Commentary on Romans

WHat doth the Apostle handle in this Chapter?

In this Chapter and the two following, Paul entreateth of that great mystery, of divine election and reprobation, and of the rejection of the Jews, and the vocation of the Gentiles depending thereon.

How doeth he fall into this dispute and argument of God's eternal predestination?

Of this, diverse men judge diversely: they all so agree in the matter of his treatise, as yet they vary about the coherence and knitting of these three following Chap ters to the former. Some think that he climeth up to the mystery of election, that he may lay forth the fountain of faith and justification; and so prove them to be free and independent upon us. Others say this depends on Chapter 3. verse 29. where the Apostle having proved righte ousnesse by faith; now he setteth on the other thing, to prove that it comes without respect of persons, both to Jew and Gentile which believe, and that according to election. Others fetch the coherence from verse 30, or 38. 39. of the eight Chapter, thus: If God will glorify whom he foreknewe, and the faithful cannot be separated from God's love; how comes it that the Jews whom God foreknew once, and which are God's only people, are now cast out and repelled from grace and glory? Unto which he answereth; that all which be Jews by carnal generation, be not the people of God unto whom the promises do belong, but the elect alone, whether Jews or Gentiles. But I take it rather this to be the reason of the connection, that against the former doctrine of justification by faith, the unbelief of the Jews might be objected thus: If Paul's doctrine be true (which hitherto he hath taught, of the right way of being justified and saved thorough faith in Christ) why do not the Jews approve and embrace it? either the Jews are none of God's people, or the doctrine and promises of grace belong to them; if not to them, then how is God faithful in keeping promise, seeing he said he would be their God? Unto which the Apostle answereth, that the Jews obtained not righteousness and salvation by Christ; because many of them were unbelievers. The reason of this is, because they were reprobates; for such as were elect did believe and were justified and saved, which is sufficient to prove God true of his promise, which was never made but to Abraham's spiritual seed, not to such as came of him according to the flesh.

What be the parts of this Chapter?

Three; first, a grave protestation of Paul's sorrow, in behalf of the Jews which believed not in Christ, unto verse 6. Secondly, a defense of God's promise against human reason, to verse 24. Thirdly, a declaration of the mystery touching the calling of the Gentiles, and refusing of the Jews, by the oracles of the Prophets, which did foretell the one and the other, to the ende of the Chapter.

Why did Paul begin with protestation of his sorrow?

To avoid the offense of the Jews, who were likely to take indignation at this doctrine; therefore he useth an insinuation to gain their good will: for which purpose he also praiseth them, ver. 4. 5. Which commends the wisdom of the Apostle, in preventing the contempt of his doctrine.

What doth he perform in these three first verses?

He layeth down or propoundeth the truth: Secondly the greatness: Thirdly the cause of his sorrow. The truth and greatness of his sorrow, he proves by a sacred oath, calling Christ, his conscience, and the Holy Ghost to witness that it was so, that he did truly and great lie bewail their case.

What instructions are we to learn out of this first verse?

That a Christian must always speak truth, but especially in an oath; the reason is, because an untruth uttered in an oath, is not only a lie, but it is a perjury, which is a greater sin. Secondly, because by such untruths, God's name is dishonored, when he is called to witness a false matter, who is the avenger of all falsehood.

What use hereof?

It admonisheth all men to take heed what they affirm or deny upon their oath, that it be no vain matter or uncertain and doubtful, or untrue or false: but such as they know to be most certain and true.

What further instruction from hence?

Hence we learn what an oath is, by whom we may swear, and in what form of words.

What is an Oath?

A confirmation of some hidden truth, necessary to be known, (and yet not known to others) by appealing to the witness and judgment of GOD, who is the searcher of hearts, and punisher of perjury, 1 Kings 8. 32. Heb. 6.

By whom may we swear?

By Christ Jesus and by the Holy Ghost, as well as by God the Father, which doth plainly prove the deity of Christ and the Spirit: as also that it is a sin to swear by any Creature, because they are not the searchers of hearts, nor punishers of secret perjuries; also because swearing lawfully, is a part of God's worship, Deut. 6. 13.

Why then doth Paul put his conscience in the Oath, it being a creature?

His meaning is, that what his conscience knew to be true, Christ & the Spirit also knew it more perfectly.

In what form is an Oath to be taken?

Thus: I speak the truth and lie not, Christ bearingmy conscience witness.

What think ye of these words, as Pharaoh liveth, as thy soul liveth, or verily verily? Gen. 42. 15. 1 Sam. 17, 55. John 3, 5

They be earnest asseverations, affirming weighty things somewhat gravely and vehemently, but are no Oaths.

Why doth Paul say, I speak truth and lie not?

This is spoken after the manner of the Hebrews, who say one thing twice for plainness. Also, one may speak truth, and yet lie: the thing may be a truth which one speaks, and yet he think it a lie. This Paul disclaims, professing sincerity of mind, as well as truth in his words, he is no Equiuocator.

What other things do ye learn from hence?

That though ones conscience be a thousand witnesses, (even a good conscience as well as an evil) yet Christ and the Spirit are greater then the Conscience, & seeth more and further, 1 John 3, 20. Again, from hence we learn, that a Christian may take a private oath lawfully, though it be not before a Judge or Magistrate. Example hereof we have of Abraham's servant, Genef. 24, 3. of Rahab and the Spies, Josh. 2, 12. and of Paul in this place; it appeareth also by the nature and end of an Oath, Heb. 6, 16. but it is to be done in grave and important cases, and not in light and trifling things; but when it behooues and concerneth God's glory, and the salvation or some great good of our neighbor, that some doubtful thing should be confirmed with an oath. Thus was the case here: it was necessary the Jews should know and believe, that Paul had true and great sorrow for them, least upon suspicion of his 〈◊〉 toward them they should have despised the Doctrine of salvation brought to them by his writing, to their own destruction, and God's dishonor: therefore he gave an oath as a pledge of his truth.

What use of this point?

It reproves such as take rash Oaths, as profane persons do. Also such as refuse lawful oaths private or public, as the Anabaptists do.

May not one refuse to swear, rather then to lay ones hand on a Book?

No: for that is nothing to the form and substance of an Oath, which is one among all God's people; but a circumstance and ceremony which is diverse in diverse Countries. The Jews laid their hand under the Thigh, Genes. 24, 3. Also, they lift up their hands to heaven.

How is the greatness of his sorrow set forth?

First, by the measure of it, it was great. Secondly, by the length of it, it was continual. Thirdly, by the subject of it, it was in the heart.

What is meant by heaviness?

It is a grief arising either from fear of some evil at hand, or the seeling of some present evil upon our selves or others: as joy is a sweet motion of the heart from hope of some future, or sense of some present good. And whereas he saith, that his heaviness was (great) he meaneth that his grief was not small or ordinary, slight or mean, but very vehement and grievous, such as did sore vex him.

What manner of sorrow is that he speaketh of?

It signifies such a grief and pain as women in travel feel, which of all bodily sorrows is most sharp and bitter; such was the torment that Paul had in his mind for the Jews.

But why doth he call this sorrow [continual?]

To show, that howsoever the pains of a woman end at the birth of a child, or shortly after; yet he in his sorrow, could find neither remedy, mean, nor end.

What Instructions may we gather from these words thus opened?

First, they teach us that God's children be not stocks, blockish and senseless. Secondly, that we ought to be touched with a feeling one of another's misery. Thirdly, that above all other miseries we are bound exceedingly to grieve for the unbelief and destruction of others, because that is the greatest evil, and therefore it should most affect us. Fourthly, it is best known what love we bear unto others, by our grief for their harms. For thus Paul seeks to confirm his great love towards the Jews, by witnessing his great grief which he conceived for them.

What use is to be made of this last instruction?

It convicteth such to be void of Christian charity as are not affected at the hurts and harms of others, especially at their spiritual dangers and miseries; no griese, no love.

What was the 〈◊〉 of his heaviness?

His (heart) which is the sense both of life and affections: which may put us in mind that the sorrow which Paul had for the Jews, was most bitter and dangerous. The reason hereof is, because there is no sorrow like unto that which presseth the heart, for it doth by little and little quench the vital spirits, and oftentimes bringeth death with it, if it be immoderate: many have suddenly died of hearts sorrow being extreme.

But what might be the cause of this extreme sorrow of the Apostle?

The damnation of the Jews for their unbelief sake, because they rejected the Gospel, & refused Christ, as appeareth in that he wisheth himself to be separated from Christ for them, it argues that they were separated from him, else there had been no cause of such a wish.

What is it to be separated from Christ?

To be removed and put from the favor of God, from the salvation purchased by Christ, & from all hope of it, and in a word to perish and be condemned forever. For without Christ there can be no grace of God, no salvation, no hope of being saved, nothing but condemnation.

But did Paul well in praying for his own damnation? or whether was it his prayer that he might perish?

The truth is, Paul makes no such prayer, and if he had, he had sinned greatly in praying unlawfully and vainly. The reasons be, first because his prayer had crossed the constant purpose of God, and his own certain persuasion spoken of in the former Chapter. Secondly, Paul was not bound to prefer the salvation of the Jews before Christ and his grace.

If he did not make a prayer here to be cut off from Christ, what then think you of it?

The sense of the Apostles words is thus much: that he could have wished to be cut off from Christ, and so to have delivered the Jews from damnation, by the loss of his own salvation, had it been possible. For the speech is conditional, (if it might have been) he could have wished to be damned for them, that he being but one, had rather perished then such a multitude. Like unto that speech of David, wishing that he might have died for his son Absalom: which as it bewrayeth David's affection for his son, so this sufficiently discovers Paul's exceeding great affection for the Jews, how great it was. But as David knew that his life could not redeem the death of his son (being already dead,) so it fared with Paul.

Whom doth he mean here by his brethren?

The Jews which were his kinsmen, as being all Israelites of his stock and blood: and whereas he saith for his brethren, he meaneth in their stead and room, or in their behalf, as Christ is said to have died for us.

What are the doctrines to be learned from this verse?

It teacheth that Christians must be carried with a great desire of others salvation, and namely of such as nearest unto them, as their kinsmen, children, servants, stock or linage. The reason is, because salvation is the greatest good we can procure to any, therefore in the furthering of it, our love should most appear.

What profit is to be made of this point?

It reproves such as earnestly desire other good things to theirs, but are cold in descrying and seeking the chief good. Secondly, it comforteth all that find any measure of this desire in them, that they are guided by the Spirit of God. Lastly, it exhorts all men to strive for a greater measure of it, because it will be a witness that they are led by the same Spirit that was in Paul.

What other instruction from hence?

It proves that Christ's love exceeds all love, because he indeed was made that for us sinners and his enemies, which Paul could have wished to be made for his brethren, which is, to be a curse, Gal. 3. 13.

What use of this?

It warneth us after Christ's example (especially Pasiors) deeply to love & thirst after one another's salvation. Secondly it rebukes all others, which either by counsel or evil example, help forwards others damnation, or by keeping away the means of eternal life wholly or in part, in substance or degree.

WHat is the drift and purpose of this text?

To render reasons of his deep love and grief for the Jews, for whose sake he would have wished himself accursed and destroyed, to have had them saved, & this his exceeding charity he now doth expound, and set forth the true reasons thereof.

From whence are these reasons drawn?

They are all taken from the noble properties of the Jews, and those adioynts or qualities which are in number ten, whereof now we will speak in order. The first is, that they were his brethren or kinsmen according to the flesh; this is a great occasion to make us love our neighbor so much the more, as Christ did this nation, and his own mother, and as nature teacheth even heathen to do, as 1 Tim. 5. 8. Their second property is, that they were Israelites (that is, God's people) such as were Princes and conquerors of God. This name God for honor sake gave to Iacoh who overcame God in wrestling, see Genesis 33. 38. thereof called (Israel:) and he thought it an excellent blessing, to have his children called by his name (Israel) as ye may see in his prayer, Gen. 48. 16 And this is the second cause of his so great grief for their destruction, that a people consecrated to the true God, who delighted to be called the God of Israel, should 〈◊〉 . The third property is adoption, by which we are not to understand that eternal adoption peculiar to the elect, whom God purposed before all worlds, to make his children in Christ; and accordingly doth actually adopt them in time, when he calleth them effectually: but the external adoption, to be accounted and esteemed the only Church of God, all other Nations and people being passed by and refused: by virtue of which dignity, God himself calleth Israel his Son, yea his first borne, yea his treasure, &c. Exodus 4. 22. and 19. 5. 6. Deut. 32, 8. 9. Jer. 31. 20. I am their Father, and Ephraim is my child and first borne. And this is the third cause of his sorrow, that they should be lost which had so worthy a privilege.

Their fourth property is the [glory,] by which is meant the Atke, which was a token of God's presence; 1 Sam. 4. 21. 22. There also God heard the prayers and praises of his people, and gave forth oracles unto such as sought them; and in regard of it, the Tēple is called the habitation of his glory, or the place where his honor dwelleth, Psal. 26. 8. Therefore no people (as it is in Deut.) so noble to whom God came so nigh as to this people. Now what a grief to a good friend is this, that such a nation should be cast out and anathanized.

Their first privilege and quality was the covenant, that is, the Table of the covenants, by a Metonymy: and he speaks in the plural number, because there were two Tables, Deut. 9. 11. in these God wrote with his own hand his Moral Laws and Statutes. Some understand it of the covenant which God often made with this people for eternal life by Christ, howbeit this was but one, howsoever it was often renewed with Abraham & Isaac, &c. Also the promises which are after named, cannot be severed from the covenant which stood in promises of eternal and temporal happiness.

The sixth property is the giving of the Law, to wit; the iudicial Law for the Common-wealth, which surpassed all the Laws of Solon, 〈◊〉 , Numa, Draco, Themistocles, and Mines. For they came from heaven (God being the immediate author) and were full of equity, a marvelous credit and renown to this Nation, as Deut. 4, 8, 32.

Their seventh property was (the service of God) even the Priest-hood, with such outward rites and sacrifices wherein God would be lawfully served of the Jews till Christ: and this was the ceremonial worship, Hebr. 9, 1. This was so perfect, that nothing could be added to it. The eight property was the promises both Legal, promising life on condition of keeping the law perfectly: also Evangelical, promising remission of sins with salvation in heaven, to the believers in Christ, temporal promises, and eternal promises, and of the calling of the Gentiles. No people had such promises, by which God sought to alure and invite this people to his obedience. Their ninth privilege and dignity, was, that of them came the Fathers (that is) they be the offspring of the Patriarchs and holy men, whose praise is in the Word, which also had the promises of God's mercy unto their posterity, for a thousand generations, Gen. 17, 4. Com. 2. and this is no usual commendation, to come and to be borne of such noble progenitors, as Abraham, Isaac, Jacob were, by whose example they might have great help to piety, and pricks to godliness, yet so far to degenerate as now the Jews were, this could not but much grieve the Apostle who much loved them. The last dignity of the Jews is, that of them came (Christ concerning the flesh,) a most high excellency, that he who was the eternal Son of God, did vouchsafe for to take his man-hood of the Jews, and to have the same parents and ancestors (as he was man) as they had. Now that such a sovereign favor as this should not only not profit them, but turn to their destruction, through their willful blindness, no marvel it Paul did grievously mourn for it.

Wherefore is this added, [who is God over all?]

To show that Christ besides his human nature had another nature, according to which he did not descend of the Jews, but was begotten of God everlastingly, being equal to God in the substance and glory of the God-head; as it is here proved by two Epithites, one, that he is over all persons and over all things, having made them all. Secondly, that he is God, blessed forever, a title attributed to God the Creator, Chap. 1, 25. This place then informs us not of the divinity of the Father, or of the Trinity, but of that high mystery touching Christ his natures and person, that he is true man and true God also, both man and God in one person; which stops the mouths of Arians, Mahumetists, Nestorians, &c.

Now that those qualities and dignities are opened, show us what we are hence to learn for our instructions?

First, that it is a singular favor (highly to be accounted of,) to be a member of God's visible Church, because many blessings do accompany them and wonderful be their privileges. Secondly, we learn that we may not trust nor rest in any out-ward privilege whatsoever: the reason is, because none could have had more or greater then the Jews who had no good by them, because being severed from faith and godliness, they could further them to no other purpose, but to increase judgment and wrath upon their heads for abusing them.

What use of this point?

To warn impenitent sinners not to rest in external perogatives of word and Sacraments, and of profession. For notwithstanding all this, they shall perish if they repent not, and amend their lives, as these Jews did. See 〈◊〉 . 7, 1, 2, 3, 4, 5. 1. Cor. 10, 1, 2, 3.

What other doctrine is to be gathered from hence?

That God's gifts are still to be loved and commended, whatsoever the men be to whom they are committed; because the sins of the person cannot pollute the good gifts of God, which remain holy and excellent howsoever they behave themselves in whō they are.

What profit is to be made of this point?

First, here we are taught to put a difference between the men and God's gifts. Secondly, it reproves such as condemn good things for their sakes which are adorned with them; because they are evil, therefore all is naught which is about them. Thirdly, it admonisheth us that unto God's outward gifts, we join a new heart endued with faith and repentance; then those gifts which be excellent in themselves, shall make us to shine the more.

What other doctrine?

That it is a great gift of God to come of holy parents and godly predecessors, far more then to come of noble or honorable progenitors. The reason is, first because God promiseth to do good unto just men for many generations, Exod 20, 6. Psal. 112. 2. The generation of the righteous shall be blessed. Secondly, children are greatly furthered in their education by virtuous Parents. Thirdly, the examples of good Parents are spurs to children to quicken them to follow them; for it were a shame to degenerate and grow out of kind, bringing infamy to our stock and house.

What use is to be made hereof?

It convicteth such children of unthankfulness as forget this gift, and foreflow to make true benefit of it. Secondly, it exhorts all men to consider of their godly Parents, and to strive to tread in their steps. It cost the Jews dear because they did not, so it did Eli his sons, and Samuel's children, 1. Sam. 1, 2, 1, 2. and Absalom and Adonijah.

What more instructions?

That godly parents may have full wicked children, as Abraham had, and on the contrary, evil parents may have good children, as Josiah came of Amon. The reason hereof is, because graces come not by generation, but by regeneration, which is not tied to the Elements of this world. For the Spirit blows where it listeth, John. 3.

What use of this point?

To warn all children unto their parentage to join piety, else it will not profit them unto salvation. Secondly, to reprove such as think that the children must be good, when their parents be good. Thirdly, to stir up all parents diligently to bring up their children in God's fear, and to pray for them often and earnestly. Lastly, to comfort such as do their endeavor to train up their children religiously, without answerable success; for it was the portion of Patriarchs, and of many holy men and women. Such as do their endeavor, have therewith to comfort themselves against the naughtiness of their posterity.

WHat doth the Apostle now in these words?

Hitherto of the first part of this chapter, wherein is contained the grave protestation of Paul touching his great grief, for the rejection of the most part of the Jews from Christ. Now he setteth on the second part (to 〈◊〉 ) the Apology and defense of God & his promises, against the reproaches which human reason objecteth & layeth in against God. These reproaches be three: First inconstancy, to verse 14. Secondly, iniquity or injustice to verse 19. Thirdly cruelty, unto verse 23.

How doth the Apostle Paul knit this Verse with the former?

Thus; If the Jews be separate from Christ, then God's promises fail. For God promised Abraham to be his God, and the God of his seed: which promise concerned Christ to be given them, and salvation by him: but if the Jews which be Abraham's seed be accursed, having lost Christ and his salvation, then howe did God stand to his promise? Again, the promise of the Messiah, was chiefly and first made to the Jews. No we, if more Gentiles be saved by him then Jews, how doth GOD keep his promise? Hence it might be conjectured, Paul's grief to arise, because God seemed inconstant, breaking promise? which the Apostle denies, and answereth this cavil by a strong negation or denial. Secondly, by a distinction of Abraham's seed, which distinction he confirms both by the word of God, and from the mystery of God's eternal election and reprobation; which mystery upon this occasion he openeth and proveth in Hypothesis, by particular instances given of some persons elect, and some reprobate. The sum of this answer is this; that the true Jews to whom God's promises were made, were to be esteemed neither by woorthynesse of blood, carnal generation, nor by any works present or foreseen, but by God's election. The elect only were the true Israelites and children of Abraham: and therefore so long as God fulfilled his promise of salvation to the elect, he cannot be counted false of his word and promise made to Abraham, howsoever many thousands which descended carnally of Abraham be lost.

What is meant by (notwithstanding?)

Thus much, that albeit the Jews mutter against God, charging God with breach of promise (if they were cursed & separated from Christ,) yet it cannot be that God should be unfaithful.

What is meant by [cannot be?]

That it is simply and absolutely impossible to be, that God's word should fall.

What is meant by [word?]

Not the word of the law, but the word of promise which God spoke to Abraham, saying; I am thy God and the God of thy seed; and again, In thy seed shall all Nations be blessed Gen. 17. 3.

What signifies [fall?]

It is set against (remain,) verse 11, by which is signified firm steadinesse, when the effect follows the promise: therefore to fall, in this place is to be frustrate, void, and of none effect, when the promise is not kept.

What is the doctrine out of these words?

This, howsoever many men do perish, to whom the promises be offered and preached, yet God is evermore true and constant in performing his promise. This doctrine may be proved first by scripture, Mat. 5. 18. Heaven and earth shall pass away &c. 2 Sam. 7. 28. Rom. 3. 4. 2 Cor. 1. 20. Secondly by reason, as first from the nature of God, who is truth itself, and therefore he cannot deceive. Thirdly, he is unchangeable, and therefore what he saith he will do. Fourthly, he is powerful and therefore able to keep his promise, Rom. 4. 21. Fifthly, GOD standeth upon his honor, and it were against his honor to break his promise; as it is written, I will not give my glory to another. Moreover, this doctrine may be declared and illustrated by comparison, thus. If honest men keep their promise, much more God, whose fidelity and truth is infinite: and lastly this may be proved by just and long experience: for it was never known in any age, but what promises God mercifully made, he did faithfully keep; no one instant to be given to the contrary, thorough the whole book of God.

Yet many temporal blessings have been promised the righteous, which they never enjoyed?

It is true; but these promises were made with condition of obedience, and exception of the cross; therefore if these promises were not performed, it was because their disobedience drew chastisement on them, or for that God saw it fitter for them to be exercised with afflictions, prosperity being not good for them. Psal. 34. 10. and 119. It is good for me that I was troubled?

Yet the Jews were Abraham's seed, notwithstanding the promise of saving them was not true Israelite, and that is sufficient to discharge God, as shall be seen afterwards.

What profit is to be made of this point of doctrine?

It she was unbelief to be a great sin, because it spoils God of his truth and makes him a liar. Secondly, it affoordes matter of strong comfort to such as after their calling are tempted to doubt of their salvation; for it cannot be that they which believe should ever perish, God having spoken it that they shall be saved, and his promise cannot fall, John 3. 17. 18. Thirdly, it encourageth the godly, firmly to rest on God's promises; for he cannot deceive them, they be not yea and nay, but yea and Amen.

What is the second part of Paul's answer to the first objection?

By distinguishing of Israelites into true & false.

What is meant here by Israel?

By Israel in the first place is meant all the elect and believers amongst the Jews collectiuely, such as be Israelites in deed and truth, as well as in name, as Nathanael was, in John 1, 47. and such as Paul speaketh of, Rom. 2, 29. And by Israel in the second place, is meant Jacob indiuidually, who was called Israel for his wrestling with God, as ye would say a Prince of God, one which prevailed with the mighty God.

What are we to learn from this partition or division of the Israelites?

That ever from the beginning, there have been two sorts of men in the Church of God, both good and bad, true and false Israelites. This Doctrine may be proved first by plain Scripture, distinguishing the visible Church, into the children of the flesh and of the Spirit, Rom. 9, 7. Secondly, by examples, as Isaac and Ishmael, Jacob and Esau, David and Saul. Thirdly, by comparing the Church to a net, Math. 13. to a field, Math. 13. to a Barn, Math. 3. Lastly, by reason; because all that be within the Church be not elect, therefore all cannot be believers: there be many in the Church, who be not of the Church, 1 John 2, 19.

What profit is to be made of this point?

It confuteth them that hold the godly alone to be members of the visible Church. Secondly, it reproves such as forsake the visible Church, for the wickedness of them that live in it, and do in that regard condemn it for no Church. Thirdly, it warns all men not to content themselves with this, that they live in the Church; for so false Israelites do, so Hypocrites and wicked men do. Lastly, it exhorts us never to give rest to our souls, till we become true Israelites, true members of the visible Church: for to such and to none other, the promises of grace and life by Christ, be efficacious and fruitful.

WHat is the purpose of this Text?

To prove the former distinction of Israelites, in verse 6, that not all that come of Israel or Jacob, according to carnal birth, are true Israelites or the true children of God. This is proved first by an instance or example in Abraham's Family, where in the true seed are restrained unto Isaac, according to the oracle of GOD, affirming that the seed should be called in Isaac, Gen. 21, 12. The argument is this; Ishmael was borne of Abraham as well as Isaac, yet not both of them, but Isaac only was the true seed and son of Abraham: therefore all are not Abraham's seed, which come of him by natural generation.

But if Ishmael were Abraham's son, then must he be his seed. For what difference is there between son and seed in Scripture phrase?

True, Ishmael was the child and son of Abraham, that is, a child of the flesh; but Isaac was the child of the promise, therefore he only was the Child of God, and the true seed of Abraham.

How may it appear, that Isaac only was the child of the promise, or borne to Abraham, by virtue of God's promise?

By authority of Scripture verse 9. This is a word of promise.

What other proof is brought to prove this distinction of Abraham's seed?

A new example out of Isaac's family, for both Jacob and Esau were borne of the same Parents ( Isaac, & of Rebecca ) and at one birth; yet Jacob only was loved, and Esau was not loved, and that before they had done good or evil. The cause of this difference, is onelle the free election of God (as is proved by Scripture, Mal. 1, 2. Gen. 25, 23.) not birth, nor blood, nor works present or foreseen. The sum hereof is thus much, that although the promises were made to such as come of Abraham and be indefinitely offered to all his seed, yet they take effect but in the elect, to whom they are contracted by God.

What instruction are we to learn from this seventh Verse?

That God's promises are not tied unto any carnal perogatives and dignities. The birth of Ishmael was as good as Isaac's, both being of Abraham; and yet the promise of salvation was made to Isaac only: if carnal birth had been the cause of salvation and receiving Christ, then none yfsuing from Abraham had perished.

What profit is to be made of this point?

It warneth us not to be secure nor presume, because we are borne of Christian parents.

What other doctrine out of this seventh verse?

That God's visible Church is a mixed company, consisting of elect and Reprobates, whereof in the former Dialogue.

Now to the eight verse, and tell us what is meant by the Children of the flesh, and by the Children of the promise?

By Children of the flesh is meant such as be born by force of nature, according to the ordinary course of generation; and by (Children of the promise) we are to understand such as are borne not by strength of nature, but of God's promise, contrary to the course of nature, or unto whom the promise is appointed by election. For the word and promise of God, framed Isaac in the womb of Sarah, being barren and unfit for conception.

But seeing Ishmael came out of Abraham's loins as well as Isaac, which should not Isaac be the child of flesh as well as Ishmael?

Because Abraham begat Isaac of Sarah, being then both aged & barren, according to that which was promised [ Sarah shall have a Son. ] Where Paul would generally show, that all such are the children of God, to whom the promise of life is contracted by the purpose of God.

What instruct on have we from hence?

That God who is the author of Nature, is not tied to the order of nature: the reason is, because God being most free, may give Children to whom he will, although there be no natural power in them to bring forth.

What profit is to be made of this truth?

It teacheth, that the power of God the creator, is above all power. Secondly, that what God purposeth and will have done, there is no impediment can hinder it. Thirdly, that we must believe God under hope, above hope, that is, when in respect of human means and second causes, we have cause to despair, yet then we are bound to trust God upon his word, as Abraham did in this matter of a child, when there was no possibility in nature, nor probability in reason.

What other instruction ariseth from this verse?

That all which are the sons of believing parents, are not the sons of God. The reason is, because the elect which be the children of the promise, having it applied to them by Faith, they only be God's Children. Secondly, because the Church hath in it many hypocrites which seem to be that which they are not.

What use is to be made of this?

It admonisheth us, that as we covet to be, and to be accounted God's children, we must endeavor hard to believe the promises of grace: because though the promises be universally propounded to all the members of the visible Church, yet they do take effect peculiarlie in the faithful alone, who have the power to believe in Christ, which is the condition of the promise.

What doth follow hereupon?

First, that it is most necessary therefore to strive to get a lively faith, seeing the promises are ratified and made effectual to none, but to such alone as be elect, and have the guist of faith to receive Christ, which is the substance of the promise. Secondly, though many which live in the Church, never enjoy the things promised, yet that happens by their own default, God still remaining true, because he fulfils his word in the elect ones, whom the promises do specially concern, being of God applied to them, & to everyone of them, of his free mercy and goodness.

What instruction ariseth from the ninth verse?

That the Scriptures have force to prove every truth that pertains to salvation. Secondly, that children are the gift and blessing of God, which should teach such as lack children, to wait upon God for them, who giveth them to whom he will, and when he will. Also such as have children, it should provoke them unto thankfulness for this blessing.

What are we generally to learn from the next example of Jacob and Esan, in verse 10. 11?

That the position of the stars at our birth, doth not over rule either our manners or our death; for beside that man was made ruler of them, and not they of him, these two brethren were borne together, yet were of contrary qualities and had contrary ends. This reproves nativity casters, and star gazers, whose science and practice even all divining and Astrological predictions touching future events which be contingent, are in sundry texts of scriptures either forbid, or derided, or threatened, and that very severely, yea and the seekers unto them. See Levite. 20. 6. Deut. 18. 9. 10. 11. 12. Isaiah 41. 22. and 44, 25. and 47. 18. Jer. 29. 8. Jer. 10. 2. Also by experience there is found no certainty in their science.

WHat is the purpose of this text?

To prove by a new example in Isaac's family, that all be not true Israelites, and Abraham's seed which be so counted, but the elect only: and therefore sithence God performs his promises to them which be elect, he cannot be said to fail of his word, though many Israelites which were Abraham's children after the flesh, do loose salvation.

What is the sum of this text?

That the promise of grace and salvation was restrained unto Jacob by election only before he was born, not by his birth nor by his works; for then Esau should have obtained the blessing promised (who came of the same Parents) and yet was rejected and hated of GOD: therefore all which carnally come of Abraham, be not the children of the promise.

How doth Paul knit this example to the former?

By a gradation, as a thing greater and stronger to prove his purpose, that the promise of grace and salvation doth not indifferently and equally pertain unto all the posterity of Abraham, but to such of them only as were elect. For the Jews might object that Ishmael was rejected because he was borne of a bondwoman (to wit, Agar; ) whereas no such thing could be alleged in this example of Jacob and Esau, who both came of Isaac, Abraham's lawful Son, and of Rebecka at one time and by one birth, yea and Esau was the elder of the twain: so as this example fits the Apostle much better, to she we that the prerogative of carnal birth, is not the cause of receiving the promise.

Yea but the Jews might allege that Esau being a profane man, and behaving himself ill, was therefore rejected: whereas Jacob was loved and had the effect of the promise because he was a good man and did well.

The Apostle meeteth with this objection, in saying that God's purpose was declared touching them both, ere ever they were borne; and therefore their present good or evil works (for they had done none when God had uttered his counsel of them,) could not move God to love the one, and hate the other.

Yet it may be said that God decreed of them both, for the fore-seen works of them both.

Paul denieth this, saying it was not of works, and affirmeth the quite contrary, that the purpose of saving Jacob, and of refusing Esau, came of his free election, whereby of his love he chose the one, & not the other. Thus whereas the Jews stood much upon the privilege of their birth and their works, Paul rejecteth them both as no causes of God's promises, which are applied and take place by the decree of God's election. The mystery whereof, upon this occasion he beginneth to open both particularly by example, and generally by testimony of Scripture, verse 15, 16. and in the rest of the Chapter.

What instructions are to be gathered from this Text thus unfolded?

That faith nor good works, neither present or foreseen, are any cause why God electeth any unto salvation. And contrariwise, infidelity and bad works, whether present or foreseen, do not move God to refuse any man and cast him off from having any parte in Christ, and the promises by him. The reason is, faith and good works do proceed from election, therefore cannot be the cause thereof; for one thing cannot be the cause and effect in respect of another. Now that faith and works be effects, see Acts 13, 48. Titus, 1, 1. Ephe. 1, 4. No man hath any good but what God purposed from everlasting to put into him. Secondly, God's election depends upon his will only, verse 15. therefore not upon foreseen faith and works. Thirdly, infidelity foreseen and bad works, were not the cause that men were refused, because all sinning in Adam, God could see in whole mankind no other thing but unbelief and concupiscence, which hereditarily flowed from Adam upon all his race; and so all had been rejected for sin foreseen if any were cast out.

But if wicked men be destroyed for unbelief and bad works, then God decreed to destroy them in respect of these.

It is true, so he did, but he refused and did not choose them, only because he would not choose them, without all respect to their ill qualities and works. It is otherwise with the elect, whom God did appoint in his eternal decree unto salvation, not in respect of their works, but in and for Christ; yet so as he purposed in time to call, to justify and to sanctify them, ordaining to these things, not for these things.

What use of this point?

It reproves such as tie God's predestination to men's merits, whereas it is independent and without all relation, to the worthiness and unworthiness of men. Secondly, it moveth the believers to thank God for their free election, and to ascribe all to grace: because free election is not only in it self a great mercy, but it is the spring of all other mercies, both earthly and heavenly whatsoever. For sinners believe, and receive the holy Ghost, and are borne anew, and blessed with repentance and good works, because they are God's chosen and elect ones.

WHat is the drift of these words?

To prove that God cannot be charged with failing of his word, so long as he keeps it with the elect.

What is the meaning and substance of these words?

That the salvation of believers, depends not at all on our selves, but is all wholly to be ascribed to the election of God. Whereas all men are alike by creation and nature, and yet some believe, do good works and are saved, others believe not, but live wickedly and do perish, the cause of this difference is not in nobility of birth and blood, or dignity of works (as the example of Esau & Jacob showeth) but in the election of God choosing some to life according to his will, and refusing others, because he would not choose them. Summarily, that which putteth the difference between one man and another, all men being alike, is God's eternal election before all worlds. Whence it is, that some are not called to Christ, and some be, and of those which be called, some believe being elect, & some do not believe, being not elect. Election being the fountain of all our weal, therefore it would be taught distinctly, and well understood, for it is a fundamental doctrine, revealed in the Scripture.

From whence is this word Election taken?

From the manners and affairs of men, who will have that to be firm, and to continue, which they have by election chosen, and upon good advice 〈◊〉 . Whereas they are wont to alter such things which they rashly appointed, but hold fast what by good election they have purposed: so are we to think of God, of whom the Scripture speaks after the manner of men, for our infirmity sake, noting to us in this word, the stableness of his decree.

How manifold is Election?

Two-fold, one human whereby men choose whō and what they like above others. And another divine, whereby God chooseth what and whom he loveth.

How manifold is God's election?

Twofold also, one is to an office, as Judas was elected to an Apostleship. The second is to grace and glory, as Peter and Paul were elected. I have not chosen you all, one is a Devil, yet Judas was chosen one of the twelve.

But is there any such thing as election, or be there any such persons as be elect?

Yea there be, because holy Scripture mentioneth both in this and sundry other places, as Tit, 1, 1. Ephe. 1, 4. Rom. 11, 5. 2. John, 1. 1. Thes. 1, 4. 2. Thes. 3, 13. & else-where mention is made of elect Angels and men.

Seeing there is an election, tell us what it is?

It is an eternal decree of God, purposing out of lost mankind, some persons to be saved by faith in Christ, to the praise of God; and not choosing others but refusing them and appointing them to wrath. Herewith agreeth Augustine, saying; Predestination is a purpose in God, to have mercy on some for Christ; and reprobation is the purpose not to have mercy.

How do ye prove that election is eternal?

Because it is written, God loved Jacob ere he was borne, Rom. 9, 11. Also Paul saith so expressly, Ephe. 1, 4. before the foundation of the world was laid. The word predestination and fore-knowledge, proveth it, for they note a precedent eternal counsel.

Then they err which think election to be all one with calling.

They do so: for calling is a fruit of election, and is done in time after we are borne, but election is before all time, and is the cause of our calling, as Chapter, 8, 30.

Also if some only be chosen, then they are deceived which will have all to be chosen of God.

True: First, then should all believe and be saved, because God changeth not. Secondly, because where all be chosen, there is no election, which is a choosing of some out of many. Thirdly, we have examples of Reprobates, as Cain, Esau, Judas, &c.

Is there then a decree of reprobation as well as of election?

There is so: for election is not the choosing and taking of all, (as appeareth by Gideon, Judges, 7, 7. and Deut. 7, 6.) but a taking of some, with a forsaking of others, Secondly, Scripture speaketh of appointment to wrath, 1. Thes. 5, 9. and of an ordination to disobedience, 1. Pet. 2, 7. and to damnation, Jude, 4. Thirdly, experience teacheth this, because many unbelievers and wicked men have been and be in the world; which showeth that many be reprobates & refused, from whence it cometh, that they cannot have faith and godliness, John 10, 26. They believe not, because they be not my Sheep. (yet the proper cause of all misery is sin, which sticks in man's nature, even his Original infection, Rom. 5.) Paul speaks here of the whole purpose of God, as it containeth both election and reprobation, as the two examples prove, and verse 15. Whom he will be hardeneth. This makes against Huberus, who is for universality of elect, and Stapleton, who restraineth this place to the elect. Also it appeareth that some be reprobated, because elect and reprobates be opposed as contrary, in Isaiah 41, 9. Lastly, God hath made Vessels some to mercy and honor, and some to wrath and dishonor, Rom. 9. And finally, our experience telleth and teacheth this, whilst daily we see some called and altered, others abide in their sin.

The decree of Election and reprobation, whether hath it respect to the lump of man pure or corrupt, that is, were men chosen and refused as they stood upright in Adam, or as they are corrupt in him? In which estate of these twain did GOD consider them when he elected some?

As they are corrupt by Adams fall, so God's decree of election and reprobation respects them; that is, to declare it more distinctly, God purposed to glorify himself by mankind, Prov. 16, 4. God made all things for himself, Rom. 11. God did purpose to create all righteous in Adam, and to suffer him to fall for causes known to himself: and of men being thus fallen, he purposed to save some by Christ, these be chosen: and not others; these be Reprobates: For such as we are when God justifieth us, such he decreed to justify and choose: but at our justification, we are ungodly and enemies, Rom. 4, 4, 5, 8, 9. therefore such he chose, and decreed to justify. Secondly, Christ the remedy, must needs in order of causes be purposed to be given to such as were fallen: for man in his pure estate needed not Christ, therefore they were not then chosen in Christ. Augustine saith, that God of the same lost man originally, as a Potter made one vessel to honor, and another to dishonor.

What is the foundation and ground of election?

Christ Jesus, into whom he purposed to ingrast us, as members into an head whom he purposed to save: see Ephe. 1. 4. The reason hereof is, because we are chosen with respect of Christ's merits, as the material cause or mean whereby all elect ones were to be saved.

What cause moved God to elect some and not others?

The cause is in himself, his own purpose and will, calling us to himself of his mere purpose and good pleasure. Ephe. 1. 5. John 3. 18. Not works past, for men are chosen from everlasting; nor works present, for Jacob was loved and chosen ere he was borne; not works foreseen, for men were all corrupt in Adam: and not by works, which in none are good by nature, but evil in all (contrary to Palagians; ) not foreseen faith, for it is given according to election, whereof it is a fruit, and then we had chosen God and not he us: yea, nor Christ is not the impulsive or moving cause: for the love of God moved him to give his Son. And finally, not our worthiness or unworthiness, for by natural corruption we are all alike unworthy, for Jacob and Esau were equal in this.

Give us some reasons to prove that nothing in man could move God to choose him.

First, then election should not remain firm by him which calleth, but depend upon some good thing in our selves, be it faith or works, that the purpose of GOD might remain firm by merits; which is directly against the text here. Secondly, then we should have some good thing in us which God giveth not. Thirdly, then grace should not be the high and sovereign cause of all good, if there were something in us before it, as a moving cause. Fourthly, election is derived from grace, and not from ought in us, Rom. 11. 6. Fifthly, all good things come after the grace of election, as effects and fruits of it, Ephe. 1, 4. Sixthly, election is referred to the will and mercy of God in this Chapter, verse 16, Seventhly, God hath as much right over men, as a Potter over his pots, which for his will sake, he maketh noble or base.

Eighthly, Paul saw no other cause of election but the will of God, and it is dangerous to assign that to be a cause of election which Paul purposely entreating of this matter saw not; this is to make our selves wise, and him blockish, nay our selves wiser then the Holy-Ghost. Ninthly, if the cause of election were works or faith, or unbelief cause reprobation, what need he say, Oh the depth, or object, Is their iniquity with God? and therefore it necessarily followeth, that election is most free and absolute, without any dependence upon them. Yet God did not choose us to the end without respect to the means, for his decree concerneth both means and the end. This is sufficient to stop the clamours of the Lutherans.

Do ye think so of reprobation, that it is free also without dependence on infidelity or ill works fore-seen?

In that some are not chosen to life, it is without all respect of their unbelief, as a moving cause; but in that they are not only refused, but also appointed unto destruction, this is not without reference to infidelity & sin, which as it is the proper cause of damnation, so it moved God to ordain to destruction, but not to refuse and cast out from salvation: for this was done to Esau ere he had done evil. Secondly, it is written, God hardeneth whom he will; his will then is the high and first cause why men are not saved. Thirdly, God as a Potter may make vessels to ignominy for his wills sake. Fourthly, as we were corrupt in Adam, God could see nothing in any man, save unbelief and sin. And therefore if these had moved him not to choose, all had been reprobated, then Paul also should have said that the purpose might remain according to merit. Lastly, there is no unrighteousness to cast off and refuse for sin, all will confess this to be just.

What is the end or final cause of election?

The utmost end is the praise of his free grace, Eph. 1. 5. hence elect are called vessels of mercy, Rom, 9, 23. The nerest cause is man's salvation, to attain eternal life; and the final cause of reprobation, is the praise of his justice, and the destruction of sinners.

What be the effects of election?

Two: First, grace in this life, as redemption by Christ, vocation, faith, justification, adoption, sanctification, repentance, good works, perseverance in grace. Secondly, unspeakable and endless glory in heaven.

Are men and women elected to both these?

They be so: for first, Jacob and Isaac were chosen to the grace of the promise, verse 8. but this comprehends all. Secondly, it were absurd to separate the means from the end, or end from the means. Thirdly, Scripture speaketh thus, Acts 13, 48. So many as were ordained to life believed. Fourthly, hec speaketh of election, which is a preparation of the Vessel of mercy to glory, and which is joined with love, which is a willing of eternal life to men, and all things which bring thither.

What use of this point?

It confuteth the Papists, which say it is to grace, and not to glory; this they attribute to man's merits. Secondly, it reproves such as think themselves elect to life, they wanting notwithstanding the means of effectual calling and good life. Thirdly, it comforts such as have the means; that they are sure they be elected to the end, for means and end be linked together.

May they perish whō God hath chosen & purposed to save?

No they cannot, for the purpose remains firm. Secondly, God is unchangeable, and his love is so too. Thirdly, then God should not be Almighty, if he were not able to save such as he was once willing to save. Fourthly, there would be no sound comfort to the godly, except this foundation of God remaineth sure, God knoweth who are his, 2 Tim. 2, 19.

May such as be elect know themselves to be such?

They may know it by their calling; therefore is election here joined with calling, and before Rom. 8, 28, 30, because the counsel of election, being hid before in the counsel of God, is manifested in our calling.

What should this teach us?

First, that such as have but an outward calling by the Gospel, ought to hope well of their own election, that it cometh of his purpose to save them by saith. Secondly, because many are called which be not chosen, it should stir up all sorts of Christians to examine their own hearts, whether they have obeyed their Calling, having their hearts changed from unbelief and love of sin, to faith, and love, and practice of righteousness. Thirdly, let such as yet feel not this calling, not dispair, for who knoweth what may be tomorrow? God calleth and turneth at all hours, Mat. 20, 1, 2. Example in Paul, and the thief, &c.

What are we to think of the election of others?

First, let every man be most careful of his own, to assure it to himself by graces of the Spirit, 2 Pet. 5, 6, 7. Secondly, in charity we are to hope well of all which hear the word, and outwardly obey it, 1 Thess. 1, 6. Leave to God the judgment of certainty and the searching of hearts.

WHat is the end and scope of these words?

To declare that the difference between one man and another touching grace and eternal life depends only upon God's purpose and election, and not upon our worthiness or unworthiness. This is declared by two Oracles of God or testimonies of Scripture. The first is taken out of Genes. 25, 23. The latter is taken out of Mal. 1, 2.

What is the meaning of the former place of Genesis?

That Jacob the younger brother should be Lord, and Esau the elder should serve him.

This difference might come by chance, or by their own deserts?

Not so, for first it was spoken ere they had done good or evil. Secondly, by another place of Malachi it is shown, that Jacob's dominion came from God's love, and Esau's bondage from his hatred; therefore it is God's only purpose which discerned between them, and consequently between all other men.

But do these words taken out of Genesis, fitly belong to prove God's eternal election, to be the sovereign cause of eternal salvation in heaven?

Yea they are so, or else Paul being led by the Spirit of God, would not have alleged thē so; for it were blasphemy against Christ, to say that Paul did allege the Scriptures false or unfitly, being an Apostle of Christ, who in his doctrine was privileged from erring, as all other Apostles were.

Tell us then how the lordship of Jacob, and servitude of Esau may prove that for which it is cited: men may be poor and lie in prison, and be in distress and serve others, and on the contrary, &c. yet from thence it will not follow that the one be elect, and the other reprobate.

Though this place did speak of temporal dominion and servitude, yet were it very well cited of Paul, because he meaneth to prove this, that the things which befall us in this life, whether good or evil, depend upon the counsel of God merely, without any respect at all to our good or ill merits: and this these words prove very well, because the Apostle tells us that God said ere the children were borne, the elder should serve the younger; and therefore no works in them, but God's purpose made the one ruler over the other, even against the law of nature, whereby the elder is to have dignity and dominion.

But you do not think that this place is to be understood of temporal bondage and rule, such as concerns this life only?

I do not, but believe rather that it hath a spiritual meaning, and speaks of things concerning eternal life and damnation. My reasons for this be; first because Jacob in his own person never ruled over Esau, but rather Esau ruled over him, as appeareth plainly by the story; yet this oracle did concern the person, as it is manifest by the words of his Father when he blessed him. Secondly, the birth-right had the promise of grace and heavenly inheritance annexed to it. Thirdly, Malachi shows, Chapter first, the rule of Jacob to be joined with God's love, being an effect of it, and the servitude of Esau to come from his hatred, as a fruit of it; therefore this first testimony must needs be understood of heavenly things, and not of earthly.

What instructions are we to learn from this first testimony thus expounded?

First, it warns all Christians very diligently to read the Scripture after Paul's example, who gathered the deep mystery of God's predestination out of this oracle, being duly pondered, that it was spoken while the children were in their mothers womb, and of such as came of the same parents by the same conception, at the same time; and withal carefully comparing it with the other place of Malachi, found that all must wholly be committed to the decree and purpose of God, and to nothing that either was or should be in the children.

What profit of this instruction?

It reproves all careless and in considerate readers of the Scripture, who read and mark not, and without conferring places, and prayer. Secondly, it stirs up all to search the Scriptures, as Christ commandeth John 5. 39. and the Bereans practiced, Acts 17. 11.

What other instruction from this first Oracle?

That examples serve well to make clear and plain the general doctrines of Scripture; for here Paul as he proved the Hipothesis by the Thesis, so now he illustrateth the Thesis by the Hipothesis. The reason of this instruction is; first because by examples not only the understanding is taught, but the senses are also affected and moved. Secondly, it is no small help unto weak memories, to have the truth declared by examples, which are much better marked and borne away, and stick longer by us then ought else, save similitudes.

What use is to be made of this point?

It affords a direction unto Ministers how to proceed in teaching the Gospel, by familiar examples added to general precepts. Secondly, an admonition unto hearers, to have ready at hand such examples, by which the doctrine of the Gospel is made plain and familiar.

What further instruction do these words minister unto us?

That not only our heavenly and everlasting condition, but even our worldly estate here is governed by the decree of God; so as if some be Kings, Princes, Magistrates, &c. If others be in 〈◊〉 , poverty, &c. It is because God would so have it; for it is written, God doeth whatsoever he will. Psal. 115. 2. And also if the fall of a 〈◊〉 , and the hair of our head be ordered by the providence of God, much more greater matters. And lastly, it is written, that God lifteth up one, and putteth down another, 1 Sam. 28. Dan. 3

Unto what use should this knowledge serve us?

To teach humility and thankfulness to such as are in good case, because they have nothing but what they have received, and they do receive, because God was purposed to give it them. Secondly, it warneth such as serve others, or be in any mean condition, to be content with their estate, seeing it was God's appointment, in whose will all creatures must rest without murmuring and resistance.

Is there anymore instructions from this first Oracle?

Yea, here is a pregnant plain place, against the error of free-will, because there was no power in Jacob to move himself to accept grace offered, or in Esau to refuse it, for as much as before their birth, grace was purposed to the one and not to the other.

What is the last instruction from hence?

That exceeding great is the efficacy of the election of God. For that must be very effectual and mighty, which altereth both the corruption of nature, and the law of nature. First, it altereth the corruption of nature, because Jacob by nature was as sinful as Esau, yet the election of grace called and reformed him, while Esau still did stick in his natural uncleanness. Secondly, it crosseth the law of nature, for by natures law the younger should have served the elder: but by election God purposing it so, the elder is made subject to the younger.

Now come to the second Oracle and tell us from whence the words be taken?

Out of the Prophet Malachi, Chap. first, verse, 2, 3.

But Malachi speaketh of temporal benefits, as the land of Canaan given to the Israelites, and of earthly afflictions, as the Mount Seir being barren, to be given the Edomites, what is this touching election unto eternal life?

It is true, he doth so, but not only of such. The drift of the Prophet is to reprove the unthankfulness of the Jews towards God, whom they neither feared nor honored, yet he loved them. Again, God preferred Jacob before his brother Esau, for he gave to the posterity of Jacob a good land, and being for their sins driven out, he promiseth to bring them back, but the barren and waste country of the Edomites he would destroy, so as no man should build and restore it. These be earthly things, by which no man can know love or hatred. Suppose the Prophet spoke but of earthly things as a fruit-full and barren land, yet these falling to the posterity of Jacob and Esau, not by their merits, but according to God's will, it is sufficient for his scope. For the general drift of the Apostle, is to show that whereas Jacob was prefered unto Esau were it but in earthly things, the cause hereof, was not in their works, but in God's goodness and purpose.

But how may it be proved that in this testimony the Prophet comprehendeth things belonging to salvation?

First, because all God's blessings had their foundation in Christ, and in the covenant of grace through him. For if God gave the Israelites Canaan as a more fruitful land, it was because he was merciful to them; now certainly God is merciful to his people no otherwise then for Christ's sake, in whom he is well pleased, Mat. 3, 17. Therefore upon the promise of Christ, depends all external blessings given to the faithful before the coming of Christ. Secondly, the possession of the land of Canaan was not simply promised and given to Jacob and his posterity, but as a type, figure, and sign of the heavenly inheritance, Heb, 11, 13, 14, 15. Therefore doth Paul prove the election of Jacob to eternal life by the enjoying of that land, and the reprobation of Esau, by thrusting him and his posterity out of it. Then these temporal things were effects and signs of God's love and hatred.

But that was spoken of the posterity of Jacob and Esau, how well doth it agree unto their persons?

It agreeth unto both, though principally unto Jacob and Esau, as the two Authors, yet so as that some of Esau's posterity might be saved, and of Jacob's prosterity some might be damned, without any impeachment unto this truth, namely; that God chooseth unto saluatiō most freely whomsoever he electeth.

Now interpret the words, and tell us what it is to love?

To love is to will unto one the greatest good, even eternal salvation, and all things which bring thither.

What things do ye consider in God's love?

First; purpose. Secondly, manifestation. As in our love to others, first we wish them good whom we love, and then we do them good: as in the example of Parents, friends, husbands, &c. So it is in God; he purposeth all good to his Children, choosing them from everlasting to be saved by Christ, and afterwards when they come into the world, he makes known his love by their effectual calling, sanctifying and renewing their hearts, ingendering in them a study of good works, strengthening them to an upright obedience, and perseverance in grace, and finally glorifying them in heaven, Rom. 8, 38, 39, 30. John 3, 17. Rom. 5, 5.

But if we were always loved of God, how were we then his enemies?

We were enemies because of sin, which God extremely hateth, but loved because of his election and mercy. Though he out of his purpose decreed the chiefest good to his children, yet while they stick and remain in their natural corruption being out of Christ, they were children of wrath, enemies, ungodly, &c. Ephe. 2, 1, 2, 3.

What is our instruction from hince?

That our salvation and all that appertaineth to it, springeth altogether from God's eternal love. The reasons hereof be, first because God being most free, would not fetch the cause of our salvation from any other thing then from himself. Secondly, because there can no higher, or former cause of man's good be given then God's good pleasure. Thirdly, to beat down the pride of man's heart that he might not glory in his own merits, but render the whole praise of his salvation, and whatso ever belongs thereto to the free love of God in Christ.

But though God were not moved to choose us for any works in our selves, yet was he stirred thereunto for his sons sake.

Not so neither, but contrarily the love of God did move him both to purpose and to give Christ for our Savior, and therefore could not be the impulsive cause to God's love, to the which it is subordinate, and not superior. Indeed sinners having offended God, are 〈◊〉 to favor for Christ's sake, (so they believe and repents) but that is, because God out of his love had decreed such a means of our recovery.

What use of this?

It teacheth a difference between God's love and our love, his ways and our ways; for we are not bound to love or to choose any person but in respect of his worth, even in our enemies we are to esteem God's creation and adoption in them, as grounds of our love: but with God there is no such matter, who finds no cause of loving us out of himself, unless we speak of his actual love which he bare us in time, and hath reference to his own image restored in us, Psal. 11, 7. Secondly, hence we have a spurr given us to quicken us to thankfulness, when we consider that both for our selves and whatsoever good thing we have, we are beholden to God's eternal mercy for it. Thirdly, we must endeavor in every blessing that we have, to see the love of God in it, since his love is the fountain of all good, either temporal or spiritual that comes unto us. Lastly, we are warned as God loved us freely, so to love him freely, not for his benefit only, or fear of punishment, but merely for himself: In loving God, studying to love God his infinite most sweet love, grace, mercy, bounty, and all other things in him and for him.

In what meaning is hatred applied to God in Scripture?

In a three-fold sense: First, to hate, it signifieth not to love and choose. Secondly, rustly to decree punishment and inflict it, Psal. 5, 3. Thirdly, to be displeased with things done against his law. God is not said to hate Esau in this last sense, for he was hated of God before he had done any evil; but in the two former meanings God hated him: for he did not elect him, and he appointed to destroy him in regard of those sins which he should commit after he was borne.

What is the instructions from hence?

That God's hatred is the sovereign and chief cause of the damnation of the wicked, their own sins either actual or original or both, being the meritorious cause. Secondly, by the example of Esau we learn that all men are not chosen, but that there are some reprobated as well as elected. Lastly, that God's promises though they be preached unto all the members of the visible Church, yet they do take no place in those which are not elected.

WHat is the purpose and drift of this Text?

To clear God from all injustice in the matter of his eternal predestination.

What be the parts of this Text?

First, an objection, verse 14. Secondly, an answer, verse 15.

What is the objection, and whence doth it arise?

The objection is, that there is iniquity with God, or that God is unjust. It doth arise from the pride of man's corrupt reason, rebelling against the counsel of God.

What is it that offendeth human reason in this Doctrine of free predestination?

Two things especially. The first thing is, that God should hate some and love others only, for his will sake, without respect to worthiness or unworthiness: by which means the bad may be loved, and the good may be hated. Secondly, reason cannot perceive how of them which are in like case, some should be chosen, and others refused, or how they which are equal, should unequally be dealt withal without injustice: as if a Judge of two malefactors, should acquit one, and punish the other: or a King of two valiant Captains, should prefer the one, and disgrace the other. Reason seeth not this to be just, & therefore thinketh it to be unjust in God, to save some men and punish others, whereas all were sinners, & lost alike.

Whence comes it that reason doeth thus cavil against God's decree?

First, because this mystery (though it be not contrary to sound reason) yet is above the reach of reason, the natural man perceiveth it not, even as a sore eye cannot look against the brightness of the sun. Secondly, reason dreameth God to be subject to human laws, and to be able to do no more to his creature then a Master to his Servant, or a King to his subject: who are held to be unrighteous, if in distributing pains and rewards they do not observe a proportion.

What are we to learn from this Objection?

First, that reason till it be reformed, is neither subject to God, nor can be, Rom. 8. therefore they must needs err, which in divine matters do consult with human reason; as he must needs loose his way which follows a blind guide. Secondly we learn, that it is no new thing to bark and cavil against the Doctrine of God's predestination, charging it with injustice, and him with respect of persons; if it be so now, it was so in the Apostles times. Thirdly, we learn, that the foreknowledge of God touching men what they would be, or not be, was no cause of God's decree in his election or reprobation, because then there had been no place for this objection to charge God with injustice; for if he had chosen such persons only, whom he foresaw would be just and righteous, and refused such as he foresaw would be wicked and unbelievers, all men would have acknowledged this to have been as just proceeding: but when it is said, that for his wills sake, such as were equal are distinguished, some purposed to life, others reprobated to death, this unto reason savors unrighteous.

How is this Objection answered?

First, by a negation or denial; [ God forbid. ] Secondly, by a confirmation of that denial by a testimony of Scripture ( For he saith to Moses, &c. )

What is the denial?

God forbid, as who should say let it never enter into the heart of any man, to think than God should be unjust.

What is our instruction from this denial?

That it is our duty to acknowledge God to be righteous in all his decrees, works and words, which he doth in men, by men, or upon men, or any other creature whatsoever: though the causes, reasons, & ends of his doings may be hid from us, yet we are bound to adore them as holy and righteous. The reasons 〈◊〉 be: First, because it is written that God hates iniquity, Psal. 5, 4. & that he is righteous in all his ways. Secondly, he is the judge of the world, and therefore cannot be unjust, Rom. 3. 5: Gen. 25, 18. Thirdly, the will of God is the 〈◊〉 dause of all right 〈◊〉 : whatsoever he will, it must be, because he wiss it; whereas in men things must first be just, and then they are to will them. Lastly, if a Creditor having two debtors; may forgive the one and cause the others to pay: 〈◊〉 King 〈◊〉 ohe 〈◊〉 and spare another, and yet 〈◊〉 , how much more God? who had not been 〈◊〉 , if all had been appointed to death (as Augustine saith) 〈◊〉 being debtors to God by man's fall; if he take not his debt of one, he hath whereof to 〈◊〉 , and if he 〈◊〉 take it of another, he hath not whereof to complain. Mercy is shown without injustice, mercy is free, & floweth from love undue, whereas justice is to give everyone his due.

What use of this 〈◊〉 ?

It serves to stop the mouths of such as belche out 〈◊◊〉 against the 〈◊◊〉 and justice of almighty God. Secondly, it admonisheth us to think of God with 〈◊〉 and humiliation in whatsoever he doth, yea when we cannot reach the reason of his purpose and actions. For it is against reason to measure God's counsels and actions by the rule of our baiardly reason.

How doth Paul confirm his denial?

By a testimony of Scripture, the sum whereof is thus much, that God hath an absolute power over all men to choose whom he will, and whom he will not choose to harden.

What are we to learn out of the preface before the testimony?

This, in that Paul appealeth to the Scriptures we learn, that they be an all-sufficient judge to determine all controversies in religion, as they be a perfect canon, both of faith and manners.

But the Scriptures ure dumb, and a Judge ought to speak?

The Scripture saith to Moses, and therefore speaketh, and therefore fit to be a judge; for if a man's testament be of force (as if himself were alive to speak) to decide all controversies which arise among his children, ought we not much more to yield so much force to the Testament of God, speaking therein to his children?

What profit is to be made of this point?

It resutes the Papists who set up the Church, or a general counsel, or the Bishop of Rome teaching judicially ex Cathedra, to be a competent judge, refusing the Scripture and the Spirit of God speaking therein for insufficient. Secondly, in all things questionable and doubtful, we must rest and satisfy our selves with the sentence and testimony of the Scripture, without all contradiction and caueling.

Howe doeth the Apostle fit this testimony to his purpose?

Some fetch the first occasion of God's speaking these words to Moses, from the act of God, in pardoning certain of them which committed Idolatry with other; as if God should have said to him, Moses, 〈◊〉 belongeth not to thee to know why some were punished and not others; For I will have mercy on whom I will have mercy &c. but indeed many things go between this act of God and the words of the text; also thus Paul's answer would not agree to this objection: But the true occasion is this: upon Moses request to see God's glory, it was promised him that he should see his back-parts, whereof these words give a reason why God will show this favor to him, and to none other; For I will have mercy on whom I will have mercy, &c. Now this the Apostle thus fits to his purpose; for where the equity and cause is common, there from a singular example may be gathered a general doctrine, as here seeing no good comes unto any man but by God's mercy, therefore election is no less to be ascribed the run to, then God's revealing himself to Moses so familiarly.

What is here meant by [mercy and compassion?]

Mercy in the Hebrew comes from a word which signifies pity or free favor; and compassion from a word which signifies to love, with such tender affection as mothers do their children.

What may the often repeating of these words [mercy and compassion] teach us?

First, that God's mercy is most free and not due unto us, as if he should say, In that I show mercy, I find no cause but in my mercy, and not in any man's goodness or merit. Secondly, that it is arbitrary, proceeding merely from his own good will, and not depending upon any man's goodness [ upon whom be will, &c. ] Thirdly, that God's mercy is unchangeable and most constant, asin Pilate's speech, John 19-22. What I have written, I have written; that is, I will not change my writing. So this speech, I pity whom I pity, is thus much, I will not break off the course of my mercy towards my child, I am Jehovah, I change not. Fourthly, that God's mercy is immeasurable and infinite, reaching it self not to someone, but to many and manifold good things; as if he should say, to whom I show mercy in decree, I will she 〈◊〉 mercy in act; on whom I will have compassion in electing them, I will have compassion in justifying, sanctifying, & glorifying: thus 〈◊◊◊〉 , do collect. Hence is God in Scripture to armed the Father of 〈◊〉 , God of compassion, rich in mercy. See Psal. 103 11. And is said to give grace upon grace, lohn 1. 16. also see Rom. 8. 30.

What is the use that we are to make of the properties of God's mercy?

First, it gives comfort to consciences afflicted with their sins, in as much as we know that God will not deal with us after our 〈◊〉 , but after his infinite mercies. Secondly, it serves to humble God's children, in who 〈◊◊〉 no cause 〈◊◊〉 him to she we them the 〈◊◊〉 ; but must setch and draw it 〈◊〉 from himself, even from his own good will and pleasure. It is not a more vile pride in a beggar, to attribute the alms given him to his own deserts, then to ascribe the mercies of God unto our own 〈◊〉 , either in whole or in part. Thirdly, it must move the godly unto true thankfulness, which consists in two things, namely the confession and imitation of his mercies; to be merciful unto others, as we have found him merciful unto us, according to Christ's precept. Math. 5. good reason we should be merciful to our brethren, seeing he expressed much mercy to his enemies, not in a few things but in many, not for a while, but with continuance. Lastly, it confutes such as make foreseen faith and good works, or either of them, the moving cause of God's 〈◊〉 them, as the Patagians, whereof one expounded these words thus; (on whom I will) that is (saith he) whom I shall know to be just and obedient to my precepts.

What doctrines 〈◊〉 from this sentence 〈◊〉 together?

These, first that election seeing it comes from mercy, doeth therefore 〈◊〉 misery; for mercy hath relation unto misery; therefore God did not choose men as they are in 〈◊〉 , but as in the 〈◊〉 and fall. Also that so 〈◊〉 seen 〈◊〉 could 〈◊◊〉 God to choose or refuse, because then all had been refused, seeing all were lost in Adam. Secondly we learn, that election is not universal, seeing mercy is not universal, but pertaineth only to such as God would show mercy to. Thirdly, that the mercy of God is most free and absolute, depending upon nothing without himself, but wholly and absolutely upon his own will: so as if question be, why was mercy taken on Isaac and not on Ishmael: The answer is, because he would. But why would he? Heereof no reason is to be given.

What use are we to make hereof?

First, it admonisheth us to ascribe the whole glory of our election and salvation to the free favor & mercy of God. Secondly, to teach us to exercise our mercy freely towards others, not upon any sinister respect, as for gain and credit to our selves, but only for pity sake, that so we may imitate our heavenly Father, as well in the manner of showing mercy, as in the matter it self. Howsoever in the execution of God's decree, there shall be place for Justice, because it shall be rendered to every man according to his work, yet in the decree it self, mercy bears 〈◊〉 whole sway, choosing them on whom he would have mercy, and leaving those to be hardened, on whom he would not have mercy.

WHat doth the Apostle 〈◊〉 this text?

It is a conclusion of his answer, concerning election (to wit) that God electing some whom he would, he is not therein unjust, seeing he did it out of his free mercy, as he proved by a testimony of Scripture in the former verse. So far off is God from being unjust, as in choosing some, he shows 〈◊〉 most good. Hence then the Apostle infers, that seeing election comes wholly of mercy, and there is no cause of God's mercy but in himself. Therefore it depends not at all upon the will and works of man [ Now then it is not in him, &c. ]

What be the parts of this Text?

Two: First, it removeth that which is the falsely supposed cause of man's election (to wit) our willing and running. Secondly, it putteth down the very true and sole cause, to wit, the mercy of God.

What is meant by [It?]

Either election and God's purpose is to be supplied out of verse 11. or his love out of verse 13. which comes all to one; as also to supply salvation, is the same in effect.

What is meant by [Hm?]

We may particularly understand it of Jacob mentioned before, but the best is, generally to expound it of many, even Jacob and all others which be chosen. For the Apostle now delivereth a general doctrine touching the cause of election. Therefore they are deceived which interpret this [ Him ] of God, referring to God all three following, willing, running, and showing mercy.

What meaneth he by [Will?]

The thoughts, purposes, and endeavors of the mind, even whatsoever it is that men do strive and attain unto, by all the inward faculties of their mind and soul.

What must be understood by [Running?]

All man's outward actions, his words and deeds whatsoever. Not of Esau's running to hunting, or Jacob's running to dress the Kid, for this is absurd, but of all good works done by the elect.

What doctrine ariseth from these word thus opened?

That nothing that is in men, their thoughts, words & deeds do not auail anything to election or salvation, in such sort as to be causes to move God to choose and save some, and not others: this comes not by willing and running, out of our merits.

Must we understand this dectrine of unregenerate only or of the faithful also?

Of all sorts of men both one and the other, it is not the desires and deeds of any, whereupon their salvation and election depends, as upon 〈◊〉 motives, or efficient causes.

What is it then that you judge of the will and deeds of natural men?

Every man before his new birth, hath in him the power of willing even from his birth; the force and power of his will, is to will freely everything that is evil, & freely to will some good things: for the will cannot be compelled, it willeth freely whatsoever it willeth. The good things which it willeth, are either natural and civil good things, that belong to this life, as to eat, rest, take physic &c. or to resraine the outward 〈◊〉 of vices, and to do the outward actions of virtues; yea and in divine things a man hath power naturally to will that which is outwardly to be done; yet so as with this power of willing, there cometh the effectual power of God moving all things, and prolpering that which men do well.

Why doth the Apostle say it is not in man that willeth or runneth if it be so?

He doth not absolutely deny that men do will, or run, or forbid us simply either to desire or endeavor or do anything: but he teacheth that God eternally did see nothing that was to be naturally in man, to move him to elect him to life, or that ought which a man doeth or willeth before his new birth, is acceptable to God, and available to save himself.

But are we not to judge otherwise of the works and wills of 〈◊〉 persons?

No otherwise, as in this regard, 〈◊〉 they should have any stroke in their election to move God thereunto: indeed they please God through Christ, because they are the fruits of his Spirit though imperfect, as also they be the way wherein the godly walk towards heaven. But as they cannot merit our salvation by the doing of them, so the foresight of them did not move God to elect us, or yet to call, or justify, or adopt, and sanctify us, and save us.

But are not God's children bound to will and to do good duties, to believe and to repent?

True, they are, and without them none of years can be saved; but not to ascribe their election unto them, because many Infants are chosen who never could do good.

Shew us the reason of this doctrine?

First, all the goodness which is in the work and will of man, proceeds from God's purpose and election, and therefore can be no cause of it, 1. Tim. 1. Ephe. 1. 4. Secondly, there is that contrariety in the matter of election and salvation, between mercy and works, grace and merit, that if in any sort it doeth depend upon works, it doeth in no sort come from grace and mercy; as the opposition in this text shows, and the plain words of chap. 11. verse 6.

What is the use hereof?

It confutes such as set up free will, and make the beginnings of their salvation to come from themselves, which as it directly crosseth the Scriptures, which teach that in our will or understanding there is no goodness, till GOD put it in; so it derogateth much from the glory of God's mercy, also too much exalteth and puffeth up flesh and blood. Secondly, though this may not quench and kill our care and endeavor of well doing, yet it must serve to humble us, even for our best desires and endeavours; for as much as they do wholly spring from God's mercy, and are of no value in the cause of election and salvation.

What doctrine are we to learn from the second part of this text?

That God's mercy is the whole and all-sufficient cause of man's election, as also of all our willing and running well, yea and of our heavenly inheritance.

If all must be committed to God's mercy, what then, are we stocks and stones, do we nothing?

Yea 〈◊〉 , the godly doc both will and work, but they are impelled thereunto by his Spirit, which they receive from his grace, Gal. 4. 5. Rom. 8. 15. Phil. 1, John. 15 without me ye can do nothing. God preventeth the unwilling, to make him willing (saith Augustine ) and followeth him being made willing, least he do will in vain.

Then it seems that our working, and God's showing mercy, do together get us to be saved: as God calleth by the voice of the Minister, and by Parents brings children into the world, and Magistrates rule through the help and blessing of God; and he gives life by food, and light by the sun: so men are saved by his mercies, and their own endeavours?

Indeed some have so taken these words of willing and running, as if they alone by themselves were not sufficient without God's mercy, and so they part the matter of our salvation between God and man, mercy and works, so as that we do, were nothing in comparison of that which God's mercy performeth, yet were of some force; but it may as well be said that mercy is not sufficient without our willing and running. Secondly, mercy is here so set by the Apostle against our will and courses, as that the setting up one of these, is the putting down of the other. 3. It is the mercy of God that doth enable men to will and to do well, giving them faith and repentance, and perseverance in these graces; so as mercy is all in all, it begins and finisheth our salvation, What I am I am by the grace of God?

Why would God have all that belongs to our salvation referred to his mercy?

First, that all might be free, as from grace of God not merit of men, and he might have glory of all. Secondly, that such as would rejoice, might rejoice, not in themselves, but rejoice only herein that they know God to be merciful, praising him for putting into them good willes and power to do good works, and finally for crowning his own gifts, and all of his mercy, Phil. 2, 13.

What is the use hereof?

It admonisheth all God's children to think of themselves and all that they can do, most basely, & most highly of the rich mercies of God in Christ, loving them, praising them, and studying to imitate them; also to depend upon his mercy, for the beginning, proceeding, and end of their salvation, and to abhor all conceit of injustice in God, in respect of his eternal election: sithence all being lost in Adam, he might according to justice have left all to themselves to be hardened in their sins, it being his most merciful nature (and nothing else) which moved him to exempt some from that common misery, that being freede from sin and death by Christ, they might partake in his heavenly glory, to the glory of his grace.

WHat is the Apostles drift in these words?

Having cleared God before of injustice in respect of his electing some out of lost mankind, because he did it out of the prerogative of his absolute and most free mercies, as Paul confirmeth by testimony of Scripture; so now he like-wise proveth by Scripture, that God is not unjust, in the matter of reprobation, out of Exodus, 9, 16.

What argument doth Paul take out of this Scripture to prove his purpose?

From a particular example of Pharaoh, whom God did not choose, but reject very justly, as appeareth two ways: First, from the quality of Pharaoh, being a man hardened by sin, noted in this word, raised up, as Paul expounds it in the next verse: for seeing Pharaoh was hardened and became obstinate before he was destroyed, therefore God could not be unjust in appointing him unto destruction; for sinners do perish justly, therefore God is not unjust when he doth appoint them unto destruction. Secondly, from the end which he propoundeth to himself of his own counsel, namely, the declaration of his own power and justice, to the praise of his name. Now that cannot be unjust which is done of God to so good an end, if withal it be considered that God's glory is the chiefest good thing, and that he hath an absolute right in all his creatures, to dispose of them as he thinks best for his own glory.

But how fitly doth Paul gather a general doctrine touching all reprobates, from this one example?

Very fitly, because the cause and case of all reprobates is one and the same, for none of them perish but in regard of their foregoing sin, and God is glorified in the destruction of everyone of them: therefore if God dealt justly in reprobating Pharaoh upon these grounds, he is also just in the reprobating and refusing all other appointed to damnation.

What are the parts of this Text?

Two: First a preface, and secondly a testimony of Scripture.

What is meant by Pharaoh?

It was a name common to the Kings of Egypt & signifieth an avenger, as afterwards their Kings were called: And the Kings of Gezar, Abimelech, and the Emperors of Rome, Caesar.

What is meant by [Scripture?]

Generally everything that is written, but more especially the holy writings of Moses, and yet more particularly the book of Exodus, and therein this one sentence. And further by Scripture we may understand God speaking in the Scripture, as appeareth by comparing this place with verse 25. as also by reason, for the Scripture is the word of God.

What instruction doth arise from hence?

That every clause and sentence of holy Scripture must be spoken of, and heard and used with all religious reverence & firm belief. The reason hereof is because the most glorious God is the author of it and hath inspired them, 2 Tim. 3, 16. 2 Pet. 1, 21.

What use is to be made of this point?

It reproves such as fail in excess of reverence to the Scriptures, ascribing divine force to the Letters and Syllables pronounced, as if God had enclosed his virtue in them, which is a mere enchantment and sorcery. Secondly, such as fail in defect and want of reverence, receiving God's words as the word of a man, profanely denying authority and obedience to them. Thirdly, it warns us in the hearing of the word, to remember that we have to do with God, whosoever be the Instruments to deliver this unto us, Acts 10, 33.

What other doctrine will arise from this Preface?

That the doctrine of reprobation, ought by the Ministers of God to be taught unto the Church, but warily and with circumspection, as the minds of the people be not estranged from God by the rash handling of it. For the doctrine of reprobation, is a part of the holy Scripture, and is revealed therein, therefore it belongeth to us, to take knowledge of it, Deut. 29, 29. Also this doctrine is profitable and necessary to be known: for it serveth well to commend God's mercy toward the elect, and to increase their thankfulness, finee they know that he freely elected them to life, 〈◊〉 they were no less corrupt and miserable, then those whom he refused. Also it teacheth all men to judge and speak aright of God, to wit, that he hath absolute power over men to appoint them to what ends it pleaseth him, without any unrighteousness at all.

Is there any other things to be collected out of this Preface?

Yea, two things: First, that not only the whole Bible, but every particular sentence therein, is to be accounted the word of God. Lastly, it confutes such papists as say, that the Scriptures be mute and dumb: for God speaketh in them, it is a speaking Judge. Let Christ judge (saith Augustine ) and the Apostles with him, for in them Christ speaks.

What are we to learn out of the testimony, being the second part of the Text?

Three things: First, that God is the author of reprobation. Secondly, by what degrees and means that counsel is fulfilled. Thirdly, the utmost end of this decree of God.

How is the first gathered from this Text?

Because it is said [I,] that is, I God have stirred thee up, also that God hated Esau, verse 13. and that God prepareth vessels to wrath, verse 22. Add hereunto 1. Thess. 5, 10.

What profit of this?

First, it confutes such as will not have reprobation depend upon the will of God, but upon the works and will of men. Secondly, such as affirm that there is no decree of reprobation at all.

But if God for his will sake reprobate men, is he not herein unjust?

No, because between the decree of his reprobation, and the execution of it, there always goes the sin of the party, as the meritorious cause of their destruction. Also God refuseth for most holy ends: and lastly, his will is the rule of righteousness.

What is meant by the stirring up of Pharaob?

It contains those degrees and means, by the which God's counsel was performed upon Pharaoh. The degrees be these: First, that he was created of God just in Adam, but in him suffered to fall. Secondly, that God had advanced him to the kingdom. Thirdly that amids the great plagues of Egypt, he preserved him alive when others were destroyed, Exod. 9, 15. Fourthly, that GOD withdrew grace from him that he could not profit by those wonderful plagues. Fifthly, that by a secret but just judgment, he inclined his will to rebel against his Justice, yet without infusing or putting into him any motion of sin, for God tempts no man to evil, James 1. Sixthly, that for his former wickedness and malice, he was delivered up to Satan, and his own lusts to be more obdurated; which God did as a most just Judge, executing wrath for former sins.

What doth all this concern the counsel of reprobation?

Very much, because all these are so many consequents which follow upon the decree of reprobation, & therefore strongly prove it. For if God had chosen him, he could not have continued in his natural blindness and corruption, but must have had his heart mollified & changed, as Jacob and Paul had.

What is the end of God's decree of reprobation in Pharaoh and others?

The manifestation of his power in their just destruction to the praise and honor of his name, that fierce and mighty Kings could not stand, but fell before him, rebelling against him.

What use of this?

It serves to move us to honor God in all his judgments and works whatsoever: withal, we may learn from this example, that God's invitation of sinners to repentance, by benefits or corrections is not of efficacy, saving in the elect alone. For there lacked not bounty in blessing, and lenity in forbearing and differring punishment, yet they being not elect, it no whit auailed them to amendment.

WHat is the sum of this Text?

A conclusion of the Apostles answer, unto the objection of God's unrighteousness. He had proved by testimony of Scripture, that though of lost mankind God choose whom he will, yet he is not unjust; upon this reason, that in his election & reprobation, he useth his absolute right over his Creature, which is, to show or not to show mercy as he will, this, he had proved by twofold Scripture: and the former reason he now includes in this Text.

What be the parts of this Text?

Two: the first concerns the elect, the latter concerns the Reprobate.

What is meant by [he?]

God himself: of whom in verse 16. God showeth mercy, and verse 17. That my power may be shown, &c.

What is meant by Mercy?

Both his decreed mercy, and his active mercy, even the whole work of God, touching his election, calling, justifying, sanctifying them; their perseverance in grace and glorifying: And all this is according to his free and absolute will.

What is the doctrine of this first part?

That the cause of God's mercy, touching the saving of the elect, restes wholly in himself, even in his own good will and pleasure. This appeareth by plain testimony of Scripture: and first concerning election, we have Ephes. 1, 4, 5. where it is thus written, He predestinated us according to the good pleasure of his will. And secondly touching calling, Math. 11, 25, 26. Even so (O Father) because so it pleased thee. 2 Tim. 1, 9. who hath called us according to his purpose and grace. Thirdly of Justification, Rom. 3, 21. We are freely justified by his grace. Fourthly, of Sanctification, James 1, 18. Of his own will begat he us. And lastly of glorification, Rom. 6, 23. Eternal life is the gift of God. Finally, the whole work of man's salvation, depends wholly upon the good will of God, as appeareth by Ephes. 1, 11. He worketh all things after the counsel of his will?

What use of this Doctrine?

First, it instructeth us, that the mercy of God is arbitrary, so as he may show it or not show it, as he pleaseth. Also it teacheth, that the right that God hath over men, is absolute and independent: so as if he will show mercy to elect and call some which were as corrupt (as those which he giveth over to be hardened in sin,) as it may and doeth greatly commend his goodness, so it doeth in no wise prove him to be unjust, because in mercy which is undue there can be no injustice. Lastly, it teacheth that our mercy which we exercise towards men, must not respect their own deservings and merits, but be free, after the example of the Samaritan, Luke 11. The reason hereof is, because we are commanded to be mercisull, as God is merciful, Luke 6. 36. also the man Christ shown mercy freely, for he prayed for his enemies, Luke 23. 34. So did Stephen, Acts 7. also Paul, Rom. 9. 1. 2. Yet this letteth not, but that we ought to deal kindly to such as have been kind to us, and to pity them that have had mercy on us, so as it be for the Lord's sake, and not for our own sake.

Come now unto the second part of this text, and tell us what is meant by haraning?

Here the consequent is put for the antecedent, hardening the consequent of reprobation upon which it depends, and also for the means, by which that decree is effected. That this is the meaning, is apparent by the opposition of hardness to mercy, which plainly shows that the one word is taken as largely as the other; that as mercy contaynes election, with all the degrees and means by which the elect are brought to glory; so hardness contains reprobation, and all the means by which the reprobate are brought to destruction.

In what sense is it said here of [God] that he hardened Pharaoh?

Not by infusing of hardness nor yet by bare permission, not yet by his long suffering and patience. But two ways, partly by forsaking his creature withdrawing his grace, as it is said, Indurat quos non emollit, and as the sun freezeth the water not by adding coldness to it, but by keeping back his heat, so is God a deficient cause of hardness, but not an efficient. Secondly, by his just judgment, punishing former sins with hardness, which is a just thing with God, to punish sin with sin: Satan hardeneth as a malicious author, man hardeneth himself as a voluntary instrument, God hardeneth as a most righteous judge and avenger.

What is the doctrine from henee?

That a hardened heart is a sign of a reprobate, which must not be understood neither of natural hardness, which is common to elect and reprobate; nor yet of actual hardness being felt, which may be and is in the regenerate, as in the Apostles and in the godly Jews: but of habitual hardness being total and final, which befalleth none but castaways, when it is without feeling, and perpetual to the end of ones life.

What is the note to know this hardness which is peculiar to reprobates?

There be three special tokens of it; first, obstinate disobedience to the word and warnings of GOD, when the will of God being known, is resisted by disobedience, and not in one but in many things, and that constantly from time to time. Secondly, senseless security when such disobedient sinners are neither moved with the benefits nor corrections whereby they are called to reap̄ tance, nor yet allured by promises, nor terrified by threatenings, having harts like brawn, or an adamant and iron. Thirdly, desperate obstinacy, when after all means used of God, by his word of justice and mercy, instead of being better and better, sinners grow worse and worse, more careless to please God and keep his commeandements, and more froward in their behavior toward God and man.

What is the use of this doctrine?

First, it affords comfort to all soft and melting hearts, which by the word and judgments of God, are moved to relent and turn from their sins unto God, by true and serious repentance, such are no reprobates. Secondly, it teacheth the miserable condition of all such men as have stony and brawny hearts, they be in a fearful condition, and had need to look to it betimes. Thirdly, it admonisheth all men to beware of and strive against hardness of heart, whereunto the nearer they are, the nearer they are to reprobation, and therefore let every man examine himself, and with all diligence use all means to soften their own hearts. See Dialogue on Chap. 2. verse 4, 5.

WHat doth this text contain?

A new objection against predestination, with an answer to it. The first objection was touching God's unfaithfulness, if he did reject the Jews to whom he had promised to be their God. The second was of injustice, if he should elect some and not other some, without respect of any worthiness or unworthiness in themselves. Now in this our text they charge God with cruelty and extreme rigor. For if God harden whom he will, and after punish them for that hardness, this seems unto carnal reason to be cruelty. This objection is fortified and backed by two reasons closely couched in this text. The first is this: It were cruelty in God to be revenged on that hardness which himself willeth, verse 19. But Pharaoh and all wicked men are hardened because God will, (as before verse 18,) therefore he hath no cause to be angry or to punish, or if he do, it seemeth to man's reason to be all one, as if a man should bind his servant, and after beat him because he did not his work, or as if a Magistrate should bid a prisoner break the Jail, and yet hang him when he hath done. The other reason is this: that God must be accounted cruel, if he should punish that which men cannot resist and avoid: but the omnipotent will of God whereby reprobates are hardened, cannot be resisted, therefore the hardened without cruelty cannot be reprehended and punished.

What are we to learn for our instruction from this objection, or first part of our Text?

That the will of God cannot be withstood and made void. The reason hereof is, because God being himself almighty, there is nothing to cross and hinder what he willeth.

Yet Stephen accuseth the Jews, Acts, 7. that they resisted the will of God, so do the Prophets blame the Jews of brason faces, iron sinews, stiff-neckt vntamenesse.

True: the will of God is daily resisted, to wit; his revealed will, his will manifested in his word and works. But our text speaketh of the secret and hidden will of God. ( De voluntate been placiti, non signi, ) as Schoolmen write and distinguish.

What use is to be made of this instruction?

It affords matter of singular comfort to all the godly, who being assured by true faith and the fruits thereof, of the good will of God from everlasting may surely resolve that do Satan, or sin, or the world what they can against them, yet shall they never perish, 〈◊〉 God's will cannot be resisted.

What other instruction are we to draw out of the 19. verse?

That man's reason corrupted, doth draw or gather false conclusions out of true propositions, an example here of we have in this text. For it is true that God hardeneth whom he will, and that his will cannot be resisted, but hereof it follows not that he may not justly complain of and punish obstinate sinners, which set and willingly settle themselves in a course of disobedience. Again, as it is true that we are freely justified by faith alone, but hereof it will not follow that we need not do good works, as Papists blindly and badly collect. Also because in some Churches the Ministry or Liturgy may be faulty, we ought not therefore to conclude that we may not live in such Churches where such defections be not amended, as if any would affirm a body to be nobody, because it is a lame one, or an eye no eye because there is a web and pin in it.

But what error is in the conclusion of this objection?

First, there is a falsity or error herein, that they put the secret will of God for the cause of perishing unto the reprobate, whereas none of them are destroyed but for the contempt of the known & manifest will of God. Secondly, though there be a necessity that they be hardened, on whom God will show no mercy, yet no reprobate is hardened against his own will; for they are so far from avoiding the hardness of their own hearts, as that they rather contract it by their own voluntary faults, as Pharaoh did, and as the obstinate Jews did also, John 8, 44.

What use is to be made of this last instruction?

That we must diligently beware how we confer with man's unreformed reason in the matter of God's eternal predestination, because thereby we shall be carried into infinite errors and blasphemies against God. Our duty therefore is with meekness and reverence to stoop to that which God reucales in the Scripture, admiring with Paul, Rom. 11, 33. Or with Mary pondering, what our dull minds cannot at first conceive, Luke, 2, 51.

Come we now to the answer of the Apostle to the former objection, and tell us how he proceedeth?

First, by his Apostolical authority he beateth down the malepertnesse of man in disputing with God, and this he performs by comparing the exceeding infirmity of man the creature, with the high majesty of God his Creator. ( O man who art thou that pleadst against God? )

What is meant here by pleading?

A saucy over-bold questioning with God, to call him, his decrees, and doings, unto our account or examination.

What is the instruction out of these words?

That it is a great impudency for any man to subject the deep counsels of God to the blind, poor, and beggarly reason of man. This is proved first by Deut. 29. 29. where it is written, that secret things belong to God, and Proverbs, He that searcheth the glory, shall be confounded with the majesty: also Isaiah 6, 2. the Cherubims covering their faces before the throne of God, teach us this modesty, that we should not pry into that which God will have kept secret from us. This doctrine may be set forth by the comparison of a weak eye unable to look on the sun in his beauty and strength; or of a simple or ignorant Boore, presuming to sift and scan the important affairs of Princes and States: even such madness is it in silly man, to reason and strive against God, thinking to bring his actions and decrees under our controulement and censure: as if all without our reach ought to be rejected.

What profit is to be made of this instruction?

First, it serves justly to reprove the audacious wickedness of such men as are too busy to examine God and his ways; why he made the world no sooner, what he did, and where he was before the world; why he made them men and women; why he made some poor, and not all rich; why he would not choose and save all; why he suffered Adam to fall, sithence he might have kept him from sin, &c. Such persons little consider how easy a thing it is, for that infinite majesty to confound these curious fools, with his very beck. Secondly, the godly are here to be exhorted to bridle this wickedness in themselves by a due meditation of God's infinite greatness, compared with their own most pitiful smallness, being in respect of him, not so much as a drop of water in respect of the whole sea, or as a little dim candle to the light of the sun. How small a portion of that incomprehensible wisdom do we see? This therefore will be our wisdom to labor in all sincerity and humbly, to know, believe, and do, that which we by his word shall perceive to belong to us.

WHat doth this text contain?

The real answer of Paul to the thing objected, to wit; cruelty in God, if for his very will sake, he should choose some to life, and harden others. The former answer was personal, beating down the presumption of such men as would call the works of God to account; now he satisfieth the very matter objected.

What is the sum of this real answer, which Paul makes to the thing it self?

Thus much, that though God show mercy where he will, and show no mercy where he will not, yet none may repine at him or accuse him of cruelty. The cause here of is, the most high and absolute power that God hath over his creature, to dispose of it as pleaseth him, himself being the supreme cause of all, and independent, all other things rather depending on his pleasure.

In what manner or form is this set down by the Apostle?

By a parable or similitude, wherein men are likened to a pot of clay, and God to a Potter. The substance whereof is thus much; that as a pot may not find fault with the Potter (howsoever he make it, because he hath full power over the clay, to make what he will with it;) so God hath absolute power over men to dispose of them as he liketh, either to death or life, and therefore he cannot be charged with cruelty, though he reject and cast off some for his mere pleasure sake. This comparison our Apostle borroweth from other places of Scripture, as namely from Isaiah, 45. 9. and Jer. 18. 1. 2, 3.

Doth this comparison hold in all things, doth God & man agree in everything, as doth the Pot and the potter?

No, they differ in these things. First, the potter hath matter (to wit) clay prepared to his hands, God made man of nothing. Secondly, man hath understanding and will, the clay hath not so much as any motion. Thirdly, it is a greater matter to destroy a man, than a pot of clay. Similitudes (saith Chrysostom ) are not of force touching all parts, for thē many absurdities would follow, it is sufficient to hold in that for which it is brought.

In what things doth this similitude consist?

First, as sundry pots be made out of one lump, so all men are made out of one mass, whether we consider men in the estate of their creation or corruption, yet the Original & beginning of all men (as touching their bodies. is all one and the same (to wit) clay or slime. Secondly the power and right that God hath over men, is as great as any potter can have over the pot, yea, and much greater without comparison. Thirdly, the pot (if it could speak) may not reason with the Potter, why was I made so and not so: neither may man reason with God, why he made him thus or thus. Lastly, as the Potter of what form soever the pot be made, taketh nothing frō it, so neither doth God take anything from man, what end soever he appoint him unto. Man was beholden to God for whatsoever he is or hath, but man gave nothing to God.

To what scope and mark doth this similitude tend?

Not only to check such as repine at God's eternal decree of election and reprobation, but to clear this decree from all suspicion of cruelty and tyranny; because as his mercy is arbitrary, so his right in, and power over his creatures, is absolute.

Now tell us what instruction we are to learn from this latter end of the 20. verse?

That it is not lawful for men to contend or strive with God about-anything, which he decreeth before all times, or which he doth in time.

Howe may this doctrine be fitly gathered from this text?

In this wise (by an argument a minori ) if the pot must rest in the will of the Potter, (without questioning or expostulating why it was made in this base form, or to such a vile use) much more are men to be satisfied with the will of their creator without repining or reasoning against it: if it be an unworthy and unreasonable thing for the pot to question with his Former, much more unmeet is it that man should question with his Maker.

What may be the reason of this doctrine?

First, because God himself being most just, his will is the highest and most perfect rule of all righteousness; insomuch that whatsoever it be that is once known to be willed of God, must without ali question and dispute be held for most upright and just, and cannot be but a most grieuour sin to quarrel with him, or to answer him again.

What use is to be made of this first doctrine?

First, it serveth to stop the mouths of all such as cavil at the doctrine of God's most free predestination, whereas God expressly faith that he showeth mercy where he will, and showeth not mercy where he will not: these wicked men contend with God, and charge him to be cruel and tyranicall, when they hear it taught out of Scripture, that for his mere will sake GOD doeth reprobate some, forgetting thenselves to be vnmatches with God, & pulling upon themselves worthily that woe threatened to things formed which strive with their Former. Isaiah 54. 9. Secondly, from hence are reproved such as mislike any of God's works, as their own estate or condition of life, or of the weather, or such like works of God; as they which suppose and stick not to speak that it had been better for them that they had been made rich, or of more strength &c. what is this, but for the thing formed to pick quarrel or prescribe laws to the maker. Thirdly, here is a warning unto all the children of God, to hold themselves content in all things, with that which pleaseth God, do it never so much exceed their reason, or cross their affections; adoring with reverence and humility such judgments of his, as they are not able to conceive the true causes; after the example of Job, chap. 1. and of David, 2. Sam. 15. 23.

What other doctrine are we to gather out of the 21. ver?

That the power and right that God hath over men (as touching their final ends,) is absolute and vndependant, without any respect at all to anything, or merit in man good or bad, either to their sin actual or original; or to these holiness, faith, and good works. For albeit it is most true that good works are loved of God, and freely rewarded in heaven; and there are never any condemned in hell, but for their sins, either of birth (as in Infants) or of life too (as in men of years:) which is enough to clear God of injustice and cruelty, that he never executes any justice upon his creature, but for his foregoing iniquities: yet the Apostle when he looks back to the high and sovereign cause of God's decree touching men's final estate: he setteth down none other but the absolute power and will of God, that he may appoint of every man as he pleaseth, for God doeth whatsoever he pleaseth, both in heaven and earth.

How may this doctrine be gathered from this text?

The very text giveth power to the Potter, to put upon the pot what form and use he will, with as good yea and much better reason it standeth, that the like power be ascribed unto God; the reason is, because there is no proportion between God and a Potter, who is by infinite degrees, inferior to God. Secondly, the Potter hath the clay made to his hands, but God's hand made all men; and therefore his right over men is far greater then can be the Potters over the Pot which is only formed, and not created by him. For as touching God, his right is such and so absolute, that he might have made man, or not have made him, having made him upright, he might have brought him to nothing, as he made him of nothing; and all being corrupt in Adam he might have reprobated and refused all without any wrong, nay most justly: concerning all which, none could have controlled him: sithence he did all this not of any necessity of his nature, but out of the liberty of his will, and absoluteness of his power; which as it is vnsistable, so it is vncontroulable by flesh & blood, yea by any creature in earth or in heaven; the greatest men are under another, God at least is above them, but God is supreme, and hath none above him.

But what difference is then betwixt God, and such other tyr annicall rulers, as for their pleasure sake destroy their subjects, as the Muscouians, the Turks, &c.

Yes, there is great difference; first, these Princes made not their subjects. Secondly, their power is limited by law, and conscience or religion; they be set up by God, and must reign for God. Thirdly, being sinful men their lust and desire is sinful, whereas God's will is pure. Lastly, tyrants respect wicked ends, to satisfy their sauadge cruelty; whereas God's purpose in saving or destroying, respects the praise of his 〈◊〉 and mercy, most holy and good ends.

Tell us what use we are to make of this doctrine?

First, it reproves such as make God's decree of reprobation, to depend upon God's fort seeing sin in men.

What reasons have we against this?

First a plain text, verse 9. and 15. Secondly, 〈◊〉 abridgeth the absolute will and power of God, and subjecteth his will to men's merits. Thirdly, then all mon being sinners by nature, must needs be 〈◊〉 and cast away. Fourthly, then had there been an cause to object injustice to God: for everyone will confess it just, to reprobate for original sin foreseen, but without respect of unworthiness to do it, argueth iniquity.

What other use of this doctrine?

It serves to teach all men patience in 〈◊〉 , and thankfulness in prosperity; for seeing all which happeneth, dependeth on God's will, it is reason to be patient, if ought fall out not well, and thankful to God if all be well.

What other doctrine from this 21. verse?

That all men are not elect, because there are vessels to dishonor. Again, the similitude of a pot doeth warn us of our 〈◊〉 and britle estate, howsoever strong we soeme to be, yet we are broken asunder very quickly; even as a pot is so one quashed, so is man as an earthen vessel; which consideration should serve to work both humility, seeing we are so feeble and mortal; and watchfulness also, seeing we know not when the pot will break, at what hour the thief will come, death being ever at our elbows, and the time as uncertain as the thing is certain.

IS the reading of this verse full, or is there something lacking to perfect the reading?

There must be a supply of a word or two, as thus; (who shall accuse God,) or (what hast thou to object against him?)

Tell us now the drife and purpose of this text?

The purpose is to clear the counsel of God's reprobation from all tyranny, by rehearsing the true causes & reasons why God electeth some, and rejecteth others, all being equal both by creation, and corruption of nature: this is the argument; Whosoever hath absolute right, will do nothing but upon good causes and reasons, can be no tyrant. Such an one is God (our celestial Potter,) therefore he is not guilty of injustice or cruelty, though he appoint some to glory, and others to punishment eternally; for all his ends be as righteous, as his power is sovereign.

Declare unto us these final causes in respect of the reprobate.

There be three mentioned in this Text. First, to show his wrath against their sins. Secondly, to make known his power by breaking them, not withstanding their obstinacy against him. Thirdly, the abuse of his long suffering and lenity. Upon these grounds, and for these ends God rejecteth some, and is avenged on them. Therefore his dealing is not tyrannical, but most just.

Expound the words, and first tell us what is meant here by wrath?

First, God's just displeasure conceived against the reprobate for sin. Secondly, the pain or vengeance due thereunto.

What meaneth this, to show wrath?

First, to ordain them to this punishment. Secondly, in due time to inflict it upon them most justly.

What doctrine 〈◊〉 from 〈◊〉 ?

That God is most justly offended with the reprobate for sin, and will most severely revenge it in them. The reason hereof is, because sin is 〈◊〉 to the nature of God. Secondly, it is the office of divine justice to take vengeance on sin, else in vain were God called the judge of the world, Gen. 18, Rom. 3.

What use are Christians to make of this doctrine?

First, it strengthens our Faith concerning the righteousness of God. For sithence he neither punisheth the wicked, nor ever meant to do it but in regard of their sins deserving it, we are therefore to believe him to be righteous, whatsoever corrupt reason object against it. Secondly, it stirreth up to repentance, and to hatred of sin, because God so abhorreth it, that he will eternally plague it even in his own and most noble creature, Act 17, 30. Thirdly, it should move all to dread the fearful justice of God: if Beasts dread the roaring of a Lyon, Amos 〈◊〉 . 4. how much should flesh dread that just and terrible God?

What is the second end or final cause, why God rejecteth and destroyeth some?

To make his power known, which is a thing most just, that God should declare and manifest his power to his own praise and glory.

But how is God's power shown upon the Reprobate?

Herein, that howsoever they be many and of great might, yet God is mightier then they, being able to put them down, and throw them to destruction; which turneth as to the praise of his justice, so of his power treading down all things which resist it, as it is written; All the Aduer sar es of Jehovah shall perish, & none shall stand before him when he is angry, 1 Sam. 2, 10. Psa. 37. And Now is the Axe laid, &c. Mat. 3, 10.

What is the doctrine which ariseth from hence?

This: that the utmost end of reprobation is the manifestation of God's power: and not simply the destruction of the Reprobate, which is the nearest end in respect of the men themselves, and is no further respected of God, then as it tends to the declaration of his power and Justice. The reason of this doctrine is, because else in vain had God created the world, if it had not been to manifest his glorious properties, whereof his power is one. Secondly, it was his will by this means to show forth his power, and why might he not?

What use of this Doctrine?

First, God's Children must in the ruin of the reprobate, find cause to magnify God. As Moses and Mirian did praise God, Exod. 15. for the temporal calamity of Pharaoh and his host in the red Sea: so the godly must praise him much more for the eternal destruction of the Reprobate in hell: insomuch as out of it he worketh his own praise, Revel. 11, 17, 18. Secondly God being stronger then man, he is more to be feared then all men. This reproves the fearful, and iustifyeth God's judgments against them, and it comforteth the faithful, to consider that they have such a strong patron to uphold them, and put down their enemies, were they as strong as Pharaoh and all Egypt.

What is the third cause why God takes vengeance on the Reprobate?

Because they abuse his suffering and long patience, whereby he spared them when he might strike them dead.

What is the Doctrine from hence?

That God is very patient (not only towards his Children, 2 Pet. 3.) but even towards his very enemies, Acts 13. Psal. 103. The reason hereof, is, to give them space of repentance, and to take all excuse from them, il they be obstinate, Rom 2, 4, 5. & Rom. 3.

Shew us what use we are to make of this point?

God's Ministers and Children must by the example of their Father learn patience towards those that be evil, 2 Tim. 2, 24. Col. 3, 12. So long as there is any cause to hope, that by our sufferance there is any good to be done upon them: but if they grow more obstinate by our lenity, then obey that in Math. 7, 7.

What other doctrine from hence?

It is a fearful mark of a reprobate always to abuse God's patience, to the hardening of themselves in their evils; because none but they do it: as none but God's children can profit by it to amendment of life.

What use of this point?

It serves for a trial and examination of our selves, whether we be our of the rank of reprobates, namely, if we find that we have profited by the patience and long sufferance of God towards us, to the reformation of our ways: also it serves for terror unto such as are not made the better by the patience of God towards them. And lastly, it serves for comfort to such as are bettered by his longsuffering and kindness, thereby learning more to fear the offending of such a gracious God. This is a good token, and very comfortable.

Shew us why reprobates are called vessels of wrath?

Vessels they are called in respect of God's preordination and creation. He fore-appointed and made them to some special use, (as vessels be) even to the setting forth of his power and justice, as was said before. (Vessels of wrath) in regard of their own sins, whereby they corrupted and made themselves worthy of his wrath and punishment.

What is meant by prepared, and by whom are they prepared to destruction?

To be prepared, signifies to be made fit & meet before hand, and this is done partly by God, eternally rejecting them; creating them in time, permitting them to fall in Adam, and justly hardening them for resisting his will. Secondly, by Satan, soliciting them to sin and inspiring into them sin-full motions, obdurating them also in sinful courses. Lastly, by themselves in regard of their natural corruption and voluntary depravation, following the lusts of their ignorance with greediness. Thus in regard of creation, and the end to the which they are ordained, reprobates are prepared of God; as also in regard of sin (as it is a means to bring them to that end:) but respecting sin (as it is sin) which they bring of their own, so they are prepared by themselves, and by Satan.

Note that it is good divinity taught from God, by the pen of the Apostle Paul, in plain express terms, that there be some men which be vessels of wrath and prepared to destruction; & that they know no divinity, which deny this upon pretence, least God be found unjust and tyrannical. It is a safe thing in speaking, writing, or preaching, to follow the phrase and speech of the HolyGhost, rightly taken in the true sense; men may not labor to be wiser then God, nor think to defend God's justice by a lie. Such be miserable patrons of God and his righteousness. Bonum non indiget malo, nor truth hath no need of falsehood to prop and support it.

WHat is the drift and purpose of this Text?

To illustrate or set forth the ende of God's counsel touching the reprobate (which is, the manifestation of justice and power in their deserved destruction) by the contrary end, touching his counsel of election, which is twofold. First, God's own glory, (this is the utmost end.) Secondly, the eternal glory and happiness of the elect, (this is the nearest end.)

Tell us what is meant by [he] as also by [declare?]

By [ he ] is meant God, as verse, 22. and by [ declare ] is signified to make known to all reasonable creatures, to wit, Angels and men.

What is signified by [his glory] as also by the riches of his glory?

By his glory is meant the grace of God, wherein he shows himself glorious, see Ephe. 3 16. and by the riches of his glory, is meant his immeasurable and meruellous great mercy: see the like, Rom. 2, 4. Ephes. 1, 3, 8.

Who are meant here by the [vessels of his mercy?]

Elect men and women ordained to obtain salvation in heaven, through the mercies of God in Christ.

What doctrines arise out of these words thus expounded?

First, that the elect (as well as the reprobate) are vessels or instruments framed of God to special uses; for God makes nothing in vain: if reprobates be for use, much rather the elect.

What use of this point?

It warns us that whatsoever we are or have, we hold it of God, and are to refer it to him, even as vessels are what they are by the will of the Potter, and serve to his pleasure.

What is the next doctrine?

That not man's merit but God's mercy, puts a difference between vessel and vessel, person and person. The godly in that they are vessels, this is by nature common to them with the wicked; but in that they are vessels to honor, this must be ascribed to mercy: whereas yet the reprobates are vessels of wrath by merit, for their wrath and punishment is not inflicted, till it be deserved.

What use to be made of this point?

It admonisheth God's children that they have nothing whereof to glory in themselves, seeing all they are or have flows from free and undue mercy. Therefore let them that will rejoice, rejoice in this, that they know God to be merciful, Ierc. 9. Whereas God calleth, justifieth, &c. he showeth not thereby what we deserve, but how good and merciful himself is.

What other doctrine from hence?

That the praise of God's glorious mercy is the furthest and chiefest ende why he electeth and chooseth some. This doctrine may be proved by plain text of Scripture, as Prover. 16, 4. Rom. 11, 36. Ephe. 1, 12. to the praise of his glory. The reason of this doctrine is, because there can be no higher or further ende of his own decree, then his own praise. It is just and equal that he do seek glory unto himself by his creatures.

What use is to be made of this doctrine?

It stops the mouths of such as are ready to accuse the decrees of God to be unjust, whereas they tend unto most righteous ends, as they be the decrees of a most righteous God. Secondly, it warneth us to make the glory of God the utmost end of our counsels and actions, even as God hath propounded it to himself for the scope of his own counsels, 1. Cor. 10, 31. Col. 3, 17. 1. Tim. 4, 5.

May not yet some other doctrine be drawn from the former part of this verse?

Yes, this: That the mercy which God shows the elect, is not common and ordinary, but exceeding abundant and plentiful: for to forgive them so many sins, to deliver them from so great wrath, to fulfill them with such exceeding graces, to call them to such exceeding and endless joys, to give them his own Son to purchase all this, and to do all this most freely (passing by others no worse then themselves) shows his mercy and goodness to be exceeding rich and glorious towards the chosen.

What use of this point?

It affords an exhortation to the godly, to enlarge their hearts unto all possible love and thankfulness towards this merciful God, with continual and great care to glorify him by our obedience unto his word. Thus far of the first end.

What is the second end of election?

The glory of the elect: by glory here is not only meant the glorious and blessed estate of the Saints in heaven, but all the means also which brings them thither, as Calling, Faith, Righteousness, Sanctification, &c. and finally, the whole work of their Redemption.

In what sense is it said [That God prepareth unto Glory?]

That is to say, he hath made them fit and meet before hand, to be partakers of this glory: and this God doth three ways. First by eternal predestination. Secondly, by an innocent creation. Thirdly, by an effectual restauration, restoring them by Christ unto their lost Image.

Speaking of the reprobate he saith of them passively (prepared) but of the vessels of mercy (he prepared,) what are we to learn from this difference of the phrase?

That the reprobates bring something of their own to further their destruction (to wit, corruption of nature, and the fruits thereof,) whereas the elect having from God alone, whatsoever good belongs to their salvation, they also have from God both the ende, and all the means, both grace, justice, and glory. The reprobate in respect of nature and ende, are prepared of God; but pravity and naughtiness they have from Satan and themselves.

What is the doctrine from these latter words?

That God hath inseparably joined the salvation of the elect, with the praise of his own glory. The reason hereof is, to make his own goodness more renowned, and the elect more grateful and obedient; for all men being alike sinful by nature, if he would have condemned all, it had been but just; therefore the more was his mercy, that he would save some, whom he might have worthily refused.

What use hereof?

To assure the elect of their own salvation, which they cannot miss off, since God will not loose the glory of his grace. Secondly, to stir up themselves to more joyfulness, by considering the gracious ende of his counsel toward them, compared with the fearful ende of others; this is more effectual to move the godly to laude God, then if all men had been ordained to glory.

What other thing are we to learn from these last words?

That the elect in themselves are no whit better then others; for in that they must be prepared, it shows that of themselves they are not apt. Again, this overthrows the doctrine of free will and merit; for if God must needs prepare us, where is our power to do any good, or what place for our own deservings, seeing we have nothing but what we do receive? Lastly, this doeth greatly extol God's goodness towards the chosen, in that not only God gives them eternal glory, but prepareth them for it, to make them meet inheritors. He prepareth heaven for the elect, and the elect for heaven; yea and preserves thē to it also by his power through faith. To him be praise and glory forever.

WHat is it that the Apostle performs in this Text?

After the doctrine of predestination, he now passeth on to the doctrine of calling; and that which he hath spoken in Thesis and generally, he doth now make application of in Hipothesis to the Jews and Gentiles, teaching that in both these Nations such as were predestinated to life, are called to Christ, yet more Gentiles thē Jews, the rest remaining in their hardness: all which, he proveth by Oracles out of the Prophets in the rest of this Chapter, to the end thereof.

How doth this treatise of calling fitly follow the former doctrine of predestination?

Very fitly; for Paul having proved, that GOD doth most freely elect some and not others, because of his own will, hereof question might be moved, how we might know who are elected? Whereunto the Apostle secretly answereth, that election is manifested in our vocation unto Christ by the Gospel. Calling is the manifestation and evidence of election.

Give us now the sum of this Verse?

Thus much it is; whosoever he be (Jew or Gentile) that is called of God, and obeyeth the caller thereby he knoweth and declareth himself to be an elect person, even a vessel of mercy prepared unto glory.

What be the parts of this Verse?

Two: First, it mentioneth the true sign of election, namely, our Calling. Secondly, who they be to whom this calling appertains (not the Jews only, but the Gentiles also.)

What is meant by Calling?

Not a general outward calling, but an inward and especial calling, according to purpose of election, as Rom. 8, 28, 29, 30.

What is that you term a general calling?

A bare invitation or inciting unto Christ, by the preaching of the word sounding in the ear, which draweth men no further then to the knowledge & profession of Christ, and at utmost to a slight reformation of life, without any sound renewing of the heart, as in Herod, 〈◊〉 , Simon Magus, &c.

What is a special calling?

The drawing of the elect unto true faith in Christ, by the mighty work of the Spirit in the heart, which both enlighteneth the mind distinctly to know the doctrine of salvation, as it is taught in holy Scripture, and boweth the will to embrace 〈◊〉 readily, joyfully, and to begin to obey it unfeignedly, Ephe. 1.

Why do ye think that this calling is meant here, rather then the former?

Because the Apostle searching for a true testimony of election, most needs mean that inward calling which is wrought by the Spirit effectually; seeing this is proper to the elect, being a certain and necessary fruit of election. Whereas the outward calling which is by the word only without inward saving grace, is common 〈◊〉 to the elect and reprobate, (as it is 〈◊〉 ,) Many are called, few chosen; and as by the parable of the sower appeareth, Math. 13.

What is the doctrine from the first part of this verse?

That an effectual calling unto Christ by the spirit, is unto the children of God, a sure 〈◊〉 of their election.

Howe may it appear that this doctrine doeth arise from hence?

Thus, Paul had mentioned, verse 32. [ vessels of mercy, ] now plainly by way of exposition 〈◊〉 us who they be, (even us who are called,) by our calling then we are to judge of our election, whether we be vessels prepared unto glory or no.

Prove this doctrine by authority of Scripture, and strength of reason.

First, it may be proved by these Scriptures, Rom. 8. 〈◊〉 . Whom he hath predestinated, them be hath called; also v. 28. and Rom. 9. 11. and 2. Pet. 1, to election, purpose and calling, are often put together, as causes and effects, roots and fruits. Secondly, reason proveth it: for seeing God effectually calleth all whom he, eternally predestinateth, and none others; therefore calling must 〈◊〉 be a manifestation of predestination to glory. Secondly, if the Gospel be the 〈◊〉 of God's gracious purpose for the saving of the elect by Christ, 2. Ti, 1, 〈◊〉 . Therefore to have this grace offered by the Gospel and truly to receive it by an effectual calling of the spirit, must needs be an evidence and declaration of the good will and purpose of God towards a man.

Thirdly, the end of a true calling is to bring us unto faith, which is an infallible note of election, Titus, 1, 1. Acts, 14. John, 3. Lastly, this doctrine may be set forth by 〈◊〉 , for as the sap within the Tree is known by the fruit without, & a man's secret thought is manifested by his voice, and the Sun is discerned to be lightsome by the beams, so the decree of election is in it self secret, but is opened by a true calling, which is as it were the beams, the fruit, the manifestation of God's counsel towards the elect.

What is the use of this Doctrine?

First, it confutes the 〈◊〉 , who teach that no man can ordinarily be assured of his salvation, but by extraordinary revelations. Secondly, it reproves such as seek the certainty of their election by diuing deeply into the secret counsel of God, as if they could know his mind, which is not to be known but by the effects of it. Thirdly, it checks such as rashly censure the doctrine of predestination as if it drive men to despair, because men can never find the secret will of God; whereas a special vocation is a mean whereby to understand it. Fourthly, it reproves such as say predestination cannot be known, and therefore ought not to be 〈◊〉 whereas our calling is as it were a hand to lead us to the very secret place of God. Fifthly, this Doctrine serveth to admonish all the godly (laying aside all other means) when they seek for proof of their own election) to go down into their own hearts, to find out that precious work of God's grace in their calling to Christ.

Yea, but this may 〈◊〉 us, for Hipocrites & wicked men say they have a calling? And such as have a true calling cannot always discerue it.

It is true: therefore there be some few tokens, by which a saving vocation is to be discerned from that which is common. As first, a distinct special knowledge of the word, not confusedly and generally. Secondly, to believe the promises of the Gospel with sincere love to them, and joy in them. Thirdly, to take sound delight in the whole word of God, even the threatenings, reprehensions, & exhortations as well as consolations. Fourthly, to begin obedience to the Law of God, even from the heart, and throughout in one thing as well as in 〈◊◊〉 , though not perfectly. Fifthly, to have a Spirit of discerning, to put difference between the voice of Christ which calleth us to himself, and the voice of strangers, John 10. Sixthly, an earnest desire with constant Prayer, to have othere brought to the participation of this heavenly calling, specially such as be under our charge, as family, servants, children, wife, &c. Lastly, to love the Brethren called, because they belong to Christ; and the Ministers and instruments of our calling, being thankful to them, as to the Messengers of God, and 〈◊〉 of our good. To the which, may be added the Prayer of faith, and the testimony of the Spirit of God and ours, Rom. 8, 15, 16, and our 〈◊〉 for our Fathers glory guided by knowledge, 2 〈◊〉 . 7, 11.

Have 〈◊◊〉 her use of 〈◊〉 former doctrine?

Yea, 〈◊〉 for Christian consolation, even to comfort at the heart, all such weary, heavy laden, hungry and thirsty souls, as do covet above all things to be certified of God's love towards them, and to find rest, and perceive the assurance of their own salvation. Let these never fear their own estate, if they can find in truth God's effectual calling to be upon them by these marks (though in a weak measure:) for thereby any of these shall clearly and firmly see their own predestination; which being an unchangeable purpose of GOD that alter not, it cannot be that such should perish.

What other instruction arsseth out of the first part of this verse?

That such as have the word preached must thankfully receive it. The reason is, because it is the ordinary means of an effectual calling to bring men to Christ, such as are ( Adulti ) of years and stature able to hear.

What use hereof?

It shows the wretched estate of estate, Papists, and profane Atheists, which despise the Ministry of the word: also of careless worldlings, which regard not such a blessing. Secondly, it warns such as live under the word preached, to norish an hope that they are called according to God's purpose, and therefore to labor to get an inward spiritual calling, joined to their common calling.

Have ye yet any other instructions out of the first part of this?

Yea, by Paul's putting himself into the number [ Vs, ] we learn that his own election was certainly known into him, and so it may be, and is to every child of God that lives to years of diseretion. Secondly, that by the work of a true calling, the Apostle was assured of his own salvation, therefore not by special revelation only. Thirdly, by his example he ensturcteth us to hope well of the salvation of others that be members of the visible Church. The seasons be, first because they have the Sacraments of God's grace, whereby they are set apart and sealed up to God to be his people. Secondly, God inviteth them by his word, to faith and repentance. Thirdly, they make profession of God to be their father, and Christ their redeemer. Lastly, in their lives they do yield outward obedience to the word. Now charity requireth us to think that all this is done in truth, and therefore to hope well of them, that they belong to God's election; as Paul doth here by speaking in the plural number of others as well as himself.

But what may we think of those Christ ans that are apparently wicked?

Even of such we are not to despair, because we know not what tomorrow will bring forth. Also the parable of the vineyard, shows that God calls at all hours, even at the last: and the example of the thief, and Paul, being wicked men, and yet called in the ende of their life, instruct us that we must not cast away hope of any how wicked soever they be; none more wicked then such as have been called. Also it is as easy for the infinite power to convert a grievous as a less sinner.

What then, is there no reprobation in the visible Church? none rejected which be in Noah's Ark, in the outward Church?

We may not determine or give final sentence upon any that they are Reprobates, Rom. 14, 10, 11, 12, but leaving secret things to God, who only knoweth who be his, and who be not, 2. Tim. 2, 19. we do so out of charity hope well of all, as yet we hold it for a certain truth, that all in the visible Church be not elect. That this is so, appeareth first by Scripture, Math. 20. 16. Many called, few chosen, also 1. John, 2, 29. Some went out from us, that were not of us. Again, the Jews being God's people, it is written of them that they were not all Christ's sheep, nor given unto him of his Father, John, 10, 29. nor were Jews within, Rom. 2, 29. nor children of the promise, Rom. 9, 4. nor the children of Abraham, John, 8, 39. Secondly, this truth may be proved by the similitudes of Scripture, which set forth the estate of the visible Church, for it is likened unto a floor having wheat and chaff, Mat. 3, 12. to a drag, net having good fish and bad, Mat. 13, 47. to a field of tares as well as of good Corn, Mat. 13, 24. to a house wherein are vessels of earth and of gold; to Noah's Ark, wherein were unclean beasts, as well as clean. Thirdly, it may be confirmed by examples, as of Esau, Rom. 9. 12. and Iudus, John, 6, 70. who were both reprobates, and yet lived in the visible Church; so of Cain, Ishmael, Saul, D. mas. Lastly, this appears by reason, because were all elect, all must be saved, which is not true, Mat. 7, 13, Secondly, it opens a gap to security. Thirdly, were all elect, then should all have an effectual calling to Christ, Mat. 13. and 20. We are therefore thus to hold and believe, that the holy and invisible Church consists only of elect and none other: But in the visible Church there be both Goats and Sheep, chosen and refused ones. The infallible distinction whereof pertains to God alone.

But how is it then that Paul writing to whole visible Churches, doth 〈◊〉 them holy, elect, and Saints? as 1. Cor. 1. 1. Thes. 1, 4, 5.

I he cause hereof is manifold; not for that euety one were such in truth, as Israel an holy Nation, yet had many hypocrites among them, but first because they were all such by external vocation, whereby being severed from the rest of the unclean world, they are consecrated to Christ.

Secondly, they all had the sacrament of sanctification, an outward seal of election. Thirdly, because the judgment of certainty belongs to God only, man is bound to judge by charity.

Fourthly, because the denomination follows the better part, as the soul bears the appellation of the whole man. Fifthly, to teach the mark that they that live in the Church must aim at, and strive too, namely, to be holy.

Sixthly, because they were such in their own opinion, and in the opinion of the Church. Lastly, because the holy things of God, as the word, Sacraments, &c. were committed unto them.

What use of this point?

First, it is a bar and bridle to rash judgment. Secondly, it is a spurr to quicken Christians to all care, to pass beyond reptobates, in the practice of Christianity, that they may get a sure testimony of their own predestination. There is no greater motive to cause us to follow after true godliness, then to consider that persons baptized and professors, may perish when they be Christians, not within, but without only.

What instructions learn we from the latter part of the 24. verse?

That all the Jews are not rejected, for there were some in whom God's election and promise took place. Secondly, that the Gentiles are admitted to the fellowship of grace with the Jews, since the publishing of the Gospel, the difference of Nation taken away, by pulling down the partition wall of Legal and Levitical ceremonies.

WHat may the scope of the Apostle be here?

To show that to be now fulfilled touching the calling of Gentiles, which was before by Osee 〈◊〉 : Osee had said the Gentiles should be God's people, Paul tells us that they now are so, being called to the faith of the Gospel.

But to speak this, was a thing like to be grievous to the Jews who could endure nothing less. See Acts 10. & 11.

Very true: therefore the Apostle very wisely proveth it, not by his own testimony and report, but by the Prophets, and bringeth in God, speaking by the Prophets, to stop their mouths the better, that they should have no evasion.

But this place of Osee, is directly spoken for the comfort of the Jews; howe doth Paul draw it to the calling of the Gentiles?

Paul being directed by the Holy Ghost, could not err in his allegation. Secondly, though the Prophet speak it of the Jews, dispersed for their Idolatry, telling them that GOD would gather them again; which was done both temporally at their returned from their captivity of Babylon; and spiritually by the preaching of the Gospel: yet the Gentiles are meant also, as deserving properly to be called (not a people,) being strangers from the covenant; whereas the Jews became not God's people accidentally, through their Apostasy, impiety, and Idolatry. Therefore if God would convert those back sliding Israelites, why not the Gentiles also? both being equally not God's people though in diverse manners. Further the case stands thus; Osee divides the whole world into two sorts, one which were his people having obtained mercy, another which were not his people nor pitied; he prophefieth of the former, that they should be made not a people, and be without mercy for a time: the other should become a people and obtain mercy; and who can these be but the Gentiles, to whom therefore Paul fitly applies that prediction?

Tell us now what we are to learn from this, that Paul saith [God spake in Osee?]

That Prophets were but God's mouth, to utter his mind, and penmen or Registers, and not authors.

What are we to gather for our instruction out of the Prophesy it self?

That the condition of us all before grace is most miserable; for till we be converted unto Christ, we are not his children, nor beloved.

Prove this Doctrine.

First, all those Scriptures which witness of us that without Christ we are sinners, ungodly, enemies, children of wrath, &c. prove thus much, Rom. 5, 6, 7, 8. Ephe. 2, 1, 2. Secondly, reason proveth it. First, because in this estate we are without God and all manner of goodness. Secondly, we are slaves unto Satan, subject unto all evil, sin, and misery. Thirdly, the comparisons of Scripture not illustrate alone, but prove this truth; for we are compared to such as sit in darkness, and in the shadow of death, Acts, 26, 18. to Birds in snares, 2. Tim. 2, 26. to prisoners in fetters, to captives in the hands of cruel enemies, Luke, 4, 18. to a child newly and nakedly borne, Ezek. 16. to persons dead and rotten in the grave, John, 5, 25. to an house built upon the sand, Math, 7, 26. to Thistles, Mat. 7, 16. to winter, Cant. 2, 11. All which shadow out our sinful and woeful estate by nature.

What use is to be made of this Doctrine?

First, it serves to humble the godly by the remembrance of their old estate, that they were once in this dreadful and vile condition. Secondly, it serves to make them thankful with comfort, that they are delivered and set free, Psal 103, 1, 2. 3. being so far unworthy of grace. Thirdly, it serves to stir up others to praise God for such Christians as they see to be freed from that woeful estate, after the example of Paul, Rom. 6, 16. and almost in the beginning of all his Epistles. Fourthly, it serves to confute all such (whether Pelagians or Papists) which do ascribe the least power to a natural man, either to think well or to merit ought with Cod; for what good either will or work can be in such as be neither beloved nor people, til Christ cal & change them? Lastly, here is a warning to all such as do not find themselves truly called, to make haste out of this doleful estate, giving their eyes no slumber, nor rest to their eyelids, till they find rest to their souls.

What other doctrine from this Text?

That blissful is the condition of such as are called to Christ Jesus, and endowed with his faith and spirit; because such as be called to Christ and beloved of God, are exalted to be his people and Children, which is the greatest dignity and bliss in the whole world.

How dee ye prove this doctrine?

First, by Scripture, Psal. 144, 15. Blessed are the people whose God is the Lord. John, 1, 12. To them that believe in him, there is given this dignity, to be called the sons of God, 1. John, 3, 1. Secondly by by reason; for first God's children are Christ's brethren, Heb. 2, 12. and God's heirs, Rom. 8, 18. Secondly, they have their sins fully forgiven them, Rom. 4 4, 5. Psal. 32, 1. Thirdly, they have the blessing of believing harts. Luke 1. Fourthly, they are led by the Spirit of sanctification, which fills them with the fear of God, and godly uprightness of life, Psal. 112, 1. and 119, 1. Rom. 8, 9. Fifthly, if crosses and troubles come, they are supported and comforted under them, and reap much good by them, John 14, Rom. 8, 28. Sixthly, the Angels are their servants, Heb. 1, 14. and all creatures are at league with them, Hosea, 2, 18. Seventhly, they are freed from the power of sin, Devil, death, and hell, and all their enemies, Luke, 1. 74. Rom. 6, 7. Acts, 26, 26. Thirdly, comparisons of Scripture proveth this point; as of a tree standing by the Rivers of waters, planted in God's house, set upon a Rock; of a Prince and a king full of riches & glory; of an Olive, and of a Vine, Psal. 45, and 92, 12, 13, Mat, 7, 24, John 15. Rom. 11, 17.

What profit of this doctrine?

First, it reproves such as speak basely of God's children. Secondly, it warneth us of the great danger of such as offer them any wrong in word or deed; also what blessings are over their heads which kindly entreat them. Mat. 10. 42. and 25, 40. Thirdly, it exhorteth God's children by remembrance of their great dignity, to bear the cross patiently, to fly sin carefully, to live holily and justly. And lastly, it must increase and double the praises of the faithful, who be by grace set in such an happy estate.

Howe can it be said of the same persons, that they were a people and no people, that they were beloved and not beloved?

The Scripture speaks of God's elect sometimes according to their predestination, and sometime according to their present estate. Secondly, their present estate being twofold, either in corruption and grace one succeeding the other; in regard thereof they are sometimes beloved and not beloved, according to the diversity of times and conditions.

Why is God called the living God?

Because God liveth of and by himself eternally, and is author of life to all which live, Acts 17. 28. which shows Idols to be no God's, and the Sacrament not to be God; for they neither live, nor infuse life into other, nor can preserve themselves from violation.

How comes it that while the Jews were God's people, the Gentiles were not; and now the Gentiles be, the Jews are not?

O the deepness of the wisdom and knowledge of God, how are his ways past finding outfor who hath known the mind of the Lord, or to whom hath he told this counsel?

WHat is the purpose of this Text?