The Great Mystery of Godliness Opened, Exposition on verse · Verse 17
VERSE 17.
For the Scripture ſaith unto Pharaoh, Even for this ſame purpoſe, have I raiſed thee up, that I might ſhew my power in thee, And that my name might be declared through all the earth.
Therefore hath he mercy on whom he will have mercy; And whom he will he hardeneth.
IN theſe two Verſes the Lord ſheweth by the Apoſtle, that he is juſt in caſting off ſome men, and rejecting of them. The Apoſtle having cleared God from the imputation of injuſtice, in chooſing ſome to life and ſalvation, and paſſing over others, out of his own free will, though they were all one in regard of nature: becauſe the Lord hath abſolute power, and free liberty, to ſhew compaſſion to whom he will. Now the Apoſtle cleareth God from being unjuſt, in rejecting of ſome particular perſons of equal eſtate and condition with the elect in regard of nature, every way equal unto them in themſelves. And the Apoſtle proveth the Lord not to be unjuſt in ſo doing, by a teſtimony of Scripture, fetching a particular example to that purpoſe, namely, the example of Pharaoh; (The Scripture ſaith to Pharaoh,) And thus our Apoſtle reaſoneth in this place, God dealt juſtly with Pharaoh, in with-holding his grace from him, in hardening his heart, thereby manifeſting his Reprobation; for God hardeneth none but Reprobates, and thereby manifeſting his rejecting: And why did the Lord deal juſtly, namely for the declaration of his own great power, and of his own great name, throughout the whole world. The Lords hardening of Pharaoh, tended to this end, to ſhew, and to ſet forth the power of God, and to ſet forth the great name of the Lord throughout all the world: Pharaohs Reprobation tended to the glory of God, therefore it is not unjuſt with God to reject any, and to leave them to their own wills: (his glory being dear unto himſelf.) This is the ſum and ſubſtance of this 17 verſe.
Now the general things laid before us in this 17 verſe, they are two: Firſt, a preface unto the teſtimony alledged by the Apoſtle, in theſe words, For the Scripture ſaith unto Pharaoh. Wherein we may conſider the authority of the teſtimony; a teſtimony written; the Scripture ſaith it. The ſecond general thing is the teſtimony it ſelf, the words of Scripture, applyed by the Apoſtle, That I might ſhew my power in thee, and my name might be declared thooughout all the world: In which conſider two things: Firſt, Gods act, his ſtirring, and raiſing up Pharaoh. And then the end of that act, which is the manifeſtation of Gods power in Pharaoh: And the declaration of the great and glorious name of God, throughout all the world. Come we now to the ſenſe and meaning of the words.
For the Scripture ſaith unto Pharaoh,] By Scripture, which is a general term, we are to underſtand the holy Scripture, the written Word of God, Gods ſpeaking in the Scripture.
for this ſame purpoſe have I ſtirred thee up] raiſed, or appointed thee: for ſo it is diverſly tranſlated, being all one in ſenſe. Theſe words we find in Exod. 9.16. Now how the Lord ſtirred and raiſed up Pharaoh, there is the difficulty. And there be different and divers opinions touching the meaning of this phraſe and ſentence. Some do underſtand it, of Pharaohs raiſing up, and advancing to the Kingdom; For this cauſe have I raiſed thee up to the Kingdome. And this is the Annotation of the Remiſts, upon this very text; but the Apoſtle hath a further reach then this: And ſome there be, that underſtand it of the keeping, and preſerving of Pharaoh alive in the midſt of the ten plagues of Egypt; that he might drown him into the bottom of the Sea: but this cannot be the meaning of the text, becauſe many other of the people beſides Pharaoh, was kept by God from thoſe plagues. Divers other opinions there be, touching this phraſe and form of ſpeech here uſed by the Apoſtle, I will not trouble you with the variety of them. But the beſt way to find out the right meaning of this place, is arightly to conſider that place, and the Circumſtances of it, in the ninth of Exodus, 13, 14, 15. verſes. God bids Moſes go unto Pharaoh, and to let his people go, that they might ſerve him; and withal he bids him ſay unto Pharaoh, that he would ſend upon him all his plagues, and all his puniſhments, even upon thy very heart and ſoul; upon thy ſervants, thy people, that thou mayeſt know there is no God like unto me, I will ſtretch out my hand, and ſmite thee with my peſtilence, and make thee to periſh even from the face of the earth.
And in the ſeventeenth verſe of the ſame Chapter; Notwithſtanding, theſe threatnings of plagues brought againſt him, yet Pharaoh ſtill exalted himſelf againſt God and againſt his people, and he would not let them go. Now if we mark (between theſe two things) between the threatnings of theſe plagues, and the taxing of Pharaoh, for his exalting himſelf againſt God commeth in this ſentence in the 16. verſe. And indeed for this very cauſe have I ſtirred thee up; I have ſent Moſes and threatned my plagues againſt thee, and yet thou wilt not let my people go: Now theſe things being well conſidered; this comming between the menacing of judgement, and the taxing of his exalting againſt God: theſe two well compared yield unto us this ſignification for this cauſe, this very purpoſe have I withheld my grace from thee; and I have hardned thy heart as a fruit following thy rejection, and for this very cauſe have I caſt thee off, and made thee a flintie heart even for this very purpoſe have I cauſed thee to rebel againſt my threatning denounced by my ſervant Moſes, and have made it come to paſs, that thou ſhalt not proſper nor profit by my plagues and judgements; and this is the right ſence and meaning of the words. Now beloved, if any think it to harſh and hard to ſay that God doth ſtir up the wicked heart of Pharaoh, to rebel againſt God and againſt Moſes ſent unto him; and that God made him not to profit by his plagues and judgements; Let that man that thinketh it too harſh to aſcribe this unto God, conſider, that God did not infuſe, or put any ſinful motion to evil, into the heart of Pharaoh, but he onelyonly inclined that heart of his to rebel, and that in his ſecret and juſt will, James 1.13. God tempteth no man unto evil, but in his ſecret and juſt Judgment, did incline the heart of Pharaoh: And withal conſider in the ſecond place, that the Lord did order that rebellious and trecherous will of Pharaoh; to what end he himſelf had appointed, the Lord did incline it to rebel to the glory of his own name, and to the ſetting forth of his power; ſo that this being conſidered, that the Lord inclined his heart, ſo as that his Deſtruction might be to the glory of his great name; and theſe things will not then be ſo harſh, or hard: for the Lord infuſed no evil into him, but his heart being corrupt of himſelf, he did incline and order it and diſpoſe that wicked will of Pharaoh, unto the end to which God had appointed; namely, to his deſtruction, and Gods glory: as for example in Jer. 51.11. we read in that Text, that the Lord raiſed up the ſpirit of the Medes, againſt Babel; and it is a certain truth the King of the Medes ſinned in that expedition, and in that action of his againſt the King of Babel; yet it was done in the vengeance of the Lord. And ſo this is to be underſtood, that I might ſhew my power in thy deſtruction, and the force of me and of my power might be expreſſed in thy deſtruction, both of thee, and of thine, in the bottom of the Sea: And that others alſo might ſee, and take notice of my power, Exod. 14.31. when the Egyptians were drowned in the Sea, then Iſrael ſaw the mighty power of God. It was made apparent unto Iſrael.
And that my name might be declared throughout all the earth.] That is, the praiſe and glory of my power, and my Juſtice, appearing in the deſtruction of thee ſo mighty a King, might be publiſhed, and might be ſpread abroad in every part and corner of the world, and might be every where ſpoken of in every part and corner of the world.
So then thus conceive the meaning of the Apoſtle in theſe words, as if he had ſaid;
For God ſaid in his written Word, in his holy Scripture unto Pharaoh, Exodus 9.16. For this very cauſe, for this very purpoſe, have I with-held my grace and hardned thy heart; (a fruit following the rejection of thee:) and I have ſtirred up my meſſengers to come to deliver my judgements unto thee, and have cauſed thee not to profit by my judgements and my meſſengers, and I have cauſed thee to harden thy heart and to exalt thy ſelfe againſt me, that I might make thee to ſee and feel the force of my hand, and of all my power in the bottome of the Sea; and that all other my people and all in the world may ſee and take notice of thy deſtruction, and my power, in deſtroying ſo mighty a king.
Come we now to matter of Obſervation and Doctrine; and firſt of all obſerve the Apoſtle, here he ſpeaketh and alledgeth Scripture (as he had done heretofore, and as he doth frequently and often in this Chapter) to ground the matter that he hath in hand upon the Scriptures, hence followeth this concluſion.
Doctrine: That the Scriptures the written Word of God, hath ſufficient ground touching all fundamental Truths of God. It is a ſufficient rule and ground to guide us in all things, and all matters, both of Faith and of good life, the holy Scriptures they doe contain in them all things needful to be known, to be believed, and to be practiſed of us to life and ſalvation; to this purpoſe is that in 2 Tim. 3.16, 17. where the Apoſtle Paul ſaith to Timothy, Thou haſt known the holy Scriptures of a childe, which are able to make thee wiſe unto ſalvation, through the faith of Ieſus Chriſt; For the whole Scripture is given by inſpiration, and is profitable to teach, to improve, to correct in righteouſneſs, and to make the man of God abſolute and perfect in every good work; it is able to make a man intire in godlineſs, I know the Cavil of the Papiſts againſt this clear evidence of Scripture (for they ſeek to illude the evidence of this Text in this maner. It is true indeed (ſay they) the Apoſtle ſaith, the Scripture is profitable, but where doe you finde he ſaith it is ſufficient? A meer ſhift, and eaſily anſwered; for the Apoſtle ſaith not barely, that the Scripture is profitable (and there ſtay himſelf and goe no further) but he doth point out unto us to what uſe it ſerveth, it is profitable; and it is profitable to to teach, to inſtruct, and to improve, and to make a man abſolute and intire in every good work: Is it not then ſufficient? (a fooliſh cavill) ſo in the 15 verſe of the ſame Chapter, ſaith the Apoſtle, the Scripture is able to make a man wiſe unto ſalvation; Is not the Scripture then ſufficient? it is able to bring a man unto Heaven, and yet (ſay the Papiſts) it is not ſufficient, certainly it cannot be denied, but that the whole Scripture containeth all things, needful to life and ſalvation, and to make a man to come to Heaven, would any man deſire more ſufficiencie then this? the reaſon is. Reaſon.
Becauſe the written Word of God, it is the breath of the holy ſpirit of God, ſo ſaith the Apoſtle, it is given by inſpiration; from whom? from the Devil? No, from the holy Spirit of God, the holy Ghoſt; And in the Scripture, Gods will is made known unto his choſen; and as I have often ſaid, Gods Word is his Epiſtle and love-letter ſent unto his children to guide them in the way of life, and ſalvation, Pſalm 119.105. It is a lanthorn to their feet, and a light unto their paths, to guide them in every ſtep they tread as a lanthorn and light doth guide a man in dark and obſcure places; ſo doth Gods Word guide them in the way of life and ſalvation: And hath God beſtowed upon his Church and choſen a guide inſufficient, that is not able to lead them to Life and ſalvation, but to ſuffer them to wander into by paths of errors and ſinnes? no, it is blaſphemous ſo to think; for the holy Scripture doth contain all things needful to be known and practiſed both for life and manners.
Wickedly then deal the Papiſts in this, in that they joyne to the written Applicat. 1 Word of God their own unwritten traditions, their unwritten verities; to make up and ſupplies as they imagine the imperfection in the holy Word of God; the Word is not a ſufficient rule, unleſs the unwritten verities of the Church be joyned to it; what is this, but to offer injurious dealing to the great Lord of Heaven and earth, and to his Word, that we muſt ſupply his wiſedome, (as inſufficient) with ſomething of mans fooliſh brain?
Is the Scripture, the written Word of God, ſufficient to guide us in all Ʋſe 2 matters of Faith and good Life, and in all things neceſſarie to be known to ſalvation? learn we then to acknowledge it ſo to be, and learn we to cleave faſt unto it, as the onelyonly ſufficient rule to guide us in the way that leadeth unto Life and ſalvation, in all matters of Faith and good manners; and take heed we be not carried away from the Truth of God, 2 Theſſ. 2.2.1. either by ſpirit, by letter or by word, or to ſpeak plainly, take heed we be not deluded, neither by viſion nor revelation beſides the Word of God, as the Anabaptiſts, and Familiſts teach, nor by the traditions of Rabbins and great learned men, neither by the writings of thoſe that are ancient Fathers and Doctours; For this is an ancient device of the Papiſts, to wreſt into the Church ſuch and ſuch ſpeeches, tenents, and baſtardly writings, and father them upon the ancient Fathers and Doctors of the Church, thereby to draw men to errour and ſinne. Now we know not how ſoon we may be tried in this very kind, and therefore it concerneth us, we had need to look unto it, and to hold faſt to the written Word of God. And take heed we admit not of everie thing whatſoever, or whoſoever bringeth it, under what counterfeit ſoever they offer it; Though a great Rabbine, or a great Doctor bringeth it, yet if we find him to ſwerve and diſſent from the written Word of God, and have no ground nor footing there, diſclaim it: For this is that they triumph in, they have (they think) the great Rabbins and learned men of the world; and above all take heed of practiſing what they teach contrarie to the written Word of God.
Object. I but ſome will ſay, how ſhall I be certain that the Scripture is Scripture? you tell me that I muſt cleave to the holy Word of God; but how ſhall I know that the Scripture is the Book of God? (Indeed it is a ſcruple that doth ſometimes ariſe in the minds of men, and eſpecially if they be under ſome great temptation) to doubt whether the Word of God be the Word of God or no; How ſhall I know that this is that I muſt ſtick unto for all matters of Faith and Religion, of Life and Manners?
Anſw. If the Papiſts were to anſwer this, they will tell you by the teſtimonie and tradition of the Church, becauſe the Church ſpeaketh it: Indeed this is the mark we know a Church by, becauſe it is inferiour to the Scripture and ſubjecteth to it, but it is no mark to know Scripture by the Church; but we may know Scripture to be Scripture by theſe infallible notes; ſuch as never will deceive or lead us aſide.
1. Namely theſe by the evidence of the holy Spirit of God appearing and ſhining forth in every ſentence, and in every word of the holy word of God.
2. By the puritie and perfection of the Word.
3. By the Majeſtie of it in the plainneſs of ſpeech, by the power it hath over the Conſcience of Man, it is able to convert the ſoul of Man, it is clean contrarie to the nature of Man; it converteth the ſoul of Man, and doth draw the will of Man to yield obedience unto it: It is a Divine word, and his power is Divine over the affections and hearts of Men, though it be contrarie to mans will, yet it captivateth it to its power.
4. By the rage of the Devil againſt it; the Devil he cannot indure the publiſhing and the preaching of it.
5. By the conſtant ſuffering of the holy Martyrs, many millions that have ſhed their bloud for the Name of Chriſt, and for the Word of his Goſpel.
6. And laſtly, and above all, by feeling that ſpirit which appeareth in the written Word of God to be effectual and powerful in our ſouls, if thou find the power of the Word working upon thy ſoul, not onelyonly to thy illumination and inlightning, but to the working of holineſs and grace in thee. Surely though all the men in the world denie Scripture to be Scripture, yet thy heart will aſſent and conſent unto it, and thy heart ſeaſoned by grace will make thy mouth to confeſs it, though all the world will denie it, yet thou confeſſeſt it, John 7.17. ſaith Chriſt, If any man will trie whether my Doctrine be of God or Men, (he may doe it thus) If any man doe the will of my Father and be wrought upon by this Doctrine, certainly that man knoweth that my Doctrine is of God, and not of my ſelf. Oh then labour we to find this perſwaſion in us, that Scripture is Scripture upon thoſe grounds, but eſpecially by the efficacie of the Word, and by the effectual work of it in our hearts and ſoules; and not to cavil againſt it, or to yield to the falſhood of deceivers; No no, ſay with thy ſelf my heart hath ſealed to the eternal Truth of God. And thus doing, we ſhall find it to be ſufficient to guide us in all matters of godlineſs, and in all matters of good life and manners, and alſo we ſhall find it able to bring us to ſalvation.
For the Scripture ſaid unto Pharaoh, even for this very end have I raiſed thee up, that I might ſhew my power in thee, and that my name might be declared throughout the earth.
IN that the Apoſtle ſaith, for the Scripture ſaith unto Pharaoh, we ſee here a ſtrong confirmation of that which we noted out of the 15. verſe, That the written Word of God is a ſpeaking Word: And God ſpeaketh to his Church and people by his written Word; and therefore the Scripture is not a dead letter, or dumb Judge, and ſenceleſs Juke as the Papiſts ſay, (but paſſe by that) OnelyOnly note the Apoſtle ſaith, the Scripture ſpeaketh concerning Pharaoh, it ſpeaketh touching the reprobation of Pharaoh, and touching the hardning of his heart, which was a manifeſt ſigne of his reprobation, ſo that we ſee the Scripture revealeth unto us the point and matter of Reprobation. And we may hence take notice of it,The Doctrine of Reprobation a Doctrine revealed in the written Word. that the Doctrine of Reprobation, is a Doctrine made known unto us in the Scripture, and in the written Word of God; yea the Doctrine of the Reprobation of ſome particular perſons amongſt men, it may, and it ought to be publiſhed in the Church of God; It is a part of the holy Word of God, and a portion of Scipture written and revealed in the Word: And we ought to take notice of it, as Moſes ſaith in Deut. 29.29. Things revealed belong to us and to our children, ſecret things belong to God; ſo that the Doctrine of Reprobation and caſting off of ſome particular perſons amongſt men, ought to be taught to the Church and Children of God. Some there be that are of opinion, that the Doctrine of Reprobation ought to be concealed and not to be publiſhed and made known to the Church and people of God; And why? becauſe of the danger of it ſay they; for as they conceive and imagine, it driveth ſome men from God, and it maketh ſome men to run into deſperation; therefore ſay they, it is to be concealed, and not made known to the Church of God: But theſe that thus think, they are deceived. For the Alienation and the eſtranging of mens mind from God, and deſperation, are not the fruits properly following the Doctrine of Reprobation, they do not proceed and come from, and by that Doctrine properly, but they are accidental effects commonly following it, and are curſed fruits comming from the hearts of men, and ſo the fault is in themſelves and not in the Doctrine of Reprobation, the Doctrine it ſelf, is holy, good and profitable, if men doe rightly underſtand it, and ſavour it aright, it is of excellent uſe, and very neceſſarie; For the beſt Doctrine that is, the moſt comfortable Doctrine that is, may be perverted and abuſed ſometimes and become ſavor of ſome to their utter deſtruction; as the Doctrine of ſaving faith in Chriſt Jeſus and his merits is ſavoured of ſome to their utter deſtruction, and therefore ought it not to be publiſhed? It is a weak inſufficient argument, to prove that the Doctrine of Reprobation ought not to be made known becauſe of theſe accidental effects; becauſe ſome through their own corruption are cauſed to run into Alienation from God, and Deſperation; whereas the Doctrine of Reprobation is of neceſſary uſe; it ſerveth much to commend and ſet forth the mercies of God, and the riches of his mercy to his choſen children.
And it ſtirreth up the Children of God to a great meaſure of thankfulneſs, for the mercies of God beſtowed upon them, when they conſider that God hath choſen them, and refuſed and rejected others; this ſtirreth them up to magnifie the merciemercy of God; and then doth the ſoul of a child of God melt within him for joy. When he conſidereth the infinite love of God unto him in his election, it maketh his heart to break within him, and eſpecially when he conſidereth it together with the rejection of others comparatively, that he poyſeth his ſalvation was ſo dear and precious to the Lord, that the Lord preferred him before many thouſands in the world, equal to him and every way comparable, and in his ſaving mercy, vouchſafed to chooſe him to life and ſalvation, and rejected others. Oh this maketh the heart of a childe of God to break within him for joy: Oh the comfort of this Doctrine is wonderful great to conſider it arightly, it ſtirreth up a child of God by all means poſſible to magnifie the great and unſpeakable goodneſs of God, and therefore the Doctrine of Reprobation, is not to be kept ſecret, but ought to be taught and publiſhed.
Again, The Scripture ſaith unto Pharaoh, for this purpoſe have I ſtirred, or raiſed thee up; That is, (as I ſhewed you in opening the words,) for this ſame purpoſe have I withheld my grace, and hardened thy heart, even in my juſt Judgment hardened thy rebellious heart, and made thee not to profit by my meſſages ſent unto thee, by the mouth of my ſervant Moſes, and by my Plagues and Judgments. Now Gods hardening of Pharaoh, it was without queſtion, a manifeſt ſign of Pharaohs Reprobation, that Pharaoh was a Reprobate, and a caſt-away, and that God hath rejected him: for obſerve it, and you ſhall never find in all the Scripture, (read it from the beginning to the end,) never ſhall you find Gods hardening applyed unto any in Scripture, but unto Reprobates: ſo then the obſervation hence is this,
Doctrine. That God hardeneth Reprobates; and none but reprobates are hardened by God: As ſaving faith is proper to Gods elect, and therefore called the faith of Gods elect, in Titus 1.1. So Gods blinding and hardening are things proper, and peculiar to the Reprobate; and whomſoever God doth blind and harden, by the malice of the devil, out of all queſtion thoſe perſons are in the ſtate of Reprobation. I meddle not now with the manner of Gods hardening, for that belongeth to the next verſe: but onelyonly I point out the ſubjects of Gods blinding, and hardening; and I ſay they onelyonly are Reprobates, and none but Reprobates are hardened of God. And hence it is that we find in Scripture, that it is ſaid, that God departed from, and forſook ſome particular perſons, being Reprobates. Indeed the Lord doth many times withdraw himſelf from his Choſen, withdraw the light of his countenance from his beſt children, but he doth never depart from them altogether, never forſake them utterly. Now we read in Scripture of ſome that God departed from finally; in the 1 Sam. 18.12. it is ſaid, that the Lord departed from Saul, and not onelyonly forſook him, but ſent an evil ſpirit, a Devil, to torment him, and gave him up to be tormented of his own vile luſts: to anger and fear, to envy and hatred, to envy David. And thus alſo we find God gave up the reprobate heathen, unto their own hearts luſts, in Rom. 1.21. God gave them up to their very hearts luſts: and in the 26. verſe, he gave them up to vile affections: and in the 28 verſe he goeth a ſtep farther, he gave them up reprobate to minds, to do things not comely. And in the 2 Theſſ. 2.10. the Apoſtle ſaith expreſly, that thoſe perſons whom Satan (by Antichriſt) ſhall ſeduce, and draw into errours, by his lying wonders, and ſignes, (who are they?) ſuch as periſh, whoſe comeing, ſaith the Apoſtle, it is with the working of Satan, and in all power of ſignes, and lying wonders, and in all powers of the Devil, and ſhall deceive, whom? thoſe that periſh; thoſe that ſhall be damned, thoſe that ſhall be ſtrongly deluded, and drawn into the errour of Papiſme. Beloved, I will not affirm all Papiſts ſhall periſh, I doubt not but God hath ſome of his choſen in Rome, in Babylon, in the chief ſeat of Antichriſt; as it is ſaid in Revel. 18.4. Come out of Babylon my people, you that are there come out: ſo that I will not ſay, all that are ſeduced ſhall be deſtroyed, but the living and vital members of Antichriſt, ſuch as are relieved by him whom God hath given to be ſeduced, and to be the peculiar limbs and members of the Devil, and of Antichriſt, ſuch as they are ſhall periſh, and utterly be deſtroyed, in the 2 Corinth. 4.3, 4. If the Goſpel be hid, it is hid to them that periſh, to them that ſhall go into hell and be damned, whom the god of this world, the devil, hath blinded their eyes, that they ſhould not ſee the glorious Goſpel undoubtedly; ſhewing, that ſuch that are blinded by Satan, and are hardened by God, and are given over to a Reprobate ſenſe, they are ſuch that ſhall periſh and be damned.
Reaſon 1 Becauſe God never blindeth any, but to this end, that the truth of God, to ſalvation, might not be ſeen of them, nor be acknowledged by them And God hardeneth not any, but it is to this end, to deprive them of all poſſibility of repentance, to remove from them all poſſibility of amendment; to this end the Lord doth blind, that the means of ſalvation might not be ſeen, and to this end the Lord doth harden, that they might not have any amendment, Eſay 6.9, 10. ſaith the Lord to his Prophet, Go and ſay to this people, you ſhall ſee, and not perceive; you ſhall hear, and not underſtand; but your hearts ſhall be hardened: ſo this is the cauſe, why the Lord doth blind and harden, leſt they ſhould ſee, and underſtand, and ſo become righteous to ſalvation, ſo that the Lord doth harden none but Reprobates, and whoſoever the Lord doth blind and harden, by the malice of the devil, undoubtedly they are in the ſtate of reprobation.
Firſt of all, this being a truth, it diſcovereth unto us the miſerable and Ʋſe 1 fearful eſtate and condition of all that are given over to blindneſſe of mind, and hardneſſe of heart, to do whatſoever their own hearts doth lead them unto, without check, or controlement, they are under the heavieſt hand, and judgment of God, that can poſſibly befall man in this world, they are under ſuch a hand of God, that doth point out unto them, to be reprobates: Beloved, many pleaſe themſelves in this, in that they are free from outward plagues and puniſhments, they are neither ſick nor ſore, but are well, and wealthy, not under any calamity in the world, and yet they live under a heavy Judgment of God, they are blind and hard-hearted, and do every thing that their minds doth lead them unto; and to follow their luſts they think it is happineſſe: whereas herein the hand of God is heavy upon them, in this very particular, in that God ſitteth upon them in Judgment already; he doth not ſtay till the Judgment day, but now they are under the Judgment of God; yea the heavieſt Judgment that can befall man in this world, and yet they ſee it not. Oh here is the hand of God already; they are blind in their minds, and hard in hearts.
And (take notice of it) the Lord doth not now in this latter age of the world, ſtand over men with his Judgments, and whips, and his ſword of vengeance in temporal plagues and puniſhments, but rather in ſpiritual plagues and Judgments upon the ſoules of men, in hardneſſe of heart, and blindneſſe of mind; and the nearer the general day of Judgment is at hand, wherein the Lord will render to every man, according to his works, the more the Lord doth ſurceaſe from temporal Judgments and plagues, and lets them go on, filling the number of their ſins, and then he layeth load upon them; ſo that the nearer the day cometh, the more the Lord ſurceaſeth temporal puniſhments, and puniſheth with blindneſſe of mind, and hardneſſe of heart: and therefore let none think that they are well, and in good caſe, as many do, becauſe they are free from temporal plagues and puniſhments, nor ſick, nor moleſted with theſe and theſe troubles, and yet in their ſoules they lye under the heavy hand of God, in blindneſſe and hardneſſe, in ignorance and obſtinacy; for herein God hath begun to execute his Judgments already: God now ſitteth in Judgment upon him, his heavy hand of wrath and vengeance is now over him, and doth now point and mark him out for a caſt-away, and ſeal up unto him his own everlaſting damnation, the fearfulleſt and miſerableſt eſtate and condition that can befall a man.
Doth God harden none but Reprobates, and ſuch as are fitted for Reprobation? Ʋſe 2 Oh learn we then in the fear of God, to take heed of that which provoketh God to give us up to blindneſſe of mind, and hardneſſe of heart: the ten plaguess of Egypt were not ſo great unto Pharaoh, as the hardening of his heart: and if we would know what that is, it is this; Cuſtome in ſin, continuance in known ſins, wittingly and willingly, and a going on in known ſins; after many Inſtructions, many admonitions, many exhortations uſed to the contrary, when men are come to this paſſe, and to this height of ſin, that they are obſtinate and wilful, and they will not be reclaimed nor reformed from evil, they will ſwear and ſwagger, and be drunk, and run into every idle and new fangled faſhion, they will live, and continue in the damnable ſin of Uſury, in the prophanation of the holy Sabbath of the Lord, whoſoever ſpeaketh againſt it: ſurely when men come to this paſſe, and are thus obſtinate in ſin, then the Lord cometh in Juſtice againſt them, and giveth them over to blindneſſe of mind, and to a filthy life, and ſo to paſſe on to their own deſtruction.
And to preſſe it a little nearer, take heed whoſoever you be, that dareſt juſtle with the threatening, and denunciations of the Word of God, that are applyed to your particular ſins: as in particular, that are applyed againſt your pride, and vanity in apparel; you that are ſo ſhameleſſe and ſo impudent, that ſay we have no warrant to ſpeak againſt it: no, have we no warrant? and if we have no warrant we are falſe prophets, and deliver viſions of our own braines. Oh it grieveth my ſoul to think, that you of whom we ſhould have better hopes, do ſpeak ſo wickedly, and ſo ſhameleſly: have we no warrant for it? take heed, God is ſtronger then you, it will be to the confuſion of your ſoules, becauſe you ſtand in defence of your pride; I will not go ſo far with you, as to ſay, that you are already given over to blindneſſe of mind, and hardneſſe of heart: but take this with you, you are at the very next door, and near unto it, to be given over of God, and blindneſſe of mind, and hardneſſe of heart, to go on with a full ſwing, and full wind and tyde to hell: I grant you the beſt of Gods children may ſometimes through the corruption of their minds, caſt away wholſome admonition as David did, 2 Sam. 24. yea though he was dutifully admoniſhed by Joab, not to number the people, yet David through the pride of his heart would do it; ſo the ſervants of God may refuſe, reject, and caſt off, wholſome admonitions and counſels: but when men are come to that height, that the Prophet ſpeaketh of, in Zach. 7.11, 12. that they will not hearken, but they will have brazen faces, and whores foreheads, and they dare ſtand to outface the Preacher, and they will not be reformed, they are ſwearers, ſwaggerers, Uſurers, Sabbath-breakers, and filthy perſons, and they will be ſo, they do then provoke the Lord to give them over to Reprobation, yea to give it them under the great Seal of Heaven, thou art a Reprobate: which indeed is a condition fearful and miſerable, and to be conſidered with trembling.
Ʋſe 3 Laſt of all. Is it ſo, that God hardeneth reprobates; and none but reprobates are hardened: do not thou whoſoever thou art, imagine, or once think, that God will ever give thee up to blindneſſe of mind, or hardneſſe of heart altogether, that art a Child of God. I grant God doth ſometimes withdraw his grace from his dear children but in part; and a child of God may ſometimes, in ſome meaſure, and in ſome degree be blinded in his mind, and hardened in his heart; yea a child of God may feel in him the grace of the holy Spirit of God wonderfully decayed, but not utterly extinct, Pſal. 51.10, 11, 12. Oh caſt me not away from thy preſence, with-hold not thy Spirit from me, &c. What do theſe prayers argue, but that he felt his heart rotten and corrupt, and yeelding unto luſt, and ſome of his light gone? but yet God never blindeth their minds, and hardens their hearts altogether; for this is proper to Reprobates, and ſuch as belong not to God. It is the complaint of the dear children of God ſometimes, Alas, I feel ſuch a deadneſſe and dulneſſe in my heart and ſoul, that I doubt God hath left me, forſaken me, and given me up to hardneſſe of heart, I can mourn and weep for other things, but I cannot mourn and weep for my ſins, that I fear I am given up to hardneſſe of heart. Oh take comfort in it, thou that feareſt the hardneſſe of thy heart; it may be a teſtimony thou art not altogether given to the hardneſſe of heart, becauſe thou feeleſt it: where there is feeling, there is life; Corruption feeleth not corruption; grace feeleth corruption: and if there be a feeling of hardneſſe of heart, and a groaning and a ſighing under it, thou art not altogether given up to hardneſſe of heart, and blindneſſe of mind; therefore comfort thy ſelf.
For the Scripture ſaith unto Pharaoh, Even for this very end have I ſtirred thee up, that I might ſhew my power in thee, And that my name might be declared throughout the earth.
ANd beloved it is not to be paſſed by without noting, that the Lord ſaith, his ſtirring and raiſing up of Pharaoh was to a certain end, and to peculiar and particular purpoſe; for this very ſame purpoſe, and this very ſame end, (ſaith God unto Pharaoh,) have I raiſed and ſtirred thee up, the Lord doth make known unto us, that it was to a proper, and peculiar end: Hence note we thus much,
That God in every act of his, he hath a ſpecial, and a particular end; Doctrine. and the Lord propoundeth a particular end and purpoſe, in every act of his, touching his creatures: Therefore beloved, they are deceived, (for to this purpoſe I ſpeak and note it,) who think (as ſome erroneous ſpirits do) that God propounded an indefinite, and an uncertain end touching his creatures, in the creation and making of them: when God decreed to make his creatures, he did not purpoſe to bring them to this, or that end, particularly, but he left that indefinitely, and uncertain: indeed (ſay they) God did propound in ſome kind or other, to have his glory by them (that we confeſſe,) but in what manner, or in what end of theirs, that he left altogether uncertain, indefinite, and undetermined; a foul, and a groſſe errour, that God ſhould make his creatures, and not determine what way he would glorifie his name: we find in the higheſt acts of Gods counſel, his eternal decree touching men and angels, the Scripture maketh known unto us, that God propoundeth his end, and that not generally, but in ſpecial, the Lord in the everlaſting counſel, in his everlaſting act, touching men and Angels, he did demonſtrate a ſpecial end, namely the glory of Gods grace and mercy in the ſalvation of ſome, and the glory of his Juſtice, in the juſt damnation of others; this God propounded, but to paſſe by that, as a confutation of that errour.
And come we now to the next thing, for this ſame end (ſaith the Lord unto Pharaoh) have I ſtirred thee up; you may remember I ſhewed you, that theſe words do carry this ſenſe; For this ſame purpoſe, Pharaoh, have I withheld my grace, hardened thy heart, left thee to thy ſelf, ſo that ſtill thou doſt exalt thy ſelf againſt my people, and doſt keep them in bondage, and wilt not let them go; I have ſtirred thee up, hardened thy heart, and cauſed thee to rebel againſt me and my people.
Here we ſee, that wicked Pharaoh, a cruel tyrant over the people of God, (as he was in his time,) he did nothing againſt the people of God, but what God appointed, and what the Lord ſtirred him up unto, the Lord withholding his grace, leaving him to himſelf, and hardening his heart; although in the malice of his heart, he raiſed up his forces againſt the people of God: yet he did nothing but what the Lord had appointed him to do againſt them. Hence we may obſerve this directly and plainly.
That wicked tyrants (ſuch as Pharaoh was) enemies of the Church and people of God, they do nothing againſt the Church, or againſt Gods people, Doctrine. but what the Lord appointeth them, and what the Lord will have them ſo to do, and no more. And when the enemies of the truth of God do vex, trouble, moleſt, diſquiet, and deal hardly with the people of God, what do they? nothing but what God hath willed and appointed them to do, in leaving them to themſelves: and as this is a truth, ſo we have evidence for it in the Scripture, in Eſay 10.6. the Lord ſpeaking concerning Aſhur, a great enemy to the Church of God; he ſaith, To him have I given the Charge of my wrath: and in the 22. and 23. verſes of the ſame Chapter, he ſaith, that the Conſumption ſhall come upon the whole land, and the tyranny was decreed by the Lord himſelf, in Acts 2.23. the Apoſtle Peter ſaith unto the people of the Jewes, Him have yee taken by the determinate councel and hand of God, and him have you crucified and ſlain. And in Acts 4.27, 28. ſaith the Apoſtle, For doubtleſs againſt thy holy Sonne Jeſus, both Herod, Pontius Pilate and the Jewes were conſpired and band together, to doe whatſoever thy hand and counſel hath determined to be done.
Reaſon. Becauſe the will of Lord is the higheſt cauſe of all things; the will of the Lord doth will and appoint the motions, actions, events and effects of every thing in the world, whether they be things weightie, or of leſſe moment, and by the will of the Lord, even tyrants and malicious enemies of the Church of God, have their being and their motion and actions, and in him they live, move, and have their beings, Acts 17.28. and therefore the enemies of the Church of God do no more then God hath appointed.
Object. If this be a truth, that the wicked enemies of the Church and people of God, when they vex and deal hardly with them, do no more then God hath appointed to be done, then this doth juſtifie the deeds of wicked tyrants, and clear them from rebuke, and they may plead for themſelves that they are free from ſinne in harming and moleſting, and dealing hardly with the Church of God, becauſe they doe no more then God hath appointed, and why then ſhould they be accounted wicked ſinners, evil doers, and cruel men, becauſe they doe no more then God hath appointed, and it is injuſtice with God to puniſh them for their ſo doing?
Anſw. To anſwer this, we muſt know, howſoever the wicked tyrants of the Church, and people of God, doe what God hath willed and appointed, yet they ſinne grievouſly; how can that be? Sinne grievouſly in doing the will of the Lord? yes, becauſe in their hard dealing and crueltie with the Church and People of God, they reſpect not the will and purpoſe of the Lord, no they onelyonly have reſpect to the fulfilling of their own luſts, and ſatisfying of their own wicked and beaſtly minds: For if a man ſhould ask a cruel perſecutour and tyrant when he is moleſting the Church, or any member of the people of God, what doe you intend to doe the will of God in vexing the people of God? (If he deal truely) he muſt needs anſwer that he intendeth nothing leſſe, but merely intends the ſatisfying of his own curſed humour, to ſatisfie his cruel ſavage and bloudy mind upon the poor members of Jeſus Chriſt. And in that, (his cruel and hard dealing is Gods will) it is to him merely accidental, but his purpoſe is deſtruction, as the Lord ſaith, Eſay 10.6. I will goe againſt my people, and Aſhur ſhall tread them down as mire in the ſtreets: then he ſubjoyneth in the next verſe, (but he thinks not ſo) he is not of that mind, neither doth he in his heart eſteem it ſo, but he imagineth to deſtroy, and utterly cut off the people of God by wrong. Not immagining that he is the rod of the wrath of God againſt his people, and that he commeth by the appointment of God, no, he commeth not with ſuch a thought, he commeth onelyonly to ſatisfie his own cruel and accurſed humour, not as an actour of what God determineth: ſo that howſoever cruel tyrants do whatſoever God hath appointed to be done, and as God in his ſecret counſel hath ſet it down, yet in that regard they are not juſtifiable, they are not free from blame in ſo doing: But they are wicked, damnable, and ſinfull, they intend not the will of the Lord, but they intend the wicked humour of their hearts, and that expreſly againſt the Law of the Lord, therefore juſtifiable they are not.
Ʋſe 1 Let not the wicked enemies and perſecutours of the Church of God, think that they are excuſable, and free from blame and ſinne in their hard dealing and crueltie with the Church of God, becauſe they doe nothing but what God hath appointed, for they mind no ſuch matter, they intend onelyonly the doing of the will and luſt of their own hearts, and ſo they remain wicked and ſinful. God can make Judas the executioner of his own will, and he did make him the actor of his Decree in betraying of Chriſt, and yet Judas ſtill remaineth the child of perdition, and wicked enemies, perſecutours of the Church of God, they are but rods in the hand of God, as in Eſay 10.15. And when the Lord hath whipped his children for a time, then he throweth the rod in the fire of his wrath, and everlaſting vengeance.
Again, doe wicked enemies of the Church of God no more then God Ʋſe 2 hath appointed to be done? Then the ſerious conſideration of this, may be a ground of ſweet and excellent comfort to the members of the Church in particular, and to the whole Church in general, when they are vexed by injurious indignities of wicked Oppoſers, when the Church and people of God are hardly dealt withall by the hands of wicked perſecutours, remember this to their comfort, howſoever their enemies doe execute their crueltie to ſatisfie their own luſts, yet herein they are but executors of the purpoſe, and will of God, they doe but act the purpoſe of God, and what the Lord hath commanded, they are but the rodde in the hand of the Lord to be dealt withall, as God pleaſeth, and not to doe as they liſt, for if it were ſo, they would utterly root them out; but when the wicked enemies of the Church of God doe their uttermoſt and wicked rage, then they are but inſtruments uſed by the hand of the Lord, for the executing of his will, and appointment, and when the Lord hath ſo done he will eaſe himſelf, and his children of them, and they cannot go beyond the will and the appointment of the Lord, though they be raging mad in the executing of their crueltie, when they come to the full point and period, they muſt not, nor cannot go any further, he hath ſtirred them up by his will and eternal Counſel; and he can keep them within the limmits and compaſſe of his own will, and what he hath appointed them to doe that they ſhall doe, and no more; though they would burſt in ſunder; in Eſay, 10.24.25. the Lord ſweetly ſpeaketh to this purpoſe, having before given the Aſſyrians charge to deſtroy, then in the 24. verſe, he ſaith, (Oh my People, be not afraid of Aſhur, for all this, for he ſhall but ſmite thee with the rod, and lift up his ſtaffe after the manner of Aegypt, and for a very little ſmall time, but he ſhall be conſumed in my anger, and deſtroyed in my wrath; howſoever they may ſcourge thee for a time, yet in my anger ſhall he be deſtroyed. Thus the wicked enemies of the Church of God, doe thus execute their wrath upon the Church of God, yet they can goe no further then God hath appointed; and when they have done Gods Will, then he will caſt the rod into the fire, 1 Pet. 4.17. the Apoſtle ſaith, Though afflictions begin at the the Houſe of God, certainly it ſhall not rest nor abide there; but from thence it ſhalbe removed unto the enemies of the Church, and then the Lord doth vouchſafe eaſe and comfort, and delivery to his people; then from the rage of enemies, then doth God bring plagues and troubles, and vexations, upon the heads of the enemies of the Church, Proverbs 11.8. The righteous eſcapeth out of trouble, and the wicked cometh even in the place; they change places one with the other, the righteous are taken out of the ſtocks, and they are put in the priſon with the wrath and vengeance of the Lord; yet let us know to our comfort, when the rage and violence of the enemie is come to the full height, then is the ruine of the enemy near at hand, and come to the full, and deliverance near to the Church of God. See it in the eſtate of the people of God in Aegypt, when Pharaoh dealt with moſt crueltie, againſt them, and was in the greateſt rage, in Exodus 3 7, 8. ſaith the Lord, I have ſeen the trouble and oppreſſion of my people, and now I will help them: So that if ſo be the Lord ſhould ſuffer the bloudy minded Papiſts, that are our mercileſſe and cruel enemies; if he ſhould ſuffer them to over top us, and to have a hand over us, (which God prevent) but if that they ſhould deale hardly with us, then take notice of it to our comfort, they neither can nor ſhall doe any thing but what God will have them to doe; no not a haires breadth in the exerciſe of their crueltie, for when their rage is moſt violent, and they moſt mad, then is their utter deſtruction near, then Antichriſt falleth finally, and then is our deliverance near at hand. And therefore let this be thought upon to our comfort, it will be a means to ſtrengthen us againſt all diſcouragement though they be fierce and cruel againſt us; for when they are in their pride then deſtruction cometh to them, and eaſe and delivery to us.
For the Scripture ſaith unto Pharaoh, For this cauſe have I ſtirred thee up, that I might ſhew my power in thee.
NOw proceed we to farther matter of this ſpeech to Pharaoh: [For this cauſe have I ſtirred thee up, that I might ſhew my power in thee;] that is, as I ſhewed you, that I might make thee ſee and feel the force of my power in thy utter deſtruction, and in thy utter ruine and overthrow in the bottome of the Sea. The Lord ſtill hardened the heart of Pharaoh, that he might ſhew his power in the utter deſtruction and overthrow of him; as we ſee in this Text, ſo that from hence we may gather.
Doctrine. That when God withholdeth his grace from men, and hardneth their hearts, then his purpoſe is to deſtroy them: The purpoſe of the Lord is their deſtruction when he hardneth their hearts; we may ſee it in Elies ſonnes, 1 Sam. 2.25. The Lord had a purpoſe to deſtroy them, becauſe they did not yield obedience to the voice of their Father, therefore the Lord determined to deſtroy them by a violent death; as we may reade in the 4. Chapter, the 11. verſe. So when the Lord with-holdeth his grace from men, that neither the Word of God which is as a piercing fire, and as a ſword to divide between the joynts, and the marrow, Jer. 23.29. cannot humble them; Nor the exhortations of the Word of God, which are as ſoft rain and dewe, Eſay 55.10, 11. cannot mollifie them, nor afflictions can better them, ſurely then the Lord hath a purpoſe to deſtroy and root them out, and they are near unto utter deſtruction, when the Lord withdraweth the grace of repentance and of amendment, that they are not humbled by the denunciation of the Word of God, nor mollified by the exhortations, nor bettered by afflictions, nor by any means the Lord vouchſafeth unto them; ſurely the Lord maketh it apparant that their deſtruction is preſent and at hand; and this is to be conſidered by every one of us. It is a point that we have ſtood upon formerly for the matter and ſubſtance of it, that thoſe whom God doth harden, it is a ſign of their reprobation, and therefore I paſſe by it, onelyonly upon occaſion of this truth ſome Objections are to be anſwered.
Object. As happily ſome may ſay, why the Lord doth not will the death of a ſinner? he doth ſo make it manifeſt by his Prophet Ezechiel in the 18. chapter and the 23. verſe. Have I any deſire that the wicked ſhould die? no, He rather willeth that they ſhould live, if he return from his wickedneſſe. And ſo in the laſt verſe, Have I any delight in the death of the wicked, ſaith the Lord God? no, cauſe him to return and live, I have no delight nor deſire in his death. And again the name foreign that is given in Scripture to God, it ſounds forth nothing but Eſſence and being, yea and everlaſting being; He is called Jehovah, becauſe he hath his being of himſelf, and the Nature of God is Eſſence and being, and he giveth Eſſence and being to all things. Now death and deſtruction make things ceaſe to be that already are, death in man utterly overthrowes, deſtroyes and ruinates life; how can it then be that God doth purpoſe to deſtroy and extirpate any man, ſeeing death and deſtruction come not from God?
Anſw. To anſwer this, firſt we muſt know, that the Prophet Ezechiel in the place alledged ſpeaketh of penitent ſinners, mark what is precedent, and in the ſequel verſes, and you ſhall eaſily ſee it, and then death and deſtruction, God willeth it not, neither ſhall they die eternally.
And again, we muſt diſtinguiſh between the abſolute will of God, and Gods recompencing will, ſimply God doth not will death, for death came by ſinne, as Rom. 5.12. But God doth will death as a Juſt judgement for ſinne. As a Judge ſimply willeth not the death of an offender as he is a a man, but as he hath committed the fault and the offence, ſo God in his juſt Judgement doth will the death of a ſinner as a recompence for their ſinne.
Again, it is true, that the Name of the Lord doth ſend forth nothing but eſſence and being, and an abſolute ſubſiſtence: The Lord is life and being of himſelf, and from him every thing hath life and being; yet notwithſtanding the Lord can withdraw, and withhold life, and being, at his own good will and pleaſure, Pſalm 104.28, 29. ſaith David, If thou take away their breath they periſh and die, life is in thy hand, and man returneth to duſt again; but (to paſſe from that.)
Again, For this purpoſe have I ſtirred thee up, that my name might be declared throughout all the earth; That is, that the praiſe, and the glory of my Juſtice, appearing in the ruine and Deſtruction of ſo mighty a King, rebelling againſt me, might be propagated and ſpread abroad throughout all the Corners of the world, and every where ſpoken of, getting my ſelf a name in thy deſtruction; the point hence is this,
That God will have glory in the confuſion of wicked hard hearted, Doctrine. and impenitent ſinners, they that live in their blindneſſe of mind, hard heartedneſſe, and impenitency, the Lord will have glory, and glorifie himſelf by them: ſuch as go and walk on ſtifly, ſtubbornly, and rebelliouſly in their ſins, God will have glory in their everlaſting confuſion, and utter deſtruction, Pſal. 50.17. Conſider this you that hate to be reformed, (ſo he deſcribeth them) for ſaith he in the 22. verſe, he will tear you in pieces: he giveth it them as a Caveat, and forewarning, Conſider this you that forget God, for he will tear you all to pieces. Again in Rom. 2.5. Thou (ſaith the Apoſtle) after thy hardneſſe, and heart that cannot repent, heapeth unto thy ſelf wrath againſt the day of wrath; and the indignation of the juſt Judgment of God: As if the Apoſtle had ſaid, Thou hard-hearted wretch that goeſt on, and continueth in thy ſins, thou doſt but heap up wrath againſt the day of wrath, when the Lord will revenge himſelf upon thee, and execute his wrath and vengeance to the full, thou whoſe heart is (as it is ſaid, in Jer. 5.) as hard as a ſtone, and as Adament, the Lord will get himſelf glory by thee; and in Prov. 16.4. The Lord hath made all things for his own glory ſake, yea even the wicked for the day of evil: as if he had ſaid, howſoever hard-hearted, and impenitent ſinners do contemptuouſly rebel, and refuſe to yeeld glory to the Lord; yet even thoſe wicked reprobates are made for the glory of God, as well as others, and they are appointed to the day of vengeance, the Lord will have his glory in their Deſtruction; they will not glorifie God in their lives, he will have glory in their confuſion and deſtruction: and good reaſon there is for it,
Becauſe the good which God aymeth at in the doing of all his actions, Reaſon. intentions, and purpoſes, is the advancement of his own glory; and the Lord doth delight in that as in his chiefeſt glory: yea the Lord can bring good out of evil, glory out of ſhame; he can bring glory in the confuſion of the wicked: and aſſuredly the Lord will not loſe his glory by them, he will not loſe his chiefeſt happineſſe, but he will be glorified one way or other.
Oh then conſider it, you that dare go on in your ſins, and do continue Ʋſe 1 and daily increaſe in your groſſe evils, and fearful ſins, that live in moſt unnatural and wicked evils, as in pride, and in ſwearing, their mouthes are full of oathes, and of unclean and debauched evil ſpeeches, and in their drunkenneſſe, and Sabbath-breaking, and uſury, and the like, though they do not ſay with Pharaoh, VVho is the Lord? yet they kick againſt the holy Word of God, and they ſet light by the threatenings of it, when they are denounced againſt their particular evils, they make put a piſh, and a tuſh of it, and ſo they live in open contempt of the great honour and glory of God; and this is the lives of many amongſt our ſelves: they hate to be reformed, though they hear their ſins beaten againſt, and they told of them time after time, yet ſtill they will continue in them, and be reprobate to every good work, and go on in their ſinful lives, the Lord will not loſe his glory by thoſe perſons, no not by the vileſt wretch and miſcreant that lives upon the face of the earth, though they live in open blaſphemy againſt his holy name: think upon it then thou that art a drunkard, a ſwearer, a proud perſon, a Sabbath-breaker, an Uſurer, one that goeſt on in thy vile courſes, and debauched ſins, the Lord will have glory in thee, thou that ſo goeſt on; yea in thy deſtruction.
Conſider this you that ſtill go on in your pride and vain glory; aſſure thy ſelf, if thou ſo going on, do live and die in thy ſins, (as commonly ſuch perſons do) thou ſhalt aſſuredly be damned, as God will be glorified, and it is as impoſſible for thee to eſcape damnation, as for God to loſe his glory, which is impoſſible; and well were it for thee, if ſo be the Lord would vouchſafe ſo much grace and mercy unto thee, as to make thee now to tremble, and to make thy heart to ake within thee, and to humble thy ſoul for thine evil courſes.
Ʋſe 2 Is this ſo, That God will have glory in the utter confuſion and overthrow of wicked ſinners, and that God will not loſe his glory? this therefore ought to teach us to prize Gods glory, as dear unto us, before the beſt good thing we enjoy; yea even before our own beſt good, and everlaſting ſalvation and happineſſe: a very hard leſſon this is to learn; but this we muſt labour to come, and to attain unto, even to prefer the glory of God before our own ſalvation, and to ſet the glory of God before us, as the main, chief, and principal good, to be aymed at in all our thoughts, words and actions. And when we are about to think, ſpeak, or do, Conſider, will this be to the good of my body and ſoul, and alſo bring glory to the name of my God: Oh then let me ſo think, ſpeak, and do; and then we may with comfort ſo think, ſpeak, and do. And if I find it will not tend to the glory of my God, though it tend to the ſalvation of my ſoul, I dare not do it: and hereby we ſhall have good evidence that we love God, and are truly beloved of God; for if we honour God, God will honour us, in the 1 Sam. 2.30. they that honour me, I will honour; and they that deſpiſe me, ſhall be deſpiſed: Yea the Lord will not onelyonly honour us here, but give us ſalvation; he will give us honour and glory in the hearts of thoſe that hate us, and force the wicked, that do hate and condemn us with their mouthes, when they ſmite us with their tongues, to honour us in their hearts: and we ſhall not onelyonly be honoured of him here, but when we ceaſe to be, Prov. 10.7. the memorial of the juſt is bleſſed; but the name of the wicked ſhall rot: when the body of the righteous is raked up in the duſt, then ſhall his name be ſweet, and he eternally bleſſed. Oh then the conſideration of this ſhould ſtirre us up to glorifie the name of the Lord, and to prefer it before our own good, yea the ſalvation of body and ſoul; for this is our Duty, the Lord will have his glory; and therefore give it him willingly in this life.