nations of their own hearts, and may prefent unto themselves many encouragements to continue in their ways; yet in the end they fhall all prove rotten reeds of Egypt, and be hewed down: and their fuppoled encouragements fhall be fo far from proving fuch indeed, that, on the contrary, they fhall contribute to the aggravation of their guilt before God; as we are taught by the apostle's demolishing all their fancied grounds, and fhewing how that God's goodnefs fhould, in all reafon, rather have moved them to repentance, than encouraged them to continue in fin. III. So bountiful and liberal is the Lord Creator, in whom we live, move, and have sur being, that even wicked, profane hypocrites, and fuch as delight in their wickednefs, and are enemies to him, are participating of his goodness; general temporal favours, are even fuch getting from him: for God's goodness was extended even to fuch here as were defpifing it. And fo Wonderfully good is our God, and fuch is his native kindness, or good nature, that he is ready, and prompt, as it were, to be employed by the creatures, and to do them good; for fo the word here rendered goodnefs, doth import. IV. This benignity, and readiness to do good, in God, even to the wicked, as it kytheth in other difpenfations of his toward them, fo in this, that he exercifeth much patience and lenity toward them. And tho' God be fo juft and holy as he Cannot away with fin, nor approve of the workers of iniquity; yet he will delay to punith the wicked, and reftrain his anger, fo as not to punish iniquity instantly, for his own holy ends: for here, as there is godnefs in God, so is there patience, and forbearance. V. As God is in himself incomprehenfible, and fuch a well-fpring of all goodnefs as can never be exhaufted; fo all the afts and expreffions of his bountifulness and longanimity, confidering who they are unto whom he is manifefting himself fo, even fuch as deferve the feverity of juftice, are full of riches, and invaluable worth, and ought fo to be accounted of by us: for we hear not only of his goodnefs, and patience, and forbearance, but alfo of a riches of them. VI. Thefe expreflions of bounty and longanimity in God towards the wicked, however they are not pledges of his favour and goodwill towards them, as they are unto his own; yet, in that they show what an one God is, and how well worthy to be turned unto, and contain in them fome ground of hope, that he will welcome fuch as come, they have in them a manuducency unto repentance, and if rightly improven would lead folk home to God: thus it is faid, that the goodness of God leadeth to repentance. VII. Such is the corruption of wicked folks, who fatisfy themselves in their pernicious ways, that when, in all reafon and equity, God's lenity and delaying to cut them off becaufe of their wickedness, fhould make them confider how bad a requital they give God for that his fparing mercy and goodnefs, in continuing in their abominations, and not amending their manners and repenting; they will, upon the other hand, encourage themselves fo much the more in their fins, and think the lefs of fin, becaufe that God doth not fpeedily execute vengeance, and blefs themfelves in thefe their finful courfes, and fo continue in them ftill: for thus they defpifed God's goodness and lenity. VIII. When men do thus take occafion to harden themfelves in their wickednefs, at God's forbearance, and fo turn his goodnefs and grace into lafcivioufnels, the Lord looks upon it as a heinous fin, and no lefs than a contemning, vilipending, and defpifing of his goodness, an undervaluing of his gentlenefs, and trampling upon his gracious and good nature: therefore Paul calleth this abufe of God's goo nefs, a defpifing of it. IX. Thus to abuse and trample upon God's merciful forbearance and long-fufG 2 fering fering patience, is fuch a crying fin, that the very light of nature may blush and be aflamed of it, and may refufe to avow or maintain it; as is clear from the apoftle's propofing this by way of queftion to them, Or defpifest thou, &c. X. The little ferious confideration of God's goodness to the wicked, in forbearing to let forth his wrath upon them, and to cut them off in the very act of iniquity, as he might do in juftice; and the little studying of the mind of God in thofe expreffions, or of what document is con tained in their bofom, is one main caufe why they turn his grace into wantonnefs, and despise his goodness: for the reafon why they defpifed his goodness, &c. was, their not knowing that the goodness of God leadeth to repentance. From verfe 5th OBSERVE, I. Befides that hardness of heart which all have by nature, fuch as will not be reclaimed by all God's goodness and gentleness, and the reiterated expreffions of his mercifulness, and acts of lenity fhown to them, but grow ftill worfe and worfe, do contract an habitual hardness of heart, whereby their hearts are more obdurate and ftupid: and when God's goodnefs hath no kindly operation upon finners, and his gracious invitations are not yielded unto, then this hardness of heart followeth: therefore he added, But after thy bardness. II. The more hardness wicked men do finfully contract, thro' their obftinate perfifting in their finful courfes, notwithstanding of the manifold expreffions of God's bounty and long-fuffering patience, the more do they put themfelves out of a capacity of repentance, and the more averfe are their hearts from this duty of turning unto God and as naturally the heart of man cannot return unto the Lord of itfelf, but is altogether unable; fo when this habitual hardnefs is contracted, the heart becometh, in a special manner, a heart : IV. Tho' the wicked fons of men fee not fentence against an evil work fpeedily executed, yet their hearts need not therefore be fully fet in them to do evil, feeing their portion is referved in a fure place, and is treafured up for them; and they may make themfelves as fure of wrath and vengeance (if repentance prevent it not) as ever a man was of his treafure; for here they are faid to treasure up; and tho' that which is treasured up be not feen at prefent, yet in due time it will appear, and may certainly be expected. V. Wicked contumacious perfons have no reason to blame God for what wrath he fendeth on them; or for what fhall be certainly inflicted on them in the great day of reckoning, feeing it is but the fruit of their own labour: and they may rather blame themselves, as being the only procurers thereof: And at that day the Lord fhall be cleared, and men fhall have nothing to fay, when they get but that which they have been treasuring up; therefore it it faid, that they themselves treasure up this wrath against themselves. And feeing it is fo, can they blame any bu themselves for all the wrath that fhall come on them? And they are faid to treasure up wrath, in that they accumulate guilt and treasure up fin, (and repent not) unt which neceffarily wrath is annexed. As the fill up the measure of their fins, fo dot] God fill up the cup of his wrath. VI. Albeit wicked rebels, in acting re bellion against their dread Sovereign, and contemning the goodneis of this excellently-fweet-natured Prince, do what in them lies to rob him of his glory, ay, and to dethrone him; yet all the real ikaith and hurt that cometh thereby, falls on their own back for here it was to themselves that they were treasuring up wrath. VII. There is a fixed, determined day coming, in which the treafures of fin of thofe that have been living and delighting in fin, however they dream of no fuch thing, fhall be opened, and all their deeds canvaffed and fifted; and a period fhall be put unto their treasuring up of fin and wrath against themselves: for it is against the day of wrath, this fixed day, that they are treasuring up wrath. VIII. Tho' this day shall be a most joyful and pleasant day unto the godly, even the folemn day of their marriage unto the Lamb, when the bride, the Lamb's wife, fhall be complete; yet it fhall be the doolfulleft day that ever the wicked faw: for this caufe it is called the day of wrath, for therein shall appear nothing but pure unmixed wrath unto them. X. Tho' now we cannot always difcern betwixt the righteous and the wicked by God's external difpenfations; but fometimes the wicked are fpared, when the righteous fuffer hard things, and are chaf tened every morning; and we be oft in the dark as to the clear difcerning of God's judgments, and they are oft-times hid from our eyes; yet at that day his judg ment fhall be revealed, and made manifeft; therefore is that day called, a day of the revelation of the righteous judgment of God. XI. At that day the wicked, tho' now they be long forborn, and it may be go out of the world without any remarkable judgment, fhall not then efcape; all odds fhall then be made even; for the righteous judgment of God fhall then be revealed. XII. The confideration of this, that however God may spare long his enemies, and yet at length will come on fadly, and make up his delay by multiplying his ftrokes, and fuch fhall not escape his vengeance, may be fufficient to rouze up the fecure hypocrite that is believing no fuch thing, but rather expecting the contrary, because of God's outward favours, and his forbearing to ftrike them in wrath for their fins; for, for this end doth the apostle bring in this here, as the fcope cleareth.. VERSE 6. Who will render to every man according to his deeds. NOW when the apoftle hath mention IX. Howbeit the Lord be never pacified nor reconciled to the reprobate in this life, but still hateth them, ay, and fometimes be making them to meet with fad ftrokes, as fruits of their folly; yet that great day of judgment is called the day of wrath by way of eminence, becaufe however the Lord hath paft an irrevocable decree, touching their damnation, from ed the day of wrath, that he might eternity, yet while they are in life this the more rouze up thofe fecure, fe.f-pleafcannot be certainly known; and confider- ing perfons, that would hardly be pering God's eternal difpenfations, there is a fuaded of their evil condition and danger poffibility of escaping God's wrath; and wherein they were lying; he infifts a litbecause all the effects of God's difplea-tle upon that purpofe, and holds forth the fure which they meet with, on this fide of time, are but as arles, in refpect of the full cup of vengeance that fhall then be poured forth upon them; at which time they fhall drink the very dregs thereof, and fhall tall and never rife again; and then no more hope of mercy. manner of God's procedure at that day: and the firit thing he doth is in this verfe, where he layeth down a general affertion thereanent; That God will do justice upon every man, and give every one their due at that day, none fhail efcape, or be hid; for he will give to every man accord ing to his works, whatfoever they have been, good or bad. A truth which we find oft-times fet down in fcripture, in plain terms: See Pfal. lxii. 12. Job xxxiv. 11. Jer. xxxii. 19. Matth. xvi. 27. 2 Cor. V. 10. Rev. xxii. 12. HENCE OBSERVE, I. Albeit now fome men may think themselves above punishment, do what they pleafe, and no cenfure can reach them, nor no man may fafely meddle with them; and others may efcape punishment from men, by fome mean or other; yet at that great day of judgment which is coming, no man breathing, no not the greateft, and proudeft, or powerfulleft that is, fhall efcape trial, or fhall get leave to hide himfelf among the crowd; for he will render to every man. II. Howbeit there be many abominable wicked pranks of the wicked committed in fecret, that never is made known, nor cometh under examination; and many worthy and memorable acts of the godly that humility hath covered, or forgetfulnefs obliterated; yet at that day none of all thefe fhall be forgotten, but a perfect regifter of them fhall be produced, Rev. xx. 12. ----And the dead were judged out of these things that were written in the books, according to their works. And all of them fhall be fifted, and narrowly examined; for he will render to every man accord ing to his works. of his free grace is pleased to reward our well-doing and obedience, which hath no merit of a reward in themselves, being done by the help and afliftance of God's grace, without which we are not able to think a good thought, 2 Cor. iii. 5. Phil. ii. 13. 1 Cor. iv. 7. and being clothed with imperfections and blemishes, Gal. v. 17. Rom. vii. 14. Ifa. lxiv. 6. and being due debt which the creature oweth unto the Creator, and no way beneficial unto him, for we are ftill unprofitable, Luke xvii. 10. Job xxii. 2. and xxxv. 7. Pfal. xvi. 2. and fo carrying an infinite difproportion in them to that recompence of reward, which is therefore ftill a gift of God's free grace, Rom. vi. 23. The wages of fin is death: but the gift of God is eternal life, through Jefus Christ our Lord. VERSES 7. 8. To them, who by patient continuance in well-doing, feek for glory, and honour, and immortality; eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousnefs; indignation, and wrath. A Fter he hath fet down in general, that God will render to every man according to his works, he cometh to a particular explication, and ranketh all in two claffes and after he hath defcribed every rank by itfelf, he fheweth what will be their recompence of reward. The fift are fuch as have noble ends and defigns, feck III. Tho' now oftentimes it go well with the wicked, and ill with the feekers of God, yet at that day there fhall be a re-ing, glory, bonour, and immortality, and that compence given to every man according to the kind and quality of his actions, whether they be good or bad; for God will render to every man according to his works. And in faying fo the apofile doth not intimate any meritorioufnefs in gcod works, for then fhould he affirm that we fhould be juflified by works, which is pointblank contrary to his fcope and drift; for he is proving that we are juftified only by faith, and not by works: but that God by patient continuance in well-doing; that is, by fetting themfelves to a courfe of well-doing, and to perfevere in that courfe, and not to break off, notwithstanding c what difcouragements and impediments they can meet with, as they will meet with fome, and therefore must refolve upon patience to thefe fhall be given, eternal life; even the thing they feek. The next are fuch as are contenticus, rebellious, and ftubborn, and will not yield nor fubmi unto unto the truth of God, whether revealed, by nature's light, in thefe undenied principles, or by his word; but give themfelves unto all abominations, as fervants and flaves unto wickedness: the portion of fuch fhall be indignation and wrath. DOCTRINAL OBSERVATIONS. I. However the feekers of God be accounted the bafeft fpirited perfons that are, yet of all the men in the world they are the most noble and high in their defigns and projects; they forecast for nothing lefs than glory, honour, and immortality; for fo are they here decyphered, and called fuch as feck for glory, &c. II. The glory and honour which the godly are purfuing after, is not the windy applaufe of a world, nor the fading honours and preferments that are to be had therein; but it is glory and honour of a more enduring nature: therefore is immortality added, to fhew, that it was an everlasting glory and honour, and life for evermore, that they were feeking. III. It is not mercenary, nor hirelinglike, for people to be propofing glory, honour, and everlafting life unto themfelves, as an end and motive of their well doing, feeing this glory and immortality is nothing elle but the full and perpetual enjoyment of God: and hereby our graces of fear, defire, carefulnefs, diligence. zeal, courage, and watchfulaefs, are put in exer cife: and Mofes did fo, Heb. xi. 26. He bad refpect unto the recompence of the re ward Yea. and Chrift, Heb. xii. 2.--Who, for the joy that was fet before him, endurea the crojs, defpifing the fame. And feeing here the godly are defcribed from this, that in well-doing they feek glory, immortality, and honour: See Rev. xxii. 14. Pail. iii. 14. 1 Tim. vi. 17. 18. 19. -- IV. The only way whereby to win to the poffeffion of this immortal glory and honour is well-doing; and it is only in that way that we can, upon just grounds, expect and look for glory, honour, and im mortality. And tho' good works have no cafual efficacy or influence on our falvation, as any meritorious caufe, either procuring a right to life, or the actual poffeffion thereof, (Chrift's merits being the fole procuring caufe) and fo are not neceffary upon that score; yet are they neceffary as the way carved out by infinite wif dom, in which all muft walk who look for glory and immortality; or as antecedent qualifications and difpofitions fitting the man that hath a right thro' Chrift unto actual poffeffion for here it is in well-doing that they look for, or feek glory, honour, and immortality: Heb. xii. 24. Followe peace with all men, and holiness, without which no man fall fee the Lord. See 1 Cor. vi. 9. 10. V. Such is the malice of Satan against the feekers of God, that he refts not night nor day to trouble and moleft them in their courfe, going about as a roaring lion feeking whom he may devour, 1 Pet. v. 8. affaulting them with ftrong temptations, and fiery darts, Ephef. vi. 16. whereby to divert them from, or difcourage them in going about duty. And fuch is the enmity betwixt the feed of the woman, and the feed of the ferpent, Gen. iii. 15. that hofe children of Satan are still upon God's childrens tops, creating trouble and mo-leftation to them in thier way, and perfecuting them, Gal. iv. 29. But as then he that was born after te fleh perfecuted him that was born after the Spirit, even jo it is. now; and fuch is the firength of corrup tion within themselves, 1 Pet. ii. 11. that whoever hath a mind to live godly, that they may enjoy everlasting glory, muft refolve upon trouble, and to meet with many difcouragements in the way both from within and fron without for here they are faid to be fuch as are patient, or fuffer patiently, as the word is rendered, Rom. v. 3. 2 Cor. i. 16. in well-doing : fuch must expect a fuffering, enduring, hard life of it: See 2 Tim. iii. 12. Theff. iii. 3. VI. Notwithfanding of all this oppo-fition from the hands of one or other, whofoever |