The Great Mystery of Godliness Opened, Exposition on verse · Verse 10-13
VERSE 10, 11, 12, 13.
And not onelyonly this, but when Rebekah alſo had conceived by one, even by our father Iſaac.
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.
As it is written, Jacob have I loved, But Eſau have I hated.
FRom the ninth verſe, in that God ſaith to Abraham, Sarah ſhall have a ſon; Sarah, who was now 90 years old, paſt child-bearing: A woman of fourſcore and and ten is paſt bearing of children. I might here ſtand to ſhew, That nothing is hard and impoſſible to God, he is the God of Nature, he is not tyed to nature, or the order of nature, he can give children, and power to one to bring forth children, that have no natural power at all; God can bring things to paſſe, when there is no probability in nature. But to paſſe by this, as not intended by the Apoſtle here in this place.
Come we now then to the tenth Verſe, and ſo to the verſes following, to the 14 verſe, for they all make but one context, neither onelyonly this, but Rebekah when ſhe had conceived by one, even our father Iſaac, &c. In theſe words our Apoſtle falleth upon a new inſtance, and example, and he giveth another inſtance, and example, to prove, That all they were not true Iſraelites, the true ſeed of Abraham, to whom grace, life and ſalvation belongeth, that came of Abraham by the courſe of nature; but onelyonly the elect ſeed of Abraham, the choſen of God, that came of Abraham, they onelyonly were the perſons to whom the promiſe did belong. And the inſtance that he bringeth, it is of the children of Iſaac, and Rebekah, which were Jacob and Eſau; and he ſheweth, that onelyonly one of theſe, namely Jacob, was the true choſen ſeed of Iſaac, and the child to whom the promiſe of mercy and grace, life and ſalvation belongeth, and that Eſau was not: Though Eſau came both of Iſaac and Rebekah, as well as Jacob, by natural generation, yet Jacob was the choſen ſeed, and Eſau was not.
Now the Apoſtle addeth this example to the former, for this Reaſon, as more ſtrongly proving that which he had in hand; For ſome exceptions, might be taken by the Jews, againſt the former example, and inſtance of Iſaac and Iſhmael.
Object. As they might ſay, What do you tell us of Iſaac and of Iſhmael, they were born of two Mothers, one of Sarah, and the other, of Hagar, and thoſe two Mothers, of far different conditions, the one a free-woman, and the other a bond-ſervant, Iſhmael was the ſon of a bond woman, and therefore rejected, but Iſaac the ſon of a free woman, and therefore received.
Now the Apoſtle preventeth this exception of theirs, in putting down this example of Jacob and Eſau, which were both of them of the ſame parents, begotten by one; namely Iſaac, conceived of one, namely Rebekah, is born both at a birth, they were twins, and of the two, Eſau the elder; for he came out before his brother, and yet Jacob the younger is the choſen ſeed of God, and elect veſſel of God, and Eſau is not; even theſe two born of the ſame Father and Mother, and both at one time, and of the two Eſau the elder, yet Jacob was the true and choſen ſeed, and Eſau is not; therefore this maketh ſtrongly for the purpoſe of the Apoſtle, to prove, that the promiſe of God, of mercy, life, grace and ſalvation, belongeth not to thoſe that are born of the ſame parents.
Now the general matter of theſe four Verſes, (to take them all in one context) may be thus Illuſtrated and laid forth unto us; In the tenth verſe the Apoſtle falleth upon this example, this inſtance of Jacob and Eſau, and he ſheweth it appeareth plainly, not onelyonly in the former example of Iſaac and Iſhmael, but in theſe Children of Iſaac and Rebekah, namely Jacob and Eſau, that were begotten of one and the ſame Father Iſaac, and born of one and the ſame mother, Rebekah, at one and the ſame time; yet the one is rejected, and the other received: ſo that this is a ſtrong concluſion, that grace, life and ſalvation, belongeth not to all that came of Abraham. Then unto this our Apoſtle yeeldeth a proof; he proveth it, and that from the voyce of God himſelf, which is moſt ſure and certain, amplified by the circumſtance of the time, namely that before theſe two children were born, when they were in the womb, and had neither done good nor evil, it was ſaid, that the elder ſhould ſerve the younger, even then, when they were in her womb, ſhe going to ask counſel of the Oracle of God, why the children ſtrove in the womb? Anſwer was made, the elder ſhould ſerve the younger; and then he ſetteth forth the end and cauſe of this, why the elder ſhould ſerve the younger, namely, that all things might depend upon the election and purpoſe of the Lord, and that not by works, but of him that freely called; for before the children were born, when they had neither done good nor evil, that the purpoſe of God might be fulfilled, not of works, ſtill he preventeth that, it was ſaid, the elder ſhould ſerve the younger; then this is further proved unto us by the Propheſie of the Prophet Malachy, Mal. 1.2, 3. as it is written, I have loved Iacob, and hated Eſau; by which teſtimony of Malachy, the Apoſtle expoundeth the 25. of Geneſis, and ſheweth the reaſon of the difference between the two brothers; why God was pleaſed to put ſuch a ſpacious and wide difference between them; ſurely the reaſon of it was, becauſe God loved the one, and hated the other, loved Jacob, and hated Eſau: why ſhould Jacob have the preeminence above his brother, being younger? God anſwereth, I have loved Iacob, and hated Eſau; Jacobs dominion over Eſau was from Gods love, Eſau's ſubjection unto Jacob, was from Gods hatred; this is the teſtimony, and oracle of God himſelf: this is the cauſe of Jacobs domination, and Eſau's ſubjection. Come we now to ſtand upon them in particular.
And firſt of the tenth Verſe; This verſe it is diverſly read; ſome read it thus, neither he onelyonly, meaning Abraham, or Iſaac: ſome, neither ſhe onelyonly, meaning Sarah. The words in the Original are, but not onelyonly, with a reſervation. Now theſe words having reference to the former example, they will very well have this ſupply, neither onelyonly this. that is, neither onelyonly the example of Abraham and Sarah, or Iſaac and Iſhmael; and ſo the meaning is, it was not onelyonly proved in the former example, but in this of Rebekah's children, in the inſtance and example of Jacob and Eſau, who was begotten both by one father, and born both by one mother, and born both at one birth, it appeareth plainly, that Gods promiſe belongeth not to all that come of Abraham; ſo we are to underſtand the meaning of the Apoſtle in this tenth verſe, Even Rebekah, when ſhe had conceived by one, even our father Iſaac, from whom we came that are Jewes, one of her children was received, and the other rejected.
Come we now to the Inſtructions.
Obſerve we, the Apoſtle here bringeth an inſtance and example, ſtronger and more free from exception, then the example of Iſaac and Iſhmael, out of which they could not winde themſelves though, if they would cavil, never ſo much, namely of Jacob and Eſau, whereby he proveth, That Gods Promiſe, that he made to Abraham, I will be thy God, and the God of thy ſeed, did not belong to all that came of Abraham by the courſe of nature, which indeed the Jews held very ſtifly, and were very reſolute in this opinion, out of their miſconceit, and they thought it ſtrange, yea to this day they think it ſtrange, that they that came of Abraham by the courſe of nature, and were of his loynes, and of his ſeed, ſhould not have part in the Promiſe made to Abraham; what? they rejected that came of Abraham, by the courſe of nature, as the Apoſtle did ſeem to intimate, and they thought they had ground for themſelves, and their conceit, from the promiſe of God, I will be thy God, and the God of thy ſeed. Now the Apoſtle laboureth to beat them off from this miſconceit, and falſe opinion of theirs, and to that end he laboureth earneſtly, and bringeth inſtance upon inſtance, example upon example, of Iſaac and Iſhmael, and then a ſtronger of Jacob and Eſau: the concluſion following is this,
That it is a hard matter to draw men from a miſconceit, Doctrine. and falſe opinion, which they have once taken up, and for which they think they have ſome ground in the Scripture for it; (oh it is a hard matter:) much ado had the Apoſtle to drive the Jewes from this conceit; if men hold an errour, and do think they have ground in the Scripture, they become obſtinate and wilful in holding of it. And hence it is, (to clear the point,) that deceivers, teachers of errours, falſe teachers, do commonly buzz into the eares of ſilly and ſimple ones, that they have ground of Scripture for that which they are about to deliver, and to broach unto them; this is the firſt ground they lay, they have Scripture for it, and by that means many times, they do winde into the ſoules of the ſimple, and get within them, and ſo faſten their errours, and falſe concluſions, and opinions upon their ſoules, and in time make the ſilly and ſimple people, ſo ſettled, and reſolved in their falſe concluſions, that they will not be removed nor drawn away from them, this is the common doings of falſe teachers, to ſcrew and wind themſelves into their ſoules, under colour of Scripture. To this purpoſe ſpeaketh the Apoſtle, Act. 20.30. From your ſelves ſhall ariſe ſome that ſhall ſpeak perverſe things, to draw diſciples after them; the words are very weighty, and ſignificant, and there is an emphaſis in this, that falſe teachers riſing up in the Church of Epheſus, ſhould ſpeak perverſe things under the colour of Scripture, pervert the Scriptures, and in time they ſhall ſo far prevail with ſome, as they ſhall draw them after them as their diſciples, as a Dog followeth his Maſter in a ſtring, and ſhall be tyed unto them with a cord, and ſo ſwear unto their opinions, (Jurare in verba Magiſtri,) ſwearing to the words of their Maſters, and in time become wilfully obſtinate in holding of them, in the 2 Corinth. 11. the Apoſtle putteth out the dealing of falſe teachers notably, and he blameth the Corinthians, in the 20 verſe, ſaith he, you are ſo fooliſh, that you ſuffer your ſelves, if a man bring you into bondage, if a man devour you; where he maketh it clear and manifeſt, that where falſe teachers, and Corner-creepers are ſuffered, they bring men into bondage, and do make them in a miſerable ſlavery, and devour them, yea they carry the ſimple and ſilly ſoules, even as a Bear, a Wolf, or a Lyon, carrieth away the ſilly Lamb, that cannot reſiſt, or withſtand: ſo they carry away the ſimple ones under a colour ſtill, pretending truth and Scripture, ſo that the ſimple cannot reſiſt, and in time they make them obſtinate and wilful: thus it was with the Arians and Donatiſts, and thus it is in our times, as may be proved at large.
Reaſon. Becauſe Errour is natural unto us, yea it is as natural for us to imbrace errour, as the fiſh to drink water that liveth in the water continually, unleſſe it pleaſe God by his Spirit to guide us, and to keep us in his truth. Now errour coming unto us masked, under the vail of Scripture, and backed with it, then it prevaileth wonderfully, with ſuch as want grace, it is then of greater force: when they think it hath Scripture, then they run on with the bit in their mouthes, and they will not turn, they have the Word and Scripture for it, and it is not to be reſiſted, or overturned, let Preachers ſay what they will: the errour is ſo prevalent and prevailing with them, that it is a hard matter to draw them from their erroneous conceit, when they think and imagine they have Scripture for it.
Ʋſe 1 This ſerveth to teach us, not to ſtand amazed, not to wonder at it, and think it ſtrange, when we ſee ſome carried about to Popery, or Anabaptiſme, or Familiſme, or Browniſme, or any ſeparation, that they become obſtinate, and rebellious, and will not be drawn away from it, they think they have ground in the Scriptures, and their falſe Teachers, and Corner-creepers tell them, they will make it good againſt all that ſhall contradict; yea they will prove and confirm, what they have poyſonfully delivered to their ſouls: and therefore hence it is, that they become ſo peremptory, and ſo obſtinate in holding their opinions.
And we find it by experience, when thoſe Popiſh Cheaters, thoſe Jeſuites, and Prieſts, do ſeize upon ſilly and ſimple ſoules, they do not onelyonly ſeiſe upon their minds, corrupting them with errour, but they ſeiſe upon their very ſoules and wills, and make them wilful; ſo that deal with a ſilly man that is drawn to Popery, deal with him, and bring many Arguments againſt him, though he ſeem to be willing to yeeld to the truth, yet in the end he will not, their wills are ſeized upon, ſo that inſtead of yeelding to the Arguments you bring, this is their excuſe, if ſuch an one were here he would anſwer you, I cannot; thus obſtinate they are, and thus it is with all ſorts of errours, and therefore no marvel though they that be carried aſide to Papiſme, Anabaptiſme, Familiſme, Browniſme, and other ſeparations, they will not turn, they have Scripture for it, as they think, though falſly broached, as the Devil did againſt Chriſt, and they will not be reclaimed, yea the falſe teachers hold them ſo under their power, that they have not only bleared and blinded their minds, but ſeized on their wills, they will not ſee, though they do ſee.
Ʋſe 2 Is this ſo, that men are hardly drawn from a miſconceit, and falſe opinion, which they think they have ground for in the Scriptures, ſurely then it concerneth every one of us to look into it, and to take heed of it, that we be not miſ-led, and carried aſide, by any of theſe erring ſpirits, or any falſe opinion whatſoever. There be many Jeſuites, and many Cheaters abroad, they are no better, as Anabaptiſts, Familiſts, Browniſts, and of other ſeparations, that do lay ſo much hold upon men, that they cannot get out of their hands, much ado to make a ſeparatiſt to yeeld to the truth, becauſe he thinketh he hath Scripture. Labour therefore to be rightly informed in the truth of God, and to know and affect the truth, to receive the truth in the love of the truth.
Oh let us be ſtirred up, there be many deceivers, let us arm our ſelves, and ſtrengthen our ſelves with knowledge, and to be affected with the truth, receiving it with good affection, not formally, and drowſily, but with love, and affection, and good liking, and zeal unto it: For indeed becauſe men receive not the truth out of love unto it, 2 Theſſ. 2.11. it cometh to paſſe that God giveth them over to ſtrong deluſions, to believe lyes, it may be they come to ſome underſtanding of the truth, but they have no love unto it, and therefore God ſendeth them ſtrong deluſions, that is, ſuch deluſions as doth deceive them, and hold them faſt when they are deluded; the Lord will not ſend unto them only ſuch errours that do prevail, but ſhall hold them and keep them, and they think themſelves in a very good caſe, and in the right way, when they are moſt perverſe, and ſo go on in a ſtubborn rebellion againſt the truth, and their own ſalvation.
Therefore let us receive the truth, in love to the truth, and to teſtifie our love unto the truth, by hating all contrary errours, not only thinking indifferently of them, and judging well of them, but hating of them; thus did David, Pſal. 119.104. hate all wayes of falſhood; and thus it ought to be with us, not onelyonly to receive the truth after a ſlubbering manner, but to hate all errours: and aſſuredly, it is a worthy ſpeech of One to this purpoſe, Unleſſe we hate Atheiſme, and Irreligion, we do not love the truth of God, and his holy Religion, nor God himſelf; ſo unleſſe we hate Papiſme, Anabaptiſme, and Familiſme, and Browniſme, and other ſeparations, we do not love the truth as we ought to do: we ſee the Papiſts can well endure the Familiſts, and the Familiſts well indure the Papiſts, they can live together quietly; Oh ſay the Familiſts, what need you make ſuch ado againſt the Papiſts, we can live amongſt them and not be tainted. I believe them; for they both hate the truth. But let us teſtifie our love unto the Goſpel while it is amongſt us, and be well affected with every Sermon, every threatening, every comfort, every promiſe publiſhed, and hate all Papiſme, all Anabaptiſme, all Familiſme, all Browniſme, all ſeparations, though they ſay we are too hot againſt the ſeparation; no, if we love the truth, we hate all errours, and ſeparations.
Neither onelyonly this, but when Rebekah alſo had conceived by one, even by our father Iſaac.
IN that the Apoſtle here bringeth an example and inſtance of Jacob and of Eſau, being an inſtance and an example more ſtrong and free from all exception and cavils, ſufficient to anſwer the Cavils of the Jewes, and to ſilence them, they having nothing to ſay againſt it, touching their Objection, that all that came of Abraham by natural generation, are heirs of ſalvation: Hence we may note thus much,
That the Scripture hath ſufficient ground of truth in it ſelf, Doctrine. it hath evidence of truth and example ſufficient, for the clearing and reſolving of all doubts, all difficulties and queſtions, and caſes of Conſcience, and for the convincing of all manner of errours, it is ſufficient in it ſelf to anſwer all falſe conceits and erroneous opinions in reſpect of the poſitions and examples of it, even to anſwer all cavils and opinions whatſoever, and convince all manner of errours, 2 Tim. 3.16. ſaith the Apoſile, the whole Scripture is given by inſpiration, and it is profitable and uſeful, not onelyonly to teach and to inſtruct in the truth, but alſo to improve, and exhort. And indeed in the Scripture, is found the good, acceptable and perfect will of God is revealed in the Scripture, even that will in the Scripture, 2 Tim. 3.15. which is able to make us wiſe unto ſalvation; it containeth the perfect will of God that is able to make us wiſe to our comfort here, and ſalvation hereafter; what can we have more?
Ʋſe. Therefore wickedly, and moſt injuriouſly deal the Papiſts in this point, in that they charge upon the written Word of God imperfection, and inſufficiency, and they ſay it is not a ſufficient ground and rule of truth, it is not able to clear all doubts and queſtions, and caſes, without ſome addition, without we adde ſome unwritten verities, and therefore they joyn unto the Word of God, and equal and match with it the Books Apocryphal, and their traditions unwritten, even the Popes Decretals, and the conſtitutions and Canons of the Church, they tender to the people to be received, with the ſame reverence and the ſame affection, as the true and perfect written Word of God is to be received. So the Councel of Trent hath thus blaſphemouſly decreed and ſet it down, That they ought to receive upon pain of damnation, as well the Decrees of the Pope, and Canons of the Church, with like love, affection and reverence, as they do the written and perfect Word of God; thus blaſphemouſly they deal.
But further come we now to conſider the example of Jacob and Eſau, particularly as it is here laid before us. And firſt of all the Apoſtle maketh known unto us in this tenth verſe, they being underſtood as before, That Jacob and Eſau were the children of the ſame parents, they were begotten of the ſame Father, and born of the ſame Mother, and at one and the ſame time, they were twins; yet the holy Word of God doth further make known unto us, that there was a large and a wide difference between theſe two brethren, Jacob and Eſau; he maketh known they were of different diſpoſitions and qualities, and of a different life and converſation, in other places of Scriptures, as that Jacob was a plain man, Gen. 25.27. a ſimple, innocent, a harmleſſe, a downright honeſt man, a good man, a holy man, a man fearing God. But the Holy Ghoſt ſaith of Eſau, and ſetteth this black mark upon him, to be a prophane perſon, a vile man, one that ſold his birth-right for a portion of meat, Heb. 12.16. yea the context ſaith,Gen. 25.34. that Eſau contemned his birth-right, which was a great honour and dignity, he contemned it in reſpect of a portion of meat to ſatisfie his hunger for the preſent: thus you ſee a large, wide difference between theſe two men, the one holy, the other irreligious, ſo that children of the ſame parents, and born at the ſame time, may differ one from another exceeding much: and the obſervation ariſing hence is this,
Doctrine. That the coming of the ſame Parents and blood, and being born at the ſame time, even under the ſame poſition of the heavens and ſtars, and conſtellations, theſe are not the things that do make children of the ſame mind, and of the ſame diſpoſition and quality; children are not of the like qualities, carriage and behaviour, becauſe they come of the ſame parents, and blood, and are born at the ſame time, and under the ſame poſitions of the heavens, and conſtellations, and ſtars, as we ſee in this example of Jacob and of Eſau. And (to adde ſome further ground, for the proof of this point,) we find, that the Lord did forbid his people continually, and from time to time, to obſerve times, and to mark the conſtellations of the heavens, as if ſo be that either the manners or diſpoſitions of men, and the affaires of men, and the ſucceſſe of things were over-ruled, and overſwayed by them, Deut. 18.10. Let there be none found amongſt you, that regard times after the manner of the heathen; who did think that the times had an over-ruling and an overſwaying in them of the manners, and lives of men, and the ſucceſſe of their buſineſſe: Oh ſaith God, take heed, let there be none ſuch; and in Jer. 10.2. the Lord ſaith expreſly, you ſhall not learn the manner of the Heathen, and be not afraid of the ſignes of heaven; as the heathen are: as if mens diſpoſitions depended upon them, and in Gal. 4.10. the Apoſtle blameth the Galathians, for regarding of dayes and times, I am afraid of you, (ſaith the Apoſtle) you have made a grievous revolt from the truth, you obſerve dayes and times; Obſervation of times is either natural or civil.yet there is a lawful obſervation of dayes and times, as when men do obſerve them by the courſe of nature, as the night to follow the day, the day to ſucceed the night, and to obſerve Summer, Winter, Harveſt, and Spring, or elſe the dayes, and times Civil, namely the obſerving of dayes and times for our callings, and diſpatch of our buſineſſe in matters of the world; as of ſetting, planting, grafting, and reaping, now neither of theſe did the Apoſtle reprove in the Galathians; but he reproveth them for doing of it as the Jewes did, putting of holineſſe in times, or the obſerving of them after a heatheniſh manner, aſcribing bad or good ſucceſſe unto them. Now the Lord forbidding this marking of the conſtellations of the heavens, as if the ſucceſſe of men depended upon the poſition of the ſtars and planets, it is a plain evidence, and confirmeth unto us, that the coming of the ſame blood, and of the ſame parents, and being born at the ſame time, under the ſame conſtellation of the heavens, and ſtars, is not a thing that maketh children of the ſame mind, and like carriage, and behaviour.
Becauſe indeed the Lord hath put no ſuch power, nor vertue, nor force, Reaſon. into the times, nor into the conſtellations of the heavens, that they by their influences ſhould over-rule the manners of men, and that the doings of men ſhould depend upon the Planets, Stars, Sun, or Moon, we find it not in all the book of God, that he ordained the Sun, Moon, or ſtars, to theſe uſes.
There is a good obſervation of the ſtars, for differing of times, but not for the ordering of men and their affaires. No, the inclination of the will of man, and the motion of mans mind, and the ſucceſſe of things, are onelyonly the works of God, and do wholly and onelyonly depend upon the good hand and providence of God, they depend not upon the influence of the heavens and ſtars, but things come to paſſe as it pleaſeth God to diſpoſe, Prov. 16.9. ſaith Solomon, the heart of man purpoſeth his way, but the Lord guideth and directeth his ſteps: man purpoſeth to guide his feet one way, but the Lord directeth his ſteps as he pleaſeth, Jer. 10.23. the way of man is not in himſelf, neither is it in man that walketh to order and direct his ſteps: ſo that the ſucceſſe of things depend not upon the poſition of the ſtars; and therefore doubtleſſe children coming of the ſame parents, and born under the ſame poſition of the heavens, are not of the ſame mind, carriage, and behaviour.
This ſerveth to diſcover unto us the folly of Nativity-caſters, Figure-caſters, Ʋſe 1 Star-gazers, Moon-Prophets, and Fortune-tellers; and ſuch idle perſons, it ſheweth their folly and madneſſe, that will take upon them to tell what ſhall be the manners and diſpoſitions of ſuch a child, man or woman, from their birth, or from their Nativity, born at ſuch a time, upon ſuch a day, under ſuch a planet, they ſhall be rich, or poor, many wives, or thus and thus diſpoſed, or ſuch and ſuch things ſhall befall them: this, Moon prophets and Fortune tellers take upon them to do by the dſpoſitions of the heavens; yea herein they do impiouſly derogate from God, and from his providence. And notwithſtanding this, many ignorant perſons in the world, be of this ſort, and of this opinion, to give too much to theſe Figure caſters, Moon prophets, Fortune tellers, Wiſe men, and wiſe women, as they call them, yea they do more believe their words, then the holy Word of God. Let a Fortune teller, or a Figure caſter, ſay, they were born at an evil time under a direful, diſmal planet, and unfortunate ſtar, and conſtellation, they believe it, and are wonderfully troubled; But let the Preacher of the Word tell them, that both they and their children were born under the wrath of God, under the curſe of God, and fire-brands of hell, ſo long as they continue in that eſtate, and are heires of damnation, they are little or nothing moved with it; herein they diſcover their blindneſſe, yea it is a fearful ſign that God hath given ſuch perſons over into a reprobate ſence, and then fearful is their condition, that ſo believe theſe fortune tellers. We ſee here, two brethren born at the ſame time, and of the ſame parents, and yet of a different nature and quality; ſo that fortune-tellers in taking upon them to foretell the manners, and diſpoſitions of men, from their Nativity, and birth, do cozen and deceive men; therefore give not heed unto them, they are but dreams and dotages of idle perſons, and conjectures of fools, Eſay 44.25. and ſuch as give heed unto them, they ſhew themſelves to be fools, and wicked graceleſſe perſons, and they make themſelves odious in the ſight of God: Oh mark it, you that do give heed to figure-caſters and fortune-tellers, you make your ſelves abominable in the ſight of God, Deut. 18.12. All that regard times, and obſerve times in this manner, after the manner of the heathen, and thoſe that conſult with them, are abomination to the Lord, and it is a foul ſhame for any to bear the name of a Chriſtian, and to be like unto a heathen, dareſt thou take the name of a Chriſtian, and yet (like the heathen) run to figure caſters, and fortune tellers, and the like wiſe men, and wiſe women, as they call them?
Ʋſe 2 Is this ſo, that the coming of the ſame blood and parents, and being born at the ſame time, theſe are not the things that do make men of the ſame mind, or children of the ſame quality and diſpoſition? Surely then parents may learn to ſtay themſelves, in conſideration of this, they may be kept from wondering at it, when they ſee ſome of their children begotten and born of their bodies not to prove ſo well as others; they have many children, and ſome prove not ſo well, as others, though they take the like pains, and do endeavour the beſt they can, to train them up in the fear of God, and bring them up religiouſly alike, and yet they find not an Anſwerable ſucceſſe in all of them, but ſome prove not ſo well as others, they are not too much to be amazed; the caſe is no otherwiſe with them, then it was with theſe two Patriarks, Abraham, and Iſaac; we ſee Iſaac had two ſons, Jacob and Eſau, the one good, and the other graceleſſe, and though parents deſire to do good to all their children that they have begotten, and are of their fleſh and blood, and indeavour alike to do them good, yet if they find not the ſame anſwerable ſucceſſe, and anſwerable fruit of their pains, they muſt do as Chriſt ſaith, Conſider, the wind bloweth where it liſteth, as in Joh. 3.8. the Lord worketh by his Spirit where it pleaſeth him, all the pains we can take notwithſtanding, the wind bloweth where it liſteth; and ſo they may reſt in Gods counſel, which may be hidden and ſecret, but aſſuredly never unjuſt, God is juſt in all his providences, and adminiſtrations, all men may take notice of it, and though it be harſh and hard, yet it is never unjuſt, and ſo reſt contented in the good will and pleaſure of God.