The Great Mystery of Godliness Opened, Exposition on verse · Verse 16
VERSE 16.
So then, it is not in him that willeth, nor in him that runneth, But God that ſheweth mercy.
THe Apoſtle in this Verſe determineth the point touching Gods Juſtice, in his free choyce of ſome particulars amongſt men to life and ſalvation. In the Verſe foregoing, he proveth it by the ſpeech of God unto Moſes, that God hath free liberty, and abſolute power, to ſhew mercy unto whom he will, and compaſſion to whom he will, without reſpect had to any thing in them. Now the Lord having thus deſcribed his ſhewing of mercy merely to depend upon his good will and pleaſure; hereupon our Apoſtle in this 16. verſe, doth bring in a conſectarie, and infer this concluſion, that therefore Gods eternal election of ſome to life and ſalvation, is not to be aſcribed unto the will, or unto the works of any man, but unto Gods free grace in ſhewing of mercy, So then it is not in him that willeth, nor in him that runneth, but in God that ſheweth mercy.
In this 16. verſe the general things are two; Firſt, a removal of that which is not the cauſe of Gods eternal election of ſome to life and ſalvation; and what is that? mans willing, and mans running, it is not in him that willeth, nor in him that runneth.
Secondly, the deſcribing, and the aſſigning, of the onelyonly true and proper cauſe of Gods chooſing of ſome to ſalvation; and that is Gods ſhewing of mercy, but in him that ſheweth mercy.
Now I will lay forth the ſenſe and meaning of the words of this verſe.
So then, (or So therefore) it is not in him that willeth nor in him that runneth, foreign.] In the text Original, theſe words, it is, are not to be found, but they are neceſſarily to be ſupplyed, So then it is not in him that willeth, nor in him that runneth; what is that that is not in him that willeth, nor in him that runneth? ſurely that which the Apoſtle had ſpoken of, Gods eternal election of ſome to life and ſalvation, that is not in him that willeth nor runneth: Some do here underſtand Jacobs willing and running particularly, but by their favour that is too narrow, and too ſtrict; for the purpoſe of the Apoſtle is more large, and general, theſe words being a concluſion of the verſe foregoing, I will have mercy on him, on whom I will. And this word him, muſt have as large a ſenſe, as the words in the verſes foregoing, yet Jacob is not to be excluded, but rather included; and ſo the meaning is, it is not in Jacob, or in any other man, that willeth or runneth.
in him that willeth,] That is, in him that willeth, and deſireth good, and endeavoureth after that which is good, and that by the power and ſtrength of his mind, will, and affections, or any part, or all the powers and faculties of his ſoul.
nor in him that runneth,] We are not to underſtand as ſome do, Eſau's runing onelyonly, no nor yet Jacobs running to the fold, to fetch a Kid for his father, Gen. 27. but the meaning is, it is not in him that worketh, as it is not in him that willeth, or deſireth good; ſo it is not in him that worketh any good thing, as David ſaith, Pſal. 119.32. I will run the way of thy Commandements, when thou haſt ſet my heart at large; then when thou haſt ſet my heart free, that is pend up by reaſon of corruption; I will do all that is required in thy Lawes and Commandements: ſo by running, we are to underſtand a working of good.
But in him that ſheweth mercy.] That is, in Gods mere mercy, and will, in vouchſafing and reaching out his gracious hand. So then thus briefly conceive we the meaning of the Apoſtle, as if the Apoſtle had ſaid,
So then, or So therefore, that which we have hitherto ſpoken of, and treated on, touching Gods election of Jacob, or any particular perſon to life and ſalvation in heaven. It is not either in Jacob, or in any other man, that willeth, or deſireth good, or endeavoureth after good, by the power and ſtrength of all the powers and faculties of his ſoul, of his mind, will, and affections, and all the reſt of his powers, neither is it in Jacob, or any other man, working or doing good things, no not in any one's running the right way of Gods Commandements and holineſſe, neither in him that willeth, nor in him that runneth, but it is in Gods mere mercy, and free will, onelyonly out of Gods reaching out his hand of mercy to any one; thus underſtand we the words.
Come we now to matter of obſervation. And firſt of all obſerve we, the Apoſtle here bringeth in this ſixteenth verſe as a concluſion upon the fifteenth verſe: and the Apoſtle doth here apply that which he had ſet down in the verſe foregoing, by way of conſequence, by way of concluſion, and application, (So therefore) having cited that teſtimony of Scripture of God unto Moſes, I will have mercy on whom I will: thereupon in this verſe our Apoſtle draweth out and bringeth in a conſequence to that purpoſe, So then it is not in him that willeth, nor in him that runneth, but God that ſheweth mercy; thus you ſee the Apoſtles Application: ſo then the Obſervation is this,
Doctrine. That in preaching of the Word, general truths found out in the Word muſt not onelyonly be made known and delivered, but ſuch deductions, ſuch conſequences, ſuch concluſions, and applications, muſt be drawn from thence, as Gods holy truth will bear; the Preachers of the Word muſt not onelyonly deliver general truths from the holy Word of God, but they muſt alſo apply them particularly, reducing ſuch truths as it will bear, and drawing from it matter of exhortation and reproof, as that truth will adhere unto, and ſuch applications as do flow from ſuch truths neceſſarily. In the 2 Tim. 4.2. the Apoſtle chargeth Timothy to preach the Word, and to open the ſecrets of the Goſpel, and not there to reſt, but to be earneſt in reproving and rebuking, and exhorting, with all long ſuffering, and doctrine, not onelyonly preach, but ſo preach the Word, as that in preaching he be inſtant in rebuking, reproving, and exhorting, as occaſion is offered. And in Titus 2.15. the Apoſtle having taught Titus, how he ought to behave himſelf in his Miniſtry, and how to carry himſelf to all people, ſaith, Speak theſe things, and not onelyonly ſo, but exhort, and rebuke, with all long patience and authority. And we find this hath been the practice of the ſound, and faithful Preachers of God, in all ages, and times; yea we have the example of God himſelf, as we may inſtance in Amos 4.12. you ſhall find in the verſes foregoing the Lord maketh known this for a truth, that he would bring his hand upon them, and a heavy Judgment to attach them: He teacheth them that Doctrine, that they ſhall have a mighty plague, he doth not reſt there, but he laboureth to make Uſe and Application of that general truth, and to bring it home to their hearts, and to ſtirre them to repentance; Becauſe, ſaith the Lord, I will do this, therefore prepare to meet thy God, O Iſrael.
Reaſon 1 Becauſe God hath appointed the preaching of his Word, not onelyonly for the inlightening of their minds, to teach them the points of Catechiſme, for the information of their judgements, but alſo the reformation of their hearts and lives; that their hearts may be wrought upon, and their affections moved, that they may be ſtirred up to the love of God, and the ſtudy of good things, and that they may be exerciſed in holy duties.
Reaſon 2 The Miniſter and Preacher of the Word, is Gods diſpoſer of his ſecrets, ſo he is called, 2 Cor. 4.1. a ſteward of the houſe of God, 1 Cor. 4.2. And it is required of theſe ſtewards, that they be faithful, 2 Tim. 2.15. he muſt divide the Word of truth aright. And he muſt carry himſelf as a ſteward, and divide to every one his portion, he hat power to point out the Word into ſeveral ſhives, and not deliver it in a whole lump, but diſtribute unto every one what is meet. As Inſtructions to the ignorant, Comfort to the afflicted Conſcience, ſharp rebukes and reprehenſions to the dead and ſenſleſſe hearted in their ſins, and Denunciations of Judgments to ſuch as are ſecure, and ſlightly paſſe by the Word of God; ſo that it is a certain truth, that the Preachers of the Word muſt not onelyonly deliver general doctrines, of the holy Word of God, but they muſt apply it to the hearers particularly, by drawing from them matter of Application, not forcing it in by head and ſhoulders, but ſuch as naturally and aptly it will bear: How far thoſe Preachers are from this duty that onelyonly reſt in delivering the general truth, and hover aloft in the clouds, and never come down to Application, to apply it to their hearers; A man may diſcern with half an eye. And I might bend my force to reprove them; but I paſſe them by, having none of them to ſpeak unto.
And firſt of all, take we notice of this by way of Application to this Ʋſe 1 end, That the Miniſter and Preacher of the Word ought and may apply the indefinite, and general Promiſes of the Goſpel to any one particular believer, for their comfort; yea he may aſſure particular perſons, that they believing, ſhall certainly be ſaved. It is a Cavil of the Papiſts to the contrary, who are enemies to Gods grace, and all ſaving comfort; it is their doctrine and Satanical deluſion: For, ſay they, the Miniſters and Preachers of the Word know not whether that particular perſon, he ſpeaketh to, be in the number of Gods election, or no. But beloved, this skilleth not, it is not material, whether the Miniſter of God doth know it, or no; he doth not aſſure any man, that he ſhall be ſaved, becauſe he knoweth he is in the number of Gods choſen; but upon condition of believing, upon the condition required in the Goſpel. And a Miniſter of Chriſt (according to his office) is to apply the general Promiſes of the Word to particular perſons, and draw from thence matter of comfort to believing ſoules, and particularly comfort thoſe that are capable of comfort; He telleth him, that he believing in theſe promiſes, ſhall certainly be ſaved: For thus runneth the tenour of the Word, and the Goſpel, Whoſoever truly believeth in Chriſt Jeſus, ſhall certainly be ſaved: hereupon the Miniſter, ſtanding in the room and place of Chriſt, being his Ambaſſadour, doth make this particular application, and draw out this concluſion, The text ſaith, he that believeth, ſhall be ſaved, The Miniſter ſaith, Believe thou Richard, Thomas, William,) or whatſoever thou art, and thou ſhalt ſurely be ſaved. And this is as much as if Chriſt himſelf did preach by his immediate voyce from heaven: For why? Chriſt hath committed to us Preachers the delivery of his Word, as appeareth, 2 Cor. 5.19, 20. And therefore upon the ground of believing the general promiſes of the Goſpel, that ſuch ſhall be ſaved, they may aſſure themſelves, they ſhall be ſaved. And a man finding faith in his heart and ſoul, which he may prove by the fruits and works of faith, may thereupon aſſure himſelf that he is in the number of Gods choſen, and ſhall certainly be ſaved. And thereupon we may ſee it is but a cavil, that theſe enemies of God affirm, That the Miniſter knoweth not whether a man belong to Gods election, or no, when the Miniſter aſſureth him not upon that ground, but upon the ground of believing.
Is this ſo, that the Miniſter of the Word muſt not onelyonly make known Ʋſe 2 general Doctrines, but particularly apply them? Surely then the hearers of the VVord muſt not onelyonly hear the general truth of the VVord made known unto them, but they muſt alſo be content to have thoſe truths applied unto them, particularly, by way of inſtruction, by way of exhortation, and by way of juſt reproof, as occaſion is offered. And (beloved) men muſt not ſtart aſide, and fret and chafe, and take on, when that the truth of the word is brought home unto them, and applied particularly unto their ſouls, for the diſcovery of their particular ſins: as their pride and vanity of apparel, or whatſoever it is, no, they muſt willingly, chearfully, and readily yield and ſubmit themſelves unto it, and not begin to quarrel with the affection of the Preacher, and ſay, now he ſpeaketh out of malice and ſpleen, and diſtemper; and now he ſpeaketh againſt ſuch a man, as if the man and the ſin were one ſubſtance: the Miniſter cannot ſpeak againſt pride, gariſhneſs of apparel, long ſhagged hair; but he ſpeaketh againſt the man, as if the ſin were the man, and the man and the ſin all one: therefore take heed of being in a chafe when thy ſins are reproved; And know, that if thou thus do fret and chafe, it is not onelyonly an Argument that thou art poſſeſſed with a ſpiritual pride, and a ſpiritual frenzy and madneſs; but it is a ſign of Gods heavy wrath and judgment ready to break out upon the ſouls of thoſe men that ſo fret and chafe, and take on in impatiency; It is an immediate fore-runner of Gods heavy wrath, when men cannot abide to be touched, or to have the word of God applied particularly, they are impatient of reproof, and muſt have the Preacher to ſpeak pleaſing things, and to daube them up with untempered morter; this bringeth upon them the hand of God unto remedileſs and eaſleſs Deſtruction, Eſay 30.13, 14. of ſaith the Prophet, this is a foul ſin, when men teach their Preachers what to ſay, it is like the breaking of a high wall; that is ſodain, or like a bump in a wall, a ſwelling knob, that upon a ſodain falleth down to the ground, and is broken all to pieces like a Potters Veſſel, that is broken in ſhivers, and there is not ſo much left as to hold fire or water; ſo it is with thoſe that repine at the particular application of the word, their deſtruction is ſudden. Again, further conſider we, if ſo be we be willing, and ready to hear the word of comfort applied unto us, though it belongeth not unto us, and we can accumulate the preaching of the Goſpel, and yet put away from us the word of reproof, we cannot endure that; ſurely the Lord will then puniſh us in the ſame kinde, he will deal with us proportionably, and accordingly, he will make his word of comfort (that we ſo eagerly take hold on) an unprofitable word, and a word that ſhall yield no comfort unto us, when we lie on our ſick beds and in the hour of death, becauſe we receive the word of comfort that appertaineth not unto us, and put away the word of reproof, therefore he will make the word of comfort comfortleſs. Conſider (to this purpoſe) the example of Herod, Mark 6.20. Herod heard, and did many things gladly that John Baptiſt taught, and found much comfort in hearing of him; but when John came to touch him, and to hit him on the bare, his beloved ſore, and pleaſing Dalilah, that it was unlawfull for him to have his Brothers Wife; then Herod ſhewed what he was, he carried then a ſplenative minde, and a grudge in his heart, and never left till he had his head: what, touch my beloved Sin? And the Lord dealt with Herod accordingly; for thoſe comforts that he appropriated to himſelf from Johns preaching were fruitleſs: he went on in his ſin, and periſhed fearfully in his folly. Then learn we to hear the word, not cunningly for our inſtruction and comfort, but in matter of exhortation and juſt reproof, to be taxed for our ſins. And when the Lord meeteth with us in his word, for our particular ſins, to ſay it is his Mercy and his bleſſing, and to thank God that we have Miniſters which do not daube us with untempered morter, and to ſay as David ſaith in Pſal. 141.5. let the righteous ſmite me, it is a pretious balm, this is the affection of the godly; but if we do accumulate to our ſelves the comforts that are promulgated in the Goſpel, and caſt away, the reproofs denounced againſt our ſins, God will then make his comforts comfortleſs, and they ſhall do us no good.
So then, it is not of him that willeth, nor of him that runneth, but of God that ſheweth mercy.
HAving formerly handled the reference this verſe hath with precedent matter, I now come to handle the matter of the verſe it ſelf. And firſt of all we ſee, the Apoſtle in the firſt place, doth deny Gods eternal election of ſome to life and ſalvation, to be in him that willeth good, or worketh good. And ſo the obſervation is briefly this:
That nothing in man, or done by man, coming from him, Doctrine. is the cauſe and ground of mans election, or ſalvation. Neither any mans willing of good, or working of good, no not the willing, or working of good, by a regenerate perſon; by a perſon truly ſanctified, and in the eſtate of grace, not his willing, or working of good, that is the cauſe and ground of his election, or ſalvation. (And ſo to prevent an Objection in the beginning) For the Papiſts they ſay, (eluding the evidence of this text in this manner,) It is not in him that willeth, or runneth after the fleſh, and according to Nature, but by your leave (ſay they) it is in him that willeth, and runneth by Faith, which is grounded upon Gods mercy, & may agree with Gods mercy. A poor ſhift; and thus they ſeek to ſhift off the Evidence of this text, directly contrary to the meaning of the Holy Ghoſt in this place. For the oppoſition here, is not between man willing, and running, after the fleſh; and mans willing and running by faith, they are not here oppoſed. But mark the oppoſition, it ſtandeth thus, Between mans willing, and running, and Gods ſhewing mercy, theſe are the things that be here oppoſed, and ſet in Contradiction, one to the other, mans willing, and running in a good way, and in the way of ſanctification, and ſalvation, and the Lords ſhewing of mercy; ſo that neither the willing of good, nor the working of good, by any, though a regenerate perſon, is the thing that is available to election, or ſalvation; As in 2 Tim. 1.9. The Apoſtle there denyeth, that either himſelf, or any other true believer, and regenerate perſon, that they were either called, or ſaved by their own works; for ſaith he, He hath called and ſaved us, Not according to our own works, but according to his own grace, whether they were works natural, or ſupernatural; ſo alſo in Titus 3.4, 5. verſes, he ſaith, in the fourth verſe, when the bountifulneſſe and love of God appeareth: then in the fifth verſe he ſubjoyneth, not according to the works of righteouſneſſe which we have done, but of his own mere mercy he ſaved us: ſo that the willing or working of good, is not the cauſe of any mans election, or ſalvation.
The Reaſon is, Becauſe the goodneſſe which is in the will of man, Reaſon. and the goodneſſe which is in the works of man, it proceedeth from Gods election, it is an effect, and a fruit of it; It proceedeth from that root, and ſo is the fruit of holineſſe, and righteouſneſſe: as the Apoſtle ſaith expreſly, in Epheſ. 1.4. God hath choſen us in Chriſt, before the foundation of the world was laid, that we ſhould be holy: ſo that holineſſe followeth Gods eternal election. And therefore the willing, or working of good, by regenerate perſons, cannot poſſibly be the cauſe of Gods eternal election, it being the effect: for it is not poſſible that the ſame thing can be the cauſe of the ſame thing, and the effect in one and the ſelf-ſame thing.
For Application: Firſt of all this meeteth with that opinion which Ʋſe 1 ſome do hold, That it is of God, a man may be ſaved: But that men are ſaved; That particular perſons amongſt men come to be ſaved, that is of themſelves. This do ſome hold and affirm. And it is their tenent, That the poſſibility of the ſalvation of man, that it is poſſible for men to be ſaved, that is of God. But that this poſſibility becometh profitable and effectual, to ſome men, that is, of their own free will. A foul and a groſſe errour, directly contrary to the truth now handled, and delivered unto us, if it be ſo, that the poſſibility of the ſalvation of man, becometh profitable, to ſome particular perſons amongſt men, from the freedom of their own will; ſurely then it muſt needs be from the goodneſſe of their own will, and from their well-willing. And then a believing ſoul, a ſoul that ſhall be ſaved, and now is in the ſtate of grace, and of ſalvation, hath ground to boaſt of in himſelf; And may lift up himſelf, even againſt God himſelf in oſtentation, and may thus magnifie himſelf, & ſay unto God, Lord that there was any poſſibility for me to be ſaved, it was of thee, I freely confeſs it, but that this poſſibility proveth not an impoſſibility to me, as it doth to many thouſands in the world, that was my own doing, I did that of my ſelf. That I could be ſaved, the thanks of that belongeth to thee Lord; but that I am now in the ſtate of grace and ſalvation: And that I am ſure to be ſaved, the thanks of that belongeth to me my ſelf. For thy love to me was no more, then to them that are damned, till my willingneſſe to receive grace, and faith, put a difference between me and them, till the inclination of my ſoul made me thine. I might for all thy love have been damned eternally; as well as Cain, Judas, Saul, or any other Reprobate, had not I out of the righteouſneſſe, and freeneſſe of the freedom of my own will, choſen grace: it was not of thee, Lord, but of my ſelf, that I choſe grace: And damnation had been mine, had I not of my own free and voluntary will choſen and uſed grace: Oh beloved is not this intolerable, and monſtrous pride and ambition, thus in oſtentation, for a man to lift up himſelf againſt God? Is this a thought, to come into any Chriſtians heart, no, it is to be renounced: For this boaſting and oſtentation doth naturally follow upon this their tenent, that they teach, the poſſibility of ſalvation cometh from God, but that that poſſibility cometh into Act, is of mans free will: And this ought by every Chriſtian to be abjured, renounced, and caſt away, as blaſphemous, erroneous, and falſe.
Ʋſe 2 Again, This being a truth, that no mans willing or doing of good, is the cauſe of election, or ſalvation; Then, let this teach us to take heed, that we ground not our ſalvation upon any thing willed or done by us, be it never ſo good; yea though it proceed from the root and radix of true ſanctifying grace. It is mere madneſſe in the Papiſts, enemies to Gods grace, to ground their hope of ſalvation (as they do) upon the performance of thoſe good things that God requireth of them; ſo far forth as they are able to perform them; thus they ground their hope of ſalvation. Now they ſo grounding their hopes, they have no reaſon in the world to hope for any good at the hands of God: for who ſeeth not? (unleſſe he be wilfully blinded and blindfolded by his own ſelf-love, ſelf-will, and ſelf-conceit,) who ſeeth not, I ſay, how far ſhort we come of doing thoſe good things we ought to do, either in the ſtate of nature, or in the ſtate of grace. And the Papiſts themſelves, (to joyn with them) when they deal againſt that comfortable and holy truth of God, that is held and taught in our Church; That a Child of God may in time of this life, be infallibly aſſured of our own ſalvation; the Papiſts (when they deal againſt this holy and comfortable truth) then they plead, and ſay, alas, we are frail, and we are weak creatures, and we fail in the manner of doing good duties, and therefore we cannot aſſure our ſelves of ſalvation: What, ſay they, do you ſay, we may be aſſured of our ſalvation, upon our faith, and doing good duties? Alas, we are full of imbecillity and weakneſſe, and cannot have any aſſurance. (It is true indeed, if ſo be that our hope of ſalvation ſtood built upon the weak ground of our own good works.) But mark their ſubtilty, when they ſpeak againſt the Doctrine of our Church, they plead imbecillity and weakneſſe. But when they plead for their own Doctrine, then they ſay, they ground their hope of ſalvation upon the performance of the good things God requireth of them, ſo far forth as they are able to perform them, what a madneſſe is this in them, thus to contradict themſelves? And beloved, (to apply it to our ſelves) are there not many amongſt us as mad as the Papiſts? fooliſh ignorant ſots, That thus reaſon, I know I muſt love God, above all, and my neighbour as my ſelf: And if I do my beſt endeavour to do theſe things, I hope God will be merciful unto me, and I ſhall go to heaven: what is this, but to make our own working of good, the ground of our ſalvation, and to ground the hope and certainty of heaven, upon their own well doing? Their concluſion is ſo ſimple, and ſo fooliſh, that upon loving God, and their Neighbour, they ſhall come to heaven, maketh that the ground of their ſalvation. It is true indeed, that the willing, and working of good, coming from a right radix, they be the fruits, and aſſurances of our ſalvation; but if we build our ſalvation upon our beſt good works: yea upon ſaving and juſtifying faith, or the beſt good thing we can perform, we delude and deceive our ſelves, neither our well willing, nor well working, is not the cauſe, or ground of our ſalvation. It is the rule of Chriſt himſelf, Luk. 17.10. when we have done all that we can do, and all that the Lord hath commanded us to do, if it were poſſible, yet we muſt ſay we are unprofitable ſervants. And we muſt ſay ſo, not onelyonly for modeſty ſake, as the Papiſts do abſurdly gloſſe upon that text; for modeſty and humilities ſake, (ſay they) we muſt ſay ſo: why beloved, the Lord Jeſus doth not teach us to lye; And to ſay that which is not true, for modeſty ſake; no, but he teacheth us to ſpeak the truth; for indeed it is ſo, that for all our well willing, and well doing, we are unprofitable ſervants; yet we muſt take heed that we do not hereupon caſt off all care, and endeavour of well doing, no, we are carefully, and conſcionably to do all that we can do, that is good. And know, that working of good, coming from the root of ſaving and ſanctifying faith, it is profitable, and neceſſary to heaven: for it is the beaten high way, to eternal life and ſalvation; it is a teſtimony of our obedience, and thankfulneſſe to God for his mercy. And it is a means to ſet forth the glory of God, and maketh much for the illuſtration of it. And it is a proper mark of a true Chriſtian, it is a fruit ever flowing from ſaving and juſtifying faith; and it is a neceſſary antecedent, of the promiſes of eternal glory in heaven: yet if we do advance this doing of good, beyond this ſtrain, to merit ſalvation, we do built it upon a rotten, and unſound foundation.
Now further obſerve we, the Apoſtle maketh an oppoſition between mans willing and running, and Gods ſhewing mercy. Hence I might note theſe particulars:
Firſt of all, that Gods mercy is the ſole, and whole, and al-ſufficient cauſe of mans election, and not mans well willing, or working good, either foreſeen, (as the Arminians teach,) or the preſent act and being.
And ſecondly, that Gods free grace, and the merit or works of men, do not concur and meet together, in mans ſalvation, as the Papiſts teach. But theſe things I have handled before. And hence note we in a word thus much. In that the Apoſtle ſaith, that the eternal election and ſalvation of ſome amongſt men, is not in men themſelves, but in God that ſheweth mercy. Hence obſerve,
That the eternal ſalvation of men is laid up in the merciful, powerful, Doctrine: and gracious hand of God. It is laid up in the power of God, which is eſſential, with God himſelf, Col. 3.3. the Apoſtle telleth the Coloſſians, that their life is bid with Chriſt in God. And hence God is ſaid to be the Father of glory, Epheſ. 1.17. becauſe glory is as it were begotten of him. And in 1 Tim. 6.5. the Apoſtle ſaith, he onelyonly dwelleth in immortality. The Lord which hath eternal life and glory, he doth give it to whom he will, and he will give it in his due time, and therefore he will certainly give it to his choſen.
Ʋſe. Then what a ground of ſweet and excellent comfort is this to every one that findeth himſelf to be in the number of Gods choſen? Haſt thou good evidence of it, that thou belongeſt to Gods election? Oh then conſider thy eternal happineſſe, which is laid up not in the hands of any creature: no, it is laid up in the hands of a gracious, and powerful God; and no enemy whatſoever can wreſt it out of his hands, if it were committed to thy own truſt, then thou haſt juſt cauſe to doubt, whether thou couldeſt keep it, or no: nay a thouſand to one, thou wouldeſt loſe it; Adam in his ſtate of innocency, being truſted with it, wittingly and willingly loſt it, but thy ſalvation is kept by him, who is able to keep it, 2 Tim. 1.12. And not the force, fraud, or ſubtilty of the Devil, or world without, can fetch it from God, who is the Author of it, and keeper of it, no nor our own fleſh, can prevail to the overcoming of him: Oh then if thou haſt evidence of thy ſalvation, comfort up thy ſelf, let the Devil, and the world ſpit their malice, and uſe all the means they can, they cannot poſſibly deprive thee, or diſpoſſeſſe thee of it, for it is in the keeping of a powerful Creator, and they cannot take it out of his hand. How then may a child of God cheer up himſelf upon this conſideration.