A mere idle shift; we find in the Book of God, that Christ hath merited for his chosen, and died for their sins, but we never find he died for their good works, to make them meritorious; no, it is a thing altogether impossible; that the best works of Gods chosen should have in them the true and whole nature of merit, because they be imperfect, and they are stained with sin; the best work that a man can do, when he hath striven to do his best, he must go to God to crave pardon for his imbecility; now these two cannot possibly stand to∣gether, to stand in need of mercy, and yet be meritorious.

Yea let me tell you, we must take heed we do not abuse this Doctrine of [Ʋse 2] God, and savour it to our destruction, and hereupon do as many do, cast off all care of good works, because they do not merit; yet it is our duty to shew unto God our thankfulnesse for his mercy unto us, in giving us right and title to heaven, and to expresse our thankfulnesse unto him in all holy obedience; yea without question we are bound to thankfulnesse for exter∣nal and temporal good things; because we find that the use and comfort of it cometh from God: Oh much more are we then to be thankful unto God for heaven, and in giving us hope of inheritance in heaven.

And now because every one will be ready to sooth up himself, and to say, I hope I shall come to heaven▪ and I am thankful for it; every one will say so, we are therefore to look unto it, that we be thankful unto him indeed: how shall we know that? we may know it by this, if so be we find that we are truly thankful unto God for his mercy unto us in outward good things: and thereby we are moved to walk humbly before the Lord; and the more the Lord openeth his hand, and giveth good things unto us, the more we do prove thankful unto him, and walk before him humbly, Mich. 6.8. and then we may assure our selves we are truly thank∣full. But on the contrary part, if so be we find that we are not thankfull unto God for the things of this life, but (after the manner of the world) the more the Lord doth open his hand unto us, and give them riches, the more they increase in pride, in vanity, in scorn, in disdain and contempt of others, because we are richer then others, therefore we will be prouder then others, and disdain and scorn our brethren; let us pretend what we will, we can never make it good, that we are thankful unto God, as David, in 2 Sam. 7.18. considering the mercy of God in advancing him to the Kingdom, saith, O what am I, that the Lord should vouchsafe such a mercy unto me? so where that spirit is that was in David, it will cause thee to be thankful unto God for every bit of bread, and not to be proud and scornful, considering it cometh from the free mercy of God; so that this doctrine is not a doctrine of liberty, but it is a special means of thankfulnesse, to stirre us up to be truly thankful unto God.

VERSE 24.

Even us whom he hath called, not of the Jewes onely, but also of the Gen∣tiles.

OUr Apostle in this Verse entreth upon the third and last part of this Chapter; and the sum and substance of this part is a declaration of that great work of calling the Gentiles, and refusing and rejecting the Jewes, which was foretold by the Prophets; and this from the 24 verse, to the end of the Chapter: and the Apo∣stle falleth upon this matter, upon occasion of that which he put down in the Verse foregoing, that the vessels of mercy are prepared of God unto glory; now he descendeth from the general, to the particular; and that which he had before spoken in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the general, he applyeth in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the particular; and he shew∣eth who they are, that he had ordained to mercy, and they are the called of God, the elect of God, calling being an effect of Gods predestination, and a fruit and effect of Gods eternal election: and the Apostle doth appro∣priate this to the particulars, Even us whom he hath called; and he reduceth it to the subjects of it, Jewes and Gentiles, and he putteth down that distri∣bution touching the subjects of Gods calling, not barely, but (if you mark it) very cautelously, and very warily, that his distribution might be free from all manner of exception, for he saith, not us whom he hath called, Jewes, and Gentiles, but even us whom he hath called, not of the Jewes onely, but also of the Gentiles: and now because Gods calling of the Gentiles, it was a thing odious and hateful to the Jewes, a thing seeming very absurd and incredible; the calling of such as were dogs, and without, therefore the Apostle dwelleth upon this point, and confirmeth it by a dou∣ble testimony out of the Prophet Hosea, in the 25. and 26. verses; and then after this the Apostle doth further amplifie the calling of the Gen∣tiles, by an Antithesis, by the rejection of the Jewes, and that not of the body of the Jewes, but a remnant of the Jewes onely; and this our Apo∣stle also confirmeth by a double Testimony out of the Prophet Isaiah, in the 27, 28, and 29. verses. And last of all, the Apostle maketh a Collection, and he putteth it down by way of Answer to an Objection that might be made touching the calling of the Gentiles, and rejection of the Jewes, from the 30. verse, to the end of the Chapter.

Now then to come to the particular handling of the 24. verse. In this verse for the general matter contained in it, we may observe two things:

First, an instance given by the Apostle, touching the persons that are vessels of mercy prepared of God unto glory, he instanceth in himself, and others, who are called, even us.

And secondly, a distribution of the subjects of this calling, Jewes and Gentiles, the Apostle ranging the subjects of Gods calling into these two sorts, Jewes, and Gentiles, and he putteth it down so warily, and so cau∣telously, that no Objection might be made against it, not of the Jewes onely, but also of the Gentiles.

There is no great difficulty in the words, Even us whom he hath called] Or, according to the text Original, those whom he hath called, namely us, whom he hath called, that is, whom God hath called; now Gods calling it is an act of his eternal love, whereby he doth please to call and invite men to salvation, this is the definition of Gods calling in the notion and genera∣lity: For when men are called by the preaching of the Word, and the Ministry thereof, and they hear it onely with the ears of their body, that is, the external and outward calling, they are called to come to hear and

obey, and they hear it, and answer not as Christ speaketh, Matth. 16.20. many are called, but few are chosen; or else Gods calling is inward, and effe∣ctual, namely this, when men are called by the voyce of God, and the prea∣ching of it, and they answer to it, their hearts answer, they are called effe∣ctually by the working of the holy Spirit, which bringeth them from Ig∣norance and unbelief to true knowledge and faith in Christ, and they are called out of darknesse into a marvellous light, 1 Pet. 2.9. the holy Spirit of God doth bend their hearts to yeeld to the call of the Lord, to receive the promise of mercy offered unto them, and he doth cause them to yeeld to the will of God revealed in their hearts and lives; this is Gods effectual calling, and this is the calling here meant.

not of the Jewes onely,] That is, not those onely who are descended of the line of Abraham, of Jacob, and of Israel.

but of the Gentiles also.] Which was indeed a hard thing for the Jewes to believe, that is, even us, who are descended of another line, and come of another nation of the world, and are termed Gentiles, and are aliens from the Common wealth of Israel, even us who are strangers from God, Ephes. 1.12. so that we may easily conceive the purpose of the Apostle here to be this, viz.

Even us whom God hath called effectually, and by the work of his Spirit brought from ignorance and unbelief, even us whom he hath wrought up∣on by the preaching of his Word, and made it effectual for our calling to believe in him, even us, not onely us who have descended according to the line, and from the loynes of Abraham, and of Jacob, but us whosoever we be that have come of other Nations and People of the World, and are called Gentiles, and aliens, and strangers, even us hath he called.

Now then come we to such things as hence are offered unto us for our Instruction: And beloved, it is worth our marking (in the first place) that the Apostle putteth himself in the number of those that are called of God, and doth aver himself to be a vessel of mercie whom God hath called, even us; you, and I, We that are effectually called, are the vessels of mercie. I as well as you, and you as well as I are in that number; Now then from hence it followeth directly.

That the Apostle Paul was assured of his own salvation, [Doctrine.] and he knew it that he in particular was one of Gods chosen, and that God had appointed him to life and glorie in Heaven, and that he should come to be partaker of it; how? By his true, inward and effectual calling he knew it, and was assured of it that he was a vessel of mercie, and that he was in the number of Gods Chosen, and should one day come to eternal salvation in Hea∣ven.

Admit this and grant it to be true, which the enemies of Gods Truth do contend about, that he had a special and Divine Revelation from Heaven, which declared to him that he was a chosen vessel, yet he knew it not by special Revelation onely but also by his effectual calling here affirmed: This Text is clear; but he knew it also by his effectual calling, and his effe∣ctual calling was an evidence that Heaven was prepared for him, and he prepared for Heaven; so that this is clear vnless they wil denie the evidence of the text.

And as this blessed Apostle was assured of his own salvation by his effe∣ctual calling, so doubtless they that are true Christians, that are effectual∣ly called, they come to have a particular assurance of their own salvation that they are in the number of Gods Chosen; for the Apostle (if you mark it) doth joyn others with himself; he doth not only say, I, but you also, speaking in the judgement of Charitie; therefore we are to abhor and de∣test that same damnable Doctrine of the Church of Rome. who teach, that a particular perswasion of a mans own salvation is presumption, it is an illusion and deceit of the devil, and (say they) you mock the people, and

are blind leaders; but this is a damnable doctrine of theirs: for beloved, take away all assurance of a mans salvation, and you leave a Christian in a miserable case, we strip him of all ground of joy, and true comfort and rejoycing, yea we take from him all ground of hearty thankfulnesse, and encouragements of going on in a good course of life; for how can a man truly and soundly rejoyce in the apprehension of the joyes of heaven, when he is uncertain altogether whether he shall enjoy them yea or no; how can a man be thankful for that thing that he is altogether uncertain whe∣ther he shall enjoy it, yea or no? And how can a man go on constantly in a holy and good course of life, when he cannot tell whether it will bring him to heaven, or to hell, yea, or no? as the Papists Doctrine doth say, Oh it is a most uncomfortable position, a position of Desperation that those enemies of Gods grace do hold and teach, that a special perswasion of Gods mercy, and of a mans salvation, it is presumption, and a false illu∣sion of the devil; for this is a Position directly contrary to the evidence of this Text.

Again, we see that the Apostle having spoken of Gods vessels of mer∣cy, that they are such as are prepared unto glory, he doth adjoyn a parti∣cular instance, who they are that are prepared unto glory, even such as are called of God, I, and you, that are effectually called: hence ariseth this Conclusion, viz.

[Doctrine.] That Gods effectual calling is unto men, a sure and certaine evidence of their election, such as are effectually called amongst men, and powerfully wrought upon by the preaching of the Word, and brought from their ig∣norance and unbelief and set out of the estate of Nature into the state of grace, they have hereby an infallible evidence that they are such as shall be saved eternally; and this truth we finde made good unto us in many places of Scripture, in Romans 8.30. VVhom he Predestinated, them also he called; where we see Gods effectual calling it is a fruit following necessarily upon Gods Predestination as the effect the cause, in Acts 13.48. As many as were ordained to eternal Life believed; they that belonged to Election, they were wrought upon effectually to believe in Christ and the Gospel, and through their Faith and effectual Calling, they were made known to be such as were appointed to life and glorie in Heaven, in John 10.16. saith Christ, Other sheep I have that are not of this fold; they also must be called, and they shall answer my calling and voice, and be effectually to their Calling, and shall know of what fold they are of, they shall re∣ceive my mark, and know my voice, and answer my call in 2 Thess. 2.13. The Apostle having said, That the believing Thessalonians were from the be∣ginning chosen to salvation, he presently subjoyneth in the 14. verse. where∣unto he hath called you by the preaching of his Gospel, that you might obtain salvation, thereby signifying that their effectual calling was an evi∣dence of their election, and to these many more might be added, all proving that effectual Calling is a certain evidence of Election, and it must needs be so for this Reason.

Because God in time doth call all those whom he hath before all time from everlasting, fore-ordained, and set apart to life and glory in Hea∣ven; and therefore effectual calling it is proper and peculiar onely unto Gods Elect, others are called outwardly, but Gods effectual calling is proper and peculiar to Gods Childeren, and all those shall in Gods due time be effectually called that are appointed to salvation in Heaven; so that it followeth necessarily, that Gods effectual Cal∣ling is unto men a sure evidence of Gods Election of them unto salva∣tion.

Now this point is of excellent use, [Ʋse:] in the first place it maketh known un∣to us how we may come to be assured of our own salvation, and that, that we in particular are in the number of Gods Chosen and such as shal be

saved, a matter of great weight, and a thing indeed wherein many do erre and goe astray in this one point: as those are strongly deluded by the De∣vil, who thinke, (as many doe) that if men doe live a civil and orderly life, (whatsover they be, though they be Papists, Familists, Anabap∣tists, or whatsoever) yet if they leade a Civil and orderly life and carri∣age in the World, they shall certainly be saved; but these are deceived; for it is not a Civil and orderly living in the World, (as Conscience doth enlighten them) that will bring to Life and Salvation; no Fami∣list, or Anabaptist, can have any assurance that they shall have Salva∣tion.

But if we would have assured Evidence, (that cannot deceive us) we must seek for the proofe of it in our hearts and soules, in our effectual Calling, see here what evidence of grace we have, then we need not in this case to climbe up unto Heaven, to search the Court-Rols of Heaven; but we may take a shorter cut, looke into thy owne Charter drawne out with the bloud of Christ in thy heart, and therein looke to Gods effe∣ctual Calling; to the Evidence of grace in thine own soul, and that wil Evi∣dence thee of thy Election, and that thou art in the number of those that are Gods Chosen and herein I desire that everie one wil deale truely with his owne heart and soul.

Haste thou answered the voyce of God? God calleth upon thee in his Word, to come out of thy Ignorance and thy unbeliefe, and other known sinnes, tel me, and deale faithfully, Art thou wrought upon by the Word of God? Doest thou come out of thy ignorance, and thy blindenesse of minde? by a through change from evil to good, is the course of thy sinnes broken off? thy pride, thy drunkennesse, thy usurie. Hast thou thus answered the Call of God, and hath the Word had a kindely worke∣ing upon thy soule, Romans 6.17. Doest thou finde sweetnesse in the Consolations of the Word of God, and doest thou yield obedience to it in all things; in one thing, as well as in another? Not onely in some things, but in all things that God requireth? yea, in those things that doe most of all crosse thy owne humour? Doest thou finde that the lusts of thy owne heart are curbed and ordered, and doest thot finde that thou art now brought to love God, to love his Children, to love his Messengers, to love the instrument of thy Calling? If thou hast these things in thee, thou art effectually called; and being effectually called, thou art a man or a woman, that shall certainly be saved; my soule for thine, thou shalt come to Heaven, all the Devils in Hell cannot deprive thee of it. Oh then let every one trie above all things their effectual Calling which will assure them of salvation; and be an infallible Evidence for their Election.

Even us whom he hath called, not of the Jewes onely, but also of the Gen∣tiles.

[Ʋse 2] IS it so that effectual Vocation doth prove unto men infallibly their Ele∣ction and salvation in Heaven? doubtless then effectual calling must needs be a ground of sweet and excellent and heavenly comfort unto the soules of all those that are indeed effectually Called? Hast thou then good Evidence of thy effectual Calling? Art thou sure that God hath wrought upon thee by the power of his Spirit? That he hath brought thee by the preaching of the Word out of thy natural estate of ignorance and unbe∣lief, to true knowledge and faith in Jesus Christ? Oh then comfort thy self, thou hast cause to rejoyce with joy unspeakable and glorious, 1 Peter 1.8. For this sealeth up unto thee this comfort, that thou art one whom God loved from everlasting, from all Eternitie before this world was; that thou art one redeemed by Jesus Christ, that thou art justified in the sight of God; and acquitted and freed from the guilt and punishment of all thy sins, and that they shal never be laid to thy charge; for effectual calling and justification joyn hands together, it giveth thee assurance thou art ac∣quitted from all thy sinnes both past, present, and to come, and shalt as certainly goe to Heaven, as if thou wert already in Heaven, and all the power of hell shal never be able to prevail against thee; therefore thou art in a most happie condition.

[Object.] But here happily some may say, here is a sweet ground of excellent com∣fort (we must needs confess) if so be a man be effectually called, and truely believe in Christ; but alas (say the Papists) a man cannot know whether he hath the Spirit of God working in him or no; he may have a false spirit; neither can a man tell whether he doth truely believe in Christ or no. Now therefore to remove this stumbling stock of the Papists; [Answ.] we must consider that the Spirit of God is compared to fire, Matthew 3.11. He shall baptise you with the Holy Ghost, and with fire; and it is compared to the blowing of the wind, Joh 3.8. The winde bloweth where it listeth, &c. So are all that be born of the Spirit; thereby giving us to understand, that as sensibly as a living man may perceive the burning of the fire, and feel the blowing of the winde, so sensibly may a Child of God perceiue in himself the working of the holy Spirit of God. And indeed it is the very office of the Spirit of God to teach Gods Children to know the things of God; so saith the Apostle expresly, 1 Cor. 2.12. We, saith the Apostle, have not received the spirit of the world, but we have received the Spirit of God, whereby we know the good things that are given us of God; He teacheth us to know our Hope, our Faith, and a good life, it is the office of the Spirit, and he will certainly perform his Of∣fice.

And beloved, did not the Apostle know on whom he had believed, 1. Tim. 2.12. I know on whom I have believed; and cannot a Childe of God know assuredly that he truely believeth in Christ by the works and fruits of his faith purifying his heart, working in him a love to God and his Chil∣dren, Gal. 5.6. because they bear his Image, may not he certainly conclude true faith worketh by love?

[Object.] Oh but (say the Papists) for all this a man cannot know whether he tru∣ly love God or no: Do you (say they) prove your faith by your love.

[Answ.] This is more foolish then the other, for if one man love another he knoweth it, and in what measure he loveth him, and cannot a Child of God that layeth aside all earthly pleasures, and denieth himself and standeth for Christ and his Gospel to the shedding of his bloud, and yet not know whe∣ther he loveth God or no? surely then Christ did ask of Peter a very idle and frivolous question which were blasphemie to think; in John 21.15.

Peter lovest thou me? Peter might have said, Lord, thou knowest no man can tel whether he love thee, or no, but Peter saith, Lord, thou knowest that I love thee; so that a man may truely know whether he loveth God or no, and so be assured of his effectual calling.

I but (say the Papists) grant this, [Object.] that a Childe of God may know the good things given him of God, and may know Gods love for the pre∣sent, and know himself in the state of grace, yet here is a point you littlc think of, sc. he cannot be sure of his salvation, unless he hold out unto the end.

And herein they contradict the plain evidence of the truth of God, [Answ.] for Christ saith, John 3.36. He that beleeveth in the Sonne of God; hath everlasting life: He hath one foot within the gates of Heaven alreadie: For indeede the life, grace and holiness in this life shal be made perfect in Heaven, and the life of the godly here in this world, and of the Saints in Heaven is all one in substance, differing onely in degree; theirs is perfect, ours is imper∣fect; and the Apostle saith, in Romans 8.1. There is no condemnation to them that are in Christ Jesus; so that the faith and grace of Gods Children is permanent and lasteth for ever, and this Doctrine of theirs is a meere Antithesis or contrarietie to God and his Word, 1 Peter 1.5. Gods Chil∣dren are kept by the power of grace unto salvation; doubtlesse Gods Children shal continue unto the end, Gods grace shal never depart from them, for he hath made many gracious promises to that end, as namely these, that God will put his fear in their hearts, that shall never depart from me, Jeremie 32.40. And that he having begun the work of grace wil perfect it in Philippians 1.6. And that Christ Jesus is not onely the Authour, but the Consummator and finisher of our Faith, Hebrewes 12.2. Let then the enemies of Gods Grace, Papists, or Anabaptists belch out their blasphemies, they shal never be able to drive a Childe of God from this comfort, that commeth by his effectual calling, that he shall certainly be saved.

And I might further adde this as a third use, [Ʋse:] that seeing Gods effectual Calling is so sure and certain an evidence of our Election and salvation; therefore men ought to make special account and reckoning of the preach∣ing of the Word; because it is the ordinarie means of Calling, and of con∣veying grace, and faith, into the hearts and souls of men, Romans 10.17. Faith cometh by hearing, and therefore miserable is the case of all Recusants, Papists, Anabaptists, and Familists that refuse to hear the Word, and also all prophane Atheists that despise the preaching of the Word, and also Carnal Gospellers that are wearie of the preaching of the Word, it is a burthen unto them: but to passe by this.

Again further, observe we in the next place, that the Apostle he rangeth the calling of God into these two sorts, not onely Jewes who came of Ja∣cob, which was no strange thing, because they had many excellent privi∣ledges, but also even us that are Gentiles; of another Nation and People, heathen Pagans, such as were without the Covenant, without God, aliens from the Common-wealth of Israel, dogs, such as were not worthie of the name of a reasonable creature; hence then the Conclusion is this.

That Gods effectual Calling of men out of the estate of nature into the estate of grace respects not mens persons, it respecteth not any station, [Doctrine.] con∣dition or qualification; the excellency of the Jew is no help, nor the basenes of the Gentiles, no hindrance to Gods effectual calling, the Lord calleth some high, some low, some rich, some poore, some masters, some servants: yea, it is worth our marking, that the Lord called some few among the Gentiles before Christs incarnation, as Jethro Moses his father in Law, Job, Ruth, and others, that might be named in 1 Cor. 7.21. Art thou called being a servant, thereby implying that the servants may be called aswell as care not for it, and in 1 Tim. 6.2. The Apostle speaketh of believing masters, so that some of all sorts and conditions are called, and the ground is this.

[Reason.] Because Gods grace is most free, effectual calling respecteth not the qua∣lification of men: for if it were tied to the qualification of men, then in all likelihood those persons should be called of God sooner then others who are of best disposition, of best wit and understanding, and best towardnesse, those that are most civil in their carriage, and most unblameable in their lives; but it is not so, for the Apostle saith the contrarie in 1 Cor. 1.26. God hath refused the rich and wise of the world, and revealed his secrets to babes, not to noble and great, and learned men; yea, we finde in the dayes of Christ, that Publicans and harlots were made to know the good things of God, when the Philosophers among the Gentiles, and the Scribes and Pharisees, and Doctors among the Jews were passed by, and passed over, so that God respecteth not persons, nor stations, nor qualificati∣ons.

[Ʋse 1] This being a truth, surely then that cannot be true which some do hold and affirm, that Gods grace, and the effectual calling of men, it is given unto men whom God seeth fit to receive it, and able to use it; If this were so then there should be a natural correspondencie in men answerable to the supernatural Will of God; then there should be a power in nature to use the grace of God, which indeed is an old rotten Pelagian heresie, long a∣gone rooted out of the Church of God.

[Ʋse 2] This may yield a ground of sweet and of excellent comfort to such per∣sons that are of poore and mean condition in the world, of mean gifts, of mean parts in respect of understanding, here is a matter of sweet comfort for them, for they are commonly despised of the men of the world that are of proud dispositions; and indeed such is the cursed corruption of our hearts, that men doe commonly exempt themselves from the hearing of the Word, because they are silly and simple poore people; alas say they, it is for learned men, for great men, for scholars to heare Sermons; we are poore unlettered men and women, and so hereby they wrong themselves; but marke what the Holy Ghost saith of Wisedome, in Proverbs 9.9, 10. VVho so is simple, let him come to me, and those that are destitute of wisedome and understanding, let him eate of my bread, and drinke of my wine. And the Lord Jesus rejoyced in his Spirit, when he considered that his Heavenly Father had hid (the things that concerned his Kingdome) from the wise and pru∣dent, and revealed them unto babes. So then for to conclude, art thou one that art a mean person, and of simple understanding, be not discoura∣ged, for Gods effectual calling is not revealed to rich and great men onely, but whosoever attendeth to the voyce and call of God, and to the Mi∣nisterie and preaching of his Word among the Gentiles; As Solomon speaketh, Proverbs 8.33. That doth beat the thresholds, and trample in Gods House, and be diligent, and frequent in hearing the will of God; assuredly shall in Gods due time be wrought upon and effectually called, and be made a Member of the mystical Body of Christ Jesus: Therefore doe not thou absent thy selfe from Gods Word, but come cheerfully to it, and hear upon all occasions.

VERSE 25, 26.

As he saith in Hoseah, I will call them my People, which were not my people, and her beloved, which was not beloved, &c.

IN these two Verses our Apostle proveth the calling of the Gentiles into the estate of grace and salvation, and that by the Testimony of the Prophet Hoseah; by his predictions, and foretellings of their calling many years before; and because the calling of the Gentiles was a thing harsh and hard to the Jewes; they could not endure to hear of it; what? dogs, base peo∣ple called? as you may see in Act. 11.28. The text saith, that they of the Circumcision, the Jewes, wrangled with the Apostle; and were angry, because he went to the Gentiles, to Dogs, therefore the Apostle taketh the more pains, and confirmeth it by a double Testimony of the Prophet, though with some alteration of the words; The Apostle setting that in the last place; which is in the first place. The first Testi∣mony is out of Hosea 2.23. and the second Testimony out of Hosea 1.10. and he doth alter the words of the Prophet, both for brevity sake, and the better to fit his purpose, and yet the Apostle keepeth the sence of the Prophet entire and whole, without any alteration or change. And the general matter of the Apostle citing these two Testimonies, in this he pro∣veth, that that which he had said, was nothing else but that which God himself had spoken by his Prophet Hosea, should come to passe, recorded in holy Writ, (as he saith also) I have shewed you God calleth some among the Gentiles; and what is that a new invention? no such matter, He also saith it in Hosea.

Now in these words in this 25. and 26. verses, we may observe two ge∣neral things.

First of all, a bringing in of the Lord speaking a speech; being recorded by the holy Prophet, and cited by the Apostle.

Secondly, the words that the Lord uttered, I will call them my people, which were not my people, &c.) And in these words thus uttered, we may obseve a double description of the Gentiles, for of them the Apostle and Prophet speaketh; first, a describing of them by their estate before their conver∣sion, they were then not beloved, not pitied; and secondly, a description of their estate after their calling, then they were the people of God, the beloved, his Children: a great alteration, from no people, to be a people; from not beloved, to be beloved; from no children, to be children; and this their estate is amplified by three things, First, by the free mercy of God toward them, in their calling. Secondly, by the place where it is said, they are not my people. Thirdly, their excellent dignity being called, they shall be styled, the children of the living God; which epithet and title is given, to distinguish him from the Heathen gods, who were dead and dumb Idols.

Now come we to the Exposition.

As he saith also] You may easily conceive the person here meant to be God, As God saith also; the word also, is not a word that is idly, and su∣perfluously put down, but a word of special force, and great emphasis; as if the Apostle had said, That which I say of the Gentiles, it is no fained thing, but it is the same thing that the Prophet hath spoken, and that the Lord himself delivered to his Prophet.

I will call them my people, which were not my people, and her beloved, which was not beloved.] These are the words of the Prophet here cited by the Apo∣stle, and here is a difficulty to be unfolded; for he maketh here his appli∣cation

to the Gentiles: But if you look in Hosea 1.10. & the 2.23. you shall find them spoken directly to the Jewes, for their comfort, after their dispersing and scattering abroad, they should be called again; so the con∣text doth plainly expresse to the Comfort of the Jewes, how then can the Apostle apply these words to the calling of the Gentiles? for the clearing of this doubt, we must consider, that the Apostle Paul had the infallible assistance and guidance of the Spirit of God, he did what he did by the guiding of the Spirit, so that he could not erre, either in his allegation; or application of Scripture.

And again, though this be directed to the Jewes that were now scattered abroad for their sins, and telleth them to their comfort, that the time shall come, when they shall be gathered together again, and that the Lord would restore the Elect among the Jewes, (meaning spiritually, by the preaching, voyce, and call of the Gospel,) in the Kingdome of the Messiah; though this be directed to the Jewes, yet under these termes are also the Gentiles signified and understood; and indeed the Gentiles were properly not the people of God, it was never properly spoken to the Jewes, but to the Gentiles; (they were not the people of God properly,) so that these words are properly spoken to the Gentiles, and accidentally to the Jewes, by reason of their impiety and Idolatry. And we shall find it a marvellous usual thing, that when the Prophets do speak of the defection of the Jews, and their dejection and falling from God, then they make a transition, a passage from that to the Kingdome of the Messiah. And they promise; that under the coming of the Messiah, a greater number of the people should be aggregated and joyned to the Jewes, and so concopulated, and made one body, Ephes. 2.16. Now you are made one body through Jesus Christ; God hath made one body, both of the Jewes and Gentiles.

Come we now to the Explication, and I will call them my people, which were not my people, and her beloved which was not beloved. I will onely descant upon these words, and the meaning is thus; Those that were strangers from the Covenant of grace, those that were in their natural estate and condition; and are none of my people, that have not me for a God and Father to them, even those that were aliens from the Common wealth of Israel, these will I call effectually, and through the preaching of the Word and Gospel, bring them to the state of faith and grace in Jesus Christ, and within the compasse of my special love and favour, and mercy, and I will make them to be within the number of my peculiar people, and I will be a living and gracious Father unto them. A paralel place unto this we have in 1 Pet. 2.10. where the Apostle speaketh thus, which in times past had not obtained mercy, but now have obtained mercy, which is an expressing of what is meant by being called the people of God.

And in the place where it is said, that they were not my people,] By place, is meant the Countries, the Nations, the Kingdomes of the Gentiles, which were without the pale of Jewry, the Precincts and limits of Canaan; now saith the Lord, them will I call also my children, even those that are with∣out, in those places will I cause men to know me, to worship me, and to fear me, as in Mal. 1. and they shall be called and styled by that worthy title the Children of God, the living God, who is the Authour and giver of all life. I will not stand to draw them into a narrower compasse, for you may easily conceive them.

Come we now to matter of Instruction, and first of all from these words, in the 25. verse, As he saith also, that is, as God saith also; from hence note we first, [Doctrine.]

That God spake by his Prophets and Apostles. The holy Prophets of God, and the holy Apostles, they were but Gods mouth to deliver his mind and message to his people; they were not the inventers of it, but onely the Writers, Pen-men, and Revealers of it; The text is clear to this purpose,

2 Pet. 1.20, 21. The Apostle saith, that no interpretation of Scripture is of any private invention of man, but prophecie in old time, it came not by the will of man, but by the Holy Ghost, they spake as they were moved by the Holy Ghost: and in Gal. 1.11. Brethren, the Gospel that I preach, it was not after the manner of men, neither received I it from men, but by the immediate Revelation of Jesus Christ from heaven. The Prophets and Apostles, in the execution of their Mini∣stry, it was no invention of man, but it was the holy mind and holy will of God, which it pleaseth him to open unto him, that they might dispense it to his people. [Ʋse.]

And therefore the words of the Prophets and Apostles are so to be re∣ceived as the mind and will of God; and (to apply this to another pur∣pose,) the words of the holy Prophets and Apostles, they are to be spoken of, and to be reverently handled by those that take upon them to handle the words of God, as the word of God, not as mans word, they are to be handled as the Apostle saith, in 1 Pet. 4.11. If any man speak, let him speak as the word of God; if any man in the publick Ministry speak the Word of God, let him see that he speak not onely the word of God, but as the word of God, which indeed are holy, and pure, and powerful, and are so to be spoken, and so to be uttered, by those that do take upon them to dispense it to Gods people; it is not sufficient for them to utter the bare words, but to utter them with power and authority, and as the Apostle saith, in 1 Cor. 2.4. they are to be delivered in the demonstration and evidence of the Spirit of God, yea they are so to be handled with such evidence of the Spirit and power, that men may discern the power and Majestie of it, 1 Cor. 4.25. and may say, without question, God is in that Preacher, now the everliving God speaketh.

And do they thus, that do handle the words of the holy Prophets and Apostle, loosly, carelesly, and after a carnal manner, in the inticing words of mans wisdome, in frothy, idle, and ink-horn tearmes, such as are humane eloquence, or those that mingle the holy word of God, and the holy Pro∣phets; with their own inventions, and their own devices, with the sayings of such a Poet, such a Philosopher, do these deliver it purely? Jer. 23.28. He that hath my words, let him speak my words faithfully: what do those then that come into the Pulpit, and do speak idly, and foolishly, and do take the name of God in vain? do these speak it in the demonstration of the Spi∣rit? No, a Preacher that speaketh unto the people must consider, now am I to speak, not onely Gods Word, but Gods Word after a holy manner; and if God were here, would God speak thus vainly? thus idly and frivo∣lously, and feed the people with chaffe instead of Wheat? they must re∣member they are in the place of God; yea whosoever they be, that doe draw such Conclusions from the Word of God, that are not there found; though they be sound and Orthodoxal, if they are not agreeable to the will of God in that place, they are not Gods word, but the words of man, howsoever they may say, men will not hear the word of God, yet they are not the words of God, though sound and good, if they be not natural from the place, and so by this means the Word of God doth work just no∣thing upon the hearers; therefore it is no easie matter to handle the words of the Prophets and Apostles, as they ought to be handled, it requireth great study, great prayer, great meditation, even watching and striving, studying and praying, to deliver that which is agreeable to the Word: it is an easie matter to hear the Word formally, but the hardest thing in the world to preach it soundly.

Now observe we further from this preface, As he saith also, that is, that which I deliver touching the calling of the Gentiles, it is no strange thing newly invented, but it is the very same that God himself delivereth and forespeaketh long since, and now it is fulfilled and accomplished,

the Gentiles are called, and that is no new thing, neither ought you to stumble at it, because it is the voyce of God; hence note we,

[Doctrine.] That the coming to passe of things foretold by the Word of God, though they be hard and harsh to flesh and blood, we are to be so far from stum∣bling at them, that they ought to strengthen our faith the more; touching the truth of the word of God, the event & coming to passe of things, though they be very grievous to carnal Reason, yet they ought to strengthen our faith, and make us more certainly to believe the Word of God, Joh. 16.1. These things have I told you, that you be not offended; (what are those things?) they are very harsh, viz. the time shall come, when they shall excommunicate you, and cast you out; and he that killeth you, shall think he doth God good service. These things have I told you, that when you see these predictions come to passe, you may be strengthened, Remembring I told you.

[Ʋse:] Many there be, that are much troubled, and much offended, and ex∣ceedingly puzzeled, because they see many errours and heresies in the world, that they cannot tell what religion to cleave too, they consider not that this was foretold by the holy Apostle, 1 Cor. 11.19. There must be heresies even among you in the Church of God, Anabaptistical opinions and others, that they that belong unto God may be tryed: so also ma∣ny there are that stand amazed to see some, that have made a great profession of the Gospel, eminent persons, to fall away; and imbrace the world; but the Apostle saith, 1 Tim. 4.1. that in the latter dayes there should be a departing from the faith, and giving heed to the spirit of errours, and doctrines of Devils, that men shall be mockers and scof∣fers: and hence it is, that the Apostle bringeth in the Atheist, in 2 Pet. 3.3. saying, Where is the day of his coming? and that men should be mockers, disobedient, such as make a shew of godlinesse, but deny the power thereof, 2 Tim. 3.1, 5.

Now, when we see these things, we should subscribe unto the truth of God in our hearts, and be confirmed in it. Matth. 24.6. saith Christ, When you hear of Warres, and Combustions, and Rumours in the world, wonder not, nor be not amazed; forr these things must come to passe, and be fulfilled. And it argueth a true, and a sound faith, to see through the thick mists of errour, and iniquity, and abundance of evil; the bright resplendant shining beames of the Majestie, and purity of the Word of God.

And therefore we are to be so farre from being offended at the Com∣bustions and Uproares of the world, as that we should be strengthened so much the more, and settled and grounded in the holy Word of God, seeing God hath Revealed it in his Word, and foretold it long be∣fore.

As he saith in Hosea, I will call them my people which were not my people, and her beloved which was not beloved, &c.

COme we now to the words of the Testimonie it selfe, in these two verses. And herein the Apostle doth invert the Order of the words of the Prophet, putting that which is first, last; yea the Apostle doth some∣thing alter and change the words of the Prophet, and keepeth not strictly, and precisely to the very words of the Prophet, citing word for word, yet he keepeth the scope, sense and meaning of the Prophet, sound and intire without any alteration, or change, hence then note we thus much;

That it is not alwayes necessarie that the very words of the Scripture, [Doctrine.] should be strictly, orderly and precisely kept in the preaching of the Word, so that the sence, and scope, and meaning of the place be kept sound and intire without wrong, change, or alteration.

The Preachers of the Word must look unto it, that they neither deprave nor corrupt the places of Scripture, that they doe not cut them off, and leave out something needful; this was the sinne of the Devil in Matthew 4.6. He shall give his Angels charge over thee, and leaveth out (to keep thee in all thy wayes;) Nor that they doe not wrest and wring the places of Scripture to a wrong sence and wrong purpose, and make them as a nose of waxe, and draw them to a wrong purpose, and vex the Holy Word of God, which is the dealing of all hereticks, and especially such as doe turne the places of Scripture, and the plain Stories of the Bible into Allegories; and so wrong the sence of the Scripture: yet Ministers of the Word; they may alledge and cite places of Scripture with some alteration, so they keep the sence safe, sound and intire, John 7.38. He that believeth in me, as saith the Scripture, out of his belly shall flow rivers of water. Where doth the Scri∣pture say so? Surely in no place that we finde in the Old Testament ex∣presly, & totidem verbis, in the very same words; yet for the matter and substance of these words they may be collected and gathered out of the ho∣ly Prophets, as out of Esay 44.3. and 49.10. Joel 3.18. in all which places mention is made of pouring water upon the drie and thirstie ground, and of diving into the Waters of Life, and of a fountain that should issue out from the house of the Lord. Now the Lord Jesus doth apply these words of the Prophets (having respect to Christ who is the Fountain of Life, and of all Spiritual graces) he doth apply them to all those that truely believe in him, that though they were drie and barren, yet out of them shall flow the rivers of water of Life; so that though he doth not set down the words of the Prophets expresly, yet he keepeth the sence, and meaning of the words.

So that it concerneth the Preachers of the Word to be very well ac∣quainted with the scope and drift of the Scriptures, that howsoever they may misse of the words, yet they must keep the sence intire, and see that they doe not swerve from the intent and purpose of the Holy Spirit of God in the Text.

And as they must be careful that the places of Scripture be fit and perti∣nent to the purpose they have in hand, so also that the places they doe al∣ledge be truely understood, and rightly applied according to the meaning of the Word, and then they are the true Word of God, and are a notable means to beate down the strong holds of sinne, and of Sathan; (to pass by that.)

Come we now to the Testimonie it self recorded by the Prophet, and here alledged by the Apostle [I will call them my people which were not my people, and her beloved, which was not beloved.] These words are a plain Text, and doe evidence unto us the vocation and calling of the Gentiles, which was long agoe foretold, and now fulfilled, the Gentiles are

called, the Gentiles embrace the faith of Christ, which is one of the great mysteries of the Gospel, and of Religion. 1 Tim. 3.16. VVithout controver∣sie great is the mysterie of godliness; what was that? God manifested in the flesh, seen of Angels, justified in the Spirit, preached to the Gentiles; a high and excellent mysterie. Now touching this mysterie of calling the Gentiles observe the Lord saith, [I will call them my People, which were not my peo∣ple, and her beloved, which was not beloved.] Hence appeareth the free mer∣cy; and the free grace of God in calling the Gentiles out of the estate of igno∣rance and unbelief into the estate of true knowledge and faith in Jesus Christ, into the estate of grace, hence then ariseth this point, viz.

[Doctrine.] That God calleth men effectually out of their natural estate, into the estate of grace, and doth work grace in them effectually by the power of his Spirit through the preaching of the Word, out of his meer good will and free mercy, nothing moving him thereunto, but onely his free mercy, the Lord he is pleased to reveal the Gospel to none but to those who out of his meer good will hee pleaseth to cause to understand it, and the light of the Gospel, though it shine most clearly and resplendantly, yet it doth en∣lighten none, nor worke upon none, but onely such as it pleased God to illuminate and enlighten by the preaching of the Word, though it fall upon their eyes, and sound in their eares, and shine about them, yet the hearts are shut up of all such, unlesse those whom God doth illuminate, Eph. 1.9. The Apostle speaking of himselfe and other true believers, saith expresiy, God hath opened unto us the mysterie of his Word, the secrets of his Gospel according to his own good pleasure. And in the same Chapter, the 17. verse, He prayeth that the Ephesians might have the Spirit of Revelation, and the Spirit of Wisedome. Oh Lord open the eyes of their understanding that they may clearly see the riches of his calling, and the sweet comforts of the Gospel. And hence it was that the Apostle saith, in 2 Cor. 4.6. That God by the same Almightie power, whereby he brought light out of darkness, causeth them to see the glory of God in the face of Jesus Christ; yea, the Lord doth afford the outward sound and preaching of the Word out of his free mercie where it pleaseth him; He appointeth the drops of rain to fall in this place, and not in that, so he doth cause the dew of his Word to fall upon the clay the Gentiles, in Matth. 10.6. into the Cities of the Samaritans enter not; and in Acts 16.6, 7: we find that Paul and Timothy they were forbidden of the holy Ghost to preach the Word in Asia. Yea, when they had a mind to goe to Bythinia, the Spirit of God would not suffer them, but sent them to Macedonia, Acts 16.9. Come over into Macedonia and help us; so that the outward preaching of the Word it is vouchsafed to some, and not to others, as when Christ lived upon the face of the earth, the bodily eyes of all men were not opened, but onely some, and others remaine blind, some blind persons were left in their blind∣ness; And the dead bodies of all were not raised, though some were, at the death of Christ; so dealeth the Lord with the minds and souls of men, he onely out of his gracious pleasure doth open the minds of some men, and make them to see, know, and understand and believe by the preaching of the Word, according to his gracious pleasure; therefore we may resolve upon it (as a certain truth,) that God doth call men out of the estate of nature, into the estate of grace effectually out of his free grace and mercy.

[Ʋse 1] If this be so, it is not then upon foreseen merit that God doth call men effectually, and doth work upon them powerfully by his Spirit; that is the error of the Papists, they hold indeed that the election of God, and conse∣quently the revelation of the truth of God, it is upon their merit foreseen, because God doth foresee some worthiness in them; we are to renounce this as a gross Popish errour, yea the truth now made known unto us, being due∣ly considered and thought upon, it beareth strongly against that position that is held by some, that redemption wrought by Christ is universal, that

Christ died for all men universally without any exception of any. Now not to stand upon this erroneous position, which is a dangerous errour in the ground of it, it making the sin of men the sins of the world; death and hell, to be stronger then Christ, that Christ should die for all men, and yet some of those men goe to hell, a fowl and a gross errour: besides this, it cannot stand with the truth now delivered, that Christ died effectually for all men, without exception of any; for if so be Christ did die for all men ge∣nerally, and universally, then doubtless all are acquainted with it, savingly as a benefit belonging to themselves such as are redeemed, assuredly God doth bring them to the saving knowledge of their redemption. Now this is not so; the preaching of the Word, and plain experience doth tell the con∣trarie; for God out of his mere good will and pleasure doth call none effectually, but such as are redeemed by Christ, and so all men are not, for then they should savingly be brought to the knowledge of their redempti∣on, but all are not so, for as in the time of Christ all men that were blinde had not their eyes opened, so all have not their minds enlightned, and therefore universal redemption wrought by Christ is a meer fancie of the brain of man forged in hell, and there is no truth in it; to say that Christ died for all, and if we rest upon this; we shall finde a deceiving ground of comfort. Howsoever some will say, how shall we comfort a poor soul, a prisoner that is to be executed but by telling him Christ died for all, up∣on what ground? No Christ died not for all.

Again, is it so that God worketh freely upon the minds and souls of men out of his free grace and mercy; Oh then such as find themselves to be in [Ʋse 2] the number of the called of God and throughly wrought upon by the power of the preaching of the Word, that are brought to the saving knowledge of God in Christ, they are bound to acknowledge the riches of his free grace and mercy, and be thankful unto God for the same. Consider it thou that hast good evidence of thy effectual calling that art transformed and changed and brought into a new mold and fashion; consider with thy self that many are left in their natural ignorance and unbelief; yea many are given over to Popish superstitions, many living in the same place, frequent∣ing the same means, hearing the same sermons, sitting in the same seat with thee, they remain ignorant in their blindnesse of minde, and hardnesse of heart, but God hath given thee not onely his Word and Gospel preached, but a heart enlightned to receive it; therefore thou hast cause to magnifie the mercy of God for this blessing of all blessings: And learn thou to break out and say, [Lord, what am I, that thou shouldest vouchsafe unto me such a mercie, I see thousands in their natural estate and ignorance, I was born and brought forth in sinne like other men, and have increased and multiplied my sinnes exceedingly, my unthankefulnesse is great, and my unworthinesse greater, and yet thou hast vouchsafed mercy unto me above many thousands, Lord thou art gracious and merciful unto me.]

Thus we ought to be stirred up our selves to magnifie the mercie of God, in that many thousands are given to Popish superstition, and God hath given thee a flexible heart to his Word: Oh thou canst not be sufficiently thankful for so great a favour.

As he saith also in Hosea, I will call them my people, which were not my people, and her beloved, which was not beloved.

COme we now to the very words of the text, to enter into the bowels of it. In these words (as I have shewed you) we have a double de∣scription of the Gentiles; First, of their estate before their calling, when they were not the people of God by nature. Secondly, of their condition after their Calling, that they were now become the people of God, and be∣loved of the Lord; hence then first of all appeareth the estate of man by nature, as yet unconverted, and not wrought upon by the Spirit of God, through the preaching of the Word and Gospel: hence the Doctrine is this,

[Doctrine.] That men who are in their natural estate, as yet not effectually called, and as yet not wrought upon by the Spirit of grace, by the preaching of the Word and Gospel, are in a miserable estate and condition; they are not the people of God, nor beloved of God, so saith the Text; and we find, that that the Scripture setteth out the miserable estate and condition of men in their natural estate, by many notable speeches, in Rom. 5.6.8. it is said, that they were sinners in a high degree, ungodly, yea enemies unto God, and unto Christ; such as are in their natural estate, they are enemies unto God, and there is open defiance between God and them, and they may look that the Lord shall deal with them as a professed enemy: and in Ephes. 2.3. the Apostle doth notably describe the estate of the Gentiles before their calling, that they are without Christ, aliens and strangers from the Common-wealth of Israel, without God in the world; no better then Atheists, enemies to God, standing subject to the whole wrath of God, both in this life, and for ever, Acts 26.18. and therefore they are in a wo∣ful estate and condition. And it must needs be so.

[Reason 1] Because that all persons in their natural estate, they are without the Co∣venant, severed from God, and shut out of his favour and love, and such as have not any title or interest in any blessing of God, which is indeed a part, and beginning of hell torments, for the full apprehension of Gods wrath is hell it self, and men in their natural estate have a part and portion of hell here.

[Reason 2] Again, besides this, they are vessels subject to the power of Gods wrath, 2 Tim. 2.26. taken in the snare of the devil, held of him at his pleasure, and led wheresoever he pleaseth; and therefore we may resolve upon this as a certain truth, That men not effectually called, they are in a miserable estate and condition, subject to Gods wrath and hell torments; and how misera∣ble that is, you may easily judge.

[Object.] But before we come to apply this, you may say, some there be that are in the estate of nature, that belong unto Gods Election, are these in a mi∣serable estate and condition? certainly no, for he loveth his chosen from everlasting, before the world was; the text is clear to this purpose, Jer. 31.3. God saith in particular, that he loveth his chosen with an everlasting love▪ through the riches of his great love wherewith he loved us even be∣fore our calling; therefore all they that are in their natural estate, are not in a wretched condition.

To this I answer, [Answ.] It is true, God loveth his chosen before their calling with an everlasting love; hut we must know, that God loveth them onely with that degree of his love that is proper to his chosen uncalled, as being in the number of his elect, in time to be called; but he loveth them not with that degree of his love to his chosen called; for howsoever Gods love doth not admit of more or lesse, yet Gods love (extended and reached out to the chosen of God,) in respect of them hath different degrees, he loveth them uncalled, not with that degree of his love as he doth the called, then when

they are uncalled; he loveth them with an act of his love, but when they are called effectually, he loveth them with a greater degree of his love; whereas before, their best works are displeasing to God, being out of Christ, who is the Root and Fountain of all acceptation, and in and through him he is the head of the Covenant, and so he loveth them to the acceptation of their persons; for as the Apostle saith, in Rom. 8.8. They that are in the flesh, (natural men, chosen or unchosen, elected, or not elected of God) they cannot please God. And being in their natural estate, they have no as∣sured evidence to themselves, that they are in the number of Gods chosen; no, the love of God is a secret thing to them unknown, and they have no evidence of it, untill they be effectually called; so that it still remaineth a truth, that men in their natural estate and condition, not wrought upon by the preaching of the Word, certainly they are in a miserable condition.

This truth being thus cleared, first of all, it meeteth with the conceit of [Ʋse 1] our professed enemies the Pelagians and Papists, who both of them do ascribe a power unto man, being yet in the state of nature, to will and to work good, to do some good thing that may merit at the hands of God; indeed (say they) not through the worthinesse of the work done; but (ex congruo) by a kind of congruity, conveniency, and fitnesse, it is fit and con∣venient, that they should be accepted, and that God should reward them for their good works done; A most grosse and absurd opinion; for what worth can come from such persons as are not yet beloved of God, to the acceptation of their persons? for the person must first of all be beloved of God, before any thing done by him can be pleasing to God: now what can be done pleasing unto God, or worthy of Gods acceptation, of those whose persons are not pleasing to him?

This discovereth unto us, that many in the world are in a most miserable [Ʋse 2] estate and condition, and yet will not be brought to acknowledge it, and that addeth unto their misery, that they are in a miserable estate, and yet will not see it, nor acknowledge it, nor be brought to take notice of it. As, do not many commonly say, that there is no misery, but that which is out∣ward, and sensible unto a mans body, goods, or estate; and if a man be free from outward troubles and distresses, and do enjoy health, wealth, liber∣ty, plenty, and abundance of outward good things, they blesse themselves, and others sooth them up, and say they are in a happy and blessed estate and condition, and especially if so be they have grace in their soules, that is, common gifts, and common graces of God, as wit, wisdome, learning, and power to abstain from foul, grosse, open, and notorious sinnes, from drunkennesse, whoredome, and such abominable sins, then they are highly conceited of themselves, and their knowledge is marvellous good, who can say black is their eye? they have health, wealth, peace, abundance, wit, learning, understanding, knowledge, and the like, and they are in a happy estate. But O take it to heart, and consider it; many they have wealth, health, peace, liberty, knowledge, learning, and power to abstain from the things and sins of the world, may yet be in the very dregs, and puddle, and filth of nature; yea consider it, thou Civil honest person, thou that dost rest thy self in a civil and orderly course in the world: (though some say, if these go not to heaven, then God help us,) But certainly, and un∣doubtedly, thou civil honest person, thou hast no more in thee, then in a Pagan, an Infidel, or a Heathen, those that never heard of Christ, canst thou then with reason think that thy case is good, when assuredly thy case is no better then an Heathen, Pagan, or Infidel, thou livest as thou art gui∣ded by natural reason, and by the force of nature, and thou art not yet beloved of God, but in a miserable estate and condition, and thy best per∣formances are all but (splendida peccata) glittering sins, a heap of dung pain∣ted over with gold, they are no better: And being not beloved of God, the creatures of God, and every thing fighteth and conspireth against thee,

all the Judgments of God hang over thee, and thou lyest subject to all plagues and Judgements in this life, and to eternal confusion in the life to come; yea thou canst not go to God by prayer, as thy Father, which is in heaven, but as a God ready to pour out his wrath and vengeance, clothed with Justice and Judgement, yea thou canst not hear the voyce of God against thee. Oh that Civil honest persons would but consider this their miserable estate and condition, thou wouldest be so far from being plea∣sed with thy self, in respect of thy estate, and so far from blessing thy self therein, that thou wouldest fall a bewailing of thy miserable estate and condition, in considering thy case is miserable and damnable.

Again, in that the Apostle saith, I will call them my people which were not my people, and her beloved which was not beloved, hence we may observe thus much, viz.

[Doctrine.] That the called of God, such as are wrought upon by the Spirit of God, and the preaching of the Word, hath a kindly working upon their soules, they are in a most happy, peaceable, and blessed condition; besides this, the Scripture setteth their estate out in many notable places, in Ephes. 2. saith the Apostle, they are made near unto God; whereas before God was an angry Judge, now they are at peace with God, yea at peace with all the creatures of God; yea the very stones in the streets, and beasts in the field are at peace with them, yea such as are in the estate of grace, they may have accesse to the Throne of grace, to see the face and favour of God with boldnesse, they may come into the house of God with comfort, and joy, and rejoycing; they may eat bread at the Lords Table, and feed on the Gospel, yea they may praise God for assurance of happinesse hereafter; yea the Scripture maketh known, that they are dear unto the Lord of hea∣ven, and he maketh special account and reckoning of them, they are a royal Priesthood, a holy Nation, a peculiar people, 1 Pet. 2.9. yea they are the sheep of his pasture, the Saints of God, and of his Family, they are of Gods Houshold, Ephes. 2.19. they are dear and tender to him as the ap∣ple of his eye, he that toucheth them, toucheth the very apple of his eye, Zach 2.8. yea they are the Lords own proper inheritance, Deut. 32.9. all the world is the Lords, but his people are his inheritance.

[Ʋse:] If this be so, how ought we to seek and labour to find our selves in this estate, out of the estate of Nature; if we find our selves in this estate, we are beloved of God to the acceptation of our persons, our good works, and services, yea our weak and imperfect service are pleasing unto God through Christ; yea we are in such a blessed estate and condition, that nothing can make us miserable: how should this affect our hearts? for if a child of God were in hell, and within the compasse of Gods love, he were in a blessed estate: whereas otherwise though they were in heaven, and yet not beloved of God, thy case would be miserable: Oh what a blessed condition is a Child of God in! And as the Heathen man saith, If thou didst see the beauty of vertue, thou wouldest desire it above all; so if thou didst but see the beauty and lustre of Gods love, it would make thee admire it, and to labour to get out of the estate of nature, into the estate of grace, and then happy art thou; for thou hast right and title to everlasting hap∣pinesse, and assured possession of heaven.

As he saith also in Hosea, I will call them my people which were not my people, and her beloved which was not beloved. And it shall come to passe, in the place where it was said unto them, You are not my people, There shall they be called the Children of the living God.

WE are now to come to stand upon the last of these two verses, the 26. verse, where we see the Apostle doth double his testimony, and doth bring two places both of them to one and the same purpose; one of them had been sufficient, but he bringeth two; and indeed doubling of speeches in Scripture is not idle, nor super∣fluous, but it is of excellent use and purpose; it serveth both for more certainty, and for more plainnesse; and perspicuity, in Gen. 41.32. Joseph said unto Pharaoh, his dream was dou∣bled; and why? because the thing should certainly come to passe; so likewise it maketh things more evident, plain, and perspicuous, as in Phil. 3.1. The Apostle saith, It grieveth not me to write unto you the same things again, for they are sure and certain.

The point needs not to be inlarged; onely I note it to teach us, that we must double our regard and our respect of things that are often repeated, and often beaten upon in the holy Scripture; God having a mouth to speak, we must have an ear to hear, a mind to attend, and a heart to yeeld obedi∣ence unto him; and the Lord doubling his speech, and repeating the same things again, we must double our hearing, double our apprehen∣sion, and double our care, to profit by it, and make use accordingly. As in particular, Doth the Lord double his threats against thy sins? hast thou often heard of thy particular sinnes, thy drunkennesse, thy whoredome, thy pride, thy Sabbath-breaking, thy Usury? hast thou heard of it again and again? hath the Lord directed his Ministers, to denounce his Judge∣ments often against thee for thy sinnes? Oh then it behoveth thee to double thy care and respect in reforming of thy sinnes; hath the Lord of∣ten threatned thee for thy pride, thy garishnesse in apparel? and is it not amended? certainly the Lord will deal with thee proportionably, thou resistest the holy Spirit of God, that hath doubled his threatenings against thee for thy sinnes, and thou not amending, but going on, he will cer∣tainly one day double his plagues and Judgments upon thee, without refor∣mation.

Now touching the matter of the Apostles speech, And it shall be in the place where it was said, they are not my people, there they shall be called my people: Here we see, the Lord doth set forth the Calling of the Gentiles by the circum∣stance of the place, the meaning is, as if the Lord had said, In those Nations, those Kingdoms, those Countries of the world, where I have none that do fear, nor worship me, nor are called by the name of my people, but are Heathen, and Pagans, there will I raise up some to call upon me, and to offer unto me. So that we may see, that Gods calling of men to the estate of grace, it respecteth no place, but in any place, in any Countrey of the World, the Lord will call them in due time: but this point for the sub∣stance we have formerly handled. But hence we may gather briefly thus much, viz.

That distinction of place, in regard of holinesse, [Doctrine.] is now taken away in the time of the New Testament, it is now abolished, one place is not now holier then another, but in every nation, in every place, God will have people to worship him; neither is the worship of God now tyed to one place, more then to another, as if one place were more holier then ano∣ther. Indeed in the time of the Old Testament, (as you may see in Deut.

16.) there was a place whither the Tribes of Israel should resort three times in a yeare, and come to worship God publickly in that place, and that was the Cittie of Jerusalem, Matthew 4.5. Called Sancta Ʋrbs, the Holy Cittie, and the whole Land must goe to worstip there. But now in the time of the New Testament, all places are alike Holy, and men may offer up a pure Offering to the Name of God in any place; so saith the Apostle, in 1 Timothy 2.8. I will that men lift up pure hands unto God in every place, even pray in every place. And this was foretold by the Prophet in Zephaniah 2.11. That in every place men should worship the Lord of Hosts, yea in all the Iles of the Heathen; and all the Nations of the world not to be tied to Hierusa∣lem.

So then upon this ground appeareth the folly and absurditie of Popish Pilgrimages, and in particular their going a Pilgrimage to the Holy Land of Jude, aand Cittie of Hierusalem; why? Holinesse is not inherent in the ground, or in the walls of Hierusalem, no, Hierusalem was a Holy Cittie, in regard of the pure and true worship of God; but now (that failing, and taken away and given to other people) that is no more holy then other places of the world; therefore it is absurd for them to go to the Holy Cit∣tie in Pilgrimage: but to leave them.

There be many amongst our selves that are justly to be blamed, who either out of their grosse ignorance, or blind and Popish superstition, ascribed Holinesse more to one place then to another, and tie the presence of God more to one certaine place, then to another as in the Church the places of publicke Assemblies.

Oh they think those places are farre holier then other places, and thereupon if they have occasion to goe through Pauls or other Churches when there is no publick service, yet they drop down upon their knees to a piller, and there poure out their prayers, this is grosse and blind superstition; for distinction of place is now gone, a man may as well poure out his prayers with Divine thoughts and pure hands, as well in the mar∣ket, and in the field, as in the Church.

I confesse, the places, of publick meeting the Churches, are more conve∣nient for comlinesse and Orders sake, for publick worship, but they poure out their private prayers in a publick place, out of the time of publicke worship; Holynesse is not in the place, but in the company and the worship there performed, but the place is not holy in the time, nor out of the time of exercise, no more then any other place.

Again, we see further, the Lord here setteth out the calling of the Gen∣tiles to the estate of grace, by the excellent dignitie and worthinesse of it; What are they being called? why, in all places, and in all Nations, the Chil∣dren of the Living God: an excellent dignitie; so then the point from hence is this;

[Doctrine.] That it is a matter of great honour, and of excellent dignitie, for men to be called to the estate of Gods Children, such as are indeed wrought upon and brought out of the estate of Nature, into the estate of Grace, and made the Children of God, they are wonderfully dignified; to this purpose speaketh the Evangelist, John 1.12. As many as received him, (meaning Christ) to them he gave power, (or rather priviledge and prero∣gative) to be the sonnes of God, not power signifying power and strength of free will to be made Gods Children, as the Rhemists note upon that place, but the priviledge, honour and prerogative that they have being the Chil∣dren of God, there is no service to the service of the King of Heaven, it was as much as the Prodigal desired, Luke 15.19. (Father I am not worthie to be called thy sonne, make me one of thy hired servants.) Yea God hath no need of the service of men, he hath thousands; yea ten thousand thousands of holy and glorious Angels to wait and attend upon him, and to be at his

beck, Daniel 7.10. But for men to be made not onely the servants of God, but to be made his Children by Adoption, and Grace, it is an ad∣vancement exceeding great and wonderful; Moses was a faithful servant in the House of God, yet nothing comparable unto Christ, who ruled in the House of God as his sonne, Hebrewes 3.5, 6. What was Abrahams eldest servant Eleazar, to his youngest sonne? nothing. And what was Joab the servant of David, though a man of great place and authoritie, in comparison of Solomon the sonne of David? No, Solomon reckoneth of it as a special honour, Proverbs 1.1. (Solomon the sonne of David, so that it is a greater honour to be the Sonne of God, and it must needs bee so.

Because men who are made the Children of God, what are they of them∣selves? [Reason 1] Base and miserable wretches and sinneful, yea children of wrath, children of the Devil, and God who maketh them his Children, what is he? Surely he is a most Holy, Glorious, and highest Majestie, and according to the Dignitie of the Person of the Father, so is the honour of the Childe, the Childe of a Prince or Noble man is more respected then the Childe of a baser man, and that worthily; and hence David being moved by his fel∣low servants to become the sonne in Law of Saul, 1 Samuel 18.23. saith, (Seemeth it a small thing unto you for me to be sonne in law to a King?) Did holy David (a man worthily deserving at the hands of Saul) think it a great matter to enter into aliance with Saul; and shall not we think it a wonder∣ful honor for us that are base and vile men, to be made the sons and daugh∣ters to the great God of Heaven and Earth?

Men being made the Children of God, they are the heirs of God, every [Reason 2] Childe of God is an heire; so saith the Apostle in Romans 8.17. (If we Children, we are also Heires,) yea they are made joynt-heires and co-heires with the Sonne of God, and they shall one day share with him in Life and Glory; Therefore it followeth undeniably, that it is a great honour and dignitie to be a Childe of God, yea a greater honour and dignitie, then if they were advanced to be the heires of the greatest Monarch in the world.

We see then upon this ground, the vain and blinde conceit of the world, [Ʋse 1] and worldlings touching the happie, and blessed estate of Gods Children, for they are so farre from thinking it is an advancement, that they account it the basest thing in the world to be the Children of God, yea they ac∣count them to be most vile and contemptible persons in the world, they judge of them by their outward appearance, they see not that grace that lieth hid either under that excellent grace of humilitie, or else under a de∣spised and afflicted estate, and therefore they esteem basely of them, but they lift up their conceit in regard of men that are great and mightie in the world; they have cappe and knee and all outward pomp given unto them.

Alas, they are blinde and cannot see and discern their miserable estate; for all the honour that great and mightie men have, it is nothing in com∣parison of a Childe of God: No though their excellencie did mount up to Heaven, and touch the skie with their heads, and make their nests among the Stars, yet being not in the estate of grace, they are in a base con∣dition, and shall be tumbled down, and trodden down as the dung under their feet; therefore they are deceived that magnifie them, and honour them so much.

Haste thou then good evidence that thou art a Childe of God, and in [Ʋse 2] the estate of grace? surely then know this (to thy comfort) thou art in a most excellent and honourable estate, though thou be in a mean estate, far better then those that lift up themselves; and cheer up thy self, thou art precious in the sight of God, Esay 43.4. Because thou art precious and ho∣nourable

in my sight; yea, thou art honourable in the sight of all the holy Angels of God, yea of the Saints of God: And howsoever the world doe seek to blemish thee, and to cast dirt in thy face, and say thou art a Schis∣maticke, a Puritan, an Hypocrite, yet they cannot possibly disgrace thee; for the honour that is put upon thy head, is put by the hand of God, and it will make thee honourable and glorious in the sight of men and Angels; Alas the honour of the world conferred upon men, it hath many interrup∣tions and breakings off, and if it continue as long as they live, yet then it leaveth them, and they leave a rotten and stinking name behind them, but the honour conferred upon thee, is holy and heavenly Honour, and con∣tinueth after death: Yea consider, that thou being a Childe of God, thou art the Childe of him that liveth for ever, thy Father never dies; and assu∣redly thy Father never dying, there is no end of his dayes and glory; so he will make thee glorious also, and crown thee with Eternal happinesse; and therefore thou art an honourable person.

VERSE 27, 28, 29.

Esaias also crieth concerning Israel, Though the number of the Children of Israel be as the sand of the sea, a remnant shalbe saved.

For he will finish the worke, and cut it short in righteousnesse: because a short work will the Lord make upon the earth.

And as Esaias said before, Except the Lord of Sabbath had left us a seed, we had been as Sodoma, and been made like unto Gomorrah.

IN these three verses our Apostle affirmeth, and further amplifieth the vocation and calling of the Gentiles, by an Antithesis; namely, by the rejection and casting off of the Jewes, for the body of them, and the greatest part and number of them; the Lord only calling a few, and a remnant, and a seed of them. And this our A∣postle confirmeth by two Testimonies from the Pro∣phet Esay.

The first as you may reade in Esay 10.21. & 22. verse, which is here laid down in the 27. and 28. verses.

The second Testimonie is in Esay 1.8. and here put down in the 29. verse; Now in these two Testimonies tending both to one and the same purpose, there are in general two things considerable.

First of all the thing witnessed, and secondly, the amplification of the thing witnessed: The thing witnessed is, that a very smal number of the people of the Jewes, (in comparison of the multitude) shalbe saved, ex∣pressed under the term remnant in the 27. verse, and seed in the 29. verse; and the amplification of the thing witessed, is in 5 particulars.

First of all the person witnessing the Prophet Esay.

Secondly, the manner of his giving Testimonie, that is, with crying.

Thirdly, the confession of a grant made by the Prophet, (and here ci∣ted by the Apostle;) That though the number of the Children of Israel were exceeding great, (set out by a comparison of the sand of the Sea) yet but a remnant shall be saved.

Fourthly, the Reason and ground of this, why but a remnant shalbe saved, and that is Gods purpose, and Gods will, (which is amplyfied by the ex∣ecution of it in righteousness, in the 28. verse.)

Fifthly, a magnifying of Gods mercy in saving a few, and a small number of the people of the Iewes, which is set out by a comparison taken from Sodom

and Gomorrah, and also by a Title given unto God, who is called the Lord of Hosts. Thus we see the general matter of the Holy Ghost in these three verses: Now come we to handle them particularly, and first of the 27. and 28. verses; for these verses are very difficult and hard to be understood.

As Esaias also crieth;] Crying doth import a loud, a plain, a bold, and an earnest speaking, not an ordinarie speech, but a speaking with an extension, and lifting up of the voyce, and he crieth concerning the people of Israel, what doth he crie?

That though the people of Israel were as the sand on the sea,] That is, though they were a numberlesse multitude; even as sands upon the Sea shore.

Yet but a remnant shalbe saved;] The word remnant is taken from trades∣men Metaphorically, who use to cut out a whole piece of cloth into par∣cels until a little be left, and that they call a remnant or remainder; so a remnant, a very smal number of the Jewes shall be saved.

Shalbe saved,] Now the Prophet he saith, not a remnant shalbe saved, but shall return, in Esay 10.22. meaning historically they shal return from the Captivitie of Babylon, yet we must know that the Prophet under the title of return, doth intend a further matter, namely a spiritual returning a return∣ing to God, as he saith, in the 21. vers of that Chapter, (The remnant of Iacob, to the mightie God shal return,) that is, they shal repent of their sinnes and be saved; so the Apostle and the Prophet do wel agree;

For he will make his account draw near, and bring it to a short summe in righ∣teousness.] Not to trouble you with varietie of Expositions, with which this verse is exceedingly vexed, and doth much pusle Interpreters; but the words of the Prophet Esayias are these, (The consumption decreed shall overflow with righteousness;) and here the Apostle saith; (for he will make his account, and draw it to a short summe in righteousnesse.) And for the un∣derstanding of this, we must know, that the thing intended, and signified both by the Prophet and Apostle is this, as we may easily gather from the context; That God hath purposed and ordained to bring the sinneful and unthankful people of the Jewes, to a small number, and a short summe, and that justly for their unthankfulnesse and sinnes, which the Prophet ex∣presseth in these termes: (The consumption decreed shall overflow with righ∣teousnesse,) because the Prophet knowing that the Lord would bring these people to a smal number; He decreeth that this consumption which God hath determined, he will bring upon them for their sinnes, shall overflow them, and they shalbe as unable to stand against them, as a poore thinne weake bridge is unable to stand against a stiffe stream, and a strong run∣ing swelling water, it shal overthrow them, as a river overflowing the bankes doth bear all things before it. Now the Apostle, following the Translation of the Septuagint, with which the Romans were best acquain∣ted, expresseth it in these words;

That hc will make vp his account, and draw it to a short summe in righteous∣nesse;] that is, by making account, and drawing it to a short summe, we are to understand that the Lord would bring that consumption which he had decreed, and that speedily, and make a short worke, and a short businesse of the matter; for the word [Logon] may as well signifie a short work, as a short word, for hee will make a short worke of the businesse: and we are also here to consider the extent of this consumption, that as it shall be speedy and swift, and they shalbe soon wasted, so that few of them should be left, that they should be as trees in a grove, which a Childe may tell, Esay 10.19. For the Lord will make a short account in the earth; hereby we are to understand, that the Lord would bring this consumption, and finish this work in the very midst of the earth, in the very bowels, and chiefest part of the Kingdome, Esay

10.25. Now then thus receive we briefly the meaning of the words of these two verses.

Esaias the Prophet, he also speaketh plainly and boldly concerning the people of Israel in this manner; that though the Number of the Children of Israel, were an exceeding great Number, a Numberlesse Multitude, yet but a few of them should return from the Captivitie of Babilon, and re∣turn to God, and repent of their sinnes, and be saved eternally; (for so saith the Prophet) The Lore he hath purposed and decreed, and appoint∣ed, to bring that sinneful Nation of the Jewes, to a very small remnant, and Number. Yea, finishing the great work of their Consumption spee∣dily, and extending it so farre, as that a smal Number shal be left, for the Lord will finish his work in the very heart, and midst and principal part of the Land, thus we are to conceive the meaning of the Prophet scited by the Apostle; Come we now to instructions.

First of all observe we, that the Apostle here bringeth in the Prophet Esayias, speaking not barely of the rejection of the Jewes, but also crying of it, speaking with the extension of his voice; he speaketh boldly, plain∣ly, and to the purpose, proclaiming it to the purpose; that though their number were never so great, even as the sand upon the Sea shore, he would destroy them; though doubtlesse this was a very harsh and unpleasing message: yea, the delivering of it, was like to bring many about his eares, what Esaias shall few of us be saved, yet we see the Prophet Esaias uttereth it boldly without fear or fainting.

I tell you to your faces, that though your number were as the Sea shore, yet but a few of you shall be saved; see how bold and plain the Prophet is in delivering this message so harsh and hard: Hence we may observe this instruction, viz.

[Doct.] That Ministers and Preachers of the Word in executing their Office, and Ministery with plainnesse, and boldnesse, must deliver the Messages of God to the people, though they seem never so harsh or hard, (or rather thus;) That it is the part and duetie of Ministers to be plain, That it is the part and duetie of Ministers to be plain, and bold with their hea∣rers, and to tell them of the estate and danger that they see and discern them to be in, upon good grounds without feare or fainting, though their hearers fret, and storme, and flie in their faces, yet they must be bold and plain, as in Esay 58.1. Crie aloud (saith the Lord) spare not, lift up thy voice like a Trumpet, tell my people of their transgressions, and the House of Israel their sinnes.

See how earnest the Lord is, Be thou bold, crie out, and tell my people of their transgressions, and the danger which they are in by reason of their sinnes, though they be never so much incensed. And in Matthew 3. from the seventh to the thirteenth, you shall finde that John the Baptist dealt thus roundly with the people. Oh generation of Vipers, a viperous brood, how will ye escape the damnation of Hell, and flie from the danger to come? And he telleth them, unlesse they did repent, and bring forth fruits worthie amendment of their lives, and had better footing and ground for their comfort then this, that they were the Children of Abraham by Nature, he telleth them that they should be as rotten and fruitlesse trees, and should be hewen down with the Axe of Gods vengeance, and throwne into the fire.

Nay, they should be as chaffe burnt with unquenchable fire; thus also dealt the Apostle Peter with Simon Magus, Acts 8.22, 23. Simon Magus would by the power of conferring the Holy Ghost upon others with mo∣ney, but Peter saith unto him, Oh repent of this, and pray God if it be possible that the very thoughts of thy heart may be forgiven thee, for I say thou art in the gall of bitternesse, and in the bond of iniquitie, and thy case

is fearful and damnable, and thou hast neither part nor fellowship in this work; and thus Ministers of the Word are to do (in their preach∣ing of the Word) with their hearers and people, and to tell them plain∣ly and boldly, the estate and danger in which they discern them to be, upon good ground, though their hearers be incensed and inraged against them.

Because God requireth it, and the Office of the Ministry it self calleth [Reason 1:] for this duty, for God hath made his Ministers Watch-men, and given them the oversight of his people, Heb. 5.17. And also in Ezek. 33.7. the Lord saith unto his Prophet, O Son of man, I have made thee a watch-man, thou shalt receive the word at my mouth, and admonish my people. And if I say unto a wicked man, O wicked man, thou shalt dye the death, and if the watch-man do not give him warning, and admonish him of the danger, he shall dye in his iniquity, but his blood shall be required at thy hands.

Because plain and bold dealing in the preaching of the Word, is of ex∣cellent use; it stirreth up, and quickeneth mens attention, it helps the understanding, and maketh them the sooner understand, and the bet∣ter perceive; yea (with the blessing of God) this plain and bold deal∣ing, it hammereth the heart, and worketh upon the Conscience, it doth leave a wonderful deep impression in the soules of men, and it stoppeth the mouthes of men, that they have nothing to say for themselves; so that it is the duty of Ministers to be plain and bold in preaching the Word: for Application,

How far short then are those Ministers and Preachers of the Word, [Ʋse 1] that do flatter and sooth up men in their sinnes, and lull them asleep in their carnal security, and will never come near them to tell them of their sinnes, unlesse it be in a general manner, all along, and never come to instance in particular sinnes. No, they are afraid of offending, and of angering their hearers: Yea, there are many who are justly to be taxed, that doe not onely Lull men in their sinnes, but doe encourage men in a course of evil, and strengthen the hands of the wicked, Jer. 23.19. so as that they cannot return.

As for example, Doe not not some Ministers and Preachers of the Word, tell men they need not be so strict in observing and keeping the Sabbath, as from Morning to Evening, and after that repetition; what need all this adoe, to be so strict, and so nice in their ordinary Commu∣nication, as not to swear by faith and troth; what? these are nice things, they themselves will doe this; and (say they) there is no such danger, as these foolish, fantastical, and puritanical Preachers will make you believe; they will tell you, you are in danger of hell fire for breaking the Sabbath, and swearing by Faith and Troth, but there is no such mat∣ter.

These are they whom the Lord complaineth of, in Jer. 6.15. They lead the daughters of my people with sweet words, and say peace, peace, all is well, when there is no such matter, when they are ready to be swallowed up of the devil. And as the same Prophet saith in Jer. 14.13. When the true Prophets did come and threaten sword and famine upon the people, the false Prophets come and tell them they shall have no such thing; such Ministers and Preachers are odious and hatefull in the sight of God, Jer. 23.14. These daubing and soothing Preachers, the Lord saith he will feed them with Wormwood, and they shall drink of the water of gall; yea (if the Lord doe not give them repentance,) they shall one day drink of the deep Cup of his vengeance, in the pit of Destruction, in hell.

But (to passe by that) if we that are Ministers of the Word must thus tell our people of their sinnes, Then our Hearers must be content

to bee plainly dealt withal, and to be told of their danger; they must have their lives ript up, and their sinnes displayed, and their Conscien∣ces ransacked and rifled, and their danger laid open, and men must not rage, nor flye in the faces of their Minister; Drunkards, Whore∣mongers, uncivil shag-hair'd, and Civil honest persons, they must be told of their estate, and that (so long as they remain therein) they are in danger of hell and destruction; and unlesse they repent, the Lord will one day come against them in vengeance, and they shall be as thornes bound up in a bundle, and as Drunkards in their drunkennesse, and as stubble ready dryed for the fire, Nahum 1.10. For while they be folden to∣gether as thornes, and while they are drunken as drunkards, they shall be devou∣red as stubble fully dry. And thou must not be offended, if a man should come and tell thee that fire hath took hold of thy house, and unlesse thou make speed to quench it, it will burn thy house to the ground, wilt thou be angry with him? And shall the Ministers and Preachers of Gods Word; stand, and cry, Fire, fire, fire, yea the fire of Gods wrath and vengeance, (which is kindled with the breath of the Lord, as a river of brimstone;) shall he, I say, thus cry out, The fire of hell is ready to burn thy soul and body? and wilt thou be angry with him? Oh con∣sider, with whom art thou offended? surely with God, for God speak∣eth it, and art thou offended and angry with God? whence cometh it? it cometh from thy own vile Corruptions, helped forward by the Devil.

Oh then (to conclude) learn then whatsoever thou art, with patience to hear the Word of just reproof, and to hear thy faults reprehended; for it is the best good that a Preacher can do to thy soul, to bring thee out of the snare of the devil, unto amendment of life, that thy soul may be sa∣ved eternally in the day of the Lord Jesus.

Esayas also cryeth concerning Israel, Though the number of the Children of Israel be as the sand on the Sea, a remnant shall be saved.

For he will finish the work, and cut it short in righteousnesse: because a short work will the Lord make upon the earth, &c.

THe next thing here to be considered, is the persons against whom the Prophet cryeth, and the thing he cryeth; The persons are the Children of Israel; and the thing, that though their Number were as great as the sand on the Sea, yet but a remnant shall be saved. Now what were the Children of Israel? they were the seed of Abraham, descended of the holy Patriarks, a very honourable people, yea they were Gods people, his peculiar people, they had the Law, the Temple, the Sacrifices, the service of God amongst them, yet the Prophet telleth these people, that though their Number were as the sand on the Sea-shore, yet a Remnant shall be saved; and this the Prophet doth, to shake the hypocrites amongst them, who going on in exceeding great impenitency, boasted themselves that they were of the seed of Abraham, and that God had fulfilled his promise in them, in ma∣king them a great multitude, and therefore the Lord loved them. Now the Prophet he sheweth, that this was a vain brag, and notwithstanding their great number, this will not help them, nor avail them in the case of salvation; this was the general thing intended by the Apostle. Now from hence ariseth two Propositions to be observed; the first is this,

That a great Number of people may bear the name of Gods people, [Doctrine.] and yet but a few of them have true repentance; (or put it down posi∣tively,) that Multitudes of people may bear the name of Gods peo∣ple, and have the true Worship of God amongst them ordinarily, and commonly, and yet but a few of those be true repentant sinners, and in the estate of grace, and of salvation: this Proposition hath ground and footing in other places of Scripture, Gen. 6.1, 2. When men began to multiply upon the face of the earth, then the Text saith, they ran on in sinne, together with the multiplication of men and women upon the earth; there was a multiplication of evil, and sinne, a great number of sinnes; yea the Sonnes of God, the godly and righteous seed, such as were the Worshippers of the true God, they began to degenerate, and to run on in sinne. And the Apostle Peter saith in his first Epistle, se∣cond Chapter, and fifth verse, that there was onely Noah, and seven other with him, who was the Preacher of righteousnesse, were saved, and the world of ungodly had the deluge brought upon them; and in the first verse of the same Chapter, he telleth them, that there should false teachers arise; and then in the second Verse he saith, many shall follow after them, as we see in woful experience, let an Anabaptist, or Familist arise, and you shall see multitudes follow after their damnable wayes, and speak evil of the way of truth, in Matth. 7.13, 14. Christ telleth us of a multitude, and an heap of people, which enter in at the wide gate, and broad way, that leadeth to destruction, but few there are that find the narrow wicket, and strait way that leadeth to salvation, so that a multitude of people may bear the name of Gods people, and yet few are true repen∣tant sinners; and why so?

Because the Spirit saith, Matth. 20.16. Many are called, but few are [Reason 1] chosen; many have the outward calling, but onely Gods Elect are effe∣ctually called; and hence it is that Christ saith his flock is a little flock,

Luke 12.32. indeed the elect of God ara a little flock in comparison of the multitudes of the Reprobates, though they be numberlesse in them∣selves.

[Reason 2] Because many of those that live under the Gospel, they content them∣selves with a drowsie profession, an empty shadow, void of life and power, that they care not for the substance, and pitch; saving grace, and saving repentance they respect not; nay, is there not many of them that live under the meanes of grace, that respect better, Infidelity and Atheisme, to be of no Religion at all, and many have their hearts taken up with cares of this world; they have stony and thorny hearts, so that the good seed of the Word cannot enter into them, but they choak it, and as we read in Luke 8.4. to the 9. of four sorts of grounds, there were but one of them good, of honest sound, and good hearts, we have but a small number; yea take we but a view of men in the world, and of particular places, how many ignorant persons, how many common swea∣rers, and contemners of God, and of all goodnesse, how many filthy persons, how many proud persons, setting themselves forth in vanity of attire, shagg hair'd persons, Usurers, and covetous persons, shall we find to one true sound upright-hearted Christian? 'twere nigh a thousand to one: so that it is a certain truth, That a multitude of people may have the true worship of God, and yet few of them repent, and be sa∣ved.

How absurd and grosse is it then, for the Papist to stand so much as they doe upon their number and multitude, for the grounding of their Religion: Multitudes, say they, follow our Religion, therefore it is the true Religion; this is but a weak, and an unsound ground, for men to build Religion upon Multitudes; yea in all Societies, in all Fellow∣ships and Families, for the most part, the greatest number is the worst number; and therefore to say their Church is the true Church, because multitudes flock unto it, is a mere shadow without substance; but to leave them.

[Ʋse 2] Is it so, that a multitude of people may follow the Church of God, and be in the Church, and yet not in the estate of grace, and of salva∣tion? Then it concerneth every one of us to look unto it, and to labour to find our selves in the number of those few: When one said unto Christ, Luke 13.23. Lord, are there few that shall be saved? the Lord Jesus answe∣red him not directly to his curious question; but in the 24. verse, Strive to enter in at the strait gate; that will yeeld thee true comfort. So, if so be repentant persons, such as are in the state of grace, be but few, when there are heaps, and troops, and multitudes of such as onely bear the name of Gods people, labour thou then to be of that small number: what will it avail us to say, we have born a part with thousands in hearing the Word, prayer, and performing holy duties? what will it avail us to say we have been at a Sermon with thousands, and yet continue in ignorance, and in hardnesse of heart? No, Christ telleth us, Luke 13.24. that many shall say, Lord, we have eaten and drunk at thy Table, we have preached in thy name, and flocked to hear thy Word, with troops and thousands, and wilt thou reject us, being a great multitude: but then in the 27. verse, Christ shall say, Depart from me, ye workers of iniquity, I know ye not; and then they shall be shut out of heaven with a multitude: so that it is but a shallow and sandy ground, for us to say we come to the hearing of the Word with thousands, unlesse we labour to be of the number of repentant sinners.

[Ʋse 3] And, beloved, give me leave to apply this a little nearer: If this be so, It is then no good plea for any one to say, I doe no other but that which many professours doe; I see many professours they will be med∣ling

with the matter of Usury, yea many Preachers doe warrant it, yea many professours make no bones of wantonnesse, of lasciviousnesse, and of dancing; yea they teach their children to dance, as Job saith, Job 21.11. their sonnes and their daughters dance; yea many professors go be∣yond the bounds of modesty and sobriety in the matter of meat and drink, both in regard of excesse and curiosity, wonderful excessive, and exceeding curious; none so curious as the professours, yea many profes∣sors ordinarily, and usually follow the fashions, every idle fashion, they have their foretops, and locks, and carelesse ruffes, and their short wastes up to the arm-pits, and broad brim'd hats, with garters hanging to the ancles, and their Roses, and ••et these persons have the name, and account of holy men, and holy women. Dost thou think that this plea will bear thee out? either in the Court of Conscience; when thy Conscience is grapling and conflicting with sin; or when thou standest before the Judg of all the world; no, if so be thou so thinkest, thou deceivest thy selfe, for I tell thee, such professors as thou speakest of, may hang their profes∣sion upon the hedge, as a rotten rag, for any soundnesse there is in them, although they bear the name of professours, and would be thought to be some body, and to give them their due, they are tongue-Christians, excel∣lent in their words, and can speak of the matters of God, and of salvation to good purpose; and yet follow every new fangled fashion, and if thou fol∣low them, thou shalt but discover the vile unsoundnesse and rottennesse of thy own heart, but a few of them are true repenting sinners, and go labour thou to get into the number of those that are mortified Christians, for those are the onely sound Christians; Labour thou to be in the number of those that are sincere, and keep themselves unspotted of the world, and do even hate the garment spotted by the flesh; if any thing savour of the flesh, they dare not use it, but away with it to the dunghill; and what though they say thou art a mopish fool, and a precise fellow, yet know, that it were better for thee to go to heaven with a few in the narrow gate, then with many to the broad way to destruction, Matth. 7.13.

FINIS.

Notes

• * 1.1

  Matth. 5.34, 35.
• * 1.2

  About this time was the Massacre of the poor Pro∣testants in the Valtoline, 1620, 1621.
• * 1.3

  Rom. 8.38, 39.
• * 1.4

  Act. 11.23, 24.
• * 1.5

  The Meta∣phrase.
• * 1.6

  Note.
• * 1.7

  The Meta∣phrase.
• * 1.8

  Cavil.
• * 1.9

  Note.
• * 1.10

  Bellarminus in prefat. lib. 1. de Christo.
• * 1.11

  Effectual call∣ing is an evi∣dence of a mans being in Covenant with God.
• * 1.12

  Gen. 25.34.
• * 1.13

  Observation of times is ei∣ther natural or civil.
• * 1.14

  Ex nolentibus, facit Deus, vo∣lentes.
• * 1.15

  Heb. 12.14.
• * 1.16

  Jam. 1.17.
• * 1.17

  2 Pet. 1.10.
• * 1.18

  2 Tim. 2.19.
• * 1.19

  Psal. 16.2.
• * 1.20

  Josh. 24.17.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.22

  Psal. 73.6.
• * 1.23

  Two things which are ne∣ver found in any Repro∣bate.
• * 1.24

  Psal. 38.3. Rom. 7.24.
• * 1.25

  Directions how to hear profitably. 1 Pet. 2.1, 2.
• * 1.26

  Sequitur super∣bos ulter à tergo Deus.
• * 1.27

  Direct. 2.
• * 1.28

  Observ.
• * 1.29

  Against Tol∣leration.
• * 1.30

  Dilexit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  Against super∣stitious obser∣vation of dayes.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.33

  The Doctrine of Reprobation a Doctrine re∣vealed in the written Word.
• * 1.34

  How God har∣deneth the heart.
• * 1.35

  1 Pet. 1.8.
• * 1.36

  Observ.
• * 1.37

  Contraria jux∣ta se posita magis illu∣cescunt.
• * 1.38

  Observ.
• * 1.39

  Note. The Ministers ought to put on a holy bold∣ness against all cavillers and carnal reaso∣ners.
• * 1.40

  Observ.
• * 1.41

  Applic.
• * 1.42

  An impudent cavil of the Papists answe∣red.
• * 1.43

  Its no boldnesse to search into that we are commanded so to do, 2 Cor. 3.10.
• * 1.44

  The Apostles Amplification.
• * 1.45

  Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  An non habet potestatem fi∣gulus Luti? Explication of the words of verse 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Syriac 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Ex eadem massa.

  Divers opini∣ons concern∣ing the sence and meaning of these words
• * 1.46

  Alludens (in∣quit) ad Ada∣mi creationem humanum ge∣nus umdum conditum, nisi in opificis mente, compa∣rat massae Luti, ex qua Deus postea, prout ab aeter∣no decreverat, condiderit, & quotidie con∣dat tum eli∣gendos, tum re∣probandos, qui etiam declarat verbum fa∣ciendi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Objection of the Anabap∣tiste propoun∣ded and an∣swered.
• * 1.47

  Sence and meaning of the words.
• * 1.48

  Ministers in preaching of the Word must bring simili∣tudes of things known to their hearers, not of strange, un∣couth and far fetcht, it may be of such things as never were in the world, or at the least never know•• to their hearers.
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.50

  We are to be thankful unto God in our deepest distres∣ses, and to give him the glory of his mercy and Ju∣stice.

  In massa pura non corrupta.
• * 1.51

  Gods will is dependent on nothing out of God.
• * 1.52

  Explication of the words.
• * 1.53

  Difference be∣tween a vessel of wrath, and a Child of wrath.
• * 1.54

  Sence and meaning of the words of the 22. verse.
• * 1.55

  Observ.
• * 1.56

  Vessels of mercie how known?
• * 1.57

  Patientia lasa fit furor.
• * 1.58

  The end of Gods long suf∣fering and pa∣tience to the Reprobates, is to manifest the power of his wrath.
• * 1.59

  Gods laughter is more to be feared then his anger.
• * 1.60

  Abusing the patience of God, and not making a holy use of the meanes of grace, is resist∣ing of God.
• * 1.61

  Not sinning, but continu∣ance in sin, that brings the wrath of God upon the bodies and soules of men.
• * 1.62

  The miserable estate of such as continue in sin.
• * 1.63

  Let us take heed how we abuse not Gods patience, by wilfulnesse and obstinacy in sin.
• * 1.64

  Take we heed of custome in sin.
• * 1.65

  The phrase and form of speech obser∣vable.
• * 1.66

  God in shew∣ing of wrath, doth after the manner of men that are furious.
• * 1.67

  Gods wrath more to be fea∣red then hell it self: yea it is Hell.
• * 1.68

  Job 33.21.
• * 1.69

  The second end to make his Power known.
• * 1.70

  He makes it appear that he is a God of Power able to pull down the stoutest sinner in the world.
• * 1.71

  God hath a sa∣ving Power, and a destroy∣ing Power.
• * 1.72

  Who is able to stand against the Lords re∣venging power
• * 1.73

  The greater their might, the heavier their stroke.
• * 1.74

  Hab. 3.