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 onely respect to the salvation of the Jews but he had respect to the glory of God and of Christ that Gods glory might be advanced and his Kingdome amplified and inlarged now it must needs be that the Apostle speaketh with a condition if it were possible For otherwise the speech of the Apostle had been clean 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 usuall phrase among the Hebrews to call them brethren that were of the same bloud Gen. 13.8 Abraham said unto Lot we are brethren who was his nephew according to the flesh This the Apostle addeth to signifie that they were his kinsmen according to the flesh not by the Spirit 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 Jewes which he setteth out that they were his kindred according to the flesh so then thus briefly conceive we the meaning of the Apostle as if he had said Even I my self and no other for me could wish that I were removed and even set apart from salvation purchased by Christ and all hope thereof yea I could wish my self to be damned in hell and to perish if it might possibly be provided that I being damned the Jews might be saved the Jewes who are my 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 Jewes this seemeth a thing not tolerable For there is or ought to be in every Child of God a holy self-love and a sanctified self-love 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 soules and that above the estate of any other howsoever as the Apostle John saith 1 John 3.16 That as Christ laid down his life for us so are we one for another yet a Christian is not bound to deprive himself of a temporal life for the 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 onely respect to the salvation of the Jews and their conversion but also to the glory of God and of Christ and he knew that indeed the glory of God and the glory of Christ would be wonderfully inlarged by the conversion of the Jews and the glory of God and of Christ ought to be procured if it were possible even with the eternal confusion of our soules though we be the Children of God Quest But it may be some may further say Admit it were for the glory of God that the Apostle wished himself to be separated from Christ or to be accursed or anathema from Christ May a man wish himself separated from Christ and so an enemy to Christ and Christ an enemy to him as the Devils and damned in hell are I answer Answ again the Apostles wish is not so to be taken he wished if it had been possible to be separated from Christ not in love but in punishment he wished not to become an enemy to Christ nor to be 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 happinesse 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 doubtlesse 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 soules we are to wish and desire that it may go well with others whom we love and are bound to love in respect of their bodies and outward estate but especially that it may go well with their soules that they may have saving grace in their soules and an increase of it and that their souls may be possest of saving grace here in this life and eternally saved hereafter in heaven that is the thing we are most earnestly to wish and desire in the behalf of those whom we love and are bound to love And to this purpose we find that the Apostles do usually in the beginning and fronts of their Epistles wish to those Churches and persons to whom they writ out of their love to them especially spiritual good things concerning the good of their soules even grace and peace from God the Father and from the Lord Jesus Christ as Rom. 1.7 1 Cor. 1.3 2 Cor. 1.2 Gal. 1.3 And so in other Epistles they wish the same particular good things to the soules of them whom they writ to not onely in effect but in a manner word for word and we find that the Apostles do likewise usually give thanks to God especially for good things bestowed on the soules of those to whom they writ as for their faith their hope their love to God and to the Saints their
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 it self for what is grief surely grief may be thus described A motion of the soul arising from the hurt of the thing that is loved if any hurt or evil be either 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 Vse The truth now delivered yeeldeth unto us a ground of tryal 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 Doest thou love the Church and people of God in deed and in truth surely then 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 distresse 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 distresse in forraign Nations even our Neighbour Nations in France and other Nations are in armes and are forced to stand up for the defence of their own lives and liberties and their wives and children stand upon their guatd at home or else to lye in the field to defend their lives and liberties and we have heard and do hear it daily that many of Gods children are in great streights that they are besieged by their cruel and bloody enemies even of such as desire nothing but to suck their blouds yea we hear daily how the Saints and servants of God are Massacred About this time was the Massacre of the poor Protestants in the Valtoline 1620 1621. and murthered yea many of them in going from the assemblies have had their throats cut and are knocked down before they come home yea we hear how that Gods children are forced either to yeeld to the Pope and his Idolatry or to lose their lives now we hear of this are we touched with sorrow and grief according to the measure of their afflictions surely then we have good evidence of our love to the people of God but on the contrary are our hearts nothing at all touched with grief and with heavinesse upon the newes of these things which is I fear the case of many to give themselves to jollity and rejoycing and are not touched with the afflictions of Joseph do we hear of these things as matter of news and discourse of them as novelties if so be it be so that now we give our selves to all manner of riot and excesse when you should give your selves to prayer certainly then you have no true love to the people of God So also for the glory of God canst thou hear the Name of God blasphemed and dishonoured by cursing swearing lying rybaldry and use all manner of filthy speaking and prophaning 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 doest 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 our selves assuredly we love them not as we ought to do We read in the 1 Sam. 4.18 19. and so on to the end of the Chapter that old Eli was more affected when he heard newes that the Ark of God was taken then with the losse of his two sons and the wife of Phinees the daughter in law of Eli was more affected with the losse of the Ark of God then with the losse of her own dear husband for when she heard the Ark of God was taken she fell in travel and dyed and named her son Jekabod the glory is departed from 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 Gods Children in 2 Thess 2.10 11. if we do not imbrace the Religion of God and that with love and delight and be more then formal professors of it we are in danger to be seduced of Antichrist and to be led some one way and some another we are in danger to be given
sanctified unto their use and they may lawfully use them after a holy manner much more then are their children sanctified by a holinesse that cometh by vertue of the covenant so speaketh the Holy Ghost they are to be accounted holy and such as belong unto Gods election howsoever many of them belong not unto Gods election yet they are so to be esteemed in the judgment of charity This being a truth that to come of good and godly parents is not sufficient Vse 1 to intitle them to salvation Let all then that are well discended that are the children of good godly and religious parents take heed of pride and of a swelling conceit that cometh to them from their parents Because their parents are such as truly fear God It is a thing usual and incident unto us to be proud of nothing more then of Nobility and 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 confesse it is a matter of honour and dignity to be the children of religious parents yet do not thou think that because thou art a child of one that feareth God that therefore thou hast promise to life and salvation no thou must find better evidence to thy heart and soul if thou be able to look into thy self with a right eye and be able to see and discern of thy own estate thou shalt find thy self to be in the common condition of all men that thou art lying and wallowing in thy filthinesse and blood though thou be of the most religious parentage upon the face of the earth thou shalt see thou art defiled and polluted and imagine not that thou art of a better nature then others because thou art come of better parents this is a conceit that runneth in the minds of many they are come of good stock and of good parents and therefore they are of a better nature no thy stock is rotten of it self and conveyeth nothing but pollution and corruption to the sprigs It may be thou art not so vile and wicked as others be not such a debauched wretch as others are but yet know this that it is not the goodnesse of thy nature that thou art so but from 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 goodnesse 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 goodnesse of thy nature do not therefore build upon the goodnesse of thy nature labour to change thy self from what thou art and rest not in a civil formality and think that is sufficient never rest untill thou find thy heart is renued by grace that thou art framed anew in some measure according to the Image of Jesus Christ labour for renovation and then thou hast ground of true comfort and right and title unto life and salvation otherwise if thou rest in thy good education and in thy good nature it will deceive thee but labour for the powerful working of the Spirit in thee Vse 2 Is this so That the very coming and discending from the loynes of good and godly parents is not sufficient to intitle children unto life and salvation It concerneth then such as are good and godly parents that they do labour to work better things in their soules then those that their 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 alwayes so but it may be thou hast therefore it concerneth all good and godly parents to convey better things then 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 bundel of folly and vanity by teaching by instructing comforting reproving commending and exhorting moderately to work the fear of God in their soules labour to intitle them to the promise of life and salvation and be an Instrument of the promise of life and salvation and be an instrument of their eternal good Neither are they all children because they are the seed of Abraham but in Isaac shall thy seed be called THe particular instance of the true seed of Abraham cometh now to be stood upon in that he saith in Isaac shall thy seed be called which words are the words of God to Ahraham in Gen. 21.12 and that place of Genesis considered with this of the Apostle giveth us to understand the meaning of the words to be this Ishmael was Abrahams child as well as Isaac Ishmael came of 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 righteousnesse 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 Gods election that he had rejected Ishmael from all eternity though he was the son of Abraham and appointed Isaac to life and salvation And so this example of Isaac and of Ishmael doth very well fit the purpose of the Apostle namely this to shew that though the Jews come of Abraham according to the course of Nature and are his seed by carnal generation yet are not all such as belong unto Gods eternal election and though they be rejected there is no breach of the promise of the Lord of which the Apostle treateth in this Chapter Now we are to observe in the first place touching these words they being considered as you heard the words of God to Abraham thus much That God in these words maketh known unto Abraham a great difference that was between his two sons Ishmael and Isaac such a difference as Abraham did not think upon nor could not take notice of untill 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
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 righteousnesse by the Law no 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 Abrahams seed according to the flesh this they vaunted and stood upon what may we think to be meant by Abrahams seed which the Apostle speaketh of in the verse foregoing and here doth explain that term but such as came of the seed of Abraham and that by nature not such as sought righteousnesse by the Law no his meaning is no such matter because the matter they stood upon as a priviledge and prerogative belonging unto them are not the children of God That is they are not such children as God bound himself unto by a special promise to do good unto in a special 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 Abrahams son was a child of the promise what is that why surely such a child as the promise gave birth unto Abraham begot Isaac of his wife Sarah indeed according to the course of Nature but not by the force strength and vertue of nature he was born merely by a special promise made unto Abraham and by vertue and strength of that special promise cited by the Apostle made in Gen. 18.9 Sarah thy wife shall have a son and so though he was begotten by Abraham according to the course of Nature but not by the force of Nature For when this promise was made unto Abraham Sarah thy wife shall have a son Abraham and Sarah were old and both strucken in years and not of ability by nature to have a child so that in regard of the force of nature it was as impossible for Abraham to beget or Sarah to bear a Child as for a stone to flye upward so that he was begotten by vertue of the Promise for she was past childbearing and Abraham very old so that the force and strength of Nature in Abraham and Sarah was not the cause of Isaac's birth but by vertue of the promise so that we are to 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 vertue of the promise of grace of life and salvation are adopted and made the children of the Promise by the vertue 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 onely by the course of Nature and according to the flesh and by carnal generation they are not such children as God hath bound himself unto by promise in a special manner that is to do good 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 Gods election in time to be called to be the sons and daughters of God the promise being published unto them and are wrought upon by vertue of the Spirit and the Promise They onely and none but they are accounted and reputed for the true seed and children of Abraham to whom the promise of mercy grace righteousnesse and salvation belongeth Come we now to the Doctrines And here observe That the Apostle doth expound himself touching that which is put down in the verse 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 Pen-men of Scripture they do explain the things that are needful for the Church and people of God and make them more easie that are hard to be understood expressing them more plainly in one place then in another an usual thing in the Book of God for the Pen-men of Scripture to explain such things as is necessary for the people of God to expresse things that seem to be doubtful obscure and ambiguous more in one place then in another and not to leave it obscure and ambiguous For the further manifestation of it I might insist on divers places of Scripture but take these few in Gen. 17.10 we read that circumcision is called the Covenant and in the 11. verse he explaineth it and saith it is the sign of the Covenant so in Exod. 12.11 The Paschal Lamb is called the Lords Passeover that should be eaten in destroying the Egyptians then in the 27 verse it is said to be the sacrifice of the Lords passeover more plainly expounding it so in 1 Cor. 10.4 Christ is called a rock and by and by he subjoyneth unto it a 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 shew the Lords death untill 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 shew that this is usual in the Scripture to explain in one place what is difficult in another the Reason is Reason Because it is Gods purpose the very purpose of the Lord in his 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 holinesse of righteousnesse 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
more then 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 contentednesse of mind he giveth unto them wealth without woe and store without sore yea in Psal 127.3 God giveth his beloved rest and contentednesse learn we then every one of us to be contented and 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 discontentednesse 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 Lords protection and the curse of God will follow him and whatsoever he putteth his hand to though he may remove to better his estate yet not out of discontentednesse for this is a bitter fruit of our cursed corruption for the meanest thing we have is more then we deserve at Gods hand therefore learn to rely upon Gods providence and 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 Iacob and hated Esau COme we now to the second thing to be handled in these words And in the second place it being thus spoken unto Rebekah by God himself and that according to Gods eternal and unchangeable decree the elder shall serve the younger it further pointeth out the efficacy and force of Gods eternal election and we may hence further take up this conclusion Doctr. That Gods decree touching his election of some unto life and glory in heaven it is a most powerful and a most effectual Decree exceeding great is the efficacy and force of Gods eternal election And this may easily be conceived so to be that the election of God is so effectual and powerful and so full of efficacy if so be we duly consider the fruits and effects of it it is so effectual that it altereth both the Law of Nature and the corruption of nature as first of all Gods election it altereth the law of nature that appeareth in this example of Jacob and of Esau for whereas by the law of Nature the younger should serve the elder and the elder should have dominion over the younger now you see by the eternal purpose and decree of God touching election the elder is made subject unto the younger and the younger is advanced above the elder Again Gods 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 Gods election God wrought upon him by his Spirit God set him out of the state of Nature into the state of grace they being both in one estate by Nature conceived and born in sin alike yet Gods eternal 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 stubbornnesse of Nature and in time it bringeth forth an alteration and a change in the soules of men it changeth them in time from what even from the state of ignorance and unbelief and hardnesse of heart and disobedience to the will of God it changeth them into saving faith saving knowledge softnesse of heart pliablenesse to the Will of God and holy obedience to the will of God in all things so powerful and so effectual is Gods eternal 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 holinesse they are fruits necessarily following upon Gods eternal election God having chosen us to this end he is not frustrate of his end but it cometh to passe And hence it is the Apostle calleth saving faith the faith of Gods elect as a thing properly belonging to Gods elect and a proper fruit of Gods 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 Gods eternal election as that it altereth the Law of Nature and the corruption of nature and in time it bringeth forth in alteration and change in the soul of man changing from the state of ignorance and rebellion to saving knowledge and saving faith softnesse of heart and holy obedience And it must needs be so Reason Because as God hath chosen and ordained some to life and glory in heaven so hath he in his eternal counsel and decree 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 holinesse 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 Gods election doth change both Law of Nature and corruption of Nature First of all this truth being duly considered may serve in the first place Vse 1 to keep us from rash Judgments to teach us to take heed that we never take upon us to determine of the final estate of any man to give a definitive sentence of any mans estate be he never so wicked never so vile or 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 sinne whether he belong to Gods election or no or whether he will so continue to the end of his life for he may be one that belongeth to Gods election and if he do then certainly the election of God will be effectual for the
an high hand that are drunkards filthie persons Sabbath-breakers revilers of Gods Children and the like God is justly angrie with them for their sinnes that they can confesse but they say as it is their common Proverb Vana sine viribus ira anger without power is in vain for a man to be angrie and have no power to execute his anger is nothing worth but this God he is a God of Power and he will one day shew his strength and his power in punishing of them and in executing wrath and vengeance upon them Oh then who is able to bear the punishing hand of God and the stroke of his arm can a wicked sinner endure it when God striketh with the strength of his arme Psalme 90.7 Oh then consider it whosoever thou art a wicked and rebellious sinner that hath been told of thy particular sinnes thy drunkennesse thy whoredome thy usurie thy Sabbath breaking and the like Thou that persistest and goest on in thy sinne a drunkard yesterday and still the same an Usurer yesterday and still the same thou art obdurate in thy sinne Consider the Lord is angrie with thee and justly offended and hee is not onely justly offended but he is a God of infinite power able to execute his wrath yea consider further that God is not onely a God of Power able to doe it but he is also a God that will doe it he will execute his power and his wrath 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 ruine of those they are offended withal nothing will satisfie them but their very heart blood And according to the might and power of those men so revengeful the more mighty and powerful is the evil and hurt that they inflict upon those The greater their might the heavier their stroke against whom they are enraged Oh then consider Is this so with men of revengefull spirits Oh then the Lord is a sin revenging God and he being provoked unto anger by thy wilful obstinate and rebellious sins he will punish thee consider then whom hast thou provoked a God of infinite power and he will make it appear in thy just destruction and in thy just punishment the heart of man is not able to conceive or imagine the fearful punishment that will befall thee Oh that those that are obstinate and rebellious sinners would consider this that God is so offended with them for their rebellious sinnes it would make them to tremble and affright them and make their bones shake in their skins and their hearts ake in their bodies but this is one and a chief part of their misery 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 Vse 2 sinners let this then keep us from the revenging of our wrongs that are done by spiteful enemies and such as seek our ruine why should we seek to be revenged though we have never so much power leave it unto God and know this that we cannot desire a greater vengeance to light upon them then the Lord will inflict upon them and consider if our spiteful enemies do continue seeking to do us wrong the Lord will one day take thy cause in hand and punish them according to the greatnesse of his power Alas what is our power if we had the might of all the men in the world it is nothing to the power of the Lord if the Lord should give our enemies into our hands and should say Do with him what thou wilt could we be avenged so as the Lord will for our sakes if we be patient and commit the cause unto the Lord for the Lord will be avenged on them if they continue and live and dye in their spight and envy And to conclude in one word let us when we are wronged and hardly dealt withal by malitious and spightful enemies that are full of rancor and malice commit our cause unto the Lord and without question his punishment will be greater then the bitterest stroke that we can wish to fall upon our enemies and therefore we ought to comfort our selves with this when we are wronged that the Lord will revenge our cause and he will shew forth his vengeance upon them in their Destruction and that according to the greatnesse of his power What if God willing to shew his wrath and to make his power known 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 shew 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 Gods 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 lyeth plain before us viz. Doctrine That the highest and utmost end of the everlasting destruction of the Reprobates is the manifestation of Gods Justice and of Gods power which here are coupled and put together in their destruction The destruction of the Reprobates is indeed the nearest end in respect of Reprobates 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 aymeth 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 aymeth not at their destruction though it be the nearest end to them yet farthest off in Gods intention for he aymeth at his own Justice and Powers glorification And to this purpose speaketh Solomon expresly Prov. 16.4 The Lord hath made all things for his own sake yea the very wicked for the day of evil he hath made them for the day of destruction ayming therein at the manifestation of his Justice and the glory of his power this is the main end the Lord aymeth at In Rom. 11. The Apostle having largely discussed and stood upon the rejection of the Gentiles in the 36. verse he concludeth
in the world wonder not nor be not amazed forr these things must come to passe and be fulfilled And it argueth a true and a sound faith to see through the thick mists of errour and iniquity and abundance of evil the bright resplendant shining beames of the Majestie and purity of the Word of God And therefore we are to be so farre from being offended at the Combustions and Uproares of the world as that we should be strengthened so much the more and settled and grounded in the holy Word of God seeing God hath Revealed it in his Word and foretold it long before As he saith in Hosea I will call them my people which were not my people and her beloved which was not beloved c. COme we now to the words of the Testimonie it selfe in these two verses And herein the Apostle doth invert the Order of the words of the Prophet putting that which is first last yea the Apostle doth 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 intire without any alteration or change hence then note we thus much That it is not alwayes necessarie that the very words of the Scripture Doctrine should be strictly orderly and precisely kept in the preaching of the Word so that the sence and scope and meaning of the place be kept sound and intire without wrong change or alteration The Preachers of the Word must look unto it that they neither deprave nor corrupt the places of Scripture that they doe not cut them off and leave out something needful this was the sinne of the Devil in Matthew 4.6 He shall give his Angels charge over thee and leaveth out to keep thee in all thy wayes Nor that they doe not wrest and wring the places of Scripture to a wrong sence and wrong purpose and make them as a nose of waxe and draw them to a wrong purpose and vex the Holy Word of God which is the dealing of all hereticks and especially such as doe turne the places of Scripture and the plain Stories of the Bible into Allegories and so wrong the sence of the Scripture yet Ministers of the Word they may alledge and cite places of Scripture with some alteration so they keep the sence safe sound and intire John 7.38 He that believeth in me as saith the Scripture out of his belly shall flow rivers of water Where doth the Scripture say so Surely in no place that we finde in the Old Testament expresly 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 drie and thirstie ground and of diving into the Waters of Life and of a fountain that should issue out from the house of the Lord. Now the Lord Jesus doth apply these words of the Prophets having respect to Christ who is the Fountain of Life and of all Spiritual graces he doth apply them to all those that truely believe in him that though they were drie and barren yet out of them shall flow the rivers of water of Life so that though he doth not set down the words of the Prophets expresly yet he keepeth the sence and meaning of the words So that it concerneth the Preachers of the Word to be very well acquainted with the scope and drift of the Scriptures that howsoever they may misse of the words yet they must keep the sence intire and see that they doe not swerve from the intent and purpose of the Holy Spirit of God in the Text. And as they must be careful that the places of Scripture be fit and pertinent to the purpose they have in hand so also that the places they doe alledge be truely understood and rightly applied according to the meaning of the Word and then they are the true Word of God and are a notable means to beate down the strong holds of sinne and of Sathan to pass by that Come we now to the Testimonie it self recorded by the Prophet and here alledged by the Apostle I will call them my people which were not my people and her beloved which was not beloved These words are a plain Text and doe evidence unto us the vocation and calling of the Gentiles which was long agoe foretold and now fulfilled the Gentiles are called the Gentiles embrace the faith of Christ which is one of the great mysteries of the Gospel and of Religion 1 Tim. 3.16 VVithout controversie great is the mysterie of godliness what was that God manifested in the flesh seen of Angels justified in the Spirit preached to the Gentiles a high and excellent mysterie Now touching this mysterie of calling the Gentiles observe the Lord saith I will call them my People which were not my 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 meer good will and free mercy nothing moving him thereunto but onely his free mercy the Lord he is pleased to reveal the Gospel to none but to those who out of his meer good will hee pleaseth to cause to understand it and the light of the Gospel though it shine most clearly and resplendantly yet it doth enlighten none nor worke upon none but onely such as it pleased God to illuminate and enlighten by the preaching of the Word though it fall upon their eyes and sound in their eares and shine about them yet the hearts are shut up of all such unlesse those whom God doth illuminate Eph. 1.9 The Apostle speaking of himselfe and other true believers saith expresiy God hath opened unto us the mysterie of his Word the secrets of his Gospel according to his own good pleasure And in the same Chapter the 17. verse He prayeth that the Ephesians might have the Spirit of Revelation and the Spirit of Wisedome Oh Lord open the eyes of their understanding that they may clearly see the riches of his calling and the sweet comforts of the Gospel And hence it was that the Apostle saith in 2 Cor. 4.6 That God by the same Almightie power whereby he brought light out of darkness causeth them to see the glory of God in the face of Jesus Christ yea the Lord doth afford the outward sound and preaching of the Word out of his free mercie where it pleaseth
Wishing the welfare of Souls necessary ibid. Witnesse 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 applyed 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 softned by it page 155 Word of Gods 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. Vers Pag. Genesis 3 12 160 Â 3 15 37 Â 17 7 27 Â 18 22 27 166 Â 24 3 expound 5 Â 27 6 82 Â 37 34 15 Â 42 21 6 Exodus 7 3 154 Â 14 30 31 197 Â 32 32 22 Â 34 6 7 201 Deut. 2 30 154 Â 5 29 21 Â 23 7 25 Joshuah 11 20 154 1 Sam. 2 30 24 Â 6 19 170 Â 18 12 140 Â 20 34 15 Â 24 6 30 Â 26 11 30 Â 26 42 5 2 Sam. 7 18 203 1 King 16 30 33 185 Â 18 21 119 2 Chron. 20 6 163 Nehem. 1 6 15 Â 2 2 ibid. Job 24 15 9 Psalm 50 21 22 191 Â 58 10 11 14 195 Â 66 18 54 Â 81 12 154 Â 103 13 14 178 Psal 119 105 137 Â 119 136 12 Prov. 1 22 189 Â 16 31 34 Â 16 32 188 Â 19 12 191 Eccles 7 17 171 Â 7 12 8 Isa 6 5 167 Â 6 9 10 140 Â 10 6 143 c. Â 38 3 11 Â 43 2 49 Â 43 4 225 Â 58 1 228 Jer. 7 4 29 Â 12 1 171 Â 13 17 12 Â 18 6 196 Â 23 28 213 Â 29 7 30 Ezech. 6 4 12 Â 16 11 12 13 159 Â 36 25 26 155 Dan. 4 27 24 Zach. 7 11 142 Malachy 1 2 3 104 c. Matth. 3 9 56 Â 5 18 48 Â 5 34 35 5 Â 10 5 6 36 Â 12 48 28 Â 20 3 4 5 101 Â 24 24 89 Mark 3 5 Â Luk. 4 16 25 Â 12 6 179 Â 19 41 42 12 Â 19 43 44 3 Joh. 1 1 39 Â 1 12 224 Â 1 47 35 Â 3 3 158 Â 3 27 30 Â 4 14 184 Â 6 44 91 Â 6 51 54 158 Â 7 17 138 Â 8 58 39 Â 8 39 56 Â 11 36 15 Act. 2 39 27 Â 4 27 144 Â 12 23 24 Â 13 46 36 Â 15 9 10 Â 16 9 216 Â 20 30 75 Â 26 29 22 Rom. 1 3 37 Â 1 21 26 140 Â 2 15 8 Â 2 25 28 Â 3 5 to 9 158 Â 5 6 8 220 Â 8 30 206 Â 16 7 11 21 34 1 Cor. 6 11 59 Â 7 14 56 2 Cor. 1 12 8 Â 2 4 15 Â 2 19 85 Â 4 3 68 140 Â 10 4 68 Gal. 1 10 3 Â 4 45 36 Eph. 1 5 200 Â 1 9 216 Â 2 1 2 3 59 220 Phil. 1 16 30 Â 2 7 8 37 Col. 3 12 181 Â 4 10 34 1 Thes 5 9 110 2 Thess 1 8 9 192 Â 1 10 198 Â 2 10 140 Â 2 13 206 Â 3 1 2 33 1 Tim. 2 1 2 30 Â 2 8 124 Â 5 8 114 159 Â 5 4 25 Â 6 6 172 2 Tim. 2 12 42 Â 2 7 51 Â 2 21 181 Â 3 16 136 Â 4 2 12â— Titus 15 15 11 Â 3 3 4 5 59 Heb. 13 16 Â 1 Pet. 4 11 213 2 Pet. 1 20 213 Â 2 8 110 1 Joh. 3 2 198 Â 3 12 186 Jude 0 4 110 The Names of several Books Printed for and sold by Christopher Meredith at the Crane in Pauls Church-yard 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. Bacons 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 Warre 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. Englands Antidote on Acts 17.20 2. Englands Looking-glasse on Jer. 18.7 8 9 10. 3. Gods free mercy to England on Ezek. 36.32 4. Noble mans Patern 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. Caryls Davids prayer for Solomon Psal 72.1 2 3. Mr. Carters Israels 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 hearts Engagement on Jer. 30.11 Gods unusual Answer on Psal 65.5 Hopes deferred and dashed Job 11.2 Mr. Cooke 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 it self 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 Schisme 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. Mans active obedience or a Treatise of Faith worthily called precious Faith as being in it self a most rare Jewel that excelleth in worth the highest price by Willaim Negus late of Lee in Essex Mr. Colliers Vindiciae Theseum de Sabbato in answer to Edw. Fisher Esq his book called the Christians Caveat c. Galeni Opuscula cum Annnotat D. Gulstoni Geree against Episcopacy and concerning the Kings Coronation Oath Character of an old English Puritan against Anabaptists and his Catechism Mr. Gattakers Thanks-giving for 88. Psalm 48.7 8. Mr. Goods publike Spirit on Act. 13.36 Mr. Gips on Psal 46.1 Mr. Hardwick's Difficulty of Sions deliverance Psalm 126.5.6 Mr. Hicks Glory and Beauty on Isa 28.5 6. The Life and death of David on
of his own mercy I will have mercy on whom I will have mercy I will shew this kindnesse unto thee to see the back parts of my glory because I will have mercy on whom I will Now by mercy in this text of the Apostle and the other of Moses we are to understand the act the exercise and work of mercy and by compassion the act the exercise and work of compassion and pity or rather tender love for the word compassion cometh from a radix Dilexit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth to love with such a tender affection as mothers do love their children naturally such love as the woman exprest to her child before Solomon And this mercy and pity being attributed ascribed and given to God it signifieth either a propension a readinesse of his Divine will to help those that be in misery which is the essential and natural property of mercy in God Or else it signifieth the act and exercise and the work of Gods mercy extended and reached out unto his people and so we are to understand it here not the property of mercy which is natural and essential in God but the extent of it to the creature And when the Lord saith I will have mercy and compassion on whom I will his meaning is the act and exercise and work of my mercy and compassion and tender love it is ever by me extended reached out and exercised to those amongst men to whom I will exercise extend and reach it out and that merely and onely of my own free will nothing in man or coming by man moving me to do it so then thus briefly conceive we the meaning of the Apostle in this verse God saith unto Moses in Exod. 33.19 upon Moses request unto him God promising out of his favour to him to shew him his back parts that the act and exercise and work of my mercy is ever by me extended and reached out to those amongst men to whom I will extend and reach it out and that merely and onely of my own good pleasure nothing in man coming from man moving me to reach it out I wil have mercy on whom I will Come we now to matter of Doctrine And beloved I cannot passe it by without noting that the Apostle here alledging a text of Scripture uttered by Moses saith God spake it so saith God to Moses whence it is clear That the Scripture the Word of God the written Word of God Doctrine it is a speaking word of efficacy not a dumb Word and it is Gods Oracle as the Apostle calleth it in Rom. 3.2 yea God speaketh to his people and Church in and by his written Word and in every part and parcel of it so saith the Apostle God saith unto Moses Indeed I grant that God spake all the words of the ten Commandements after a more special and peculiar manner Exod. 20. God spake all these words and said but yet the whole Scripture is Gods speaking Word and Gods Oracle yea his lively Oracle not a dead or dumb Oracle as the Holy Ghost saith Heb. 4.12 the Word of God is lively and mighty in operation sharper then any two edged sword a quickening word and a word of power and hence it is the Prophet Esay sendeth the people of his time to enquire of God Esay 8.19 20. saith he should not a people enquire of their God then presently he adjoyneth To the Law and to the Testimony there you shall hear God speak and know his mind Now if any do object that of the Apostle in the 1 Cor. 7.12 Object where the Apostle saith Reliquis autem ego dicò non Dominus and to the remnant I say and not the Lord It seemeth therefore the Apostle speaketh here and not the Lord I answer the meaning of the place is Answ that the Lord hath not given any such expresse Commandement in any place of his Word as the Apostle doth there deliver it but the Apostle did gather so much by interpretation of the Scripture and he so spake as he was guided by the Spirit of God as he saith in the 40 verse Et ipse Spiritum dei habeam and I have the Spirit of God I speak it in the name of the Lord So then this is a truth that the Scripture is the speaking Word of God it is Gods speaking word he uttereth his voyce his Church in the Word Application Wickedly therefore deal the Papists in this respect Vse In that they fill their mouthes full of bitter and blasphemous speeches against the truth of God in that they term the holy written Word of God to be dead Ink and a dumb Judge say they put a scarlet gown upon an Image and see what it will speak so say they is the Scripture And they set up other Judges in the place of Gods Word as the authority of the Church or a general Convention or the Pope speaking Judicially out of his chair setting him up as a Judge in all matters of controversie refusing the Scripture as insufficient and calling it dead Ink and a dumb Judge Thus they shew themselves to be utter enemies of the holy written Word of God and seek to crush the authority of it and to set up the voyce of a sinfull man the son of perdition the limb of the devil over the Church and to disclaim the voyce of the living God speaking to us in his holy Scripture But we must learn to acknowledge and to reverence the Scripture as Gods 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 voyce and if Christ would come upon the earth and preach unto us how attentive would we be we would not fall asleep then at Sermons But if thou wouldest know what God saith to his people then come to the written Word of God It is folly and madnesse in the foolish Familists and others of that sect that they depend upon Revelations besides the written Word of God but not to contend with them to apply it to our selves Vse 2 What is it better then madnesse and folly in us to rest upon the fancies and conceits and Judgments of men touching the events and coming to passe of such and such things Against superstitious observation of dayes because men tell us such a day shall be such and such disasters and such a day such fearful signs and wonders thunderings and lightenings and such and such direful wonders shall come to passe yea there is a day of special note amongst ignorant people now at hand namely St. Swithin's day if it rain on that day it will rain more or lesse fourty dayes after these are dotages of idle braines and are 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 passe It may be so in Judgment they come to passe because men give ear unto them what saith the Lord by Moses Deut. 13.1 2 3 4 5. If a lying prophet or a dreamer of dreames do tell you of strange things and they come to passe believe him not for the Lord doth it to try you and it is the just hand of God to bring it upon you because we give ear and liking to them Again observe we the Apostle bringeth these words of Moses I will have mercy on whom I will have mercy to prove that God was not unjust in loving Jacob and hating Esau he having denyed this with a God forbid he subjoyneth presently as a reason to prove it For he saith to Moses I will have mercy on whom I will have mercy A man would think this were a strange kind of clearing God from injustice is not God therefore unjust when he loveth Jacob and hateth Esau without cause because he saith I will have mercy because I will hath God no other reason to give But we must learn to acknowledge that this is the soveraign power of the great God of heaven and earth that his will must be reason enough to rest upon and this is the true obedience that is acceptable and pleasing to his holy Majestie Doctr. That Gods will and pleasure and his appointment touching all things that are in the Word and touching the ordering and disposing of all things and coming of all things to passe in this world it is holy just and good and it cannot be taxed as unholy and unjust though we cannot dive into the depth of it the will of God that is holy just and good though we cannot comprehend the depth of it And the reason and ground is Because it is the very nature of the Will of God he doth all things Reason 1 most freely and justly as in Ephes 1.5 He hath predestinated us to be adopted through Christ Jesus in himself nothing out of himself according to the good pleasure of his will Again secondly the will of God is the square and rule of all goodnesse Reason 2 and righteousnesse whatsoever God willeth it is good because he willeth it but whatsoever is in Scripture is agreeable to the will of God is good and whatsoever dissenteth from the will of God it is evil so that upon this ground Gods will and pleasure it is holy just and good and cannot be taxed with evil because he willeth it How is the good will and pleasure of God just and holy in respect of sin for he doth appoint it else it could not be in the world Object It is true sin could not be in the world unlesse God did appoint it Answ and yet Gods appointment is good God willeth the being of sin in the world not simply as it is peccatum sin but as it is a pupishment for some evill foregoing and so he maketh it to serve for the manifestation of the glory of his Justice in this respect the being of sin is good and so God who is able to bring light out of darknesse good out of evil he doth righteously and willingly permit evil Upon this ground we must learn to lay aside all reasonings of the flesh Vse against the will and appointment of God touching all things that come to passe in the world we must learn not onely in our words but thoughts also to justifie the will of God as holy and just in respect of the being and coming to passe of every thing in the world But to apply this a little nearer and to another purpose to teach us that as we must justifie the working will of God so we must justifie his signifying will in his Word whereby he doth signifie his mind to acknowledge that to be holy just and good yea we must learn to esteem and to hold every Commandement of God every denunciation threatening and every promise of God that we find in the holy book of God to be holy just and good Rom. 7.12 And it is a sure sign of grace when we can acknowledge the wisdom of God in his Word and every Commandement of God to be holy and righteous as when a man can justifie the Commandement of the Sabbath the Commandement against uncleannesse usury or any Commandment that doth crosse and thwart and contradict our sins whatsoever that we can say Lord thou art just and upright in thy Commandements howsoever I am sinfull this is a sign of a sanctified soul whereas every worldling will be disputing against every Commandement of God and will pick a quarrel with them at the Commandement of the Sabbath that requireth we should not think our own thoughts speak our own words nor do our own works on that day Esay 58.13 Oh saith the carnal man may I not walk to Taverns and Ale-houses and talk of matters of the world this is too strickt and rigorous And so in the matter of apparel whereas the Lord requireth our apparel should be modest befitting such as fear the Lord Oh say they this is too strict if I should not follow the fashions of the world I should be accounted as an Owl and as no body in the world thus they wrangle and cavil against the Commandements of God but they that do justifie the Word of God as holy and true though it meeteth with our dearest lust yet we subscribe unto Gods Commandements this is a signe of true grace in our hearts Oh therefore labour to subscribe unto the Commands of God if we will be assured of grace For he said to Moses I will have mercy on whom I will have mercy And I will have compassion on whom I will have compassion Object VPon occasion of these words I will have mercy on whom I will have mercy A blasphemous Heretick did hold That mercy was not a natural property in God but an act of the will of God Because that Moses bringeth in the Lord saying I will have mercy upon whom I will And thus he reasoneth God doth alwaie suse his natural properties such as be 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 alwaies exercised and shewed forth as namely to all sinners impenitent And the Apostle affirmeth that God hath mercy upon whom he will And so the Apostle