I Say the truth in Christ I lie not, my conscience bearing me witnesse in the holy Spirit, Vers. 1.

The Apostle ha­ving in the former Chapters of this E­pistle largely treat­ed of the glorious and happy condition of those that were entered into the way of the Gospel; in opposition to the Law, calling it being in Christ, as vers. 1. Which being in Christ is to be in and under the Ordinances of the Gospel, as Gal. 3. chap. vers. 27.

As many of you as are baptized into Christ, have put on Christ. In the two former verses it is called Faith, in opposition to works. The way of the Gospel is called Faith, chap. 4. vers. 19.

[Page 2]My little children of whom I travel in birth, untill Christ be formed in you, (which is) till you worship according to the Gospel: and not according to the Law, as in the fol­lowing verses.

So that being in Christ according to the first verse of the 8. chap. Is to walk in, and under the Ordinances of the Gospel. It is likewise called Spirit, in opposition to flesh, as this Epistle treateth of, as also the Epistle to the Gal. chap. 4. vers. 29. he that was born after the flesh, persecuted him that was born after the Spirit, (that is) he that was born of works, or of the Law, persecuted him that was born according to Faith.

The Apostle having (I say) again largely expounded and Amplified those two parti­culars, (viz.) works and Faith, in the seventh and eight chap. shewing in the latter end of the eight, what cause he and the rest of Go­spel-Saints (believers in Christ) had to Triumph in, as vers. 34.

Nothing shall be able to separate us from the love of God in Christ: (that is) still in op­position to the Law, for under the Law there were many separations from Christ, (as I may so call them) upon which so many sacri­fices were required to bring them together [Page 3]again, but now Christ hath by that one Sa­crifice of his, for ever consecrated those that are sanctified, Hebr. 10. vers. 14.

I would not here be mistaken, as though men thus sanctified could not again be de­filed, for then I should contradict other Scriptures, as the second of Peter, the 2 chap. from the twentieth verse to the end, and di­vers other Scriptures. But thus, under the Law let a man do what he could to keep himself pure, yet there would be defilements, and so separations from God and Christ, but now God doth not so require purity of men, (that is) external purity, (that is) to ab­stain from touching of dead bodies or the like, but now onely wilfull sins make a sepa­ration betwixt God and man, (I mean) those once truly joined unto him, see Hebr. 10. vers. 26. If we sin wilfully after we have re­ceived the knowledge of the truth, there re­mains no more sacrifice for sins.

The Apostle (I say,) being thus very high in his expressions of his blessed condition, with the rest of the Saints, (viz.) believers in Christ, as verse the first, he now like an affectionate friend looks back upon the rest of his kindred after the flesh, as it is the con­dition of a compassionate heart, to look up­on [Page 4]others as well as himself, and to endea­vour to bring others to the same enjoyment with himself, this was Pauls condition, as if he should say: Am I and you who are in Christ thus happy & glorious? But stay, have none lost that which we have found? yes, you my brethren the Jews have lost that which we have found: therefore my joy is a little abated; this he is now upon, he doth not onely hug and embrace the thing found, but withall he wisheth he could perswade the owners to take it of him again, though he lose it, see verse the third, where the Apo­stle wishes himself accursed, or separated from Christ for his brethren his kinsmen af­ter the flesh.

Therefore the discourse that follows, is to be looked upon as from a man deeply sensi­ble of his friends losse, which will cause him to comfort himself, and them with this, that the lost goods shall be returned. Now I come to the words, verse the 1.

Vers. 1. I say the truth in Christ, I lie not, my conscience also bearing me witnesse in the holy Spirit.

These words are a preface to that which follows: the words themselves are an affir­mation; or I may say an oath, where the [Page 5]Apostle doth affirm that he will speak no­thing but truth in this following discourse: and therefore according to the custome of men he swears himself, being not required by any other.

We have in the words something to be understood, or explained, as what he means by saying the truth in Christ. Secondly, what he means by not lying, or by a lie. Thirdly, what he means by Conscience. Fourthly, what he means by holy Spirit.

For the first, to wit speaking the truth in Christ, I understand he meaneth, that he will not present that before them, which is not (which we call a lie,) but speak words in reference to Christ who is truth it self, and speak them as the truth it self, and speak them as the truth is in Jesus, and so it being truth which he should speak, it must center in Christ, who is the truth it self.

But the second will more explain it, what he means by a lie.

The Greeck word [...], is severally ta­ken in the Scriptures, sometimes it is taken for vanity or emptinesse, in opposition to substance and fulnesse, so God is said to be true and every man a liar, Rom. 3. chap. vers. 4. And so Christ was said to be full of grace [Page 6]and truth, John the 1. chap. vers. 4. And so God will be worshipped in Spirit and truth. John the 4. vers. 24. But this lie is in oppo­sition to truth, and so Idols are called a lie, in opposition to this substance Jesus Christ; see Esai. 44. vers. 20. Speaking of Idols he saith, is not there a lie in my right hand, and so the Devill is called a liar, because be per­swades men to that which is not, as at the first he did to Eve, Genes. 3. chap. vers. 4.

Therefore the Apostle exhorts the Ephesians, and so consequently all believers in Gospel­order to put away lying, see Ephes. 4. vers. 25.

Thirdly, for that word conscience, the Greek word [...] which hath affinity with the Hebrew word [...] signifieth know­ledge and understanding with the mind, and regard with the affections, as Genes. 48. vers. 19. the words of Jacob, I know well my Son, I know well, Exod. 1. vers. the 8. Who knew not Joseph, that is he did not know him so as to regard him, so Ec­cles. 2. vers. 19. Psalm 49.11. Where the same word [...] which is here rendred con­science, is rendred an inward thought, see likewise Luke 3. vers. 27. Math. 7. vers. 23. Where the Lord is said not to know the [Page 7]workers of iniquity, that is, not to know them so, as to regard them with his inward affections, so that now the Apostle will speak nothing but what he knows very well, and is affected with.

Fourthly what he means by [...]: the holy spirit, by which we are to understand, sometimes that visible discovery of cloven tongues, Acts 2.3. sometimes a Dove, as Matth. 3. vers. 16. sometimes for the word of Christ as John the 3. vers. 5. Compared with 1. Pet. 2. vers. 2. Where you may see that that which is called Spirit in the one place is called word in another; see Rom. 8. vers. 16. The Spirit of God beares wit­nesse with our Spirits that we are the Sons of God, to wit, the word: this is that Spi­rit which being received, and believed quickneth, see Psalm 119. vers. 50. Where David saith thy word hath quickned me. Compare this with the 6. of John, and the 63. Which will make it appear plainly, that the word is that quickning Spirit: so Christ saith in the conclusion of the verse, The words that I speak, they are Spirit and life; and so our bodies are said to be a habi­tation for God by his Spirit, Eph. 2. vers. 22. compared with Colos. 3. vers. 16. Let the [Page 8]word of Christ dwell richly in you: and to this add, 1. John 2. vers. 24. Let that there­fore abide in you which you have heard from the beginning, which if it do, ye shall continue in the Father and in the Son: to this add John 15. vers 7. If ye abide in me, and my words abide in you, ye shall ask what you will, and it shall be done unto you: this is that Spirit or anointing, [...], or Christ­hood, which makes us on with God, as we have the mind of Christ, or Spirit of Christ, see 1. Cor. 2. vers. 16. That is as we have the word of Christ.

I speak the more of this, because men in these late dayes speak much of a Spirit, and yet lay low the words of Christ, which are Spirit and life: but take notice, this is that Spirit, that doth cleanse, comfort, exhort, and lead into truth, yea, and make the man of God perfect and wise unto salvation, see 2. Tim. 3. vers. 15.17.

The word Spirit, if we take it, as it is taken for the quintessence or abstract of God, as it may be so called, for it brings us thus to con­sider of God: God at the first was (to us) an incomprehensible being, therefore Moses could not deal with God as he was to be looked upon, but desires God to speak in a [Page 9]way more suitable to him, which was by gi­ving them Laws to walk by, which God did for him and the rest, see Exod. 20. Yet not­withstanding this speaking of God was too hard to be understood, (that is,) what his intent was in those sacrifices and ceremonies wherein he was darkly seen, this was the first degree of Gods condescension to man, to be abstracted, (as I may so say) and here was spirit abstracted from God, that so by a little, man might understand and taste, what this vaste incomprehensible being was: but this was not all, but God therefore is pleased further to be abstracted, that is, to send Christ, who is more expresly his image: now this Spirit comes to be more strong, and gives a nearer discovery what this in­comprehensible being is: but this is not all neither, but this Image, or Abstract, or Spi­rit, must yet again be distilled through the Limbick or Stil of sufferings; and death it selfe, to bring forth yet a more exact Spirit: this is intimated by John 7.39. & thus I have brought you down to the word of Christ, or Mind of Christ, which is the best discovery of God, and truest taste of him, that hath been yet made known unto the sons of men.

This is that Spirit spoken of by Christ, [Page 10]John 14.26. Iohn 16.13. Chap. 17.8. which some tasted deeply of after Christs ascensi­on, as Acts 2. ver. 3. and all taste of, who taste of the Word of God, Heb. 6.4. and re­ceive the Gospel of our Lord Iesus Christ.

Indeed there are some that with those in the Acts 19. ver. 2. who have not received the holy Spirit since they believed, (that is) they have not been transformed into the same image of life and power. See Luke 24 49. compared with 2 Cor. 3.8. But we all beholding as in a glasse, the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit (or Power) of the Lord.

But are such as Timothy speaks of 2 Tim. 3.5. who have a form of godlinesse, but deny the power.

This shews the Power of the Word or Spirit, that it is of a transforming nature; this is attributed to the Gospel, Rom. 1.16. It is the Power of God to salvation to every one that believeth.

This is that Spirit or Power that Stephen was qualified withall. See Acts 7. he was full of the holy Spirit, 1 Thes. 1.5. Our Gospell came not unto you in word only, but also in power, and in the Holy Ghost. 1 Cor. 4.20. The King­dom [Page 11]of God is not in word only, but also in power.

This is that Spirit or Power which the Lord hath promised, and which we are to expect and pray for, according to that in Luke 11.13. compared with Judges 16.28. where Sampson prayeth for strength, which in the former Chapter, 14. verse he cals the Spirit of the Lord. Likewise see and consider Micah 3.8.

This I say is that Spirit which we are to taste God by, to know God by, and to com­prehend God by, namely his Word: and he that hath this Spirit dwelling or abiding in him, walketh as Christ walked, pleasing to God, and profitable to men.

So then thus I will speak, that which I am deeply affected with, and shall be sub­stantiall and true, not in word only, but in power. So much for the explication of the first verse.

Verse 2. That I have great heavinesse, and continual sorrowing of heart: This is part of that which he affirms in the former words.

There are three gradations, or degrees, used by the Apostle to set it forth, as first, heavinesse. Secondly, sorrow, and that con­tinually. We shall a little consider what he means by heavinesse and sorrow, and what [Page 12]difference there is between them, the Greek word [...] signifieth heavinesse, which cau­seth sleep, as Luke 22.45. Christ cometh to his disciples, and findeth them asleep with heavinesse: the Latin word aegritudo is taken for griefe, passion, or sorrow of mind, and sometime sicknesse of body, as in 1 Pet. 2.19. the reading these Scriptures following will informe you what manner of heavinesse it was, Iohn 16.6.22. it is there taken for sor­row, 2 Cor. 2.10. it is there taken for griefe, Phil. 2.27. there the same word [...] is ta­ken for sorrow again, but the second word [...] is deep, as the Latine word cruciatus, which implies torment, pain, affliction, a crosse, and to be nailed upon a crosse, Luke 16.24.

It is further taken for the travel of a wo­man, as 1 Thes. 5.3. where the same word [...] is rendred travell: so likewise Gal. 4.19. it is taken for the sorrows of death, as in Acts 2.24. where the word [...] is used, so that by these places here cited, it appears to be very great sorrow, even to pain and travell, nay, to be crucified for his friends the Iews.

Oh then I might a little presse this upon you, is it so with you that professe your­selves [Page 13]to be of Pauls spirit: are you grieved even to death, even to crucifying, for your friends according to the flesh, because they are in darknesse, and do not enjoy the light of the Gospel, which you do? I fear, we may all put our hands upon our mouths, and accuse our selves of neglect of our duty in this particular.

Pauls condition was like Christs, indeed he walked as Christ walked, his soul was sorrowfull even unto death, even so was Pauls: He, who thought it no robbery to be equall with God, yet made himselfe of no reputation, Phil. 2.6, 7, 8. and was ex­cluded from the glory which he was before invested with, and was accursed from God, which separation makes him cry out, My God, my God, why hast thou forsaken me? Mat. 27.46. even so, Paul wisheth himself accur­sed, or separated from Christ for the Iews, such was his love towards them, as you shall hear more at large when we come to the 3. v.

Now if we were in this condition, oh, what means would we use, what industry vvould vve use to be delivered, as the same Apostle expresses to the Gal. 4.19. My little children, of whom I travel in birth, until Christ be formed in you: and do but look back upon [Page 14] Pauls Epistles, vvhat means he useth from this travel, as his earnest prayers to God for them, chap. 10. ver. 1. so vvould vve, if vve vvere as Paul, how vvould vve pray in their behalfe, vvho are in darknesse? and not only so, but he useth means, as in the 11. of the Romans ver. 14. he there magnified his office before the Gentiles, to see if he by any means could provoke the Jews to emulation, that thereby he might save some of them, he u­seth all means possible to bring them in a­gain to what they lost: and the ground is, because he is in travel for them; and how vvilling a mother is to see her child brought forth, I leave you to judge.

Neither is this a suddain passion of griefe, and so rejoyce again, no; and that brings me to the third aggravation here in the words; and that is, continuances, without intermission: there is no time when Paul doth not bear in mind the Jews losse their regaining.

Now then let us look back upon what hath been said; he might well affirm it with such strong affirmations and witnesse, it would scarcely have been believed else that he could have been so troubled for them; Paul was like a bird flying up into the air, [Page 15]in the chap. but this clog puls him down a­gain, he cannot be elevated truly (nor no Saint) till this be removed.

We who are Saints should look upon our selves as tied to these dead carcases (I mean the Jews) we cannot be right as we would be till they have life in them, no ascending with­out them, no triumphing without them, so Paul hath it Rom. 11.15. Their restoring shall be life from the dead, when they and we shall be one body: as in another case it is said, Heb. 11.48. That the Saints that are gone before with­out us (saith Paul) should not be made perfect; so neither they nor we vvithout them shall be made perfect.

Therefore what need have we to be in Pauls frame; me thinks, it is like a compa­ny travelling towards a City, and some fall by the way, or stray behind, and the other that are willing to enter, runs forward, not­withstanding there are orders given out, that none shall enter until all come up together.

How then should this make those that are strong help those that are weak, that they may all enter together to the gate. So let us know that none of us shall enter into glory, untill the Jews come up too; therefore let us use all means possible to publish that light, [Page 16]and put forth that power we have to bring them up. And so much for the second verse.

Verse 3. For I could wish my selfe to be ac­cursed from Christ for my brethren, my kin­dred after the flesh.

For the understanding of these words, we are to consider what is meant by the word [...]. It is taken from an Hebrew root, which signifies to limit, determine, or ap­point, as Psal. 78.41. They limitted the holy One of Israel: and the Greek word [...] not differing, signifieth to six, determine, or appoint; these words are a fruit or effect of the former: you may remember, I told you concerning his heavinesse and sorrow, the greatness of it; I told you he was brought up to the condition of Christ, who was con­tented for our sakes to be separated from the Father, as it appears by his expressions: See Matth. 27.46.

Now Paul (as I told you before) being deeply sensible of their losse, is come up to the height of his affection, but how may we understand this, that he desires to be accur­sed from Christ: we must thus take it: That Paul prefers a generall good before a particular, therefore he could wish himselfe in their condition, if so be, they might be in his.

[Page 17]Now vve are not here to think, that he meaneth to be for ever separated from Christ: for the Jews themselves his kindred are not so separated; for all acknowledge that they shall come in again, onely he desires that if it were possible they might have been first, though he were last, as Christ speaks con­cerning the Iews, The first shall be last, and the last first, see Matth. 19.30. that is, The Iews who were first a people, for their rebellion against God, shall be last, and the Gentiles who were not a people, shall be first.

There is another acception of this word, (that is) to be blotted out of the book of life: as Moses useth the same expressions to God, see Exod. 32.32. Numb. 11.15. which agrees with that ( [...]) 1 Cor. 16.24. which is excommunicated to death, as it is sometimes taken, but I take it to be the for­mer that Paul speaks of, (that is to say) that Paul desires (for a time) to be excommuni­cated from Christ, in the room of the Iews, who were so excommunicated for their dis­obedience.

Then if it be so, let us a little consider, (as I said before) Paul might well affirm it with such strong affirmations; for it might have been scarcely believed that his love and [Page 18]affection, should be so strong towards the Jews: where shall we find such love? here is such love, as John speaks of, to lay down our lives for the brethren, here was that love of Christ visibly seen in Paul, which we are commanded to imitate.

It is no wonder, though Paul writes so tenderly to the Churches, as Rom. 1. vers. 7. 1 Cor. 1.1. chap. 4. vers. 14. I write to you as my beloved children, I have begotten you, and so the whole currant of his Epistles was full of loving expressions, as a tender Fa­ther.

Who would have thought, that ever that Saul spoken of Acts 8. Who you there read did make havock of the Churches, drawing out Men and Woman, putting them into prison, he breathed out threatnings against the people of God: his very name implies a man of a turbulent Spirit, a desperate, forcing, or Raping man: but see what power he hath met withal in the commands of Christ, that his Name is not onely changed, but his na­ture also, for Paul signifies (separavit) that is, set apart.

We may plainly see the power of the Word, of what a transforming nature it is, it transformed a man into love, not onely to [Page 19]his brethren, but also to his enemies: This Doctrine Christ preacheth largely, see and consider Matth. 5. vers. 43.44. It hath been said, love your Neighbours; but I say love your Enemies: do good to them that hate you, and blesse them that curse you: and these words of Christ, must be transforming words, to those that professe themselves to be Disciples of Christ.

This lesson Steven had learned, Acts 7. Who prayed for his persecutors: Lord lay not this sin to their charge. See here if there be not the same mind in him as was in Christ. He prayed Father forgive them, for they know not what they do. So Paul exhorts the Philippians, Phil. 2. ver. 5. that the same mind in them which was in Christ.

I might largely insist upon this, but this may suffice. Onely carry this along with you, 1. Iohn 2. vers. 2. He that saith he abideth in Christ ought so to walk, even as Christ walk­ed. The chiefest thing in Christ imitable by us, is love to the brethren, as the same John in his first Epistle largely and sweetly treat­eth of. So much for the former part of the words. A word to the latter.

My brethren, my kinsmen after the flesh. I hope you know that Paul was a Jew, [Page 20]and so his Brother-hood comes in as he was a circumcised person, therefore he cals them brethren according to the flesh, because he could not call them brethren according to Faith.

I proceed to the fourth verse, which will more fully explain the precedent words: who are Israelites, to whom pertained the adop­tion, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises, vers. 4.

Whose are the Fathers, and of whom as concerning the Flesh, Christ came, who is over all, God blessed for ever, Amen. vers. 5.

In these verses we have a Catalogue of those Priviledges which the Jews had, but lost them by their disobedience.

1. Priviledge, first they were Israelites of the seed of Iacob, who you know was called Israel, upon his prevailing with God, Genes. 32.28. This name (Israel) was given him as an incouragement unto him, to believe that he should be a great prevailing people with God, and also with men; for we see in the next chapt. a fruit of the promise, when he met with Esau his brother, Gen. 33. vers. 4.5. and so forwards.

Now that this was a very high Priviledge, [Page 21]none will deny, as to be such an Israelite to whom such promises did belong, for we know that God did own the Israelites as his choice peculiar people, both under the Law and under the Gospel, as concerning his high expression to Nathaniel, Jo. 1.47. Behold an Israelite indeed in whom is no guile.

Therefore Paul did very well to put this in the first place, that they were Israelites, because there were no promises made, either under the Law, or under the Gospel, but un­to such as are or shall be found in the Com­mon-wealth of Israel, for all others are said to be strangers, aliens, and without God in the World, both these are proved by the same Apostle into his Epistle Eph. 2.12.13. That at that time you were without Christ, being aliens from the Common-wealth of Israel; and strangers from the Covenants of promise, having no hope, and without God in the World.

The second Priviledge which the Jews were invested withall, was the adoption, now the Greek & Latin words, ( [...], adoptio filio­rum) do signifie a receiving in of strangers, & investing them with sonship, as we find, Gen. 17. from the 23 to the last, where we find as well those who were strangers, as those [Page 22]who were born in the house, were called sons, being circumcised, this also was a very high Priviledge; for therein the Iews had the same Priviledge as Iesus Christ had un­der the Gospel: for they might receive into son-ship, whomsoever would submit to that Ordinance of circumcision, and herein they did signifie, or type forth, that which is spo­ken of in the Prophet Isaiah concerning Christ, that he should be as an Ensign lifted up, unto whom all nations should flow ac­cording to that in Gal. 4.5. Wherein the Apostle doth declare our adoption by Iesus Christ, for saith he, to redeem them that were under Law, that we might receive the adoption of sons, to this agrees Rom. 8.15.23. Eph. 1.5.

The third Previledge is the glory, wherein we must enquire what the Apostle means by the glory: Now the Greek word ( [...]) signi­fies splendor, Majesty, or domminion, as Iohn 9.44. Give glory to God, Acts 7.2. the God of glory appeared to our Father Abraham.

Again, we see it was one part of the Iews glory to have the presence of God, as in the 132 Psal. 13.14. for the Lord hath chosen Sion, and loved to dwell in it, saying, this is my rest for ever; here will I dwell, for I have delight therein.

[Page 23]The second part of the Iews glory is, that they had the Laws of God communicated un­to them, 147 Psa. 19.20. He sheweth his word unto Iacob his statutes and his judgement unto Israel, he hath not dealt so with eve­ry Nation, neither have they known his judgements. Even as it is in inferiour Courts, Judges, they have some of the glory and Ma­jesty of the King, because they have power given them by the King, to execute his Laws and statutes in his name, which in so doing they do represent the person of the King. I might largely insist upon these words, but take notice of this, that these Priviledges are essential unto a Church of God, for the Covenant, Genes. 17. was made unto them as they were separated from all the Nations in the World besides.

Neither doth God make any Covenants or promises, either under the Law or Go­spel, but unto a people separated from the pollution of the World, Esai. 8.16. and there God dwelleth.

These Priviledges belonged unto them as they were the Common wealth of Israel, Eph. 2.12. So that there was an Act of Free­dom past upon all that came into this Com­mon-wealth, or Corporation, which Act was [Page 24]circumcision, without which they had no share in this Freedom or Priviledge, for this was the door by which they were to come in.

I shall hereafter shew you how this doth allude to the Gospel-principles, and indeed which is but the shadow of that substance which the true Church of Christ are in the dayes of the Gospel, I proceed to the 5. verse.

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

In which words there is declared another high Priviledge added to these Iews, that Christ came of that stock, I shall not speak of the Deity of Christ, because it hath been largely treated upon by others, but onely take notice of this, that when Paul doth speak of Christs glory, he spake very highly of Christ, so that in this verse is declared that not onely God the Father, but Paul wisheth it so to be as in this word, Amen.

Now from all this which hath been de­clared from the 1. vers. to the 5. vers. there are these 3. things considerable.

First, that the Iews were a glorious peo­ple above all people in the World besides.

[Page 25]Secondly, that they lost this glory.

Thirdly, that, for which losse Paul was very heavy, and sorrowfull, yet this sorrow was not without hope, as we may see in the succeeding verse, as in the 6. verse.

Notwithstanding it cannot be, that the word of God should-take none effect, for all they are not Israel, which are of Israel, verse 6.7.

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

In these words the Apostle begins to com­fort himself concerning Israel, and here in he useth several Arguments to raise up his thoughts.

The first Argument he useth is this, that the adoption, Covenants, promises, and glory, which he before spake of, were not altoge­ther given and made to fleshly Israel, but to some other, or at least to them under some other consideration; so then the Argument lies thus: If the promises were made with Israel as they were Abrahams seed according to the flesh onely, that is to say, circumcised persons, then it must not have ceased to such an Israel: But we find that it hath ceased unto them according to the flesh, (as Mat. 3. [Page 26]where they came to require Baptism of John, because they were of the seed of Abraham, but that were not sufficient, therefore the pro­mises were made to Abrahams seed by faith, which are those who are of the faith of Abra­ham, this is clearly proved, Rom. 2.28, 29.

For he is not a Jew which is one outwardly, neither is that circumcision, which is outward in the flesh, but he is a Jew which is one inward­ly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God, Rom. 4.14.

So the Apostle layes all the blame upon Israel, not upon God; for the word of God is become of none effect to that Israel, because they rejected this line of faith: for the Apostle saith in v. 31.32. That Israel hath not attained to the law of righteousnes, because they sought it not by faith; (that is) Israel looked not further then this covenant accord­ing to the flesh, as they were circumcised persons; upon which ground John had such an harsh discourse, Mat. 3.9. Think not to say you have Abraham to your father: for that is not the right line, but you are to be the children of Abraham by faith, before you claim this badge of baptisme, as you shall find the words clear; and upon this [Page 27]ground most of Pauls discourse, is to beat men off from this prop, to wit, outward priviledges, as witnesse his whole Epistle to the Galatians, especially chap. 3. the lat­ter end, For ye are all the Sons of God by faith in Christ Jesus, if ye be Christs, ver. 29. then are ye Abrahams seed, and heirs according to promise. And hence it is that Paul lays low the whole dispensation of the law which is called Circumcision, equall to those with­out it, as Galat. 6.15. For in Christ Iesus neither circumcision nor uncircumcision, but a new creature: And here is the Israel of God, namely, a new creature by faith. For in Christ Iesus: you may remember I proved being in Christ Iesus, was to be in and under the ordinances or dispensations of the Gos­pel, as Rom. 8.1. not under the law, which is called flesh, as Gal. 4.29. and by circumcisi­on and uncircumcision, is meant Iews and Gentiles, the whole world, as Rom. 2.3.4. largely declared, so that now it lies here: it is not circumcision, (that is) all those priviledges, promises whatsoever, avails to ac­ceptance with God now, but faith, neither is the uncircumcision any thing, or the con­trary, to availe for condemnation, if thou be a new creature, as it is clear Rom. 2.26. [Page 28]to the end. So it is the circumcision of the heart, which was typified by the outward circumcision of the flesh: and therefore the same persons, Acts 7. who were of this outward circumcision, yet were uncircum­cised in heart, as ver 51. Ye are stiff-necked and uncircumcised in heart and ears, because they did not come under the dispensation of the Gospell by faith. And to this agrees the whole current of Scripture: and if you do but read Pauls Epistles to the Galatians and Romans, you may plainly see this truth, so that here lies the cause; now Paul is not so much grieved and sorrowfull for the Iews, because they are no longer such a glorious people as formerly they were: but for the cause of it, that they should be so blind, as not to see the intent of God in all those dis­pensations, as having reference to Christ: for it was upon this ground that Israel was rejected of God, and blinded, because they would not see Christ the end of the law, and that now the just should live by belie­ving, as Rom. 1. Then we are come thus far, That the promises of God, Gen. 17. and severall other places, were not made with Abraham, as he was a person circumcised, but as a person believing, and received the [Page 29]signe of circumcision, a seal of the righteous­nesse of faith, as Rom. 4.10. and so those are his children that believe in Christ, as witnesse Zacheus, Salvation is come to thy house, in as much as thou art a child of Abraham, com­pared with Galat. 3.26. Ye are all the Sons of God by faith in Christ Jesus; for as many of you as have been baptized into Christ, have put on Christ. And thus the Word of God is not fallen away, but the Jews: Israel is fallen from the Word or Promises of God, so that God did never intend that men should be justified by fulfilling the law, but by eying Christ in it. Rom. 3.28. Thus I am come down again to the words: Neverthe­lesse it cannot be that the Word of God should fall away, or be of none effect: so that thus I conclude, that Israel whom Paul so much grieved for, and those that have not obeyed the Gospell, nor entred upon that true line of faith in Christ: so the comfort lies here, That there is yet an Israel of God, which are those that are of a clean heart, Psal. 72.1. Pax super ill [...]s & misericordia, & super Israel Dei, Gal. 6.16. Well then, how doth this comfort Paul concerning the Iews: That at the time when those Iews shall believe in Christ, they shall be counted [Page 30]for the Israel of God, and their punishment shall be taken away, 2 Cor. 3.15. When they shall turn to the Lord, the vale shall be taken away.

And this shall be: and therefore Israel is yet in a hopefull condition, Israel is not yet past mercy and grace, and then Is­rael who is now hated for their disobedi­ence, shall then be loved, and his adversa­ries hated: and now we must understand, that as the Jews or Israel sinned, they were not only blinded spiritually, but afflicted outwardly, and given up into the hand of the enemies, as ye know the whole current of the Scripture runs: Now Paul is grieved for this cordition of theirs, and chiefly the cause of it, their unbelief: they who were such a glorious people above other nations should now lie amongst the pots, Psal. 68.13. that they should now be the undermost, who then were highest: they the taile, that were the head, they the last, which were the first, Mat. 20. but in Isaac shall thy seed be called, Gen. 21.12. that is, in that line that is most unlikely with men: a son of laughter o [...] mocking, a son in Abrahams old age: God in all ages made use of the lowest and weakest means and ways to drive [Page 31]on this designe, because he will have men to stoop to him in this way: it must not be glorious Israel according to the flesh, deckt with outward circumcision, and carnall or­dinances, but Israel of a clean and circum­cised heart, in the mean way of believing in Christ: and hence it is that Christ himselfe comes as a Carpenter of mean parents, de­spised and mocked of men as Isaac was, and not like a noble learned man, or wise after the flesh, 1 Cor. 1. God will make men stoop, let them be never so high, never so learned, never so wise after the flesh; and why should men in this age wonder, if God go the same way to make use of base things, foolish things, despised things, to confound and bring to nought the high and mighty things, as wisdome, learning, and great­nes? Why then is it that they cry now a days, as it was in Christs, have any of the great and learned men believed on him? onely a few poor despised ones that know not the law. But take notice, that this small chan­nell is that where the promise runs: and the Jews for not submitting to this way of God, lye under blindnesse and hardnesse till their stout heart comes down as Christ tels them, Mat. 23. last, I will not see you hence­forth [Page 32]tell you, blessed be he that cometh in the name of the Lord.

And here is that treating made good, 1 Pet. 2.7, 8. unto you that are not perswa­ded, or are disobedient, The stone which the builders refused, or dissolved, the same is made the head of the corner. These wise builders who at the first thought the stone not wor­thy to be laid into their glorious building, must return, and make it the chiefe stone, the corner-stone to direct the whole build­ing: Oh miserable are those people that are too wise to build upon this stone, espe­cially now after they have had this presi­dent, namely, the Iews folly and mistake; Men are to take Christs Rules, examples, and presidents to build by, though they be counted fools by the World, it must be so, 1 Cor. 3.60. become fools to be wise; remem­ber the Iews folly was their wisdom, being too high for Christ: so much for the 7. verse.

Verse 8. that is They which [...]e the Chil­dren of the flesh, are not the Children of God; but the Children of the promise are counted for the seed: I speak little to th [...]se words, be­cause I spake largely to the same thing: In the former only take notice of this, the dis­course [Page 33]how it runs: This verse is as it were an explication of the former, and it is Pauls second Argument to comfort himself, con­cerning Israel, and to clear God, concerning his promise: there are as I said before two designes here carried on, the chief is this, Pauls kindred for whom he so grieves, shall yet again be received and exalted, because they shall be found of the seed of Isaac. The second is the manifestation of the cause of this their blindness or hardness: the first of these is the chiefest here intended, else it doth no way answer the former part of the Chapter: neither is it a sutable plaister for such a sore; for were the second the chief, that is to say, that God hath chosen the Co­venant of grace in Isaac, and rejected the Covenant, the Covenant of works, Ishmael; therefore I say these three Chapters treat chiefly of the Jews coming in again to that glory which they had only by promise, but shall have it really afterward.

I might from this strong affirmation of Paul, that the Children of the flesh are not the Children of God, prove that it is not Children of believing parents, or the like that are in the promise, but believers.

But I hope most people are taken off from [Page 34]this groundlesse conceit; therefore I hasten to the main and chief thing here intended, which will lie in the third Argument from the 11.12. and 13. verses, that is thus, viz. that though Israel for whom I grieve so, be now thus lowe, yet they shall be brought in again, and exalted because of Gods promise, to wit, the elder shall serve the younger: I have Gods promise for it, nay, this was Pro­phetically spoken by God (to Rebeckah) who calls things that are not as though they were, who cannot be mistaken: Known unto God are all his works from the creation of the World; but he hath said the word, Iacob shall rise and Esau fall, therefore it must needs be so: the place Isuppose is known to all Gen. 25.23. Rebeckah being with child with twins, and strongly strugling in her Womb, or hurting one another as the Hebrew word signifieth, she could not but be troubled at this strange work: Now God by this way or in this speaking to Rebeckah would comfort her concerning him whom she loved (who should first be supprest by the elder,) that yet he should be chief and rule over his Bro­ther, therefore he gives her this promise, the Elder shall serve the younger, Jacob shall rule Esau: Now you know that Esau at the first [Page 35]had dominion over Jacob, as witnesseth his calling of him Lord Esau, and submitting to him when he met him, Gen. 33. This pro­mise or prophesie of God to Rebeckah, as it then comforted her, so also it here comforts Paul; and therefore he makes use of the same words: Now that we may take up the whole scope of the words, I shall lay down these two conclusions.

First, that Jacobs love, nor Esaus hatred (here spoken of) is not yet fulfilled.

Secondly, that the time of Jacobs love, is the time of Esaus hatred; for the under­standing hereof, we must inquire what the love and hatred here spoken of is; for the which I shall refer you to the several Pro­phesies concerning Esan, as chiefly the whole Prophesie of Obadiah, the whole Prophesie speaks of this particular, as verse the 8. and 9. they of the Mount of Esau shall be cut off by slaughter, and in the 21. verse, I will judge the Mount of Esau, and add to it the last vers. where he tells us when it shall be, to wit, when the Kingdoms are become our Lord Christs, likewise the Prophet Malachy, Ma­lachy the 1. and the 2. He hated Esau, and laid his Mountain and his Heritage waste for the Dragons of the Wilderness; but this is not yet [Page 36]made good as you shall know, for it is when God brings back the captivity of Sion, Psalm 137. Remember the Children of Edom, (which is Esau) in the day of Jerusalem, so that the love of Jacob, and the hatred of E­sau is in a visible way of exaltation or laying low: now that this is not yet clear, if you take but the said 3. Chapters together, to wit, the 9.10. & 11. of the Romans, Love and hatred in God are not to be looked upon as inherent passions as they are in man; but we say God is angry when it appears by his acts and works; and thus sometimes he is angry with, or hates Israel, as in the 2. of Samuel, the 24. when David numbred the People; and so likewise Esay the 60. the 14. and 15. verses, where he saith, Israel was sorsaken and hated, so likewise in the se­cond Psalm, verse 5. where the Hebrew word [...] signifieth the nostrils, or the appearance of anger in the nose, because we should then say God is angry, when we see the effects of it, so that then God hateth E­sau as aforesaid in Obadiah and Malachy, when he layeth his Mountain low, and not before, and then also he loveth Jacob when he acts towards him, according to Psalm the 68. and the 13. Now that God shall thus deal [Page 37]with Esau, and that he hath thus dealt with Jacob: I shall assert some Scriptures, first, concerning Jacob or Israel, the Lord speaks largely by the Prophet Ieremy, Ier. 4.6.7. verses, he threatned to bring a plague upon them, he threatned to lay their Land waste, and destroy their Cities, waste without Inhabitant, and this was not for nothing but for their great Rebellion, chap, 3. largely set out; by this you see how Gods love or hatred appears in his acts: so likewise chap. 5.14. and 15. verses, and verse 25. Your iniquities have hin­dred these things from you.

We have further fruits of this hatred, chap. 8.17. I will scatter them with an East-wind before the Enemy, I will shew them the back and not the face, in the day of their de­struction, and so likewise vers. 19. and many other Scriptures: Now all this while Esau who is Iacobs persecutor, is saved in a sence, because Israel is given into his hands; for this love and hatred appears in outward Do­minion and submission; and this is that ha­tred and love here spoken of in the Text, to wit, the making of the one great, and the o­ther small: the major shall serve the minor; thus you see in some part the proposition cleared. For the understanding what love & [Page 38]hatred is here meant, and the time of it; For the second proposition, to wit, that the time of Iacobs love is the time of Esaus ha­tred, must needs be true; for all the world being persecutors, or persecuted, Iacobs or E­sau's, the one being up, the other must needs be down: to this agrees the whole current of Scripture, and a pregnant place is Psalm the 60. which is to this very thing in hand, concerning Esau, under the name of Edom, where the Prophet mixeth his discourse betwixt them both, as in the first verse, where God is angry with Israel, and scatters them. In the last verse he threatneth to destroy both his and Israels enemies: and Ezekiel 39. the whole Chapter being to this very thing in hand; so likewise Psalm 68. at the first verse, and the whole Psalm likewise is eminent to this purpose.

So that is an undeniable truth, that the loving of Iacob, is the hating of Esau, that is, the making of Iacob great, must be the making of Esau small; I might speak much to this, but I must hasten. I thus conclude, that God did prophetically speak unto Rebeckah, that though Jacob should first be small, and de­spised (as you know he was,) yet afterwards at his imbracing Jesus Christ he should be [Page 39]great and honourable: and so I proceed to the 14. verse, What shall we say then? is there unrighteousness with God? God for­bid. These words depend upon the former: the Apostle argues thus, men are very apt to think that God is unrighteous when he comes to render vengeance upon them, for persecu­ting his people: these enemies are as a rod in Gods hand, that must be thrown into the fire, when it shall be said as the Prophet Esay saith, Esay 40.2. she hath received double at the hand of the Lord, for all her trans­gressions, which is the time, which the A­postle now points at; that men I say are very apt to think that God is not righteous in his rendring a recompence to his enemies, ap­pears in their pleading with him, as in Mat. 25.43.44. When saw we thee hungry? &c. but the second part of the words is the affirma­tion, God forbid: the summe of which words is this, that God shall appear most just and righteous in his hatred of Esau, and love of Jacob: this is cleared expresly by Paul, Rom: 2.4.6. for it is a rightcous thing with God, to render tribulation to them that trouble you: it is an equal and righteous thing, that as Esau (and in him all the persecutors and oppressors of the people of God) have had [Page 40]their time, not only to persecute, but to in­joy the fatness of the earth; so Jacob who hath been small shall also have his time (as it is intimated by Christ, Luke 16.25. concern­ing Lazarus) shall have their time to enjoy the earth.

I mean to reign with Christ on earth, herein is the righteousness of God seen very much, and this is cleared by several Scri­ptures, as Math. the 5. and the 5. The meek shall inherit the Earth, see Math. 19.28.29. Revel. 5.10. and Revel. 5.20. Psalm. 49.14. The just shall have dominion ever them in the morning. But it is objected, that this love and hatred was before they were born, verse 11. for ere the Children were born, and when they had done neither good nor evil, that the purpose of God according to the election, might stand not of works, but of him that calleth. For answer to which I say, the words were spoken by God, (that calls things that are not as though they were) before they had done good or evil; and there is no more in the words, leaving out the Parenthesis, it was said unto Re­beckah, the elder shal serve the younger: but for more particular answer, I say as I proved be­fore, that Gods hatred and love is known by [Page 41]his external actings, which is not yet ex­pressed towards either of them; for the ha­tred of Esau Malachy the 1. and the 2. com­pared with Obadiahs prophesie, was not act­ed before he was born, neither was it done without reference to his works, for in Obadiah its said, for thy violence against thy brother Jacob, &c. Gods promises & threatnings have always been conditionally from the begin­ning of the World. As first concerning Ni­niveh, God threatened to bring a Judge­ment upon them, they repented, and he re­pented to consider also Jeremy the 18. If I speak against a Nation to pluck up and to de­stroy, if that Nation turn, I will repent of the evil which I thought to bring upon them the truth of which condition of God we see in Ahab, 1 Kings the 21.27, 28, 29. So also Luke the 13. Except they repent, they shall all likewise perish. From whence I con­clude, that God doth always threaten and promise conditionally: therefore if God did threaten to hate Esau and to love Jacob, be­fore they were born; it must be according to these rules of his proceeding, which is ac­cording to their deservings: for his rule is to render to every man according to his works, Romanes the 2. Now these conditions of [Page 42]God are not always expressed, but implied, which causeth the mistake, as in the case of Ninive; Fourty dayes and Ninive shall be de­stroyed: where there is no condition expres­sed, yet it must of necessity be implied, other­wise God had not been so good as his word; for he did not destroy them. But a place emi­nent to this purpose is, the first of Samuel the 23. the 11.12. where David inquired of God whether Saul would come down, or whether the men of the Cittie would deliver him up? the answer of God was first, that Saul would come down. And secondly, that the men of the Citie would deliver him up: neither of which things came to passe. If Da­vid had been of the mind of some men in our dayes, having a word of God, plainly saying that he should be taken, he would not have stirred, but desperately have continued in the Town till Saul had come down upon him, according as I said to the words of some men, if they be elected they shall be saved; If not, do what they can they shall perish: but would such men do as David did, who fled out of the Citie and escaped Sauls hands, so let them forsake their evil wayes and turn unto God, and they shall be saved. But it is further added, that the purpose of God might [Page 43]stand, that is, say they that God had a purpose to hate & love in time, it is true, God did fore­see what the actings of these two would be, and except Esau leave persecuting of Jacob, and turn to love him, God will hate him, and when Israel shall turn to the Lord, God will lift them, as in the 2. of the Corinthians 3.16. when they shall look upon the brasen Ser­pent, they shall be healed. Ezekiel the 39. the 27.28. and 29. Gods foreseeing that men will do good or evil, doth not give them power to act either; for did his fore-know­ledge of mens doing good give them power to act God-like, then his fore-sight of wicked mens doing evil must also give them power to act wickedly, and so become the Author of sin, which he is not: as James the first and the 13. Galatians the 5. and the 8. But you will say, that God hath power to hinder men from sinning and therefore it lieth upon him. I answer, where hath God made any promise that he will hinder men from evil, or put them forward to good, but as Persons shall imbrace his word, and by his working unto their reasons and understanding? so Luke 14. the guests are invited, not forced: he doth not send a Troop of Horse to bring them in by force whether they will or no, but he sends [Page 44]them word all things are ready, and this is likely to work upon their affections and to provoke them to come; for if God did put forth this kinde of power, he might cause a horse or any other bruite beast as well as man: but the way that God takes with ratio­nal creatures, men and women; is to woe and intreat and beseech them to be reconciled: as in the 2. of the Corint. the 5. Esay the 55. the 6. and 7. from all this we gather that Gods Prophetical speech to Rebecca did not cause Esau to be wicked or Iacob to be God­like. And so much for the objection. And the 14. vers; vers the 15. for he said to Moses, I will have mercy on whom I will have mercy, and will have compassion on whom I will have compassion. These words were the words of God to Moses, Exodus the 33. and the 19. where Moses desired to see Gods glory, he would not be satisfied with a little of the back-parts; but he would see his face, but God doth as much as tell him, none can see his face, but as he is in Jesus Christ that rock. Now the Apostle here makes use of this promise of God there made to him and to Israel, and so the words are a reason of the former; he argues thus Israel must be loved, and mercy must be shewed unto them, [Page 45]why? because God promised so to Moses, and he cannot lie; so that this is another ar­gument to comfort Paul concerning his kin­dred according to the flesh, not onely that promise made to Rebecca, but also this which was made to Moses. But it will be objected: Gods supream power, is here the cause, and nothing in man, for it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For answer to this, I say, is not said, it is not in him that willeth, nor in him that runneth, but that it is not of him that willeth, &c. that is, it is not of or from him that willeth or runneth to procure a way of Salvation: for both Jews and Gen­tiles which are here termed willers and run­ners, are both uncapable of doing such a thing; for they had both sinned, and come short of the glory of God, Romanes the 3. and the 23. Therefore mercy and grace, must needs be the gift of God, Ephesians the 2. and the 8. where Grace is called the gift of God, which gift is Jesus Christ, John the 4. So that it may well be said, it is not of him that runneth, but of God that sheweth mer­cy, Hosea the 13. and the 9. O Israel thou hast destroyed thy self, but in me is thy help. So that the case lies here, Paul is very sad for [Page 46]a company of condemned creatures in the beginning of the Chapter, but he is a little comforted, that the finds or hears that the King whom they have been traitors to, hath given out, that all and every one of these shall be saved, if they will but own him for King, which is a small thing. Now the case of this pardon cannot arise from the crea­ture condemned, but out of the Kings meer mercy. The Apostle grieves for a company of men his kindred that are stung with fiery Se­pents, but he is a little comforted in that there is a brazen Serpent set up to heal them if they will but look, and there is but a look required, and if they perish it is because they will not look upon the brazen Serpent; and Christ in allusion to this, calleth: look unto me, and be ye saved all the ends of the earth. So that now there is hopes for Paul and them in this thing, because willing and running is not now the way of Salvation, but looking and believing in Jesus Christ; it is onely now as coming to a wedding where there is all delightes, and therefore God had mercy on them that fell under the dispensation of the Law. But now how shall we escape if we ne­glect so great Salvation? there remains now no more sacrifice for sin, but a fearfull look­ing [Page 47]for of Judgement. And so much for the 16. vers. the 17. For the Scripture said un­to Pharaoh even for this same purpose have I raised thee up that I might shew my power in thee, and that my name might be de­clared throughout all the earth. The words are the words of God to Pharaoh, Exodus the 9. and the 16. For the word here used raised thee up, or made thee to stand, the Greek word [...], sometimes signifies a re­surrection from the dead, and sometimes a resurrection from some deep extremity; see how God had thus raised up Pharaoh: how often had Pharaoh been very low by those plagues which were upon him, yet God did still raise him up and deliver him, and gave him as it were a new life, there was never any that we read of, that had more eminent mer­cies from God then this man had; nine seve­rall times we know God raised him up from the gates of death at his desire, by the means of Moses and Aaron, though it were such a great sin, and evil he lay under; as first, the persecuting the peculiar people of God; and secondly his despising and vilifying of God himself, saying, what is the Lord, that I should obey him? was there ever any that abused deliverances more then this man did? [Page 48]But let us a little examine the cause, because he saith, for this cause; the cause was partly in reference to himself, and partly in refe­rence to Pharaoh. First in reference to him­self two wayes, as is expressed in the follow­ing words. First to shew his patience, and secondly his power; his patience in forbear­ing and bearing so many abuses as Pharaoh offered to him and his people, as in vers. the 22. Where both these particulars are proved, what if God willing to shew his long suffer­ing, indured with much patience the vessels of wrath, &c. Secondly, to shew his power, that he could take off such a stout Enemy in the height of his rebellion & persecution, and that he did not onely to deliver and for the comfort of Israel then, but for the comfort of his people in succeeding ages, which is the very cause and ground that it is here cited in this Chapter; the proceedings of God upon Pharaoh, that as; their God delivered Israel from so potent an Enemy, he will also at last deliver Israel from all the Edemites, Moabites, and Amorites, their Enemies. God will wound the head of his Enemies, and the hairy scalp of these that go on in their wic­kednesse, as he did unto Pharaoh; and let men make this construction of all Gods deli­verances, [Page 49]to consider of the patience and power that God holds forth unto them; for Gods raising up of persons gives them power to amend their lives, as Pharaoh might and ought to have done. But the second con­sideration, why God made his power appear unto Pharaoh, was in reference to Israel, who else must have been swallowed up; and this proves the former Proposition more firmly. That the time of Jacobs love must be the time of Esaus hatred, for the deliverance of Israel must of necessity be the destruction of Pharaoh: so that now Paul argues thus to comfort himself; God that did so much for Israel of old, in delivering them from Pha­raoh; will do as much or more, in delivering them from their persecutors, Esau and the like. This is plainly proved by several places of Scripture, as in Esay the 10. vers. the 24.25. and 26. Where he describes the manner of Gods proceeding, in the second place to be according to that of Egypt, Esay the 11.16. Esay the 34. from the fifth verse to the end; and this deliverance of Israel was not pro­cured by or from themselves, but it proceed­ed from the breast of God himself, for he looked down upon Pharaoh's cruel dealing with them, and he wrought their deliver­ance; [Page 50]onely they were to do what he bid them, to go when he bid them go, and to stand when he bid them stand; and so must we or they: in the second Salvation by Christ the mercy is free, Christ is free, but we must do as Christ bids us, we must hearken to the voice of this Prophet in whatsoever he speak­eth unto us, Acts 7.37. and as it was then to Israel, they were to hearken unto Moses that Prophet, they were to go on when he bid them, and to stand still when he bid them, so likewise it is now; so that therefore we con­clude thus that mercy and pardon is free, it is not of him that willeth, nor of him that runneth: yet man must receive it, or else he shall be never the better: for so now I proceed to vers. the 18. Therefore he will have mercy on whom he will, and whom he will he hardeneth. The Apostle is now about to describe God as a Su­pream Majesty that hath power to punish or acquit; these words are woefully abused. Some gather from these words, that God hardens and shews mercy by his royal prero­gative onely, without reference to mans works or deservings, yet at the same time the same persons deny an earthly King to use such a power, but call him a Tyrant [Page 51]that doth rule by his will and prerogative and not by his Law declared; but the Apostle herein shewing the will and power of God, doth not intimate unto us, that he will quit the guilty, or condemn the innocent; but in a way of Justice and Equity, according to his declared Law and will, Rom. the 2. and se­veral other places, where he declareth to re­ward every man according to his works, and this he hath power to do, namely if men break his Laws to punish them, and if men obey him to reward them; Gods will here spoken of his his word, part of which will is John the 6. and the 40. This is the will of him that sent me, that he that seeth the Son and believeth in him, should have life; and the second part of his will is, Mark the 6. and 16. He that will not believe, shall be damned. God will go by this will, and it being not observed, he hath this power to execute his Laws to the uttermost. But here I shall meet with a great objection, God hardens whom he will, and so he har­dens Pharaoh, for his will or pleasure, to which I answer, that as hardnesse and blind­nesse is a sin, so God hath no hand in it, but onely as it is a punishment of sin, so he hath a hand in it, and so he hardned Pharaoh, [Page 52]and so he blinded the Jews. But for a more particular answer; let us a little consider what way and means God took to harden Pharaohs heart. It is by no other means then by mercies and deliverances, for all the while the judgements were upon him, we find a softnesse in his heart; but it was upon the removing and taking off the plague (which was an Act of grace and mercy) that Pha­raoh contracts this hardnesse upon himself. Now that this way was a just ground from God to harden Pharaohs heart, let all men judge for it is the same way and course that both God and man takes to soften, and we know by experience that by this means ma­ny hearts have been softned, as Ezekiel the 16.63.

It was that that softened Saul, when David shewed him mercy in cutting off the lap of his Garment onely, when he might have slain him, but this hardness of Pharaohs heart is no other ways to be attributed to God, then the stinck of a dunghil to the Sun, or the hardening of a clay-Wall, which we know falls out accidentally, not intentionally; and thus God provoked David to number the people, which in one place is attributed to God, and in another place to Satan; [Page 53]which was true on both sides: for first, as he had life and motion and heat, that was frow God, but as he supplied this life, motion and heate, to triumph in the arme of flesh; this was from Satan: and thus God is the authour of all the great transactions of the Sons of men; and thus he was the cause of Adams sin, at the first, as Adam pleadeth: The woman which thou gavest me, &c. As much as if he should have said; if thou had'st not given me a woman to have given me the fruit, I had not committed this sin; So if God did not uphold the lives of men, they could not sin: but it is a very unworthy application of the mercies of God. It was the misapplying, and mis-improving the mercies and deliverances of God, that did necessarily occasion that hardness to grow upon Pharaohs heart; for if he were not softened, he must needs be hardened: for Gods Word returns not em­ty and void, Esay 55.10.11. and in this it is like unto the Sun. But you may object, that as a judgement and punishment, God doth harden and blind as you say; therefore let us see what kind of hardening that is?

For answer to which, I shall refer you to those several Scriptures which speak of this thing, as Pro. 1.24. Because I have called, & [Page 54]ye have refused; ye shall call, & I will not hear. Wherefore we may observe Gods part, and mans part what they were. So likewise, Acts the 28.26. Go say unto this People, hearing, ye shall heare, and not understand. The ground or reason is from themselves, as in the next verse, 27. The heart of this People is waxed fat, their eyer have they closed, least they should see with their eyes, and understand with their hearts, and be saved. Thus God likewise dealt with the Jewes, Luk, 19.42. Now they are hid from thine eyes. Thus God punisheth sin with sin, Psal. 69.27. Add iniquity to their iniquity. And this he hath power to do, to all those that deserve it, as the Apostle, Ro­mans the 2. largely declareth. Here then is the scope of the words, Paul is comforted concerning Israel again, because he finds God to be righteous & just, and also power­ful to deliver Israel, and punish their ene­mies: he useth this as an argument to sta­blish his heart, concerning his kindred, the Iewes, that those dry bones should live; that Israel, the whole Israel of God, shall be at last set free from the persecuting Lord Esau, to injoy that promise, Gen. 25. The elder shall serve the younger Iacobs enemies shall be subdued. Let us then with Paul, incourage [Page 55]our selves, it will be ere long made good, and let us not question how this can be, that these dry bones can live; but looke upon the power of God, who can shew mercy on whom he will, and whom he will, harden and destroy, verse the 19. Thou wilt say then unto me, who hath resisted his will? why doth he yet complain? In the words we must inquire what he meaneth by this word complain. The Greek word [...] hath several acceptions in Scripture, Mark. 7. and the 2. They complained, or found fault. So Heb. 8.8. Col. 3.13 it is translated quarrel, 1. Thes. 5.23. It is translated, blame. So that put these together, and it is thus much. A contentious complaining to pick, a quarrel, and that is, a man complains or quarrels against God. This appears, Lamen. 3.29. why doth living man complain? man suffers for his sin; So that this it is, notwithstanding Gods equal dealing with man, yet some will not be satisfi­ed, but will reply against God, as in the for­mer verse, the 14. that God is not so righte­ous in his ways, therefore God pleads with Israel, Ezekiel 18.25. Yet ye say, the way of the Lord is not equal, though God dealt as exactly as he tels them that they could desire no juster dealing, yet they are not contented, [Page 56]he appealeth to all men, if this be not equal dealing, that if a righteous man, turn from his righteousness, he shall die, and if a wicked man turne from his wickedness, he shall live and not die; yet they are not satisfied, verse 29. they say his way is not equal, So here one might aske Paul, to what end doth man complain of Gods dealing to men, their folly appears in complaining? the reason is given, because none hath resisted his will; that is, when God commeth down to render ven­geance upon his enemies, and to exalt his people, none then shall be able to resist; so that is a further comfort to Paul concerning Israel, that God comes irresistibly to deliver them, as you may see more largely if you consider some Scriptures, as Esay. 14. the 3.4.5.6. where he speaks of the thing in hand verse the 6. He smote the people in his wrath, and none hindred. So Esay, 31.13. I will work, and none shall let. And to clear up this irresistibleness in God, (when he comes to recompence his enemies,) he adds the follo­wing verse, ver. the 20. Nay but O man, who art thou, that repliest against God? shall the thing formed say to him that formed it, why hast thou made me thus? ver. 21. hath not the Pot­ter power over the Clay, of the same lump, to [Page 57]make one vessel unto honour, and another to di­shonour?

In these verses as I have said before, the Apostle doth undeniably prove this unresist­able power of God, in that he renders God as the Potter, and man as the Clay, which is expressed also, Esay, 64.8. For the under­standing of these words, we must consider whether the making of Vessels of honour and dishonour, here spoken of, hath reference to the first Creation or no. Secondly, how it comes to passe that men are made Vessels of honour and dishonour. Thirdly, why he here addeth these words, Of the same lump. Fourthly, what he meaneth by vessels of ho­nour and dishonour, and how we shall be able to say how such a person, or such per­sons are vessels of honour, or dishonour. I shall by other Scripturs indeavour to clear these particulars. For the first, whether this making of Vessels of honour, and dishon­our hath reference to the Creation?

I answer no, in no wise? for if these ves­sels be onely of man-kind, as all men acknow­ledge; then God made but one of these ves­sels, namely Adam, who was a Vessel of ho­nour; and for the whole Creation, God takes off this assertion, for he justifieth them to be [Page 58]xceeding good: and so Solomon in Eccle­siastes saith, God made man upright. Therefore I conclude, that God at the first made man a Vessel of honour fit for the Masters use: man is called a Vessel, because he is to containe some thing which the Master is to put into him, and he is honourable, so long as that li­quor remains in him, but when he leaketh or that liquor runneth out, then he becomes a dishonourable Vess Secondly, neither hath it reference to what man was after A­dams fall, it is true Adam became a disho­nourable Vessel by disobeying God, but he was not thus a Vessel of Gods making but of his own; for God created him honou­rable as I proved before.

The second thing to be inquired into is, how it cometh to passe, or at what time, man becomes a Vessel of dishonour? I answer, when men be disobedient to God and Christ, then they become Vessels of dis­honour, for this consider the 18. of Iere. is plain to this purpose, from the 1. vers. to the 17. In which Scripture we find, that God intended Isael an honourable Vessel till they broke in his hand; God in this declares himself after the manner of men, we know the Potter doth not make a Vessel with an [Page 59]intent to break it when he hath done, but this falleth out accidentally; for want of the well managing of it when it is made, neither did God make Israel a Vessel wherein he might dwell intentionally to break them, and ruine them; but the case lay here whilst God was in framing Israel for a glorious and happy condition, in that very time they re­belled against him, as is plainly expressed in this Chapter. A dishonourable Vessel in this place is a broken Vessel; now it is not for a small sin that a Person or people becomes a dishonourable Vessel, but it is those that threaten and desperately say, we will walk after our own imaginations, and do every one after the stubbornnesse of his own heart; here is a people fit for destruction, fit to be made a dishonourable Vessel; and now there is no other means to be used, this crack in such an earthen Vessel is incurable; therefore now he must be unchurched or excommunicated from God, therefore to such a people God speaketh sadly, Esay the 1.24. Notwithstanding in the 14. vers. he had promised them that if they would be willing and obedient, they should eat the good things of the land, but if they were disobedient, they should be destroyed, for [Page 60]the mouth of the Lord hath spoken it; God will spue such a people out of his mouth; here is a Vessel of dishonour when God will no longer communicate himself unto him as a Vessel for his use; therefore let us not mi­stake God: it is for the highest and greatest sin that can be, to be a Vessel of dishonour under the Gospel, it's to be excommunicate from the offices and fellowship of the Go­spel, according to that in the first of the Corinthians 16. and the last, If any man love not the Lord Jesus, let him be Anathema, Maranatha; this was the punishment of Is­rael.

God excommunicateth them, taketh away his presence and his Laws from them, and delivereth them unto Satan, an adversary; as the fornicator was to be in the first of the Corinth. the 5. But you have a more plain place to prove that an excommunicated Per­son is a dishonourable Vessel, as in the se­cond of Timothy the second and 21. If a man purge himself from these he shall be a Vessel of honour fit for his masters use. If the que­ston should be asked from what he should purge himself? it is answered from the Do­ctrine of Himeneus and Philetus, who were excommunicate, as we may gather from the [Page 61]first of Timothy, the first for denying the re­surrection, so that from hence we gather thus much, that the imbracing their Do­ctrine was the ready way to be excommuni­cated and so to become dishonourable Ves­sels, and the cleansing or keeping a man pure from those Doctrines was the ready way to be made or continued Vessels of honour; so that we see the cause of mens being Vessels of dishonour, is their high disobedience, re­bellion and blasphemy against God, when men do as it were by these means break in Gods hand; when God is in making a Person honourable, and he doth not walk suitable to it, then it is that God designs him to be a Vessel of dishonour. Thirdly, why it is ad­ded of the same lump; to shew that it is not nearnesse of relation that shall excuse or exempt men from punishment, though they be of the same lump of the same flesh and bloud, Jacob and Esau you know were of the same lump, not onely children of one Mother, but brought forth at one birth, they were twins, yet God hateth the one and loveth the other, as is declared Ma­lachy the 1. and the 2. Is not Esau Jacobs brother? saith God, yet have I hated Esau, and laid his mountain waste; so that it shall [Page 62]be no advantage to Esau in the day of Gods wrath to plead that he is Jacobs own bro­ther, this Christ tells the Jews, John 8. and 37. I know that ye are Abrahams seed, saith Christ, but you seek to kill me; there­fore they should not abide in the house, they must not be Vessels of honour in his house, vers. the 35. So likewise in Matth. the 3. Christ sheweth that it is not near re­lation that can serve the turn, though they be Abrahams seed. So likewise Matth. the 24.40. Two woman shall be grinding at the Mill, one shall be taken, and the other left.

Fourthly, what he meaneth by, or when a person or people may be said to be a disho­nourable Vessel. This was partly cleared in the 2. particular, but you shall a little fur­ther see this cleared: when Israel was deli­vered up into the hand of her Enemies, then she was a dishonourable Vessel; when she lieth amongst the pots, as Psal. 68.13. When she is cast aside, as men commonly cast aside a broke pitcher as a Vessel of no use or honour; and she is again received to be a Vessel of honour, when she believeth in Jesus Christ, she shall again be imployed for the Masters use, Rom. 11.23. If they [Page 63]abide not still in unbelief, they shall be graft­ed in: so that we understand thus much, that God doth not make men Vessels of honour and of dishonour, but upon just ground and sufficient causes. I might prove this by several Scriptures, but I shall onely cite two; Rom. 1.26. For this cause God gave them up to uncleannesse, the 2. of the Thess. the 2. and 11. For this cause God shall send them strong delusions; there is a just cause why God dealeth so with men, and God doth so far condescend as to give man an account of it, therefore he doth not rule by his will or prerogative as some men say. Let us then a little inquire into the cause why Esau shall be thus hated, or made a dishonourable Vessel. Esau is now an ho­nourable Vessel, as God maketh use of him to correct Israel; but when Israel shall be sufficiently corrected by him, he is to be thrown into the fire, because he hath corre­cted Israel, not as being in Gods hand, but as satisfying his corrupt heart and cruel hands, Obadiah the 10. For thy cruelties to thy brother Jacob shame shall cover thee. The cause of Esaus being made a Vessel of di­shonour, is granted by the Prophet Amos, Amos the 1. The whole chapter speaks of [Page 64]this thing, but especially vers. 7. he hath not remembred the brotherly Covenant, but pur­sued him with the sword, and cast off all pit­ty, as vers. the 11. Yet the cause of this up­on Jacob or Israel is just too Mich. 1.5. For the wickednesse of Jacob is all this come upon them; see likewise Michael the 6. Yet God had not given Israel any such cause as he pleadeth with them to be so rebellious, vers. the 3. O my people what have I done unto thee? or wherein have I wearied thee? testify against me. The Lord appealleth unto man in all his proceedings, that if man doth see, or Judge, that God hath not in any thing dealt justly, or equally, let him speak, or plead, for he is not afraid that men should dive or search into his proceedings in reference to man as some men will affirm; therefore Ves­sels of honour and dishonour are of Gods making for just cause and grounds, given by themselves and no otherways, vers. the 22. What if God willing to shew his wrath and to make his power known endured with much long-suffering, the Vessels of wrath fitted to destruction? I shall be very brief in the following discourse. The words are a further vindication of God, that he doth not (as some say) make Vessels of honour and [Page 65]dishonour, without reference to their works, nay, he is so far from that that after they deserve to be made Vessels of dishonour, yet he waits a long time upon them; and useth all means to reclaim them, he suffereth with long patience, the Vessels fitted or made up for destruction, this the Prophet Ezekiel, Ezekiel the 33.11. speaketh largely to, why will ye die. O house of Israel? and how shall I give thee up, (saith God to Israel,) it grieves him to do it; and therefore it is called his strange work, executing of judgement of this long-suffering and patience of God, the Apostle Peter speaketh, 2. Pet. 3.15. And sup­pose that the long-suffering of God is for Salvation: to this agreeth the first of Tim. the 4.2, and the 4. and remains the 2. and the 4. Which is very pregnant to this purpose, but this is not the thing which is so much con­tradicted, but the question is, whether this fitting or or making up to destruction, be not Gods appointing and ordaining men to de­struction from eternity? because Peter the 1. the 2. and the 8. He speaks of some that were disobedient whereunto they were appointed, and Jude speaks of some that were of ould ordained to this condemnation: for that of Peter the words run thus according to the Greek, being not perswaded, because they [Page 66]were agreed or resolved [...] the same word is used, Joh. the 9. and the 22. The Jews had agreed or ordained, that if any should confesse Christ, they shall be cast out of the Synagogue: for the 2. place, Jude the 4. of old ordained, the Greek word [...] praeseripti, ordained by writing: in the Law, and who were them, but un­godly men, turning the grace of God into wantonnesse; destruction must be to the workers of iniquity. And the curse of the Lord are in the house of the wicked, Pro­verbs the 3. and the 33. But he blesseth the habitation of the just. The wise shall inhe­rit love, but shame shall be the portion of fools. So it is fitting for destruction is one mans part, it is he that must fill up his mea­sure, as Christ speaks to the Jews, Matth. the 23. Fill ye up the measure of your Fathers, and then wrath must come upon them to the uttermost, without remedy when they are thus filled up they are fit for destruction; so was Pharaoh fitted for destruction by his of­ten hardening his heart, the first of Samuel the 6. and the 6. Yet upon such a person or people God waits, Romanes the 10. and the last vers. All the day long have I stretched out my hand to a gain-saying, and rebellious [Page 67]people. So God waits all the day long upon wicked men, to see whether they will return. Thus you see how these words agree with the former. Man is very apt to reply against God, because he doth not presently make his power appear in punishing the wicked, and rewarding the Godly, according to that which Solomon in the Ecclesiastes speaks, Be­cause judgement is not speedily executed, therefore the hearts of the Sons of men are set in them to do wickedly. This is the use that most men make of Gods long-suffering and forbearance. So Peter speaks of mockers walking after their own lusts: the reason is because all things continue as they were the people of God also are very apt to repine and mourn that God doth not presently re­ward them, Hebrews the 10. Ye have need of patience, saith the Author, that when ye have done the will of God, you should re­ceive the promises. But here in the words you have the cause why he doth thus wait, that his blow might be the heavyer unto all the Pharaohs in the World, and that his riches of grace might appear the more eminently unto the Israel of God; which brings us to the 23. vers. the 23. ver. And that he might make known the riches of his glo­ry [Page 68]on the Vessels of mercy, which he had afore prepared unto glory. He hath pre­pared unto glory all those that believe in Jesus Christ and obey him, Romanes the 2. and Psal. the 4. and the 3. He hath set apart for himself the Godly man. The first of the Thessalonians the 1. and 4. They were elect of God, because they became followers of Paul, and the rest, as vers. the 6. Thessalo­nians the 2. the 2. and the 13. You are cho­sen of God, through sanctification of the Spirit and belief of the truth: so that if you be sanctified and obedient, you may con­clude you are the elect of God, Gods cho­sen ones, Gods Jewels, those that own Je­sus Christ for the foundation-stone to build upon: the first of Peter the 2. and the 7. God hath prepared glory for no other Per­sons; for no unclean thing shall enter in­to his Kingdom, therefore the Apostle ad­deth, they must be sanctified, they must be called, not onely on Gods part (which all men are,) but such as have submitted un­to Gods call. Chosen; that is, those that are counted Gods choice, that are con­tented to follow him as an obedient spouse; there is a great mistake in such expressi­ons as these: you have not chosen me, [Page 69]but I have chosen you; where we are to consider Christ as one woing a wife, ac­cording to that the 2. of the Corinthians the 5. Now we know it is not usual for the wife to look for, or to chuse the husband: yet there must be a consent­ing or else it is not a match, and thus the wife chuseth the husband above all the men in the VVorld besides; and thus Marie was said to have chosen the better part, but Christ is the first mover in this businesse; so that the sum of all is, God waiteth with long patience upon all, good and bad; Esau and Jacob; he waits on Esau to shew the power of his wrath, and on Jacob to shew the riches of his mercy; and not onely so, but so, but for the Gentiles sakes, that they may come in, the fulnesse of them, as Paul speaks in the 10. and 11. verses. The 24. ver. Even as whom he hath called not of the Jews onely, but also of the Gentiles. For the right understanding of the words, we must look into the Prophet Hosea; Hosea the 1. and the 9. and 10. And indeed the whole Chapter, where he speaks both of Israels cutting off, and coming in; he in­deavours to take them of from their car­nal [Page 70]confidence that they were high in the esteem of God, being his children of whoredom, Chapter the 2. vers. the 4. And so he threatneth them as such a people, yet he interlines his threatnings with pro­mises of mercy, as vers. the 23. I will sowe her unto me in the earth; I will have mercy upon her that had not ob­tained mercy, &c. So that when the A­postle speaks of calling, he means calling by the Gospel, offering Israel the means which once they abused and contemned, and in this appeareth his love; yet this appearance of love from God, is when they shall say, blessed is he that cometh in the name of the Lord, Matth. the 23. and the 39. They shall be glad to imbrace him whom once they rejected, the 1. of Peter the 7. and 8. So that it is to these cal­led ones that the promise runs, to those that are not rebellious, as Chapter the 10. and the last vers. For had God come by this power as some do imagine, to force men to accept him, then his power was too weak to deal with Israel; for he com­plains, I have stretched out my hand all day long to a rebellious people; and he saith, what could I have done more that [Page 71]I have not done? as in the parable of the vine-yard; therefore there was all the power Acted on Gods side, but this would not do; therefore this calling here spoken of, is onely the invitation of the Gospel, and those that are overcome by this invitation, as to come upon Christs call, they are the called ones, that Christ speaks of; and upon this we are exhort­ed to make our calling and Election sure: it lies on our part when the means is of­fered, when Christ calls we are to answer. The word vo [...]abo doth imply the giving a name to a thing; it is so used in the next vers. In the place where it was said they are not my people, there they shall be called the children of the living God: so it is used, Ephesians the fourth and the first. That you walk worthy of the vocation whereunto you are called. That is, you know that you are called Christians, or Saints; I exhort you, that you walk ac­cording to such a name. So that Paul here intimates that upon their return they shall have a new name, that is, they shall be called or named [...]: a people. Ye are to know; they had this name before, but they lost it by their rebellion [Page 72]and disobedience; a people that is in oppo­sition to Nations or Gentiles; so that they were a Church for corporation, having Laws and statutes to walk by, vers. the 25. As he saith also in Osea; I will call them my people, which were not my peo­ple; and her beloved, which was not be­loved. And it shall come to passe, that in the place where it was said unto them, ye are not my people; there shall they be called the children of the living God. In these 3. verses the 24.25. and 26. is de­clared some fruits of the long-suffering and patience of God towards the Vessels of mercy, prepared unto glory; the 25. vers. Seemeth to relate to the Gentiles, and their grafting in: but look diligently into the plaee which Paul cites, and it will appear to be undone, or unchurch­ed Israel; which were rejected for their whoredoms, and fornications, as plainly appeareth by that Prophesie. And unto that add Peter the 1. the 2. and the 10. And it makes it more plain, for Israel now are not a people, by reason they are scattered, and dissolved, and in that sence they may be called Nations, as once the Gentiles were. So that laying the Jews [Page 73]equal with the Gentiles in respect of being a people, was the onely way to make them capable of mercy. This appears plainly in Romans the 3. at the 25. and Romans the 11. at the 32. God hath shut up, or concluded all in unbelief; that he might have mercy upon all. Thus God hath hedged up their way with thorns, and stopped all passages every way, that no life or comfort can come unto it, but by believing and submitting to the Gospel, as Galathians the 3. and the 22. All are shut up under sin. So that now there is no people but believers, as appeareth plainly the 1. of Peter the 2. and the 9. Ye are a peculiar people (to wit,) believers; and the Jews are not a people, because they do not believe. Therefore God may well make a promise, to make them a people, who are not a people now. In the next verses the Apostle doth (as it were) produce a Copy of Israels commitment; wherein is declared, first, the extent and depth of their misery, secondly the cause, why it was so; where­upon he directeth you to the prophesie of Esay, Chapter the 10. Which I pray seri­ously read and consider, for the better un­derstanding of these things; wherein is de­clared at large the extent of their punish­ment, [Page 74]with the cause thereof; and also a promise of their return: for the extent of the punishment it was so sore, that a very small remnant escaped; in-so-much, that it was almost brought to Sodom and Gomorrah's condition, wherein there were but eight per­sons saved, 1. Peter the 3. and the 20. Now in the 30. and 31. verses the Apostle begins to make the application of all that hath been said, (to wit) that a righteous Israel could not be acceptable with God, but the un­righteous Gentiles. For Christ came not to call the righteous, but sinners to repen­tance. Which sinners we find were under the name of Gentiles; the Jews were whole, therefore they needed not the Physitian, they must be ungodly ones, that Christ must be a Saviour to. So that he concludes thus: a people self-righteous, are those that stumble at Christ Jesus, and stumbling at him they become broken to pieces like an earthen Vessel: And upon this Israel now lies amongst the pots, cast aside as uselesse. So that from the whole chapter we draw thus much that Paul was very much trou­bled at the Jews sad condition, because they are fallen from the word or promise of God. But he calleth to mind several promises of [Page 75]God concerning them, or at least so many of them, as shall believe in Iesus Christ. We may gather thus much from what is here comprehended, that all external pu­nishments are inflicted upon Nations, peo­ple, or Persons, as they are found in Arms or opposition against Christ, and the de­spised way of the Gospel. And secondly, people, Nations, or Persons, shall be out­wardly exalted, as they are found friends to Iesus Christ, and obedient Persons to the Gospel. I shall produce some Scriptures to prove this, and so conclude my discourse. For this consider Matthew the 19. from the 27. to the end. Revelations the 5. and the 10. Revelations the 20. and the 4. Luke the 12. and the 32. And a place eminent to this purpose is, Luke the 23. and the 43. Where as soon as the thief confessed Iesus Christ, whom (all thereabouts) mocked and de­spised; Christ makes him a promise, that he should have a share with him in his King­dom. I say unto thee to day, thou shalt be with me in Paradise; which is this Kingdom. So that you see, the onely way to have Ho­nour and greatnesse; is, to believe in Iesus Christ, though most in the World despise and reject him; for if we suffer with him we [Page 76]shall also Reign with him, the 2. of Timothy the 2. and the 12. the 1. of Timothy the 4. and the 8. Godlinesse hath the promises both of this life, and of that which is to come. The just shall have domini­nion in the morning of the Resur­rection, Psal. 49. & the 7. There­fore seek first the Kingdom of Heaven, and the righteous­nesse thereof, & all other things shall be added unto you.