The Great Mystery of Godliness Opened, Exposition on verse · Verse 4
VERSE 4.
Which are the Iſraelites, to whom pertaineth the adoption, and the glory, and the Covenants, and the giving of the Law, and the ſervice of God, and the Promiſes.
IN this Verſe, our Apoſtle puts down another reaſon, moving him to wiſh himſelf ſeparated, or accurſed from Chriſt, for the converſion of the Jewes, namely this, Becauſe they were the people of God, the Iſraelites; which he further amplifies and makes manifeſt, by ſix priviledges vouchſafed unto them; as that to them did belong the Adoption, and the Glory, and the Covenants, giving of the Law, the ſervice of God, and the Promiſes: Which are the Iſraelites, to whom pertaineth the adoption, and the glory, and the Covenants, and the giving of the Law, and the ſervice of God, and the Promiſes. I will firſt lay forth the meaning of the ſeveral branches of this Verſe, and then deſcend to matter of obſervation and inſtruction hence offered.
Which are the Iſraelites] That is, which are the people that deſcended from Jacob, their father, who was alſo called Iſrael, and of whom they had the name of Iſraelites, and they rather took their name from Jacob, then from Abraham, or Iſaac, becauſe Abraham and Iſaac had ſons, which belonged not to the people of God; but all Jacobs ſons were the fathers of the Lords people, and they rather had their name from Jacobs name Iſrael, then from his name Jacob, becauſe it was a more excellent, and a more worthy name, it being given to Jacob by God himſelf, upon a ſpecial occaſion, as we read, Gen. 32.28. And it being a name of ſpeciall ſignification, it ſignifying, one prevailing with God; as the Lord himſelf there ſaith, thy name ſhall be called Jacob no more, but Iſrael, becauſe thou haſt prevailed with God, or had power with God: and hence it was, that Jacob thought it an excellent bleſſing, to have Joſephs children called by his name Iſrael, as we may ſee in his prayer, Gen. 48.16. Let my name be named on them, on Ephraim and Manaſſeh.
To whom pertaineth the Adoption.] Or, whoſe is the adoption: by adoption here, we are not to underſtand Adoption by grace in Chriſt, which is proper and peculiar to Gods Elect, ſpoken of by the Apoſtle, Epheſ. 1.5. but an external adoption, in that God did ſelect and ſever the ſeed of Jacob from all nations and people in the World, to be accounted only his Church and People, and to be a peculiar people to himſelf, in regard of which dignity, the Lord calls them his Son, yea his firſt born, Exod. 4.22. yea his chief treaſure above all people, Exod. 19.5. yea his Lot, and his inheritance, Deut. 32.9.
And the glory] Some would have the word glory, here to be underſtood of Miracles, and great Works, whereby the people of Iſrael became famous, and glorious. And ſome, of Divine Viſions and Apparitions; but it is better to be underſtood, of the Ark of the Covenant, which was a token of Gods preſence amongſt his people, where God heard the prayers and praiſes of his people, and gave forth his Oracles to them; which is called glory, 1 Sam. 4.21, 22. and hence is the Temple called the place where Gods honour dwelleth, Pſal. 26.8.
and the Covenants,] By Covenants, is not here meant the Covenant made with Abraham, and often renued, (as ſome think) that is comprehended under the word, Promiſes, but rather by a metonymie, the two tables, in which God wrote the Moral Law, which are called the Tables of the covenant, Deut. 9.11. and ſo alſo termed Heb. 9.4. And ſo the Apoſtle here reckoneth three kinds of Laws, which Iſrael had, the Moral Law, contained in the two Tables of the Law, here called the Covenants: The Judicial Law, for the Common Wealth of the Jews, which was an excellent Law, having God the Author of it, and being full of Equity, called here foreign, the giving of the Law: And the ceremonial law, conſiſting of the Prieſthood, and ſuch outward rites and ſacrifices, wherein God would be lawfully ſerved of the Jews, till the coming of Chriſt, here called the ſervice of God, or the Worſhip of God; for that is here meant by the ſervice of God, the ceremonial Law touching the outward Worſhip of God.
And the Promiſes.] That is, promiſes of Gods favour: as that promiſe made to Abraham, Gen. 17.7. I will be a God to thee, and to thy ſeed afterwards; often renued to him, and to his ſeed, comprehending under it, Promiſes both temporal, as touching the inheritance of the Land of Canaan: And Spiritual, touching the Meſſiah, and promiſes legal, touching life, on the condition of keeping the Law of God perfectly. And Promiſes Evangelical, touching remiſſion of ſins, and ſalvation to believers in Chriſt; as Peter ſaid, Act. 2.39. The Promiſe is made to you, and to your children, and to all that are afar off, even as many as the Lord our God ſhall call. And ſo we ſee the particulars of this Verſe explained; and briefly thus conceive we the meaning of the Apoſtle in the words of this Verſe; as if he had ſaid, I could wiſh my ſelf to be ſeparated from Chriſt, for my brethren, which are my kinſmen according to the fleſh, which are the people, who deſcended from the Loynes of Jacob their father, who was alſo called Iſrael, a prevailer with God, of whom they had that▪ honourable name of Iſraelites. Which people, God did ſelect and ſever from all the Nations and people in the world; to be accounted onelyonly his Church and People, and to be a peculiar people to himſelf, who had alſo the Ark of God, as a token of Gods preſence amongſt them, and was their glory; who had alſo the Moral Law written in two Tables, by the finger of God himſelf, called the tables of the Covenant. And the Judicial Law,The Metaphraſe. for the government of their Common Wealth, which was an excellent Law, having God the Author of it, and full of equity. And likewiſe the Ceremonial Law, touching the outward worſhip of God, which was alſo an excellent Law, diſtinguiſhing them from all other Nations, in the worſhip of God. And they had alſo the Promiſes of God, touching Gods favour, and touching good things, temporal and ſpiritual, and the promiſes Legal, and the promiſes Evangelical, many ſweet, gracious, and comfortable Promiſes.
Now thus underſtanding the words of this Verſe, come we to ſuch things as are hence offered for our further inſtruction. And in that the Apoſtle makes this a further ground of his wiſh, to be ſeparated or accurſed from Chriſt, for the converſion of the Jews, becauſe they were the Iſraelites, the ancient people of God; I might ſtand to ſhew, that the Jews are to be reſpected, and that we ought to wiſh them good, ſpiritual good, even becauſe they were the ancient people of God: but of that we ſhall ſpeak more fitly, when we come to the next Verſe.
We ſee the Jewes are here ſet out by the Apoſtle, as a moſt honourable people, endowed with many excellent and worthy priviledges vouchſafed to them, and yet all their priviledges did nothing avail them, they did them no good at all, in regard of Gods favour towards them, and of Gods acceptance of them, becauſe they did not imbrace the Goſpel, and believe in Chriſt; they rejected Chriſt, and refuſed to imbrace the faith of the Goſpel, and ſo their excellent priviledges did nothing profit them, to commend them in the ſight of God, and to make them pleaſing to God. And therefore the Apoſtle here wiſheth himſelf to be ſeparated, or accurſed from Chriſt, that they might come to be converted, and to believe in Chriſt, notwithſtanding their great priviledges: hence then we are given to underſtand thus much;
Doctrine. That no priviledge whatſoever, be it never ſo great or excellent, is available to make a people, or a perſon (wanting faith, and ſaving grace,) accepted of, and pleaſing to God; it is not the greateſt priviledge or excellency in the world, that is of any force or worth, to commend either people or perſons (wanting faith) in Gods ſight, to make them accepted with God: Rom. 2.25. we find, that the Apoſtle reproves the great folly of the Jewes, who being breakers of the Law, yet held themſelves acceptable to God, becauſe they were circumciſed; they ſtood on the outward priviledges of circumciſion, who, (ſaith the Apoſtle to the Jew,) if thou be a tranſgreſſour of the Law, thy circumciſion is made uncircumciſion; thou art no more pleaſing to God, then the Gentile: without queſtion, it was a great priviledge to be of Chriſt his kindred, in reſpect of the fleſh: it was more then to be of the Blood Royal of the greateſt Monarch in the world; yet mark what the Lord Jeſus himſelf ſpeaks of it, Matth. 12.48. Who is my mother? and who are my brethren? as if he had ſaid, What is it to be of my kindred according to the fleſh? is that the thing that makes any one more pleaſing to God? no, no, ſaith he, behold my mother, and my brethren, (pointing to his Diſciples,) they are my mother, and my brethren, that do the Will of my Father which is in heaven. Alliance in faith is nearer and dearer to me, then that which is in the fleſh. Who ever had greater honour then was vouchſafed to the Virgin Mary, to be the Mother of the Lord Jeſus, yet (as One ſaith well.) had not Mary her ſelf carried him in her heart by faith, her conceiving, and carrying him in her womb had nothing availed her, nor made her any thing at all pleaſing in Gods ſight. And the Reaſon is this,
Reaſon. Becauſe the beſt good things in the world, without faith, are but vaniſhing and tranſitory things, things common to the Reprobates, as well as to the Elect, and choſen Children of God; they are not things coming from the eternal Spirit of grace, and ſanctification, nor agreeable to the nature of God; things that are of eſteem with God, are ſpirituall, and eternal, even things agreeable to the nature of God.
Ʋſe 1 Now then, (to make uſe of this truth) firſt, it meets with an errour of the Papiſts, who hold and teach, that ſome outward ſtate and condition of life, is of force to commend men in Gods ſight, and to make them pleaſing to God, as ſingle life, and voluntary poverty, yea they ſay, that Virginity and ſingle life is a ſtate of perfection, far excelling Marriage, and of ſuch worth, in it ſelf, as it commends a perſon before the Judgment Seat of God, and deſerves Gods grace, and life eternal; a poſition blaſphemous, and full of contumelie, and derogatory from the blood of Chriſt; and it cannot ſtand with this truth. I leave it; and for the uſe of the point to our ſelves.
Ʋſe 2 Is it ſo, that no priviledge, or excellency whatſoever, be it never ſo great, or excellent, is available, to make a people or perſon (wanting faith) acceptable and pleaſing to God? Oh then, learn we, not to bear our ſelves on any excellency, any good thing we enjoy whatſoever, nor to truſt to it, as able to commend us in Gods ſight, and to make us accepted with God, we wanting faith, no not on the Word and Goſpel, and holy Ordinances of God, nor on our profeſſion of Religion, nor on our good gifts, and qualifications, as wit, memory, learning, and ſuch like. It was the conceit of the people of God, the Jewes, that they were highly in Gods favour, becauſe they had Gods Temple, and his outward worſhip amongſt them, Jer. 7.4. They cryed out, The Temple of the Lord, the Temple of the Lord: and is it not the conceit of too many in our dayes? do not many bleſſe themſelves, and think that they are highly in Gods favour, only becauſe they have been baptized, and they live in the boſome of the Church, and enjoy the Miniſtery of the Word, and they have good preaching amongſt them, and they are made partakers of the holy Ordinances of God, they come to the Church, and they partake in the holy things of God, in the Word and Sacraments? Oh deceive not thy ſelf, (whoſoever thou art;) theſe things are excellent priviledges which thou enjoyeſt, and haply others want; But alas, theſe things do not make thee pleaſing to God, or nearer to heaven, thou wanting faith in Chriſt, and ſaving grace in thy ſoul. No, thou mayſt enjoy theſe priviledges, and yet periſh and be damned; yea they may be to thee ſeales of deeper condemnation. And indeed, know it for a certain truth, the better means of ſalvation thou liveſt under, the heavier ſhall be thy Judgment, and the deeper thy condemnation in hell, thou not profiting by them, to the working of faith, and ſaving grace in thy ſoul. It is not the having of the Goſpel, nor thy profeſſion of Chriſtianity, thy profeſſion being ſevered from faith and godlineſſe, that will ſhelter thee from the anger of God, but rather make way for his wrath, and cauſe his wrath to burſt forth on thee more fiercely, and increaſe his wrath and vengeance againſt thee. And therefore deceive not thy ſelf, think not that any priviledge, or good thing thou enjoyeſt, not the holy Religion of God it ſelf, nor thy profeſſion of it, makes thee pleaſing to God, and acceptable with God, thou wanting faith in Chriſt, and ſaving grace in thine own heart; Labour thou, to get better aſſurance of Gods favour towards thee, then the enjoyment, and outward uſe of the holy Ordinances of God, even true faith in Chriſt, and ſaving grace in thy ſoul, that is the thing that will yeeld thee good aſſurance, that thou art beloved of God, and accepted of him in his beloved Chriſt Jeſus.
In the next place obſerve we, that the Apoſtle doth here freely acknowledge the honour of the Jewes, and the excellent priviledges the Lord had vouchſafed to them, though they were at that time when the Apoſtle writ this Epiſtle, (and ſtill are) enemies to Chriſt, and to his Goſpel, yea though they were mortal enemies to Paul himſelf, and did wickedly oppoſe him and the doctrine of the Goſpel, taught by him, as he ſaith, 1 Theſſ. 2.15. they both killed the Lord Jeſus, and their own Prophets, and perſecuted him, and the other Apoſtles, yet you ſee he conceales not their honour, and their excellency, but here freely acknowledgeth, that, to them did belong the adoption, and the glory, and the covenants, and the giving of the Law, and the ſervice of God, and the Promiſes. The point for our further inſtruction hence offered is this.
That the known excellency and eminency of others ought to be acknowledged, and reſpected, whatſoever the perſons be on whom it is beſtowed, Doctrine. we are to acknowledge, and to reſpect that known excellency, and dignity, and preferment, God hath vouchſafed to others, be it in place, in gifts, or in the good ſucceſſe, in the uſe of thoſe gifts, whatſoever the perſons be, that do enjoy it, though they be wicked perſons, yea though they be our mortal enemies. We ſee the Apoſtle did ſo, in this place, and thus alſo did David, he acknowledged and reſpected the excellency and preferment which he knew the Lord had vouchſafed to Saul, though Saul was a wicked man, and his mortal enemy, and one that ſought the life of David, yet David acknowledged him the Lords anointed, and had reſpect to him, as one advanced by the hand of God, to the place of government, 1 Sam. 24.6. he ſaid to his men, the Lord keep me from doing any thing to my Maſter the Lords anointed, to lay mine hand upon him, for he is the Lords anointed: he doubleth his acknowledgment of it, that he was the Lords anointed: and ſo again, 1 Sam. 26.11, The Lord keep me from laying mine hand upon the Lords anointed: ſtill David acknowledgeth wicked Saul, his utter enemy, the Lords anointed; and thus did the Apoſtle acknowledge and reſpect the eminency and preferment of the heathen Emperours, though they were enemies to the Goſpel, and cruel and bloudy perſecutors, both of the Apoſtle, and of other Chriſtians. Yea Paul enjoyned the Chriſtians ſo far to reſpect wicked and cruel Nero, in regard of his eminency in place of government, as to pray for him, 1 Tim. 2.1, 2. for Kings, and for all that are in authority, and ſo for the cruel Emperour Nero. As Jeremiah the Prophet enjoyned the people to pray for wicked Nebuchadnezzar, by whom they were carried away into captivity, Jer. 29.7. Philip. 1.18. we find, that Paul acknowledged, and that with rejoycing, the good gifts of wicked Preachers, and their ſound preaching of Chriſt, for the matter of their preaching, though corruptly for the manner, they preaching of envy, or of vain glory, what then? ſaith the Apoſtle; as if he had ſaid, that they preach of envy, or ſtrife, what is that to me? I acknowledge their good gifts, and their preaching ſoundly for the matter; and that Chriſt is preached all manner of wayes, whether it be under a pretence, or ſincerely, I therein joy; yea and will joy: a plain evidence and proof of the point in hand, that we are to acknowledge, and to reſpect the known excellency and dignity, and preferment, God hath vouchſafed to others, be it in place, in gifts, or in good ſucceſſe in the uſe of thoſe gifts, whatſoever the perſons be, on whom it is beſtowed; though they be rejected perſons, yea though they be our mortal enemies: and there is good reaſon for it.
Reaſon. Becauſe indeed true excellency and dignity, and preferment that any perſons do enjoy in place, in gifts, or in good ſucceſſe, in the uſe of thoſe gifts, it comes from heaven, as John ſaith, Joh. 3.27. A man can receive nothing, except it be given him from heaven: and it is the ſtamp and image of God, ſet on thoſe perſons, and in it ſelf it is good and excellent, and cannot be ſtained, or polluted by the vileneſſe or ſins of the perſons on whom it is beſtowed: and therefore doubtleſſe, it is to be acknowledged and reſpected, in whomſoever it is found, though the perſons that do enjoy it, be wicked, and though they be our mortal enemies.
Ʋſe 1 Now then, to drive this to ſome profitable uſe, I might bend the force of this ground of truth, in the firſt place, againſt our adverſaries the Papiſts, who deny acknowledgment and reſpect to the eminency of ſome, that are in the place of lawful authority over them: And their Pope takes on him to diſpence with it, and to free ſome Subjects from their Allegiance to their lawful Princes, and from all dutiful reſpect to their excellency and dignity; becauſe, forſooth, they are hereticks, as they account of them: but I paſſe by that.
The truth now delivered, meets with a common corruption amongſt many men; it is a uſual thing with many men, through the ſtrength of the corruption of their own hearts, to diſlike, yea ſometimes lightly to eſteem of that excellency, and that eminency and preferment that others do enjoy, in place, in gifts, or in good ſucceſſe in the uſe of thoſe gifts; becauſe the perſons that do enjoy them, are ſuch as they diſtaſte, and like not, for ſome by-reſpects: To inſtance; doth not the wife many times lightly eſteem of her husband, becauſe haply he is a ſimple man, or he is a poor and mean perſon in the world, it may be the pooreſt man in the place where he liveth? doth not a ſervant uſually caſt off all due reſpect to his Maſter, becauſe he is a man of mean place, and of baſe condition? yea, is it not a common thing with many, to deny acknowledgment and due reſpect to the Miniſter of Jeſus Chriſt, becauſe it may be, they ſpie ſome infirmity in him, or becauſe of the meanneſſe of his perſon, he is but a poor man, and a threed-bare fellow, as the world diſdainfully terms him: and is it not a uſual thing with men and women, out of the curſed corruption of their nature, to envy the good gifts of others, and the good ſucceſſe others have in the uſe of their gifts, becauſe their perſons diſlike them? what is more common, then for ſome to envy the good ſucceſſe that ſome Miniſters have in exerciſe of their gifts, in that they uſing their gifts carefully, and conſcionably, do gather or build up a people to God, and in that they are in ſuch credit, and ſuch eſteem in the Church, and have ſuch great authority in the hearts of Gods people? Oh this is an eye-ſore to ſome, and they carp at it; and this they complain of, as Johns Diſciples complained to him of Chriſt, Joh. 3.26. they came to John, and ſaid to him, Rabbi, he that was with thee, beyond Iordan to whom thou bareſt witneſſe, behold he baptizeth, and all men come unto him; all men follow him: a foul fault ſurely, and a ſore accuſation: and juſt ſo, do ſome now in our dayes, they complain that many flock to ſuch and ſuch Miniſters, and they envy the good ſucceſſe thoſe Miniſters have, in the execution of their Miniſterial office, and the exerciſe of their gifts, in that ſo much good is done by their Miniſtery. And why forſooth? becauſe they are Puritane Preachers, and their perſons are ſuch as they cannot affect; all theſe, and many others, are juſtly to be taxed, as ſinning againſt this holy truth now delivered, that we ought to acknowledge and to reſpect the known excellency, dignity, and preferment God hath vouchſafed to others, be it in place, in gifts, in the good ſucceſſe, in the uſe of thoſe gifts, whatſoever the perſons be, that do enjoy it, though they be wicked perſons, yea our Ʋſe 2 enemies, and ſo for a ſecond uſe of the point:
We are to take notice of this duty, and learn we to mind it, as any juſt occaſion is given to us. Art thou a wife, learn then to acknowledge the dignity and ſuperiority God hath vouchſafed to thine husband, as he is thine husband, be he never ſo ſilly or ſimple a man, or never ſo wicked or vile a perſon, for as he is thy husband, he hath the ſtamp and image of God ſet on him in reſpect of thee, and that in it ſelf is good and excellent, and ought to be acknowledged, and and reſpected whereſoever it is found. Art thou a ſervant? then take thou notice of it, that thy Maſter bears the image of God before thee, as he is thy Maſter, and thou art to acknowledge it, and with reverence to reſpect it, be thy maſter never ſo poor, or of never ſo mean condition in the world,Note. or be his qualities never ſo vile.
And ſo, be perſons that are in place over us never ſo vile, or wicked, yet we muſt learn to acknowledge and to reverence and to reſpect their known eminency, and their known lawful authority, that comes to them from heaven; yea learn we not only, not to envy, but to love, reverence, and reſpect the good gifts of others, and the good ſucceſſe they have in the uſe of thoſe gifts, be the perſons never ſo mean, or baſe in our conceit. It may be, ſome are of meaner parts then thy ſelf, have in the ſame calling (wherein thou art) better ſucceſſe in the uſe of their gifts, then thou haſt in the uſe of thy gifts; what then? conſider thou, that both mens gifts, and the ſucceſſe they have in thoſe gifts, comes to them from heaven, and it is meaſured out by the good hand of God, and it may be, God ſees juſt cauſe ſometimes to grace with ſucceſſe, leſſer gifts above greater, becauſe haply he ſees greater ſincerity and faithfulneſſe in the uſe of leſſer gifts, then in the uſe of greater; and therefore, do not thou envy or repine at the good ſucceſſe, others have in the uſe of their gifts, becauſe the perſons to whom it is vouchſafed, are ſuch as thou canſt not affect, or becauſe they are of meaner gifts then thy ſelf; if thou ſo do, ſurely thou pickeſt a quarrel with God himſelf, and he may ſay to thee, as we have it, Matth. 20.15. Is thine eye evil becauſe I am good? doſt thou repine and fret againſt my good hand, and againſt my diſpoſing of my gifts, and ſucceſſe in the uſe of my gifts? if thou ſo do, thou ſhalt not eſcape my puniſhing hand: Oh then take thou heed of this, whoſoever thou art; and learn we, to acknowledge and to reſpect the known true excellency and dignity, and preferment, that God vouchſafes to any, be it in place, in gifts, in good ſucceſſe in the uſe of gifts, vouchſafed unto them, though the perſons that do enjoy it, be baſe and mean, yea wicked and vile perſons, and though they be our mortal enemies, this is our duty, and it is to be thought on, and remembred.
Now to proceed, I hold it not fit to ſtand on the worthy priviledges belonging to the Jews, here reckoned up by the Apoſtle ſeverally, that would be a longer courſe, and not ſo agreeable to the purpoſe of the holy Ghoſt in this place. OnelyOnly from the glory, which the Apoſtle here puts down as a priviledge vouchſafed to the people of God the Iſraelites, meaning thereby, as I ſhewed before, the Ark of Gods Covenant, which was a ſign of Gods ſpecial preſence amongſt them; I thought to have noted briefly, that which of late hath been largely and well handled in your hearing, namely this,
Doctrine. That the Goſpel and holy Religion of God, is the glory of a people, to whom it is vouchſafed; becauſe indeed, as hath been ſaid, it is a ſign of Gods ſpecial preſence; it's Gods love-token, and its a ſign that God hath there ſome that belongs to his election, where it is given. And it is the Goſpel which brings men to the knowledge of life and ſalvation, it being the Word of life, Act. 5.20. and the Word of ſalvation, Act. 13.26. yea the Goſpel, and the holy Religion of God, is the very ſinews, ſtrength and ſtability of a nation, or a people, and that which doth eſtabliſh a Kingdom or Nation; and where the Goſpel, and holy truth, and Religion of God is imbraced, there is Gods Kingdom; as ſaith the Prophet, Eſay 52.7. How beautiful upon the Mountains, are the feet of him that declareth and publiſheth peace? that declareth good tydings, and publiſheth ſalvation, ſaying unto Zion, Thy God reigneth. And Gods Kingdom is ſtable, and firm, nothing is able to overturn it. But I will not ſtand on this, it having been pointed at before, in the opening of the words of this Verſe; only by way of Uſe, this ground of truth ſerves to diſcover to us.
Ʋſe. That the Papiſts, that live amongſt us in this Land and Kingdome, cannot be rightly affected to the good eſtate of our Land; they cannot be true friends to the happy eſtate and ſtability of this Kingdome: for while they that be rightly affected to the good eſtate of the Land, and true friends to it, they delight and much rejoyce in that which is the true happineſſe of the Land, and the ſtrength and ſtability of it, which is the Goſpel, and flouriſhing of the truth and holy Religion of God. Now the Papiſts are ſo far from this, as indeed, they envy the truth, and hate the holy Religion of God that is amongſt us, and they cannot abide it, they oppoſe againſt it what they are able, and ſeek by all means they can, to overturn it, yea it would do them good at the heart, to ſee the Goſpel removed out of the Land, and the holy truth and Religion we yet enjoy, quite overturned, and their abominable Idolatry and ſuperſtition ſet up in the place of it; they rejoyce, when they ſee the cauſe of our holy Religion weakened, and when they ſee ſuch as ſtand ſoundly for the maintenance of it, diſgraced, and diſcountenanced; oh how do they exult, and rejoyce at it? and can they then be good friends to the good eſtate of the Land, who thus envy the true good of the land, and that wherein ſtands the true glory and happineſſe, and ſtrength and ſtability of it? no, no, it is not poſſible, let them ſay what they will to the contrary; they pretend and ſay, they are as good ſubjects as the beſt, and would make the world believe, that howſoever they differ from us in Religion, yet they wiſh as well to the State; and they are as good friends to the King, and to the State, as the beſt of us all; thus they prate, and thus they would make the world believe; but their lying and equivocating is palpable: indeed and in truth there is no ſuch matter. They that hate Zion, as Pſal. 129.5. They that wiſh ill to the holy Religion of God that is amongſt us, and is our glory, our happineſſe, our ſtrength, and ſtability, ſay what they will, aſſuredly they cannot poſſibly be rightly affected, and true friends to the good eſtate of our Land and Kingdom. And we for our parts are to be earneſt with the Lord, that theſe enemies of the Goſpel may not be too far truſted; yea we ought, (as the Apoſtle exhorts, 2 Theſſ. 3.1, 2.) to pray, and that earneſtly, that the Goſpel may have free paſſage, and be glorified amongſt us, and that we may be delivered from theſe perverſe and unreaſonable men. And ſurely if they do in any ſort prevail againſt the Goſpel, and the holy Religion we profeſſe, we may juſtly impute it to this, as one ſpeciall cauſe that we are defective in this duty.