The Great MYSTERY OF Godliness Opened.  
BEING AN EXPOSITION UPON The whole Ninth Chapter of the Epistle of Saint Paul to the ROMANS, By the Late Pious and faithful servant of Jesus Christ, Mr. EDWARD ELTON, Bachelor in Divinity, and sometimes Preacher of the Gospel at Mary magdalen's Bermondsey near London.  
Jacob have I loved, but Esau have I hated, Rom. 9.13.  
O the Depth of the riches both of the wisdom and knowledge of God, Rom. 11.33.  
Great is the Mystery of Godliness, God manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory, 1 Tim. 3.16.  
Licenced, Entered, Printed, and Published, according to Order.  
LONDON. Printed by J. L. for Christopher Meredith, and are to be sold at his Shop at the sign of the Crane in Paul's Churchyard. 1653.   

To the Courteous and Christian Reader.  
Good Reader,  
THis Book which the good hand of God hath put into thy hand to read, is such of which thou mayest justly say as Jacob did of his pretended venison, 
a Gen. 27.19; 20.  the Lord hath brought it to thy hand, rise up therefore and eat of this savoury meat, such as thy soul loveth, or should do at least. It was the work of a most Pious and skilful Scribe, excellently instructed to the Kingdom of God, 
b Matth. 13.52.  he was a burning and a shining light: 
c Joh. 5.35.  burning with zeal for God's glory, and shining as a light in that crooked Generation wherein he lived, 
d Phil. 2.15.  but he is now triumphing in heaven, and therefore standeth not in need either of thy prayers or my praises, who being dead yet speaketh, 
e Heb. 11.4.  so that his own works may justly praise him in the gates, 
f Prov. 31.31.  Leaving therefore the Author (who is now at rest with the Lord) I come to the book itself, wherein if thou do not meet with new Truths, yet thou shalt find old Truth confuting old and new Errors; sin sharply rebuked, holy Duties earnestly and seasonably pressed, the power of Godliness advanced, and the great Mystery of Godliness sweetly opened, evidences of Election clearly discovered; here thou mayest know whether thy name be written in heaven, 
g Luk. 10.20.  only let me advise thee to follow the Author's method, who beginneth first with the Complaint of a Sinner combating and conflicting; then cometh to the Christian Triumphing, and so cometh to open the Great Mystery of Godliness; so do thou read the first Treatise to learn to complain of thy corruption, and then thou mayest be sure at last to Triumph with the true Christian, and so be the fit to look into the great Mystery of Godliness, for to such is the promise made by our Saviour, that to them it shall be given to know the Mysteries of the Kingdom of Heaven 
h Matth. 13.11. ; and again if any man be a doer of God's will, he shall know of the doctrine whether it be of God 
i Joh. 7.17. : so that he that is ready to embrace the power of Godliness, and is daily conversant in the practice of it, is most likely to be skilful in the mystery of it; get thy heart therefore stored with the graces of the Spirit that accompany Salvation; add to thy Faith Virtue, and to thy Virtue Knowledge, and to Knowledge Temperance, and that Patience, and to that Godliness, and to that Brotherly kindness, etc. For so an entrance shall be made unto thee abundantly, into the everlasting Kingdom of Jesus Christ 
k 2 Pet. 1. 5●; etc. 11. : besides let me recommend unto thee a fit Treasure for a Christian, to be laid up in heaven, where the Rust and Moths cannot corrupt, nor Thiefs break through, nor steal 
l Matth. 6.20. . In a word, let me advise thee to store up in thine heart, soundness of Knowledge, strength of Faith, purity of Heart, clearness of Conscience, holiness of Life, assurance of God's favour, contempt of the world; many sanctified Sabbaths, fervent prayers, holy Conferences, Heavenly Meditations, days of Humiliation, sincere love of the Saints, righteous dealing with the Brethren, a sincere love of Jesus Christ 
m Ephes. 6.24. , an universal hatred of every known sin, and of all also ways 
n Psal. 119.104. , the true fear of God, and the power of Godliness 
o 2 Tim. 3.5. . This counsel observed and followed, will enable thee to live Christianly, and to die comfortably, with full assurance that when the earthly house of this Tabernacle shall be dissolved thou shalt have an house not made with hands, eternal in the heavens 
p 2 Cor. 5.17. ; where you shall be ever with Lord q, who sitteth at the right hand of his Father, where there is fullness of joy, and pleasures that last for evermore 
r Psai. 16. ult. ; such as eye hath not seen, nor ear hath heard, nor hath it entered into the heart of man to conceive, the excellencies of those joys, that God hath prepared for them that love him 
s 1 Cor. 29. : let me earnestly entreat thee, and affectionately beseech thee good Reader, speedily to fall to work, and first seek the Kingdom of God and his righteousness 
t Matth. 6.33. , for herein delays are most dangerous; for the longer thou stayest, thou shalt find, that God groweth more angry, Satan more strong, thyself more unable to repent, sin more unconquerable, thy conversion more difficult, and thy salvation more impossible; a ruinous house the longer delayed, the more costly will the repairing be; the nail of sin, the more strokes are given to it, by frequent acting, the more difficult to get out of that precious soul of thine; oh than begin speedily because delays are so dangerous; and continue constantly, having once begun in the spirit, do not make an end in the flesh, lest you labour and suffer all in vain 
u Gal. 3 3, 4. , give me leave therefore to press thee effectually in the words of the Apostle; that having such glorious hopes, and so many precious promises 
w 2 Cor. 1.4. ; endeavour to cleanse thyself from all filthiness of the flesh and Spirit, perfecting holiness in the fear of God 
x 2 Cor. 7.1. , always abounding in the work of the Lord, for as much as I can assure thee that thy labour shall not be in vain in the Lord 
y 1 Cor. 15.58. , only be sure to fight a good fight and keep sound in the faith, till thou finish thy course, and I can assure thee of an immortal crown which Jesus Christ that righteous judge will be ready to set upon the head of all such as love his appearing 
z 2 Tim. 47, 8, 9 , against whose glorious coming that thou mayest be the better prepared, let me advise thee (once more) to a serious perusal of this and the two former Treatises; in the reading whereof my hearty prayers shall be with and for thee at the throne of grace, that hereby thy judgement may be rightly informed, thy life and conversation throughly reform, thy corruptions mortified, thy graces increased, thy love and zeal inflamed, and thy soul at last eternally saved; let me beg thy prayers, for myself in requital of my pains, and thy best wishes at the throne of grace, in behalf of the Stationer for his labour, and his honest care and cost bestowed herein; and herein forget not to go to God for his blessing upon thy reading this work, and all our endeavours herein, that all may tend to his glory. In hope whereof I commend thee to God and to the word of his grace, and the book once more to thy serious reading and practice; hearty taking leave I hasten to write myself.  
Albourn, this present March 12 h. 1652. Thine in Christ Jesus William Harrison.   

There is lately Printed Gods holy mind touching matters Moral, which himself uttered in ten Words or ten Commandments; also Christ's Holy Mind touching Prayer; which himself taught unto his Disciples, discovered by the light of his own holy Writ, and delivered by Questions and Answers, by the late learned and faithful Preacher of God's word Mr Edward Elton, B. D. and Pastor of St. Mary Magdalen Bar monsey near London.  
A true Relation of the murders committed in the Parish of Clunne in the County of Salop by Enoch ap Evan, upon the bodies of his Mother and Brother, with the causes moving him thereunto, by Richard More Esquire. Printed by order of a Committee of Parliament.   

The great Mystery of Godliness 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 witness in the the holy Ghost.  
Verse 2. That I have great heaviness and continual sorrow in my heart.  
THis excellent Epistle to the Romans written by that famous Apostle Paul, the great Doctor of the Gentiles consisteth of these 3 parts in general.  

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 Chapter 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 general and special, Chapters 12.13. etc.  
Now in this ninth Chapter, he beginneth the doctrine of Predestination, and openeth that great mystery of godliness concerning the rejection of the Jews, and calling of the Gentiles, and herein we have 3 parts.  
1. In the first place we have not only an insinuation of the Apostles dear and deep affection, and a solemn and serious protestation of the truth of it; but also a singular manifestation of his most admirable love to the nation of the Jews; (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 sincerity 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 separated 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 privileges and prerogatives, showing 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 stabilility and constancy of the Lords promises, though the Jews 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 wonderful 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 general 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 pathetical 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 spoke 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 witness (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 witness with him; and this conscience renewed by the holy Ghost, (mine own conscience bearing witness with me in the holy Ghost.) And then in the second verse he delivereth and putteth down his sorrow, and his grief, and his heaviness of heart; and thus he setteth out, by the continuance and greatness of it, it was a great sorrow, and a continual sorrow, and that in his heart and soul, and not a dissembled, feigned, 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 express that by a wonderful strange speech, even by a wish to be separated 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 anathemated, 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. Secondly, a more weightier reason than this, because they were the Israelites of God and God's people, and that he maketh further manifest and plain unto us, by six privileges 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 showeth 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 particularly, I hold it sit one general 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 Jews that they were rejected of God: In wisdom he useth as you see, a pathetical 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 salvation. Now then herein appeareth the wonderful wisdom of the Apostle, to be imitated of the ministers of the Gospel, 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 signification 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 daub with untempered mortar, and draw a fair skin over a foul ulcer, and sooth 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 sins, 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 insinuation 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 Jerusalem, he telleth them, that the time should come, when their enemies should cast a trench about the City, and compass 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 spoke these heavy things; how? the Evangelist saith (in the 41. and 42 verses) he spoke it with trickling tears in his eyes, and shown 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 fools, and bewitched Galathians, that they would not obey the truth revealed unto them: yet in the 15. verse he showeth this was out of his love, he called them brethren, which before he called fools and bewitched; and in Gal. 4.19. he calleth them little children with whom he traveled in birth, like a mother; and thus are the Ministers of God to do, in dispencing 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, saying, they speak out of malice and hatred, and spleen, and out of a distempered humour, unless 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 Physician, 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 stomach; so must the Ministers of God in this case, even in delivering harsh and hard things, (telling them of their sins, and publishing Gods judgements,) lap them up in the sugared expressions of their love, and good will and desire, and tender 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, Use: that we thus deal in dispensing of hard and harsh things, such as be displeasing to the ears and hearts of the people, with a signification of their love unto them, we may, and aught to teach hardhearted 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 Judgement of God against you; and to beseech them earnestly, that they would labour to come out of that miserable estate and condition.  
Use 2 And for you that are Hearers, for the use of your part, only to pray unto God, and to entreat 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 show ourselves such as are faithful to the Lord that hath sent us, and not such as are studious to speak that which pleaseth men, and sooth them up in their sins. But that the Lord would give us to show our studious care and endeavour of the people's 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 voice like Trumpets; this you must pray for us.  
Verse. 1 Come we now unto these five Verses as they lie in order; I say the truth in Christ, I lie not, my conscience bearing me witness in the Holy Ghost, that I have continual sorrow in my heart, etc. 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 witness, (I speak the truth, I lie not) These words the Apostle addeth, both to signify the sincerity of his heart, that he spoke the truth simply and plainly, with an honest and sincere heart, without either mental reservation, or equivocation, 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 denied the contrary in the negative, as it is said in the 1 Sam. 3.18. when Eli bade Samuel tell him what the Lord had said unto him, it is said, he spoke every word, and he hide nothing: so in John 1.20. it is said of John, that he confessed, and denied not, but said plainly, he was not the Christ: so this is added for more weight, and ponderousness of speech; as first he spoke it without any colloguing or equivocation and secondly, for the weightiness of his speech, my conscience bearing witness; here the Apostle doth not swear by his Conscience, as some would think, but showeth, that his conscience was a witness, and gave testimony to him, that he spoke without collogueing or dissembling: or that his conscience 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 witness simply 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 heaviness and continual sorrow in my heart; These words are to be taken in the literal sense, as they lie, only the word, sorrow, is a Metaphorical, and is taken from a woman that is in travel with child, such sorrow as she hath that traveleth in childbearing, 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 Jews: so than 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 witness, I lie not, and my own conscience beareth me witness also, and that conscience of mine rectified and rightly ordered by the grace of God's Spirit, my conscience bearing me witness and that holily, after an holy manner, that I am possessed 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 lie not; The Apostle showing his sorrow, doth not here only say, that he speaketh the truth, and lieth not, but sweareth by Christ Jesus, that he spoke 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 public, 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 themselves, 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. Abraham's servant swore 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 Jonathan 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 salvation, and the preservation of others; such a case as this (being doubtful) 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 ordained to be an end of all strife in matters of weight and controversy, as the Holy Ghost saith, Heb. 6.16. that an oath amongst men, for confirmation, putteth an end to all strife, in matters of great weight and consequence, not in every trivial trifling occasion, no, it must be with rariety and reservedness.  
First of all, this meeteth with the error of the Anabaptists, that deny Use 1: the use of all Oaths, and hold it altogether unlawful to swear, in any case whatsoever, either in public or in private; their opinion is false: Object. they allege 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 Use 2 Oaths; 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 Country, to swear, and to rap out an oath at every word, to toss the name of God; a sin for which the Land groaneth and mourneth, even because of Oaths, Jer. 23.10. Oh consider it how the land mourneth and weepeth for this sin: you see Summer is turned to Winter, and why? because of the Oaths of the land, the earth doth not yield her fruit as she was wont to do, The reason is, because what is more common then for men and woto rap out an oath at every word, and if they be reproved, will either fly 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 unless I swear: Oh in the fear of God consider it, that it is credit dearly bought, that is got with the pawning of thy soul to the devil, for so thou dost in rapping out thy rash oaths; 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 special 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 graceless 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 man's soul, the reducing of men from Popery, all other Oaths, as to swear rashly, that is a fearful provoking of God against thy soul: and remember that connexion of the Lord, which he hath put to the Commandment, that the Lord will not hold him guiltless that taketh his Name in vain. And therefore in the name of God, let us make conscience of swearing, and fly from an Oath, as from a Serpent; For thy tongue is set on fire of the Devil, if thou swearest ordinarily, 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 whatsoever is more, 
Matth. 5.34, 35.  cometh of evil, of the Devil.  I say the truth in Christ, I lie not, my Conscience bearing me witness in the Holy Ghost. 
In that the Apostle calleth Christ to witness, and sweareth by his name it is a sufficient evidence and proof of the Godhead of Christ: And hence I might stand to prove the Godhead 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 only by the name of God, when a necessary and a weighty 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 witness 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 applied 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 God's worship, as appeareth in the two places in Deuteronomy before alleged: it is a part of God's 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 righteousness, and in Judgement, it is a reverend use of the holy Name of God; it is so far from dishonouring God, that it is a reverend use, and a glorifying of God: For it is an acknowledgement of God to be the Searcher and Knower of the hearts of men, and of their secret thoughts; and that God is a witness even unto those that swear falsely and perjuriously, and a revenger on those that forswear themselves: and that he testifieth to the things that lie hid, and dark, in our secrets from men, and therefore God must be called to witness the truth, when any truth is witnessed by an oath.  
As for the forms of speeches used in the Scripture, viz. As thy soul liveth, 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 oaths taken and used as it ought to be, in a right manner, in truth, in righteousness, and in Judgement, before a Magistrate, or in private with reverence, it is a worshipping of God.  
Hereby we are to take notice, Use. of a foul sin that many of us are guilty of, and make light, reckoning and account of: For what is more usual 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 Cross of the coin, and to swear by their faith and troth, and they that so swear, think they swear no great oaths, and some swear superstitious oaths, by St. Mary, by S. Anne, and by the abominable Idol the Mass, and some that swear by mincing & detracting oaths, as by Mass, by Making, and by Laking, gods so, and good lack, is not this common amongst us, yea too too common in your mouths? 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 exceedingly; 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, infinite Power,) as if they were able, and of power and knowledge, to know the thing we call them to witness, and as if so be they were able to punish if you swear falsely; 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 Majesty? 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 fearfully 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 Malcham: by Mass, or by Jesse, or by Laking; it showeth that they have no grace in their hearts, yea it discovereth the cursed corruptions of their hearts and souls; and therefore thou that art guilty of this sin, think upon it: for 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 not 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 oaths: But I say these sins are weighty enough to plunge thee headlong into hell, without repentance, for thou mayst not swear at all, without 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 righteousness, and in Judgement, 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 lie not.] The Apostle showeth here the sincerity of his heart, that he spoke the truth simply and plainly, and with an honest and upright heart, without any manner of doubling or dissembling. 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 Civil 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 souls of men: and if men so do speak the truth falsely, 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 pass by this, only touching 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 witness,] 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 witness, 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 witness 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 witness that he was truly sorrowful, which none but himself could tell: and therefore he bringeth his Conscience as a witness; so that the conscience in the soul of man, beareth witness 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 glimmering light of Nature, these poor Gentiles shown the effect of the Law written in their hearts, their Consciences bearing witness, and their hearts either accusing, or excusing: so in Eccle. 7.22. where the Preacher, oftentimes 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 rejoicing is this, that we have the testimony of a good conscience, that in simplicity, and godly pureness, we have had our conversation, etc. So that we see by these places, God hath placed the Conscience in the soul of man, as a witness, of whatsoever 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 remembering all things that pass 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 joseph's Brethren, they remembered what they had done to Joseph, even many years 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 remembrancer 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 witness 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, always 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 ago; yea to witness when it is done, as the Register turneth over his book, and findeth the act done many years ago; so is conscience a witness to us.  
Use. This truth yields unto us a strong argument against the hellish atheists of this time, that do open their black mouths against God himself, and stick not to say in plain terms, 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 witness of the soul of man, and that witness not only 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 all-seeing eye, and that is God himself; and the witness of thy conscience is marvellous secret, it is not known to any, but is a secret, and that secret witness 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 only knoweth: for if it were not so, the witness of the soul were to no purpose, unless there was one that knew the witness of the conscience; for the conscience speaketh not properly, but only by way of allusion: we say it speaketh, and therefore 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 Conscience 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 mouths.  
Is this so, that the conscience is thus placed in the soul of man, as a Use 2 witness to whatsoever it is, that man doth will, or think, or speak, or affect, or do? surely than it must follow, that it cannot possibly be, that any man or woman should sin without witness, 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 seethe 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 witness 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 couldst hid thy sin from all men and Devils, yet thou canst not hid it from God, nor from thine own conscience, that will one day come in as a witness against thee, and lay thee open to the sight of men and Angels, unless God give thee repentance. The Conscience of man is a tell-tale, it will lay it open, and witness against thee: Indeed I confess, that the mouth of the conscience may be muzzeled, and sometimes be choked, and fail in doing the office of it, to bear witness; 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 benumbed, for custom 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, because 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 benumbed, but it will awake, either in the day of affliction, or in the hour of death, when the Conscience will be raised, and awakened, and will then not spare to witness against thee: or if it be so, that thou dost die without any sense or feeling of sin, thou diest like a senseless stone: as it is said of Nabal, his heart died 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 diest so, yet thy conscience dyeth not, it is a natural faculty of thy soul, it cannot die; and though it touch thee not in the hour of death, yet the day will come; when the Judgement of the Lord cometh, it will come and appear before thee, and then it will speak and not spare; it will witness 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 Alehouses to Taverns in the night to commit sin, their consciences go with them: And in this respect take we heed of dissembling, of hypocrisy, 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 witness even of thy bosom 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 soundness and truth in the heart, that our Consciences may witness good before God of us, who knoweth the inwards of thy heart and soul.  
The Apostle addeth further, That the Holy Ghost did testify 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 witness with me holily and truly, as it is ordered by grace, and sanctified to that end and purpose: so than the Conclusion is this,  
Doctrine. That the Conscience of man doth then only witness 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 witness to man; when I say with the Apostle the Conscience beareth witness in the Holy Ghost, it is that conscience that is a true and a holy witness, touching good thoughts, words or actions, the Conscience regenerate, holy and sanctified, is only a conscience that is a comfortable witness.  
Reason. For why? such as the Conscience is, such is the witness 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; only 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 witness: and that Conscience that is so regenerate, and sanctified by grace, it giveth witness and testimony of that righteousness which is called the righteousness of the conscience, and is ever joined unto it, namely, it giveth witness 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 witness 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 witness of the Conscience of the good King Hezekiah, that he was able (his conscience being regenerate,) even upon his deathbed 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 perfect 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 Conscience of man than doth only witness holily and truly, when it is rectified by grace, then is it a holy witness of our thoughts, words, and actions.  
Use. This serveth to discover unto us, that many deceive themselves, even touching this witness, the witness 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 Sermons, as the consciences of all erring spirits, Papists, and Anabaptists, Familists and others, their consciences cannot witness truly with them, and holily, they fail in their Judgement, 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 Judgement is erroneous. But to draw near unto ourselves; Thus standeth the case with all unregenerate persons, and such as be in their natural estate; the consciences of unregenerate persons do many times witness 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 gross sins, and deal justly and truly with men, their consciences telleth 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 Thiefs, 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 witness falsely, so as the Prophet saith, a deceitful heart hath cozened them, Esay 44. and their Conscience cannot possibly truly witness any comfort to them: For the good things they have done, be they the best works, or words, or deeds done, that possibly can be spoken or done, their conscience cannot truly witness, so long as they be unregenerate: and therefore to conclude this point, If thou wouldst have thy conscience to witness holily and truly and to thy comfort, never rest until 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 witness with thee in the Holy Ghost, otherwise it is but a deceitful conscience, that maketh men sooth up themselves, and esteem themselves in a holy and good estate, without cause.   
VERSE 2. 
That I have great heaviness, 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 Jews, I might stand to show, that God's Children are not stocks nor stones, free from natural 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 object, to which they are moved. The Apostle maketh this a note of such that are given over to unnatural senses, Rom. 1.30. that they want natural affections: and doubtless the more true and sincere grace is in the heart of God's 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 pass by that, And to come to the main point; In that the Apostle doth manifest, that he had great heaviness and sorrow, and that for the rejection of the Jews; (that was the object of his sorrow,) because the Jews were left in the blindness of mind, and hardness of heart, and did not embrace the Gospel; this was matter of great heaviness 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 especially for the known miseries of the souls of others: we are to grieve and to mourn for others, that we know do lie under any heavy trouble or affliction, or distress, in respect of any outward calamity: but beloved, our hearts must bleed and be broken for the evils that we know do lie upon the souls of others; we are exceedingly to be grieved for the blindness of the mind, and hardness of their heart, that they go on in sin without repentance, 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 brutish lusts, this is that which must stick close and wound us especially: Besides 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 Jerusalem, they were such as cried and mourned for the abominations that were committed by others in that City; their hearts bled not so much for the overthrow of the City, as for the hardness 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 yield obedience to the voice of God in his Ministry, My eyes shall weep in secret, (and why?) for the hardness of the hearts of the people, that they would not take notice of the Word of God, and the Judgements 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 lie upon the souls of men, and the hardness 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 hardness of the hearts of the Pharisees; even the blessed soul and heart of the Lord Jesus mourned for the hardness of their hearts, that they would not be humbled for their sins: and in Luke 19.41.42. The Lord Jesus wept; for what? because Jerusalem should be ruinated: not so simply, but also especially for the hardness of their hearts, and that they would not take notice 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 souls of others; those that continue in their sins, and will go on with perseverance in swearing, Sabbath-breaking, Drunkenness, 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 than 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 themselves do make men subject to the wrath of God, and power of the Devil, which no other outward misery can do of itself: indeed a man's behaviour therein may make him lie open to the wrath of God, and power of the devil, but the evils on the soul of man, do make him lie wide open unto it. And I may safely say, that the hardness of Pharaohs heart was a heavier and a greater Plague unto him, than all the plagues of Egypt besides: for these are the most fearful evils, and make a man liable to the wrath of God, and power of the devil; and therefore doubtless this we may resolve upon, that the evils that be upon the hearts and souls of men are especially to be grieved for.  
Use. 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 wherein 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 show 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 special bonds: as our Father, Mother, wife, brother, or sister, or friends; or such like, we can show forth a great deal of sorrow for them; but the miseries that lie 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 lieth in thy bosom, be one that is given to sin, to live in ignorance, drunkenness, swearing, and the like, thou art touched nothing at all with this, thou art grieved for their bodies: but let thy husband be an ignorant person, or an hardhearted person, thou art not touched with it at all: we grieve not for the miseries that lie upon their souls, and this showeth the cursedness of thy heart, that thou art an hardhearted person, and according to the cursedness of thine own heart, thou respectest not the hardness of the hearts of others; and it is a plain evidence 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 only by the light of nature, and that thou hast not in thee the life of true grace, that aught 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 ourselves, 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 reform, and for the evils that lie upon their hearts and souls; we must shower 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 neighbours, even such as live in thy own Land and Kingdom with thee: as the miseries that lie 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 sighs and tears for them, and entreat the Lord to send forth Labourers into his harvest, they want it, they live in darkness and blindness, and never touched in Conscience for the same, but go on with an high hand in sin, and this should grieve our souls: We should mourn in secret, and seek unto the Lord by prayer, with sighs and groans, that the Lord would be pleased to send forth such as would labour amongst them, and bring them out of the darkness they are in; thus we are to mourn for the known evils that lie upon the souls of others: Haply the Lord may threaten us with Judgement, 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 exceedingly.  
Now then to stir us up to the practice of this Duty, first of all, consider, Motive. 1 If so be we be grieved for the evils that lie upon the souls of others, it is a plain evidence that we have our souls 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 sorrowful, 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 persons in the world to others; they see the ugliness of sin, and have felt the weight and burden 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 blindness.  
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 Balaam, 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 humbled for our own sins, and have true faith and grace in our souls, and are truly zealous of the glory of God, this will yield us true comfort both in life, and in death: Let us than never rest until we be grieved for the miseries that lie 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 sins on the souls of others.  
Now from these words the Apostle where he saith, he grieveth for the rejection of the Jews, some move this question, Whether the Apostle might lawfully be grieved for the rejection of the Jews? it being according to the appointment of the Lord.  
But the question Quest. arising from hence, concerning ourselves, is this; seeing 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 punishments, for their evil deeds, brought to the place of execution, when the hand of God is in punishing of them, for their evil do or no?  
Now to this I answer, Answ. That we are to put on tender bowels of pity, commiseration, and compassion, towards all that be in any distress, and under 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 towards them, though they be never so vile or wicked. Thus we find Samuel mourned for Saul. Samuel as a Prophet foreseeing the evil that was like to fall upon Saul, both in the loss of his Kingdom, and the loss 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 lie 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 respect be so far from grieving, mourning, and pitying of them, that we may rejoice, and joy in it, yet not pleasing ourselves in the smart, or pains of others, be they never so vile, but for the manifestation of God's Justice, because we love God, and the glory of God is dear unto us, therefore we may, and aught to magnify and justify the Name of God, in cutting off of such men, as be Jesuits, and Seminary Priests; we may be so far from sorrowing for them, as that we may rejoice in it, and glorify God in cutting off of such wicked Imps; as in Psal. 58.10, 11. The righteous shall rejoice when he seethe the revenging hand of God upon such; and men shall say, Verily there is a reward for the righteous, doubtless 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 God's Justice, and to magnify and to glorify him in such persons, being destroyed, that seek the hurt of God's glory, God's Church, or God's Religion: For than we are to rejoice, but not in their punishment 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 Jews, but doth affirm and say, that he had great heaviness and continual sorrow for the rejection of the Jews, his heaviness and sorrow was not small, nor vanishing, but it was great and heavy, such as is a woman's 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 manifestation 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 heaviness, sorrow and grief in the heart upon any known just occasion 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 rejection 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 heaviness, 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 rend his clothes and put on sackcloth, and sorrowed for him exceedingly; 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 befallen his son Joseph, he grieved a long season, and would not be comforted: so also in 1 Sam. 20.34. Jonathan was very sorrowful, and exceeding 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 people of God, it made him break out into weeping, and humbling his soul, Nehem. 1.6. yea his sorrow and heaviness was so great, that he could not dissemble it, he could not keep it in his bosom, it appeared in his very countenance, yea and that so apparently, 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 loveth; 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 itself: 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 imminent, 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 measure 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.  
Use. The truth now delivered, yields unto us a ground of trial, and of examination, 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: Dost thou love the Church and people of God in deed and in truth? surely than thou art affected, either with joy or sorrow, according 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 according to the measure of thy love, to the Church and people of God; so is thy sorrow for any known danger or distress of the Church and people 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 distress in foreign Nations, even our Neighbour Nations, in France and other Nations, are in arms, 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 lie in the field to defend their lives and liberties: and we have heard, and do hear it daily, that many of God's children are in great straits; that they are besieged by their cruel and bloody enemies, even of such as desire nothing but to suck their bloods; yea we hear daily, how the Saints and servants of God, are Massacred, 
About this time was the Massacre of the poor Protestants in the Valtoline, 1620, 1621.  and murdered, 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 God's children are forced either to yield 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 than 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 heaviness, upon the news of these things? (which is I fear the case of many, to give themselves to jollity and rejoicing, 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 ourselves to all manner of riot and excess, when you should give yourselves to prayer, certainly than 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, ribaldry? and use all manner of filthy speaking, and profaning the Sabbath: 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 glory 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, dost thou not mourn? but art a man indifferent, 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 ourselves, 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 news that the Ark of God was taken, then with the loss of his two sons: and the wife of Phinees, the daughter in law of Eli, was more affected with the loss of the Ark of God▪ then with the loss of her own dear husband; for when she heard the Ark of God was taken, she fell in travel, and died, and named her son, Jekabod, the glory is departed from Israel: 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 disgrace 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 according to the known estate of it, if we have not, we have not in us the Spirit, nor the Life, nor the grace of God's Children: in 2 Thess. 2.10, 11. if we do not embrace the Religion of God, and that with love and delight, and be more than 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 subtleties of our enemies, and their powerful efficacy and working; though all the Devils in the world do assist them, and this defend us better than all the learning in the world; we see great Doctors are seduced, because though they have learning, yet have no love: And therefore 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 souls, or afflictions upon the bodies of God's Church.  
One thing farther, the Apostle putteth down his sorrow with the subject 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 outside sorrow, in a verbal sorrow, to say we are sorrowful, 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 verbal 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 souls, especially for the known miseries of the Church and people of God; we must express our grief to others, by sighs 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 souls, but verbal, 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 man's funeral, 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 hateth the sorrow, that is not in the heart, Psal. 51.6. the Lord loveth truth and soundness in the affections, when we have cause of joy, to rejoice hearty; and when we have cause of sorrow, to be grieved hearty: Oh then in the fear of God look to this, that thy sorrow and grief for the miseries of others, especially for the Church of God, that it be as it ought to be, not in word only, verbal, but in truth; look that our hearts be dissolved into sorrow, and that it show forth the powerful working of it, in sighs, 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 Afflictions.   
VERSE 3. 
For I could wish myself 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 desire 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 himself to be separated and accursed from Christ, for their salvation, and conversion; then he subjoineth one special cause of this his earnest desire, and of this wish, because they were his kinsmen, and beloved brethren according 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 another; but he putteth it down with an (ego ipse) I; I myself 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 myself, saith the Apostle, could be Anathema. Touching this word, Expositors make much ado, and make divers expositions of it, not so pertinent to this place. But this word, Anathema, in the general acceptation of it, signifieth any thing that is set apart from the common 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Matth. 26.74. Peter beginneth to curse himself, and to wish himself to be destroyed 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 anathematised, or separated from Christ: for to be separated, is to be removed and set apart from salvation, purchased 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 salvation, 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 incline; 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 died for thee, Oh Absalon, my son my son: he wisheth with a condition, (if it might be possible) would I had died 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 Jews might be saved; that he going to hell, they might go to heaven, and the greater glory thereby come to God and Christ: For without question, the Apostle here in this speech of his, had not only respect to the salvation of the Jews, but he had respect to the glory of God, and of Christ, that God's glory might be advanced, and his Kingdom amplified and enlarged: 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 contrary, to the purpose of God, (yea to that purpose which the Apostle was acquainted withal,) that the Lord did purpose to save him, which is manifest in the two last Verses of the former Chapter, where he saith nothing should separate him; and yet now doth he wish separation absolutely? 
Rom. 8.38, 39  no sure, it is with condition; for my brethren, which are my kinsmen) an usual phrase among the Hebrews, to call them brethren, that were of the same blood, Gen. 13.8. Abraham said unto Lot, we are brethren, who was his nephew: according to the flesh,] This the Apostle addeth, to signify that they were his kinsmen according to the flesh, not by the Spirit, because 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 Jews, 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 myself, and no other for me, could wish that I were removed and even set apart from salvation purchased by Christ, and all hope thereof; yea I could wish myself to be damned in hell, and to perish if it might possibly be, provided that I being damned, the Jews might be saved; the Jews who are my brethren, 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 Jews? this seemeth a thing not tolerable: For there is or aught to be, in every Child of God, a holy self-love, and a sanctified self-love, whereby they are bound to love themselves, above all others, and to use all good means for the good estate of their own bodies, and souls, 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 safety 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 only 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 enlarged by the conversion of the Jews, and the glory of God, and of Christ, aught to be procured, (if it were possible) even with the eternal confusion of our souls, 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 deprived 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 happiness, 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 beloved 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 Father, 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 doubtless the Apostle wished to be separated 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 separated 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 souls; 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 souls, that they may have saving grace in their souls, and an increase of it, and that their souls may be possessed 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 souls, 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 souls of them whom they writ to, not only 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 souls 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 especially to wish and desire the good of the souls of those whom we love, and are bound to love, that they may have saving grace in their souls, and an increase of it here in this life, and that they may be eternally saved hereafter 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: saving grace in the soul, is proper to those whom God loves in special manner, and gives it to none but to such as belong to God's election: And it sweetens all other good things of this life, and makes them truly comfortable, without which, they are but accursed vanities, and vexations of spirit, Eccles. 2.11. as the Preacher speaks; yea, saving grace in the soul yields comfort and rejoicing of heart, when all other things in this life can yield none at all: as in the midst of trouble, sorrow and perplexity, and in the hour of death. And therefore doubtless, saving grace here in this life, and salvation hereafter in heaven, are the things that we are especially 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 God's election: Are we bound to wish saving grace and salvation to them?  
I answer, Answ. That they belong not to God's election, is a secret, and unknown to us, and we are not to meddle with that, we are to follow the Will of God revealed, which enjoins us to desire the good of those whom we love, and are bound to love, especially the good of their souls, 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, Use. and we are to take notice of it, and to put it in practice; 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 bodies and outward estate; we can wish them health and wealth, and outward prosperity, that they may live in health, and may thrive and come forward in the world, and may prosper in their outward affairs, 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 souls; That their children, servants, brethren, friends, and such as they love, and are bound to love, may have saving grace wrought in their souls, that they may come to have saving knowledge of God, saving 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 bless 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 souls 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 compass 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 heaven 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 souls, that those whom we love, and are bound to love, may have saving grace wrought in their souls; 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 Commandments always: 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 hearty wish saving grace to the souls of those whom we love, and are bound to love, it is a good evidence that we have true saving grace in our own souls, and that we feel the sweetness and comfort of it in our own souls: For certainly, they that find the sweetness of saving grace in their own souls, 
Act. 11.23, 24.  cannot but wish it to others, and delight to see it in others: they that truly fear God themselves, cannot but wish that others did; as Paul said to Agrippa, Act. 26.29. would to God, that not only 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 himself, (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 mindful of this duty, not only 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 souls 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 myself to be separated from Christ, for my brethren, that are my kinsmen according to the flesh.] We are further to consider, that the Apostle (as I have showed) 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 only 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, aught to be most dear to us, yea dearer to us, than 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 itself; and we are to be willing, rather to lose our part of happiness 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 Apostle 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 God's glory joined, both in respect of the promises made to the Fathers, (which it was not for God's honour to frustrate) and in regard of the blasphemies which the Egyptians and other spiteful enemies to God, would have been ready (on the ruin and destruction of the Lords people,) to cast out against him. Moses therefore did not only look to the preservation of the people, but to the glory of God also; and in respect of that he was even careless of his own salvation, and he preferred God's glory, before his own eternal happiness and salvation: indeed, we find not any other example in the Scripture to this purpose, saving only these two of Moses and Paul: but these do sufficiently show, that though we cannot attain to that measure of zeal to God's glory, that was in them; yet we must aim 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 happiness and glory in heaven; it ought to be dearer to us, than our own souls: 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 yield 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 than 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 God's 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 therefore on these grounds it follows directly and necessarily, that the glory of God, and the glory of Christ, aught to be most dear to us, and we are to preserve that, before the best good things we do enjoy, or hope to enjoy, yea even before our own happiness and glory in heaven, and it ought to be dearer to us, than our own souls.  
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, Use. are we so affected to the glory of God, and to the glory of Christ, as we hold that dearer to us, than our own lives? yea than our eternal good and comfort, and the everlasting salvation of our own souls? alas! if we examine 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 abundance 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 employ their wealth to many good uses, to the promotion of God's 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 advancement 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 suffering 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, than they will undergo any trouble, or hard measure, from the hands of men, for doing such things as aught, and might bring glory to God, and might advance the name of the Lord, and whereby 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 poisoned with the love of that, as they prefer it before the glory of God, and the glory of Christ? Are not many ashamed to profess 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 Puritans? they will not adorn the doctrine of the Gospel they profess, Tit. 2.10. they will not endeavour to be blameless and pure, and the sons of God, without rebuke, in the midst of a naughty and crooked 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, because than 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 garishness in apparel, their drunkenness, their whoredom, their covetousness, their usury, or with any other darling sin, no, though it be so, that together with leaving of their sin, they might both glorify God, and also enjoy comfort to themselves here, and happiness and glory hereafter in heaven, yet they will not, for the glory of God, and for the glory of Christ, and for obtaining of heaven too, forsake their pleasing sins.  
We see then, if we duly examine ourselves, how far short many of us are, from that affection to the glory of God, and the glory of Christ, that aught 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, aught 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 aim 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 enjoy in this world, yea before our dearest blood, and before our own lives. And to that purpose consider we, that God's glory is most dear to his own most blessed Majesty, Esay 48.11. 〈◊〉 I will not give my glory unto another: 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 Nabuchadnezzar was suffered to go on in sin a long time, but when he thought by the Majesty 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.  
Use 2 And again, consider we, if God's 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 God's 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 only 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, aught to stir 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, than our own souls.  
Now the Apostle in this verse, subjoins one cause moving him to wish himself separated or accursed from Christ, for the conversion of the Jews, 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 education, in recompense of that, he preached there first, 1. Tim. 5.4. the Apostle saith, that children or nephews must learn first, to show godliness toward their own house, and to recompense 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 household, he denyeth the faith, and is worse than an Infidel. So doubtless, he that loves not his kindred, and those he is tied 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 fails in his duty, and there is good reason for it, namely this:  
Nature itself, 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 Religion teacheth the same, and binds to the performance of it, for Religion takes not away natural affection, but perfects it, and piety doth only order and qualify 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 respect our kindred in the flesh, because they are our kindred.  
I answer: Answ. The Apostle in that place sets himself against false Teachers, 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 loss, Philip. 3.8. and will not now know Christ only 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, Use. It's a common thing with wicked and graceless persons, to love them least, to whom they are tied by the bond of nature, or by some special bond; as sometimes it breaks out of the mouth of a graceless husband, that he could love his wife well, were she not his wife. And what more common, then for brethren, and kindred to jar 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 consanguinity, or affinity, and that because of their familiarity with them, and because they were best acquainted with their infirmities. Oh but remember thou, when thou art moved to withdraw thy love and good affection from thy kindred, and from such as thou art tied to, by some special bond, it comes from the Devil, and from the strength of thine own corruption, 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 kindred; 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 fellowship 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 Jews, namely this, Because they were the people of God, the Israelites; which he further amplifies and makes manifest, by six privileges vouchsafed unto them; as that to them did belong the Adoption, and the Glory, and the Covenants, giving of the Law, the service of God, and the Promises: 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. 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 jacob's sons were the fathers of the Lords people, and they rather had their name from jacob's name Israel, 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 special occasion, as we read, Gen. 32.28. And it being a name of special signification, it signifying, one prevailing with God; as the Lord himself 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 Jacob thought it an excellent blessing, to have joseph's children called by his name Israel, as we may see in his prayer, Gen. 48.16. Let my name be named on them, on Ephraim and Manasseh.  
To whom pertaineth the Adoption.] Or, whose is the adoption: by adoption here, we are not to understand Adoption by grace in Christ, which is proper and peculiar to God's 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 famous, 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 token of God's presence amongst his people, where God heard the prayers and praises of his people, and gave forth his Oracles to them; which is called glory, 1 Sam. 4.21, 22. and hence is the Temple called the place where God's honour dwelleth, Psal. 26.8.  
and the Covenants,] By Covenants, is not here meant the Covenant made with Abraham, and often renewed, (as some think) that is comprehended under the word, Promises, but rather by a metonymy, the two tables, in which God wrote the Moral Law, which are called the Tables of the covenant, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 God's favour: as that promise made to Abraham, Gen. 17.7. I will be a God to thee, and to thy seed afterwards; often renewed to him, and to his seed, comprehending under it, Promises 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 Evangelical, 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 conceive we the meaning of the Apostle in the words of this Verse; as if he had said, I could wish myself to be separated from Christ, for my brethren, which are my kinsmen according to the flesh, which are the people, who descended from the Loins 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 people in the world; to be accounted only his Church and People, and to be a peculiar people to himself, who had also the Ark of God, as a token of God's presence amongst them, and was their glory; who had also the Moral Law written in two Tables, by the finger of God himself, called the tables of the Covenant. And the Judicial Law, 
The Metaphrase.  for the government of their Common Wealth, which was an excellent Law, having God the Author of it, and full of equity. And likewise the Ceremonial Law, touching the outward worship of God, which was also an excellent Law, distinguishing them from all other Nations, in the worship of God. And they had also the Promises of God, touching God's favour, and touching good things, temporal and spiritual, and the promises 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 show, that the Jews are to be respected, and that we ought to wish them good, spiritual good, even because 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 Jews are here set out by the Apostle, as a most honourable people, endowed with many excellent and worthy privileges vouchsafed to them, and yet all their privileges did nothing avail them, they did them no good at all, in regard of God's favour towards them, and of God's acceptance of them, because they did not embrace the Gospel, and believe in Christ; they rejected Christ, and refused to embrace the faith of the Gospel, and so their excellent privileges 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 accursed from Christ, that they might come to be converted, and to believe in Christ, notwithstanding their great privileges: hence than we are given to understand thus much;  
Doctrine. That no privilege 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 privilege or excellency in the world, that is of any force or worth, to commend either people or persons (wanting faith) in God's sight, to make them accepted with God: Rom. 2.25. we find, that the Apostle reproves the great folly of the Jews, who being breakers of the Law, yet held themselves acceptable to God, because they were circumcised; they stood on the outward privileges of circumcision, who, (saith the Apostle to the Jew,) if thou be a transgressor of the Law, thy circumcision is made uncircumcision; thou art no more pleasing to God, than the Gentile: without question, it was a great privilege to be of Christ his kindred, in respect of the flesh: it was more than 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 than was vouchsafed to the Virgin Mary, to be the Mother of the Lord Jesus, yet (as One saith well.) had not Mary herself 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 God's sight. And the Reason is this,  
Reason. Because the best good things in the world, without faith, are but vanishing 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 spiritual, and eternal, even things agreeable to the nature of God.  
Use 1 Now then, (to make use of this truth) first, it meets with an error of the Papists, who hold and teach, that some outward state and condition of life, is of force to commend men in God's 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 itself, as it commends a person before the Judgement Seat of God, and deserves God's grace, and life eternal; a position blasphemous, and full of contumely, 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 ourselves.  
Use 2 Is it so, that no privilege, 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 ourselves on any excellency, any good thing we enjoy whatsoever, nor to trust to it, as able to commend us in God's sight, and to make us accepted with God, we wanting faith, no not on the Word and Gospel, and holy Ordinances 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 Jews, that they were highly in God's favour, because they had God's Temple, and his outward worship amongst them, Jer. 7.4. They cried out, The Temple of the Lord, the Temple of the Lord: and is it not the conceit of too many in our days? do not many bless themselves, and think that they are highly in God's favour, only because they have been baptised, and they live in the bosom of the Church, and enjoy the Ministry 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 thyself, (whosoever thou art;) these things are excellent privileges 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 privileges, and yet perish and be damned; yea they may be to thee seals of deeper condemnation. And indeed, know it for a certain truth, the better means of salvation thou livest under, the heavier shall be thy Judgement, and the deeper thy condemnation in hell, thou not profiting by them, to the working of faith, and saving grace in thy soul. It is not the having of the Gospel, nor thy profession of Christianity, thy profession being severed from faith and godliness, 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 thyself, think not that any privilege, or good thing thou enjoyest, not the holy Religion of God itself, 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 God's favour towards thee, than 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 yield thee good assurance, that thou art beloved of God, and accepted of him in his beloved Christ Jesus.  
In the next place observe we, that the Apostle doth here freely acknowledge the honour of the Jews, and the excellent privileges 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 Gospel, yea though they were mortal enemies to Paul himself, and did wickedly 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 conceals 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 acknowledged, and respected, whatsoever the persons be on whom it is bestowed, Doctrine. we are to acknowledge, and to respect that known excellency, and dignity, and preferment, God hath vouchsafed to others, be it in place, in gifts, or in the good success, 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 preferment 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 Master the Lords anointed, to lay mine hand upon him, for he is the Lords anointed: he doubleth his acknowledgement 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 Emperors, though they were enemies to the Gospel, and cruel and bloody persecutors, both of the Apostle, and of other Christians. Yea Paul enjoined the Christians so far to respect wicked and cruel Nero, in regard of his eminency in place of government, as to pray for him, 1 Tim. 2.1, 2. for Kings, and for all that are in authority, and so for the cruel Emperor Nero. As Jeremiah the Prophet enjoined the people to pray for wicked Nabuchadnezzar, by whom they were carried away into captivity, Jer. 29.7. Philip. 1.18. we find, that Paul acknowledged, and that with rejoicing, the good gifts of wicked Preachers, and their sound preaching of Christ, for the matter of their preaching, though corruptly for the manner, they preaching of envy, or of vain glory, 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 sound for the matter; and that Christ is preached all manner of ways, 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 dignity, and preferment, God hath vouchsafed to others, be it in place, in gifts, or in good success 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 success, 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 itself it is good and excellent, and cannot be stained, or polluted by the vileness or sins of the persons on whom it is bestowed: and therefore doubtless, 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.  
Use 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 Papists, who deny acknowledgement and respect to the eminency of some, that are in the place of lawful authority over them: And their Pope takes on him to dispense with it, and to free some Subjects from their Allegiance to their lawful Princes, and from all dutiful respect to their excellency and dignity; because, forsooth, they are heretics, as they account of them: but I pass 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 success in the use of those gifts; because 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 acknowledgement and due respect to the Minister of Jesus Christ, because it may be, they spy some infirmity in him, or because of the meanness of his person, he is but a poor man, and a threadbare 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 success others have in the use of their gifts, because their persons dislike them? what is more common, then for some to envy the good success 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 God's people? Oh this is an eyesore to some, and they carp at it; and this they complain of, as John's Disciples complained to him of Christ, Joh. 3.26. they came to John, and said to him, Rabbi, he that was with thee, beyond jordan to whom thou barest witness, 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 days, they complain that many flock to such and such Ministers, and they envy the good success those Ministers have, in the execution of their Ministerial office, and the exercise of their gifts, in that so much good is done by their Ministry. And why forsooth? because they are Puritan 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 excellency, dignity, and preferment God hath vouchsafed to others, be it in place, in gifts, in the good success, in the use of those gifts, whatsoever the persons be, that do enjoy it, though they be wicked persons, yea our Use 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 itself is good and excellent, and aught 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 acknowledge it, and with reverence to respect it, be thy master never so poor, or of never so mean condition in the world, 
Note.  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 heaven; yea learn we not only, not to envy, but to love, reverence, and respect the good gifts of others, and the good success 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 than thyself, have in the same calling (wherein thou art) better success in the use of their gifts, than thou hast in the use of thy gifts; what then? consider thou, that both men's gifts, and the success 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 success, lesser gifts above greater, because haply he sees greater sincerity and faithfulness in the use of lesser gifts, then in the use of greater; and therefore, do not thou envy or repine at the good success, 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 than thyself; if thou so do, surely thou pickest a quarrel 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 success 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 acknowledge and to respect the known true excellency and dignity, and preferment, that God vouchsafes to any, be it in place, in gifts, in good success 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 remembered.  
Now to proceed, I hold it not fit to stand on the worthy privileges belonging 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. Only from the glory, which the Apostle here puts down as a privilege vouchsafed to the people of God the Israelites, meaning thereby, as I shown before, the Ark of God's Covenant, which was a sign of God's 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 God's special presence; it's God's 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 being 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 embraced, there is God's Kingdom; as saith the Prophet, Esay 52.7. How beautiful upon the Mountains, are the feet of him that declareth and publisheth peace? that declareth good tidings, and publisheth salvation, saying unto Zion, Thy God reigneth. And God's 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.  
Use. That the Papists, that live amongst us in this Land and Kingdom, cannot be rightly affected to the good estate of our Land; they cannot be true friends to the happy estate and stability of this Kingdom: for while they that be rightly affected to the good estate of the Land, and true friends to it, they delight and much rejoice in that which is the true happiness of the Land, and the strength and stability of it, which is the Gospel, 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 holy Religion of God that is amongst us, and they cannot abide it, they oppose against it what they are able, and seek by all means they can, to overturn it, yea it would do them good at the heart, to see the Gospel removed 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 rejoice, when they see the cause of our holy Religion weakened, and when they see such as stand sound for the maintenance of it, disgraced, and discountenanced; oh how do they exult, and rejoice 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 happiness, 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 happiness, 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 profess, we may justly impute it to this, as one special 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 Jews, namely this, because of them were the fathers, and of them Christ came, according 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 Patriarches, of whom they are descended, as of honourable ancestors, and progenitors, whose praise is in the word, which also had the promises of God's 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, according to the flesh: and Hebrews 2.16. it is said, he took the seed of Abraham.  
Who is God over all, blessed for ever. Some do alter and change the reading 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 origin, and beginning according to the flesh, his purpose was also to make mention of his Godhead, and that to the praise of the Nation of the Jews, that of that nation Christ came, who is not only man but God also, even true God, and very God; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) God by Being or Nature (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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 Creator, 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 Patriarches, of whom they are descended, as of most honourable Ancestors and Progenitors, and of which Israelites, Christ also descended, according to his humane nature, and took his flesh and humane nature of their stock, 
The Metaphrase.  which Christ is not only 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 Jews, and as a special privilege, that they were the posterity of the holy Patriarches. 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 kindred, vers. 7. Andronicus and Junia my cousins, vers. 11. Herodian my kinsman; vers. 21. Lucius and jason, 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 enlarge 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 children 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 show 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.  
Use 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 only 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 godly men, may rejoice 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 children of such godly parents; yet so, as that by the example of their kindred, they be stirred up, to tread in their steps, and to become holy and religious themselves, otherwise that honour will turn to their shame, as Solomon saith, Prov. 16.31. Age is a crown of glory, when it is found in the way of righteousness: 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, otherwise it is a dishonour to them, and without God's mercy, shall increase 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, namely 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 holiness 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 virtue 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 voice of the Lord. Holiness in the Parents, seals up God's favour, not only 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 godly, 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, show 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 Use 2 such as have been holy servants of God, and to be the children of good and godly Parents? what an honour than 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 vouchsafed 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 shadow, or rather not so much as a shadow, compared to the true honour of the least or meanest of God's Saints; They are the adopted sons and daughters of God, the great Lord and King of heaven and earth, they are brethren to Christ, heirs 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 seeking 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 Jews who lived in his time, at the time when he writ this Epistle, were the posterity of the holy Patriarches, and no doubt they were then able to fetch their pedigree from those holy Fathers, and to prove themselves to be the seed and children of Abraham, and to come of his line, as they allege for themselves, and brag of it to Christ, Joh. 8.33. We be Abraham's seed; and verse 39 Abraham is our father: yea doubtless, they could then show a perpetual 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 Jews now rejecting Christ, and refusing to embrace the faith and doctrine of the Gospel, are not the true Church of God, though they be descended from Abraham, and from the holy Patriarches, and though they can derive their pedigree from them. See then (I note it to this purpose) the vanity and weakness of that argument, 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 only true Church; because, as they say, their Pope is the successor of Peter, and they have had a continual ordinary succession of Bishops, Pastors, 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 sat as Bishop at Rome: And the Popish Church hath no succession from the Apostles for many hundred years after Christ, at the least, for five or six hundred years. And admit they could show 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, unless they can also show a continual succession of true doctrine, and that their Church hath succeeded the Apostles, in truth of doctrine; for indeed 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 show) is nothing worth. It helpeth not the Bishop of Rome to have (as they say) Peter for their predecessor, and that they are his successors, so long as they swerve from the true Doctrine of Peter, and are become such gross Idolaters; 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 Jews, that Christ came of them, concerning the flesh, as touching his humane nature, that he that was the Son of God, and that from all eternity, should have the same Ancestors and Progenitors with them: Whence we see then,  
Doctr. That the Jews are a very Honourable people, having many excellent privileges and prerogatives vouchsafed unto them, as the Adoption, and the Glory, and the Covenants, the giving of the Law, and the service of God, etc. that they were the seed of the Patriarches, and (which is yet more) that Christ himself, as touching his humane nature, was descended from them, doubtless a matter of great honour.  
Use. Which should teach us, Not to hate the Jews, (as many do) only because they are Jews, merely for the very name and title of being jews, 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 people 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 aught to love them, in respect of their ancient and honourable privileges, especially, that they were once the people of God, that Christ himself came of their race and line, and if we hear of the conversion of any of them, we are bound to love them so much the more, if they once come to receive, and hearty to embrace the Gospel of Christ; for though believing Jews and Gentiles are one body in Christ, yet are the Jews our elder brethren, and the Gospel was first offered and preached unto them; Go not into the way of the Gentiles, and into any city of the Samaritans, 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 speaks, 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 hearty 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 Christ's Humanity, which is an article of our faith, and a fundamental truth of God, which we are to embrace 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, only 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 only, 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 understanding, will, and affections: Yea further, Jesus Christ took upon him the common infirmities of the body, and soul of man, such infirmities as appertain to the whole nature of man, as hunger, thirst, yea he was subject to be sorrowful, angry, etc. Joh. 1.14. the Word was made flesh, and dwelled amongst us; that is the eternal Word of the Father, the second person in the Trinity; even he was made flesh, which plainly showeth 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 fullness 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 demonstration of Christ's 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 itself, as we may see in Philip. 2.8. he became obedient to the death, even to the death of the Cross: he did eat, and drink, and sleep, and was subject unto sorrow and heaviness, yea even unto the death; so that that place rightly understood, is a strong argument to prove the truth of Christ's 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 accomplish the promise of God, which he had made, in Gen. 3.15. the seed of the woman shall break the Serpent's 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 sin, in his body and Reason 2 soul, that which the whole Church of God had deserved by their sins: so saith the Holy Ghost, Heb. 2.9. that he might suffer death, (which he could not have done, had he been only God,) and so that he might appease the wrath of God, in that same Nature, wherein God was offended: man had sinned, and man must suffer for sin, either by himself, or in Christ; and therefore needful it was that the eternal Son of God, the Mediator of the Covenant, that he should be not only God, but Man also, consisting of a true body and soul like unto us, excepting sin only.  
First, this being a truth, it serveth to discover unto us an error; Use. it serveth for the confutation of some erroneous opinions, that are contrary to the truth of Christ's 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 heaven, 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 only this, (which hath been confuted by our Ancient Divines long ago,) 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 Virgin Mary; yet in truth they overthrew 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 substance of Christ; yea that the whole body of Christ is in every part and parcel of their consecrated host, and yet not seen, nor felt, only the accident, 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 show 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 disprove it; for this were to make the body of Christ to be no body, to be circumscribed, and not circumscribed, which are contradictories, and contradictories 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 therefore if I should affirm it, they cannot disprove it.  
Again, seeing Christ Jesus took our humane Nature upon him, the properties 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 man's 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 Trinity he did assume our Nature, and the common infirmities of our nature: From hence God's children, such as are true believers, members of Christ, may gather much comfort: for why? the Lord Jesus their Head and Saviour will be pitiful and compassionate unto them, when they lie under any distress of body, or mind: Christ hath as it were his bowels yearning 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 experience 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 brethren, 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 tempted, he is able to secure, and will secure, 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 tried like unto us, yet without sin. Dost thou then (that art a believing member of Jesus Christ) lie 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 Cross, 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 thyself, and do not think (which may be some scruple in thy mind,) that Christ's 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 Hebrews 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 tried, only without sin: though our high Priest be exalted to the highest glory in heaven, yet this maketh him not forget his poor members; his pity and compassion is nothing at all diminished; though he be so great an high Priest, and liveth in bliss, and in glory, yet comfort thyself, 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 Judgement, to execute Justice: howsoever 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 God's 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 having affirmed, That Christ came of the Jews concerning the flesh, he presently addeth, that he is God over all, blessed for ever; that is, as I formerly shown 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 than we have a plain and pregnant proof of the Godhead 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 only true man, coming and having original from the Jews 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 Sonship, 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 only 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 lie; and worshipped the creature, and forsook the Creator, blessed 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 Abraham, 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 applied to Christ; and also by the works that are proper to God, and peculiarly appropriated 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 forgive sins; yea by the many and wonderful Miracles that he wrought, beyond the power of man; man was not able to perform the like, which his enemies could not choose but acknowledge, that therein appeared a Divine power: all this doth demonstrate unto us, the truth of Christ's Godhead. Yet before I come to make use of it, I hold it needful to answer some Cavils 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 Christ's Divine Nature is not proved out of this Text; which to my understanding, is as clear as any in the Book of God.  

Cavil.  For 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 allege. 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.  

Note.  And 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 individual: 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 gift. 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 Mediator; so he hath a name by gift, 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 allege, 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 only to God the Father, but even therein also is Christ included, 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 notwithstanding 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 himself, equal to his Father. Come we now to the Application.  
I might bend the force of this truth, against the opinions of the Arians, Use. 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 shameless, that they stick not to charge our Doctrine, to be tainted with no less than the highest degree of Atheism, 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 Father, even because we teach this fundamental truth: they say it is the highest degree of Atheism, and why? Because, say they, common sense teacheth 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, 
Bellarminus in prefat. lib. 1. de Christo.  if Christ Jesus 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 heretical, erroneous, and tainted with Atheism.  
To this I answer, Here mark how absurd and gross they are, in chargeing this upon us: Their foolish conjectures in a matter of great weight and consequence, doth plainly appear, to be most gross, and most absurd. In that in so great a Mystery as this is, the unspeakable, and unconceivable 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 between 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 communication of his whole essence and substance: The eternal God begeteth 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 Godhead, 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 than the Godhead of the Father; but withal, 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 Cavils are of none effect, nor nothing worth being but an idle shift: to make application to ourselves.  
Is this a truth, that Christ Jesus is true God, very God, as we see it is, Use. Oh then how may the Church of God, upon this ground, comfort itself against all the Malicious and wicked enemies, that do oppose it: they of the Popish sort, they brag of it, that they are many, that they are mighty, 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 Mass, their Indulgences, Trentals, and Dirges, and uphold the Church of Rome, and advance it, in despite 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 lie, 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 Kingdom, but can they parallel, 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 moment; 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 prevail 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 only yield matter of comfort to the Church of God in general, but to every true member of it in particular; the consideration of this, that Christ is true God, and very God, may yield 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 cheer thee up with this comfort, that thou art one with him, in whom is found all fullness and perfection, not only of power, but of grace, and mercy, and favour, and meekness, and loving kindness, 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 subjoineth, 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 desperate Doctrine, (of doubting of salvation, that a man cannot have any certain hope of salvation, but must live in suspense 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 yield 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 show 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 persuaded 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 personal union of the two Natures of Christ, into one person: and the observation 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 combination and conjunction of the two Natures of Christ, we must know, that the Godhead and Manhood of Christ, are not united with any composition, 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 distinct 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 fullness of the Godhead dwelleth in the Manhood personally, and bodily, Col. 2.9. by personal union is the Manhood united to the Godhead, and doth solely and only consist and subsist in one person in Christ, Joh. 1.14. the Word was made flesh, it became flesh: and in 1 Tim. 3.16. the Apostle saith, without question, or controversy, great is the Mystery of godliness, 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 Manhood of Christ is not a Person, but a Nature, and received with the Godhead of Christ, which we all confess, he is God and Man in one Person. Come we to the Application.  
First, this serveth to inform our Judgements, Use. in a particular point needful to be known, and that is this; That the fullness of merit is found only in Christ, and in him alone and no other, the merit of life, and of salvation, is properly in Christ; he is the proper subject of all merit of life and salvation, only 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 Christ's: and why? because he is God and Man only, and alone in one person. The Papists, the enemies of God's 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 because 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 persons; though they be joined 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 than a mere man, the Manhood of Christ, apart, and by itself considered, 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 better estate to himself, because he was but mere man; so than these enemies of the truth, they must prove, (which they can never do) that true believers 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 meritorious: but to make application to ourselves.  
Use. This truth, That Christ Jesus is God and Man, Man-God, being duly considered and thought upon, may yield unto us excellent and sweet comfort to as many as believe in Christ, for by virtue 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 virtue 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 Mediator, if we come unto him out of a Mediator, 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 Mediator, by whom we have access 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 goodness: 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 subjoineth 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 wishing, 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 reverence and honour to his name, his name must be honourable, and precious 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 Author of the Epistle saith, he is the heir of all things, the Lord and Governor of heaven and earth, the brightness of his glory, the engraven image of the Person of God, yea he hath a more glorious 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 than the very Angels, and doth exceed all of them, in wisdom, holiness, goodness, power, Majesty, 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 itself, 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 precious, 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 Use 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 exorcism 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 enchantments, and think there is virtue in it, and are able to work a feat or wonder, by the name Jesus, they profane the holy name of Jesus: Yea is it not a common thing with many ignorant persons amongst ourselves, 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 occasion, 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 abusing 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 mouths? must we name the devil? but let these know, that they take the name of the Lord their God in vain, and profane it; and assure thyself, the Lord Jesus will not hold thee guiltless, that so takest his name in vain: and there is no other name to come to life and salvation, but only this, Act. 4.10. and dost thou look for salvation by it? thou deceivest thyself, 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 therefore 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 Use 2 greatness, 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 magnify 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 precious and honourable in itself) if it be not honourable and precious to every one of us, when we either think upon it, or have occasion to make mention of it, that we have not our mouths opened in lauding and praising 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 greatness of the holy 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 precious ointment 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 sweetness found in Christ Jesus, to be the Fountain of all happiness, how can we but bless 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 magnify 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 tidings of peace, and of reconciliation, between God and man?  
Now than 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 honourably, and reverently, and when we do speak of it, either in public 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 practice of this duty, to praise the name of the Lord Jesus, saying, Blessed, 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 rejection, but only intimating of it, and leaving it to be concluded and gathered, in this sixth Verse; he entereth upon the second part of the Chapter, and herein he falleth upon a defence of God's Promise, proving it to be firm and stable, though the Jews be rejected: and he defendeth the stability of it, both against the Objections of the jews, 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 cleareth 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 prevention of an Objection that the Jews 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 than the Word of God unto Abraham, and unto his seed, should be void, 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 showing that it maketh not the Word of God void, 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 Jews for the body of them, and generality be rejected, to say that the promise of God is frustrate: then to this denial of their consequent, he subjoineth a reason of it, why it is so, (that though the Jews 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 generation, they descended of the Loins 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, because 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, God's 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 righteousness thereof legal, they were so rejected in all times, even before this kind of rejection did befall them, they were rejected by the legal Covenant, in all ages; and the Apostle speaketh of that in the next Chapter.  
But by the Word of God, here, we are to understand the word of promise, Gen. 17.7. where God saith, he would be Abraham's God, and the God of his seed. In which promise, God doth promise a perpetual being, with Abraham 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 Jew's or Gentiles, for we may see in the course and tenor of the Scripture, 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 performed, it falleth to the ground, it is unstable, and of none effect, it attaineth 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 Jews: and by Israel, in the second place, we are to understand Jacob, individually, who was the Father of the Patriarches, 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 rejected, 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 bless Abraham, perpetually, 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 possibly 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 opposition 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, than the whole frame of heaven and earth; heaven and earth shall pass 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, threatening, or Judgement, 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 accomplishment 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 Jews, Though some of the Jews do not believe, shall their unbelief make the Word and Promise of God of none effect? God forbidden; Let God be true, and every man a liar; God is certainly 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 Jews, the promise made unto the Fathers, God hath fulfilled unto us their children: evidence of Scripture might be plentifully brought for the clearing 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 pass, in God's 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 itself, al-sufficient, and able to make good his word, and to fulfil his promise, and to make it good in despite of all oppositions whatsoever, whether it be men, or devils; he is the truth itself, 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 foundation: and therefore doubtless 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 God's appointed time be fulfilled.  
Object. I but (say some,) God promiseth many excellent temporal blessings unto his children, we read in the Book of God, of abundance of promises, 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 temporal things are fulfilled as they are propounded; they are propounded conditionally, with the condition of obedience, and with the exception of a Cross; if his children do fear, and obey him, or if otherwise the Lord see it good, to exercise them with some cross, or some affliction, and therefore if that many of the children of God do not enjoy the Promises, it is because the Lord is pleased to chastise them for their sins, and he is pleased so to do for their good; because the Lord seethe it better, and fit for them, to be exercised with afflictions, and yet the promises of God are fulfilled, according to the tenor that it is made, unto them; so they are fulfilled with condition of obedience, and exception of the Cross, Psal. 34.10. God's Children shall want nothing (that God hath promised,) that he seethe to be good, concerning their temporal 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 Use 1 of God shall certainly be accomplished, whatsoever seemeth contradictory unto them, this discovereth unto us, what a foul sin it is, to be discouraged and daunted, to be dejected and cast down, and to walk uncomfortably, heavily, sadly, and unchearfully, either because they be under some great affliction already, or because some great trial is like to come upon them; and hereupon they begin to be sad: whence cometh this uncheerfulness in a Child of God; that he walketh thus sadly? surely, from the bitter root of unbelief; because God's 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 distress, 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 dishonour 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 show 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 than a liar; for if we trust not God, when means seem to be with us, much less will we trust him when all things seem to be contrary unto us: therefore we ought carefully to avoid this sin.  
This truth, in the second place, (That all Gods Promises are certain,) Use 2 this truth duly considered and thought upon, may afford matter of strong comfort, and great consolation, to as many of us that find ourselves to be such, that have right and title to the gracious Promises of God; but if we find ourselves to be none of those, here is no comfort belonging unto us, wicked and ungodly persons, that go on in a course of evil; howsoever the Doctrine is most sweet and comfortable; thou that art an ignorant, and a graceless person, if so be thou findest not thyself qualified aright, thou hast no right nor title to the gracious Promises of God; but if thou findest thyself to be called to faith and holiness, seconded with a holy and godly life and conversation, thou findest thyself now believing 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 Spirit, thou are not a formal Professor; 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 sickness, in life and in death, be will be thy God, and the God of thy seed, and bless thee with all heavenly things, and thou shalt certainly attain to happiness and salvation, if the promises of God were uncertain, and changeable, than thy comfort were little or nothing; but know, that thou being called to faith and holiness, 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 cannot lie? 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 special comfort to thee, thou being 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 promises of God are firm and stable, being laid up in our hearts, it will keep us from being swallowed up by the surges of the deepest, trials, and temptations, 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 midst of the greatest trials 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 Jews might object, that if they were rejected, than the promise of God were frustrate, and void, and of none effect; he doth not only 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, Abraham's chosen seed, unto whom alone the Promise was made, so that the promise of God is firm and stable; so than you see, it was from a misconceiving, and misapplying of the promise, that the Jews thought that the promise of God was void, which was made unto Abraham, if they were rejected, the Jews applying the promise to the carnal seed of Abraham, unto the seed of Abraham according 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 misapplying, was the cause of their false collection: hence then note we thus much.  
Doctrine. That the words of God's promises, being misunderstood, and misapplyed, it is not truly comfortable, it is not a true ground of comfort to those that so mis-understand it, and misapply it: Or we may put this down in the general, thus;  
That the Word of God either promising mercy, or threatening judgement, 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 misapply it: in 2 Tim. 2. we find, that the Apostle having exhorted Timothy to a constant undergoing of the labour of the Ministry, and to a patiented 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; Consider 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 wrested and perverted, and misapplyed, they are so far from being comfortable, that they tend to the destruction of them that mis-understand and misapply 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 itself, the Will and Wisdom 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 misunderstood and misapplyed, 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 Application.  
It concerneth us then, in the first place, that are Ministers and Messengers Use 1 of God, that take upon us to handle the holy Word of God, and to deliver it unto God's 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 God's word, God's 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 only 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, than 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 God's 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 man's word, and not God's Word.  
Again, this being so, That the word of God is not the true, profitable, Use 2 and comfortable Word of God, being misunderstood, and misapplyed; 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 wrist the word of God, by wronging and perverting 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 application of it? Many Scholars, 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 thyself,) 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 means of the word, the Ministry that God hath set up in his Church, for thy direction, Prov. 8.33. be thou careful to attend at the gates of wisdom; be frequent in hearing the Word 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 understanding, but be emptied of all self-conceit, and pride, in respect of the pregnancy of thy own wit, and to this join 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 invocation, 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 understanding: 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 understood, difficult to reach into the depth of them, yet whatsoever is necessary and needful to be known to salvation, it is plainly set forth in the Scripture, and easy to be understood to them that will read diligently, mark attentively, pray hearty, and judge humbly; come without any self-conceit of thine own wit, come even as a fool to the Word of God, in comparison of the wisdom of God revealed in it, and then by this means we shall come to a right application of the Word of God, and effectually understand 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 manifestation 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 days of Moses, in the days of Christ, and of the Apostles, yea when the Church of God was in one Family, in Abraham, in Isaac, and in jacob's Family; in Abraham's 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 only good wheat, but tares, Matth. 13.26. and in the 47. and 48. verses. Christ speaketh of some that said they were Jews and were not, they were Jew's 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 bosom 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.  
Use. First of all, this truth now delivered, beareth witness 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 God's children, and heirs of salvation, 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 heirs of salvation, it were easy 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 salvation, 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; Whatsoever they find in Scripture spoken of the invisible Church, the Catholic 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 ourselves; Is it so, that all that live in the bosom 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 join with it, and make the same profession that we do, they partake in the holy Ordinances of God, they come to the Ministry 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 fantasies, 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 Catechism, nor the Fundamental points of Religion; their hearts are full of unbelief, and of Covetousness, and of disordered passions, of pride, of lust, of envy, and anger, they perform good duties in public, carelessly both in public and in private, never care to examine how they thrive in grace, and goodness; no not so much as perform the duty of prayer; or if they do, they perform 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 Christians; why? do they not come to the holy Word and Sacraments? and yet are ignorant of the grounds of Catechism.  
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 join 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 ourselves, and be stirred up to labour not to rest in this formality; labour to find yourselves not only in the visible Church, and profess the same truth, but that we find ourselves to be true Christians, 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, rendering vengeance upon all that know not God, and obey not the Gospel of our Lord Jesus Christ: yea let us never rest until 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 sins, but that we are upright hearted, both in regard of good things, and also in regard of sin; for herein we must show that we are upright and sound hearted, if that in doing of good things we seek not the pleasing of men, or of ourselves, 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 sin, labour we to be sound hearted, that there be no regarding of sin, Psal. 66.18. If I regard wickedness 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 ourselves, or in others, or by lessening and cloaking of sin, or a little extenuation of sin, oh we are guileful and deceitful hearted, if we do thus extenuate and lessen, and cloak sin, account some sins little, and trifling, but to resolve against it, accounting them to be vile, and odious, yea we finding ourselves to be guilty, to be forward in the acknowledgement of our sin, without covering, and cloaking of sin, with God, but sound, and freely, and throughly, acknowledging and confessing our sins, and with a resolution to leave it, and to break it off, and confess 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 assurance of the pardon of our sins, Psal. 32.1, 2. saith David, Blessed is the man whose sins are forgiven, and whose wickedness is covered; and then he subjoineth, 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 ourselves, but out of obedience to God, not to cloak 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 souls, labour to be true Members 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 Abraham's Family, 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 belongeth; 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 Abraham, 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 only Isaac was the true seed, and the true son of Abraham, therefore all that are of Abraham's 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 Abraham, than Ishmael was his child. It is true, but how? according to the flesh, the child of the flesh: verse the eighth; but Isaac only 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 salvation.  
because they are the seed of Abraham,] Or, because they are the children 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 heaviness, 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 righteousness, life, and salvation; and therefore 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, Ishmael thy son shall not be thine heir, but Isaac is the son of the Promise, and in him will I fulfil, 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 lineage according to the flesh: hence the observation is this,  
Doctrine. That men are not therefore God's children, and have not therefore right and title unto the Promises of mercy, and of grace, life, and salvation, because they are the children of godly parents, and of true believers. The very coming and descending from holy parents by the course of nature, is not sufficient to entitle a man, or a woman into the promises of God, touching life and salvation; because a man is the child of a holy parent, or holy 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 Jews, 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 yourselves, We have Abraham to our Father; do not think that this is sufficient, to entitle you into grace and salvation, you are his children but by nature; so in Joh. 8. The Jews boasting that they were Abraham's 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 loins 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 graceless children have descended 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 graceless 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 natural affections into their children, from their loins, yea and with their nature the putrefaction 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 proneness to evil, and a proneness to good, no, it cometh from their parents, they receive 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 descending from holy parents, is not sufficient to entitle us to heaven.  
Object. But the Lord hath promised in Exod. 20.6. that he will show mercy unto thousands, to them that love him, and keep his Commandments, 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 gracious, to a thousand generations; but the Lord saith, Ezech. 18.10. if a good man beget a graceless child, saith the Lord, that wicked child shall die in his sins, and his blood shall be upon him, the righteousness 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, than the children are holy, therefore (it seemeth) that the coming and descending from those that are true believers, is sufficient to entitle them that are children, unto the promise of God concerning righteousness, life and salvation, 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 holiness in the children themselves, for then the Apostle would have said, they are pure, in opposition to the former sentence, (than they are unclean.) And again, if the children coming from true believers, have inherent holiness in themselves, than they belonged to God's election, which they do not (by reason of their birth, how are they then holy? they are holy, by virtue of the covenant, by a holiness that cometh from the Covenant virtually, they are to be esteemed federally holy, and such as belong unto God's 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 only sanctified in themselves, and in their own persons, but in their good actions, their eating, sleeping, talking, and walking, 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 than are their children sanctified, by a holiness that cometh by virtue of the covenant; so speaketh the Holy Ghost, they are to be accounted holy, and such as belong unto God's election, howsoever many of them belong not unto God's election, yet they are so to be esteemed in the judgement of charity.  
This being a truth, that to come of good and godly parents is not sufficient Use 1 to entitle them to salvation, Let all then that are well descended, 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 gentry, 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 confess, 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 salvation, no, thou must find better evidence to thy heart and soul, if thou be able to look into thyself with a right eye, and be able to see and discern of thy own estate, thou shalt find thyself to be in the common condition of all men, that thou art lying and wallowing in thy filthiness 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 than 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 itself, 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 goodness of thy nature, that thou art so, but from restraining 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 goodness of thy nature, for the root of it is rotten; nature is as corrupted 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 goodness of thy nature; do not therefore build upon the goodness of thy nature; labour to change thyself from what thou art, and rest not in a civil formality, and think that is sufficient, never rest until thou find thy heart is renewed 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.  
Use 2 Is this so, That the very coming and descending from the loins of good and godly parents, is not sufficient to entitle children unto life and salvation? It concerneth then such as are good and godly parents, that they do labour to work better things in their souls, than those that their children receive from them by generation and birth: For why; by generation 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 always so, but it may be thou hast; therefore it concerneth all good and godly parents to convey better things than those they have received 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 nature, the bundle of folly and vanity, by teaching, by instructing, comforting, reproving, commending, and exhorting moderately, to work the fear of God in their souls; labour to entitle 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 Abraham's child as well as Isaac; Ishmael came of Abraham 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, righteousness, and salvation, 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 God's 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 show 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 belong unto God's 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 difference as Abraham did not think upon, nor could not take notice of, until 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 fulfil his promise, Ishmael was not: but Abraham respected both alike, until 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, until God put a difference between them by his Word, and the works of his Spirit: I grant there is a difference 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 manifested, known, and discernible, either by ourselves, or by others, until God do put and make a difference between them, by calling and converting 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 God's election, they are prone unto evil as well as others, they are as vile in the practice of sin, as any other, unless God do restrain them. No man can say, this is one that belongeth to God's election, and this is not, until God do put a difference between them. And this truth hath not only ground here, but also plentiful evidence in many places of Scripture, in 1 Cor. 6.9, 10. The Apostle having reckoned up many gross sinners, and given them their doom, that they can never come to inherit God's Kingdom, as neither Fornicators, nor Adulterers, nor Wantoness, nor Buggers, nor Thiefs, nor Drunkards, nor Railers, nor Extortioners, shall never inherit God's Kingdom, living, and dying so, he subjoineth, 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, until 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 sins, yea they walked (before their calling and conversion,) after the fashion of the world, and followed the Prince that ruled in the air, 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 Jews, we had our conversation in the lusts of the flesh, and were by nature children of wrath as well as others; there was no difference until God put a difference: Thus the Apostle speaketh of the believing Romans, Romans 6.17. That they had been servants of sin, and slaves thereunto, but ye now, God be thanked, through grace have obtained a form of godliness, whereunto you are delivered: So likewise the Apostle speaketh of himself, and other true believers, in Titus 3.3, 4, 5. We ourselves were in times past, disobedient, deceived, servers of lusts and pleasures, hateful, and hating one another. But when the bountifulness of God appeared through Christ, Not by the works of righteousness 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 between Gods chosen and others, in regard of their spiritual estate and condition, until God put a difference between them, by the work of his grace and Spirit.  
The Reason Reason. is manifest, because God's Children have no privilege above others, in regard of their birth; they are born and brought forth in sin, as well as others, they are tainted and stained with the pollution 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 God's Children have no manifest difference between them and others, till God put a difference.  
Use 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 castaway, it is bold presumption 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, until 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 present 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 beyond this, is to break into God's several, and secret counsel: what a carnal man may be, in after time, leave that unto God's determinate counsel.  
Use 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, aught to stir them up to bless God, and magnify the mercy of God, for that great mercy and benefit 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 God's election; there was no manifest and known difference between them, and others, either in the eye of the world, or the judgement of others, neither could themselves judge themselves in a better estate, it was not discernible unto them, or unto others; they were as prone to evil, as others, as vile in the practice of evil as others; they were wallowing and tumbling in sin, and had no more desire of good, than the vilest miscreant upon the earth: Now who hath put a difference between thee, and them that remain uncalled? surely, only the Lord, and that of his mere goodness, and mercy; and if thou throughly consider it, thou canst not be sufficiently thankful to God, and therefore when thou seest them wallowing and tumbling in sin, and taking much delight and pleasure therein, pass 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 before the Lord wrought upon thee, by his Word, and holy Spirit, and consider 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 miserable 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 magnify the goodness and mercy of God to me, who of his mere goodness and mercy hath turned my feet another way; even the Lord of his rich and abundant mercy, hath put a manifest difference between myself 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, aught to be the meditation, and consideration, of thee, whosoever thou art, that findest thyself 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,) hasting to damnation: Oh then lift up thy heart in Serious contemplation upon the free grace and goodness 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 God's eternal election, I might here stand to show, that God doth effectually call none; but such as belong unto God's election; but I stood upon that in the 30 verse of the eight Chapter; only one thing now that is this, We are to mark that God here saith not unto Abraham, in Isaac will I make good my Covenant, 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 Isaac's calling: The doctrine is this,  
That God's effectual calling of men, out of the state of nature, Doctr. into the state of grace, by the Word and work of his Spirit, 
Effectual calling is an evidence of a man's being in Covenant with God.  it is a sure evidence unto 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 infallibly 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 righteousness, 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, before 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 Covenant 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, Use. 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 being: now thou art in Covenant with God, and God hath now set his seal upon thee, thou art one of his good isaac's, one of his beloved; think upon it therefore, the meditation of thy effectual calling is more comfortable unto thee, then to think upon thy election, or redemption by Christ, these are matters of great comfort, but thy effectual calling is more comfortable 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 wonderful 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 Explication, that which he put down in the verse foregoing, 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 Ishmael 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, showing 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 subjoineth, 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, denying them to be the children of God, who are the children of the flesh; and secondly, affirming. that they only are accounted the true seed, who are the children of the Promise. Now for the explication of this verse, less 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 Arminians and the Anabaptists join together hand in hand, and do understand by children of the flesh, those that seek for righteousness and salvation by the righteousness 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 Justiciaries, 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 Justiciaries, in some places of Scripture, and such as seek for salvation by their own righteousness, the righteousness 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 descended of Abraham according to the course of nature, and by carnal 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 righteousness by the Law?) not such matter, that he beateth against in the next Chapter. But because they were the Israelites, because they were of Abraham, in regard of carnal generation, and were Abraham's seed according to the flesh, this they vaunted and stood upon; what may we think to be meant by Abraham's seed, (which the Apostle speaketh of in the verse foregoing, and here doth explain that term,) but such as came of the seed of Abraham, and that by nature, not such as sought righteousness by the Law, no, his meaning is no such matter, because the matter they stood upon as a privilege and prerogative belonging unto them.  
are not the children of God] That is, they are not such children as God bond himself unto by a special promise, to do good unto in a special manner: 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 Abraham's 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 virtue of nature, he was born merely by a special promise made unto Abraham, and by virtue 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 fly upward; so that he was begotten by virtue 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 virtue of the promise; so that we are to understand 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 virtue of the promise of grace, of life and salvation, are adopted and made the children of the Promise, by the virtue and force of the promise; the Gospel being a quickening 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 Promise.  
The meaning of the Apostle is this, That is, or my meaning is, that not they that are descended from Abraham, only 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 unto, 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 God's 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 virtue of the Spirit, and the Promise, They only, and none but they, are accounted and reputed for the true seed and children of Abraham, to whom the promise of mercy, grace, righteousness, 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 foregoing, 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 Penmen of Scripture, they do explain the things that are needful for the Church and people of God, and make them more easy 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 Penmen of Scripture, to explain such things as is necessary, for the people of God, to express 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 , more plainly expounding it: so in 1 Cor. 10.4. Christ is called a rock, and by and by he subjoineth unto it, a spiritual 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 Body 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 show the Lords death until he come: doth not this set out the meaning 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 Scripture, to show, that this is usual in the Scripture, to explain in one place, what is difficult in another; the Reason is,  
Reason. Because it is God's purpose, (the very purpose of the Lord) in his revealed 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 holiness, of righteousness, of faith, and of good life, of all things to be known, or believed, and to be practised, and therefore 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 jesus 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 penmen of the Scripture have thus explained it.  
Use 1 Wickedly then deal the Papists, in that they lay a hardness and obscurity on the Word of God, and teach, that though the Scriptures be delivered in our Mother tongue, yet they are so hard to be understood, not only 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, unless the Church consent with them; Nay the greatest Rabbins and Doctors amongst us, cannot understand the Scriptures, without consent of the Church: Oh consider, hath God sent unto us his Word, as a Letter, and Epistle, to testify 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 testify 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 Penmen of Scripture, his Prophets, and Apostles, that the meaning is easy to be understood, by such as come unto it with attentive minds, that do read diligently, mark attentively, judge humbly, and pray hearty.  
Use 2 But to make use of this to ourselves: Is it so, that the holy Prophets and Penmen 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 itself; 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 subtlety that Satan, or the Devil, (and our hearts are ready to join 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, will 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 God's grace unto wantonness, to go on in sin with an high hand, and stiff neck, adding drunkenness to thirst; they are impenitent in their sins, and will not be reform, and yet for all this they persuade themselves that they shall find mercy from the Lord: And why? whence cometh this? The Devil is ready to suggest unto them, and to furnish them with remembrance, of a number of comfortable places of Scripture that set forth God's mercy, as that in Psal. 103.8. The Lord is full of compassion and mercy, slow to anger, and of great kindness: and in Psal. 145.9. The mercy of the Lord is over all his works; these the devil maketh to entitle to themselves; yea, with a Psalm of mercy, to carry them up to the highest pitch of presumption, and to lay violent hands upon those places of Scripture that are full of comfort, and to say, certainly God is merciful, and forgiveness is with the Lord; and though I go on in sin, yet I shall find, mercy; purposely forgetting many other places of Scripture, that show, God is a revenging God, and a consuming 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 threaten, as well as in his promises; yea forgetting to apply these places full of comfort, with the consideration of that which Moses saith, Deut. 29.20 If any man go on in the stubbornness of his own heart, and add Drunkenness 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 judgement, and that his jealousy 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 expounding and applying of Scripture, therefore learn we to compare scripture with Scripture, and see what qualification thou hast, before thou lay hold on the promise of God, and learn to compare Scripture with Scripture, 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 sweetness unto us, to be a means to encourage us to sin, and to add sin to sin, and so to rush upon our own ruin and destruction; In the fear of God therefore consider it, and the Lord give you all understanding.  
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 Denial, that they that came of Abraham according to the flesh are not the true seed, these words being an Exposition of the words foregoing, the point hence offered, is the same which hath been stood upon before, which I think needless to stand upon: the Doctrine being, That the coming or descending of good and godly parents is not sufficient to entitle us to be heirs 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 only are accounted the true seed of Abraham, who are the children of the promise, that is, (as we shown you in opening the Text,) they only that are after the manner of Isaac, children of the promise, belonging unto God's election, by the special grace of God, and made Gods children, by the virtue of God's promise, they only 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 God's promise, the force, and strength, and virtue of it, concerning mercy, grace, righteousness, 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, righteousness, 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 God's 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 likelihood or possibility of his being and birth from his parents, Abraham and Sarah,) so the Word of Gods saving promise, the words of the Gospel, 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 showeth, that in the days 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 lionish 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 powerful working of the Gospel: so in Joh. 5.25. saith the Lord Jesus, Verily, verily, 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 voice 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 holiness into their hearts and souls; 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 add 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 God's 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 itself, 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 administereth to Gods chosen, God's 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 enableth 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 chosen,) bend and bow their hearts enabling 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 difference Use 1 that is between the Law and the Gospel, the law doth only discover 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 showeth them not the means to escape the curse, only 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 showeth them no pity, nor no compassion, it driveth them from itself, to seek unto a better Schoolmaster, and better Physician, 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, effectually, it is able to confer, and to administer unto Gods chosen, the Spirit of God, which Spirit doth beget faith in their hearts, and so they become actually the Children of God; this is the efficacy and power of the Gospel.  
Is this so, that the Word of God's promise, (the Gospel) is so powerful, Use 2 and so effectual, and able (as an Instrument) to beget children to God? Oh than 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 souls in particular, let us never rest, until we find that the preaching of the Gospel hath so wrought upon our hearts and souls, 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, until 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 overruling and predominant corruptions: take only the example of the Apostle Paul, that was changed by the voice of Christ from heaven, (and the voice 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 only 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 live, 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 torments, as their tormentors could lay upon them. And is not the voice 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 needless new fangled attire on thy head? to make thee cut off thy long shag, and ruffianlike hair? to make thee leave off thy covetousness, thy Drunkenness, thy whoring thy common swearing by faith and troth? is it not able to do this? is the power of the Gospel 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 showeth, that he, and the rest of the Apostles, handled the Word of God not deceitfully, but in the declaration of the truth, in plain evidence of the Spirit, and of power, they approved themselves to every man's conscience, then mark what he bringeth in by way of inference, if the Gospel be hid, it is hid to them that perish; 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 souls, and consider, it will nothing at all avail us to know, that the Gospel is the power of God to salvation, 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 excellent 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 powerful 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 thyself, 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 covetousness, thy earthly mindedness? 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 souls and hearts, and hath beaten down our pride, our earthly mindedness, and predominant corruptions, and hath been of force and efficacy to the conferring upon us the holy Spirit of God, and so made us actually Gods Children, and heirs 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 children of Abraham, and they have this honour to be of his seed. And all the nobility of Christ's Ancestors, of Abraham, of David, is communicated unto them, whether they be not of the race of the Jews, but Gentiles, 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 Christ's 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 therefore partakers with him.  
Oh than what excellent comfort is this to them that are sure of it, Use. that the Gospel hath a working upon their hearts and souls; that it hath hammered their souls; 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 son, or daughter of an Emperor, or the greatest Monarch or Potentate in the world,) all the Nobility of Christ his Ancestors belongeth 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 reward, 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 thyself wrought upon by the powerful Word of the Gospel, that it hath beaten down thy pride, thy covetousness, 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 Abraham.    
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 Abraham's seed should be called, and to whom God intended to make his Covenant of grace, mercy, righteousness, life and salvation; why? because he was the child of the Promise, 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 only are the true children of Abraham, because they are the children of the Promise. 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 certainly come unto thee in the time appointed, and Sarah shall have a son; this the Apostle 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 substance 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 allege) 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 according 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 months, 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 months.  
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 woman's child shall be for her: so the meaning in general is this, This sentence that I allege 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 months 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 alleging 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 promissory 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 doctrine, 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 terror, this of Instruction, 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 Judgements, they did set this before, the burden of the Lord: as the burden of the Lord against Edom, the burden of the Lord against Jerusalem, and the like, as we may see in the Prophet Esay, Jeremiah, Ezekiel, and other Prophets.  
But indeed it is thought by some, that are utter enemies to the plain teaching of the Word, that this is needless: And they do find fault with this manner of teaching, and deride it, and say, it is a base and contemptible 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 arms, 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 inspiration, and is profitable to teach, to correct, to improve; now may not the Scriptures be applied to this end and purpose? and being so applied, 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? doubtless they may, Because 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 delivered 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 ways of holiness, therefore let others mock and scoff 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 than subjoineth 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 touching 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, unless we first lay hold on the promises of God in Christ; Abraham did first believe the promises of mercy, of righteousness, 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 righteousness, and then did he believe the Promises of God for his preservation in the Ark, Heb. 11.7.  
Therefore deceive not thyself in any particular; Use. we cannot trust God with any true comfort for any temporal good thing, unless we be able to rest upon his promise and mercy in Christ, for salvation; unless 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 Sarah shall have a son, or at this time twelve months, shall thy wife Sarah have a child: Here we see, that God doth promise to Abraham, a temporal 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 bore 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 fulfil his promise: I shown you a point formerly, (like unto this,) That God's 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 thraldom 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 selfsame day all the power of Pharaoh and Egypt could not hold them, but they were delivered, and Pharaoh and his host destroyed: So the Lord threatened that Israel should be in Babylon 70 years, 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 people's deliverance 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 lie, 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 performing it, in the very season.  
Use. 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 matter 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 until that time come: when we are under any distress of body or mind, we must not only believe that God hath promised ease, and comfort, and refreshing, and deliverance, but that he hath promised an appointed time for their deliverance; Not only to say, I am a child of God, and God hath promised me deliverance, why doth he not deliver me, but let me lie under the affliction? surely God hath forgotten his promise? No, no, the Lord hath set his time; yea consider also, that not only days, and minutes of comfort, are not only 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 souls, till the time come, so when the time is come, we may assure ourselves, God will not pass one minute of an hour, he will not break with thee, but will give it thee in his time; therefore wait until that time come, Hester 4.16. when Hester denied to go unto the King, saith Mordecai, breathing and deliverance shall come, but thou and thy father's house shall perish: Mordecai was sure deliverance should come, in his appointed time.  
Oh learn we then in time of trouble and distress, to carry the Lords leisure, 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 tie 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 only the Promise in general, but the particular time, that when the Lord seethe 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 pass a minute of his time.   
VERSE 10, 11, 12, 13. 
And not only this, but when Rebekah also had conceived by one, even by our father 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 childbearing: A woman of fourscore and and ten is past bearing of children. I might here stand to show, That nothing is hard and impossible to God, he is the God of Nature, he is not tied to nature, or the order of nature, he can give children, and power to one to bring forth children, that have no natural power at all; God can bring things to pass, when there is no probability in nature. But to pass 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 only this, but Rebekah when she had conceived by one, even our father Isaac, etc. In these words our Apostle falleth upon a new instance, and example, and he giveth another instance, and example, to prove, That all they were not true Israelites, the true seed of Abraham, to whom grace, life and salvation belongeth, that came of Abraham by the course of nature; but only the elect seed of Abraham, the chosen of God, that came of Abraham, they only 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 showeth, that only 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 generation, 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 freewoman, 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 received.  
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 parents, 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 chosen 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 showeth it appeareth plainly, not only in the former example 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 yields a proof; he proveth it, and that from the voice 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 Prophecy of the Prophet Malachy, Mal. 1.2, 3. as it is written, I have loved jacob, and hated Esau; by which testimony of Malachy, the Apostle expoundeth the 25. of Genesis, and showeth the reason of the difference between 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 jacob, and hated Esau; jacob's dominion over Esau was from God's love, Esau's subjection unto Jacob, was from God's hatred; this is the testimony, and oracle of God himself: this is the cause of jacob's domination, and Esau's subjection. Come we now to stand upon them in particular.  
And first of the tenth Verse; This verse it is diversely read; some read it thus, neither he only, meaning Abraham, or Isaac: some, neither she only, meaning Sarah. The words in the Original are, but not only, with a reservation. Now these words having reference to the former example, they will very well have this supply, neither only this. that is, neither only the example of Abraham and Sarah, or Isaac and Ishmael; and so the meaning is, it was not only proved in the former example, but in this of Rebekah'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 God's promise belongeth not to all that come of Abraham; so we are to understand the meaning of the Apostle in this tenth verse, Even Rebekah, when she had conceived by one, even our father Isaac, from whom we came that are Jews, 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, stronger and more free from exception, than the example of Isaac and Ishmael, out of which they could not wind 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 nature, which indeed the Jews held very stiffly, 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 loins, and of his seed, should not have part in the Promise made to Abraham; what? they rejected that came of Abraham, 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 Apostle 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 opinion, 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 Jews from this conceit; if men hold an error, and do think they have ground in the Scripture, they become obstinate and wilful in holding of it. And hence it is, (to clear the point,) that deceivers, teachers of errors, false teachers, do commonly buzz into the ears 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 wind into the souls of the simple, and get within them, and so fasten their errors, and false conclusions, and opinions upon their souls, and in time make the silly and simple people, so settled, and resolved in their false conclusions, that they will not be removed nor drawn away from them, this is the common do of false teachers, to screw and wind themselves into their souls, under colour of Scripture. To this purpose speaketh the Apostle, Act. 20.30. From yourselves 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 tied unto them with a cord, and so swear unto their opinions, (Jurare in verba Magistri,) swearing to the words of their Masters, and in time become wilfully obstinate in holding of them, in the 2 Corinth. 11. the Apostle putteth out the dealing of false teachers notably, and he blameth the Corinthians, in the 20 verse, saith he, you are so foolish, that you suffer yourselves, 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 suffered, they bring men into bondage, and do make them in a miserable slavery, and devour them, yea they carry the simple and silly souls, even as a Bear, a Wolf, or a Lion, carrieth away the silly Lamb, that cannot resist, or withstand: 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 Error is natural unto us, yea it is as natural for us to embrace error, as the fish to drink water that liveth in the water continually, unless it please God by his Spirit to guide us, and to keep us in his truth. Now error coming unto us masked, under the vail of Scripture, and backed with it, than it prevaileth wonderfully, with such as want grace, it is then of greater force: when they think it hath Scripture, than they run on with the bit in their mouths, 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 error is so prevalent and prevailing with them, that it is a hard matter to draw them from their erroneous conceit, when they think and imagine they have Scripture for it.  
Use 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 Anabaptism, or Familisme, or Brownism, 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 Jesuits, and Priests, do seize upon silly and simple souls, they do not only seize upon their minds, corrupting them with error, but they seize upon their very souls and wills, and make them wilful; so that deal with a silly man that is drawn to Popery, deal with him, and bring many Arguments against him, though he seem to be willing to yield to the truth, yet in the end he will not, their wills are seized upon, so that instead of yielding 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 errors, and therefore no marvel though they that be carried aside to Papism, Anabaptism, Familisme, Brownism, and other separations, they will not turn, they have Scripture for it, as they think, though falsely 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.  
Use 2 Is this so, that men are hardly drawn from a misconceit, and false opinion, which they think they have ground for in the Scriptures, surely than it concerneth every one of us to look into it, and to take heed of it, that we be not misled, and carried aside, by any of these erring spirits, or any false opinion whatsoever. There be many Jesuits, 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 yield 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 ourselves, and strengthen ourselves 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 pass that God giveth them over to strong delusions, to believe lies, 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 errors that do prevail, 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 salvation.  
Therefore let us receive the truth, in love to the truth, and to testify our love unto the truth, by hating all contrary errors, not only thinking indifferently of them, and judging well of them, but hating of them; thus did David, Psal. 119.104. hate all ways of falsehood; and thus it ought to be with us, not only to receive the truth after a slubbering manner, but to hate all errors: and assuredly, it is a worthy speech of One to this purpose, Unless we hate Atheism, and Irreligion, we do not love the truth of God, and his holy Religion, nor God himself; so unless we hate Papism, Anabaptism, and Familisme, and Brownism, 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 endure 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 testify our love unto the Gospel while it is amongst us, and be well affected with every Sermon, every threatening, every comfort, every promise published, and hate all Papism, all Anabaptism, all Familisme, all Brownism, all separations, though they say we are too hot against the separation; no, if we love the truth, we hate all errors, and separations.  
Neither only 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 Jews, 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 itself, Doctrine. it hath evidence 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 errors, it is sufficient in itself 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 errors, 2 Tim. 3.16. saith the Apostle, the whole Scripture is given by inspiration, and it is profitable and useful, not only 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 salvation hereafter; what can we have more?  
Use. Therefore wickedly, and most injuriously deal the Papists in this point, in that they charge upon the written Word of God imperfection, and insufficiency, 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 addition, without we add some unwritten verities, and therefore they join unto the Word of God, and equal and match with it the Books Apocryphal, and their traditions unwritten, even the Pope's 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 Council of Trent hath thus blasphemously decreed and set it down, That they ought to receive 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 maketh 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 begotten 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 different 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 harmless, 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 profane person, a vile man, one that sold his birthright for a portion of meat, Heb. 12.16. yea the context saith, 
Gen. 25.34.  that Esau contemned his birthright, which was a great honour and dignity, he contemned it in respect of a portion of meat to satisfy his hunger 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 exceeding 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 constellations, 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 qualities, 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 add 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 heavens, as if so be that either the manners or dispositions of men, and the affairs of men, and the success of things were overruled, and overswayed 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 overruling and an overswaying in them of the manners, and lives of men, and the success of their business: Oh saith God, take heed, let there be none such; and in Jer. 10.2. the Lord saith expressly, you shall not learn the manner of the Heathen, and be not afraid of the signs of heaven; as the heathen are: as if men's dispositions depended upon them, and in Gal. 4.10. the Apostle blameth the Galathians, for regarding of days and times, I am afraid of you, (saith the Apostle) you have made a grievous revolt from the truth, you observe days and times; 
Observation of times is either natural or civil.  yet there is a lawful observation of days 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 days, and times Civil, namely the observing of days and times for our callings, and dispatch of our business in matters of the world; as of setting, planting, grafting, and reaping, now neither of these did the Apostle reprove in the Galathians; but he reproveth them for doing of it as the Jews did, putting of holiness in times, or the observing of them after a heathenish manner, ascribing bad or good success unto them. Now the Lord forbidding this marking of the constellations of the heavens, as if the success 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 virtue, nor force, Reason. into the times, nor into the constellations of the heavens, that they by their influences should overrule the manners of men, and that the do 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 affairs. No, the inclination of the will of man, and the motion of man's mind, and the success of things, are only the works of God, and do wholly and only depend upon the good hand and providence of God, they depend not upon the influence of the heavens and stars, but things come to pass 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 success of things depend not upon the position of the stars; and therefore doubtless 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, Use 1 Stargazers, Moon-Prophets, and Fortune-tellers; and such idle persons, it showeth their folly and madness, that will take upon them to tell what shall be the manners and dispositions of such a child, man or woman, 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 dspositions of the heavens; yea herein they do impiously derogate from God, and from his providence. And notwithstanding this, many ignorant persons 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, than 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 firebrands of hell, so long as they continue in that estate, and are heirs of damnation, they are little or nothing moved with it; herein they discover their blindness, yea it is a fearful sign that God hath given such persons over into a reprobate sense, 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 dispositions of men, from their Nativity, and birth, do cousin 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 show themselves to be fools, and wicked graceless 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 yourselves 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 heathen, 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?  
Use 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 parents 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 Answerable success 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, than it was with these two Patriarches, Abraham, and Isaac; we see Isaac had two sons, Jacob and Esau, the one good, and the other graceless, and though parents desire to do good to all their children that they have begotten, and are of their flesh and blood, and endeavour alike to do them good, yet if they find not the same answerable success, 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 God's counsel, which may be hidden and secret, but assuredly never unjust, God is just in all his providences, and administrations, 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 voice 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 excluded, 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 purpose of God in this place, we are to understand Gods eternal decree, that which he purposed from everlasting within his own blessed Majesty, 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, freely.  
according to election,] Or, concerning election, that is, touching his free choice of some to grace and glory, and his rejecting of others; for under 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 righteousness and salvation by the works of the Law, but by faith obeying him that calleth. And upon this they would ground their gross error, and false conclusion, that Esau was a type of those that are rejected of God, because they seek righteousness 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 purposeth to choose them upon foreseen faith, and doth actually choose them, upon the faith that he seethe in them with perseverance; But this is a misconstruction; for consider, how could Esau be a type of such as are rejected 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 without 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 seethe faith in them with perseverance? Can these things possibly agree and jump together, that are contraries, unless 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 perseverance, 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 consider, 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 understood Historically, in their posterity, the Edomites and Israelites, which were indeed the children and offspring 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 than the other, and the elder shall serve the younger, therefore these words are only meant of their posterity and offspring, and not of the persons of Esau and Jacob.  
Answ. When God saith unto Rebekah, two Nations are in thy womb, two manner of people, shall proceed out of thy bowels, it could not possibly be taken literally and in the proper sense, that two Nations should be in her womb, than 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 herself 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 brother's servant, Rebekah knowing it from the Oracle of God; yea the two brothers themselves Jacob and Esau were even so persuaded, Jacob was persuaded that the blessing of his father did belong to his person, and not his posterity only, and Esau was enraged, because Jacob was made his lord, and he made a servant to him, and therefore he threatened the death of Jacob: Oh saith he, Isaac my father will die shortly, and then I will take away jacob's life; he was not troubled with his posterity, which came to pass in the time of David, so that this is to be understood first personally, and afterward historically, in their posterity 750 years after: Then thus conceive 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 choice 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 than was it said to Rebekah, by the Oracle, the elder shall serve the younger, and the younger rule over the elder; and that was fulfilled in their persons, and afterward 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 follow, 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 spiritual 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 Jacob doth often acknowledge, 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, than a lord, yet doubtless, this did concern jacob's person, as appeareth by the words of Isaac, the elder shall serve the younger, and the Oracle of God was fulfilled in jacob's person, yet you say Jacob was rather in subjection to Esau; 'tis true, yet it was fulfilled in a spiritual manner, in that the birthright 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 deprived of the birthright, was cut off from the covenant of grace, the birthright 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 inheritance which was properly and truly annexed to those that had the birthright; 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 fulfilled 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 God's 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 reprobation in particular persons, in Jacob as the Elect, and Esau as the Reprobate: 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 only 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 salvation, 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 rejoice 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, meaning 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 God's 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 choose some, and to refuse others, Ephes. 1.5. who hath predestinated us to be adopted through Jesus Christ, according to the good pleasure of his will, to the praise of the riches of the glory of his grace.  
Use. This serveth to show unto us the error of such Divines, and their opinion 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 man's will to overrule 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 unableness 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 died for all universally effectually, as some Divines teach universal redemption; for God's eternal election being not universal, Christ's redemption is not universal, for Christ died 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 died for all; this is a staff of rest to rest upon, and will fail in time of trial, thou must have a better ground, if thou wilt look for salvation; how is that? Thus, thou must not only find thyself 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 thyself purged from sin, from the rottenness of thy heart, thou art not wrought upon by the Spirit of God. Therefore rest not upon that ground, that Christ died 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 lie, 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 refused: this being the implication of that speech, the Apostle pointeth out unto us thus much,  
That God's 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 only upon the good pleasure of God, it dependeth upon nothing out of God himself, but upon God merely and only, the Lord from everlasting appointing some to life and salvation, and refusing 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 only reason of this, is the good will and pleasure of God: God's fore-appointing of some amongst men, to life and and salvation, it did wholly and only depend upon the good will and pleasure 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 only 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 goodness or holiness 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 holiness, but that we should be holy; this is the language of Canaan: then he subjoineth in the fifth verse, who hath predestinated us to be adopted through jesus 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 showed unto us through jesus 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 Judas 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 thereunto, but his election is free. And indeed it is an act of God's sovereignty 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, than there was reason, why one part of that matter should become fire, another water, another the air, and another 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 base element, no reason can be imagined of this, but only the will of the Sovereign Creator, because it pleased God to make one part of that first matter, water, and another fire, and another earth, and another air, he might have made that part fire, which was water, but it pleased the Almighty Creator to make them so; So in the general, there was Reason why the Lord would receive some to salvation, and reject others to damnation, 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.  
Use 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 foresight of their free will, working together with his grace, upon a foresight, that their free will would cooperate, 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 opinions of the Arminians and Anabaptists, for they are near one to the other. The Arminians hold and affirm, that God did decree the choice of some to life and salvation, not actually choose 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 foreseen faith, and the other upon foresight of obedience to the Gospel; the Lord did foresee that some would embrace 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 choice of some to life and salvation, or at least say they, (mincing the matter) it was the rule which God did follow, in his choice; 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 choice of some to life and salvation, than this will surely follow, that that which hath only 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 choice of some to life and salvation before all times; a most gross and absurd thing, that the thing (in time) should overrule 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 unrighteousness with God? there would be no show, nor semblance of any injustice, or unrighteousness with God, if so be this were true, that God's 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, than God is unjust, and unrighteous. Then we might answer, speaking in the language of the Arminians, God did foresee, long before, that Jacob would believe, and Esau would not; and this would clear God from any suspicion of injustice, and this cavil would be quite taken away; and so we should make the Apostle to speak very absurdly, to move a question that needed not, and make an objection needlessly, 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 Arminians and Anabaptists pass 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, Use 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 unworthiness, of thy own great unworthiness, and the sight thereof doth many times perplex and trouble thee, and make thee walk on very heavily, 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, before 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 unworthiness which thou complainest of? no surely, he respecteth it not, he respecteth neither thy worthiness, or unworthiness, 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 pass by thy infirmities, and pardon all thy sin, he will hid them all, and have respect only to his mercy, and eternal love. And take heed, that in regard of thy unworthiness, thou do not conclude, God will cast thee off; no, God doth it not for any thing foreseen, or done by thee, but only of his free grace and mercy, and he will freely save thee. Again, upon this ground of truth learn we to acknowledge, and to magnify the wonderful and unspeakable goodness of God; if we be such as shall find ourselves in the number of Gods chosen, we must learn to extol and magnify the mercy of God; for why? the Lord out of his mere good pleasure, 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 magnify the goodness of God, consider it, there was no difference between thee and others, as thou didst lie in the sight of God; no difference between thee, and such a one as is rejected and refused, and if so be God had not severed thee by his eternal election from others, thou hadst been in no better estate than 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 magnify the Lord, who out of his free mercy hath elected thee, and rejected others. In the 2 Sam. 6.21. we read that David danced and leapt, and rejoiced in his spirit exceedingly before the Ark of God: what was in David's mind? was he a madman, as Michael 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 father's house, and rejected thee, and thy father's house; Oh then how should we rejoice in Spirit, and bless and magnify his mercy, that he hath chosen us not to a Temporal Kingdom, but to an eternal Kingdom in heaven: this should make us rejoice, from which he hath rejected many thousands as good as thyself: how can I be sufficiently thankful unto God? if so be men of eminency and place should show us a common kindness and courtesy, we little regard it; but if so be those eminent persons do admit us unto their special favour, and do yield unto us such a kindness, 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 magnify, praise, laud, and bless 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 many others in the world: Yea beloved, as God hath put a difference between 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 salvation; 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 disallowing, and disavowing of their lives; we must confront the wicked, we must shine as lights in the world, and carry ourselves 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 separation 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 magnify and bless the Name of God, for choosing us to salvation, and let us labour to be answerable in some measure by our obedience 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 God's election, touching his free choice, not by works, but by him that calleth: So than 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 shown you,) That the eternal purpose and decree of God touching his free choice of electing some to life and salvation, and his rejecting and refusing others might remain firm and stable,  and unshaken; here than you see, we have a ground of the infallible certainty and immutability of God's decree; before we shown you the freeness of it: here we have a certain ground of the infallible certainty and immutability, and unchangeableness of his decree in choosing some, and rejecting others: hence the observation is this,  
That God's eternal decree and purpose, Doctrine. touching his free choice 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 ; God hath from everlasting fore-appointed some particular men to an heavenly inheritance, to the Kingdom of heaven, and that certainly and infallibly, so as that they cannot miss of coming to life and glory in heaven in God's good time; it is not possible that they should come short of it: Indeed if we consider one that belongeth to God's election apart from God's decree, than such a one may perish; But if we consider him with God's 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 miss 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 Christ's, and false prophets, and they shall show great signs and wonders, so that (saith Christ) if it were possible, they should deceive the very elect: As if he had said, False Christ's, 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 fundamental error, 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 expressly, that the foundation of God standeth sure, and hath this seal, the Lord knoweth who are his: that is God's 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 despite 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 purpose and decree in saving some must needs be suitable to his nature, and answerable to his love, which are essential in his holy Majesty, and therefore 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 itself, so low as to take upon himself the form of a servant, and humble himself to the cursed and shameful death of the Cross? and felt such agony and pains, as his sweat was drops of blood, Luke 22.44? did he in his very soul endure 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 random to depend upon the will of man? that if man would embrace 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 embrace 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 miss 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 God's decree, and his eternal purpose be as you say, thus certain and unchangeable, and cannot be disannulled, than you bind God by his decree, to do that which he hath decreed of necessity, yea so as that God cannot do otherwise; whereas God is a free worker, will you bind the hands of God, that he cannot choose but do it, and not do otherwise?  
To this I answer; Answ. If so be God be bound by his decree, who bond him, but his own blessed Majesty? Again more fully, what absurdity is there in it to say, that God cannot deny himself, and that he cannot lie? they are the words of the Apostle, Titus 1.2. That which God hath purposed 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 only good, and cannot be evil, he is good of necessity, necessarily 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 infallibility, 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 changeable, 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 ignorant; 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 God's eternal purpose and decree be thus unchangeable, than those that God hath appointed to life and salvation, must needs be saved; this will follow, than 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 enforcing 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 Spirit, doth cause it to be willing, 
Ex nolentibus, facit Deus, volentes.  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 alteration, wrought by the inward work of the Spirit of God, altering the motions 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 miss of coming to life and glory in heaven.  
First of all, let this teach us to savour this truth aright, and to receive Use 1 it into honest and good hearts, take heed of abusing of it; that we rightly conceive it, and rightly apply it; for many there be, that do pervert and wrong this holy truth of God, and grossly abuse it, and like the spider suck poison 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 cannot damn me, God's 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 therein opened unto us a gap for all manner of wickedness, and profaneness, and lewdness, 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 holiness, without which no man shall see God, to his comfort; 
Heb. 12.14.  what a foolish 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 madness and a folly? So what madness and folly is it, for men to reason thus, in respect of their souls? 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 than 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 devil's logic, and his manner of reasoning, and used indeed by none but such as are irreligious and profane.  
Is it so, that God hath from everlasting fore-appointed, and fore-ordained, Use 2 some amongst men, to the inheritance of heaven certainly and infallibly, 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 eternally saved; for God himself is sure, with him there is no variableness, nor shadow of changing; 
Jam. 1.17.  and this aught to stir us up to labour to find ourselves to be in that number, in the number of Gods chosen, and to give all diligence to make our election sure; 
2 Pet. 1.10.  not sure in itself, for so it is already, but sure unto us, in our assured knowledge 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 trials, 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 trial should come upon us in regard of our sins, to be bound at the stake; now if we be out of the gunshot, 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 bloodsucking 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 faggot, and most cruel torments, we need not fear, if we be in the number of Gods chosen, than our everlasting good, the good of our souls and bodies, cometh to us, they cannot hurt us, our everlasting good of soul and body standeth upon a sure ground, God's foundation, not man's foundation, which is tottering and wavering, and rotten; so saith the Apostle, the foundation of the Lord remaineth sure, 
2 Tim. 2.19.  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 labour, 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, only take this one special note of it; Gods eternal election, (of some to life and glory in heaven,) doth imprint the very image and stamp of itself 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 chosen them for his, and it maketh them to choose God in Christ for their God, and to choose the Saints of God, the household of God, above all others in the world, to be their Companions, and to delight in their Communion and society and fellowship, 
Psal. 16.2.  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 dost choose God to be thy God, the Lord is thy lot and portion, and the delight of thy soul, Psal. 16.5. and thou dost 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 Antichristianisme, 
Josh. 24.17.  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 embrace 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 body in a thousand pieces, they cannot pull thee from thy inheritance, that is firm and stable; therefore comfort thyself upon this evidence.   
Not by works, but by him that calleth. 
THese words show 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 than we see the Apostle maketh an opposition and a contrariety, 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 God's election of some to life and glory in heaven, and his effectual calling of some in time, these two things they are merely and only, of the free grace of God, and not of the works of man, whatsoever their works be, be they never so good, or excellent works in themselves. And this being the proposition, (that it may rightly be conceived, and that we err not in the beginning,) we must know, that God's grace in Scripture hath a threefold acception.  
First, it is taken for God's 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 reaching out that free favour unto others.  
Thirdly, it is taken for the gifts of grace, whether those gifts be habitual, or actual, as faith, love, joy, hope, peace, patience, and the like; these are styled by the name of grace; now the proposition that we deliver is, That God's 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 God's 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 subjoineth in the sixth verse, Now if it be of grace, than not of works, for than were grace no grace; and if of works, than not of grace, for than were works no more works: so that the Apostle 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 yourselves, it is the gift of God; and then he subjoineth, 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. When the bountifulness and love of God our Saviour toward man appeared, not by the righteousness 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 God's 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 magnify themselves, in their own good works, and so detract from the glory of God, and so man's 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 Majesty, and essential in him, and so a ground , 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 itself, 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 unchangeableness 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 God's election, and effectual calling, is only of his free grace, and not of man's works.  
Use 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 God's grace, those of the Antichristian Synagogue of Rome, whether it be merits of congruity, or merits of condignity; for this is their tenant, the good things done by men before their conversion, those do merit ex congruo; but such as are done after calling, those they magnify, 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 concur, (say they) and so make a mingle mangle and hotchpotch, 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 fetched 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 justified, them he also glorified; so that election, vocation, justification, and glorification, 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 alleged, in Rom. 11. Ephes. 2. and others, where the Scripture maketh an Antithesis and opposition 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 Abraham 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 righteousness.  
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 justify as it is a work, no not by the worth and goodness of faith, the very act of believing justifieth not, for the virtue and goodness of it, but it justifieth relatiuè, as an instrument or hand applying and taking hold of the Lord Jesus Christ, and so doth faith justify, apprehending Christ as the matter of Justification.  
Yet further they object, say the Papists, in the places alleged, 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 together 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 yourselves, it is the gift of God; then he subjoineth, not of works, lest any man should boast: of what works doth the Apostle speak? of works of nature? 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 jesus 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 Spirit and grace, we being in Christ made new creatures: so to leave the Papists.  
Is it so, That God's eternal election of his chosen before all time, and Use 2 effectual calling in time, is merely and only of Gods free grace and favour, 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 compass 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 God's love and favour unto us in Christ, testimonies of our thankfulness unto God for his mercy, and necessary antecedents to God before the reward of life and glory in heaven; 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 only and wholly to the free grace of God, for our justification, our comfort here, and happiness hereafter; 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 than no flesh shall ever be saved, no mere man shall ever come to heaven; if all our happiness depend upon our own goodness, 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 subtlety of Satan, if Satan cannot prevail with a man to be abominable and vile in his life, to be a debauched creature, but that he will live civilly and orderly, and will be doing good things, than he will temper with him, and stir him up to be conceited of his goodness, and to rest upon it as the ground of comfort; when a man doth avoid the bloody-faced sins of the world, than 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 perfectly to the grace of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  1 Pet. 1.13. the word is very significant, and signifieth sound, 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 bottomless 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 Rebekah 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, touching that matter, and the text saith, God gave her this Answer, two Nations are in thy womb, Rebekah, two manner of people shall be divided out of thy bowels, and the one people shall be mightier than the other, the elder shall serve the younger, these were the very words of God. Now these words our Apostle bringeth to prove, that God's promise of mercy, grace, righteousness, 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 God's promises appertained not to the Israelites; for, saith the Apostle, before those children, (which Rebekah had conceived 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 Idumeans, or Edomites which came of Esau, and in the Israelites, which came of Jacob: yea I (withal) farther shown you in laying open these words, that these words had not only a respect to a temporal Dominion and servitude, 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 conceive 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 lie, 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 lie, he did manifest and make known thus much unto Rebekah, when she was thus with child with her two children, that the elder should serve the younger, and that the one was received, and the other rejected; which thing (without question) when Rebekah heard it, no doubt it troubled her much, she not being without natural affection; for a woman having two children in her womb, and receiving 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 woman to consider, surely one of my children is an elect child of God, and the other a reprobate, so doubtless 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 herself in the good will of God revealed unto her, and contented herself in the good will and pleasure of God thus delivered unto her. Indeed we find, that afterwards she set her love upon Jacob chief, 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 ourselves in the good will of God made known unto us, touching the things that concern ourselves, or our children, or those that belong unto us; and not answer, or open our mouths to mutter against this good will of God, though it seem clean cross and contrary to our corrupt reason, but to quiet ourselves 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, looking 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 nourish 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 firebrand 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 discovered 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 compass, 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 dost 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 assuredly 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 God's eternal purpose, and unchangeable Decree, even of him that cannot lie; 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 God's decree, and by his appointment, some to be superiors, and some to be inferiors, 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 public persons, some private persons, it cometh not by hab, nab, by hap or chance, but by the will and appointment of God; and every man's 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 jesus 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 Mediator of the new Covenant, Esay 49.1. & Joh. 6.27. conferred together, God the Father set him apart from everlasting to the office of Mediatorship, 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 Mother's 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 Kingdoms of men whomsoever he pleaseth, he setteth up, and pulleth down: the Scripture is plentiful, 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 pass in this world, even the coming to pass of sin itself 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 Governors, some Kings, some beggars; herein 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 harmonious 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 Use 1 strengthen our faith in the providence and goodness of God, touching God's protection, and assistance of us, in our lawful callings, and particular 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 condition 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 seethe 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 strengthen 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 didst draw me out of the womb, thou gavest me hope at the mother's breast. I was cast upon thee from my mother's belly, therefore now do not fail me, when troubles 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 Minister, 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 condition Use 2 of life in which we are, whatsoever it be; for beggars 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 condition 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 God's 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 wouldst for a richer, and ever rest contented; take heed of whining and repining, Oh I shall come to beggary, I shall come to the alms 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 doubtless 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 signs of God's favour; now than 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 beggary, I shall come to the alms of the Parish, or such like, it is more than a probable sign thou art not in the favour of God, nor a child of God, for together with the outward good things of this life, God giveth to his children contentedness of mind, he giveth unto them wealth without woe, and store without sore, yea in Psal. 127.3. God giveth his beloved rest and contentedness; learn we then every one of us to be contented, and consider, 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 discontentedness, and run to Virginia, or New-England, and I know not whither, assuredly the hand of God will follow that man; he doth withdraw himself from the Lord's 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 discontentedness, for this is a bitter fruit of our cursed corruption, for the meanest thing we have is more than we deserve at God's hand; therefore learn to rely upon God's providence and appointment in thy lawful place and calling.  

It was said unto her, The elder shall serve the younger.  
As it is written, I have loved jacob, 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 himself, and that according to God's eternal and unchangeable decree, the elder shall serve the younger, it further pointeth out the efficacy and force of God's eternal election: and we may hence further take up this conclusion,  
Doctr. That God's 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 God's 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 corruption of nature: as first of all, God's 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 younger, and the younger is advanced above the elder. Again, God's eternal election, it altereth also the corruption of Nature, as we may easily instance in this example of Jacob and Esau; for Jacob being one belonging to God's 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 God's eternal election 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 stubbornness of Nature, and in time it bringeth forth an alteration and a change in the souls of men, it changeth them in time; from what? even from the state of ignorance, and unbelief, and hardness of heart, and disobedience to the will of God; it changeth them into saving faith, saving knowledge, softness of heart, pliableness to the Will of God, and holy obedience to the will of God in all things; so powerful, and so effectual is God's eternal election. 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 changed 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 holiness, they are fruits, necessarily following upon God's eternal election, God having chosen us to this end, he is not frustrate of his end, but it cometh to pass. 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 God's eternal 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 foreknowledge of God, unto sanctification of the Spirit. Thus we see it evident and plain unto us, that indeed, so powerful and so effectual, is God's 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, softness 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 ordained, that those men so chosen, shall be fitted for life and glory in heaven, before they come to the possession of it, and that by working in them saving knowledge, saving faith, and true holiness, without which no man shall ever see God to his comfort, Heb. 12.14. or ever enter into the Kingdom of God, Col. 1.12. he maketh them first meet for it; so that this is certainly a truth, that God's 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) Use 1 to keep us from rash Judgements, 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 man's estate, be he never so wicked, never so vile or cursed 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 sin, whether he belong to God's election, or no; or whether he will so continue to the end of his life, for he may be one that belongeth to God's 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 stiffness 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 hardness 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 eleventh hour, Matth. 20.3, 4, 5. so that this must teach us, not too rashly to condemn any man unconverted, or uncalled. Use 2  
Again, Is this so, that God's eternal election is so powerful, and so effectual, as that it altereth the corruption of nature in time? surely then upon this ground it followeth necessarily, that a man may come to know, and to be assured of it, that he is one belonging to God's 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 God's 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 examine 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 trial 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, softness and pliableness 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 enlightened with A glorious light, by which he is able to understand the will of God, and the ways of God, and the things of God, which the natural man perceiveth not; and he findeth 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, & yielding 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, covetousness, Sabbath-breaking, he answereth, I confess it is my sin, and I will forsake and leave it: when the Lord forbiddeth his pride, his garishness 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 public 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 embrace 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 belongeth to God's election, he yields obedience to all the Commandments of God, no Commandment is hard unto him, but he entirely yields 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 ordinary 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 secret examination of his own heart and will, searching his Illumination, Faith, and Obedience, he may know it infallibly. Let us therefore hereby try and examine ourselves, 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 souls; 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 only 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 persuade themselves that they thus belong unto God's 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 knowledge and faith, and obedience to the will 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 thirteenth 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 God's hatred of the other, the Apostle 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, showing the reason of the difference, that it pleased God to put between these two brethren, proceeding from God's 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 allegeth in the words following, I have loved jacob, and hated Esau.  
First, in that he allegeth 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 show, that we ought be so well acquainted with Scripture, that when the text of Scripture is alleged, 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 only one thing further, You see the Apostle here, whose Authority was Divine, Apostolical, and infallibly guided by the Holy Spirit of God, who could not err 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, than those that Moses and the Prophets did say should come to pass, That Christ should suffer death, and be the first that should rise again from the dead, and show 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 amplify 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 shameless impudence Use 1 of that shameless 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 without, and besides Scripture, yea it taketh upon it a power to judge of Scripture itself, 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 infallible 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 err 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 err, in whatsoever they teach, and that the Church hath power, and the teachers of the Church power, to judge of the Scripture, 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 confess and yield unto it, that the time of Christ his second coming to Judgement, 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 righteousness by Jesus Christ, yet the time of his coming unto Judgement, is not revealed by the Spirit of God, to the Church or Teachers of it; nay we are not to inquire into the time of his coming, Christ forbiddeth it, so that speech (of truth) must admit of a limitation, 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 itself, 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 follows, He shall not speak of himself, but whatsoever he shall hear, shall he speak, and he will show unto you the things to come, and shall glorify 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 God's children, and doth teach what Christ is in himself, in his nature, in his offices, and in his person, only these things he shall reveal, no new coined doctrine, or new devices of men's 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 shameless impudency for the Papists thus to affirm, that they have power without, and besides Scripture. But we are not to believe any without 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) itself, I have loved jacob, and hated Esau. These words we find in Malachy, Mal. 1.2, 3. And they are here brought to manifest and to show the reason of the difference 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 jacob, and hated Esau,) concerned only things appertaining to this life, things outward and temporal, and not things eternal, the Prophet (say they) showing wherein Gods love did consist unto Jacob, and wherein his hatred unto Esau did consist; he saith God's love did consist in this, in giving unto Jacob a fruitful Land flowing with milk and honey; and his hatred unto Esau, in making Esau's Mountain waste; and in giving unto Esau's posterity the Idumeans, a barren and a dry Country, and a Wilderness 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 reprobation; (as you would make it, that this whole Chapter concerneth Predestination,) Now to this we answer easily; 'tis true indeed, the Prophet in the place alleged in the 1. of Malachy, speaketh of things appertaining to this life, it cannot be denied; but yet he speaketh not of those things only; he speaketh of those external things, but not only of those things: For the drift of the Apostle in that place was, to reprove the Jews for their unthankfulness 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 promise; and in the sequel, he goeth on in a further matter, and showeth that God was angry with Esau for ever, but he would be glorified, and magnified 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 applied, only to things outward and temporal; for the Lord saith, he would be glorified in Jacob, and he had hated Esau for ever: but it concerneth the matter of eternal election and reprobation, of which the Apostle in this Chapter treateth. Come we now to the particular unfolding of these words, I have loved jacob, and hated Esau. God's love, it is essential 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 Majesty, 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 God's good will and pleasure; the free motion, and the eternal motion of God's 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 expressly 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, nothing 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 less 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 Patriarches 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 less love than he did Rachel, so that in comparison of God's love to Jacob, God's love to Esau was a hatred. But beloved, these are exceedingly 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 alleged, and duly consider it, we shall find upon due examination, that it will easily appear, that God hated Esau simply, Mal. 1.2. saith the Lord, I have hated Esau; and he doth exemplify and make it appear that he hated Esau, in that he laid his Mountain waste, and a Wilderness for Dragons; as if he had said, I have spoilt 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, than 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 wickedness, and the people with whom the Lord is angry for ever, that is, against whom he proceedeth in wrath, and Judgement 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, applied unto God, it is not a disordered, inveterate, and distempered passion, as it is in us: but hatred, (applied unto God in Scripture) it signifieth three things,  
First, It signifieth a negation, a denial of God's love, that God loveth not, and chooseth not some to life and salvation; that is the first signification of it.  
Secondly, hatred in Scripture applied unto God, it signifieth a just decreeing 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 iniquity.  
Thirdly, it signifieth Gods utter abhorring and disliking of that which is directly against God's 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 than 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 pleasure 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 observable from hence: and first of all observe, the Apostle here maketh the ground of the advancement of Jacob over his brother Esau, to be God's love to Jacob, in that he was preferred 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 subjoineth, 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 issued and sprung from that ever springing fountain of the free love of God, Exod. 19.4. he carried his people upon eagle's 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 blessing: 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 dependants 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 God's 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 pleasure of God; so that this plainly showeth Gods free love is the ground of all good things.  
First of all, this Doctrine doth put down a main difference, plain and Use 1: manifest, between God's 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 goodness in us, no not by any thing out of himself. Indeed I grant, God loveth his own Image, being renewed in us, and the more we are renewed of God, the more holy, the more religious, the more pleasing to God, and the more dear and precious 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 renewed, and holy and righteous, yet the cause is his eternal free love, which proceedeth not from any thing out of himself, but only his free good will and pleasure.  
Is this so, that all good things in this life, and the life to come, do proceed Use 2 from the good will and pleasure of God? Upon this ground we must learn then to endeavour in every good thing we enjoy, yea in the good things of this life, that we have and possess, to see God's love unto us in them, to see in the bread we eat, the apparel we cloth ourselves withal, and the good things we enjoy, to see God's love unto us: It is not sufficient 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 blessing of God, and there is no comfort in this knowledge; no, we must be able to know that these good things come out of God's free and eternal love, and to be blessings unto us in particular, and that they flow out from God's 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 until thou hast a true and a saving faith to apply and to apprehend the merits of Christ to thy soul; for in Christ alone is the spiritual right and title of all good things applied to Gods chosen. Secondly, having gotten this, labour thou to find, that the outward good things of this life, they do stir 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 ways of God, and to walk humbly before the Lord, thy meat, thy drink, thy apparel, 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, garishness of attire, riot, and excess, (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 shagged ruffianlike hair, and in their exterior parts, a man may say they are clothed with cruelty, and pride hangeth as a chain about their necks, 
Psal. 73.6.  and their houses and lands are privileged places, for all manner of abomination, impiety, and ungodliness, and no man may speak against them, especially being men of place and authority, great men, their greatness doth privilege 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 enlarged with righteousness, and in walking before God, and in all thankfulness, yea thereby thou art made ready and fit for every good work, thy heart is not locked up to choke 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 members 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 God's love to thee, and God hath manifested his love unto thee, which he bore before the world was, and thou mayest certainly conclude God loveth thee indeed.   
As it is written, I have loved jacob, and hated Esau. 
LEt us now proceed unto farther matter offered unto us from this testimony of the Prophet, I have loved Jacob, and hated Esau, here cited by the Apostle: and here we see, that God did not only love Jacob for the time present, but also loved him from everlasting: hence I observe thus much briefly,  
Doctrine. That Gods chosen they were always 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 everlasting.  
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 chosen,) as many as belonged to his election) he loved them before the foundations of the world was: so that no time can be given, wherein God began to love his chosen.  
Object. I, but some may say, doth not the Scriptures point out, that though God's 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 effectual 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 than Gods chosen are beloved of God, in regard of election, and even then God loveth his elect before their effectual calling, as his elect uncalled, 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 uncalled, 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 sanctification, 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 Use 1 erring spirits are deceived, in that they hold this, as their tenant, that God doth purpose and decree the salvation of some before the world was, but God doth only then actually choose them, when he seethe faith and repentance in them: For if this were true, surely than God loveth not any sinner to life and salvation, till he seethe 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 chosen, Use 2 surely then upon this ground we may conclude to our comfort, we being such that belong to God's election, that God's love shall be continued unto us for ever: as God's 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 doubtless he goeth on not only within his own blessed Majesty, but in his love to us he goeth on continually, without alteration, or shadow of changing, Joh. 13.1. whom he loveth, he loveth unto the end: so that this may be a ground of sweet and excellent comfort to as many as find themselves wrought upon by the Spirit of God, and find Gods love shed abroad in their hearts; that God's 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 God's love to Jacob, was the cause of jacob's advancement, and pre-eminence; so God's hatred to Esau, was the cause of Esau's servitude and subordination: hence I might stand to show, that God's hatred is the sovereign 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 sovereign, the main, the chief, the grand and Mother cause, is God's hatred: but this I will not stand upon, but rather note out the particular application of God's 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 conclusion,  
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 implying, that some are appointed of God to wrath, and in his eternal counsel, 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, God's children walk evenly with an even foot, in the ways 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 Judas 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 because the purpose of the Holy Ghost in the Scripture is principally to make known unto Gods chosen, God's eternal good will, and his eternal love, to manifest and to signify Gods good will and good pleasure to his chosen, 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 sparingly 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 God's 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 rejection: Now the execution of his Decree, is with the respect of sin, the decree is absolute, but the execution is with respect had to sin; 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 proper 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 necessarily, 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 God's decree doth not compel 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.  
Use 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 itself, and whatsoever we imagine or think to the contrary; yet Gods will maketh the thing willed, to be good, just, and holy, because it is willed of him, who cannot will amiss, 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 amiss.  
This being a truth, Oh then it concerneth us to look unto it, and to Use 2 take heed that we see to ourselves, whether we stand in the mercy of God or no, and have hope of God's mercy vouchsafed to us: Oh labour we to find ourselves, 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 consider, howsoever God's mercy is infinite, and endless, yet God's mercy admitteth 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 God's mercy belongeth unto them. And therefore in the fear of God, take heed we do not (in this case) deceive ourselves; labour we to find ourselves to outstrip and go beyond a reprobate, and to find in ourselves that that cannot possibly be found in a reprobate; this is that we should chief aim at, and intent to reach to: and never rest until you come to find such things in yourselves, 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 only commend unto you two special things that cannot possibly be found in a Reprobate. What are those? The first is, a thorough and true change, both of the heart and life, 
Two things which are never found in any Reprobate.  from evil to good: (as you heard not long since) Gods eternal election bringeth 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 understanding, or the tongue only, but in the rest, and throughout; not as many that have only 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 tied to means, (he can work without means,) yet God doth ordinarily work, where he vouchsafeth means: And they that live under the means, and have not grace, they are in a fearful case.  
The second thing that cannot be found in a Reprobate, 
Psal. 38.3. Rom. 7.24.  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 only God, and a man's own heart and conscience; a groaning under inward and spiritual sins, a groaning under unbelief, hardness of heart, deadness and dulness 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 than if thou findest these things, that thou hast a true and thorough change, by the work of God's Spirit, thou art able to stand against thy best pleasing and darling sins; and the more grace thou hast, the more careful thou art to use the means: thou dost 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 burden of sin, thou couldst endure any torture in thy body, rather than sin, certainly thereupon thou mayest conclude that thou art one belonging to God's election, and hast outstripped and gone beyond a reprobate; Oh then hereby try and examine yourselves, labour to find this change wrought in thee by the power and means of grace, and then this will yield thee sweet and heavenly comfort indeed.    
VERSE 14. 
What shall we say then? is there unrighteousness with God? no, God forbidden.  
COme we now unto the 14 Verse. Our Apostle having from the sixth verse of this Chapter, hitherto cleared God from inconstancy, from being inconstant in his Word and Promises, notwithstanding the rejection of the Jews, 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 man's 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 regard of nature, but both in equal conditions, God hated the one, and loved the other; this may seem very hard to flesh and blood, 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 do: Now this inference and conclusion our Apostle preventeth and meeteth with, and showeth 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, What 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 unrighteousness with God? what canst thou say, is there unrighteousness with God? to this he answereth Negatively, no, and that not barely, but answereth it by way of detestation and abhorring such a conclusion, as gross and absurd, saith he, God forbidden: Shall we conclude, God is unrighteous? no, and that he denyeth most emphatically, and powerfully, and thereunto the Apostle subjoineth a further and more special denial of that gross conclusion, by a more special refutation, in the 15, 16, 17, and 18. verses; but, to keep within the compass of this 14 verse, wherein is contained the Apostles challenge, the particular conclusion, and the powerful denial: And first of all briefly to open the sense of the words.  
What shall we say then?] These words are to be understood, with reference; What 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, What shall we say therefore? see what conclusion we shall infer.  
Is there unrighteousness with God?] Shall we hereupon bring and infer this conclusion? that therefore there is unrighteousness with God, because God did from everlasting purpose and decree, out of his mere good will and pleasure; jacob's eternal salvation; and also before the world was; out of his free good will and pleasure, (nothing moving him) Esau's rejection, that therefore God is unjust, and unequal, because he so dealt with equal persons, in his Justice and mercy?  
God forbidden.] 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 inference, 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 confident 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 God's truth, and (especially material and fundamental truths,) that we may be able to avouch it against all gainsayers, 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 purpose is that in 2 Tim. 2.15. That every Minister must study to show himself 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 wholesome 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 showeth and discovereth unto us, Use. that many are justly to be blamed and taxed, that deliver their Doctrines carelessly and loosely, and also their Applications without any ground of truth in God's Word, that when any come to object against it, they fly from it, and say it is the opinion of this or that man, of this or that Father, of this or that ancient Doctor, nay it may be of such or such a Postiller, or such a Popish Doctor: Oh this doth not agree with the power, authority, and majesty of the Word of God: we ought to deliver the Word of God with such power, as we may stand to it, and not fly to Fathers, or Doctors, 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, What shall we say then? is God unjust? hence the observation is this,  
Doctrine. That the holy truth of God it is subject to misconstructions, to be perverted, and to be wrested, and to have false inferences, and wrong conclusions, and forced opinions wrested from it: Man's carnal and corrupt reason doth commonly pervert the holy truth of God, the doctrine of piety; yea, though it be made known to be the holy truth of God, yet man's 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 Sadduces, Matth. 22.23. they laboured to pervert the truth concerning the resurrection from the dead, and to draw from it a gross 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 pervert 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 falsely against the Lord; he will labour to bring an untruth from the truth of God, that thereby he might have some strength to his niggardliness, that he might make hungry the weary soul, and cause the weak to fall. And (not to add further testimonies of Scripture,) common experience doth show the truth of it, for whence come error 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 errors 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 than Infidels: and therefore may they upon this ground, practice the damnable sin of usury, and extortion, and of covetousness, and of hoarding up, and also use fraud, cozening and deceit, and all unlawful means to enrich themselves; so again, some out of Exod. 22.25. where the Lord saith, thou shalt not oppress thy brother with usury, Oh (say they) I may practise the sin of usury, if I do not oppress; mine is not a biting, but a toothless usury; so that here is a wrong conclusion to embolden 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 Taverns, and Alehouses: Oh what a gross conclusion is this, forced on the truth of God so I might instance in many more, to show how man's nature is ready to pervert the truth of God.  
Use 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 mouths, 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's so much against it, and because carnal men, and unsanctified hearts and souls, 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, Use 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 dissuade any man from hearing or reading the Word of God; but take heed how we read or hear it: for the adulterer or the profane 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 Ministry, as many do to increase their deep condemnation; but we must remember, that so great is the corruption of our hearts and understanding, our judgements are so perverted, and so out of order, that indeed unless they be sanctified and renewed by grace, they are ready to pervert the truth of God, and wrest wrong conclusions, especially if that doctrine be applied home particularly, and brought home to our souls; if we touch their careless bands, or the long shaggy hair of their heads, than they startle and fly, and fume out against the truth of God: surely beloved, this concerneth us; for if the Word did not fly home to our hearts, to the particular sins we are guilty of, than they would lie 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, careless 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 thyself of all pride, 
Directions how to hear profitably. 1 Pet. 2.1, 2.  and self-conceit of thy own Judgement, of thy own will, and come to the hearing and reading of the Word of God with an humble heart, with meekness of spirit, lay aside pride, and swelling conceits, and lifting up of the mind, (that thou canst understand it better than 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 Majesty; 
Sequitur superbos ulter à tergo Deus.  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 only 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 natural 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 distress, than he is most tractable, and then he will hear you, when at another time he will kick and spurn against you, in time of health, and scorn the Minister and the Word; but in time of sickness, now send for the Minister, now call him, than they are fitted to receive his counsel: therefore learn to lay aside all pride of heart.  
Secondly, 
Direct. 2.  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 carelessly, and never pray unto God to guide them in the truth of it: for no man doth know the will of God, unless God giveth his Spirit; the book of God is a sealed book, and a book locked up, impossible it is to understand it, unless God by his Spirit open it, 1 Cor. 2.11. No man knoweth the mind of man, but the spirit of man; so no man knoweth God's spiritual mind, but his Spirit: a man may be diligent in hearing and reading the Word of God, and yet understand it grossly, 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 knowledge and wisdom in the world, yet in comparison of God's wisdom in his Word, thou art a fool, and must cast away all conceit of thy own righteousness, 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 Lion roar, and none of the beasts tremble? shall the Word of God be read, and we jest at it for our merriment? 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.  
What shall we say then? is there unrighteousness with God? God forbidden. 
IN these words our Apostle stoppeth the mouths of carnal Reasoners, What shall we say then? is there unrighteousness 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 disclaim that direful conclusion, that because God hated Esau, and loved Jacob, 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 do with men; this the Apostle renounceth and disclaimeth. I will not here, as some would do, run out into the common place of God's 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 myself, as near as possibly I can, to the Apostles meaning, and not to fly 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,  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 rejected 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 consider God in this act, in this business of his decree of salvation, and rejection, not as a Judge, but as a Sovereign 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 sovereign 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 God's 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 sovereign cause of all righteousness, 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 amiss.  
And by this we must learn to acknowledge, Use. that God is righteous in all his decrees touching man, and we are to reverence, (Oh take heed of quarrelling,) we are to reverence and adore the holy, and eternal decree of God, both of election and reprobation, as holy, just, and righteous, whatsoever 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 affections gainsay 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 Arminians and Anabaptists also, is not only gross and erroneous, but it doth cross the drift and purpose of the Apostle in this very Chapter, and it maketh the Apostle here to call a needless doubt, and to take upon him to prevent such an objection, which no man of wisdom, reason, judgement, or understanding would make, and so make an absurdity in the Apostles speech; for what show of injustice is there in God, in man's 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 show or semblance of injustice were here, if this were true? I appeal to yourselves, 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 show of injustice, and then the Apostle needeth not to break out in this pathetical manner; What shall we say, Is there unrighteousness 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 combat with the air, 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 lie for the Lord, Job 13.7. so to go about to make excuses to clear God's 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 God's 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 starting holes to defend God's Justice, for he is the sovereign Lord, and may do with his own what he will, and no man can call him to account, and say, Why dost thou so? therefore let us still lay aside our carnal reasonings, and humble our souls to the truth of God.  

Observe.  Again, Observe we further, the Apostle having here said, Is God therefore unrighteous? because he loved Jacob, and hated Esau, freely, nothing moving him thereunto? I say, having delivered this, the Apostle presently subjoineth a flat denial, and he saith, no, God is not herein unjust; and he doth not deny it barely, but his denial is with a detestation, with an abhorring of it, (absit). God forbidden: he doth not say, Is there unrighteousness with God? no, but he joineth, God forbidden. Oh far be it from us to infer such a conclusion, to bring in such an absurd inference: hence then observe we thus much from the Apostles manner of denial, viz.  
Doct. That we must not only disclaim errors, and erroneous opinions, and gross conclusions, (that some do force from the holy Word of God, especially fundamental errors, that are against some fundamental truth,) we must not only disclaim them, but abhor them, yea we must disclaim them with a detestation, and abhor them with an hatred and loathing: Not only say, I renounce Popery, or this or that error, 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 whatsoever; yea the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is very significant and weighty, it is as much as if the Apostle had said, Let error, evil in opinion, or any manner of evil whatsoever, be hateful and odious to thee as hell itself, so ponderous is the word; and in Psal. 119.113. saith David, I hate vain inventions, 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 contraries, Detest errors with hatred to them, especially those that are against some fundamental truth of God, hate them unfeignedly  
Reason. For why? error 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 itself: And we professing ourselves to be the children of God, we must endeavour to be like our heavenly Father, who doth not only 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 only 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 only hate the pride, and the lie, but the haughty eye, and the lying tongue, and the heart of wickedness, and the feet running to mischief; so odious and hateful is error and sin to God: therefore we must herein endeavour to be like our heavenly Father, and not only disclaim error and sin, but hate it with a loathing detestation, like unto God our Father, yea hate the members of sin.  
Use. 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 God's mercy the holy truth of God, and the holy religion of God, which now standeth in force and authority amongst us, we must take heed that we be not indifferent persons, persons of indifferent minds, in respect of the errors of Popery, Anabaptism, or any other errors 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 fantasy, and a dream of some of the Politicians, and Politic heads in this age, that turn Religion to a matter of policy, that forsooth 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 Religion, if there were but a moderation, and a yielding of both sides; this is abominable and odious to make this composition of Religion; for why? 
Against Toleration.  the Religion we hold and profess, it is grounded upon the holy truth of God, revealed unto us out of the holy Scriptures: and the Popish Religion 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 tenants, and therefore in the 2 Corinth. 6.14. saith the Apostle, What fellowship is between light, and darkness? What agreement between us and the Papists, in matter of Religion? therefore we must hate their religion.  
And to stir us up unto this duty, there being never more need then now, wherein many men of unstable, and unsanctified hearts, begin to link and incline to Popery; let us therefore know, that we do not truly disclaim and hate Popish religion, unless we hate them, and account their Positions as dangerous, and such as will destroy our souls, if we cleave unto them: howsoever some say they cannot endure Popery, yet assuredly unless they hate it with unfeigned hatred, they do not aright detest them: for when men begin to speak favourably of Papistry, and of Anabaptism, and of other errors, 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 errors and false doctrines, but assuredly a thousand to one, in short time they will be ensnared, and entangled with the position of Popery or Anabaptism, 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, assuredly, he that loveth God, and good things, will hate evil; as, he that loveth chastity, will abhor uncleanness, and filthiness; he that loveth just dealing, will hate cozening: he that maketh conscience of the Sabbath, cannot endure the profanation of the Sabbath; so he that loveth the truth, will disclaim all errors, as Popery, and Anabaptism, and such like foolish opinions; as if a man see a Toad, a Serpent, or Snake, he will fly from it, it being poysonful, and hurtful, and not receive that for his nutriment, which he knoweth will procure his detriment.  
And therefore let us never rest until we find a detestation in us of Popery and all other errors, and then we shall be sure to stand fast in the true Religion, in the midst of Popery: if Popery should come, (as God forbidden it should,) we might by our hatred of it, be kept from embracing it: therefore labour to hate and detest it.    
VERSE 15. 
For he said unto Moses, I will have mercy on whom I will have mercy: And I will show compassion to whom I will show compassion.  
THe blessed Apostle having in the Verses precedent given us a general denial of that gross conclusion which some might infer upon his speech, (that because 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 denied this most emphatically with an Absit, God forbidden. Now our Apostle subjoineth a more special denial and confutation, and refutation of that absurd and gross conclusion, in the 15, 16, 17, and 18. verses of this Chapter. In the 15. and 16. verses, the Apostle showeth, that God is not unjust, in his free choice of some particular persons amongst men, to life and salvation; and in the 17. and 18. verses, he showeth 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 show mercy to whom I will show mercy, and I will have compassion on whom I will have compassion. This testimony of Scripture is here brought by the Apostle, 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 lieth the weight and force of his Argument, That God hath free and absolute power to show mercy unto whom he will, and to deny his mercy unto whom he will; therefore he is not unjust and unrighteous in choosing some to salvation, and rejecting others to damnation: 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 show compassion to whom I will show 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 God's glory, in the 18. verse of that Chapter. And God promised unto him, that he would show him his backparts; and so in part yielded unto his request: and then he subjoineth these very words, as a reason why he would show that favour to Moses, and to no other man; Not for any merit, or any worthiness in Moses himself; but out of his own mercy, I will have mercy on whom I will have mercy, I will show this kindness 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, 
Dilexit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that signifieth to love with such a tender affection, as mothers do love their children naturally, such love as the woman expressed to her child before Solomon. And this mercy and pity being attributed, ascribed, and given to God, it signifieth either a propension, a readiness 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 God's 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 only 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 show him his back parts,) that the act, and exercise, and work of my mercy, is ever by me extended and reached out to those amongst men to whom I will extend and reach it out, and that merely and only of my own good pleasure, nothing in man, coming from man, moving me to reach it out, I will have mercy on whom I will.  
Come we now to matter of Doctrine. And beloved I cannot pass it by, without noting, that the Apostle here alleging a text of Scripture, uttered by Moses, saith God spoke 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 God's 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 spoke all the words of the ten Commandments, after a more special, and peculiar manner, Exod. 20. God spoke all these words, and said: but yet the whole Scripture is Gods speaking Word, and God's 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 than 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 inquire of God, Esay 8.19, 20. saith he, should not a people inquire of their God? then presently he adjoineth, 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 express Commandment, 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 spoke, 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 than this is a truth, that the Scripture is the speaking Word of God, it is Gods speaking word, he uttereth his voice his Church in the Word.  
Application; Wickedly therefore deal the Papists in this respect, Use. In that they fill their mouths 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 God's 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 controversy, refusing the Scripture as insufficient, and calling it dead Ink, and a dumb Judge. Thus they show 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 voice of a sinful man, the son of perdition, the limb of the devil, over the Church, and to disclaim the voice of the living God speaking to us in his holy Scripture. But we must learn to acknowledge and to reverence the Scripture, as Gods speaking 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 voice, 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 wouldst know what God saith to his people, then come to the written Word of God. It is folly and madness 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 ourselves.  
Use 2 What is it better than madness and folly in us to rest upon the fancies, and conceits, and Judgements of men, touching the events and coming to pass of such and such things, 
Against superstitious observation of days.  because men tell us such a day shall be such and such disasters, and such a day such fearful signs and wonders, thunderings and lightnings, and such and such direful wonders shall come to pass: 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 less forty days after: these are dotages of idle brains, and are suggested 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 according 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 pass. It may be so in Judgement they come to pass, 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 dreams, do tell you of strange things, and they come to pass, 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 denied this with a God forbidden, he subjoineth 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 sovereign power of the great God of heaven and earth, that his will must be reason enough to rest upon; and this is the true obedience that is acceptable and pleasing to his holy Majesty.  
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 pass 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 goodness Reason 2 and righteousness; 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, unless God did appoint it, Answ. and yet God's 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 evil 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 darkness, 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, Use. against the will and appointment of God, touching all things that come to pass in the world; we must learn not only in our words, but thoughts also, to justify the will of God as holy and just, in respect of the being and coming to pass of every thing in the world. But to apply this a little nearer, and to another purpose, to teach us, that as we must justify the working will of God; so we must justify his signifying will in his Word, whereby he doth signify his mind, to acknowledge that to be holy, just, and good, yea we must learn to esteem and to hold every Commandment 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 Commandment of God to be holy and righteous, as when a man can justify the Commandment of the Sabbath, the Commandment against uncleanness, usury, or any Commandment that doth cross and thwart, and contradict our sins whatsoever, that we can say, Lord, thou art just and upright in thy Commandments, howsoever I am sinful; this is a sign of a sanctified soul: whereas every worldling will be disputing against every Commandment of God, and will pick a quarrel with them, at the Commandment 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 Alehouses, and talk of matters of the world, this is too strict, 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 Commandments of God: but they that do justify the Word of God, (as holy and true) though it meeteth with our dearest lust, yet we subscribe unto God's Commandments; this is a sign 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. Upon occasion of these words, I will have mercy on whom I will have mercy, A blasphemous Heretic did hold, That mercy was not a natural property in God, but an act of the will of God; Because that Moses bringeth in the Lord, saying, I will have mercy upon whom I will. And thus he reasoneth, God doth alway suse his natural properties, such as be essential 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 always exercised and showed forth, as namely, to all sinners 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 intent and mean the natural property and essential attribute of mercy in God; but he meaneth the act, exercise, and work of that property, 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 heretic affirmeth, that all the natural properties of God are ever in use to us for justice, mercy, goodness 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 essential 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, gracious, and abundant in goodness, 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 God's mercy, and pity and compassion, it is ever by God extended to them to whom he pleaseth: Hence than we are given to understand thus much,  
Doct. That God's mercy reached out unto his chosen, it is most free, and voluntary, it dependeth upon nothing out of God, but cometh only and merely out of his own good will and pleasure. That the Lord is merciful unto any, or that he showeth 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 Majesty, the Lord being the author of mercy, pity, and compassion: he extendeth his mercy, pity, and compassion, 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 nothing 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, showing, that God is the Father, and begetter of mercy, 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 confess, 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 because it pleased thee. It was so of thy good will and pleasure, nothing moving 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 show mercy of his own free will, than not for the sufferings of Christ, which were a gross error to conclude.  
To this I answer; that these two things are subordinate, Answ. (as we speak in schools,) they do and may well agree and stand together; God vouchsafeth 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 seethe 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 Christ's 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 Christ's 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 God's free will.  
This first meeteth with a false conclusion of Arminius, and of the Arminians, Use 1 that say, God may decree to show mercy unto such as believe and repent, and such as persevere in grace and sanctification. Now this is to restrain Gods showing of mercy to men's qualification. And to make something in man to be the cause and reason of Gods showing 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 showeth mercy because of their faith, virtue, and qualification in good things, they are two opposites; but to leave them.  
Farther, this being so, That God's mere Will is the cause of his mercy Use 2 unto us, and nothing else: hereby than we must learn to magnify the mercy of God vouchsafed unto us in any kind whatsoever; hath God vouchsafed mercy unto us in regard of our bodies, but especially in respect of our souls? hath he converted our sinful souls from wickedness to himself? hath he reached out his mercy so far, as that he hath extended his saving grace unto our souls? 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 show us the least mercy. And thus meditate and think with thyself, whosoever thou art, that hast found God's mercy, and his saving grace reached out unto thy sinful soul: Oh consider, surely I was in the common estate and condition 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 desire 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 ears, and would not hear his voice; 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, until 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 powerful work of grace, they go on in their sins, though they hear the Word from Sabbath to Sabbath; what was I better than they? surely nothing at all by Nature: Oh then how am I bound unto God, nothing moving the Lord to show mercy unto me, but only his mere good will and pleasure; how am I bound to magnify the goodness of God? And indeed, this is that glory of the free mercy of God, which the Lord would have us to yield unto him; he would have us to yield unto him this glory of his free mercy: and how pleasing this is to God, and how the Lord esteemeth 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 abundant in goodness and truth, Reserving mercy for thousands forgiving iniquity, transgression and sin, etc. Thus the Lord doth proclaim himself, for this is that wherein the Lord doth take delight, to have the glory of his free mercy 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 only from the Lords free will. And know, that it is not more vile pride in a Beggar, to attribute the alms that is given unto him, unto his own deserts, than it is for us to ascribe any the least mercy that God vouchsafeth unto us to our own worthiness: it is monstrous pride in a beggar, to ascribe the alms that are given him, to his own deservings; But it is far more for thee to ascribe and attribute that to thyself, 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 gorgeously adorn themselves, and disgrace the holy profession of God: if they did consider they have nothing but from the free Fountain of God's mercy, nothing moving him, they would not be such careless fellows in their careless bands, which showeth their carelessness, as they be.  
Use 3 Again, Is God's mercy reached out unto his chosen, most free, and depending 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 showeth mercy.  
THe Apostle in this Verse determineth the point touching God's Justice, in his free choice 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 show 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 showing of mercy merely to depend upon his good will and pleasure; hereupon our Apostle in this 16. verse, doth bring in a consectary, 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 God's free grace in showing of mercy, So than it is not in him that willeth, nor in him that runneth, but in God that showeth mercy.  
In this 16. verse the general things are two; First, a removal of that which is not the cause of God's eternal election of some to life and salvation; and what is that? man's willing, and man's running, it is not in him that willeth, nor in him that runneth.  
Secondly, the describing, and the assigning, of the only true and proper cause of Gods choosing of some to salvation; and that is God's showing of mercy, but in him that showeth 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ] In the text Original, these words, it is, are not to be found, but they are necessarily to be supplied, So than 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 runneth? surely that which the Apostle had spoken of, God's eternal election of some to life and salvation, that is not in him that willeth nor runneth: Some do here understand jacob's 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 faculties of his soul.  
nor in him that runneth,] We are not to understand as some do, Esau's running only, no nor yet jacob's running to the fold, to fetch a Kid for his father, 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 Commandments, when thou hast set my heart at large; then when thou hast set my heart free, that is penned up by reason of corruption; I will do all that is required in thy Laws and Commandments: so by running, we are to understand a working of good.  
But in him that showeth mercy.] That is, in God's 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 God's 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 God's Commandments and holiness, neither in him that willeth, nor in him that runneth, but it is in God's mere mercy, and free will, only 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 purpose, So than it is not in him that willeth, nor in him that runneth, but God that showeth mercy; thus you see the Apostles Application: so than the Observation is this,  
Doctrine. That in preaching of the Word, general truths found out in the Word must not only 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 only deliver general truths from the holy Word of God, but they must also apply them particularly, reducing such truths as it will bear, and drawing from it matter of exhortation and reproof, as that truth will adhere unto, 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 only 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 behave himself in his Ministry, and how to carry himself to all people, saith, Speak these things, and not only so, but exhort, and rebuke, with all long patience 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 Judgement 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 stir 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 only for the enlightening of their minds, to teach them the points of Catechism, for the information of their judgements, but also the reformation of their hearts and lives; that their hearts may be wrought upon, and their affections 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 God's 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 senseless hearted in their sins, and Denunciations of Judgements to such as are secure, and slightly pass by the Word of God; so that it is a certain truth, that the Preachers of the Word must not only deliver general doctrines, 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 only 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 pass them by, having none of them to speak unto.  
And first of all, take we notice of this by way of Application to this Use 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 believer, for their comfort; yea he may assure particular persons, that they believing, shall certainly be saved. It is a Cavil of the Papists to the contrary, who are enemies to God's 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 God's 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 condition required in the Gospel. And a Minister of Christ (according to his office) is to apply the general Promises of the Word to particular persons, and draw from thence matter of comfort to believing souls, 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 tenor of the Word, and the Gospel, Whosoever truly believeth in Christ Jesus, shall certainly be saved: hereupon the Minister, standing in the room and place of Christ, being his Ambassador, 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 surely be saved. And this is as much as if Christ himself did preach by his immediate voice 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 Minister knoweth not whether a man belong to God's 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 only make known Use 2 general Doctrines, but particularly apply them? Surely then the hearers of the Word must not only hear the general truth of the Word made known unto them, but they must also be content to have those truths applied unto them, particularly, by way of instruction, by way of exhortation, 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, cheerfully, 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 only an Argument that thou art possessed with a spiritual pride, and a spiritual frenzy and madness; but it is a sign of God's heavy wrath and judgement ready to break out upon the souls of those men that so fret and chafe, and take on in impatiency; It is an immediate forerunner of God's heavy wrath, when men cannot 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 pleasing things, and to daub them up with untempered mortar; this bringeth upon them the hand of God unto remediless and easless Destruction, Esay 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 sudden, or like a bump in a wall, a swelling knob, that upon a sudden falleth down to the ground, and is broken all to pieces like a Potter's Vessel, that is broken in shivers, and there is not so much left as to hold fire or water; 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 Gospel, and yet put away from us the word of reproof, we cannot endure that; surely the Lord will then punish us in the same kind, 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 unto 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 unlawful for him to have his Brother's Wife; then Herod shown what he was, he carried then a splenative mind, 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 John's preaching were fruitless: 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 Ministers which do not daub us with untempered mortar, and to say as David saith in Psal. 141.5. let the righteous smite me, it is a precious balm, this is the affection of the godly; but if we do accumulate to ourselves the comforts that are promulgated in the Gospel, and cast away, the reproofs denounced 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 showeth mercy. 
HAving formerly handled the reference this verse hath with precedent matter, I now come to handle the matter of the verse itself. And first of all we see, the Apostle in the first place, doth deny God's eternal election of some to life and salvation, to be in him that willeth good, or worketh 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 man's election, or salvation. Neither any man's 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 Nature, but by your leave (say they) it is in him that willeth, and runneth by Faith, which is grounded upon God's mercy, & may agree with God's mercy. A poor shift; and thus they seek to shift off the Evidence of this text, directly 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 man's willing and running by faith, they are not here opposed. But mark the opposition, it standeth thus, Between man's willing, and running, and Gods showing mercy, these are the things that be here opposed, and set in Contradiction, one to the other, man's willing, and running in a good way, and in the way of sanctification, and salvation, and the Lords showing 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 also in Titus 3.4, 5. verses, he saith, in the fourth verse, when the bountifulness and love of God appeareth: then in the fifth verse he subjoineth, not according to the works of righteousness 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 man's election, or salvation.  
The Reason is, Because the goodness which is in the will of man, Reason. and the goodness which is in the works of man, it proceedeth from God's election, it is an effect, and a fruit of it; It proceedeth from that root, and so is the fruit of holiness, and righteousness: as the Apostle saith expressly, 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 holiness followeth Gods eternal election. And therefore the willing, or working of good, by regenerate persons, cannot possibly be the cause of God's eternal election, it being 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 selfsame thing.  
For Application: First of all this meeteth with that opinion which Use 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 tenant, That the possibility of the salvation of man, that it is possible for men to be saved, that is of God. But that this possibility becometh profitable and effectual, to some men, that is, of their own free will. A foul and a gross error, 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 goodness 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 himself; And may lift up himself, even against God himself in ostentation, and may thus magnify himself, & say unto God, Lord that there was any possibility for me to be saved, it was of thee, I freely confess it, but that this possibility proveth not an impossibility to me, as it doth to many thousands in the world, that was my own doing, I did that of myself. 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 belongeth to me myself. For thy love to me was no more, then to them that are damned, till my willingness 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 righteousness, and freeness of the freedom of my own will, chosen grace: it was not of thee, Lord, but of myself, 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 tenant, that they teach, the possibility of salvation cometh from God, but that that possibility cometh into Act, is of man's free will: And this aught by every Christian to be abjured, renounced, and cast away, as blasphemous, erroneous, and false.  
Use 2 Again, This being a truth, that no man's 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 madness in the Papists, enemies to God's grace, to ground their hope of salvation (as they do) upon the performance 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 seethe not? (unless he be wilfully blinded and blindfolded by his own self-love, self-will, and self-conceit,) who seethe 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 join 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) than 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 ourselves 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 imbecility and weakness, 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 subtlety, when they speak against the Doctrine of our Church, they plead imbecility and weakness. But when they plead for their own Doctrine, than 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 madness is this in them, thus to contradict themselves? And beloved, (to apply it to ourselves) 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 myself: 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 conclusion is so simple, and so foolish, that upon loving God, and their Neighbour, 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 justifying faith, or the best good thing we can perform, we delude and deceive ourselves, 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 only for modesty sake, as the Papists do absurdly gloss upon that text; for modesty and humilities sake, (say they) we must say so: why beloved, the Lord Jesus doth not teach us to lie; 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 sanctifying faith, it is profitable, and necessary to heaven: for it is the beaten high way, to eternal life and salvation; it is a testimony of our obedience, and thankfulness 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 saving 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, beyond this strain, to merit salvation, we do built it upon a rotten, and unsound foundation.  
Now further observe we, the Apostle maketh an opposition between man's willing and running, and Gods showing mercy. Hence I might note these particulars:  
First of all, that God's mercy is the sole, and whole, and al-sufficient cause of man's election, and not man's well willing, or working good, either foreseen, (as the Arminians teach,) or the present act and being.  
And secondly, that God's free grace, and the merit or works of men, do not concur and meet together, in man's 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 salvation of some amongst men, is not in men themselves, but in God that showeth 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 Father of glory, Ephes. 1.17. because glory is as it were begotten of him. And in 1 Tim. 6.5. the Apostle saith, he only 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.  
Use. 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 God's election? Oh then consider thy eternal happiness, 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 committed to thy own trust, than thou hast just cause to doubt, whether thou couldst keep it, or no: nay a thousand to one, thou wouldst lose it; Adam in his state of innocency, being trusted with it, wittingly and willingly 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 subtlety of the Devil, or world without, 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 than if thou hast evidence of thy salvation, comfort up thyself, let the Devil, and the world spit their malice, and use all the means they can, they cannot possibly deprive thee, or dispossess 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 show 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 hardeneth.  
IN these two Verses the Lord showeth 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: because the Lord hath absolute power, and free liberty, to show 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 withholding 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 hardening of Pharaoh, tended to this end, to show, 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 unjust 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 alleged by the Apostle, in these words, For the Scripture saith unto Pharaoh. Wherein we may consider the authority of the testimony; a testimony written; the Scripture saith it. The second general thing is the testimony itself, the words of Scripture, applied by the Apostle, That I might show my power in thee, and my name might be declared thooughout all the world: In which consider two things: First, God's act, his stirring, and raising up Pharaoh. And then the end of that act, which is the manifestation of God's power in Pharaoh: And the declaration 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 diversely 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 Kingdom. And this is the Annotation of the Remists, upon this very text; but the Apostle hath a further reach than this: And some there be, that understand it of the keeping, and preserving of Pharaoh 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 Pharaoh, 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 servants, 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 threaten 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 threaten of these plagues, and the taxing of Pharaoh, for his exalting himself against God cometh in this sentence in the 16. verse. And indeed for this very cause have I stirred thee up; I have sent Moses and threatened my plagues against thee, and yet thou wilt not let my people go: Now these things being well considered; this coming 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 hardened thy heart as a fruit following thy rejection, and for this very cause have I cast thee off, and made thee a flinty heart even for this very purpose have I caused thee to rebel against my threatening 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 sense 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 Pharaoh, 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 only 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 Judgement, did incline the heart of Pharaoh: And withal consider in the second place, that the Lord did order that rebellious and treacherous 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 into 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 God's 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 sinned 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 understood, that I might show 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, than Israel saw the mighty power of God. It was made apparent 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 withheld my grace and hardened 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 messengers, and I have caused thee to harden thy heart and to exalt thyself against me, that I might make thee to see and feel the force of my hand, and of all my power in the bottom of the Sea; and that all other my people 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 allegeth 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 followeth 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 do 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 child, which are able to make thee wise unto salvation, through the faith of jesus 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 entire 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 manner. It is true indeed (say they) the Apostle saith, the Scripture is profitable, but where do you find he saith it is sufficient? A mere shift, and easily answered; for the Apostle saith not barely, that the Scripture is profitable (and there stay himself and go 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 entire in every good work: Is it not then sufficient? (a foolish cavil) 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 sufficient, 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 sufficiency than 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, God's will is made known unto his chosen; and as I have often said, God's 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 lantern to their feet, and a light unto their paths, to guide them in every step they tread as a lantern and light doth guide a man in dark and obscure places; so doth God's 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 sins? 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 join 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 joined 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 wisdom, (as insufficient) with something of man's foolish brain?  
Is the Scripture, the written Word of God, sufficient to guide us in all Use 2 matters of Faith and good Life, and in all things necessary to be known to salvation? learn we then to acknowledge it so to be, and learn we to cleave fast unto it, as the only 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 Doctors; For this is an ancient device of the Papists, to wrest into the Church such and such speeches, tenants, and bastardly writings, and father them upon the ancient Fathers and Doctors of the Church, thereby to draw men to error and sin. 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 every thing whatsoever, or whosoever bringeth it, under what counterfeit soever they offer it; Though a great rabbin, or a great Doctor bringeth it, yet if we find him to swerve and descent 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 learned men of the world; and above all take heed of practising what they teach contrary 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 testimony and tradition of the Church, because the Church speaketh it: Indeed this is the mark we know a Church by, because it is inferior 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 never 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 purity and perfection of the Word.  
3. By the Majesty 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 contrary 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 contrary to man's will, yet it captivateth it to its power.  
4. By the rage of the Devil against it; the Devil he cannot endure the publishing and the preaching of it.  
5. By the constant suffering of the holy Martyrs, many millions that have shed their blood for the Name of Christ, and for the Word of his Gospel.  
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 only to thy illumination and enlightening, but to the working of holiness and grace in thee. Surely though all the men in the world deny 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 deny it, yet thou confessest it, John 7.17. saith Christ, If any man will try whether my Doctrine be of God or Men, (he may do it thus) If any man do 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 myself. Oh then labour we to find this persuasion in us, that Scripture is Scripture upon those grounds, but especially by the efficacy of the Word, and by the effectual work of it in our hearts and souls; and not to cavil against it, or to yield to the falsehood of deceivers; No no, say with thyself my heart hath sealed to the eternal Truth of God. And thus doing, we shall find it to be sufficient 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 show my power in thee, and that my name might be declared throughout 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 senseless Juke as the Papists say, (but pass by that) Only note the Apostle saith, the Scripture speaketh concerning Pharaoh, it speaketh touching the reprobation of Pharaoh, and touching the hardening of his heart, which was a manifest sign of his reprobation, so that we see the Scripture revealeth unto us the point and matter of Reprobation. And we may hence take notice of it, 
The Doctrine of Reprobation a Doctrine revealed in the written Word.  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 particular 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 Scripture 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, aught 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 published 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 desperation; 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 men's 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 coming from the hearts of men, and so the fault is in themselves and not in the Doctrine of Reprobation, the Doctrine itself, is holy, good and profitable, if men do rightly understand it, and savour it aright, it is of excellent use, and very necessary; For the best Doctrine that is, the most comfortable Doctrine that is, may be perverted and abused sometimes and become savour 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 argument, 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 thankfulness, 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 magnify the mercy 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 especially when he considereth it together with the rejection of others comparatively, that he poiseth 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 child 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 magnify the great and unspeakable goodness of God, and therefore the Doctrine of Reprobation, is not to be kept secret, but aught 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 shown you in opening the words,) for this same purpose have I withheld my grace, and hardened thy heart, even in my just Judgement 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 Judgements. Now Gods hardening of Pharaoh, it was without question, a manifest sign of Pharaohs Reprobation, that Pharaoh was a Reprobate, and a castaway, 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 applied unto any in Scripture, but unto Reprobates: so than the observation hence is this,  
Doctrine. That God hardeneth Reprobates; and none but reprobates are hardened by God: As saving faith is proper to Gods elect, and therefore called the faith of Gods elect, in Titus 1.1. So God's 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 manner of Gods hardening, for that belongeth to the next verse: but only I point out the subjects of God's blinding, and hardening; and I say they only 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 departed 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 only forsaken 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 expressly, that those persons whom Satan (by Antichrist) shall seduce, and draw into errors, by his lying wonders, and signs, (who are they?) such as perish, whose coming, saith the Apostle, it is with the working of Satan, and in all power of signs, and lying wonders, and in all powers of the Devil, and shall deceive, whom? those that perish; those that shall be damned, those that shall be strongly deluded, and drawn into the error of Papism. Beloved, 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 destroyed, 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; showing, 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 amendment; 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 understand; 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 become righteous to salvation, so that the Lord doth harden none but Reprobates, 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 Use 1 fearful estate and condition of all that are given over to blindness of mind, and hardness of heart, to do whatsoever their own hearts doth lead them unto, without check, or controlment, they are under the heaviest hand, and judgement 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 reprobates: 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 Judgement of God, they are blind and hardhearted, and do every thing that their minds doth lead them unto; and to follow their lusts they think it is happiness: whereas herein the hand of God is heavy upon them, in this very particular, in that God sitteth upon them in Judgement already; he doth not stay till the Judgement day, but now they are under the Judgement of God; yea the heaviest Judgement that can befall 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 Judgements, and whips, and his sword of vengeance in temporal plagues and punishments, but rather in spiritual plagues and Judgements upon the souls of men, in hardness of heart, and blindness of mind; and the nearer the general day of Judgement is at hand, wherein the Lord will render to every man, according to his works, the more the Lord doth surcease from temporal Judgements 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 blindness of mind, and hardness 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 souls they lie under the heavy hand of God, in blindness and hardness, in ignorance and obstinacy; for herein God hath begun to execute his Judgements already: God now sitteth in Judgement upon him, his heavy hand of wrath and vengeance is now over him, and doth now point and mark him out for a castaway, 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 Reprobation? Use 2 Oh learn we then in the fear of God, to take heed of that which provoketh God to give us up to blindness of mind, and hardness 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; Custom in sin, continuance in known sins, wittingly and willingly, and a going on in known sins; after many Instructions, many admonitions, many exhortations used to the contrary, when men are come to this pass, and to this height of sin, that they are obstinate and wilful, and they will not be reclaimed nor reform 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 profanation of the holy Sabbath of the Lord, whosoever speaketh against it: surely when men come to this pass, and are thus obstinate in sin, than the Lord cometh in Justice against them, and giveth them over to blindness of mind, and to a filthy life, and so to pass on to their own destruction.  
And to press it a little nearer, take heed whosoever you be, that darest justle with the threatening, and denunciations of the Word of God, that are applied to your particular sins: as in particular, that are applied against your pride, and vanity in apparel; you that are so shameless 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 brains. Oh it grieveth my soul to think, that you of whom we should have better hopes, do speak so wickedly, and so shamelessly: have we no warrant for it? take heed, God is stronger than you, it will be to the confusion of your souls, because you stand in defence of your pride; I will not go so far with you, as to say, that you are already given over to blindness of mind, and hardness 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 blindness of mind, and hardness of heart, to go on with a full swing, and full wind and tide to hell: I grant you the best of God's children may sometimes through the corruption of their minds, cast away wholesome 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, wholesome 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 reform, 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.  
Use 3 Last of all. Is it so, that God hardeneth reprobates; and none but reprobates are hardened: do not thou whosoever thou art, imagine, or once think, that God will ever give thee up to blindness of mind, or hardness 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 extinct, Psal. 51.10, 11, 12. Oh cast me not away from thy presence, withhold not thy Spirit from me, etc. What do these prayers argue, but that he felt his heart rotten and corrupt, and yielding 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 deadness and dulness in my heart and soul, that I doubt God hath left me, forsaken me, and given me up to hardness 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 hardness of heart. Oh take comfort in it, thou that fearest the hardness of thy heart; it may be a testimony thou art not altogether given to the hardness 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 hardness of heart, and a groaning and a sighing under it, thou art not altogether given up to hardness of heart, and blindness of mind; therefore comfort thyself.   
For the Scripture saith unto Pharaoh, Even for this very end have I stirred thee up, that I might show my power in thee, And that my name might be declared 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 peculiar 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 confess,) but in what manner, or in what end of theirs, that he left altogether uncertain, indefinite, and undetermined; a foul, and a gross error, that God should make his creatures, and not determine what way he would glorify his name: we find in the highest acts of God's 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 God's grace and mercy in the salvation of some, and the glory of his Justice, in the just damnation of others; this God propounded, but to pass by that, as a confutation of that error.  
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 shown you, that these words do carry this sense; For this same purpose, Pharaoh, have I withheld my grace, hardened thy heart, left thee to thyself, so that still thou dost exalt thyself 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 God's people, 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 Jews, Him have ye taken by the determinate council 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 Son Jesus, both Herod, Pontius Pilate and the Jews were conspired and band together, to do 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 weighty, or of less 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 enemies of the Church of God do no more than 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 than God hath appointed to be done, than this doth justify the deeds of wicked tyrants, and clear them from rebuke, and they may plead for themselves that they are free from sin in harming and molesting, and dealing hardly with the Church of God, because they do no more than God hath appointed, and why then should they be accounted wicked sinners, evil doers, and cruel men, because they do no more than 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, do what God hath willed and appointed, yet they sinne grievously; how can that be? Sin grievously in doing the will of the Lord? yes, because in their hard dealing and cruelty with the Church and People of God, they respect not the will and purpose of the Lord, no they only 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 persecutor and tyrant when he is molesting the Church, or any member of the people of God, what do you intent to do the will of God in vexing the people of God? (If he deal truly) he must needs answer that he intendeth nothing less, but merely intends the satisfying of his own cursed humour, to satisfy his cruel savage and bloody 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, Esay 10.6. I will go against my people, and Ashur shall tread them down as mire in the streets: then he subjoineth 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 destroy, 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 cometh by the appointment of God, no, he cometh not with such a thought, he cometh only to satisfy his own cruel and accursed humour, not as an actor 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 sinful, they intent not the will of the Lord, but they intent the wicked humour of their hearts, and that expressly against the Law of the Lord, therefore justifiable they are not.  
Use 1 Let not the wicked enemies and persecutors of the Church of God, think that they are excusable, and free from blame and sin in their hard dealing and cruelty with the Church of God, because they do nothing but what God hath appointed, for they mind no such matter, they intent only 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, persecutors 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, than he throweth the rod in the fire of his wrath, and everlasting vengeance.  
Again, do wicked enemies of the Church of God no more than God Use 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 injurious indignities of wicked Opposers, when the Church and people of God are hardly dealt withal by the hands of wicked persecutors, remember this to their comfort, howsoever their enemies do execute their cruelty to satisfy their own lusts, yet herein they are but executors of the purpose, and will of God, they do but act the purpose of God, and what the Lord hath commanded, they are but the rod in the hand of the Lord to be dealt withal, as God pleaseth, and not to do as they list, for if it were so, they would utterly root them out; but when the wicked enemies of the Church of God do their uttermost and wicked rage, than 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 executing of their cruelty, 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 limits and compass of his own will, and what he hath appointed them to do that they shall do, 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 staff after the manner of Egypt, and for a very little small time, but he shall be consumed in my anger, and destroyed in my wrath; howsoever they may scourge thee for a time, yet in my anger shall he be destroyed. Thus the wicked enemies of the Church of God, do thus execute their wrath upon the Church of God, yet they can go no further than God hath appointed; and when they have done God's Will, than 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 shallbe 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 righteous 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 enemy is come to the full height, then is the ruin 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 Egypt, when Pharaoh dealt with most cruelty, 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 bloody minded Papists, that are our merciless 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 deal hardly with us, then take notice of it to our comfort, they neither can nor shall do any thing but what God will have them to do; no not a hair's breadth in the exercise of their cruelty, for when their rage is most violent, and they most mad, then is their utter destruction near, than 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 show 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 show my power in thee;] that is, as I shown you, that I might make thee see and feel the force of my power in thy utter destruction, and in thy utter ruin and overthrow in the bottom of the Sea. The Lord still hardened the heart of Pharaoh, that he might show 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 hardeneth their hearts, than his purpose is to destroy them: The purpose of the Lord is their destruction when he hardeneth their hearts; we may see it in Elies' sons, 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 read in the 4. Chapter, the 11. verse. So when the Lord withholdeth his grace from men, that neither the Word of God which is as a piercing fire, and as a sword to divide between the joints, and the marrow, Jer. 23.29. cannot humble them; Nor the exhortations of the Word of God, which are as soft rain and dew, Esay 55.10, 11. cannot mollify them, nor afflictions 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 exhortations, nor bettered by afflictions, nor by any means the Lord vouchsafeth unto them; surely the Lord maketh it apparent that their destruction 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 pass by it, only upon occasion of this truth some Objections are to be answered.  
Object. As happily some may say, why the Lord doth not will the death of a sinner? 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 wickedness. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is given in Scripture to God, it sounds forth nothing but Essence and being, yea and everlasting being; He is called 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 overthrows, destroys 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 alleged speaketh of penitent sinners, mark what is precedent, and in the sequel verses, and you shall easily see it, and then death and destruction, God willeth it not, neither shall they die eternally.  
And again, we must distinguish between the absolute will of God, and Gods recompensing will, simply God doth not will death, for death came by sin, as Rom. 5.12. But God doth will death as a Just judgement for sin. 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 recompense for their sin.  
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 notwithstanding 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 pass 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 Justice, appearing in the ruin and Destruction of so mighty a King, rebelling against me, might be propagated and spread abroad throughout all the Corners of the world, and every where spoken of, getting myself 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 blindness of mind, hard heartedness, and impenitency, the Lord will have glory, and glorify himself by them: such as go and walk on stiffly, stubbornly, and rebelliously in their sins, God will have glory in their everlasting confusion, and utter destruction, Psal. 50.17. Consider this you that hate to be reform, (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 hardness, and heart that cannot repent, heapeth unto thyself wrath against the day of wrath; and the indignation of the just Judgement of God: As if the Apostle had said, Thou hardhearted 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 Adamant, 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 hardhearted, and impenitent sinners do contemptuously rebel, and refuse to yield 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 glorify 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 aimeth 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 happiness, but he will be glorified one way or other.  
Oh then consider it, you that dare go on in your sins, and do continue Use 1 and daily increase in your gross evils, and fearful sins, that live in most unnatural and wicked evils, as in pride, and in swearing, their mouths are full of oaths, and of unclean and debauched evil speeches, and in their drunkenness, and Sabbath-breaking, and usury, and the like, though they do not say with Pharaoh, Who is the Lord? yet they kick against the holy Word of God, and they set light by the threaten 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 ourselves: they hate to be reform, 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 thyself, 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 ache within thee, and to humble thy soul for thine evil courses.  
Use 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 aught to teach us to prize God's glory, as dear unto us, before the best good thing we enjoy; yea even before our own best good, and everlasting salvation and happiness: 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 before our own salvation, and to set the glory of God before us, as the main, chief, and principal good, to be aimed 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 only 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 mouths, when they smite us with their tongues, to honour us in their hearts: and we shall not only 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 than the consideration of this should stir us up to glorify 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 willingly in this life.    
VERSE. 18. 
Therefore hath he mercy on whom he will have mercy; And whom he will he hardeneth.  
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 conclusion of the whole matter, handled by the Apostle 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 showing 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 show 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 showing of mercy unto some; and the other, Gods hardening of some others: and then from whence this double act of God proceedeth, namely 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 shown you, what we are to understand by mercy, namely, not the properties of mercy which is essentially in God, but the Act, the exercise and work of God's mercy: God hath mercy upon some; the act, the exercise, and the works of God is extended and reached out unto some particular persons, unto them to whomsoever 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 hardeneth: and the word harden, here, is put in opposition to Gods showing of mercy, before spoken of; for these two are opposed, God hath mercy, and he hardeneth: so than the meaning of it is, whereas before is meant, the showing and extending of God's mercy to some; so here by hardening, is meant, that God doth harden and withhold his mercy from some, and in his just Judgement doth leave them to themselves, and to their natural hardness; for hardening must be understood, as a Judiciary act, and act of God's Justice, whereby God doth inflict Judgement 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 merely out of his own free and absolute will, and out of his own good pleasure, and also out of the same mere free will and absolute good pleasure, 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 natural hardness, 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 God's mercy; Here again the same point is offered unto us, which before we handled in the 15. verse, namely.  
Doctrine. That God's 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 mere love: yet this point is not to be passed over without some further use and applicacation, than heretofore was made.  
Use. And for the Application of it, we are to consider it as a guide, and rule unto us in our showing of mercy to our brethren, in our reaching and extending of mercy here is a rule and guide to direct us. Doth God extend and reach out his mercy to his chosen, freely, and voluntarily, nothing moving him but his own free will, and good love? surely than 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 goodness, nothing moving him thereunto, but his own free love: thus must we do, we must show mercy, and exercise the works of mercy towards our brethren freely, not respecting their merits, nor their deservings; yea beloved, our mercy and doing of good, and the comfort we administer and yield to any either in word, or in deed, must proceed from the inward move of our hearts, and the yearning and tenderness of our bowels, towards those to whom we do any good, out of pity, and compassion towards 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 only require the pouring out of food, but of our very hearts and souls, 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 unto the Lord, nor yet a work of mercy that is forced from men, by some torture, 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 means, and have hoarded up abundance of wealth by the damnable sin of Usury, by gripping, and oppressing the poor, and such unlawful means. And when they lie upon their deathbed, gasping for breath, than they are forced to bestow something to religious uses, they give nothing before they die; but when they lie upon their deathbed, and their Consciences fly up in their faces, than they will give to an Hospital, or an Almshouse, or to the poor, or Church, to stop the mouth of the Conscience. But this is no better than saul's sacrifice, of which we read, in 1 Sam. 15. when he had transgressed the Commandment 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 deathbeds, than they will give unto the poor. But the showing 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 tenderness of our hearts; and without that surely all our showing 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 affections of the heart, than 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 tenderness of our bowels, pitying and commiserating their estate, than thou art like unto God, and this will yield thee true comfort; else thy showing of mercy is no better than saul's sacrifice, 1 Sam. 13.  
Again, in that the Apostle faith, God will have mercy upon whom he will, The Apostle showeth plainly, that Gods showing of mercy is indeed limited and reached out unto some, and not unto others, even to whomsoever it pleaseth him, he hath mercy upon whom he will, and not upon all; the Apostles speech implieth a limitation: the point hence lieth plain before 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 only unto some amongst men. The Lord out of his own free will, and good pleasure, doth extend and reach out his saving mercy in the act, and exercise of it, only 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, only 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 himself; how? according to the good pleasure of his will; so also the saving mercy of God touching effectual Vocation, and Calling, it is according 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 subjoineth, 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 special 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 everlasting partakers of my glory: so than we see that the saving mercies of God, from the beginning to the consummation, they are reached out according to the good will and pleasure of God.  
Hence it followeth, in the first place; that they err grossly, who do hold Use 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 pass, because men themselves will not. This was the opinion of the Pelagins, and now of the Papists in part, Anabaptists and Arminians, and others; Now this opinion is not only 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 Jews and Gentiles; of whom the Apostle speaketh in this 11. Chapter, of whom he speaketh, of the estate of the Jews and Gentiles: I but (say they) this is a false interpretation; mark then, and to this purpose read, a parallel 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 exception?) 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 subjoineth by way of distribution, for all men in all callings, and conditions; for Kings, and Magistrates, 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.  
Use 2 Is this so, that God's mercy is to be reached out not to all, but only to some amongst men, surely than it behoveth us to look unto it, and to take heed, that we deceive not ourselves, 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 endless in his mercy; but remember what hath been delivered, that the Lord will not extend and reach out his saving mercy unto all, but only to some amongst men; he will not save the souls of all men generally, because he is a merciful God, but to some of all sorts. And therefore we must labour to find ourselves in that Number, of whom God will vouchsafe saving mercy, and save their souls.  
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 souls, working there, convincing us, and doth check us in our hearts and souls, and we are able to express and show forth the fruits of the Spirit in our life and conversation, Gal. 5.22, 23. Whose effects be joy, peace, love, meekness, long suffering, patience, and we are able to express 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 God's Spirit, which testifieth what God hath Purchased; indeed if men live in their known sins, and fancy unto themselves the Gospel and the saving mercies of God in Christ, they deceive 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 conversations, than we may assure ourselves 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 hardeneth. 
THe next thing observable and to be stood upon in this point of God's reprobation that God hardeneth whom he will, the Lord out of his own good pleasure, denieth mercy and saving grace, and withholdeth it from some amongst men, and leaveth them unto themselves in their natural hardness, letting them go 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 God's act of hardening of some is a free act, Doctrine. as his showing of mercy is most free, so his hardening it most free also he hardeneth 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 merely out of his own good will, and out of his own free and absolute good pleasure; for beloved, as Gods hardening, (which is a manifest 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 merely 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 Armenians; and the Anabaptists those pestilentious spirits who hold and affirm that God doth then only actually reject men (for they make a double rejection, purpose and act) and they say God doth then actually reject men, when men reject Christ, and refuse the Gospel, then say they God rejecteth men; yea say the Anabaptists, the Apostle in this Chapter bendeth his face against those Jews that were zealous of the Law of God, and rejected Christ that sought righteousness in the works of the Law, than 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 gross they are in their opinions, they cannot observe and mark that the Apostle bringeth not only the example of Esaw a Jew, but the example of Pharaoh a Gentile, thereby showing that the Lord hath rejected some amongst men, as well Jew's, 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 Jews and Gentiles.  
Again, in that the Apostle saith God hardeneth whom he will; here you see that the Apostle doth limit that Act of Gods hardening to some amongst men, so that the observation is plain, viz.  
Doctrine. That Gods will is to harden some amongst the sons 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 alleged, (showing that God out of his mere pleasure reached out his saving mercy, not unto all, but only 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 particularly; We find 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 hardened 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.  

How God hardeneth the heart.  But happily here, some not so well conceiving this point, how God is said to harden men, it being difficult to their capacity, may desire to be further informed touching this point. And therefore for their satisfaction, know beloved, that God is said to harden some men, not by infusing, or putting of hardness in their hearts, or making some men's hearts hard, that were soft, (as the Papists falsely 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 ways, neither by infusing hardness, nor by a bare permission: But surely God hardeneth some amongst men two ways.  
First, by a spiritual disertion by forsaking of men, and not vouchsafing his softening grace unto them; so that it is truly said, indurit quos, non emollit, he hardeneth whom he softeneth not.  
Secondly, by punishing men for their former sins by greater sins, by punishing their former hardness, by a further hardness, adding one hardness to another; for it is a just thing with God to inflict sin for sin. And God doth this, either by leaving men to the power of the Devil, as God's 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 amongst the sons of men, by forsaking of them, and not vouchsafing his softening 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 God's executioner, or giving them over to the lusts of their own hearts.  
Object. I but may some say, obdurateness and hardness in man is a sin, and an evil thing, how then can God be said to harden men?  
Answ. It is true indeed, hardness in men is an evil and sin, and a fearful sin, but hardening is not so; hardness is a sin, but to harden is not, the one is a quality, and the other an act; hardness is an evil quality in men's hearts, but hardening 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 Use 1 some amongst men, this in the first place may keep us from wondering, and thinking it strange, that when the means of grace, the means that serve to work grace in the souls of men, to mollify and soften the hearts of men, are vouchsafed, and yet all are not softened, but some continue in their hardness; (living under the means of softening,) because the powerful means of grace are uneffectual, unless it please God to put life unto 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 hardness upon them as a Judgement; and then no marvel it is, that they continue in their hardness 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 taking with the souls of men, they see little or no fruit of their labour, he seethe 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 yield 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, yielded; others yielded not. The Lord is pleased sometimes to withhold his softening grace from men, and to leave them to themselves. And (beloved) the Lord commonly dealeth thus with hypocrites, and such as come unto the means of grace, only out of form, and of fashion, and of custom, 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, than the seats they sit upon: then when they so come without a desire to profit, and only for form and fashion, than the Lord suffereth them to go on in blindness of mind, and hardness of heart, that though they hear a hundred Sermons, yet they are dull and dead; and have no more good by them, than 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 Use 2 inflict hardening upon their hearts, how are they then to magnify the goodness of God to them to whom the Lord hath given soft and melting hearts, and such as are flexible, pliable, and yielding to the will of God in the admonitions and threaten 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 threaten 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 threaten 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 justify, and sanctify, and to pour the clean waters upon their souls, and to cleanse them from the filthiness of their sins, to them he giveth a heart of flesh: this is a work of God vouchsafed, (to such that God doth cleanse & mollify,) even a flexible, pliable, and yielding heart to the Word of God, and the means of grace, and of salvation: Oh hast thou such a heart? bless God for it: this is a special mercy of God; for of all the plagues that befall men in this world, hardness of heart is the worst, none worse than that, that is the most dreadful: so softness of heart (assuredly) is a special blessing of God, and given to none but those whom God loveth. Oh than labour to have this bowing, bending, yielding heart to the good hand of God; labour to cheer it up, and to have a pliable heart, yielding, not stubborn; and to that end, use these means that may mollify 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 Jesus Christ; that will soften thy heart, and keep it soft: the heart of the prodigal when it began to relent, to yield, and to be moved, and to come to himself, and to consider the tenderness and love of his gracious Father. 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 tender 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 hardness of heart; Lord keep this heart of mine soft, pliable, and yielding 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 hardness of heart is a great curse; so softness is a great blessing; therefore 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 unfaithfulness in his promises, notwithstanding the rejection of the Jews for the body 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 less than 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 less than cruelty, and extreme 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 Reason, 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, because 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 hardness, for it is according to his will: For if God do blame and punish them for their hardness, surely it seemeth to the Reason of flesh and blood, to be extreme cruelty and rigour, God seemeth to be extremely rigorous, and a cruel God, in punishing men for their hardness.  
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 God's will, his will is irresistible, and it cannot be withstood; and therefore if God first of all harden, 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 less than 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 reasoneth according to carnal Reason, thou wilt say unto me, (why doth he yet complain?) 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 reasoneth: 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: God's decree and purpose 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 damnation? 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 hardeneth whom he will; this Conclusion, the cause being so, God hardeneth whom he will, than God hath no just cause to complain of man's hardening: so that hence ariseth this Conclusion,  
That man's carnal reason, Doctrine. doth commonly gather and infer wrong Conclusions 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 God's election and reprobation are) doth man's corrupt and carnal reason, commonly infer, enforce, and bring erroneous and false Conclusions; it is a common thing with man's 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 God's goodness, and God's truth are commended, and set out by man's 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 unrighteousness set forth God's righteousness, than God cannot justly punish sin. So in the seventh verse of the same Chapter, If Godt glory hath abounded through my lie, 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 Kingdom 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, than it seemeth that a man must enter into his mother's womb and be born again. So in John 6.53, 54. Christ showing, 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 eat this man's flesh, and drink his blood? and they so conceiving carnally, concluded as the Papists do now in their Doctrine of of Transubstantiation, that we must eat the body of Christ, and drink his blood 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, do you conceive of my words as the Capernaits did, saith Christ, My words are spirit and life, and you conceive of them with carnal reason, and gather from my points false conclusions.  
Because carnal reason Reason. is blind in Divine matters, in things that be heavenly and spiritual, it cannot discern and look into the depth of them, it sticketh in the rind, bark 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 mystery of it, so that it is no marvel that carnal reason is sticking in the rind and outside of truths because it is blind.  
Hence then take we notice of it, whence it is that erring spirits do commonly Use 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 Tyrant, and dealeth tyrannically 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 pass, and in the act of every creature, that God's providence is in every thing that cometh to pass in the world, than the carnal reasoner bringeth in this false conclusion, that then God is the author of sin, and he thinketh in his judgement it followeth necessarily that God is the author of sin, 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 only by faith, then (say the Papists) this Doctrine hath a foul tail coming after it, for it doth dispossess man's heart from all care, and endeavour of good works, and hereupon (slanderously) they give out this false report of us, that in this Doctrine that men are justified only by Faith, they say we are utter enemies to God, utter enemies to God's Law, and utter enemies to all good works, this they think they may lawfully charge upon us.  
Thus these and many others do 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 mysteries of God, because they stick in the rind, and dive not into the depth of them.  
Again, beloved is this so, that carnal reason doth wrest false conclusions, Use 2 from the holy and Divine truths of God? Then this must teach every one of us our duty, 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 go beyond and extend the compass 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 blind guides. So (Fides est oculus animi) Faith is the eye of the soul, and if we in matters of Divinity and high points of God, follow your own blind reason, we shall assuredly run into many gross errors; 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 do, we shall abuse the holy word of God, and wrest from it such conclusions, as are not there to be found: doth yet experience show 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 than an Infidel: do 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 poor, or to any good use but niggardly utter these words, they must provide for themselves, and they may come to live by the alms of the Parish themselves, and will not spare a penny more than by the Law they are enforced 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 Jerusalem with Ornaments, with Bracelets, with goodly Jewels, with golden Crowns, and with Gold and silver, and Embroidered works; Do not some hereupon gather, that therefore they may be vain in their Apparel, and may follow every new fashion, and may go like ruffians in their long hair 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 holy 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 consult with flesh and blood, unless our eyes be anointed 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 mind shut, and to look with the eye of Faith and of the Spirit of God, lay aside thy own reason, yea, thy own wisdom; for the wisdom of man is enmity to God, Romans 8.7, Yea, the best act and exercise of the mind of man not sanctified, it is enmity to the will of God; therefore let us yield ourselves to be guided only by the will of God; and then we shall certainly tread the paths that lead to true happiness 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 persons, 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, beloved, if this were a true Position, and a truth of God, than God justly complaineth 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 God's 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 profanest wretch hearing this, that God did decree to reject some out of foresight, they would continue obstinate and rebellious in their wilful sins, and then to harden them, surely the profanest wretch in the world must needs be silent, and glorify the Justice of God, in leaving of such persons to themselves, and so to harden them, even man's 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 allege is false, for this is that which reason doth stumble at, and cannot conceive that God should harden men's hearts. and then complain of their hardening; that God out of his own mere will and pleasure 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 together.  
Come we now to stand upon this carnal Objection more particularly; why doth he yet complain? That is, (as I shown you in the opening of the Text,) doth God harden whom he will? why doth God then blame, threaten, 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 lieth upon the will of God. Here we see how ready man's carnal reason is, to put off the blame from themselves, and to lay it where it ought not to lie, and so consequently we may hence note thus much.  
Doctrine. That men naturally use to put off the blame of their sins from themselves, 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 poison, 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 experience, common experience showeth 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 lie, and swear, and deceive as others do, or else they cannot possibly keep open shop, some upon the provocation of others they were provoked 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 commanded me; as if a Master command his servant to lie, 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 sin. And some lay the blame upon the Devil, and say they had not become guilty of Whoredom, Adultery, Murder, 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 provocation, 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 lie; they will say, Oh I was too blame, wretch that I was, I was drawn unto it by such and such a man's 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, Use. and learn we to lay the blame of our sins where the blame ought to lie; Do not belie the devil. It is true indeed, that the age and the time wherein we live, the callings and conditions 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 ourselves, 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 ourselves, neither could the devil, nor the world, nor any thing draw us to the practice 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 ourselves, 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 God's 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 hardness, and for the sins they commit and fall into, by reason of their hardness, because Gods will is that they are hardened, and Gods will is irresistible, and cannot be withstood, and so they are hardened unavoidably, and of necessity, are they then to be blamed?  
Now to answer this question, that men are excusable; Answ. man's reason will yield 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 do, they are blame-worthy. And why? because though Gods will and work, be in men's hardening, and in the sins that come from the hardening of their hearts; yet doth not Gods will enforce hardness 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 Commandment of God, in eating the forbidden fruit willingly, being not forced thereunto by God's 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 God's Commandment, they brought upon themselves, and upon all their posterity, sin, and hardness of heart; all that come from them by natural generation, have sucked the same milk, and have natural hardness of heart: and now men being in their natural hardness, the Lord is pleased to withhold his softening grace from some amongst men, and to leave them in their natural hardness; the Lord in his just Judgement doth inflict farther hardness upon the hearts of men, as a just Judgement of their hardness before, they themselves by nature being willing to continue in their hardness; so that God doth not thrust further hardness upon the hearts of men unwillingly, whether they will be hardened or no.  
And again, those sins that follow upon the hardness of their hearts, are not drawn from men against their will whether they will or no, but they do freely and willingly consent unto sin, they give their free voluntary consent unto sin, they sin with a delight, they do 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 man's will according to the motion of it, being evil, and so they freely and voluntarily commit sin, and so they sin of necessity, but how? not of necessity of coaction or compulsion, as if they were enforced to sin, but by the very necessity of man's nature, they are naturally inclined to evil and ready to commit evil, Gods will bending them to their own proper motion, and so they choose sin, and sin of necessity of nature, and that will not excuse them, they have brought the necessity upon themselves, and that will not free them from blame.  
As for example, was Judas compelled to that sin 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 do sin of necessity.  
As for example, the Devil himself can do nothing but evil, necessarily he doth evil, yet therefore he is not excusable, because he doth evil necessarily by the strength of his corrupt nature, that will not excuse him.  
So then thus conceive we concerning this matter, that men are not excusable nor free from blame, but the Lord may justly punish and plague them for their hardness, and sins proceeding from their hardness, though it be so that Gods will is that they are hardened, and Gods will is irresistible, because though Gods will be in their hardening, and hath a stroke in it, yet Gods will doth neither force hardness upon their hearts, nor cause them to sin, but the Lord finding them naturally inclined to hardness, 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 hardness of men's 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 man's will, but the Lord doth only 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, Use. let no man think out of the hardness 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 stroke in his sin. It is true, the will of God hath a stroke in thy hardness, and thou sinnest of necessity and nature; yet this will not excuse thee to say, it is my nature, and I cannot do otherwise: no, beloved, though we are tainted by nature, and prone to sin by nature, yet never did any of God's children hereupon excuse themselves, but rather judge and condemn themselves, in regard of the accursed corruption of their hearts, Psal. 51. David confesseth his sins of Adultery and Murder, yet he saith not, it was my nature, but he condemns himself, saying, O Lord, I lay the fault upon myself, 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 themselves, and give glory to God, that is the only and right way to find mercy; go unto God, lay open thy hardheartedness, 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 Carnal Reasoner backeth his Argument thus, That if the will of God be so, that men shall be hardened, than 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 fortify his conclusion. Now this being a truth which the Carnal Reasoner putteth down, the Apostle doth not confute him by gainsaying, or denying 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 lieth 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 objection in the beginning,) the will of God revealed, is and may be daily withstood and resisted; the Jews did resist the Holy Ghost in the Ministry of the Prophets, as their Fathers did, Act. 7.51. And the Prophets do continually complain of this, that they are brazenfaced, stiffnecked, 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 Kingdoms 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 prospered? 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 Nabuchadnezzar 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 irresistible, 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 yield to the will of God, and the freedom, and the liberty of man's will is quite taken away, and the will itself quite overthrown; 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 determined to one part, either to good or evil, by the will of God, that therefore the liberty and freedom of man's will is taken quite away, and overthrown; No, for these two may well stand together, the determination of man's will to good or evil, and yet the freedom of will remain; some men's 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 resist the receiving of grace. But man's 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 men's will is limited and determined to do evil, so as that he willeth evil of necessity; yet this man's so willing of evil, is free, and not by compulsion, it coming from the natural propension of his own will; so that though man's 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, notwithstanding this objection, that the will of God is irresistible, and cannot be withstood either by men or Angels.  
This must therefore teach us to learn to be resolved upon this truth of God, Use. and to take heed of abusing it; some there be that do abuse, wrist, and pervert the holy truth of God, if it be so, the will of God be irresistible, what will it avail us, to use any means 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 means 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 Judgements, 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 Judgements 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 days; so also those that use the means of grace, shall have some blessing, and thereby shall escape the Judgement 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 less torture, and some less pain than 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 man's will? Use 2 consider then, hast thou used the means, and got some assurance of God's good will unto thee in Christ Jesus? Oh than comfort thyself upon this ground, God's 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 mayst 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 firm and stable than heaven, and earth, it standeth upon the good will and purpose of God; this we see, that Gods will is irresistible and cannot be withstood; so that this point may yield 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 Pet. 1.8.     
VERSE 20. 
But O man, who art thou that repliest against God? Shall the thing form say to him that form it, why hast thou made me thus?  
OUr Apostle now falleth upon his Answer to the Cavil, and to the objection of man's Reason, propounded in the Verse foregoing. And the answer unto it is twofold, 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 baseness 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, etc. then he amplifieth this reproof of his of the Carnal Reasoner, by a comparison, and a similitude; and by that he showeth what a Carnal Reasoner is. As if so be a piece 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 quarrel 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 being framed of God, ought not to question, and to dispute with God, and say, Why hast thou made me hardhearted.  
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 authority 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 base 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 baseness; as if he had said, O thou man, what art thou? or who art thou? consider with thyself, 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, less than a worm, nothing in comparison of the great Majesty of God: Darest thou quarrel against the will and counsel of the Lord? art thou so malapert, so saucy, so shameless, so far past all shame, as to call into question the will and do of the holy God? to call him to account, and to bring him within the compass 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 malapert sauciness it is in thee. Shall the thing form say to him that form it, Why hast thou made me so? do but consider with thyself, were it not an unbeseeming 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 gross 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 showed thyself 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 consider who thou art being a man, and thou shalt find thyself to be a base man, a vile man, a worm, and less than a man, nothing in comparison of the great God; and darest thou then question God, and cavil against the holy will of the Lord? art thou so audacious, so bold, so malapert, as to quarrel with him? darest thou that art but a silly worm, make thy carnal arguments against God? do but think with thyself, were it a meet thing in nature, for a piece of wood, to rise up against him that hath form 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 gross 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. 
Observe.  And first of all observe we, that our Apostle making answer to the carnal Reasoner, laboureth to bring him to a consideration of his own vileness, thereby checking his presumption, in taking upon him to quarrel with the Lord; O man, saith he, who art thou, a profane wretch, a worthless thing, a worm, less than 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 entering in a due and serious consideration of our own baseness, and our own vileness, and indeed of our own nothingness in comparison of the infinite greatness 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 practice 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 vileness and baseness, 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 nothing in comparison of him; as it is said of all Nations in the world, that that in respect of God they are vanity, and less than nothing, Esay 40.15, 17. the drop of a bucket, vanity, and less than 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 consideration of their own baseness, and vileness, yea they have even trembled and shaken, when they have had but a glimpse of him. Thus did Manoah, Judges 13.22. who having seen but an Angel of God, cried out, alas, we shall surely die, we have seen God. And the Prophet saith, Esay 6.5. Woe 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 vileness, together with God's mightiness, is the only means to work humility in us.  
Because as the due consideration of our own meanness and baseness, Reason in comparison of man himself, in regard of some greatness, some excellency in gifts, it is a notable means to bring us to an humble conceit of ourselves, as in David; David comparing himself with the magnificence of Saul, who was a wicked man, he saith, Who am I? or what is my father's house, the least of all the Tribes of Israel, in the 1 Sam. 18.18. Then to argue, à minore ad majus, we considering the baseness of us in regard of the mightiness of God, of his greatness, and his glory, should be a means to beat down the pride of our hearts; hereby we come to see our own vileness and nothingness more clearly; 
Contraria juxta se posita magis illucescunt.  which is in direct opposition and contrariety unto it: According to the ground of Logic, (Contraries opposed one against the other, maketh them appear more clearly in their true natures.  
Use 1 This may show 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 inferior unto them, saying, I am not so bad as such a one; they look to such that are base than themselves, never look to such that are better than themselves in grace and goodness, unless 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 serious consideration of their baseness and vileness, and nothingness in regard 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 yourselves, here is a rule, compare yourselves with God, your vileness and nothingness in regard of God, and it will make your peacocks plumes to fall down.  
Use 2 If this be so, that we are to compare ourselves to God; Oh then let us labour to get to ourselves a dejected estimation of ourselves; for this is the lesson of Christ, Learn of me; for I am meek and lowly; and therefore we must get into ourselves an humble conceit of ourselves; and to this end we must often think upon, and enter into a serious consideration of our own baseness, vileness, and nothingness in comparison of God, walk with God, draw near unto God, compare your baseness and vileness 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 Ordinances, 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 man's apparel, or at this or that woman's 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 public or in private, 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 profess himself to be an (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) enemy to those that are proud, but he is a friend to the humble. Oh then labour we to humble ourselves before God, if we mean to gain comfort from God.  
But O man, who art thou that repliest against God? Shall the thing form say to him that form it, Why 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, 
Observe.  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 less than a worm, that takest upon thee to reply against God. 
Note. The Ministers ought to put on a holy boldness against all cavillers and carnal reasoners.  Thus may, and thus ought the Preachers of the Gospel to deal with Cavillers 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 boldness 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 without any personal bitterness, 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, 
Observe.  that the carnal 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 against the Lord; and it is as if the Apostle had said, how darest thou question 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 examine the will of the Lord, by the rule of thy blind and carnal reason? Is not this a sauciness and an impudent boldness in thee? art thou not ashamed of it? so that from this speech of the Apostle ariseth this conclusion, viz.  
That it is great impudency, and wicked boldness 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 compass of man's blind beggarly, and carnal reason: When men do go about to compass Gods secret within the compass of their own understanding and reason, it is a great and a bold impudency and presumption in them, when men seek to compass God's counsel in their reason.  
And to this purpose we find that Job (though he were a holy man, one that had Gods letters testimonial for his pious integrity.) Yet having herein gone too far in the time of his great afflictions, he having gone too fare in reprehending of him; See how the Lord taketh him up in Job 39.35. Is this to learn to strive with the Almighty, dost thou profess thyself to be my scholar; and yet dost 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 read of the Seraphins, That they cover their faces before the Throne of God, (in a vision which the Prophet saw) They hid their faces, as not daring once to peep or look upon the holy and great Majesty of God. The holy Saints, the holy Angels, the Cherubins and Seraphins dare not once look through their wings to look upon the Majesty of God, thereby to teach us modesty that we are not once to seek to pry into the secrets of God, or to bring it within the compass of our base, weak and beggarly reason and understanding, and if we so do, we are bold, impudent, and saucy, 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 enclosure and God hath kept them in, so as we may not leap over the pale, and thrust ourselves 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 find out the works that are wrought under the Sun, No though he be a man of the best wit and understanding, he cannot find 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 do grow in the womb of a woman with child, thou art not able to conceive the reason of such an ordinary thing, as falleth out in the ordinary course of the procreation of man in the world, how much less than can we comprehend the secret counsel of the Lord.  
No beloved, the more we labour to find out the secrets of God by the dint of our wit, and the strength of our reason, the more are we confounded in ourselves, and overwhelmed running over head and ears before we are ware, yea, we are wrapped up in such encumbrances, as we cannot find the way out; yea, into such a labyrint of doubts and difficulties that we are past recovery again, and the deeper we think to go in searching of them, the further off are we from finding of them; and therefore we may resolve it is great impudency and wicked boldness for men to question and to cavil with the Lord, and to seek to bring the hidden things of God within the compass 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.  

Applic.  This in the first place discovereth unto us, that such persons are exceeding Use 1 impudent and shameless; yea, most wickedly bold in that they dare busy themselves in questioning the things that appertain to God's secret Counsel, those things that God never revealed.  
As they do that question. why the Lord made the world no sooner? What God did before he made the world? Why the Lord would not appoint all men to be saved? Why the Lord suffered Adam to fall 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 material or not? with divers other curious questions.  
Alas, these do little imagine that they provoke the Lord to wrath, to anger and displeasure against their souls: We read in 1 Samuel 6.19. That the Lord slew fifty thousand threescore and ten men of the Bethshemites for looking into the Ark of God. And will the Lord suffer such curious persons (as these are) to pry 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 endure it, that every base peasant and mean subject should meddle with the weighty affairs of his Kingdom, 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 ways, and to seek to find out those things that God hath kept close to himself? assuredly no, he will not suffer them so to do without punishment if they repent not.  
Again, is this so that it is a great impudency and wicked boldness for Use 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 compass of their reason? Oh then take we heed of so doing; learn we to reverence God's secrets, and not to inquire into the reason of them, there be many things which the Lord hath kept and enclosed to himself, 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 fearful impudency, and shameless boldness for us so to do; as for example, not to hover in the general.  
The Lord suffered the Gentiles to walk in the darkness 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 darkness, 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 ask the reason why those infants that die before they come to years of discretion, are not all saved, but some go to Heaven, and some to Hell, some belong to God's Election, and some do not; some are saved, some are not; Shall we question and say, Oh Lord, why wouldst thou have it so that poor 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 Solomon 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, because they are bad; therefore they are countenanced; and things seem to go quite contrary, as if God had no providence over man, and we see many strange judgements and afflictions to befall 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 pass, that it goeth ill with the good, and well with the bad, and these things seem to go out of order, as if God had no care of them? No, no, for if we so do, it is most monstrous boldness; 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 confess some of the dear 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 talk with thee about thy judgements, why is it that the way of the wicked prosper? and they are in wealth that rebel and transgress thy Law? And at the same stone David stumbled, in Psalm 73.2. His foot was almost gone when he saw it to go well with the wicked: This was the weakness and infirmity of the holy Saints and servants of God; we must learn both to think and to speak with reverence, of the secret ways 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 midst of the confusions 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 straight, 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 pass by the strange works of God, and the strange things we see or hear of in the world, without a due and serious consideration of them, that is senseless blockishness, and the fault of many men, that they pass over the works of the Lord, and never think of them, nor make use of them to see the wonderful power and greatness of the Lord.  
But we must take heed of being too quick sighted and eagle eyed to search into the cause of things that fall out upon such and such people and persons. Men account it a degree of sharpness of wit, that they are able to find out the cause of hidden things; But the Apostle calleth this mere 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 mere questionist; As the common Proverb is, [One fool may propound more questions in an hour then a thousand wise men can answer truly in a year;] So that these questionists are dolts and mere fools.  
Let us therefore labour to be quick sighted in searching unto those things that concern faith and a good Conscience, leaving the matters of needless and curious questions touching the secret things of God, as some do; saying, Why am I thus or thus? and why are these times harder than the former? Oh saith Solomon, Thou art a fool in so doing, thou dost not inquire wisely concerning this.  
But if we will be quicksighted and searching, let us be so in regard of our sins and the corruption of our hearts; for who can understand his faults, Psalm 19.12. The heart of Man is deceitful, who can know it? Be curious in searching out thy sins and hidden corruptions, and in searching out the subtle devices of the Devil; here is a matter of just search and inquiry, and by this thou shalt gain comfort, but by diving into the secrets of God, nothing but terror 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. 
An impudent cavil of the Papists answered.  If this be so, that men are to be held and accounted impudent and shameless, and wickedly bold, that dare seek into God's secrets, is this your Doctrine, that men are not to pry into those things that God hath not revealed, then (say they) you yourselves may be justly charged to be such impudent and shameless persons, you cannot avoid the same; it falleth flat upon your heads and doth convince you of wicked boldness; 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 infallibly.  
Now say they, this is a bold presumption for you to pry into God's secret closet, and to step up into Heaven, and to make yourselves of the privy Council 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 purpose 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, shameless and bold in so doing.  
Answer. To this I answer, Though the Word of God in Scripture do not say unto thee in particular, believe thou John, or Thomas, or any other particular 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 believeth in the Son 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 joined unto it, to apply the promise particularly, and where the Minister standeth in the place of Christ, 2 Corinthians 5.20. As his Ambassador to assure as many as believe the promise, and repent of their sins, that they in particular shall be saved, even thou, whatsoever thy name is, thou believing in Christ, shalt certainly be saved.  
Oh but say they, the Minister may miss 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 absolutely, 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. 
It's no boldness to search into that we are commanded so to do, 2 Cor. 3.10.  Therefore it is not any matter of boldness 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 diving and searching into our own hearts, and there labouring to find the witness 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 yourselves whether you are in the faith, or no; know you not yourselves, 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, 
The Apostles Amplification.  Shall the thing form say to him that form it, Why hast thou made me thus? in which the Apostle sayeth open the absurdity, and the grossness of the Carnal Reasoner, in pleading against God, and that by a Comparison and similitude; and it is as if so be a piece 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 implieth, that it is as absurd and gross, 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 manner? Now this being the drift of the Apostle in this Amplification, to show the absurdity of it; hence ariseth this Conclusion,  
That it is a most unmeet thing, and a thing odious and hateful, monstrous, 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 framing, 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, standing out with him, saying, Wherhfore 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 mistake himself to bring us hither, to fall by our enemies, he hath took a wrong aim; 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 framing of them this way, or that way; it is an impeachment to the wisdom 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 righteousness, 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 ways and Judgements, they are just and righteous; God is righteous, with him there is no unrighteousness; and therefore it must needs be a great impudence for men to quarrel with the Lord.  
Use 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 God's anger and vengeance, and such persons 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 shameless, so impudent?  
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 God's work, and to make themselves better than 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 antic, 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 Judgement, the Lord will not know, nor acknowledge them, without speedy repentance, but will say unto them, Away, hence, who gave you this coloured hair, this complexion on your painted cheeks, this antic disguised body? did I? no, you would mend my work, and therefore away, i'll none of you, begun 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 condition 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 fly in God's face, and to pick a quarrel with him that hath form them? this is for man, a silly creature, a worm less than 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 God's heavy wrath, and upon his furious vengeance, and so runneth into a dangerous estate.  
Again, this being so, learn we our duty, to hold ourselves contented in Use 2 all estates and conditions of life it pleaseth the Lord to place us in; learn we to submit ourselves to the good will and pleasure of the Lord the Creator; 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 aimeth at, when we lie under distress, is to make us fly in God's 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 fly in thy face.  
Again secondly, consider we, that the will of God is the rule of all his actions, and his goodness 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 prosperity, because God our Father seethe it so to be, and he is most holy, wise, just, and good, and we are to give him the glory of his goodness, 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 ourselves to the good will of God the Creator in disposing of us, remembering we are his creatures, he the Creator; we are the form, 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 Answer to the Caviller and Carnal Reasoner, and having in the verse foregoing, brought a general comparison, to prove the grossness and absurdity of the Reasoners argument; now here in this 21. verse, the Apostle subjoineth a particular instance, adding weight and force to his former similitude; as if he had said, Doubtless 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 base 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 employed, 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 another for base service in the kitchen, or Chamber; so much more is it lawful for God, to make of man one for honour, and another for dishonour, 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 base 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 Comparison, of the Potter & the clay, there is no hardness in them for the sense and meaning of them, 

Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
An non habet potestatem figulus Luti? Explication of the words of verse 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Ex eadem massa.  
Divers opinions concerning the sense and meaning of these words   only 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 lawful authority over the clay; for so the word in the Original signifieth. But being taken in the Application, as that which they do imply, as namely, implying God to be the Potter, and man to be the Clay, than there is something in them very needful to be explained, and there is difficulty in them, (Hath not the Potter power over the Clay?) That is in the implication of them; Hath not God power and lawful authority over Man, as the Potter 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 do understand of the same lump to be meant the sin of Idolatry, in which the Children of Israel were in Egypt: That the Lord out of that same lump of Idolatry in which the Children of Israel were with the Egyptians, saved the Israelites, and destroyed the Egyptians; but this is too scanty, too narrow, and not large enough for to express 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 appointing.  
And again, some Divines do by this word lump understand the mass of corruption, man's fall, man's corrupting by Adam's transgression, Adam being wrapped in sin.  

Alludens (inquit) ad Adami creationem humanum genus umdum conditum, nisi in opificis ment, comparat massae Luti, ex qua Deus postea, prout ab aeterno decreverat, condiderit, & quotidie condat tum eligendos, tum reprobandos, qui etiam declarat verbum faciendi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Objection of the Anabaptiste propounded and answered.  But though this be the opinion of many reverend Divines, yet it cannot be the Apostles meaning, because as saith Reverend Beza, in this sense the Lord cannot be said to make men vessels of dishonour, but to find men already in their estate vessels of dishonour. Again, the comparison itself 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, gross and absurd thus to expound this comparison, this maketh God to have no wisdom. 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 show their foolishness and weakness.  
I answer, we affirm 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 find a man in his corruption, to throw him into Reprobation, this is no destroying of a man.  
Again (beloved) the Potter is a Creature, and hath received a Law from God his Creator, that he must carry himself toward his workmanship according to his Law, that he may prove profitable, either to the Church, or to the Commonwealth.  
Now this he doth not if he make his Pots with a purpose to break them; then he liveth idly 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 foolery 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, 
Sense and meaning of the words.  Hath not God power, and absolute lawful authority 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, 
Ministers in preaching of the Word must bring similitudes of things known to their hearers, not of strange, uncouth and far fetched, it may be of such things as never were in the world, or at the least never know● to their hearers.  and first of all in regard of the comparison, which is brought from a thing that is easy and ordinary, obvious things, the potter and the pots before a man's eyes ordinarily. 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 compared the Kingdom of Heaven to many obvious things well known; To seed sown in the ground, to a grain of Mustardseed, to a Leaven hid in three pecks of meal, which every common huswife knows.  
And this therefore may be reproof to such Preachers, that do in preaching to a common populous Auditory, they fetch comparisons from things beyond the Moon, from Celestial bodies and orbs Centrivals and Concentrivals I know not what, and also from things beyond sea, from Histories out of Pliny, beasts and creatures that vulgar people know not, Use. and so they make the poor 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 respect 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 strongest man in the world in respect of his body is but a vessel of earth, a compound 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 return; 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 experience, 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 Use 1 but clay, serveth as a notable means to work in us humility, and to frame in every one of us an humble conceit of ourselves, why should dust and clay be proud and lifted up in conceit of its own worthiness, in decking and garnishing the body, What art thou? A lump of earth, a clod of clay, and if this were truly considered, it would abate the pride of these proud Peacocks, 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 beauty, and in comely proportion, yet remember thy making, thy metal whereof thou art made, of the same earth with others, and for all thy beauty and comely proportion, a little cold, a little sickness, a fit of an ague, or fever will shake thee, and make the shrink, and go shaking and quaking, and as David saith, Psalm 39.11. When God rebuketh and chasticeth man for his sin, his beauty consumeth and turneth to nothing, the red cheeks, beauty and comely propotion, at one blast of sickness cometh to nothing.  
And consider, we are but potsherds, and a potsherd is but a potsherd overlaid with silver, clay is but clay gilded with gold, and if thou hast these endowments of thy body above others, it cometh not from thy body 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 walk 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 Psalm 2.9. The Lord hath a rod of Iron; and we know the stroke 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 go on in their sins of riot and excess, especially now at this time of the year; If they did but consider, that the Lord hath an Iron rod and can break them in pieces in the very midst of their mirth; we see it sometimes in many merry meetings the body is thrown on the ground, and the breath taken from it, for can the earthen pot endure 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 poor silly earthen vessel, endure the stroke of the Iron rod of God; therefore learn we to walk humbly before the sight of the great and glorious God, remember thy making whereof thou art made.  
Use 2 This being so that man is an earthen vessel, and a pot of Clay, upon this ground all God's Children are to know to their comfort that the Lord doth tender them as earthen vessels, as weak, frail and brittle vessels, according to their weakness and tenderness, and according to their infirmities.  
As we know the Potter, he knoweth that his pot of earth cannot endure a hard knock and stroke, and therefore he handleth them very nicely, and gently, and according to the tenderness of it; so dealeth the gracious God of Heaven and Earth with his own Children, he knows whereof they are made, he knows they are but dust, Psalm 103.13, 14. He is a pitiful 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 always angry with my People, for then the Spirit would fail before me, I will not always strive and contend with them, lest they should be destroyed; so that this may be a comfort to God's Children, that the Lord esteemeth of them as they are dust and ashes, and so pitieth 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 respect of the Potter's 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 rather 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 God's power is far greater to make out of mankind, 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 several ends as it pleaseth him. And to this purpose in the very same comparison 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 only; 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which signifieth lawful power, as is here, thereby showing, that God hath lawful power, not only 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 than the Potter, to appoint and ordain men to several ends, than 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 ourselves; and in this respect the Lord hath Sovereign 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 absoluteness 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, Use. 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, only because their pleasure is so, they respect neither law, nor equity, nor Conscience, 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 only according to his own good pleasure, but according to the lawfulness of his good pleasure, as he may lawfully do, and as he hath lawful power and authority; 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 lawful 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 Tyrant, 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 according 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 subjects, in taking away their lives, and their liberties, and that is to satisfy 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 appointed 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 whatsoever, 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 hardly with us, nay when we are under the hand of God, in some great and grievous distress, let us then remember thus much, and think with ourselves, the Lord hath lawful authority, to appoint men to everlasting destruction: 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, 

We are to be thankful unto God in our deepest distresses, and to give him the glory of his mercy and Justice.  
In massa pura non corrupta.   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 bless God, and to consider in the time of our afflictions, 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 Judgements, and hath appointed us to salvation, we are to magnify his mercy, considering 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 absolute, 
God's will is dependent on nothing out of God.  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 God's 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 Supreme cause of all things.  
This being a truth, Use. it beareth strongly against the opinion of some erring 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 only make the will of the Lord dependent upon man's 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, than this text is not true; for if God had respect to something in man, surely than 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 divers persons, diversely 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 God's will, but upon our purging of ourselves, and our purifying of our hearts and lives.  
To this I answer, The Apostle in that place alleged, 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 showeth how a Christian must carry himself different from a Reprobate, and answerable, that he may be a vessel of honour sanctified, and purged from the dross 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 carry themselves even as sanctified vessels fitted and prepared for glory; so that this still remaineth a truth, that Gods will in appointing 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 , than 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 chosen, 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 show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction.  
IN these two Verses our Apostle he maketh a real Answer to the Caviller, and Carnal Reasoner; the Caviller 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 hardeneth whom he will: what then (saith the Caviller) hath God to complain of? Now herein first our Apostle doth check the Cavillers sauciness and malapertness in the 20. verse, Who art thou, O man? showing the absurdity of the reasoning against God; and it is as if the form thing should say to the former, why hast thou made me thus? amplifying that, by a similitude of the Potter; whereby the Apostle implieth, that as the Potter 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 hardness. And that God is just in threatening and punishing men for their hardness of heart; this he proveth by the Lord's manner of dealing with Reprobates, because (saith he) the Lord suffereth them with long patience; as if he had said, though the Lord had decreed their rejection and casting off for ever; yet before the Lord hath executed any degree of his punishment, he suffereth them with long patience to continue, that he may the better declare his just wrath and Judgement 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 Reprobates, 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 God's Elect, that thereby he might show 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 Verses.  
Come we now to the opening of the sense of these two verses; 
Explication of the words.  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 supplied, to make it a perfect sentence, 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 show his wrath,] By wrath, is here meant both God's displeasure for and against sin, and God's vengeance for the same: and God is said to manifest and show his wrath, when he conceiveth just displeasure against men for their sins, and doth inflict just Judgement, and just punishment upon them for the same.  
and to make his power known] Or, as it is in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make it possible; to make it appear, that it is possible and easy 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 God's long sufferance is his slowness to anger, Exod. 34.6. where the Lord is described to be slow to anger; and Gods long sufferance, and slowness 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 hollowness, is fit to receive, and contain, either things liquid or dry: so the Reprobates being vessels, they have this concavity, this hollowness 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, 
Difference between a vessel of wrath, and a Child of wrath.  may be a vessel 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 curious distinction, between these terms, 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 needless 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; 
Sense and meaning of the words of the 22. verse.  What if God be willing, out of his good pleasure, that he might conceive just wrath, and inflict and execute just Judgement, 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 receive 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 manifestation 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?  

Observe.  Come we now to the Observation: You see here in the general, that both God's Elect, and Reprobates are compared to vessels framed by the hand of God the heavenly Potter, hence note we thus much:  
Doctrine. That God's 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 differ in the use; he useth the one as vessels of mercy, the others as vessels of wrath; Gods Elect, they are vessels fit to receive grace, goodness, holiness, sanctification, all good things are poured into their hearts and souls, but the other they are fit to receive nothing but the sink of sin, and all manner of uncleanness 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 sense, to receive the fullness of all uncleanness, when the Lord did pour out the tokens of his wrath, they were full of all uncleanness. And also the Apostle speaketh of the reprobate Jews in 1 Thess. 2.15, 16. That they killed the Lord Jesus, and their own Prophets, persecuted us, and they are contrary to all men, and they forbidden 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.  
Use. 
Vessels of mercy how known?  This being so, that God's Elect are Vessels fit to receive mercy, and the reprobate vessels to receive all manner of filthiness and uncleanness, then learn we to try ourselves, whether we be the vessels of mercy or no; I conceive well of you, and every one conceiveth well of himself, then try whether we be in the number of God's vessels of mercy or no, look to thy own heart and soul; If thou find the Heavenly liquor, the Heavenly moisture of Faith, Repentance, Love to God, love to his Children, a care to please God, a desire to fear God, Humility, Patience, and all other adorning Graces; here than is comfort: but if thou find thou art an ignorant person, ignorant of the ways of God, hard hearted; thou art full of Pride, Hypocrisy, self love, a desire of earthly things; thou art a vessel of wrath, and fitted to destruction, and if thou go on and remain unreclaimed, though I will not determine of thy final estate, if thou so live, and die, thou art appointed unto everlasting destruction; try then thyself which of these thou art, deal truly with thyself, and by that which floweth from thee thou mayest 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, mercy and justice to men, thou art ready 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 ejaculating 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 climb, and thou shalt certainly be saved, but if otherwise, woe be unto thee, thou art in a miserable estate.  
What if God willing to show his wrath, and to make his power known, endured 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 forbearing towards men, what if the Lord be thus patiented when he might strike them suddenly down, and send them unto Hell. Now then this propoposition laid down thus before us by way of interrogation, What if the Lord would thus spare them? doth note unto us this position or conclusion. viz.  
That God is very patiented toward sinners, yea even towards the Reprobates, Doct. 2 God is not only patiented in forbearing, as we have it in 1 Pet. 3.9. But he also beareth with wicked and ungodly persons, though they go on adding sin unto sin, provoking him to wrath, and to their destruction daily, when he might suddenly send them to the pit of Hell: And for proof of this we have not only evidence here, but in Psalm 50. The Psalmist bringeth in God speaking to the wicked and ungodly, and expressing their wicked and lewd behaviour from the 16. verse to the 21. verse, in this manner, that they hate to be reform, cast the Word of God behind them, run with the adulterer and the thief, sit with the slanderer, and join hands with all manner of wicked persons, and no sin came amiss unto them: And then he subjoineth, these things hast thou done, and I held my peace, forbearing to punish thee, and was patiented towards thee, while thou runnest on in all manner of sins; thus patiented, 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 villainy in shedding of innocent blood, the Lord was patiented with him, and suffered him still to live, the Lord suffered him to grow rich and wealthy to beget children, and to be the father of a great Nation; thus patiented was the Lord with him, and thus patiented 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 Gentiles to walk in their own ways, and that for many thousand years together; and yet the Lord was patiented with them in their gross idolatry, and did suffer them many thousand years to continue in their sins, and in Acts 13.18. Paul saith, that the Lord suffered the evil manners of the people of Israel forty years in the Wilderness together. And beloved, the Lord doth not only forbear to punish wicked and ungodly persons, and reprobates, whilst they are sinning against him, and provoking him, but so abundant in mercy and goodness 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 sons, of many Dukes, many great and mighty men in the world, yea, wicked Ahab, who sold himself to work wickedness in the fight of the Lord, 1 Kings 21. Of whom the Text saith in 1 Kings 16.30. He did worse than all that were before him; and in the 33. verse, it is said, he provoked the Lord God of Israel more to anger then all the Kings of the people that had been before him, he sold himself to work wickedness, yet the Lord suffered him to enjoy a flourishing Kingdom for a long time; in the 29. verse. He was the King of Israel two and twenty years together: yea come but to our own experience, and we may see it, many wicked, vile, abominable sinners, are advanced to high dignity and worldly promotion, and the Lord poured upon them an overflowing cup of worldly glory; and they have good success in every thing they put their hands unto, and they enjoy an overflowing cup, though they be graceless 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 unto them, Reason. and that they might hereby be stripped of all excuse, and may have nothing to plead for themselves, they shall have their mouths 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 God's mercy, of his patience, and of his bountifulness, Romans 2.4. which is manifested in the means of grace, that leadeth unto repentance which is still sounding in their ears, and still go on in sin, 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 bountifulness 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 calls them to amendment, because the Lord having decreed 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 cry 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 repentance?  
Answ. It is true indeed, God having decreed the everlasting destruction of reprobates, 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 cry unto them, Oh sons of Men, when will you turn 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 appear, that he doth approve of the work 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 itself; 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 repentance in his will approving, and it is not in vain that God calleth for it, thereby approving of the work of Conversion in Reprobates, as a good thing in itself, and thereby he leaveth them without excuse.  
Object. But if any plead and say, alas, they cannot do otherwise, God denying his grace unto them, what can any man do? They cannot but continue hard hearted and obstinate; If God deny his grace they cannot do otherwise, but continue hard hearted and obstinate.  
To this I answer, Answer. it is true indeed that God denying his grace, men cannot possibly come out of their sins to Repentance and amendment of their lives, yet for all this God doth reprobates not manner of wrong at all, in calling upon them, and approving of that work in them he is not to be taxed, because in the beginning (before man was created) God was not bound to create man in holiness in the estate of Innocence, which he made them; and much less 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 clear and doth them no wrong at all.  
Use. Is it so, that God is so patiented toward wicked sinners and such as are appointed to everlasting destruction, that he forbears them, and of a long time, they provoking him to anger every minute of an hour, 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 think that they are in no danger of the wrath of God, and punishing hand of God, because God beareth with them, and doth not speedily 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 persons, (even of such as go on in the practice of known sins of drunkenness, of uncleanness;) to imagine within themselves that they are in no such danger as the Preacher will make them believe; no, saith a wicked and graceless wretch, let the Preacher speak his pleasure, and threaten me with the curse and the vengeance of God to light upon my soul and body, and threaten me with damnation, What need I fear? Why, for all this I am sure I thrive, I go on and I prosper, I have good success in the world, he telleth me of the curse of God because I break the Sabbath, yet I thrive, I go forward, I have good success in my business: Oh let them take heed, you are only 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. Until your sins be at the full, and you fill up the daily measure of your sins, and then cometh 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 do 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 poured upon him abundantly, yet it will not go well with him in the end.  
Nay, I beseech you remember, God's patience abused, it turneth into fury and into rage, and God's mercy despised and neglected, 
Patientia lasa fit furor.  not leading to repentance becometh judgement merciless: Now is the day of grace, and mercy is offered unto thee while the Lord giveth thee means of grace and of mercy, but there will come a day of wrath and of vengeance upon thee; it will come certainly and without mercy, and without pity; 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 souls.  
Again for a second use, this being so, that God is so exceeding patiented Use 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 Father, we professing ourselves to be the Children of God, after the example of God our Heavenly Father; Let us learn to be patiented and to be forbearing towards our brethren, towards them that provoke us unto anger by some offence or injury; it is a duty often pressed upon us by weighty Arguments; in the Colossians 3.11. Now therefore as the elect of God, Holy and beloved, put on meekness, humbleness, tender bowels, tender mercy, long suffering, as a special part of the glorious vesture of the soul; Do you profess yourselves to be new men, put on this as a special ornament and habiliment of your souls; the world accounts it a matter of disgrace unto them to put up an injury and a wrong done unto them, nay a matter of folly. What say they shall we be made fools, and so doing they think to avoid the name of fools, and yet practise the works of fools? for revenge rests in the bosom of fools saith the wise man Eccles. 7.11. Hasty anger and sudden passions upon every turn of the hand, resteth in the bosom of fools; Oh then labour we to put on this part of the holy garment, and godly Saintlike ornament of the soul; long-suffering, howsoever the world accounts it a matter of folly, yet it is a note of wisdom 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 than a mighty man; and he that ruleth his own passion and spirit, better than 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 repent of their swift anger and wrath, and that exceedingly and justly too.  
Last of all, is God patiented to wicked men? then much more is God patiented to his own children: is he patiented to those that are fit fuel for the fire of hell, such as run on in their filthiness? and will he be stirred up to anger against his own children? doth the Lord suffer them to run on with an high hand against him in their sins? and will he be soon provoked against thee, that art his child? will he be patiented 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 sins? 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.   
What if God willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to Destruction. 
IN the next place is to be considered, the end of God's long patience, and long suffering to Reprobates, 
The end of Gods long suffering and patience to the Reprobates, is to manifest the power of his wrath.  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 show, that the Lord will be known to be a God of power; not only 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, than he were only 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 show his wrath. 2. to make his power known.  
And first of the end, to show his wrath: What if God willing to show his wrath? God suffereth wicked persons, that he might conceive just displeasure against them, and might inflict punishment upon them, and might justly be angry with them; to this end is he patiented 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 persons as are not bettered by his long forbearance, he will at length inflict most just and fearful punishment and vengeance upon them: Wicked persons having escaped a long time unpunished, and still continuing obstinate 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 Judgement to fall upon as do abuse the bounty, gentleness, kindness, and patience of God, and are not bettered by it, but rather worse; Oh, saith the Apostle, thou that sufferest thyself to go on in sin, and art not led to repentance by the long suffering of God, what dost thou? thou dost heap up to thyself wrath, and heavy vengeance against the day of wrath: In Prov. 1.22. the Wisdom 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 years, and days 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 fools, how long will ye love foolishness? 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, 
God's laughter is more to be feared then his anger.  and casting my words at your heels, therefore I shall mock when your fear cometh; when I see you wallow and tumble in your destruction, I will laugh, it shall rejoice 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 Jews, 
Abusing the patience of God, and not making a holy use of the means of grace, is resisting of God.  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 always 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 show 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 only thing that bringeth the just wrath of God upon the souls and bodies of men; it is not one sin, no nor many sins, 
Not sinning, but continuance in sin, that brings the wrath of God upon the bodies and souls of men.  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 only 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, Use. 
The miserable estate of such as continue in sin.  and the Lord is patiented 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; unless 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 gross 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 Judgement; 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 Reprobate, and it is more than a probable sign thou art in the state of Reprobation; for it is the abuse of God's long sufferance, that bringeth us to destruction.  
Use 2 Again, this teacheth us to take heed of abusing the long patience, and long suffering of God; 
Let us take heed how we abuse not God's patience, by wilfulness and obstinacy in sin.  he is a patiented God, he calleth and cryeth unto us, Come out of your pride, your drunkenness and filthiness, 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 souls that can befall us. 
Take we heed of custom in sin.  And to this end take we heed of yielding unto sin time after time; many persons that are not hardened in sin, if they yield 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 means of grace, and then the Lord giveth them over in his just Judgement to hardness of heart; therefore take heed of wittingly and willingly continuing in any known sin whatsoever, resisting the grace of God, and make yourselves liable to the vengeance of God.  

The phrase and form of speech observable.  Again mark we further, the Apostle doth express God's vengeance on Reprobates, by this term, to show his wrath: hence note we thus much,  
That Gods punishing hand wheresoever he lets it fall, it falleth heavy; Gods punishment and Judgement lighting upon ungodly persons, they are Doct. 4 most heavy and fearful: 
God in showing of wrath, doth after the manner of men that are furious.  Anger, and wrath, are not properly in God, but they are given unto him by way of Metaphor, for our capacity; the Lord will show 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. Kiss 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 stubbornness of your heart, and add drunkenness to thirst, the wrath of the Lord shall burn against that man.  
Use. 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 Lion; if it be so, than the wrath of the Lord is more to be feared then hell itself; 
God's wrath more to be feared then hell itself: yea it is Hell.  for the apprehension of God's wrath is hell: and we see it by experience, that the Anger and wrath of God apprehended by a wounded Conscience, it is a burden 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. verses, saith the Prophet, before his face when he is angry, the Mountains fly away, the rocks cleave in sunder, and turn into dust and powder: what hearts have we then, 
Job 33.21.  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 scoff at it, lest the wrath and vengeance of God break out upon thee to thy utter Destruction.   
What and if God would to show 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 only to show his wrath, 
The second end to make his Power known.  but to make his Power known. The Lord is patiented 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, 
He makes it appear that he is a God of Power able to pull down the stoutest sinner in the world.  (how soever he may seem to wink at it) able to beat down the most stubborn hearted wretch that is living upon the face of the earth, and able to bring upon them utter ruin and destruction, to the praise and glory of his own Power: Now then from hence we may easily gather this conclusion.  
That God will one day show forth his Power in punishing of wicked and ungodly persons, such as go on wilfully in their known sins, Doctrine. and continue obstinate in their evil courses and will not be bettered by his patience and kindness toward them. Though the Lord do suffer obstinate and rebellious sinners to go 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 Deuteronomie 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 show forth my Power in executing vengeance upon the wicked and obstinate sinners. In the 50. Psalm, the Psalmist in the 16. verse bringeth the Lord reckoning up the sins 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, therefore thou didst 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 sins in order: (And then mark that which my speech aimeth at) in the 22. verse there is added a very pithy and powerful speech by way of Exhortation; [Consider this you that forget God, the great God of Heaven and Earth, lest he will tear you in pieces, and there shall be none to deliver you;] which is very emphatical, wherein we see the Lord compareth himself to an hungry 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 show himself even as an angry Lion that crusheth the bones of a poor 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 find that the Saints gave God thanks and praise in this manner, [We thank thee, O Lord God Almighty, that art from everlasting, and shalt continue for ever, etc.] 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 received thy great might, and thou hast obtained thy Kingdom.] Why is God stronger then, than he is now? No, but the meaning is, [That though God be a great God in respect of Power, and always retaineth fullness of Power and Might, and shall not at the day of judgement receive any greater power or might then now he hath, yet at the day of judgement shall exercise and show forth his Power in the utter overthrow of his enemies, and deliverance of his Church; and therefore he is said to receive his mighty Power, and then shall the 24. Elders sing their song, Now is thy Might and Power come.] So that we see, though God do for a long time suffer the wicked to go on in their sins, yet he will show 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 threatened and denounced plagues and fearful punishments and judgements against wicked and rebellious sinners, and he being able to make good what he hath threatened he will not suffer his threats and denunciations always 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 sins.  
Reason 2 The Lord will be known as he is a God of Power, here he showeth himself 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, Psalm 9.16. For this is one proof that there is a God, That he will execute his Power in bringing destruction upon the wicked rebellious sinners; though the Lord suffer them to go on in their sins for a long time, yet he will one day make it apparent that he is a God of Power in their just punishment, howsoever he seemeth to see, as if he saw it not, yet he will one day make his allseeing Power known.  
Object. But now if any do object against this, that of the Apostle in 2 Thessalonians 1.9. where the Apostle saith, That Christ Jesus at his coming unto judgement, shall come in flaming fire, and rendering vengeance to punish the wicked in everlasting perdition from the presence of his Power. So that we see the Apostle saith he will separate the wicked from his Power, they shall have nothing to do 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, 
God hath a saving Power, and a destroying Power.  his glorious Power; James 4.12. There is one Lawgiver, even God, who can save and destroy; so that they shall be severed from the saving power of God, but not from the destroying power that shall fall upon them heavily and fearfully.  
Use 1 Upon this ground of Truth take we notice of the miserable and woeful estate and condition of all wilful and rebellious sinners that go on in their sins with an high hand; that are drunkards, filthy persons, Sabbath-breakers, revilers of God's Children and the like; God is justly angry with them for their sins, that they can confess, but they say as it is their common Proverb, Vana sine viribus ira, anger without power is in vain; for a man to be angry 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 show 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 arm? Psalm 90.7. Oh then consider it whosoever thou art, a wicked and rebellious sinner, that hath been told of thy particular sins, thy drunkenness, thy whoredom, thy usury, thy Sabbath breaking and the like; Thou that persistest and goest on in thy sin, a drunkard yesterday, and still the same; an Usurer yesterday, and still the same; thou art obdurate in thy sin: Consider the Lord is angry with thee and justly offended, and he is not only justly offended, but he is a God of infinite power able to execute his wrath: yea consider further, that God is not only a God of Power, able to do it, but he is also a God that will do it, he will execute his power and his wrath, 
Who is able to stand against the Lords revenging power  and when he so doth, What shall become of the drunkard? What shall become of the usurer? and what shall become of the Sabbath-breaker, and the whoremonger, and the blasphemer of the Name of God? when the Lord shall execute his wrath, and put forth his vengeance, Oh consider it and tremble.  
We know it be experience amongst men; Men that are of a revenging spirit, given to seek the hurt and ruin of those they are offended withal, nothing will satisfy 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, 
The greater their might, the heavier their stroke.  against whom they are enraged: Oh then consider, Is this so with men of revengeful spirits? Oh than 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 sins! it would make them to tremble, and affright them, and make their bones shake in their skins, and their hearts ache in their bodies; but this is one, and a chief part of their misery, 
Hab. 3.  that they never think nor consider it in their hearts: and so we may conclude, that they are in a fearful estate and condition.  
Again, this being so, that God is such a revenging God against obstinate Use 2 sinners, let this then keep us from the revenging of our wrongs that are done by spiteful enemies, and such as seek our ruin; 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, than 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 greatness 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 patiented, and commit the cause unto the Lord; for the Lord will be avenged on them; if they continue, and live and die in their spite and envy.  
And to conclude in one word, let us when we are wronged and hardly dealt withal, by malicious and spiteful enemies, that are full of rancour and malice, commit our cause unto the Lord, and without question, his punishment will be greater, than the bitterest stroke that we can wish to fall upon our enemies; and therefore we ought to comfort ourselves with this when we are wronged, that the Lord will revenge our cause, and he will show forth his vengeance upon them in their Destruction, and that according to the greatness of his power.   

What if God willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction.  
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 observed, from this 22. verse. The Apostle saith, that God will one day show his wrath upon Reprobates, 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 God's long patience and forbearance toward the Reprobates, namely the manifestation of his just wrath, and his power in punishing of them: hence then take we notice of this Observation which lieth plain before us, viz.  
Doctrine. That the highest and utmost end of the everlasting destruction of the Reprobates, is the manifestation of God's Justice, and of God's 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 themselves; 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 aimeth at in the punishment and destruction of the Wicked, what is it? it is nothing else but that he might have his Justice and Power glorified; the Lord aimeth not at their destruction, though it be the nearest end to them, yet farthest off in God's intention, for he aimeth at his own Justice and Powers glorification. And to this purpose speaketh Solomon expressly, 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, aiming therein at the manifestation of his Justice, and the glory of his power: this is the main end the Lord aimeth at. In Rom. 11. The Apostle having largely discussed and stood upon 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 only infinitely wise, and God cannot aim, or do any thing but to the best end, and that must needs be one end; and the best end is only 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 respect out of his own blessed Majesty, as a principal end of all his actions and counsels? and therefore his glory must he needs aim at, which is most precious and dear unto himself.  
Use 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 aimeth 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 appointed and ordained some to everlasting destruction, than 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 destruction) 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 ordained such sins as are punishments of foregoing sins; for as sins 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 permit 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 aimeth at in men's Use 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 glorifying of him in the punishments of wicked persons, such as are malicious enemies of God, and of his truth, as Moses and Miriam did in the overthrow of Pharaoh in the Red Sea, they broke 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 rejoice 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 rejoice simply in the smart and pain of others; as we say in the Schools, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non gaudia ex aliena calamitate, 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 rejoice, and we ought to magnify and to glorify the Justice of God in their just punishment. To this purpose speaketh the Psalmist, in Psal. 58.11, & 12. verses, The righteous shall rejoice when he seethe 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, doubtless there is a God that judgeth the earth. Men shall thus magnify the just hand of God in his Judgements upon wicked persons: so that we see we may rejoice, 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 God's glory and power, in manifesting his patience to the wicked, by the end of their punishment, in respect of God's 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, propounded 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 unto glory; And that he might declare the riches of his glory unto the vessels of mercy 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 signifieth the glory of the grace and mercy of God; whereby God showeth himself to be most glorious: and hence it is the Apostle putteth glory as an Epithet of God's 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 according 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 bountifulness of God, Rom. 2.4. the superabundant bountifulness 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 God's 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 happiness 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 means 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 only point at one thing briefly: We see here the Apostle maketh it apparent, and known, that God showeth his Justice, and maketh his power known upon the Reprobates; thereby to amplify, and to set forth the greatness of his mercy toward 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 God's 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 God's wrath and punishment in the same kind inflicted upon the wicked: The riches and the greatness of God's mercy toward any of his children, is more evident, more apparent, and more conspicuous, and the better discerned, by comparing it with his just punishing hand, that he layeth upon others. And to this purpose we have many evidences 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 freedom 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 God's 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 God's 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 extraordinary manner, for an extraordinary blessing, in the 15. Chapter. And to these places I might add many more, all expressing, that the mercy of God vouchsafed to his Children, feeleth sweeter, and the more comfortable; Considered together with God's 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, etc. Contraries set in opposition, maketh them the better to appear; black and white set together, it maketh white more resplendent, and appear the clearer; so God's mercy, opposed to God's Justice, maketh his mercy appear more conspicuous.  
And for the Application, Use. let this teach us to consider the mercy of God to us that are his Children, in comparison of his Judgement 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 under 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 greatness of God's 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 only that thou shouldest be pitiful unto them, and help and relieve them; but herein also to see the greatness and goodness of God's mercy towards thee: Lay not out so much upon thy pride in excess of Apparel, but extend some to the poor, and praise the Lord for his greatness and goodness, that hath made thee rich and healthful, and others lie up and down ready to be famished. Oh consider this, what the Lord hath done for thy body and soul; he hath enlarged his hand to thee, enlarge thou thy hand in giving to others; and enlarge thy heart in praising of God, and let it stir thee up to great thankfulness 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 show his mercy upon them abundantly, but mark the manner of his speech, he putteth down his mind and meaning in these terms, that God might declare the riches of his glory upon his I'll children, 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 than we may easily gather this conclusion.  
Doctrine. That God will one day manifest his exceeding great and abundant mercy 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 Conversion, and turning from sin unto him, from the estate of Nature unto the estate of Grace, then giving unto them the pardon of all their sins, sealing his love unto them in Christ, as it is in Romans 10.5. Then giving unto his Children liberty to approach and come near unto his holy presence with comfort and thanksgiving, then beautifying their souls with many excellent gifts of his Spirit, with Faith, with Zeal, and with Humility; so that God is exceeding great and abundantly merciful unto his Chosen: yet let me tell you that his abundant grace and mercy to his Elect is not so apparent to the eyes of men. It lieth hid and obscured either under that excellent grace of Humility, or under their afflictions, so as that the world seethe it not, yet the time shall come that (howsoever it is now darkened) it shall appear to men and Angels, yea, men and Angels shall admire at the wonderful mercy 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 marvellous 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 look upon him, and be eyewitness of it; in 1 John 3.2. Dear beloved saith the Apostle, We are now the Sons of God, yet it doth not appear, what we shall be is not now apparent nor evident to the eye of the world, but the time shall come, when it shall be apparent and manifest; and that shall be when Christ shall come in glory unto judgement then the Saints of God, than the true believers, and the Chosen of God shall be made like unto him in fullness of grace, and in fullness 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 greatness 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 informed touching this, what shall make men and Angels to admire the wonderful mercy of God to his Chosen: Beloved, it shall be not only in respect of the abundant greatness of God's mercy to his Chosen, but also in respect of the freeness of God's grace, and of God's 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 greatness of his mercy upon his chosen, not for any merits, or deserts of theirs, and herein appeareth the wonderful admiration of God's mercy 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 only of his free mercy; this shall make men, and Angels to wonder at it, that God vouchsafeth such a weight of glory, which they have not deserved freely out of his own mercy, and it must needs be so for these Reasons.  
Because the glory of his mercy is as dear unto him as the glory of his Reason. 1 Justice, and he will no more lose the glory of his mercy, than the glory of his Justice.  
Because God having promised grace unto his Chosen, yea fullness of Reason. 2 grace, and fullness of mercy according to their measure. The Lord will be justified in his Word, and in his say, and in his promise he will make it good, yea the most wicked in the world shall one day justify the goodness and the mercy 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, than he will wring a confession from them, howsoever now they will not confess it, yet: then they shall manifest the riches of God's grace to his Chosen.  
The due consideration of this yieldeth matter of sweet and excellent comfort to God's Children two ways.  
First, in respect of the cause and estate of God's Children as it standeth with them when they are under some great and grievous affliction, or under some strong temptation and violent assaults by Satan; in that he feels such a weight of sin, and such a burden of corruptions, lying and pressing 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 Contrary 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 try 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 than gold. Now in this case a Child of God may call to mind in this miserable estate (he thinketh himself) may call to mind what comfort and what mercy the Lord hath vouchsafed 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 find no comfort, yet he having had experience of his saving grace formerly, he may resolve that he will again return and manifest his mercy unto him; for consider to reason thus, Will God one day make it apparent 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 apparent 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 expressed his grace as that the Child of God shall himself wonder and magnify the grace of God, unto his own soul, yea he shall be ravished with the wonderful mercy of God unto his Chosen in general, and to himself in particular: For though when the Devil opposeth the godly by temptations, they feel not the mercy of God to them, yet the time shall come, when it shall be manifest to all the world much more than to themselves and to, their own souls.  
Again, will God one day manifest his abundant mercy unto his Chosen Use 2 making it to appear to the view of men and Angels? it yieldeth a matter of comfort to God's Children, in respect of the censure and judgement that they pass upon God's Children. The men of the world seeing Gods Children, walk humbly before the Lord, and looking upon their humble and low carriage and behaviour which they account baseness, they presently shoot out their fool's 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 mercy, and the pardon of their sins, this they are not able to see through the darkness of affliction, and the cloud of their misery.  
Now this is to be remembered, and to be thought upon for our comfort that are Gods Children in respect of this censure, that howsoever the grace and the mercy of God be obscured, and they cannot see it, yet comfort thyself, 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 shall come that men and Angels shall see thee Crowned with a Crown of glory, and a Crown of mercy, that they shallbe driven to an admiration of it, and then they shall befool themselves, and say, we fool's thought these men's lives to to be madness, yea we accounted them contemptible and base fellows; but now behold the riches of God's mercy, that he is wonderfully gracious and merciful unto his Children, they shall befool themselves to see the greatness of God's mercy unto his Chosen, which shall be so great that they shall admire at it, yea the very Angels shall wonder at it; Angels that are able to understand more than all the men in the world, they shallbe amazed and wonder at the riches of God's mercy unto his chosen. Therefore let the calumny and the slander of the wicked pass by unregarded, for the Lord will one day manifest his mercy to the admiration of Men, and Angels.   
And that he might declare the riches of his glory unto the vessels of mercy prepared unto glory. 
AGain, observe we here the Apostle putteth glory for mercy, and maketh them both tending to one end: from hence the Doctrine is this, viz.  
Doctrine. That God in showing of mercy unto his Chosen intendeth the glory of his grace, and the glory of his mercy. The Lord in showing of mercy unto his Chosen doth it to this end, that he might have his praise and glory by it, he aimeth at this end, that it might be known, and admired and spoken of and magnified, and that he might have glory by it, as good Kings and Princes, next after the things that concern Religion, they do esteem this above all the honour of their name, that they might be respected of their Subjects for their Clemency and bounty 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 mercy, 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 glory of his grace, and of his mercy. 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 Majesty) according to the good pleasure of his Will; to what end? To the praise of the glory of his grace, of his rich and abundant grace and mercy. 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 supreme and highest end in showing 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 shown 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 goodness, and in truth, reserving mercy unto thousands, forgiving iniquities, transgressions and sins: there is mention of God's 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 Use 1 the praise and glory of his mercy vouchsafed unto us in any kind whatsoever; this is the main thing the Lord aimeth at, in showing 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 mouths, this is that he delighteth in; and therefore we must have his mercy in our mouths, especially we professing ourselves to be his children and servants; for consider, I beseech you, how will those servants that belong and appertain 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 hospitality, 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 magnify the riches of God's mercy unto them, and have them in their hearts and mouths 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 God's 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 practice of a holy servant of God; therefore we are to be stirred up for any mercy the Lord hath vouchsafed in any kind, not only 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 souls; this we ought to be thankful unto God for above all other mercies.  
Again, is this so, that Gods showing of mercy unto his chosen, it tendeth Use 2 to the glory of his mercy? surely than 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 than God should aim at his Justice, as the main and highest end of all in their glorification, which is not so, for he aimeth at the glory of his mercy; for indeed, as God intendeth, and aimeth at the glory of his Justice and power, as the highest end in the destruction of the Reprobate and wicked, and so he aimeth 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 hotchpotch, 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 possible 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 together, revenging Justice, and saving mercy; for the Lord vouchsafeth salvation, 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 God's grace and mercy vouchsafed unto his chosen, it is full and perfect, fullness 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 sins of his chosen, in respect of the eternal punishment, but he leaveth the Temporal punishment for them to do penance for in the time of Lent: whereas God doth give unto his children full and perfect remission, full and perfect Justification, full and perfect glorification, Heb. 7.25. He is able perfectly to save all that come unto him, saith the Author to the Hebrews; not to give a half salvation, but a full salvation; but to pass 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 show, that some particular persons amongst men are appointed of God to salvation in heaven; but that I have often met withal, and therefore pass by it: but hence we may truly take up this Observation,  
That life and glory, and happiness 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 Kingdom 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 yourselves, it is the gift of God: and in Titus 3.5. Not according to the works of righteousness 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 Father's pleasure to give you a Kingdom; it is the free gift of your Father, without any of your deserts. And also in Rom. 6.23. the Apostle having said, the wages of sin is death, then presently he subjoineth unto it, not as the sequel of the Text doth require (as the Remists themselves do confess in their Annotations,) he saith not, the wages of sin is death, and the wages of holiness 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 heaven, 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 inheritance 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; Use. those of the Antichristian Synagogue of Rome, it quite over turneth their opinion, in that they hold & teach, that life and glory in heaven 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 works. Now this error, besides the error in the ground of it, supposing a twofold 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 error 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 than 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 reward, as twofold, 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 whereas 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 together, 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 Use 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 show unto God our thankfulness for his mercy unto us, in giving us right and title to heaven, and to express our thankfulness unto him in all holy obedience; yea without question we are bound to thankfulness for external 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 soothe 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 ourselves we are truly thankful. But on the contrary part, if so be we find that we are not thankful 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 than others, therefore we will be prouder than 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 thankfulness, to stir us up to be truly thankful unto God.    
VERSE 24. 
Even us whom he hath called, not of the Jews only, but also of the Gentiles.  
OUr Apostle in this Verse entereth 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 Jews, which was foretold by the Prophets; and this from the 24 verse, to the end of the Chapter: and the Apostle 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 the general, he applieth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the particular; and he showeth 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 God's predestination, and a fruit and effect of God's eternal election: and the Apostle doth appropriate this to the particulars, Even us whom he hath called; and he reduceth it to the subjects of it, Jews and Gentiles, and he putteth down that distribution 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, Jews, and Gentiles, but even us whom he hath called, not of the Jews only, but also of the Gentiles: and now because Gods calling of the Gentiles, it was a thing odious and hateful to the Jews, 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 double testimony out of the Prophet Hosea, in the 25. and 26. verses; and then after this the Apostle doth further amplify the calling of the Gentiles, by an Antithesis, by the rejection of the Jews, and that not of the body of the Jews, but a remnant of the Jews only; and this our Apostle 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 Jews, 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, Jews and Gentiles, the Apostle ranging the subjects of Gods calling into these two sorts, Jews, and Gentiles, and he putteth it down so warily, and so cautelously, that no Objection might be made against it, not of the Jews only, 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 generality: For when men are called by the preaching of the Word, and the Ministry thereof, and they hear it only 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 God's calling is inward, and effectual, namely this, when men are called by the voice of God, and the preaching of it, and they answer to it, their hearts answer, they are called effectually by the working of the holy Spirit, which bringeth them from Ignorance and unbelief to true knowledge and faith in Christ, and they are called out of darkness into a marvellous light, 1 Pet. 2.9. the holy Spirit of God doth bend their hearts to yield to the call of the Lord, to receive the promise of mercy offered unto them, and he doth cause them to yield to the will of God revealed in their hearts and lives; this is God's effectual calling, and this is the calling here meant.  
not of the Jews only,] That is, not those only 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 Jews 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 upon by the preaching of his Word, and made it effectual for our calling to believe in him, even us, not only us who have descended according to the line, and from the loins 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 mercy whom God hath called, even us; you, and I, We that are effectually called, are the vessels of mercy. 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 glory 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 mercy, and that he was in the number of Gods Chosen, and should one day come to eternal salvation in Heaven.  
Admit this and grant it to be true, which the enemies of God's 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 only but also by his effectual calling here affirmed: This Text is clear; but he knew it also by his effectual calling, and his effectual calling was an evidence that Heaven was prepared for him, and he prepared for Heaven; so that this is clear unless they will deny the evidence of the text.  
And as this blessed Apostle was assured of his own salvation by his effectual calling, so doubtless they that are true Christians, that are effectually 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 join others with himself; he doth not only say, I, but you also, speaking in the judgement of Charity; therefore we are to abhor and detest that same damnable Doctrine of the Church of Rome. who teach, that a particular persuasion of a man's 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 man's salvation, and you leave a Christian in a miserable case, we strip him of all ground of joy, and true comfort and rejoicing, yea we take from him all ground of hearty thankfulness, and encouragements of going on in a good course of life; for how can a man truly and sound rejoice in the apprehension of the joys 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 whether 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 God's grace do hold and teach, that a special persuasion of God's mercy, and of a man's salvation, it is presumption, and a false illusion 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 God's vessels of mercy, that they are such as are prepared unto glory, he doth adjoin a particular 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 certain 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 ignorance 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 find made good unto us in many places of Scripture, in Romans 8.30. Whom he Predestinated, them also he called; where we see Gods effectual calling it is a fruit following necessarily upon God's 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 glory 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 receive 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 beginning chosen to salvation, he presently subjoineth in the 14. verse. whereunto he hath called you by the preaching of his Gospel, that you might obtain salvation, thereby signifying that their effectual calling was an evidence 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 Heaven; and therefore effectual calling it is proper and peculiar only unto God's Elect, others are called outwardly, but God's effectual calling is proper and peculiar to God's Childerens, and all those shall in God's due time be effectually called that are appointed to salvation in Heaven; so that it followeth necessarily, that God's effectual Calling is unto men a sure evidence of God's Election of them unto salvation.  
Now this point is of excellent use, Use: in the first place it maketh known unto 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 shall be saved, a matter of great weight, and a thing indeed wherein many do err and go astray in this one point: as those are strongly deluded by the Devil, who think, (as many do) that if men do live a civil and orderly life, (whatsoever they be, though they be Papists, Familists, Anabaptists, or whatsoever) yet if they lead a Civil and orderly life and carriage 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 Familist, or Anabaptist, can have any assurance that they shall have Salvation.  
But if we would have assured Evidence, (that cannot deceive us) we must seek for the proof of it in our hearts and souls, in our effectual Calling, see here what evidence of grace we have, than we need not in this case to climb up unto Heaven, to search the Court-Rols of Heaven; but we may take a shorter cut, look into thy own Charter drawn out with the blood of Christ in thy heart, and therein look to God's effectual Calling; to the Evidence of grace in thine own soul, and that will Evidence thee of thy Election, and that thou art in the number of those that are Gods Chosen and herein I desire that every one will deal truly with his own heart and soul.  
Haste thou answered the voice of God? God calleth upon thee in his Word, to come out of thy Ignorance and thy unbelief, and other known sins, tell me, and deal faithfully, Art thou wrought upon by the Word of God? Dost thou come out of thy ignorance, and thy blindness of mind? by a through change from evil to good, is the course of thy sins broken off? thy pride, thy drunkenness, thy usury. Hast thou thus answered the Call of God, and hath the Word had a kindly working upon thy soul, Romans 6.17. Dost thou find sweetness in the Consolations of the Word of God, and dost thou yield obedience to it in all things; in one thing, as well as in another? Not only in some things, but in all things that God requireth? yea, in those things that do most of all cross thy own humour? Dost thou find that the lusts of thy own heart are kerbed and ordered, and dost thot find 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 soul for thine, thou shalt come to Heaven, all the Devils in Hell cannot deprive thee of it. Oh then let every one try 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 Jews only, but also of the Gentiles. 
Use 2 IS it so that effectual Vocation doth prove unto men infallibly their Election and salvation in Heaven? doubtless then effectual calling must needs be a ground of sweet and excellent and heavenly comfort unto the souls 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 unbelief, to true knowledge and faith in Jesus Christ? Oh than comfort thyself, thou hast cause to rejoice 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 Eternity 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 shall never be laid to thy charge; for effectual calling and justification join hands together, it giveth thee assurance thou art acquitted from all thy sins both past, present, and to come, and shalt as certainly go to Heaven, as if thou wert already in Heaven, and all the power of hell shall never be able to prevail against thee; therefore thou art in a most happy condition.  
Object. But here happily some may say, here is a sweet ground of excellent comfort (we must needs confess) if so be a man be effectually called, and truly 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 truly 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 wind bloweth where it listeth, etc. 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 wind, so sensibly may a Child of God perceive in himself the working of the holy Spirit of God. And indeed it is the very office of the Spirit of God to teach God's Children to know the things of God; so saith the Apostle expressly, 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 Office.  
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 Child of God know assuredly that he truly believeth in Christ by the works and fruits of his faith purifying his heart, working in him a love to God and his Children, 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 truly love God or no: Do you (say they) prove your faith by your love.  
Answ. This is more foolish than 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 blood, and yet not know whether he loveth God or no? surely than Christ did ask of Peter a very idle and frivolous question which were blasphemy to think; in John 21.15. Peter lovest thou me? Peter might have said, Lord, thou knowest no man can tell whether he love thee, or no, but Peter saith, Lord, thou knowest that I love thee; so that a man may truly 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 Child of God may know the good things given him of God, and may know God's love for the present, 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 believeth in the Son of God; hath everlasting life: He hath one foot within the gates of Heaven already: For indeed the life, grace and holiness in this life shall 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 only in degree; theirs is perfect, ours is imperfect; 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 God's Children is permanent and lasteth for ever, and this Doctrine of theirs is a mere Antithesis or contrariety to God and his Word, 1 Peter 1.5. God's Children are kept by the power of grace unto salvation; doubtless Gods Children shall continue unto the end, God's grace shall never departed 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 departed from me, Jeremy 32.40. And that he having begun the work of grace will perfect it in Philippians 1.6. And that Christ Jesus is not only the Author, but the Consummator and finisher of our Faith, Hebrews 12.2. Let then the enemies of God's Grace, Papists, or Anabaptists belch out their blasphemies, they shall never be able to drive a Child of God from this comfort, that cometh by his effectual calling, that he shall certainly be saved.  
And I might further add this as a third use, Use: 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 preaching of the Word; because it is the ordinary means of Calling, and of conveying 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 profane Atheists that despise the preaching of the Word, and also Carnal Gospelers that are weary of the preaching of the Word, it is a burden unto them: but to pass by this.  
Again further, observe we in the next place, that the Apostle he rangeth the calling of God into these two sorts, not only Jew's who came of Jacob, which was no strange thing, because they had many excellent privileges, 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 Commonwealth of Israel, dogs, such as were not worthy of the name of a reasonable creature; hence than the Conclusion is this.  
That Gods effectual Calling of men out of the estate of nature into the estate of grace respects not men's persons, it respecteth not any station, Doctrine. condition or qualification; the excellency of the Jew is no help, nor the baseness of the Gentiles, no hindrance to God's effectual calling, the Lord calleth some high, some low, some rich, some poor, some masters, some servants: yea, it is worth our marking, that the Lord called some few among the Gentiles before Christ's 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 God's grace is most free, effectual calling respecteth not the qualification of men: for if it were tied to the qualification of men, then in all likelihood those persons should be called of God sooner than others who are of best disposition, of best wit and understanding, and best towardness, those that are most civil in their carriage, and most unblameable in their lives; but it is not so, for the Apostle saith the contrary 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 find in the days 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 qualifications.  
Use 1 This being a truth, surely then that cannot be true which some do hold and affirm, that God's grace, and the effectual calling of men, it is given unto men whom God seethe fit to receive it, and able to use it; If this were so then there should be a natural correspondency 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 heresy, long ago rooted out of the Church of God.  
Use 2 This may yield a ground of sweet and of excellent comfort to such persons that are of poor 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 do commonly exempt themselves from the hearing of the Word, because they are silly and simple poor people; alas say they, it is for learned men, for great men, for scholars to hear Sermons; we are poor unlettered men and women, and so hereby they wrong themselves; but mark what the Holy Ghost saith of Wisdom, in Proverbs 9.9, 10. Who so is simple, let him come to me, and those that are destitute of wisdom and understanding, let him eat of my bread, and drink of my wine. And the Lord Jesus rejoiced in his Spirit, when he considered that his Heavenly Father had hid (the things that concerned his Kingdom) from the wise and prudent, and revealed them unto babes. So then for to conclude, art thou one that art a mean person, and of simple understanding, be not discouraged, for God's effectual calling is not revealed to rich and great men only, but whosoever attendeth to the voice and call of God, and to the Ministry and preaching of his Word among the Gentiles; As Solomon speaketh, Proverbs 8.33. That doth beat the thresholds, and trample in God's House, and be diligent, and frequent in hearing the will of God; assuredly shall in God's due time be wrought upon and effectually called, and be made a Member of the mystical Body of Christ Jesus: Therefore do not thou absent thyself from God's 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, etc.  
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 Jews; they could not endure to hear of it; what? dog's, base people called? as you may see in Act. 11.28. The text saith, that they of the Circumcision, the Jews, 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 Testimony 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 sense 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 proveth, that that which he had said, was nothing else but that which God himself had spoken by his Prophet Hosea, should come to pass, recorded in holy Writ, (as he saith also) I have showed 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 general 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, etc.) 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 conversion, they were then not beloved, not pitied; and secondly, a description of their estate after their calling, than 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 superfluously 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 feigned 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 Apostle, and here is a difficulty to be unfolded; for he maketh here his application to the Gentiles: But if you look in Hosea 1.10. & the 2.23. you shall find them spoken directly to the Jews, for their comfort, after their dispersing and scattering abroad, they should be called again; so the context doth plainly express to the Comfort of the Jews, 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 err, either in his allegation; or application of Scripture.  
And again, though this be directed to the Jews 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 Jews, (meaning spiritually, by the preaching, voice, and call of the Gospel,) in the Kingdom of the Messiah; though this be directed to the Jews, yet under these terms 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 Jews, 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 Jews, 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, than they make a transition, a passage from that to the Kingdom of the Messiah. And they promise; that under the coming of the Messiah, a greater number of the people should be aggregated and joined to the Jews, 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 Jews 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 only 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 compass 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 parallel 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 Kingdoms 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 without, 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 Author and giver of all life. I will not stand to draw them into a narrower compass, 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 spoke by his Prophets and Apostles. The holy Prophets of God, and the holy Apostles, they were but God's mouth to deliver his mind and message to his people; they were not the inventors of it, but only the Writers, Penmen, 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 prophecy in old time, it came not by the will of man, but by the Holy Ghost, they spoke 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 Ministry, 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. Use.  
And therefore the words of the Prophets and Apostles are so to be received as the mind and will of God; and (to apply this to another purpose,) 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 man's 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 public Ministry speak the Word of God, let him see that he speak not only 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 God's 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 Majesty 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, loosely, carelessly, and after a carnal manner, in the enticing words of man's wisdom, in frothy, idle, and ink-horn terms, such as are humane eloquence, or those that mingle the holy word of God, and the holy Prophets; with their own inventions, and their own devices, with the say 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 Spirit? No, a Preacher that speaketh unto the people must consider, now am I to speak, not only God's Word, but God's Word after a holy manner; and if God were here, would God speak thus vainly? thus idly and frivolously, and feed the people with chaff instead of Wheat? they must remember they are in the place of God; yea whosoever they be, that do 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 God's 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 nothing upon the hearers; therefore it is no easy 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 easy matter to hear the Word formally, but the hardest thing in the world to preach it sound.  
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 voice of God; hence note we,  
Doctrine. That the coming to pass 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 stumbling at them, that they ought to strengthen our faith the more; touching the truth of the word of God, the event & coming to pass 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 pass, you may be strengthened, Remembering I told you.  
Use: Many there be, that are much troubled, and much offended, and exceedingly puzzeled, because they see many errors 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 tried: so also many there are that stand amazed to see some, that have made a great profession of the Gospel, eminent persons, to fall away; and embrace the world; but the Apostle saith, 1 Tim. 4.1. that in the latter days there should be a departing from the faith, and giving heed to the spirit of errors, and doctrines of Devils, that men shall be mockers and scoffers: 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 show of godliness, 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 Wars, and Combustions, and Rumours in the world, wonder not, nor be not amazed; forr these things must come to pass, and be fulfilled. And it argueth a true, and a sound faith, to see through the thick mists of error, and iniquity, and abundance of evil; the bright resplendent shining beams of the Majesty, and purity of the Word of God.  
And therefore we are to be so fare from being offended at the Combustions and Uproars 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 before.  
As he saith in Hosea, I will call them my people which were not my people, and her beloved which was not beloved, etc. 
COme we now to the words of the Testimony itself, 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 something 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 entire without any alteration, or change, hence then note we thus much;  
That it is not always necessary that the very words of the Scripture, Doctrine. should be strictly, orderly and precisely kept in the preaching of the Word, so that the sense, and scope, and meaning of the place be kept sound and entire 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 do not cut them off, and leave out something needful; this was the sin of the Devil in Matthew 4.6. He shall give his Angels charge over thee, and leaveth out (to keep thee in all thy ways;) Nor that they do not wrest and wring the places of Scripture to a wrong sense and wrong purpose, and make them as a nose of wax, and draw them to a wrong purpose, and vex the Holy Word of God, which is the dealing of all heretics, and especially such as do turn the places of Scripture, and the plain Stories of the Bible into Allegories; and so wrong the sense of the Scripture: yet Ministers of the Word; they may allege and cite places of Scripture with some alteration, so they keep the sense safe, sound and entire, John 7.38. He that believeth in me, as saith the Scripture, out of his belly shall flow rivers of water. Where doth the Scripture say so? Surely in no place that we find in the Old Testament expressly, & 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 holy 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 dry and thirsty 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 truly believe in him, that though they were dry 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 expressly, yet he keepeth the sense, and meaning of the words.  
So that it concerneth the Preachers of the Word to be very well acquainted with the scope and drift of the Scriptures, that howsoever they may miss of the words, yet they must keep the sense entire, and see that they do 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 pertinent to the purpose they have in hand, so also that the places they do allege be truly 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 beat down the strong holds of sin, and of Satan; (to pass by that.)  
Come we now to the Testimony itself recorded by the Prophet, and here alleged 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 do evidence unto us the vocation and calling of the Gentiles, which was long ago 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. Without controversy great is the mystery 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 mystery. Now touching this mystery of calling the Gentiles observe the Lord saith, [I will call them my People, which were not my people, and her beloved, which was not beloved.] Hence appeareth the free mercy; and the free grace of God in calling the Gentiles out of the estate of ignorance 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 mere good will and free mercy, nothing moving him thereunto, but only his free mercy, the Lord he is pleased to reveal the Gospel to none but to those who out of his mere good will he pleaseth to cause to understand it, and the light of the Gospel, though it shine most clearly and resplendantly, yet it doth enlighten none, nor work upon none, but only 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 ears, and shine about them, yet the hearts are shut up of all such, unless those whom God doth illuminate, Eph. 1.9. The Apostle speaking of himself and other true believers, saith expresiy, God hath opened unto us the mystery 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 Wisdom. 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 Almighty 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 mercy 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 go 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 only some, and others remain blind, some blind persons were left in their blindness; 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 only 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.  
Use 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 consequently 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 error, yea the truth now made known unto us, being duly 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 error in the ground of it, it making the sin of men the sins of the world; death and hell, to be stronger than Christ, that Christ should die for all men, and yet some of those men go to hell, a fowl and a gross error: 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 generally, 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 contrary; 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 than they should savingly be brought to the knowledge of their redemption, but all are not so, for as in the time of Christ all men that were blind had not their eyes opened, so all have not their minds enlightened, and therefore universal redemption wrought by Christ is a mere fancy 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 find 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, upon 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 Use 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 mould and fashion; consider with thyself that many are left in their natural ignorance and unbelief; yea many are given over to Popish superstitions, many living in the same place, frequenting the same means, hearing the same sermons, sitting in the same seat with thee, they remain ignorant in their blindness of mind, and hardness of heart, but God hath given thee not only his Word and Gospel preached, but a heart enlightened to receive it; therefore thou hast cause to magnify 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 mercy, I see thousands in their natural estate and ignorance, I was born and brought forth in sin like other men, and have increased and multiplied my sins exceedingly, my unthankfulness is great, and my unworthiness 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 ourselves to magnify the mercy 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 showed you) we have a double description 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 beloved of the Lord; hence than 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 Commonwealth of Israel, without God in the world; no better than 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 woeful estate and condition. And it must needs be so.  
Reason 1 Because that all persons in their natural estate, they are without the Covenant, 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 God's wrath is hell itself, 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 God's 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 God's wrath and hell torments; and how miserable 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 God's Election, are these in a miserable 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 before 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; but we must know, that God loveth them only 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 God's love doth not admit of more or less, yet God's 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 assured 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, until 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 Use 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 worthiness of the work done; but (ex congruo) by a kind of congruity, conveniency, and fitness, it is fit and convenient, that they should be accepted, and that God should reward them for their good works done; A most gross 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 God's acceptation, of those whose persons are not pleasing to him?  
This discovereth unto us, that many in the world are in a most miserable Use 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 outward, and sensible unto a man's body, goods, or estate; and if a man be free from outward troubles and distresses, and do enjoy health, wealth, liberty, plenty, and abundance of outward good things, they bless themselves, and others soothe them up, and say they are in a happy and blessed estate and condition, and especially if so be they have grace in their souls, that is, common gifts, and common graces of God, as wit, wisdom, learning, and power to abstain from foul, gross, open, and notorious sins, from drunkenness, whoredom, and such abominable sins, than 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 thyself in a civil and orderly course in the world: (though some say, if these go not to heaven, than God help us,) But certainly, and undoubtedly, 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 than an Heathen, Pagan, or Infidel, thou livest as thou art guided 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 performances are all but (splendida peccata) glittering sins, a heap of dung painted 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 Judgements of God hang over thee, and thou liest 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 voice of God against thee. Oh that Civil honest persons would but consider this their miserable estate and condition, thou wouldst be so far from being pleased with thyself, in respect of thy estate, and so far from blessing thyself therein, that thou wouldst 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 souls, 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 access to the Throne of grace, to see the face and favour of God with boldness, they may come into the house of God with comfort, and joy, and rejoicing; they may eat bread at the Lords Table, and feed on the Gospel, yea they may praise God for assurance of happiness hereafter; yea the Scripture maketh known, that they are dear unto the Lord of heaven, 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 God's Household, Ephes. 2.19. they are dear and tender to him as the apple 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.  
Use: If this be so, how ought we to seek and labour to find ourselves in this estate, out of the estate of Nature; if we find ourselves 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 compass of God's 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 virtue, thou wouldst desire it above all; so if thou didst but see the beauty and lustre of God's 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 happiness, 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 pass, 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 superfluous, but it is of excellent use and purpose; it serveth both for more certainty, and for more plainness; and perspicuity, in Gen. 41.32. Joseph said unto Pharaoh, his dream was doubled; and why? because the thing should certainly come to pass; 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 enlarged; only 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 yield obedience unto him; and the Lord doubling his speech, and repeating the same things again, we must double our hearing, double our apprehension, 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 sins, thy drunkenness, thy whoredom, thy pride, thy Sabbath-breaking, thy Usury? hast thou heard of it again and again? hath the Lord directed his Ministers, to denounce his Judgements often against thee for thy sins? Oh than it behoveth thee to double thy care and respect in reforming of thy sins; hath the Lord often threatened thee for thy pride, thy garishness 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 threaten against thee for thy sins, and thou not amending, but going on, he will certainly one day double his plagues and Judgements upon thee, without reformation.  
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 circumstance 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 Country of the World, the Lord will call them in due time: but this point for the substance we have formerly handled. But hence we may gather briefly thus much, viz.  
That distinction of place, in regard of holiness, Doctrine. is now taken away in the time of the New Testament, it is now abolished, one place is not now holier than another, but in every nation, in every place, God will have people to worship him; neither is the worship of God now tied to one place, more than to another, as if one place were more holier than another. 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 year, and come to worship God publicly in that place, and that was the City of Jerusalem, Matthew 4.5. Called Sancta Vrbs, the Holy City, and the whole Land must go 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 Isles of the Heathen; and all the Nations of the world not to be tied to Jerusalem.  
So then upon this ground appeareth the folly and absurdity of Popish Pilgrimages, and in particular their going a Pilgrimage to the Holy Land of Judas, and City of Jerusalem; why? Holiness is not inherent in the ground, or in the walls of Jerusalem, no, Jerusalem was a Holy City, 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 than other places of the world; therefore it is absurd for them to go to the Holy City in Pilgrimage: but to leave them.  
There be many amongst ourselves that are justly to be blamed, who either out of their gross ignorance, or blind and Popish superstition, ascribed Holiness more to one place then to another, and tie the presence of God more to one certain place, then to another as in the Church the places of public Assemblies.  
Oh they think those places are fare holier than other places, and thereupon if they have occasion to go through Paul's or other Churches when there is no public service, yet they drop down upon their knees to a pillar, and there pour out their prayers, this is gross and blind superstition; for distinction of place is now gone, a man may as well pour out his prayers with Divine thoughts and pure hands, as well in the market, and in the field, as in the Church.  
I confess, the places, of public meeting the Churches, are more convenient for comeliness and Orders sake, for public worship, but they pour out their private prayers in a public place, out of the time of public worship; Holiness 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 than any other place.  
Again, we see further, the Lord here setteth out the calling of the Gentiles to the estate of grace, by the excellent dignity and worthiness of it; What are they being called? why, in all places, and in all Nations, the Children of the Living God: an excellent dignity; so than the point from hence is this;  
Doctrine. That it is a matter of great honour, and of excellent dignity, for men to be called to the estate of God's 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 privilege and prerogative) to be the sons 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 privilege, honour and prerogative that they have being the Children 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 worthy to be called thy son, 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 only the servants of God, but to be made his Children by Adoption, and Grace, it is an advancement 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 son, Hebrews 3.5, 6. What was Abraham's eldest servant Eleazar, to his youngest son? nothing. And what was Joab the servant of David, though a man of great place and authority, in comparison of Solomon the son of David? No, Solomon reckoneth of it as a special honour, Proverbs 1.1. (Solomon the son of David, so that it is a greater honour to be the Son of God, and it must needs be so.  
Because men who are made the Children of God, what are they of themselves? Reason 1 Base and miserable wretches and sinful, 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 Majesty, and according to the Dignity of the Person of the Father, so is the honour of the Child, the Child of a Prince or Noble man is more respected than the Child of a base man, and that worthily; and hence David being moved by his fellow servants to become the son in Law of Saul, 1 Samuel 18.23. saith, (Seemeth it a small thing unto you for me to be son 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 alliance with Saul; and shall not we think it a wonderful honour for us that are base and vile men, to be made the sons and daughters to the great God of Heaven and Earth?  
Men being made the Children of God, they are the heirs of God, every Reason 2 Child of God is an heir; so saith the Apostle in Romans 8.17. (If we Children, we are also Heirs,) yea they are made joynt-heires and coheirs with the Son 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 dignity to be a Child of God, yea a greater honour and dignity, then if they were advanced to be the heirs of the greatest Monarch in the world.  
We see then upon this ground, the vain and blind conceit of the world, Use 1 and worldlings touching the happy, and blessed estate of God's Children, for they are so fare from thinking it is an advancement, that they account it the basest thing in the world to be the Children of God, yea they account 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 humility, or else under a despised and afflicted estate, and therefore they esteem basely of them, but they lift up their conceit in regard of men that are great and mighty in the world; they have cap and knee and all outward pomp given unto them.  
Alas, they are blind and cannot see and discern their miserable estate; for all the honour that great and mighty men have, it is nothing in comparison of a Child of God: No though their excellency did mount up to Heaven, and touch the sky with their heads, and make their nests among the Stars, yet being not in the estate of grace, they are in a base condition, and shall be tumbled down, and trodden down as the dung under their feet; therefore they are deceived that magnify them, and honour them so much.  
Haste thou then good evidence that thou art a Child of God, and in Use 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 than those that lift up themselves; and cheer up thyself, thou art precious in the sight of God, Esay 43.4. Because thou art precious and honourable 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 do seek to blemish thee, and to cast dirt in thy face, and say thou art a Schismatic, 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 interruptions and break off, and if it continue as long as they live, yet than 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 continueth after death: Yea consider, that thou being a Child of God, thou art the Child of him that liveth for ever, thy Father never dies; and assuredly thy Father never dying, there is no end of his days and glory; so he will make thee glorious also, and crown thee with Eternal happiness; 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 shallbe saved.  
For he will finish the work, and cut it short in righteousness: 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 Jews, 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 Apostle confirmeth by two Testimonies from the Prophet Esay.  
The first as you may read in Esay 10.21. & 22. verse, which is here laid down in the 27. and 28. verses.  
The second Testimony 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 small number of the people of the Jews, (in comparison of the multitude) shallbe saved, expressed 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 Testimony, that is, with crying.  
Thirdly, the confession of a grant made by the Prophet, (and here cited 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 shallbe saved, and that is God's purpose, and Gods will, (which is amplified by the execution of it in righteousness, in the 28. verse.)  
Fifthly, a magnifying of God's mercy in saving a few, and a small number of the people of the jews, 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 ordinary speech, but a speaking with an extension, and lifting up of the voice, and he crieth concerning the people of Israel, what doth he cry?  
That though the people of Israel were as the sand on the sea,] That is, though they were a numberless multitude; even as sands upon the Sea shore.  
Yet but a remnant shallbe saved;] The word remnant is taken from tradesmen Metaphorically, who use to cut out a whole piece of cloth into parcels until a little be left, and that they call a remnant or remainder; so a remnant, a very small number of the Jews shall be saved.  
Shallbe saved,] Now the Prophet he saith, not a remnant shallbe saved, but shall return, in Esay 10.22. meaning historically they shall return from the Captivity of Babylon, yet we must know that the Prophet under the title of return, doth intent a further matter, namely a spiritual returning a returning to God, as he saith, in the 21. vers of that Chapter, (The remnant of jacob, to the mighty God shall return,) that is, they shall repent of their sins and be saved; so the Apostle and the Prophet do well agree;  
For he will make his account draw near, and bring it to a short sum in righteousness.] Not to trouble you with variety of Expositions, with which this verse is exceedingly vexed, and doth much puzzle 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 sum in righteousness.) And for the understanding 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 sinful and unthankful people of the Jews, to a small number, and a short sum, and that justly for their unthankfulness and sins, which the Prophet expresseth in these terms: (The consumption decreed shall overflow with righteousness,) because the Prophet knowing that the Lord would bring these people to a small number; He decreeth that this consumption which God hath determined, he will bring upon them for their sins, shall overflow them, and they shallbe as unable to stand against them, as a poor thin weak bridge is unable to stand against a stiff stream, and a strong running swelling water, it shall overthrow them, as a river overflowing the banks doth bear all things before it. Now the Apostle, following the Translation of the Septuagint, with which the Romans were best acquainted, expresseth it in these words;  
That hc will make up his account, and draw it to a short sum in righteousness;] that is, by making account, and drawing it to a short sum, we are to understand that the Lord would bring that consumption which he had decreed, and that speedily, and make a short work, and a short business of the matter; for the word [Logon] may as well signify a short work, as a short word, for he will make a short work of the business: and we are also here to consider the extent of this consumption, that as it shall be speedy and swift, and they shallbe soon wasted, so that few of them should be left, that they should be as trees in a grove, which a Child 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 Kingdom, 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 Numberless Multitude, yet but a few of them should return from the Captivity of Babylon, and return to God, and repent of their sins, and be saved eternally; (for so saith the Prophet) The Lore he hath purposed and decreed, and appointed, to bring that sinful Nation of the Jews, to a very small remnant, and Number. Yea, finishing the great work of their Consumption speedily, and extending it so fare, as that a small Number shall 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 Jews, but also crying of it, speaking with the extension of his voice; he speaketh boldly, plainly, 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 doubtless this was a very harsh and unpleasing message: yea, the delivering of it, was like to bring many about his ears, 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 Ministry with plainness, and boldness, 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 duty of Ministers to be plain, That it is the part and duty of Ministers to be plain, and bold with their hearers, and to tell them of the estate and danger that they see and discern them to be in, upon good grounds without fear or fainting, though their hearers fret, and storm, and fly in their faces, yet they must be bold and plain, as in Esay 58.1. Cry 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 sins.  
See how earnest the Lord is, Be thou bold, cry out, and tell my people of their transgressions, and the danger which they are in by reason of their sins, though they be never so much incensed. And in Matthew 3. from the seventh to the thirteenth, you shall find 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 fly from the danger to come? And he telleth them, unless they did repent, and bring forth fruits worthy 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 fruitless trees, and should be hewn down with the Axe of God's vengeance, and thrown into the fire.  
Nay, they should be as chaff 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 money, 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 bitterness, and in the bond of iniquity, 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 preaching of the Word) with their hearers and people, and to tell them plainly and boldly, the estate and danger in which they discern them to be, upon good ground, though their hearers be incensed and enraged against them.  
Because God requireth it, and the Office of the Ministry itself calleth Reason 1: for this duty, for God hath made his Ministers Watchmen, 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 watchman, 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 die the death, and if the watchman do not give him warning, and admonish him of the danger, he shall die 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 excellent use; it stirreth up, and quickeneth men's attention, it helps the understanding, and maketh them the sooner understand, and the better perceive; yea (with the blessing of God) this plain and bold dealing, it hammereth the heart, and worketh upon the Conscience, it doth leave a wonderful deep impression in the souls of men, and it stoppeth the mouths 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, Use 1 that do flatter and soothe up men in their sins, and lull them asleep in their carnal security, and will never come near them to tell them of their sins, unless it be in a general manner, all along, and never come to instance in particular sins. No, they are afraid of offending, and of angering their hearers: Yea, there are many who are justly to be taxed, that do not only Lull men in their sins, but do 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, Do 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 ado, to be so strict, and so nice in their ordinary Communication, as not to swear by faith and troth; what? these are nice things, they themselves will do 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 matter.  
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 hateful 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 do 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 pass by that) if we that are Ministers of the Word must thus tell our people of their sins, Then our Hearers must be content to be plainly dealt withal, and to be told of their danger; they must have their lives ripped up, and their sins displayed, and their Consciences ransacked and rifled, and their danger laid open, and men must not rage, nor fly in the faces of their Minister; Drunkards, Whoremongers, uncivil shaghaired, 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 unless they repent, the Lord will one day come against them in vengeance, and they shall be as thorns bound up in a bundle, and as Drunkards in their drunkenness, and as stubble ready dried for the fire, Nahum 1.10. For while they be folden together as thorns, and while they are drunken as drunkards, they shall be devoured 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 unless 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 God's Word; stand, and cry, Fire, fire, fire, yea the fire of God's 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 consider, with whom art thou offended? surely with God, for God speaketh 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 saved 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 righteousness: because a short work will the Lord make upon the earth, etc.  
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 Patriarches, a very honourable people, yea they were God's 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 Seashore, 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 making them a great multitude, and therefore the Lord loved them. Now the Prophet he showeth, 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 God's people, Doctrine. and yet but a few of them have true repentance; (or put it down positively,) that Multitudes of people may bear the name of God's people, 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, than the Text saith, they ran on in sin, together with the multiplication of men and women upon the earth; there was a multiplication of evil, and sin, a great number of sins; yea the Sons 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 sin. And the Apostle Peter saith in his first Epistle, second Chapter, and fifth verse, that there was only Noah, and seven other with him, who was the Preacher of righteousness, 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 woeful experience, let an Anabaptist, or Familist arise, and you shall see multitudes follow after their damnable ways, 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 straight way that leadeth to salvation, so that a multitude of people may bear the name of God's people, and yet few are true repentant 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 only Gods Elect are effectually 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 numberless in themselves.  
Reason 2 Because many of those that live under the Gospel, they content themselves with a drowsy 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 means of grace, that respect better, Infidelity and Atheism, 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 choke 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 swearers, and contemners of God, and of all goodness, how many filthy persons, how many proud persons, setting themselves forth in vanity of attire, shagg haired 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 saved.  
How absurd and gross is it then, for the Papist to stand so much as they do 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 Fellowships 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.  
Use 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 salvation? Then it concerneth every one of us to look unto it, and to labour to find ourselves 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 answered him not directly to his curious question; but in the 24. verse, Strive to enter in at the straight gate; that will yield 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 only bear the name of God's 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 hardness 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, unless we labour to be of the number of repentant sinners.  
Use 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 do no other but that which many professors do; I see many professors they will be meddling with the matter of Usury, yea many Preachers do warrant it, yea many professors make no bones of wantonness, of lasciviousness, and of dancing; yea they teach their children to dance, as Job saith, Job 21.11. their sons and their daughter's dance; yea many professors go beyond the bounds of modesty and sobriety in the matter of meat and drink, both in regard of excess and curiosity, wonderful excessive, and exceeding curious; none so curious as the professors, yea many professors ordinarily, and usually follow the fashions, every idle fashion, they have their foretops, and locks, and careless ruffs, and their short wastes up to the armpits, and broad brimmed hats, with garters hanging to the ankles, 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 grappling and conflicting with sin; or when thou standest before the Judge of all the world; no, if so be thou so thinkest, thou deceivest thyself, for I tell thee, such professors as thou speakest of, may hang their profession upon the hedge, as a rotten rag, for any soundness there is in them, although they bear the name of professors, and would be thought to be some body, and to give them their due, they are tongue-Christians, excellent 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 follow them, thou shalt but discover the vile unsoundness and rottenness 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 only 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.   

A Table for the Ninth Chapter of the Epistle to the Romans.  

A  

Abrahams' true seed who they are, page 69  
Acts of God have special and particular ends, page 143  
Adoption external, what it signifieth, page 26  
Anabaptists confuted, page 37, 86  
Anabaptists and Familists confuted, page 137  
Anathema, what it is, page 18  
Arminians confuted concerning Election and Universal Redemption, page 84, 86  
Astrology judicial censured, page 78, 79, 80.  
Assurance of Salvation how attained, page 206, etc.    

B  

BLame of sin apt to be laid from ourselves, page 160  
Blindness of mind the misery of it, page 141  
Blindness of ' the world in misjugding of the state and condition of God's children, page 225  
Bring born under the same position of the stars preventeth not difference of disposition, page 78    

C  

CAlled some at one hour, some at another, page 101  
Calling effectual an evidence and token of one in Covenant with God, page 61  
Calling effectual a ground of good assurance of Salvation, page 205  
— A special evidence of Election, page 206  
— without respect of persons or qualification, page 209  
Calling wrought by the word and Spirit of God, page 216  
Called one's have a special work of the word upon their Souls, page 222  
Cavil against the Godhead of Christ answered, page 40  
Censuring of any rashly, especially to be Reprobates, taxed and reproved, page 60  
Children of God their honourable estate, page 35, use 2.  
Children of Godly Parents are not therefore God's children, page 56  
Children of such how said to be holy, page 56, 57  
— admonition to such page 57  
Children of the flesh and of promise, page 62, 63  
Christ incarnate and and became true man, and why, page 36, 37  
Christ brought not his body from Heaven, page 37  
Christ's incarnation comfortable to his, page 38  
Christ true God proved, 39 use of it, page 41  
Christ both God and man in one person, page 43  
Christ to be thought and spoken of with reverence due to his name, page 44  
Christians described, page 53, 54.  
Christians their spiritual duty, page 60  
Comparing ourselves with God is useful and beneficial, page 167, 168  
Chosen ones of God differ not from others till God distinguish them, page 59  
Conscience, why placed in the soul of man, viz. to be witness and register, page 8, 9  
Conscience not right till sanctified, page 10  
— erroneous and unsanctified taxed, page 11  
Contentment one special ground, of it, page 99  
— a necessary Christian duty, page 175  
Continuance in sin dangerous, page 189  
Covenants what they are, page 27  
Churches enemies can do nothing but what God hath appointed, page 143  
Curiosity the danger of it; page 170    

D  

Davids' respect to Saul though wicked, page 30  
Days their superstitious observation reproved, page 123  
Decrees of God concerning Election and reprobation most just, page 116  
Drawn to Christ how men are, page 91  
Different estates of men in the world, ordered by God's decree and appointment, page 98.  
Dignity of God's children discovered, page 224, etc.    

E  

ELection is the choosing of a certain number to salvation and not of all, page 84  
Election reprobation▪ depend merely upon the good pleasure of God, and not of man, page 85  
Election daependeth not upon good works or upon faith foreseen, page 93  
Comfort to such as are assured of their Election, page 87, 91  
Election of God is sure and unchangeable page 89  
— The doctrine of Election must be rightly applied, but not abused, page 91  
Election a sure and true note of it, page 92  
Election the Decree of it most effectual, page 100  
Election, assurance of it possible to be atttained, page 101  
— assurance of Election, how attained, page 101, 102  
Elected one's special Characters of them, page 111  
— their condition whilst remaining in their natural estate, page 220  
Enemies of the Church can do nothing against it but by God's permission and appointment, page 144 

and yet are justly blamed and punished, and why, ibid.    
Erroneous opinions justly to be abhorred, page 118  
— proceed chief from carnal Reason, page 158  
Excellencies in others, are duly to be acknowledged and reverenced, page 29  
Final estate of any not rashly to be judged, page 101  
Freewill the doctrine of it confuted, page 131, 132    

G  

GLory and happiness of the Saints in heaven is wholly of God's free mercy, page 202  
— assurance of interest in it how attained, page 203  
Glory of God ought to be dearer to us then our own salvation; and why, page 22, 23  
God, the title of it never given to any one man in Scripture; Magistrates how called gods, page 40  
God in every act of his hath a particular end, page 143  
God hath lawful power over man to dispose of him at his pleasure, as the potter over the clay, page 179  
God no tyrant, nor unrighteous, ibid., & page 180  
Gods Infinite power against sin and sinners will be one day manifested, page 192  
— Reasons and uses of it shown page 191  
Gods power, saving and destroying, ibid.  
God's revenging power irresistible, page 192  
Grief; Christians ought to grieve for the misery of others, especially of their souls, page 11, 12  
Grief, whether lawful for such as suffer justly by the Magistrates for evil doing, page 34    

H  

HAtred, how God hated Esau, showed, page 106  
Hardness of heart a most grievous judgement, page 141  
— God must not be provoked to inflict it, ibid.  
— God's children shall not be given up to it, page 142  
Hardening of some a free act of God, page 153  
Hardening of some according to Gods will, page 154  
How God hardeneth the heart, ibid.  
Whether Gods Hardening do justly excuse hardened sinners yea or no, page 163  
Hearers of the word, their special duty, page 129, 130  
— Directions for profitable hearing of the Word of God, page 115  
Heart hard a grievous judgement, see hardness.  
Heart soft and melting a special mercy, page 155  
Heart so qualified, how attained, page 155, 156  
Jerusalem, how and in what respect an holy City, page 224  
— folly of Popish Pilgrimages thither, ibid.  
Hope of salvation where to be placed, page 132  
Humility one special ground of it, page 177    

I  

Impudence of some discovered, page 170  
Indifferency in matters of Religion not good, page 118  
Inferiors ought to be obedient to supeirours, page 30, 31  
Israelites all are not, that are so called, page 52  
Israelites indeed rightly described, page 26, 47  
Jewish people most honourable and why, page 36  
— our duty towrds them, ibid.  
Justice of God (in case of Election, etc.) vindicated, page 179  
Justice of God (in destroying the wicked) is to be magnified, page 195    

K  

KIndred in the flesh our duty towards them, page 25  
— especially to seek and endeavour their salvation, ibid.  
— neglecters of their kindred reproved, page 26  
Kindred and race of God's servants honourable, page 34    

L  

LOve, if true, begetteth grief for the party beloved, page 15  
Love to the people of God, the trial of it, page 16  
Love whether due to the none Elected, page 21  
Love wisheth well to the souls of the beloved, page 21, 22  
Love of the father in sending of Christ, page 38  
— How God loved Jacob expounded, page 105  
Love of God eternal cause of all good to his, page 106  
Love of God to us how it differeth from our love unto others, page 107  
He should endeavour to see the love of God in all that we enjoy, ibid.  
Love of God to his, Eternal, 1●8, and how, page 109  
— how God loveth his Elect when enemies, ibid.  
Lump, expounded, page 176    

M  

O MAn, what is meant by it, page 166  
Mary the blessed Virgin saved not by bearing Christ in her womb, but in heart by faith, page 28  
Merit of works the doctrine of it confuted, page 94  
— see more, 201, 2. use, 202, 1. use.  
Mercy of God towards his chosen, dependeth only on the good pleasure of his will, page 124, 125  
Mercy of God to his then sweeeest, when compared with his wrath on thewicked, page 196  
Mercy of God to his Elect and Chosen, shall be one day manifested, page 198  
— the special uses of that point, page 199  
Mercy of God to his Elect and Chosen, is directed to his own glory, page 200  
Mercy of God is to be magnified, page 201  
Mercy of God the ground of our happiness in heaven, page 202  
Ministers of God are to manifest both love and wisdom when they deliver harsh things to the hearers, p. 3.  
Ministers must yet take heed of daubing or man pleasing, ibid.  
Ministers must take care to apply the word of God to the hearers aright, page 51, 128  
— How they assure men of salvation, page 129, use 1.  
Ministers of the word must use to deal plainly with the hearers, page 228    

N  

NAtural estate a miserable condition, page 220  
Natural estate of the Elect considered, ibid.  
Necessity is twofold showed, page 110  
Nicodemus his carnal reasoning, page 158    

O  

OBservation of times lawful and unlawful, page 79  
— superstitious Observation of days reproved, page 122  
Opinions false and erroneous drawn from misconceit, are very hardly left, page 71  
Opinions false and Erroneous to be disclaimed and utterly abhorred, page 118  
Opinions Erroneous arise chief from fleshly and carnal Reasoning, page 158    

P  

Painting of faces abominable, and why, page 174  
Patinece of God towards the wicked, and Reprobate showed, and the reason of it. page 185, 186  
— the end and use of God's patience therein, page 187, 18  
Patience of God abused, very offensive to him, page 188  
— Motives not to abuse the patience of God, page 190  
Papists can be no true friends to Protestant States, page 32, use  
Papists overthrow the truth of Christ's humane natures, page 37  
Popish slander answered and confuted, page 41, 78  
Popish doctrine confuted, page 94, 132, 133  
Popish practice observed and reproved, page 103  
Papists abuse the written word, and how, page 121, 137  
Papists impudent cavil answered, page 172  
Popish Pilgrimages censured and reproved, page 224  
Peter, whether ever Bishop of Rome, questionable, page 35  
Piety, the great force and power of it noted, page 34  
— of Parents beneficial to children, page 35  
Places distinction, taken away under the new Testament, page 223  
Pharaoh King of Egypt, why raised up of God, page 135  
— How God is said to harden his heart, page 136  
Preachers in applying the word may fitly and lawfully say, this is a word of comfort, etc. page 71  
Preachers must apply general truths of God to particular cases and concernments, page 128  
Presumption how best beaten down in us, page 167  
Pride one special ground of it discovered.  
Privilege none whatsoever outward can make graceless persons accepted of God, page 28  
No outward Privilege to be rested in, no not outward profession of Religion, ibid.  
Promises misapplyed are not comfortable, page 50  
Promises, Rom. 9 what meant by them, page 27  
Promises of God firm and stable, page 48, 49  
— comfort to such as are interested in them, ibid.  
Promises of two sorts, page 71  
Promises made good, all the sorts of them, page 72  
Profane Proverb reproved, page 35  
Man fitly compared to Potter's vessel, with the use of it, page 177, 178    

Q  

Quarrelling with Gods will very abominable, page 173.  
Questioning the will of God, great impudence, page 169  
— not tolerable to do it, page 171  
Questioning of God, a weakness in the Saints, ibid.    

R  

REason carnal apt to gather false conclusions from true principles. page 157  
— the ground of Erroneous Opinions, page 158  
Carnal Reason apt to abuse Scripture, page 159  
Religion the glory of a Nation, page 32  
Reprobation, the decree of it from Eternity, page 109, etc.  
Reprobates how they sin of necessity, page 110  
— what things cannot be found in them, page 111  
Reprobation, the doctrine of it revealed in Scripture, page 139  
Reprobates, hardened by God, and how, page 140  
— God's highest end in their destruction, page 194  
Revelation besides, or against Scripture to be rejected, page 137  
Revenge not to be sought by Christians, and why, page 193    

S  

Sadness of God's children reproved, page 49 use  
Salvation of man wholly in God's hand, page 133  
Stars, their position not to be observed, page 78, 79  
Separatists reproved and confuted, page 52, 53  
Similitudes in Preaching must be of things known, page 177  
Scripture, if obscure in one place, is usually explained and made plain in another, page 63  
Scripture best expounder of itself, page 65  
Scripture sufficient to resolve all doubts, page 77, 136  
— used by the Apostles to prove doctrines, page 103  
Scripture, sufficient in fundamentals, and why? page 137  
— how known to be the word of God. page 138  
Scripture, express words not always necessary to be used in preaching, proved, page 215  
Scripture apt to be perverted by wicked men, page 65  
— but ought not to be abused, page 215  
Successions of persons, without truth and piety, nothing, page 35  
Swearing lawful, p. 5. but vain reproved, ibid.  
Swearing must be by the true God only, p. 6, 7    

T  

truths of God how to be delivered, page 113  
— subject to be perverted, page 114  
Truth in word and heart go together, p. 7    

V  

VIrginity, whether justly to be preferred before Marriage yea or no, page 28  
Vessel of clay is man even the strongest, page 177, 178  
Vessel of wrath explained, page 183  
Vessel of wrath and child of wrath differ, page 183  
Elect and Reprobate both Vessels, page 184  
Vessels of mercy how known, ibid.    

W  

Weakness of Saints discovered, page 171  
Wilful sinners dangerous condition, page 193  
Will of God (in Predestination) Independent, page 180  
— Will of God irresistible, page 163  
Will of God ever backed by his power, page 164  
— the right use of it, ibid.  
Will of God in all things just and holy, page 122  
— not to be opposed by carnal reason, page 123  
Will of God overthroweth not the freedom of man's will, page 164  
Will of God not to be questioned, page 169  
— not to be quarrelled against, page 172  
Quarrellers against Gods will noted, page 174  
Wish of the Apostle, Rom. 9.3. lawful, page 19  
— the extent of that wish weighed, page 20  
Wishing the welfare of Souls, necessary, ibid.  
Witness none can sin without it, p. 9 use, 2  
Wrath of God furious more to be feared then hell, page 190  
Word written, a speaking word, page 121  
— abused by Papists, ibid.  
Word of God misapplyed, not his word, page 50. 51  
— must be rightly applied by all, page 51  
Word of the Gospel an effectual word, page 66  
— power of it not to be withstood, page 68  
— how profitably heard, page 115  
Word of God not to be cavilled against, page 142  
— why some are not softened by it, page 155  
Word of God's predictions should not offend us when fulfulling, page 214  
Word of God subject to be wrested and perverted, page 114     

The Table of the Texts of Scripture opened on the 9th Chapter of the Epistle of St. Paul to the Romans.  
Books Chap. Verse. Pag. Genesis 3 12 160  3 15 37  17 7 27  18 22, 27 166  24 3 expound. 5  27 6 82  37 34 15  42 21 6 Exodus 7 3 154  14 30, 31 197  32 32 22  34 6, 7 201 Deut. 2 30 154  5 29 21  23 7 25 Joshuah 11 20 154 1 Sam. 2 30 24  6 19 170  18 12 140  20 34 15  24 6 30  26 11 30  26 42 5 2 Sam. 7 18 203 1 King. 16 30, 33, 185  18 21 119 2 Chron. 20 6 163 Nehem. 1 6 15  2 2 ibid. Job 24 15 9 Psalms. 50 21, 22 191  58 10, 11 14, 195  66 18 54  81 12 154  103 13, 14 178 Psal. 119 105 137  119 136 12 Prov. 1 22 189  16 31 34  16 32 188  19 12 191 Eccles. 7 17 171  7 12 8 Isa. 6 5 167  6 9, 10 140  10 6 143, etc.  38 3 11  43 2 49  43 4 225  58 1 228 Jer. 7 4 29  12 1 171  13 17 12  18 6 196  23 28 213  29 7 30 Ezech. 6 4 12  16 11, 12, 13 159  36 25, 26 155 Dan. 4 27 24 Zach. 7 11 142 Malachy 1 2, 3 104, etc. Matth. 3 9 56  5 18 48  5 34, 35 5  10 5, 6 36  12 48 28  20 3, 4, 5 101  24 24 89 Mark 3 5  Luk. 4 16 25  12 6 179  19 41, 42 12  19 43, 44 3 Joh. 1 1 39  1 12 224  1 47 35  3 3 158  3 27 30  4 14 184  6 44 91  6 51, 54 158  7 17 138  8 58 39  8 39 56  11 36 15 Act. 2 39 27  4 27 144  12 23 24  13 46 36  15 9 10  16 9 216  20 30 75  26 29 22 Rom. 1 3 37  1 21, 26 140  2 15 8  2 25 28  3 5 to 9 158  5 6, 8 220  8 30 206  16 7, 11, 21 34 1 Cor. 6 11 59  7 14 56 2 Cor. 1 12 8  2 4 15  2 19 85  4 3 68, 140  10 4 68 Gal. 1 10 3  4 45 36 Eph. 1 5 200  1 9 216  2 1, 2, 3 59, 220 Phil. 1 16 30  2 7, 8 37 Col. 3 12 181  4 10 34 1 Thes. 5 9 110 2 Thess. 1 8, 9 192  1 10 198  2 10 140  2 13 206  3 1, 2 33 1 Tim. 2 1, 2 30  2 8 124  5 8 114, 159  5 4 25  6 6 172 2 Tim. 2 12 42  2 7 51  2 21 181  3 16 136  4 2 12● Titus 15 15 11  3 3, 4, 5 59 Heb. 13 16  1 Pet. 4 11 213 2 Pet. 1 20 213  2 8 110 1 Joh. 3 2 198  3 12 186 Judas 0 4 110   

The Names of several Books, Printed for, and sold by Christopher Meredith, at the Crane in Paul's Churchyard, viz.  

Dr. Williams' Right way to the best Religion, wherein at large is explained the Sum and principal heads of the Gospel.  
Sr. H. Spelmans Councils.  
Dr. Jermin on the Proverbs.  
Stock on Malachy.  
Sr. Fr. Bacon's History of Henry the 7 th'.  
Briggs Trigonometria Britanica.  
The Assemblies Answer to the Dissenting Brethren.  
Dr. Arrowsmiths' Covenant avenging Sword, on Levit. 26.25.  
Dr. Barlow's Guide to glory, on Psal. 73.34.  
Mr. Bodius Alarm to War against Babylon, Rev. 18.6.  
Mr. Bridges Joabs' Counsel, on 2 Ram. 19.5, 6, 7, 8.  
Brinslys' Calendar Reformation. 

Dr. Burges, on Jer. 50.5.    
— on Psal. 76.10.  
— Two Sermons on Jer. 4.14.  
— Examination of 9 Reasons against Bishops.  
Bains Sermons on Rom. 3.23.24. Joh. 3.16. Rvel. 2.2.4, 5.   

Sermons by M. Edmund Calamy.  
1. England's Antidote, on Acts 17.20.  
2. England's Looking-glass, on Jer. 18.7, 8, 9, 10.  
3. God's free mercy to England, on Ezek. 36.32.  
4. Noble man's Pattern, on Josh. 24.15.  
5. An Indictment against England, on Matth. 12.25.  
6. The Door of Truth opened. In Answer to Mr. Henry Burton.  
7. A just and necessary Apology. In Answer to Mr. Henry Burton.  
8. The great danger of Covenant-refusing, and breaking, on 2 Tim. 3 3.  
Calvin on Jeremiah in English.  
Mr. Caryl's David's prayer for Solomon. Psal. 72.1, 2, 3.  
Mr. Carters Israel's Peace, on Judg. 20.26, 27, 28.  
Mr. Conants Woe and Weal, on Jer. 30.7.  
Mr. Colemans' Christians course and Complaint, Jer. 8.20.  
— The heart's Engagement, on Jer. 30.11.  
— God's unusual Answer, on Psal. 65.5.  
— Hopes deferred and dashed, Job 11.2.  
Mr. Cook against the Anabaptists.  
Tho. Carres Treatise of subjection to the present Powers, on Rom. 13.12.  
Cawdry of the Inconsistency of the Independent way with Scripture and itself. And his Sober Answer to a serious Question, in answer to Mr. G. Firmin.  
Dod on the Commandments.  
Anatomy of the English Nunnery at Lisbon.  
D. Edes, Three Sermons, Ephes. 2: 19, 20, 21, 22. Ephes. 5.15, 16. Psal. 37.35, 36, 37.  
Mr. Ellis sole-path, on Micah 5.5.  
Mr. Elmestones Essay for the discovering and discouraging of a new sprunge Schism, raised and maintained by Simon Henden of Bennenden in Kent.  
Singing of Psalms, the Duty of Christians under the New Testament, by Tho. Ford, Minister in Exon.  
Man's active obedience, or a Treatise of Faith, worthily called precious Faith, as being in itself a most rare Jewel that excelleth in worth the highest price, by Willaim Negus late of Lee in Essex.  
Mr. Collier's Vindiciae Theseum de Sabbato, in answer to Edw. Fisher Esq his book called the Christians Caveat, etc.  
Galeni Opuscula cum Annnotat. D. Gulstoni.  
Geree against Episcopacy, and concerning the King's Coronation Oath.  
— Character of an old English Puritan.  
— against Anabaptists, and his Catechism.  
Mr. Gattakers  for 88 Psalm 48.7, 8.  
Mr. Goods public Spirit, on Act. 13.36.  
Mr. Gips on Psal. 46.1.  
Mr. Hardwick's Difficulty of Zions deliverance, Psalm 126.5.6. 

Mr. Hicks Glory and Beauty, on Isa. 28.5, 6.    
— The Life and death of David, on Act. 13.3, 6.  
— Advantage of Afflictions, Hos. 5.15.  
Mr. hooker's Faithful Covenanter, on Deut. 25, 24, 25.  
Hudsons' Essence and unity of the Church-Catholick. 

Vindication of it, in answer to Mr. Hooker, M. Cotton, and others.    
History of the Anabaptists of Germany.  
Mr. Jenkins Self-seeking discovered, on Philip. 20, 21.  
— Reformations Remora, on Hag. 1.1, 2.  
— Sleeping-sicknesse, on Isa. 29.10.  
— Busy Bishop. both in answer to John Goodwin.  
— The blind Guide. both in answer to John Goodwin.  
M. Ley's Fury of War, on Jer. 4.21, 22.  
— Monitor of Mortality, first part on Jam. 4.14. Second part, on Gen. 44.3.  
— Answer to M. Saltmarsh's Query about the Presbyterial Government.  
— Light for Smoak, a Reply to M. Saltmarsh.  
— An After-reckoning with M. Saltmarsh.  
M. Mockets Churches Troubles, Several Sermons, on Gen. 22.14.  
— Covenanters Looking-glass, on Deuter. 29.9.  
— Gospel-Duty and Dignity, on Matth. 13.46.  
— and his Catechism.  
M. Mews spoiling of Jacob and Israel, on Isa. 42.24, 25.  
Moulins Buckler of Faith against Popery 4 o.  
M. Newcomens craft and cruelty of the Church's adversaries, Neh. 4.11.  
— Jerusalem's Watchmen, Isa. 62.6, 7.  
— Use of disasters, Josh. 7.10, 11.  
— Against Toleration, Phil. 1.27.  
— Allseeing eye of God, on Heb. 4.13.  
Pope's deadly wound, tending to resolve all men, in the chief and principal Points now in controversy between the Papists and us, by J. Burges of Sutton-coldfield in Warwick shire.  
Dr. Potter of the Number 666.  
Parker's Altar Dispute.  
Bewailing of the Peace of Germany and Prague.  
M. Profits England's Impenitency, on Isaiah 9.14.  
M. Reyner's Babylon's Earthquake, on Haggai 2.6, 7.  
Randal on the 8th of the Romans, with other Sermons.  
Rutherford of Church-Goverment and excommunication.  
M. Salwaies halting stigmatised, 1 Kings 18.21.  
Dr. Stantons Rupes Israelis, Deut: 32, 31.  
— Phinehas Zeal, Psal. 106.30.  
Dr. Smith, Psal. 107.6.  
Stalham against the Anabaptists.  
— against General Redemption.  
— his Catechism.  
Dr. Sclater on Malachy.  
— on the 4th to the Romans.  
Mr. Thorowgood Moderation justified, Phil. 4.5.  
M. Vdall's Good of Peace, and Ill of War. Psal. 29.11.  
Udal on the Lamentations of Jeremiah.  
Vindication of the Presbyterial Government and Ministry by the London Ministers.  
Mr. Wards God judging among the gods, Psalms 82.1.  
— Good will of him that dwelled in the bush.  
Mr. Woodcocks Christ's warning, Rev. 16.15.  
— Lex Talionis, 1 Sam. 2.30.  
— Joseph paralleled, Gen. 49.23, 24.  
Mr. Whittaker, Christ the Settlement, on Haggai, 2.7. 

D. wilkinson's Babylon's ruin, on Zech. 1.18, 19, 20, 21.    
— Gainful Cost, 1 Chron. 21.24.  
— Miranda stupenda, Num. 23.23.  
Whatelys New Birth.  
Woodward on the Covenant.   

8ᵒ Large.  
M. Abbot against Brownists: wherein is justified against them that the Church of England. 1. Is a true Church. 2. Hath a true Ministry. 3. Hath a true worship.  
Bruens holy Life and happy Death.  
Cholmlys' Vindication of Bishop Hall against Burton.  
Herodians History. Gr. Lat. with Paraeus Notes.  
Mastersons Arithmetic.  
Wingates Arithmetic.  
— Logarithmes.  
Mr. hieron's Manuel of Meditations on most of the Heads of Divinity.   

8ᵒ and 12 o.  
M. Robert Abbots 5. Sermons.  
Angiers Help to better Hearts for better Times, removing hindrances in the instant worshipping of God.  
Belks Scripture Enquiry; or Helps for memory in Duties of Piety.  
Baker's Arithmetic.  
Bifields' Principles.  
Bayns Christian Letters.  
— Directions for a Godly life.  
Brown's Catechism.  
Catelyns Catechism.  
Cottons None but Christ.  
Dents Pastime for Parents.  
Gregorius Magnus de cura Pastorali.  
Dr. James Index Generalis, viz. Sanctorum patrum.  
Lawson for the Sabbath.  
Jemmats settled Heart in unsettled Times.  
Moulins Christian Combat.  
Moor's Relation of Enoch ap Evan.  
Roger's Catechism.  
Saltmarshes Practise of Christian Policy.  
Major Gen. Skippons Treatise of the Promises.  
— of Vows of Obedience to God.  
— Observations, Advises, and Resolutions.  
Sweet Posy for God's Saints.  
Spira's Life and death.  
Tepping Eternity, and the father's Counsel to his son.  
Elegies on the Lord Veer by sundry Scholars.  
Votiers Catechism.  
Ward de Magnete.  
Welwood of the Sea-Laws.  
Willis Meditations, serving for a daily practice of the life of Faith.  
Yarrows Comforts for a troubled Conscience.   

School Books.  
Pueriles Confabulatiunculae, translated by Brinsley.  
Dux Grammaticus.  
Farnabies' Phrases.  
— on Marshal's Epigrams.  
— on Senecacs' Tragedies.  
— on Juvenal and Persius.  
— on Ovid's Metamorphosis.  
— Select Epigrams, Gr. Lat.  
— Index Poeticus.  
— Latin Syntaxis.  
— Greek Table.  
Jeers Rhetoric.  
Scickards Hebrew Grammar  
Stockwoods' Disputations.  
Vicars, Manuductio ad artem Rhetoricam.  
Four necessary Cases of Conscience of daily use, resolved by Mr. Thomas Shepherd of New England, viz. First, how a man may be rid of an Earthly Carnal heart, sold to the contentment of the Creature. Secondly, of a proud heart which is unwilling to seek after, to wait upon, or to stoop unto the commands of God. Thirdy, of a self-seeking heart, that eyes itself especially in the best of Duties. Fourthly, of a slighty heart under God's hand in mercies and judgements.  
The state of the Saints departed; Gods Cordial to comfort the Saints remaining alive, in a Sermon Preached at the Funeral of Mrs. Smithee Harlakenden, late wife of William Harlakenden Esq; by R. Josselin.  
The Angel of the Church of Ephesus, no Bishop of Ephesus, distinguished in order, from, and superior in power to a Presbyter, as it was lately delivered in a Collation before the Reverend Assembly of Divines; by Constant. Jessop Minister of the word.  
Twenty nine Lectures of the Church very necessary for the Consolation and support of God's Church, especially in these times wherein is handled. First in general concerning, First the Name. Secondly, the Titles. Thirdly, the Nature. Fourthly, the Division of the Church. Secondly, of the visible Church. First, the Definition. Secondly, the Causes. Thirdly, the Members. Fourthly, the Marks and Notes. Fiftly, the Government. Sixthly, the Privileges. Seventhly, the adversaries. Eightly, the Authority. And Lastly, the Application of it to all Churches in the world, so far as they are known to us; by John Randal B. D. late Pastor of Andrews Hubbart in little East cheap, London.  
Paralipomena Orthographiae, Etymologiae, Prosodiae, una cum Scholiis ad Canon's de genere substantivorum de Anomalis, praeterito & supinis verborum, Syntaxi, Carminum ratione & figuris, ex optimis authoribus & Grammaticorum Coryphaeis Collecta & asserta, in 4. Libros distributa, studiis & industrià Joannis Danesii.  
God's holy mind touching matters Moral, which himself uttered in ten Words or ten Commandments; also Christ's Holy Mind touching Prayer; delivered in that most holy prayer which himself taught unto his Disciples, discovered by the light of his own holy Writ, and delivered by Questions and Answers, by the late learned and faithful Preacher of God's word Mr. Edward Elton, B. D. and Pastor of St. Mary Magdalen Barmonsey near London.  
— Also, An explanation of the whole seventh, eight, and ninth Chapters of the Epistle of Paul to the Romans.  
The Christian conflict, a Treatise showing the Difficulties and Duties of this Conflict, with the Armour and special graces to be exercised by Christian Soldiers, particularly applied to Magistrates, Ministers, Husbands, Wives, Parents, Children, Masters, Servants, by Joseph Bentham.  
A Remonstrance of the state of the Kingdom.  
An Attestation to the Testimony of our Reverend Brethren of the Province of London to the truth of Jesus Christ, and to our solemn League and Covenant; as also against the Errors, Heresies, and Blasphemies of these Times, and the Toleration of them; subscribed by 59 of the Ministers of Cheshire.  
Some Observations and Annotations upon the Apologetical Narration, humbly submitted to the Honourable Houses of Parliament, by the most Reverend and Learned Divines of the Assembly, and all the Protestant Churches, here in this Island, and abroad, by Adam Stuart, D. D.  
Wholesome Severity, reconciled with Christian Liberty, or a true resolution of a present Controversy concerning Liberty of Conscience, by George Gillespy.  
Consolations for troubled Consciences of Repentant sinners, by M. William Perkins.  
The English Presbyterian and Independent reconciled, setting forth the small ground of difference betwixt them both, therein clearing the misunderstanding between the English and the Scots, as which Nation hath broken the Covenant, each with other, setting forth withal on which side the offensive War betwixt us and them, on which side the defensive is, and how it came to be waged, by John Stafford Esq;.  
The Deaf man cured, wherein three things are handled. First, Christian Charity. 2. Humane misery. 3. The Divine Power and Mercy of Christ, upon Mar. 7.32, 33, 34, 35. by Tobias Higgins.  
The strife of Brethren, and a Treaty for Peace, in two Sermons on Gen. 13.8. and jer. 9 2. by M. john Fathers.  
Divine Meditations and Contemplations upon several heads of Divinity, by G. Raleigh.  
The Signs, or an Essay concerning the assurance of God's love and man's salvation, gathered out of the holy Scriptures, by Nicholas Byfield.  
— The spiritual Touchstone, or the signs of a godly man, drawn in so plain and profitable a manner, as all sorts of Christians may try themselves thereby; together with directions how the weak Christian by the use of these signs may establish his assurance.  
— The Sum of the Principles or a Collection of those Principles of Religion, which are set down in the little Treatise called the Principles or Pattern of wholesome words, where they are at large explained, proved, and applied.  
Luther's forerunners, or a Cloud of Witnesses deposing for the Protestant faith, gathered together in the History of Waldensis, who for divers hundred years; before Luther successively opposed Popery, professed the truth of the Gospel, and sealed it with their blood, being most grievously persecuted, and many thousands of them Martyred by the man of sin, and his superstitious adherents and cruel instruments, translated out of French by Samson Lennard.  
Canaan's Calamity; Jerusalem's Misery, and England's Mirror.  
The Doctrine of the Sabbath, wherein these five things are contained. First, that the fourth Commandment is given to the Servant, and not to the Master only. Secondly, that the fourth Commandment is Moral. Thirdly, that our own light works, as well as gainful and toilsome, are forbidden on the Sabbath. Fourthly, that the Lords day is of Divine Institution. Fiftly, that the Sabbath was instituted from the beginning, by Richard Byfield.  
— The light of Faith and way of holiness showing what to believe, and for what to strive, together earnestly contend and suffer for in this contending Age, and how to live in all estates, conditions, and degrees of relation, according to this faith.  
Altar Christianum, or the dead Vicar's Plea, wherein the Vicar of Gr. being dead yet speaketh, and pleadeth out of Antiquity against him that hath broken down his Altar, by John Pocklington. Dr. D.  
Ashes General Tables to the Common Laws of England, being a complete and large Dictionary thereof, etc.  
The Doctrine and Conversation of John Baptist, delivered in a Sermon at a Visitation on John 5.35. by Henry Den.  
A Sermon in Commemoration of the Lady Danvers, late wife of Sir John Danvers, by john Donne Dean of Paul's, together with her son G. Herbert's Commemorations of her.  
A Meditation meet for a Christian every day, or an Epitome of Promises for the Saints support in times of trouble.  
The Hunting of the Fox, an excellent discourse against flattery by Henry Hartflete.  
Articles of Religion agreed upon by the Arch-Bishops, Bishops, and the rest of the Clergy of Ireland, in the Convocation, holden at Dublin 1615.  
Constitutions and Canons Ecclesiastical, treated upon by the Arch-Bishops of Canterbury and York, etc.  
Hidden works of darkneknesse brought to Public light, or a necessary Introduction to the History of the Archbishop of Canterbury's trial by William Prinne Esq;.  
The Book of Martyrs, by Mr. john Fox, lately Printed in three Volumes in large Folio, where unto is annexed certain additions of the like Persecutions which have happened in these latter times.  
Psalterium Davidis Latino-Saxonicum vetus, A johanne Spelmanno D. Hen. fill. editum H. vetustissimo, exemplari Ms. Bibliotheca ipsius Henrici, & cum tribus aliis non multo minus, Vetustis Collatum, 40.  
A Register or a General Almanac for every year, containing an introduction to the knowledge of yearly Almanacs, by J. Pont.  
M. Abbot's holiness of Christian Churches, or a Sermon prepaced to be Preached at the Consecration of the Chapel of Sir john Baker of Sussingherst at Cranbrook in Kent, Baronet, upon 1 Cor. 11.2 2.  
A taste of the truth as it is in Jesus, consisting of ten Questions and Answers, and a brief exposition upon the same, together with ten General Directions how private Christians and Governors of Families are to serve God in all the parts of God's worship.  
The Reformed Spaniards, or motives against Popery in French. 12 o.  
Sir Ben. Rudyards' speech for augmentations of Ministers Live.  
The Cure of hurtful Cares and Fears, by Thomas Pierson, on Phil. 4.6.  
— with Mr. Christopher Harveys Conditions of Christianity, or the terms on which Christ will be followed, on Luk. 9.23.  
Samuel Hartlibs Legacy, or an enlargement of the discourse of Husbandry, used in Brabant and Flanders wherein are bequeathed to the Commonwealth of England, more Outlandish and Domestic Experiences and Secrets in reference to universal Husbandry.  
Antidotum Lincolniense, or an answer to a book entitled the holy Table, Name, and Thing, etc. said to be written long ago by a Minister in Lincolnshire, by Peter Heylin.  
Mr. Harveys Synagogue, in imitation of M. Herbert's Temple.  
An Explanation of those Principles of Christian Religion, expressed and employed in the Catechism of our Church of England, set down in the book of Common Prayer, useful for Householders, that desire heaven in earnest, and are willing to discharge their duty in examination of their charge, by William Crompton.  
A Brief Treatise of Testaments and Wills, very profitable to be understood of all the subjects of this Realm of England, desirious, to know whether, whereof, and how they may make their testaments, and by what means the same may be effected or hindered, and no less acceptable, as well for the rareness of the work, as for the easiness of the stile and method, Collected by Henry Swinburne, sometimes Judge of the Prerogative Court at York.  
The Bible of the last Translation in the Largest Volume that ever was Printed, appointed to be used in all Churches.  
— The Bible in Folio of the Largest and fairest Roman Letter, now Printed, with the Concordance added to it.  
Vindiciae Gratiae Potestatis ac providentiae Dei hoc est Libelli Perkinsiarii, de predestinationis modo & ordine, institutum à jacobo Arminio, Responsio Scholastica, III. Libris absoluta Authore Guilielmo Twisso, D. D.  
The sum and substance of the Conference which it pleased his Majesty to have with the Lords, Bishops, and others of his Clergy concerning Religion, contracted by William Barlow, D. D.  
Cononel Robert Monro, his Epeditions and Observations, being an Abridgement of Exercise for the younger Soldier, his better instruction, ending with the Soudiers Meditations going in service.  
Cyprianus de bono patientiae  
— De Vnitate Ecclaesiae Collatus cum M. S. Oxoniensibus.  
A Treatise of Love, written by M. john Rogers, late of Dedham in Essex.  
Run from Rome, or a Treatise showing the necessity of separating from the Church of Rome, disputed in these terms; every man is bound upon pain of Damnation to refuse the faith of the Church of Rome, by Anthony Wotton, B. D.  
Reformatio Legum Ecclesiasticarum ex Authoritate primum Regis Henrici 8. inchoata, deinde per Regem Edvardum 6. provecta adductaque in hunc modum atque nunc ad pleniorem ipsarum Reformationem in Lucem edita.  
Danica Literatura antiquissima Vulgò Gotica Dicta Luci Reddita operà Olai Wormii D. Medicinae in Academia Hasniensi profess. P. cui accessit de priscâ Danorum Poesi dissertatio.   
FINIS.