The Great Mystery of Godliness Opened, Exposition on verse · Verse 11-12
VERSE 11, 12.
(For the children being not yet born, and when they had neither done good, nor evil, that the purpoſe of God might remain according to election, not by works, but by him that calleth.
It was ſaid unto her, The elder ſhall ſerve the younger.
IN theſe two Verſes our Apoſtle bringeth proof to that point and poſition, put down in the verſes foregoing, and the thing delivered was, that it appeared plainly in the two children of Iſaac and Rebekah, That the Promiſe of God touching mercy, grace, righteouſneſs, life and ſalvation, did not belong to all that came of Abraham and Iſaac, by the courſe of Nature: this was the Concluſion which the Apoſtle proveth in theſe two verſes, and he proveth it from the voyce of God himſelf; In that God ſaith to Rebekah, that the Elder of her children ſhould ſerve the Younger, Gen. 25.23. ſhe coming to conſult with the Oracle, It was told her, that two Nations ſtrove in her womb, and the elder ſhould ſerve the younger. And this the Apoſtle amplifieth, by the circumſtance of the time, before the children were born, when they had neither done good nor evil. And this is further enlarged by the end of it; to what end? namely, that the purpoſe of God might remain and abide firm and ſtable, and unmoveable, according to election, and that not by works, but by him that called. Now this being the general drift of theſe two Verſes, Come we to the ſenſe and meaning of them, which are full of difficulty.
(For before the children were born,] It is moſt plain (by the context) that the Apoſtle meaneth Jacob and Eſau, for they are ſpecified in the context, were born, that is, while theſe two children were in the womb of Rebekah their Mother, and not yet brought forth.
and had done neither good nor evil,] That is, actually ſinned; for here Original corruption is not ſpecified, for originally they were guilty before the Lord, and in their typical conſideration, Original corruption is excluded, they being conſidered as types of the Elect, and of the Reprobate, and in that conſideration they are laid before us, as having done neither good, nor evil.
That the purpoſe of God might remain according to election,] Or rather thus, That the purpoſe of God according to election might remain. So that by the purpoſe of God in this place, we are to underſtand Gods eternal decree, that which he purpoſed from everlaſting within his own bleſſed Majeſtie, out of the good pleaſure of his Will, or according to the counſel of his Will, Epheſ. 1.11. that which God in himſelf from everlaſting purpoſed, freely.
according to election,] Or, concerning election, that is, touching his free choice of ſome to grace and glory, and his rejecting of others; for under election, is included the contrary, namely reprobation, that purpoſe which was touching free grace and glory, according to election, according to the act of election, and reprobation.
that it might remain] Or rather might be firm and ſtable, and might abide unſhaken.
not by works, but by him that calleth.] That is, ſay the Arminians and the Anabaptiſts, (if you will believe them,) not by the works of the Law, but by faith obeying him that calleth; not by ſeeking righteouſneſſe and ſalvation by the works of the Law, but by faith obeying him that calleth. And upon this they would ground their groſſe errour, and falſe concluſion, that Eſau was a type of thoſe that are rejected of God, becauſe they ſeek righteouſneſſe and ſalvation by the works of the Law, and Jacob was a type of ſuch that are then choſen of God, when God doth ſee faith in them with perſeverance, and are then choſen of God actually, God purpoſeth to chooſe them upon foreſeen faith, and doth actually chooſe them, upon the faith that he ſeeth in them with perſeverance; But this is a miſconſtruction; for conſider, how could Eſau be a type of ſuch as are rejected of God? Eſau conſidered without works either good or evil, as he was being in the womb, how could he be a type of ſuch, that ſeek righteouſneſs by the works of the Law? Again, how could Jacob being conſidered without faith, as he was when he was choſen, before he was born, how could he be a type of thoſe that are then choſen of God, when God ſeeth faith in them with perſeverance? Can theſe things poſſibly agree and jump together, that are contraries, unleſſe they will have, that there is no analogy, no reſemblance, or proportion between types, and the things typified? how could Jacob be a type of thoſe that are choſen upon their faith with perſeverance, he then having no faith? or how could Eſau be a type of thoſe that ſeek ſalvation by the works of the Law, he having no works, neither done good nor evil? this cannot be, there muſt be an analogy between types, and the thing typified. But the meaning of the word is, not by works, that is, not any thing depending upon the works of theſe two brethren.
but upon him that calleth.] That is, upon the free grace of God, calling his elect in time effectually.
It was ſaid unto her,] That is, it was ſaid unto her by God himſelf, Gen. 25.23.
The elder ſhall ſerve the younger.] That is, the Elder ſhall be under the Younger, ſhall be in ſubjection to the younger, and the younger ſhall rule over the elder. Now this being the meaning of the words, we muſt conſider, that this is to be underſtood of Eſau and Jacob; firſt perſonally, that this oracle of God ſhould be fulfilled in Jacob and Eſau's perſons, that Eſau ſhould be ſubject to the perſon of Jacob. And alſo it is to be underſtood Hiſtorically, in their poſterity, the Edomites and Iſraelites, which were indeed the children and off-ſpring of Jacob and Eſau; ſo that it is to be underſtood both perſonally and hiſtorically.
Object. Now if any ſay unto me, in the ſpeech of God to Rebekah, Gen. 25.23. two Nations are in thy womb, and two manner of people ſhall be divided out of thy bowels, the one ſhall be mightier then the other, and the elder ſhall ſerve the younger, therefore theſe words are only meant of their poſterity and off-ſpring, and not of the perſons of Eſau and Jacob.
Anſw. When God ſaith unto Rebekah, two Nations are in thy womb, two manner of people, ſhall proceed out of thy bowels, it could not poſſibly be taken literally and in the proper ſenſe, that two Nations ſhould be in her womb, then ſhe were a Monſter, but the meaning is, that in her womb there were the Authors, and the Fathers of two Nations, Eſau the father of the Edomites, and Jacob the Father of the Iſraelites, and that two Nations ſhall ſpring from them; ſo Rebekah her ſelf did conceive of it, that it was meant of her two children, and therefore ſhe ſet her affection upon Jacob, and not upon Eſau, and ſhe was marvellous induſtrious, that the bleſſing ſhould light upon the younger, and not upon the elder, Gen. 27.6. to the 14. ſhe cauſeth her ſon to bring a Kid, and informeth him what he ſhall do, and Iſaac affirmeth, in the 40 verſe, that Eſau ſhould be his brothers ſervant, Rebekah knowing it from the Oracle of God; yea the two brothers themſelves Jacob and Eſau were even ſo perſwaded, Jacob was perſwaded that the bleſſing of his father did belong to his perſon, and not his poſterity only, and Eſau was inraged, becauſe Jacob was made his lord, and he made a ſervant to him, and therefore he threatned the death of Jacob: Oh ſaith he, Iſaac my father will dye ſhortly, and then I will take away Jacobs life; he was not troubled with his poſterity, which came to paſſe in the time of David, ſo that this is to be underſtood firſt perſonally, and afterward hiſtorically, in their poſterity 750 years after: Then thus conceive we the meaning of the Apoſtle in theſe two verſes, When theſe two children which Rebekah conceived were in her womb, and had done neither good nor evil, that the purpoſe of God which he had decreed from everlaſting, touching the free choyce of ſome, and the rejection of others, might be firm and ſtable, not depending upon any works of theſe two brethren, Jacob and Eſau, but his own free grace, calling his elect effectually, even then was it ſaid to Rebekah, by the Oracle, the elder ſhall ſerve the younger, and the younger rule over the elder; and that was fulfilled in their perſons, and afterward in their poſterity.
But yet further for the clearing of theſe words, Object. a doubt remaineth to be removed; ſome may ſay, that the words of God here, (the elder ſhall ſerve the younger,) do not prove this concluſion, that the one ſhould be received to ſalvation, and the other rejected to damnation; for why? a man may be in poverty, may be poor, in bondage, and in miſerable ſlavery, ſo as that the Turks and others may be lords over them; doth it thereupon follow, that the one of them is elected, and the other a reprobate? therefore (it ſeemeth) this was meant only of a temporal and outward ſervitude, and not of eternal election, and, ſay the Anabaptiſts, the Apoſtle here doth not write of eternal election and reprobation, he treateth of an outward ſervitude, that is, one may ſerve another, and be in bondage to another, doth it follow, the one is choſen, and the other rejected?
Thoſe words of God, the Elder ſhall ſerve the Younger; Anſw. have not only reſpect to temporal ſervitude and dominion, the one ſhall be a lord, and the other an underling, in reſpect of outward eſtate, but they had alſo a ſpiritual meaning, and a ſpiritual ſenſe, and had reſpect to ſpiritual things of a heavenly life, eternal life, and eternal damnation; how prove you that? Thus, Jacob in his own perſon in outward things, was never as a lord over Eſau, but Eſau was rather a lord over him, and Jacob his ſervant; yea Jacob doth often acknowledg, in Gen. 32.18, 20. Gen. 33.8, 13, 14, 15. My lord Eſau, it is a Preſent ſent to my lord Eſau by thy ſervant Jacob, ſo that Jacob in his own perſon, was rather a ſervant, then a lord, yet doubtleſſe, this did concern Jacobs perſon, as appeareth by the words of Iſaac, the elder ſhall ſerve the younger, and the Oracle of God was fulfilled in Jacobs perſon, yet you ſay Jacob was rather in ſubjection to Eſau; 'tis true, yet it was fulfilled in a ſpiritual manner, in that the birth-right was beſtowed upon Jacob, therein was Eſau made a ſlave unto Jacob, in the time of this life, for Jacob was a holy and good man, and the birthright conferred upon him, and in that reſpect Eſau was an underling, and a ſlave, though he was a lord, for Eſau being deprived of the birth-right, was cut off from the covenant of grace, the birth-right being a type of adoption, and he being deprived of that, was cut off from the hope of grace, from life everlaſting, from the heavenly inheritance which was properly and truly annexed to thoſe that had the birth-right; now he having loſt this, and being derived to Jacob, he became a ſlave in his very perſon, though he was a lord, and had many Dukes came of him, yet Eſau a ſlave, a ſervant in compariſon of Jacob, and therefore theſe words of God, they had not only reſpect to temporal Dominions, and outward ſervitude, the one a lord, and the other a ſervant, which was fulfilled in their poſterity, but they had a ſpiritual meaning, and had reſpect to heavenly things, that concern eternal life, and eternal damnation, and do fitly prove the matter of Gods election, and reprobation, the elder ſhall ſerve the younger.
Come we now to matter of obſervation. And from the general view of this text, in that the Apoſtle here treateth of eternal election and reprobation in particular perſons, in Jacob as the Elect, and Eſau as the Reprobate: hence we are given to underſtand thus much,
Doctrine. That Gods electing and appointing of men to life and ſalvation, is only of ſome men, of a certain number of men, not of all; and onelyonly ſome (amongſt men,) are appointed of God to life and ſalvation, as Jacob was, and others rejected as Eſau was: Gods appointing of men to life and ſalvation, it is of a certain number, and others are rejected to reprobation; this is proved Joh. 10.3. ſaith Chriſt, he calleth his ſheep by their names, and leadeth them forth, he is able to know them by their very names, and he taketh notice of them in particular, and not of others; as he ſaith in the 14 verſe, I am the good Shepherd, I know my ſheep, and they know me, and others know me not. Luke 10.20. Chriſt biddeth the ſeventy Diſciples rejoyce in this, that their names were recorded in the Court Rolls of heaven. And hence it is, that we read of the book of life, in Exod. 32.33. Pſal. 69.28. Rev. 20.12. wherein the Holy Ghoſt doth deſcend to the capacity of man, meaning that God hath as it were a remembrance, wherein he doth write down the names of his children, they ſtand upon Record; which doth evidence unto us, that Gods eternal election is of particular perſons, and not of all generally.
Reaſon. And the ground of it is only the good will and pleaſure of God, it hath ſo pleaſed him, to make this difference, to chuſe ſome, and to refuſe others, Epheſ. 1.5. who hath predeſtinated us to be adopted through Jeſus Chriſt, according to the good pleaſure of his will, to the praiſe of the riches of the glory of his grace.
Ʋſe. This ſerveth to ſhew unto us the errour of ſuch Divines, and their opinion to be falſe, that do hold, that God for his part hath elected all men to ſalvation, (and ſo the Arminians ſay alſo,) and that man is reprobated, is from himſelf; for when we do ask them, if God hath elected all for his part, why are not all ſaved? they anſwer, becauſe they will not, it is their own default, man is the cauſe of his reprobation, but this is erroneous and falſe, and contrary to the truth, yea this opinion of theirs, maketh mans will to over-rule Gods eternal counſel, and the purpoſe of God to depend upon the will of man; if man will, he may be ſaved; if not, he may be damned; this is like bills of the Chancery: but there is no unableneſſe in God, for the will and counſel of God is the chiefeſt cauſe of all cauſes, and we may certainly conclude, that becauſe all men are not ſaved, therefore God doth not appoint all men to ſalvation. And upon this ground learn to renounce this alſo as erroneous, that Chriſt dyed for all univerſally effectually, as ſome Divines teach univerſal redemption; for Gods eternal election being not univerſal, Chriſts redemption is not univerſal, for Chriſt dyed only for the choſen of God, only for the elect, and he is the Saviour of his body, Epheſ. 5.23. This is a common thing when men are convinced of their ſins, to ſay, we are ſinners, but Chriſt dyed for all; this is a ſtaffe of reſt to reſt upon, and will fail in time of tryal, thou muſt have a better ground, if thou wilt look for ſalvation; how is that? Thus, thou muſt not only find thy ſelf freed by Chriſt from deſerved condemnation, but alſo from thy vain converſation; for certainly, whomſoever Chriſt is a Saviour to, by the merit of death to them, he is alſo a Saviour by the power of his death, and by the works of his Spirit, turning them from ſin to God, Titus 2.14. Chriſt gave himſelf to redeem us from all iniquity, that he might purge us to be a peculiar people to himſelf: therefore if thou findeſt not thy ſelf purged from ſin, from the rottenneſſe of thy heart, thou art not wrought upon by the Spirit of God. Therefore reſt not upon that ground, that Chriſt dyed for all.
For the Children being not yet born, neither having done any good or evil, (that the purpoſe of God according to Election might ſtand, not of works, but of him that calleth:)
It was ſaid unto her, The elder ſhall ſerve the younger.
COme we now to ſtand upon theſe two Verſes more particularly; and in that the Apoſtle here ſaith, Before the children were born, when they had neither done good, nor evil, it was ſaid unto Rebekah, by God himſelf that cannot lye, from his Oracle, it was ſaid, the elder ſhall ſerve the younger; thereby implying, (the words having reſpect to ſpiritual things) that the one of the children of Rebekah which ſhe had in her womb, was elected to life and ſalvation; and the other rejected and refuſed: this being the implication of that ſpeech, the Apoſtle pointeth out unto us thus much,
That Gods fore-appointing of ſome particular perſons amongſt men to life and ſalvation, from everlaſting, Doctrine. and his refuſing and rejecting of others; it is moſt free, moſt abſolute, it dependeth not upon any thing in man, or done by man, but onelyonly upon the good pleaſure of God, it dependeth upon nothing out of God himſelf, but upon God merely and onelyonly, the Lord from everlaſting appointing ſome to life and ſalvation, and refuſing others, did it out of the good pleaſure of his will, merely without reſpect had to any thing in men themſelves, any quality good or bad, or any thing done by them good or bad, as a cauſe moving him hereunto: Indeed (to prevent an Objection in the beginning,) I deny not, but I may ſafely ſpeak it, and hold it, that there was reaſon, and cauſe in the general, why God would appoint ſome to life and ſalvation, and why he would refuſe and reject others? why God would have ſome to be ſaved, and others to be caſt off and refuſed, never to attain ſalvation. I grant that; why? Becauſe both the mercy of God in pardoning ſin, and the Juſtice of God in puniſhing ſin, might appear and be glorified; God is a juſt God, and a merciful God, that theſe two might be manifeſted and declared, for if all had been ſaved, there is no place for his Juſtice, but that his mercy, and juſtice might appear, the one is ſaved, and the other rejected; this is the reaſon in the general: but why this or that particular man or woman was appointed to life and ſalvation, and not the other man or woman? why Peter, and not Judas? the onelyonly reaſon of this, is the good will and pleaſure of God: Gods fore-appointing of ſome amongſt men, to life and and ſalvation, it did wholly and onelyonly depend upon the good will and pleaſure of God, it had reſpect to nothing in man; no difference between man and man, ariſing from men themſelves, that the one was of a better nature and temper, or thus and thus qualified, or any thing done by them good or evil, but onelyonly in God himſelf, Epheſ. 1.4. ſaith the Apoſtle, God hath choſen us in Chriſt, before the foundations of the world was; what? for any goodneſſe or holineſſe that was in us, or he foreſaw would be in us? no, but that we ſhould be holy, and without blame. He hath choſen us not for foreſeen holineſſe, but that we ſhould be holy; this is the language of Canaan: then he ſubjoyneth in the fifth verſe, who hath predeſtinated us to be adopted through Ieſus Chriſt himſelf, according to the good pleaſure of his will; without reſpect had to any thing in us, or any thing done by us: ſo alſo in 2 Tim. 1.9. the Apoſtle ſpeaking of God, ſaith thus, he hath ſaved us and called us with an holy calling, not according to our works, (ſtill he renounces that) but according to his own promiſe and grace, which was ſhewed unto us through Ieſus Chriſt (when?) before the world was; before Jeſus Chriſt was incarnate, yea before there was a world, and before we had a being. And in Jude 4. verſe we read, that the Apoſtle ſpeaking of ſome which were ordained of old; when was that? ſurely from everlaſting, before the world was, or they had a being; they were ordained of God to this condemnation; theſe places doth ſufficiently evidence unto us the truth of the point, that God from everlaſting foreappointed ſome particulars amongſt men to life and ſalvation, and refuſed and rejected others, out of the mere good pleaſure of his will, without any thing in man, either good or bad quality, or any thing done by man, either good or evil: No doubt God did foreſee theſe things in man, but not as a cauſe moving him thereunto, but his election is free. And indeed it is an act of Gods ſoveraignty that he hath over the creatures, which is altogether independent, upon any thing in the creature, or done by the creature, as the cauſe of it: as for example, In the firſt Creation of all things, when God created the world, he firſt made the matter of all things a confuſed Chaos, and out of that he made the diſtinction of ſeveral things, and creatures in their ſeveral kinds. Now as in that firſt Creation, when that the whole matter of it was alike, a confuſed heap, then there was reaſon, why one part of that matter ſhould become fire, another water, another the ayr, and another earth; Becauſe this was neceſſary, both for the beauty of the world, and the uſe of the creatures, that they might be uſeful both to man and beaſt, but why this or that part of the firſt matter ſhould be fire, and not water, why God would make that part water, and another part earth, a baſer element, no reaſon can be imagined of this, but onelyonly the will of the Soveraign Creator, becauſe it pleaſed God to make one part of that firſt matter, water, and another fire, and another earth, and another ayr, he might have made that part fire, which was water, but it pleaſed the Almighty Creator to make them ſo; So in the general, there was Reaſon why the Lord would receive ſome to ſalvation, and reject others to damnation, both for the manifeſtation of the glory of his mercy, and juſtice, but why God would appoint this or that particular man or woman to life and ſalvation, and not another man? why Peter, and not Judas? not any reaſon can be imagined, rightly and truly, but the good will and pleaſure of God.
Ʋſe 1 Firſt of all, this truth ſerveth for the confutation of ſome erroneous opinions, that are contradictory unto it, as namely that of the Papiſts, in that they hold and affirm, that God indeed foreappointed ſome to life and ſalvation, from everlaſting, no doubt ſay they, but how? upon his foreſight of their free will, working together with his grace, upon a foreſight, that their free will would co-operate, and co-work with his grace, to the doing of good works, and thereupon, and in reſpect of that, did God fore-appoint them to life and ſalvation; a mere device and ſhift to delude ſilly people withal.
And likewiſe this truth now delivered, meeteth with the erroneous opinions of the Arminians and Anabaptiſts, for they are near one to the other. The Arminians hold and affirm, that God did decree the choyce of ſome to life and ſalvation, not actually chuſe them, but decree ſome to life and ſalvation, upon the foreſight of their faith, with perſeverance; and ſo ſay the Anabaptiſts, it was upon the foreſight of their faith, and obedience to the Goſpel, ſo that they jump together in the matter, the one upon foreſeen faith, and the other upon foreſight of obedience to the Goſpel; the Lord did foreſee that ſome would imbrace the Goſpel, ſome would believe in Chriſt, ſome would ſeek ſalvation by faith in Chriſt, upon the promiſes of God, and thereupon did he decree the choyce of ſome to life and ſalvation, or at leaſt ſay they, (mincing the matter) it was the rule which God did follow, in his choyce; we will not (ſay they) ſtand upon it, to be the cauſe, but it was the rule: A frivolous diſtinction, to diſtinguiſh between cauſe, and rule, or cauſe, and reaſon: But for the opinion, it is moſt falſe; for if ſo be the foreſight of faith, and of the obedience to the Goſpel, was the cauſe working God to decree the choyce of ſome to life and ſalvation, then this will ſurely follow, that that which hath onelyonly a being in time, was the cauſe of that which was altogether before time, then faith which hath no being in nature, but in time, it ſhall be the cauſe working God to decree the choyce of ſome to life and ſalvation before all times; a moſt groſſe and abſurd thing, that the thing (in time) ſhould over-rule the decree of God from everlaſting. Again, if ſo be Gods fore-appointing of ſome to life and ſalvation, had faith foreſeen for the cauſe of it; what need then had the Apoſtle, to bring that queſtion, or make that Objection that he doth in the 14 verſe of this Chapter, What ſhall we ſay then? is there unrighteouſneſſe with God? there would be no ſhew, nor ſemblance of any injuſtice, or unrighteouſneſſe with God, if ſo be this were true, that Gods fore-appointing of ſome to life and ſalvation, had faith foreſeen, for the cauſe, if any had moved this queſtion, that it ſeemeth hard that before the children were born, God ſhould receive one, and reject the other, and ſo ſhould conclude, then God is unjuſt, and unrighteous. Then we might anſwer, ſpeaking in the language of the Arminians, God did foreſee, long before, that Jacob would believe, and Eſau would not; and this would clear God from any ſuſpition of injuſtice, and this cavil would be quite taken away; and ſo we ſhould make the Apoſtle to ſpeak very abſurdly, to move a queſtion that needed not, and make an objection needleſly, which were moſt wicked and blaſphemous once to ſuppoſe ſuch a thing of the bleſſed Apoſtle, which was guided by the holy Spirit of God infallibly, who had cauſe to move this queſtion: ſo then let the Arminians and Anabaptiſts paſſe away with their idle fictions of their idle brains, contrary to the truth of God.
Is this ſo, that God hath fore-appointed ſome to life and ſalvation, Ʋſe 2 and rejected others, merely of his good pleaſure and will, here then is ground of ſweet comfort to thee that haſt good evidence of it, that thou art in the number of thoſe whom God hath appointed to life, thou art ſometimes troubled (it may be) with the conſideration of thine own unworthineſſe, of thy own great unworthineſſe, and the ſight thereof doth many times perplex and trouble thee, and make thee walk on very heavily, and very uncomfortably, and doth much trouble thy Conſcience; Oh then remember and conſider this to thy comfort, that the Lord hath ſet thee apart (thou having evidence of thy election) to life and ſalvation, before thou haſt done any thing, without reſpect had to any thing done by thee, either good or evil; and will the Lord now reject thee and caſt thee off, becauſe of thy unworthineſſe which thou complaineſt of? no ſurely, he reſpecteth it not, he reſpecteth neither thy worthineſſe, or unworthineſſe, he hath freely choſen thee to life and ſalvation, before thou couldſt do any thing, and aſſuredly to thy comfort, he will freely ſave thee, he will paſſe by thy infirmities, and pardon all thy ſin, he will hide them all, and have reſpect onelyonly to his mercy, and eternal love. And take heed, that in regard of thy unworthineſſe, thou do not conclude, God will caſt thee off; no, God doth it not for any thing foreſeen, or done by thee, but onelyonly of his free grace and mercy, and he will freely ſave thee. Again, upon this ground of truth learn we to acknowledge, and to magnifie the wonderful and unſpeakable goodneſſe of God; if we be ſuch as ſhall find our ſelves in the number of Gods choſen, we muſt learn to extol and magnifie the mercy of God; for why? the Lord out of his mere good pleaſure, without reſpect had to any thing in us, or done by us, merely out of his free love, hath fore-appointed us to life and ſalvation, for which we cannot ſufficiently magnifie the goodneſſe of God, conſider it, there was no difference between thee and others, as thou diddeſt lye in the ſight of God; no difference between thee, and ſuch a one as is rejected and refuſed, and if ſo be God had not ſevered thee by his eternal election from others, thou hadſt been in no better eſtate then Eſau, or Judas, or Saul, or Jezebel, or the vileſt Reprobate that liveth upon the face of the earth; Oh then be ſtirred up to magnifie the Lord, who out of his free mercy hath elected thee, and rejected others. In the 2 Sam. 6.21. we read that David danced and leaped, and rejoyced in his ſpirit exceedingly before the Ark of God: what was in Davids mind? was he a mad-man, as Michael his wife told him? no, he conſidered that God had choſen him, and rejected the houſe of Saul; ſo he ſaith to Michael, the Lord hath choſen me, and my fathers houſe, and rejected thee, and thy fathers houſe; Oh then how ſhould we rejoyce in Spirit, and bleſſe and magnifie his mercy, that he hath choſen us not to a Temporal Kingdom, but to an eternal Kingdom in heaven: this ſhould make us rejoyce, from which he hath rejected many thouſands as good as thy ſelf: how can I be ſufficiently thankful unto God? if ſo be men of eminency and place ſhould ſhew us a common kindneſſe and courteſie, we little regard it; but if ſo be thoſe eminent perſons do admit us unto their ſpecial favour, and do yeeld unto us ſuch a kindneſſe, as they will not communicate to any but their deareſt favourites and friends; then we highly eſteem of it: Oh then conſider, the Lord hath done us that favour, wherein the greateſt part of the world, and of mankind, have no ſhare, no part nor portion; how ſhould this teach us to magnifie, praiſe, laud, and bleſſe the holy name of God.
Oh holy, holy, holy, Lord God ever praiſed and magnified be thy great name, who haſt ſet us apart to life and ſalvation, and rejected many others in the world: Yea beloved, as God hath put a difference between us and others, we belonging to his election, ſo let us manifeſt and make it to appear, that there is a difference between us and them in the courſe of our lives and converſations, that we differ from the wicked manners of the world, for they that follow the courſe and manners of the world, they believe not that God hath ſet them apart to life and ſalvation; if they had hearts to believe it, they would manifeſt it, and make it appear in their lives and converſations, our life muſt be a viſible diſallowing, and diſavowing of their lives; we muſt confront the wicked, we muſt ſhine as lights in the world, and carry our ſelves as children of the light, and not follow the ſwaggering faſhions of the world; for as God hath made a ſeparation between us and them, and will make a final ſeparation at the day of Judgement; ſo now there ſhould be a ſeparation: I mean not a ſeparation from the Church, but from the curſed courſes of the world; even as Lot did in Sodom: Oh therefore in the fear of God, let us ever magnifie and bleſſe the Name of God, for chooſing us to ſalvation, and let us labour to be anſwerable in ſome meaſure by our obedience unto him.
For the Children being not yet born neither having done any good or evil, (that the purpoſe of God according to Election might ſtand, not of works, but of him that calleth:)
It was ſaid unto her, The elder ſhall ſerve the younger.
THe next thing to be conſidered, is the Apoſtles amplification of the ſpeech of God unto Rebekah, and it is amplified by the end of it, It was ſaid unto Rebekah by God himſelf, The elder ſhall ſerve the younger; to what end? to this end, that the whole matter might depend upon Gods election, touching his free choyce, not by works, but by him that calleth: So then the next words to be handled (in order of the Text,) are theſe, [that the purpoſe of God touching or concerning election might remain, or abide,] that is, (as I ſhewed you,) That the eternal purpoſe and decree of God touching his free choyce of electing ſome to life and ſalvation, and his rejecting and refuſing others might remain firm and ſtable, immoveable and unſhaken; here then you ſee, we have a ground of the infallible certainty and immutability of Gods decree; before we ſhewed you the freeneſſe of it: here we have a certain ground of the infallible certainty and immutability, and unchangeableneſſe of his decree in chooſing ſome, and rejecting others: hence the obſervation is this,
That Gods eternal decree and purpoſe, Doctrine. touching his free choyce of ſome particular men to life and ſalvation, and his fore-appointing of ſome to life and glory, is moſt ſure, certain, and unchangeable, and remaineth firm and immoveable; God hath from everlaſting fore-appointed ſome particular men to an heavenly inheritance, to the Kingdom of heaven, and that certainly and infallibly, ſo as that they cannot miſſe of coming to life and glory in heaven in Gods good time; it is not poſſible that they ſhould come ſhort of it: Indeed if we conſider one that belongeth to Gods election apart from Gods decree, then ſuch a one may periſh; But if we conſider him with Gods decree, (as we ought ever to do) it is impoſſible that ſuch a one ſhould periſh, conſidering him as a choſen veſſel of God, in his eternal purpoſe, it is not poſſible that he ſhould miſſe of ſalvation. And for the confirmation of it, to this purpoſe is the ſpeech of Chriſt himſelf, in Matth▪ 24.24. There ſhall ariſe falſe Chriſts, and falſe prophets, and they ſhall ſhew great ſigns and wonders, ſo that (ſaith Chriſt) if it were poſſible, they ſhould deceive the very elect: As if he had ſaid, Falſe Chriſts, and falſe Prophets (ariſing in the Church of God,) ſhall come with ſuch powerful working, even with the working of Satan, and with all power and lying wonders, as the Apoſtle deſcribeth Antichriſt himſelf, his followers, 2 Theſſ. 2.9. that they ſhall come with ſuch a powerful working, with the lying wonders of Satan, that if it were poſſible, they ſhould deceive the very elect, but that cannot be, that they ſhould be drawn aſide finally into any fundamental errour, or wicked life, and ſo go on and periſh everlaſtingly, and come ſhort of life and ſalvation, though they come with great force, as the Imps of Satan, and followers of Antichriſt do bear down weak ones, yea (if it were poſſible) to deceive the very elect, yet they cannot: in the 2 Tim. 2.19. The Apoſtle ſpeaketh expreſly, that the foundation of God ſtandeth ſure, and hath this ſeal, the Lord knoweth who are his: that is Gods eternal decree in ſaving his choſen, upon which their election is built, as upon a foundation, remaineth ſure and certain, and unchangeable for ever. And there is good Reaſon for it.
Becauſe God is almighty, he is of infinite power, and he having from Reaſon 1 everlaſting willed and decreed the ſalvation of ſome, he is able to bring them into the poſſeſſion of it, in deſpight of Satan and all the power of hell, oppoſite unto it, for he is a God of infinite power, and can bring them into poſſeſſion; none can fruſtrate, and make void, and diſappoint what God hath decreed. Again, God is in his own nature unchangeable, yea, and in his love which is eſſential, unchangeable, and therefore that purpoſe and decree in ſaving ſome muſt needs be ſuitable to his nature, and anſwerable to his love, which are eſſential in his holy Majeſtie, and therefore his decree is immutable and unchangeable.
Reaſon 2 Take the ſufferings of Jeſus Chriſt, the bitter paſſion of the Lord Jeſus, and they are a ſufficient evidence and proof, that God is unchangeable in his decree, touching the ſalvation of ſome; did the Lord Jeſus deſcend down from the higheſt glory in heaven it ſelf, ſo low as to take upon himſelf the form of a ſervant, and humble himſelf to the curſed and ſhameful death of the Croſſe? and felt ſuch agony and pains, as his ſweat was drops of blood, Luke 22.44? did he in his very ſoul indure the wrath of his Father, that made him cry out under the weight and burden of it, My God, my God, why haſt thou forſaken me? Matth. 27.46. Did he thus ſuffer the wrath of his Father, for the ſins of Gods choſen? And yet did not the Lord for all this determine, that any ſhould be ſaved infallibly, but left that at randome to depend upon the will of man? that if man would imbrace Chriſt, and believe in him, thus ſuffering, he ſhould be ſaved, if not, be damned? Can we with reaſon judge this, or imagine this, that Chriſt ſhould thus ſhed his blood upon ſuch uncertainty, that the whole fruit and benefit of his ſuffering ſhould depend upon the frail will of man? that if man would imbrace it, he ſhould be ſaved; if not, he ſhould be damned; no, the bitter ſufferings of Chriſt do ſtrongly evince this, and do clearly manifeſt, that God hath certainly concluded the ſalvation of ſome, and the damnation of others; ſo that we may conclude upon this, as a certain truth, that God having fore-appointed ſome particular perſons among men to life and ſalvation, they cannot miſſe of it, but God will certainly and infallibly bring them to the poſſeſſion of it.
Object. But it may be, ſome will object and ſay unto me, If Gods decree, and his eternal purpoſe be as you ſay, thus certain and unchangeable, and cannot be diſanulled, then you bind God by his decree, to do that which he hath decreed of neceſſity, yea ſo as that God cannot do otherwiſe; whereas God is a free worker, will you bind the hands of God, that he cannot chuſe but do it, and not do otherwiſe?
To this I anſwer; Anſw. If ſo be God be bound by his decree, who bound him, but his own bleſſed Majeſtie? Again more fully, what abſurdity is there in it to ſay, that God cannot deny himſelf, and that he cannot lye? they are the words of the Apoſtle, Titus 1.2. That which God hath purpoſed and decreed to be done, he doth it of neceſſity, of infallibility, not of conſtraint or compulſion, but of neceſſity, of certainty; why God is good, he is onelyonly good, and cannot be evil, he is good of neceſſity, neceſſarily good, he cannot be evil: yet he is not conſtrained to be good, no, he is a voluntary and a free worker, and no inconveniency or abſurdity will follow upon this, to ſay that God doth that upon neceſſity, of infallibility, which he hath decreed and purpoſed to be done: Nay rather if we ſhould ſay as ſome do, that the purpoſe of God were alterable, and changeable, we ſhould derogate from the wiſdom of God, and impeach it, as if ſo be God by ſome after wiſdom, did ſee ſomething whereof he before was ignorant; which cauſed him to alter his mind, and change his purpoſe, and decree; this were monſtrous, horrible and fearful blaſphemy.
Object. Again, ſome will ſay, If ſo be this be true, that Gods eternal purpoſe and decree be thus unchangeable, then thoſe that God hath appointed to life and ſalvation, muſt needs be ſaved; this will follow, then they muſt needs believe; and if they muſt needs be ſaved, they muſt needs believe: and ſo they are forced to believe, they believe of neceſſity, they cannot otherwiſe chooſe, and faith is forced upon them?
Anſw. I anſwer, Gods elect they ſhall believe in time, and that certainly and infallibly, but not whether they will or no, not by any inforcing of their wills, not by any violence offered unto them, the will of man is free, no violence can force it, but the Lord by the ſecret working of his holy Spirit, doth cauſe it to be willing,Ex nolentibus, facit Deus, volentes. and doth alter and change the courſe and motion, and work of the wills of men, and makes them fit to receive grace; and this is that Chriſt ſpeaketh of, Joh. 6.44. None can come to me, except God the Father draw him; what? drawn by force? no, there is an alteration, wrought by the inward work of the Spirit of God, altering the motions of the will, making the will willing to receive grace, and faith; and ſo when Gods elect do receive faith, they receive it willingly; when they come actually to believe, the motion of their will is turned another way: by nature they cannot but will and chooſe evil, but the motions of their will is turned another way by the ſecret working of the holy Spirit of God, and made willing; ſo that we may reſolve upon this, that God hath from everlaſting foreappointed ſome particular perſons amongſt men, certainly and infallibly, and ſo as that they cannot miſſe of coming to life and glory in heaven.
Firſt of all, let this teach us to ſavour this truth aright, and to receive Ʋſe 1 it into honeſt and good hearts, take heed of abuſing of it; that we rightly conceive it, and rightly apply it; for many there be, that do pervert and wrong this holy truth of God, and groſly abuſe it, and like the ſpider ſuck poyſon from ſweet flowers: many in the world do thus reaſon upon this ground, If ſo be I be appointed of God to life and ſalvation, I ſhall ſurely be ſaved howſoever I live, though I live moſt wickedly, and be a a Drunkard, a filthy perſon, and a Uſurer, be I what I will be, my ſins cannot damn me, Gods decree is certain and unchangeable: Oh this kind of reaſoning is all one (in effect) as if a man ſhould ſpeak thus: why? God hath given unto us his holy Word as the rule of holineſs; and yet hath therein opened unto us a gap for all manner of wickedneſſe, and prophaneneſſe, and lewdneſſe, which indeed is horrible blaſphemy againſt the infinite wiſdom of God: we muſt know, as God hath appointed ſome to life and glory in heaven; ſo hath he appointed the means, by which he will bring them to the poſſeſſion of it; what is that? the way of Faith, the way of holineſſe, without which no man ſhall ſee God, to his comfort;Heb. 12.14. what a fooliſh thing is it for men then thus to reaſon? If I be appointed to life and ſalvation, I ſhall be ſaved howſoever I live: men will not ſo reaſon in the matters of the body; will a man having received a grievous and ſore wound in ſome part of his body, ſay why? if God hath appointed this wound ſhall be cured, and healed, it ſhall be healed, though I never apply means, ſalve, or medicine to it: And if God hath appointed me to live to ſuch a time, I ſhall live ſo long, though I never eat nor drink, nor uſe any thing for the preſervation of this life, were not this a madneſſe and a folly? So what madneſſe and folly is it, for men to reaſon thus, in reſpect of their ſoules? I am ſure a child of God dare not ſo reaſon, the ſeed of grace that is in the heart of a child of God, will not ſuffer him, and if thou ſo reaſon, ſurely it is a fearful ſign, that God never appointed thee to life and ſalvation, nay it is more then a probable ſign, (though I will not determine of thy final eſtate,) that thou art a reprobate, and in the eſtate of reprobation, this is the devils logick, and his manner of reaſoning, and uſed indeed by none but ſuch as are irreligious and prophane.
Is it ſo, that God hath from everlaſting fore-appointed, and fore-ordained, Ʋſe 2 ſome amongſt men, to the inheritance of heaven certainly and infallibly, ſo as that they ſhall certainly come to the poſſeſſion of it? here is a ground of ſweet and excellent comfort to as many as find themſelves to be in that number; they may aſſure themſelves of it, that they ſhall be eternally ſaved; for God himſelf is ſure, with him there is no variableneſſe, nor ſhadow of changing;Jam. 1.17. and this ought to ſtirre us up to labour to find our ſelves to be in that number, in the number of Gods choſen, and to give all diligence to make our election ſure;2 Pet. 1.10. not ſure in it ſelf, for ſo it is already, but ſure unto us, in our aſſured knowledg of it, that we know it certainly and infallibly, that we appertain to God: to give all diligence to this, this is a matter of weight; if we come near to that aſſurance, that we are in the number of Gods choſen, happy are we then, though tryals, and troubles, and perſecutions come, as we may juſtly expect, for great troubles and perſecutions are ready to break in upon us, they are at the door, in evil and dangerous times we live, and we may juſtly look that the fiery tryal ſhould come upon us in regard of our ſins, to be bound at the ſtake; now if we be out of the gun-ſhot, in the ſtate of grace, and in the number of thoſe that appertain to life and ſalvation, what need we fear it? no, though our implacable enemies, (the blood-ſucking Papiſts,) though they ſhould prevail ſo far, (which the Lord avert and turn away from us,) yet if they ſhould prevail, to take away our lives by fire and faggot, and moſt cruel torments, we need not fear, if we be in the number of Gods choſen, then our everlaſting good, the good of our ſoules and bodies, cometh to us, they cannot hurt us, our everlaſting good of ſoul and body ſtandeth upon a ſure ground, Gods foundation, not mans foundation, which is tottering and wavering, and rotten; ſo ſaith the Apoſtle, the foundation of the Lord remaineth ſure,2 Tim. 2.19. and all the devils and powers in hell cannot ſhake that foundation.
Queſt. I but ſome will ſay, How ſhall I know and be aſſured of it, that I am built upon this foundation, hoc opus, hic labor, and that my eſtate is ſettled hereon, and that I am in the number of Gods choſen?
Anſw. I anſwer, there be many infallible notes of it, onelyonly take this one ſpecial note of it; Gods eternal election, (of ſome to life and glory in heaven,) doth imprint the very image and ſtamp of it ſelf in the ſouls of thoſe that be elected; the print and impreſſion of it remaineth there, and what is that? why ſurely it worketh in them another Election, God hath choſen them for his, and it maketh them to chooſe God in Chriſt for their God, and to chooſe the Saints of God, the houſhold of God, above all others in the world, to be their Companions, and to delight in their Communion and ſociety and fellowſhip,Pſal. 16.2. above all other men in the world, theſe be their darlings; try then if thou find this effect in thy heart and ſoul, that thou doeſt chooſe God to be thy God, the Lord is thy lot and portion, and the delight of thy ſoul, Pſal. 16.5. and thou doeſt reſolve to cleave faſt unto God, and to keep faſt unto the truth, and profeſſion of it, though all the world divert from it, and follow Popery, and Antichriſtianiſme,Joſh. 24.17. and to reſolve even with good Joſhua, I and my houſe will ſerve the Lord: Let all the world run after Baal, after the Pope, and after whom they will, thou art reſolved rather to ſhed thy deareſt blood, then to ſhrink from the ſound profeſſion of the Goſpel: yea (God aſſiſting thee) in the very flames of fire thou wilt imbrace the profeſſion of God, and God for thy portion; happy art thou then: thou mayſt certainly conclude thou art in the number of Gods choſen, and though they rend and tear thy body in a thouſand pieces, they cannot pull thee from thy inheritance, that is firm and ſtable; therefore comfort thy ſelf upon this evidence.
Not by works, but by him that calleth.
THeſe words ſhew unto us, that the purpoſe of God touching Election, and Reprobation, might not, nor did not depend upon the works of Jacob and Eſau, but upon the free grace of God, calling his elect in time, effectually. Here then we ſee the Apoſtle maketh an oppoſition and a contrariety, and a flat Antitheſis between theſe two things, grace, and works: hence the obſervation is this,
That not the works of man (whatſoever they be, Doctrine. ) no not the good works of men, have any hand or ſtroke in Gods election of ſome to life and glory in heaven, and his effectual calling of ſome in time, theſe two things they are merely and onelyonly, of the free grace of God, and not of the works of man, whatſoever their works be, be they never ſo good, or excellent works in themſelves. And this being the propoſition, (that it may rightly be conceived, and that we erre not in the beginning,) we muſt know, that Gods grace in Scripture hath a threefold acception.
Firſt, it is taken for Gods free favour, which is of the nature of God, and eſſential unto him, the places of Scripture are obvious and plain unto us.
Secondly, The grace of God in Scripture, it is taken for the working of grace, ſo ſome Divines take it, for the operation, extending, and reaching out that free favour unto others.
Thirdly, it is taken for the gifts of grace, whether thoſe gifts be habitual, or actual, as faith, love, joy, hope, peace, patience, and the like; theſe are ſtiled by the name of grace; now the propoſition that we deliver is, That Gods election is of his free grace, my meaning is, it is not the gifts of grace; but by grace, we are to underſtand the free grace and favour of God, and the reaching and extending of that grace in time; ſo that (this being premiſed) the point is to be thus conceived, That Gods eternal election of ſome to life and glory in heaven, it is of the free grace and favour of God, being extended and reached out to his choſen, and not of the works of man, be they never ſo good or excellent, though they be the works of grace; and for the proof of this, it is manifeſt in Rom. 11.5. The Apoſtle ſaith, that at this very day, there is a certain remnant of the Jews under the election of grace; then he ſubjoyneth in the ſixth verſe, Now if it be of grace, then not of works, for then were grace no grace; and if of works, then not of grace, for then were works no more works: ſo that the Apoſtle maketh a flat oppoſition, and a contrariety, between works and grace, that the one of theſe being admitted, and granted, the other cannot ſtand, but muſt fall; grace and works cannot ſtand together in the ſame caſe: Epheſ. 2.8, 9. ſaith the Apoſtle, by grace you are ſaved, through faith, and that not of your ſelves, it is the gift of God; and then he ſubjoyneth, not of works, leſt any man ſhould boaſt: 2 Tim. 1.9. The Apoſtle ſpeaking of God, ſaith, he hath ſaved us, and called us with an holy calling, not according to our works, but according to his own eternal purpoſe and grace: and Titus 3.4, 5. VVhen the bountifulneſſe and love of God our Saviour toward man appeared, not by the righteouſneſſe that we had done, but of his own mere mercy he ſaved us. Theſe and many others, do ſufficiently evidence unto us the truth of the point, That Gods free grace and favour, is the cauſe of eternal election, and not the works of men; which are but ſplendida peccatam, glittering ſins.
Becauſe God will have all the glory, of all the good that cometh to his Reaſon 1 choſen, or is done to them, he will not impart his glory unto any other, he will have the beginning, the increaſe, and conſummation of it, to come of his free grace, and not of the works of man, leſt any man ſhould take any part of the glory to himſelf, Epheſ. 2.9. no not of the beſt works, leſt they ſhould pride, preſume, and magnifie themſelves, in their own good works, and ſo detract from the glory of God, and ſo mans mouth might be ſtopped.
Reaſon 2 The Lord will have his choſen to have ſound and ſolid comfort, in the certainty of their election, and of their effectual calling, not a comfort upon a rotten ground, but ſound comfort; when Gods choſen come to be aſſured of it, that they are in the number of Gods elect, and have evidence that they are effectually called, God will have that evidence and aſſurance of theirs to be built upon a ſure ground, namely upon his own free grace, which is indeed unchangeable, as his own bleſſed Majeſtie, and eſſential in him, and ſo a ground immoveable, not built upon any works of theirs, becauſe they are variable, and changeable in their own Nature; it is true indeed, Faith ſhall never fall away, not by any immutability in faith it ſelf, but becauſe grace doth continually ſupport and uphold it, but faith and good works of men in their own nature, are variable, and changeable, weak and imperfect, (corruption cleaving unto them,) and unchangeableneſſe belongeth neither to Saint nor Angel, nor any thing but God himſelf, it is his Attribute; ſo that upon theſe two grounds we may reſolve, that Gods election, and effectual calling, is onelyonly of his free grace, and not of mans works.
Ʋſe 1 Firſt of all, this truth is of great force, and beareth ſtrongly againſt the merit of good works, which is held and taught by the enemies of Gods grace, thoſe of the Antichriſtian Synagogue of Rome, whether it be merits of congruity, or merits of condignity; for this is their tenent, the good things done by men before their converſion, thoſe do merit ex congruo; but ſuch as are done after calling, thoſe they magnifie, and ſay they merit ex condigno, by a kind of dignity, equal to the works of glory, that it is juſt with the Lord to give them ſalvation for it; yea the point now delivered, meeteth directly with that Popiſh conceit, that grace and works do concur, (ſay they) and ſo make a mingle mangle and hotch-potch, grace and works do concur, and meet together in the juſtification, and ſalvation of a ſinner, they are good friends, and at amity, in flat oppoſition to the words of God, which do teach, that in the matter of juſtification and ſalvation theſe two are at odds: in matter of good life, faith and good works muſt be, but not in matter of juſtification, or ſalvation, as they teach. Again, we find that juſtification and ſalvation, they are by the Apoſtle derived, and fetched from the very ſame beginning, and cauſe, namely the free grace, and eternal love of God, as well as election and vocation, Rom. 8.30. Whom he predeſtinated, them he called, whom he called, them he juſtified, whom he juſtified, them he alſo glorified; ſo that election, vocation, juſtification, and glorification, come all from the ſame grounds.
Object. 1 But yet further the Papiſts do ſeek to elude and to put out the clear light by many ſhifts; as firſt of all, (ſay they) the places alledged, in Rom. 11. Epheſ. 2. and others, where the Scripture maketh an Antitheſis and oppoſition between grace and works, you muſt know the meaning of the Holy Ghoſt, his meaning is Ceremonial works, not Moral works: Ceremonial works have no hand in Juſtification.
Anſw. To this I anſwer, The Apoſtle ſpeaketh indefinitely, ſhutting out all works whatſoever they be in the matter of juſtification and ſanctification; but to anſwer more fully, I hope the Papiſts will not deny, but that Abraham and David had as well Moral works, as Ceremonial works; if they do, they deny the plain truth of God, and yet the Apoſtle ſaith, Rom. 4.4, 5, 6. Theſe two holy men, they were not juſtified or ſaved by any thing done by themſelves, but even by the faith of Jeſus Chriſt, being imputed unto them for righteouſneſſe.
Object. 2 Again, ſay the Papiſts, we grant they were juſtified by faith, why then Faith is a work, and therefore works have ſome ſtroke in the Juſtification of a ſinner.
I anſwer, Anſw. It is true, faith is a work, it is a work of God, Chriſt calleth it ſo, Joh. 6.29. when the Scribes and Phariſees ſay, what ſhall we do, that we may do the works of God? Chriſt ſaith, believe in God, that is a work of all works, the beſt work: but we muſt know, that faith doth not juſtifie as it is a work, no not by the worth and goodneſſe of faith, the very act of believing juſtifieth not, for the vertue and goodneſſe of it, but it juſtifieth relativè, as an inſtrument or hand applying and taking hold of the Lord Jeſus Chriſt, and ſo doth faith juſtifie, apprehending Chriſt as the matter of Juſtification.
Yet further they object, ſay the Papiſts, in the places alledged, where Object. 3 there is an oppoſition between grace and works, the Holy Ghoſt meaneth works of nature, ſuch as are done by the ſtrength of nature, and not of the works of grace: no, theſe two may well ſtand together, works that come from the grace and Spirit of God, and grace, theſe two may well ſtand together in the matter of ſalvation.
To this I anſwer, Anſw. I beſeech you conſider with me, that place in Epheſ. 2.8, 9. where the Apoſtle ſaith, by grace you are ſaved through faith, and that not of your ſelves, it is the gift of God; then he ſubjoyneth, not of works, leſt any man ſhould boaſt: of what works doth the Apoſtle ſpeak? of works of nature? no ſuch matter, but works done by the power of grace; how may that appear? in the tenth verſe he ſaith, we are his workmanſhip created in Chriſt Ieſus to good works, plainly teaching us, that the works he ſpeaketh of, are works done by us, framed anew in Chriſt Jeſus by the power of his Spirit and grace, we being in Chriſt made new creatures: ſo to leave the Papiſts.
Is it ſo, That Gods eternal election of his choſen before all time, and Ʋſe 2 effectual calling in time, is merely and onelyonly of Gods free grace and favour, and not of the works of men? upon this ground we muſt learn our Leſſon and duty, howſoever we are bound to the doing of good works, of all ſorts and kinds, within the compaſſe of our place and callings, both duties of piety to God, duties of love, equity, mercy, and juſtice to men, and are bound to be rich and plentiful in all good works, for neceſſary uſes, that they may be fruits of faith, evidences of Gods love and favour unto us in Chriſt, teſtimonies of our thankfulneſſe unto God for his mercy, and neceſſary antecedents to God before the reward of life and glory in heaven; ſo that good works are neceſſary: yet mark the Leſſon, howſoever we are thus bound to good works, yet we muſt renounce the merit of them, take heed that we reſt not upon the merit of good works, we muſt renounce all truſt and confidence in them, and ſtick onelyonly and wholly to the free grace of God, for our juſtification, our comfort here, and happineſſe hereafter; all from the beginning to the conſummation; from predeſtination, to glorification, is all of the free grace and favour of God. Many ſilly ignorant people there be, that ſay, they hope to be ſaved; but ask them the queſtion how? you ſhall have a blind anſwer, by their good dealing, by their good ſerving of God, and by their good prayers, they are juſt and true, and by this means they hope to be ſaved, they have no other ground but that which is merely natural, Popiſh and carnal, and doth ſhoulder and thruſt out the free grace and favour of God; alas, if there were no other way to come to heaven, but by our good dealing, and good ſerving of God, woe be unto us; for then no fleſh ſhall ever be ſaved, no mere man ſhall ever come to heaven; if all our happineſſe depend upon our own goodneſſe, all our comfort were at an end: For the beſt of our works are ſtained, like menſtruous clouts, your hearing the Word, our preaching and prayer, they are but as menſtruous and filthy clouts, and have many imperfections cleaving unto them: and herein learn a trick and ſubtilty of Satan, if Satan cannot prevail with a man to be abominable and vile in his life, to be a debauched creature, but that he will live civilly and orderly, and will be doing good things, then he will temper with him, and ſtirre him up to be conceited of his goodneſſe, and to reſt upon it as the ground of comfort; when a man doth avoid the bloody-faced ſins of the world, then the devil maketh him to think he is a right honeſt man, and make that the ground of ſalvation, but this is as pleaſing to the devil, as a lewd and a wicked courſe of life; for aſſuredly the truſt and ground of comfort in any thing done by us, ſhall aſſoon bring a man to hell, as the moſt vile, and debauched courſe of life: Oh then truſt perfectly to the grace of God,foreign. 1 Pet. 1.13. the word is very ſignificant, and ſignifieth ſoundly, holily, and ſolidly, truſt to the free grace of God, for if thou truſt upon any thing elſe, it will plunge thy ſoul into the bottomleſſe pit of hell; yea if we reſt upon the grace of God, though the Lord do afflict, and bring us under in grievous afflictions, yet happy are we, we are built upon the free grace of God, and he will never take his grace and mercy from us, as he ſaith to David, 2 Sam. 7.14, 15. if thy ſon ſin againſt me, I will correct him with the rods of men, but my mercy will I never take from thee; thou art in a bleſſed eſtate, that reſteth upon the mercy of God.