a remarkable place Gal. 3.29 if ye be Christs then are you Abrahams and consequently Isaacs seed and heirs according to premise so that the Apostle here doth instruct us that election consists of such a sort of persons so qualified the specifical seed of Isaac such a kinde of persons therefore might the Apostle well say Eph. 1.4 according as he hath chosen us in him before the foundation of the world that is in Christ 3. This truth is further confirmed if we consider that children of promise must suppose children of faith a promise requires believing Abraham believed Gods promise and it was accounted for righteousnesse so that we have Isaac here set forth as a lively type of the nature not the number of those who shall be Justified and saved as afterwards we have Pharach set forth as a lively type of those who shall be rejected by God namely such as slight and reject God and his long-suffering grace in the Gospel which ought and is expected to leade them to repentance Rom. 2.2 This Doctrine from hence may be observed Doctrine That God in choosing and reprobating man hath a special eye to qualifications Children of the flesh are not the children of God but the children of faith in Christ not by number and name but species and qualifications Psal 4.3 God hath chosen and set apart for himself the man that is godly St. Jude tells us certain men were Ordained to that condemnation and he doth desipher them thus ungodly men turning the grace of God into wantonnesse and denying the Lord so that Ishmael and Isaac are made use of here but allegorically as they are Gal. 4. I shall speak but a very few words to ver 9. and winde up this context with a word of Use for this is the word of promise at this time will I come and Sarah shall have a son Isaac is judged a meet type of those who should be begotten by faith in the free and gratious promise of God in the Gospel we have in these words contained an explanation of what is spoken before Isaac was a significant son of promise therefore the Apostle recites the very words of the Original promise to Abraham Gen. 17.21 at this time next year will I return according to the time of life and Sarah shall have a son ver 14. at the time appointed I will return the Apostle changeth by these words I will come for God to come is understood two ways 1. To come in power to help rescue or deliver 2. Sometimes to come is to punish sometimes for God or Christ to come is metaphorically understood as Rev. 2.5 his coming is to remove the Candlestick to come ver 16. is to fight against them chap. 3.3 is to come as a thief with strength and resolution we have two things considerable in these words to Abraham recited by the Apostle 1. That Isaac's birth is the effect of Gods coming in power 2. That God in fulfilling this promise admits no delay at this time at the set time neither sooner nor later but at the set time as it was in the birth of John the Baptist Luke the 1. his mother went her exact time God makes his promise returnable at the set time so that Isaac's birth is the effect of Gods coming as to his birth and the time of it and also the effect of Gods free promise Isaac was the son of Gods word of promise I shall sum up all in one Doctrinal conclusion Doctrine That a true child of God and heir of glory is one as Isaac was begotten and brought Jorth by the strength of the free promise of God not of his own power strength or righteousnesse This our Apostle alludes unto Titus 3. and 5. not of works of righteousness that we have done I told you in the explication that Isaac's birth was an act of free mercy and speciall Providence for there was no strength in Abraham or Sarah to have a childe according to the course of nature nothing as they could lean upon so as to have hope in themselves therefore it is said Rom. 4. that Abraham against hope believed in hope vers 18. and being not weak in faith he considered not his own body now dead nor yet the deadness of Sarah's womb he staggered not but was fully perswaded that he that had promised was able to perform and this frame of spirit God liked well in Abraham and it was accounted for righteousness and hereupon he was called the friend of God James 2.23 Isaac's birth was the effect of a promise and faith in it so was John's Luke the 1. and what Elizabeth said to Mary is certainly true vers 45. blessed is she or he that believeth for there shall be a performance of what is promised a true child of God is begotten and brought forth of the promise of God in Christ therfore believing Holy S. Paul could say in the behalf of himself and the rest of believers we brethren as Isaac are children of the promise that is to say that as Isaac's birth was the product of the free promise of God so is our new birth and it is a truth that we are as weak and unable to save our selves of our selves as Abraham was to produce Isaac of himself without the mighty interposer for the promise gives a being to Christ and believing to be the means of salvation Gen. 3. Esa 55. I will abundantly pardon look unto me and be ye saved all the ends of the earth Esa 45.22 There are five inferences to be drawn from the promises 1. There is no ground from the rejecting the unbelieving Jews to conclude that there is a failing in Gods promises to Abraham and his seed because God did never intend a carnal seed in that promise but a spiritual and believing seed who should seek for justification by Christ alone forasmuch as Isaac's birth is a type of Gods method of saving souls in all ages 2. Learn from this context the indispensable necessity of faith in order to justification and salvation if Abraham and Sarah had not seconded Gods promise by faith in it they had had no Isaac therefore is the birth strongly imputed to the faith of them both Heb. 11.11 the birth of Isaac is not only a promise on Gods part but believing on their part 3. If the works of the law were rejected in point of justification which were so labourious painful and costly much less can gospel-works justifie which in comparison are no works Rom. 4.15 therefore lean not to them 4. If â—ods children are the children of promise that is begotten upon the promise then this doth instruct a gospel-minister his work and duty which is to lay before persons Gods free promises of life and salvation in Christ thus did Peter in his preaching Acts. 2. ch 3. ch 10. 5. Admire the sweetness of Gods nature to allure by promises to Obedience this was Gods proceedings with Abraham when God would have Abraham to obey him
law or other for the justification of the world and without the obedience whereof they could not be justified they are here to be understood the body of the rebellious Jews who were enemies to Christ yet these are said to follow after the law of righteousnesse these did eagerly pursue the law of righteousnesse or the righteousnesse of the law some by the law of righteousnesse do understand righteousnesse it self and so the same Apostle is understood chap. 7. that the law of the minde was the minde it self 2ly They thought this law or rule was that given on Mount Sinai in the external part of it and therefore they followed that law for it but they miscarried and did not attain to the law of righteousnesse that is they never came to understand and see and so not to pursue the right law wherein righteousnesse was to be had called Roy. 3.27 the law of faith so that here was the case though the Jews contended might and main about the observation of a law which they imagined would have justified yet they came not near unto the true law they did not take hold of that right law of righteousnesse nay which is yet more plainer the Jews did not attain to the righteousnesse of that law which they followed for whilst they observed some part of the law in the letter of it they were short in the spirit of it and inside of it as our Lord tells them Mat. 5. and besides they sought justification in a wrong way which God did never intend for that end and being in a wrong way the further and faster they run the worse So much for explication I shall only name those doctrines which doth offer themselves to our considerations from the words thus opened which are as followeth what shall we say then 1. Doctrine That it is a matter of great concernment for persons rightly to understand the right way and proper terms of justification The Apostle having been arguing till he is weary knows not what more to say yet he is not willing to leave a matter of such great import I know not what to say more yet I will give you the result of the whole which I have already said 2. Doctrine That God hath made provision for present grace and future glory for gentiles indefinitely 3. Doctrine That God affords a people a very choice favour when he sends the gospel amongst them By this it was that the gentiles came to attain righteousness the gospel coming into a house or city and salvation coming is all one and is taken one for another Luke 19. 4. Doctrine That God hath prepared and made ready the gospel dispensation for sinners Such as are far from righteousness these were the persons which S. Paul took notice of in his day to attain to righteousness in Christs time publicans and harlots embraced the gospel before scribes and Pharisees 5. Doctrine That persons justified and saved a gospel-dayes shall have no cause to boast but to attribute all to free grace Rom 3.27 boasting is excluded by the free-law of justification Ephes 2. not of works lest any should boast 6. Doctrine That the gospel is most readily and most sweetly embraced of the poor Poor dispisable gentiles first laid hold of it and the terms of it the gentiles were glad of the gospel Acts. 13. chap. 8. they rejoyced with great joy the gentiles by pursuing overtook and laid hold 7. Doctrine Faith is the true and ready way appointed by God to attain justification and acceptance with God The righteousness of faith is the only righteousness in Gods account Abraham believed God and it was accounted for righteousness and he was called the friend of God 8. Doctrine But Israel Doct. A people in covenant with God yet not tractably following God at the worst of people The gentiles though strangers to God yet following God tractably in his gospel-dispensation are preferred above Israel Israel is named by a term of diminution from this adversative but â—ut Israel the first are left upon this account by God 9. Doctrine It is possible for persons to be zealâ—… in a wrong way to a good end They aimed at righteousness and acceptance with God Rom. 10.2 they had a zeal but in a wrong way Paul was zealous in his persecution Phil. 3.6 Gal. 4. the goodness of our end will not excuse the badness of our way 〈◊〉 10. Doctrine Israel suffered a total disappointment in those things they expected though they painfully pursued hard after them They expected singular acceptance with God and in the room thereof met with rejection they expected justification but they mist it and lost their labour CHAP. XX. Calling for greatest circumspection because persons in a very fair and likely way unto salvation in their own thoughts may suffer disappointment it is very easie to stumble at Christ and his ways if careful heed be not taken Verr. 32. Wherefore because they sought it not by faith but as it were by the works of the law for they stumbled at that stumbling-stone 33. As it is written behold I lay in Sion a stumbling-stone and rock of offence and whosoever believeth shall not be ashamed IN which two verses we have contained the fourth and last head which head contains the more special and more singular and particular cause of their coming short of justification which we have under two circumstances 1. They sought it as it were by the works of the law 2. They stumbled at Jesus Christ the Apostle draws this 33. verse out of some passages in the prophesy of Esaiah chap. 8.14 chap. 28.16 and as the Apostle in other places and cases doth supply the Old Testament imperfections so here also he doth make these places more clear by evangelical light we have three amendments in these verses 1. He expoundeth the prophets indefinitely he that believeth by a universal whosoever believeth or every one believing which is more clearly in gospel-language exprest John 6.47 Mark 16.16 John 3.16 2. Whereas the Prophet exprest himself only thus he that believeth not expressing the person or thing to be believed on our Apostle in his citation of the words mendeth them and saith on him 1. Signifying that it is a person who is to be believed on 2. That this person is he that is compared to a stumbling-stone 3. Our Apostle expresseth the prophets will not make baste by will not be ashamed but to the words more closely which in these verses contain a double reason more particularly of the succeslesness of the Jews endeavours after justification that they did not attain though they followed after we have here a rational account in sight not supposed but exprest 1. They sought it not by faith but as it were by the works of the law 2. They stumbled at something that lay in their way they stumbled at that stumbling stone as the Apostle begins this chapter with cordiall grief and sorrow for his contreymens disappointment so he concludes
we have not this inside we are in a sence children of the flesh and so not the children of God therefore S. Peter takes both parts 1 Peter 3. not the putting away the filth of the flesh but the answer of a good conscience so doth Christ John 3. a true baptized Disciple of Christ is one in whom Christ dwels by faith Eph. 3.17 the Ordinance of the Lords supper hath an inside a spiritual part our hearts are to be fed as well as our bodies we are as Christ saith to eat his flesh and drink his blood or else we have no life in us it is the spiritual part attending the outward that renders a person acceptable to God for he seeks such especially now who worship him in spirit and truth John 4. Abraham did much in going out of his countrey and offering up his son yet his justification came in by his faith Rom. 3. it is true his works did manifest the life and truth of his faith Iames 2. but it is said Abraham believed God and it was counted to him for righteousness 3. If the children of the flesh or law be not the children of God then certain it is that the children of faith are and so thou who art a Gentile-believer art one of them it may be much encouragement to a poor gospel-believer it appears thou wert one of those whom God had upon his heart in his promise to Abraham at first the promise made to Abraham that he should be heir of the world was made upon gospel-terms not fleshly Rom. 4.13 If you are believers in Christ you are the proper heirs of that promise with him and so the most proper children of God though thou art a Gentile so was Zacheus yet upon his believing he is pronounc't a child of Abraham by Jesus Christ himself Luke 19.9 It is the judgment of some learned men that Abrahams children may be divided into four ranks or are of four sorts 1. Such as were his natural children according to a fleshly race who were no sharers in the promise such were Ishmael and Esau 2. Some who were descended of Ahrahams loins and were heirs of those temporal promises of Canaan and such like such were the fleshly posterity of Isaac and Jacob. 3. Such as descended of Abrahams loins according to the flesh and not only so but such as were truly godly and had the faith of Abraham even faith in Christ as Abraham had 4. Such as are not of the fleshly seed of Abrahams loins at all but were only believers of which sort are all the believing gentiles and these two latter sorts may be reckoned into and are the children of the promise which leads us to speak unto the affirmitive part of this interpretation But the children of the promise are accounted for the seed In handling this head I shall cast my eye to the verse before and verse following ver 7. ver 9. In Isaac shall thy seed be called which saying is taken out of Gen. 21.14 and the occasion we may there see in the former part of the chapter which was this as I minded before after Isaac was born and grown to some years Sarah his mother takes notice of Ishmael the bond-womans son offering some abuse to her son Isaac in mocking him she is sorely displeased thereat and besought her husband to cast both son and mother out of doors but Abraham having love to his son it seemed grevious to him to put her request in execution but soon after God himself speaks to him and bids him hearken to his wife in this matter and put the son and mother both out of doors and he gives Abraham this as an argument that Ishmael should not inherit with Isaac but in Isaac his seed should be called that Isaac should be the heir alone without Ishmael now Abraham having received this command from God proceeds accordingly ver 14. Abraham arose early in the morning to perform that service which was too grievous to him in himself it is worthy our noting By the way note this Doctrine That our father Abraham was of a tractable frame of spirit to Gods will though in things crosse and contrary to his own will and interest Abraham is not only willing to do it but he riseth early to do it This he did also in the offering up Isaac chap. 22. his dear and only son he did arise early to go about it this was the spirit of our father Abraham whose steps we are to follow Rom. 5.12 in order to blessing Abraham God called him to his foot Esa 41.2 Let us learn this lesson from it be like Abraham herein it was kindely taken at his hand God reckons him his friend James 2.23 and this priviledge is promised John 15.14 Ye are my friends when ye do whatsoever I command you if thou beest a believer thou must look to Abraham thy father Esa 51. but I only touch this by the way and now come to the words ver 7. In Isaac shall thy seed be called It is not here to be understood that all that come of Isaacs loins acording to the flesh are here meant for we know Esau came of Isaac but Isaac is here exhibited as a type of the true seed they must resemble Isaac in this birth but I shall meet with this in the interpretation as it followeth the children of the promise are accounted for the seed I have already spoken something to the explaining these words who are these children of promise in general they are such as are begotten by the promise through Christ but I would speak more particularly a few words 1. It is to be noted that the Apostle doth not here say the children of promise with respect to Isaac alone personally considered but the Apostle had an eye to a race or generation of men so qualified that is to say such as resemble Isaac as to his extraordinary birth and the extraordinary interposer of Gods power therefore he saith in special the children of the promise it is undeniably plain that if the Apostles designe had been here to lift up Isaac as a type of absolut personal election honeeded not to have proceeded this way as he doth to compute Abrahams seed by Isaac and by him in such a way but if the Apostles designe was to render Isaac as a type of such a sort of persons so qualified then the whole context will concurr with it 2. Whereas the Apostle here stileth these persons acceptable with God children of the promise we are to understand such persons as the promises are directed unto which is Originally and comprehensively to and in Christ for this we have an Emphatical place Gal. 3.16 Now to Abraham and his seed were the promises made he saith not to seeds a many but one which is Christ so that in a true construction children of promise and children of Christ are the same for Christ is the apparent and immediate heir of the promise To confirm this we have
earthly things was of a teaching nature as to Gods Election by free-grace to Justification and salvation without works as to their merits though not without their as to their presence Thus have I done with the 4th circumstance in the predicate and vers 11. There remains a few words to be spoken in order to the conclusion of this Paragraph relatingâ—… the Answer to the first Objection which relates 〈◊〉 the 5 and 6 circumstances propounded to be spâ—ken unto as to the predicate or what is spoken of concerning the subjects Jacob and Esau and as to the 5 I shall be more brief and speak but a few words because I am sensible there remains more to be spoken to the 6 which is contained ver 13. The 5 th particular to be spoken unto was the subject with whom the Lord did intrust this Oracle of considerable significancy it was with Rebecca a woman and mother of these children God doth not tye himself always to intrust stronger but sometimes weaker instruments with his minde and will The first part of this discovery was made to believing Abraham the friend of God and a very strong instrument in these words In Isaac shall thy seed be called but now in this second part of this discovery he doth not bid Rebecca call her husband Isaac that he might impart his minde to him but doth intrust Rebecca with his minde in so considerable an Oracle herein manifesting his equal respect to the weaker sex if faithful as to the stronger it hath been usual with God and Christ to communicate divine light to women for the good and benefit of mankinde in general as I shall briefly shew you by some particular instances out of the Old and New Testament see what a glorious prophecy the Lord intrusted Hannah with 1 Sam. 2. a prophecy which is yet to be fulfilled we reade of a woman 2 Kin. 22. who was a prophetess Huldah by name who was intrusted with the minde of God in general and concerning Josiah in particular and although there were so many eminent men in that day as we reade of yet they must go to this woman to enquire of her what shold come to passe and their enquiring of her is called enquiring of the Lord. And was not the great and unspeakable mistery of Christs Incarnation first of all revealed to a wâ— man Luke 1.26 the angel Gabriel is sent to Mâ—…ry the espoused wife of Joseph a carpenter and not only his birth but the end and unspeakable benefit upon an universal account to Jews and Geâ—tiles her heart is enlarged her tongue untied 〈◊〉 prophecy of these things for general and commâ—… use So also the glorious resurrection of Jesus Christ was first of all imparted to a woman Mary Magdalen by name Matth. 28. Mark 16.9 it 〈◊〉 said he first appeared to her Thus here in our text God made use of Rebecca to impart his minde unto it was said to her in which is wrapt up the purpose of God concerning election not to be 〈◊〉 works but of the caller which mistery was not to 〈◊〉 concealed in her own breast but declared for our instruction as it is this day Thus we may perceive that God bears a choice esteem to faithful women so as to intrust them with his minde and this is no more then he prophecyed of by his servant Ioel ch 2. that he would powre out his spirit upon his handmaids as well as upon his sons which accordingly was fulfilled indefinitely Acts. 2.8 and for that end the Apostles laid on hands on the women as well as the men and did not God furnish Priscilla as well as Aquila with abilitys to instruct learned and eloquent Apollos in the ways of Christ Act. 18. and we reade of Phâ—lips four daughters which did prophecy but I shall winde up all that I have to say to this circumstance in a word or two of instruction As first It is worth our consideration the successful introduction to this gracious discovery 〈◊〉 was the effect of prayer Rebecca applyes her 〈◊〉 to God by prayer in this case and this discovery is her Answer the like we have in that good woman Hannah she was a zealous cordial praying person let this serve for a spur to prayer even in women if you would have discoverys of the minde of God be much in prayer women have been successful in prayer as well as men 1 Samuel 2. for this childe I prayed and the Lord hath given me my petition prayer is an inviting duty to the revealing Gods secrets 2. This may administer a word of comfort and consolation to women though they are the weaker vessel and have cause to be humbled as our Apostle saith because they were first in the transgression yet the Lord has in all ages made choyce of some of them to be instruments of his glory even upon a singular account the Scriptures takes notice of godly women as well as men their singular faith is recorded as well as the faith of men Heb. 11. Sarah Rahab and other women received their dead raised to life by faith our Apostle in his salutations to the Churches hath the godly and zealous and serviceable women upon his heart as well as men Rom. 16. this I do the rather take notice of because in this day men through their pride are apt to undervalue the gifts and graces and intrustments of God to women Yet Thirdly Let me caution that sex to have a special care of pride if God have intrusted any of you with knowledge in any part of his minde know it is for use but know your time and placâ— there are times and places where and when what knowledge you have may be serviceable But oâ— passe this being but an implicite Doctrine from the words and I come to the 6th and last circumstance contained in ver 13. CHAP. VI. Treating in Eight particulars the explanation of Love and Hatred in God and that in this Chapter it cannot intend Election and Reprobation to heaven or hell Ver. 13. As it is written Jacob have I loved but Esau have I hated AS it is written It is very usual with our Lord Jesus and with his Apostles as they were preaching or writing thus to speak our Apostle is very frequent in these quotations 13 or 14 times to this Church as it is written and the servants of God had two ends in thus speaking 1. Sometimes by way of proof and confirmation 2. By way of demonstration more clearly of the matter spoken of and to both these ends arâ— the words of Malachi brought 1. To confirm the truth of that Oracle spoken to Rebecca from the testimony of the prophet in his time it is a good way to prove a point to say thus it is written But 2dly This quotation is brought by way of illustration and further clearing what was before spoken and it is considerable that dominion and servitude to Rebecca is in Malachi's times turnâ—… by love and hatred
as not only highly provoked God by sin and disobedience but after all abused his long-suffering towards them So much for ver 22. CHAP. XV. Shewing the super-abounding riches of Gods grace to sinners for their encouragement to turn and persevere through all difficulties in well-doing the rich favour and glory they shall enjoy to all eternity Ver. 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory THese words seems to be a continued speech tending to vindicate the just and unquestionable power of God not only to make vessels of dishonour subsequently but much more properly and antecedently to make vessels of honour and mercy both which answers to the power of the potter in the comparison before as God may justly on the one side make them vessels of dishonour who withstand his formation of them and abuse long-suffering extended to them so he may much more make them vessels of mercy who shall be found complying and tractable to his will and so be prepared for glory the Apostle seems to lay great stresse upon this preparing and fitting as considered on both sides only here is an apparent difference he entrusts God in this latter not in the other It is clearly appropriated to God to make vessels of honour or mercy but no such application to the other God is not unwilling to be accounted the authour of preparation for glory we have the Apostle in these words offering a second reason of Gods enduring with such long-suffering the vessels of wrath that had fitted themselves to be destroyed not only that he might have the clearer ground of advantage against them to shew his wrath and make his power known in their eminent and remarkable destruction who should so a base his long-suffering But 2. That by his so enduring he might make manifest and declare by way of eminency his grace love and mercy upon them who should be prevailed upon by such his mercy to comply to his holy will the Apostle argues thus if God shews such mercy to his worst and most provoking enemies much more to his obedient friends Ioh. 15.14 ye are my friends when you do whatsoever I command you Gods mercy exhibited to the old world who were so wicked that they had grieved God to the very heart by their sins is a ground to beget faith in Gods singular choice love and respect to his friend righteous Noah who had been singularly righteous before him in that generation so Gods long-suffering to Pharaoh so spare him so long doth demonstrate his fuller respect to Israel his first-born who were in Goshen where his plagues came not that singular favour shewn by the father to the prodigal doth demonstrate a greater love to the elder son that had not so done amiss therefore the father tells him he was always with him and all that he had was his the potters taking pains with a crackt and marred vessell that hath made it self obnoxious to his will to be destroyed to make it a vessel of honour doth highly declare his very high estimation to that vessel which is a vessel of honour more then if he had ground the marred vessel to pouder So that to issue the matter in a few words Gods great love to sinners demonstrates his singular and choyce love to saints These words are two ways understood One way is according to what I have declared as the argument is drawn from Gods mercy to the vessels of wrath 2. There are some yea not a few who understand this argument to be drawn from the severity of God to them that he shews and exerciseth his wrath on them that the riches of his glory may appear to the vessels of mercy from thence some of them of that opinion renders it in these words that Gods shewing his wrath and making his power known in the dreadful destruction of reprobates commends and sets off upon terms of far greater acceptance the riches of his grace and love in the salvation of the elect or thus as some say God making so many reprobates greatly advanceth his love to the elect he makes the reprobate drink the dregs of his wrath that his mercy may be the more sweet to the elect as two contraries sets off each other the better but that this latter cannot be the sence of our Apostle in this place we may be satisfied in the very reading the words for if that opinion were a truth yet it doth not appear from this context that such an opinion hath any footing in it as may be easily seen for here it is undeniably plain that the argument is drawn from Gods mercy to the reprobate the Apostle seems to argue something like this chap. 5. if God had such love to enemies as to give Christ for them he argues with a much more as to those reconciled as to their salvation Here are couched in our text two reasons why God doth endure and not sudainly cut off and destroy such as have highly provoked him 1. That in his so doing he may leave himself without excuse and cast all the blame upon the sinner 2. That from these his proceedings in ways of mercy to such so unworthy he may offer a demonstrative ground how great his glory shall be which he will show and bestow on those who are bettered by mercy God did do something for this end that he might make known the riches of his glory on the believer But I shall briefly enquire into some words and circumstances in this text by way of explication and so hasten to draw up those Doctrines which flow from these words so opened As first what is here to be understood by Gods glory 2. Why is it added riches of his glory 3. What it is to have this riches of glory known 4. Who are these vessels of mercy and why are they so called 5. How is the making these vessels of mercy appropriated to God different from the former 6. What may we understand by this preparation 7. When is it accomplished Of each of these a very short word 1. this glory twice spoken of in this text is two ways understood somtimes it is taken as the effect for the cause it is sometimes taken for that in God which is just matter to glorify God matter of honor glory to him the due consideration whereof renders God glorious and worthy of admiration and adoration this is to be understood by the words of Jesus Christ to Martha John 11.40 I told thee saith our Lord if thou wouldest believe thou shouldest see the glory of the Lord that is thou shouldst see that for which thou shouldst glorify God therefore this glory of God is commonly referred to Gods power and his grace because from these appearances from God for the most part men are aptest to glorify him 2. By Gods glory sometimes is intended his power it self as Rom. 6.4 Christ was raised from the dead by