as 1 Cor. 9.24 where we are called upon so to run that we may obtain where we have obtaining propounded as the great encouragement to running So also Heb. 12. we are to have an eye to the recompence of reward to encourage us in our running and Paul himself was not willing to run in vain and we are called upon Phil. 2.12 to work out our salvation with fear and trembling I answer That in all these places the Apostle speaks to justified persons in order to perseverance not to such as are strangers to the ways of God and his Gospel as these in our Text were and all these endeavours are more properly aâ—… sanctification then after justification we are called upon to work out our salvation and to perfect our holinesse in so doing but we are never called upon to work out our justification that is only the effect of Christs death and sufferings without any other efficient cause or means all acts of holinesse in man is rather to declare his justified state then procure it Abraham in obeying and following God in those several steps which the Scâ—pture takes notice of did not thereby procure but demonstrate his justification and see how Alrahams obedience and faith centers in one to this end our Apostle saith that Abraham believed God and it was imputed to him for righteousnesse thereby he was accounted righteous yet S. James saith our father Abraham was justified by works when he offered Isaac Jam. 2.21 that is he did declare or demonstrate it thereby Thus I have briefly run through the words by way of explication I now return to consider of them as they lie And before I proceed to those Doctrinal Conclusions which lyeth in them I shall briefly take notice of them as they are the Apostles Conelusion and result and inference from what goeth before for that they are as a conclusion they have the note of an inference or conclusion in this so then for so these words are used elsewhere See chap. 10.17 So then faith comes by hearing which words are the result from the former so chap. 8.8 so then they that are in the flesh cannot please God cha 14.12 So then every one must give an account of biâ—…self to God so 1 Cor. 3.7 chap. 7.38 thus we see that this kinde of speaking is used as a center to draw the precedent and subsequent matter to it so that this 16. verse is a result the Apostle in these words doth conclude and seal up the matter of this first argument in order to purging himself from the Jews false imputation of charging God with unrighteousnesse which they gathered from what he had said as is recorded vers 11. that God doth not justifie by works this result doth cast light upon the whole Context upon a three-fold consideration 1. As these words doth determine the nature and matter of the controversie between the Apostle and the Jews that it was about the terms of justification and who had right to make them both which are here resolved not of him that is most desirous and pursuing after it he has not power to propound but God who is the gracious donour of it 2. By the Apostles result in this verse he doth determine where the foot of the Jews objection lay which was from his interpretation made of these two instances of Ishmael and Esau as their rejection taught the rejection of works as to justification ver 11. and not upon the unequal proceedings of God with Jacob and Esau as some would have it for it will easily be granted that not of works and not of him that willeth or runneth are terms synonimous or of like signification 3. We must understand this conclusion and inference to be drawn from the words immediately going before Exod. 33.19 So then that is to say from hence it appears not to be of the willer or runner because God in shewing mercy is positively resolved in himself and from himself about it so that this conclusion concludes the propriety of Exo. 33. to this controversie and that God spâ—… the same in effect to Moses as here S. Paul spâ—… to the Jews that is to say that justification 〈◊〉 adoption is of free-grace and mercy and notâ—… works Thus much for the scope and explication of the words I shall now sum up the whole of this verse in these five doctrinal Conclusions From the nature of these words as they are a result or conclusion whilst S. Paul is labouring 〈◊〉 vindicate Gods righteousnesse and equity in this terms and proceedings with mankinde he arrives at great fatisfaction in himself The Doctrine is this That he that makes it his work to vindicate Gods righteousnesse in his proceedings with man prevaâ—… in his arguments The Apostle had no cause to be ashamed of his contest in this matter in asserting justification by faith in Christ without the deeds of the law though in so asserting he is charged for impeaching Gods righteousnesse yet he overcame and in vindâ—…ting Gods righteousnesse he vindicates his own doctrine So then it is not 2. Doctrine That justification is a prize worth the running for when once seen and understood The Apostle supposeth that these Jews had been willing and running after it as a blessed priviledge justification with God is very desirable but suppose you should ask me what it is to be justified I answer when a person is declared just upon the account of pardon and non-imputation of sin that is the blessed state which the Apostle speaks of Rom. 4.6,7,8 blessed is the man to whom God doth not impute sin but how may thee and I know whether we are in this blessed state I answer 1. If thou beest justified with God thou art acquitted in thine own conscience there remains no more conscience of sin this is that spoken of Rom. 5.1 being justified with God there is peace in thy conscience that is quiet it doth not condemn thee 2. If thou beest justified from sin thou doest experience strength against sin that sin which is pardoned we have a perfect hatred unto we have an eminent place for this 2 Corinth 7.11 there was indignation and revenge against it 3. Doctrine It is possible for persons cordially to desire and laboriously to pursue this mercy of justification and yet come short and not attain it This was the case of the Jews they were willers and runners they had a zeal a desire they sought after it verse 31. yet not attained it chap. 11.7 Israel did not attain what they fought after and why not because they were not elected vers 32. but because they sought it not by faith therefore this we may learn that in our zeal and running it is good to keep Gods line 4. Doctrine That persons to some degree righteous and obedient to Gods laws are very apt to challenge and strongly expect the great priviledge of justification as a debt for such their obedience or as a reward for such work Therefore the Apostle doth
occasions a stop in their proceedings in that journy they can go no further by reason thereof they stumbled so at Christ as to cavil and quarrel at him as not being the true Messiah when indeed he was and were mallicious and hateful to him and so rejected him and were rejected by him But some may say may not God be concerned in this stumbling of the Jews doth not our text say that the Lord God laid this stone there even in Zion and that as a stumbling-stone and rock of offence and doth not S. Peter speak to the same purpose 1 Peter 2.8 They stumbled at the word being disobedient whereunto they were appointed from which text some gather a necessity for the Jews to stumble disobey and reject Christ to which I answer that such a construction were not only repugnant to the current of Scriptures but a great impeachment of Gods justice and holinesse to make him the author of sin and disobedience so contrary to his nature and abhorred by him some interpreters mends this construction by turning this word appointed to the word disposed with an eye to themselves not God Dr. Hammond reads the words thus that those that are disobedient to the gospel and stand obstinately against Christ are those who are by God appointed and declared to so stumble as to be ruined by this their obstinacy so that instead of Gods appointing the sin according to this construction he appoints the punishment of the sin for disobedience to the gospel is not to be imputed to the God of heaven but the God of this world as 2 Cor. 4. the God of this world blindes the mindes of those that believe not our Lord Jesus gives this as the reason why they did not believe because they receive honour one of another but that God lays this stumbling-block in the Jews way according to our text is plain but for a far better end in God then for them to stumble at their stumbling was accidental from the evil of their own hearts as the dunghil stinks because the sun shines upon it Christ is not antecedently or intentially a stumbling-stone but accidentally and eventially as Christ also saith he came to make division not peace and to set the daughter against the mother◠so Christ is said Luke 2.34 to be set for the fall and rising of many in Israel their fall accidentally their rising intentially they stumble at Christ out of stubborness and wilfulness not for want of light this Calvin himself grants It is added here in the conclusion shall not be ashamed or confounded I before told you that in these adverbs of deniall the contrary is intended that is he shall be bold and shall glory the reward of believers being not only privative but positive they shall not only be delivered from shame but greatly glorified Pro. 3. last these two are opposed one to the other the wise shall inherit glory but shame shall be the promotion of fools I shall now only sum up what doctrinal conclusions these two verses thus opened doth afford us and so close the whole chapter I shall lay down ten doctrines 1. From the question wherefore 1. Doct. That the notorious succeslesness and palpable disappointment to the Jews in their pursuing after righteousness admits of a question wherefore or why it is so Here is a reason above-board God is ready and his servants ought to be ready to render a reason of Gods severity to sinners 2. Doct. Persons in a very fair and likely way to salvation in their own thoughts may suffer disappointment 3. Doct. The true reason of the Jews rejection and non justification was founded in their not believing in Jesus Christ this is the positive reason and not their reprobation from eternity if you believe not in me you shall die in your sins saith Christ 4. Doct. As it were The Jews were very imperfect in the law by which they expected to be justified their obedience was but like not the same 5. Doct. God hath in much wisdome and counsel so ordained and appointed the state and station of Jesus Christ as to his humiliatian that if persons be not very considerate and circumspect about it they may easily stumble at him being so laid to their utter ruine and destruction The case stands so with Christ and his ways that if we would be kept from stumbling we must look narrowly into them it is easie to stumble at Christ and his ways if not carefully heeded 6. Doct. As it is written S. Paul in his preachings and writings had a special eye upon the Scripture 〈◊〉 before-written This language is frequent with the Apostle we have him a matter of thirty times in his Epistles appealing to what is written and sixteen times of them in this Epistle the Apostle had a high valuation of what was written in the Scriptures of the prophets 7. Doct. Behold That the position setting or placing of Christ by God as to his humiliation is a very remarkable passage It wants a behold to awaken persons to take notice of it and consider it before Christ came in the flesh see how careful the spirit of God is to foretell Christs humility before he came especially this prophet Isaiah from whence this place is fetcht 8. Doct. The Jews offence against Christ was heightened by his being founded and laid amongst themselves 9. Doct. A rock of offence The same Jesus Christ which is a rock of defence to believers is a rock of offence to unbelievers Believers make use of that in Christ for their encouragement which unbelievers apply for their ruine 10. Doct. Faith in Jesus Christ doth beget patience and stabillity in waiting for glory and exaltation Isaiah saith they made not hast that is those who fear no disappointment the Apostle turns it not ashamed shall not have cause of shame they shall not be disappointed they shall not be confounded shaken or shattered Faith in Christ doth fix the heart Thus have I very briefly offered my judgement concerning the Apostles scope in this chapter and my desire is that what I have offered may be carefully examined without prejudice and offence and my desire also is that the Lord may help your understandings to understand the Scriptures Amen FINIS
that purpose respecting the way and terms of mans salvation p. 86. Chap. 6. Treating in Eight particulars the explanation of love and hatred in God and that in this chapter it cannot intend election and reprobation to heaven or hell p. 94. Whether the first transgression of Adam is the cause of Gods hatred against mankinde p. 96. The effects of Gods hatred is a privation of good and inâ—…ction of evil p. 98. Chap. 7. Shewing Gods unquestionable and absolute right to state and propound his own terms upon which his grace and justification and salvation shall be had and here determines it not upon the works of the law but believing in his son p. 102. That Gods speakings of old to his servants were very significant and teaching to ages and generations to come p. 122. Chap. 8. Shewing that it is of meer grace and mercy in God all men having sinned to call them upon any termes whatsoever to justification all grace no debt p. 125. Why is willing and running opposed to God and mercy it is not of him that willeth nor of him that runneth but of God that sheweth mercy p. 128. It is possible for persons cordially to desire and laberiously to pursue this mercy of justification and yet come short and not attain it p. 137. That persons to some degree righteous and obedient to Gods laws are very apt to challenge and strongly expect the great priviledge of justification as a debt for such their obedience or as a reward for such work p. 138. Chap. 9. Gods act of hardning and reprobating to damnation is the effects of great and persevering rebellion when men shut their eyes and ears at â—…st after much long-suffering and patience p. 139. As God seald up Pharaoh for his impenitency so did he with the Jews for shutting their eyes and ears therefore gave them up to a judiciall blindnesse p. 151. Chap. 10. Plainly explaining how and in what sence God may be said to harden mens hearts in like manner how God is said to show mercy p. 164. Gods will differs from mens will because it 〈◊〉 of counsel he doth all things according to the counsel of his own will p. 166. Terms of mercy and terms of wrath are founded in the breast of the most high p. 168. What mercy is intended when he saith he hath mercy on whom he will p. 169. Four instances to evidence God did not necessitate Pharaoh to be rebellious p. 172. How God is said to harden Pharaohs heart p. 177. Five marks of Gods withdrawing from hardning sinners p. 183. No person so near ready and liable to fall into his own destruction as a hardned sinner he is very near to ruine p. 190. Those that slight and undervalue the Scriptureâ— are not guided by the same spirit that writ the Scriptures p. 192. That God Almighty doth greatly concern himself in his peoples afflictions and oppressions p. 193. That every act of impunity and reprieve from judgment misimproved doth directly contribute to the fitting and preparing such a person for wrath p. 195. That God in his dealings with Pharaoh laid a platform of his proceedings with reprobates to the worlds end p. 199. Six Characters of a heart that is not hard whatever they may think of themselves p. 201. Chap. 11. Gods will and word are terms equivalent and his purposes to mankinde in order to mercy and judgment is not irresistable p. 203. That God may justly finde fault with whom he judicially hardens p. 213. Chap. 12. Detecting that unreasonable consequence of Gods forming men on purpose to damn them p. 215. The great sin of the circumcised Jews was spirituall pride p. 229. Chap. 13. Explaining the Potter and clay and that God makes and mars vessels according to their submission and rejection of him p. 231. That sin and disobedience is of an imbasing nature it makes man comparable to the earth the potters clay p. 251. The same people or persons at distinct times may be honourable and dishonourable vessels p. 253. Chap. 14. Explaining who are vessels fitted for destruction and who are vessels of mercy and why both become such p. 255. Wicked men are the proper subjects of Gods long-suffering p. 273. Chap. 15. Shewing the super-abounding riches of Gods grace to sinners for their encouragement to turn p. 274. That the present state of Christians in this world is a state of preparation not of perfection p. 286. Chap. 16. Gods love to the called whether Jew or Gentile is great and singular love yet not so unchangably fixed in this life that neither the obedience of some nor the rebellion of others can alter it p. 288. The great aggravation of mans condemnation will be the rejecting and not complying with Gods frequent and loud call p. 294. That Gods love or hatred with respect to persons or people is not unchangeable or fixed p. 302. Chap. 17. That it is not Number nor being in relation to godly Ancestors that can secure rebellious persons from Gods wrath and destruction p. 305. Chap. 18. Explaining the causes why the Jews missed and the Gentiles obtained the righteousnesse which is according to faith p. 316. Chap. 19. Plainly demonstrating that persons justified and saved in Gospel days shnll have no cause to boast but on the contrary to attribute all to free-grace p. 321. Chap. 20. Calling for greatest circumspection because persons in a very fair and likely way unto salvation in their own thoughts may suffer disappointment it is very easie to stumble at Christ and his ways if careful heed be not taken p. 325. Errata PAge 3. line 29. for Appstle reade Apostle p. 6. l. 14. r. unrighteousness p. 9. l. 20. dele chiefly p. 11. l. 15. r. his person p. 18. l. 20. for would r. could p. 18. l. last for summary r. sum up p. 20. l. 27. for 33. r. 23. p. 21. l. 14. for Christs r. Christ p. 22. l. 23. r. abdicated p. 28. l. 8. r. was p. 305. l. 23. for nations r. notions A Brief Compendium of the whole Controversiall part of this Chapter as a Preface to the Matter following SHewing the concurrence of each passage therein to the making up of a sweet harmony â—etween this 9th and 3 4 10 11 Chapters of this Epistle and herein I am perswaded that if the Reader do but lay aside prejudice and observe narrowly and heed carefully as he go along he will receive great satisfaction in the truth of what is spoken from each verse distinctly by that joint consent and argument appearing in the whole put together for although it is possible to wrest and misinterpret some single verses or passages in Scripture yet it is granted on all hands that he that takes in the whole scope of Epistle Chapter and Context in what he speaks is in the ready way to make an unerring Construction of matters This 9th of the Romans has been much wronged for want of this observation by Insitting upon some verses without heeding the
of Gods proceedings which is to judge and reward every man according to his works this Obj. the Apostle supposeth and replyeth unto ver 14. is there unrighteousnesse with God God forbid no such thing can be saith he neither can such a conclusion be drawn from such premises but more particularly the Apostle proceeds in order to clearing his doctrine from the least imputation of impeaching the righteousnesse of God which he endeavours to do from a double Argument 1st That Justification cannot be of works because it is of grace and mercy 2ly That God cannot be unrighteous in casting off the seed of Abraham according to the flesh who were strict observers of the law of circumcision and in their room receive the gentiles who should believe in Jesus Christ and obey the Gospel because from the beginning he had left himself that liberty and is not obliged to any man so that there can be no righteousnesse in doing that which he hath a justnesse of power to do this which I say saith the Apostle is no more then what he hath declared from the beginning that salvation shall be of grace Mercy and Compassion and consequently not of works for the Scripture saith unto Moses Exod. 33.19 I will have Mercy upon whom I will have Mercy which words were occasioned by Moses's interceding with God for Israel after that great sin of theirs that God would in special own them for his people above all the people of the world besides to which petition God returns this checking answer say no more I will have mercy and compassion on whom I will or upon what sort of person I please and will not give thee an account though thou beest my friend Moses thou shalt know I have an unquestionable right in this case to shew my mercy and grace on whom I please Jews or gentiles and upon what terms I please and in these words to Moses we have a prophecy of the admission of the gentiles or else it had not served properly to our Apostles turn in this place from whence the Apostle draws up this result ver 16. so then it is not of him that willeth nor of him that rnnneth but of God that sheweth Mercy that is not of works but of grace and 2ly as he hath left himself a liberty which none can question to shew Mercy to whom or upon what terms he please so also he hath the same liberty to inflict spiritual Judgements yea judicially to harden whom or what sort of sinners he please and to be plain as if he should have said God hath singled out above all sinners as the subjects of this his severity such as shall abuse his long-suffering and goodnesse the first-born of which sort of sinners was Pharaoh of old who is brought as a type of such in all generations both as to the nature of their sin and destruction and therefore the Apostle brings that saying of God to Pharaoh ver 17. which he quotes from Exod. 9.16 for this cause have I raised thee up or dilivered thee from so many deaths and kept thee yet alive that I might make my power known in thee and that this Pharaoh was a lively type of these stubborn rebellious Jews I think need not be questioned and as the righteousnesse of God in his proceedings with Pharaoh was never by any questioned much lesse denyed no more can it be questioned in his dealings with the Jews who trod in his steps Now from both these Instances drawn from Gods sayings to Moses and Pharaoh the Apostle draws up this result ver 18. so then he hath Mercy on whom he will and whom he will he hardens that is hardens such as Pharaoh who first hardens themselves in their own hearts against God as he did now hereupon the Apostle supposeth the Jews raising another Object ver 19. if God hardens why doth he finde fault with those so hardened by him â— seeing this his will is irresistable for who hath reâ—…sisted his will â—erein the Apostle doth personate a captious and quarrelsome person not one making an humble objection with a desire of an answer as doth plainly appear by the Apostles Reply to it ver 20. wherein he takes pains to humble and shame them for their bold and sawcy and quarrelsome disputing against God which to effect he asserts the power yea the unquestionable and inoffensive power of God to save and reprobate upon his own terms to the justnesse and unquestionablenesse of which terms he doth amplifie by the similitude of a potter who hath a power that none questions to make vessels of honour and dishonour and that upon his own terms and upon his own discretion that is to say when he designes of a lump of clay to make an honourable vessel and that piece of clay marr break or run too course for such a vessel he hath a power which none questions to make it again the same lump or piece of clay a vessel for a dishonourable use as he please according to that place at least alluded unto Jer. 18. ver 4. and when thy second vessel is made God may justly complain or finde fault that it would be no better a vessel and the vessâ—l cannot say why hast thou made me thus because it was designed for a better of which comparison of the potter we have the reddition or application ver 22. 23. thus if the common ordinary potter have such a power and priviledge which none is offended at much more hath God power or liberty to make vessels of honour of those who shall yeild to his hand and wheel and fall in with his designe whether Jews or gentiles and consequently hath not God â—ower that none can question to make them vessels â—f dishonour and wrath who have abused all his â—uduring long-suffering and patience exercised â—owards them an Instance whereof we have in Pharaoh and afterwards in the circumcised Jews â—his power God claims to make those vessels of wrath who abuse his goodneâ—… and so treasure up â—rath against the day of wrath Chap. 2. but if a â—an clense himself he shall be a vessel of honour â—repared for the masters use 2 Tim. 2.21 thus I have given you in a few words the coherence and scope of this Chap. to the end of verse 23. The Apostle Peter 2 Pet. 3.16 tells us that in his beloved brother Pauls Epistles their are some things hard to be understood which the unlearned or unskilful wrest to their own destruction amongst which things or sayings this part of his writing this Chapter cannot be exempted but necessarily comprehended especially if we will observe the context or verse chiessy before 2 Peter 3.15 no portion of Scripture seems in the judgment of most men to be attended with greater difficulty and many persons takes occasion from what is here declared to disparadge and obscure the universall and impartial love and grace of God to Mankinde in Jesus Christ to prevent which mistakes it will be
either way they carry in them a very pathetical attestation that what the Apostle speaks concerning his sorrow for the Jews was a real truth Secondly It is farther ratified from his duplication in the negative I lye not had it not been enough for the Apostle that he had positively affirmed it and called God to witness that he had said the truth I answer that it was usual amongst the Jews when they speak earnestly and with the greatest confidence and in things considerable thus to double their speech as for instance in that Message to Hezekiah Esa 38. thou shalt dye and not live so Psalms 118. I shall not dye but live 1 John 20. confessed and denyed not and this kinde of speaking was usual see what pains the Apostle takes to perswade the Jews into as good Opinion of his love to them as a good Introduction to what he had to say to them from whence I note by the way 1. Doctrine That it is a matter of great concernment in order to a right Receiving what is offer'd by a Gospel-Minister that the people be satisfyed that what be says he speeks from the root of tender love and pitty to their souls The Apostle did not think it lost labour in him to effect this end by this means before us and the like pains he takes elsewhere see 2 Corinth 7.3 you are in our hearts to live and dye with you 2 Corinth 11.11 God knows I love you Philip. 1.8 God is my Record how greatly I long after you in the Bowels of Christ see what pains he takes to perswade the Churches into a belief of his love to them Paul takes pains also with the Jews to perswade them that this sorrow was the effect of his to them which to do he could appeal to his own conscience he was always careful to make conscience to his Friend see Acts. 24.16 2 Corinth 1.12 therein was his rejoycing and he knew the holy spirit stir'd him up to speak that he spake I might again note by the way 2. Doctrine That it is warrantable in a Gospel-Minister in matters of concernment where we doubt of being believed in things of God to confirm what we say by obliging attestations and protestations when we have in so doing a good conscience I have shown this before Gal. 1.20 2 Corinth 11.31 Phil. 18. But some object Mat. 5.37 let your communication be yea yea nay nay whatever is more then this cometh of evil to which I answer 1st That Christs designe in these words could not intend to oblige persons to these syllabicall words of yea and nay 2ly Neither do they oblige us as to Number that we must multiply no more by way of attestation for we must not imagine that Christ would contradict his words in his own practice was not Christs verily verily more then yea and nay and the Apostle did not understand our Lord so as you may see before but Christ in this place designes to take off the Jews from their voluntary vain oaths and attestations in their Communications one with another as in Jephthas case and many others and to the same end tends the Apostle James's words Chap. 5. if Christs designe had been to forbid all kinde of swearing there needed not to be an enumeration made of what they should not swear by neither can swearing in a solemn way in the fear of God be a Moral Evil which is used by God himself and Angels and saints in thâ— purest times but where Christ would enjoyâ— yea and nay he there would oblige us that what we affirm be truth that our yea be yea and our nay be nay as S. Paul saith our words were not yea and nay The â—d particular to be considered is the greatnesse of this grief and sorrow of the Apostle for the Jews the Apostle is not satisfyed only to assert the truth of his sorrow but the nature and degree of it which as the learned tell us is set forth in 3 circumstances to be very great therefore say they this word translated sorrow doth signify the sorrow of a woman in travel used John 16.21 you now have sorrow and the Apostle to the Galathians tells them that he was in travel for them cha 4.19 2ly This sorrow is set forth by the successive continuance of it it is said here to be continually like the pains of a woman one throw after another night and day It was not a transient sorrow but a seizing and lasting sorrow Therefore in the third place the greatnesse is set forth by the seat of it which is the heart sharp and deep when the Scriptures speak of sorrow of heart and soul it intends sharp exquisite sorrow saith our Lord my soul is sorrowful unto death my sorrow is very great and deep The third circumstance to be considered is the cause of this sorrow which is not so fully exprest as it is to be understood in our text it is so great that the Apostle cannot express it his heart will not serve him to express in particulars the cause he saw for this sorrow great grief sometime silenceth a man from giving the particulars of the cause the substance of this cause was that the Jews had rejected Christ who was sent at first to save them and â—hat now they were under judiciall blindeness from God thereupon there is the ground of Pauls so great sorrow from whence I would note â—wo Observations by the way First Doctrine That persons that miss or stumble at Christ and the Gospel and are destitute of faith in Jesus Christ however they may look upon themselves do render themselves objects of soul-pitty and heart-sorrow Persons destitute of the true knowledg of God â—nd faith in Christ are in a sad a miserable â—nd deplorable state and condition here lyeth the ground of Pauls sorrow he understood the danger of such a state as they were ignorant of Christ and â—is righteousness and thereupon judicial obduratâ—ess and blindness was upon them such was Phaâ—aohs case such was Israels case Esa 6. and there â—s reason why their case should be pittied and lamented Act. 13. they are in a perishing condition â—ecause there is no other name under heaven by which men can be saved Second Doctrine That to mourn sorrow and lay to heart the sin and misery of others by those whose own condition is secure good and safe is a character of one whose heart is truly toucht for God This was Pauls case he knew his state was good but this doth not satisfy him so long as his kinsmen and country-men were without Christ and this was not only the spirit of Paul but others of Gods servants see Psalms 119.53 136 139 158. Jerem. 9. Ezekiel 19.41 v. Mark 3.5 Christ is greiveâ— for the hardness of mens hearts From whence we may learn that sorrow for others is a true discouery of love to them which is our duty that it is â— discovery of love see in Christ to Lazarus Iohâ—
more dreadful and amazing yet in this plague Pharaoh himself is preserved alive that this was the time and not before we may finde by the scope of the context we finde not one word like this before the consideration whereof will reflect light upon this passage which doth inform us that God had received very high provocations against Pharaoh before he thus speaks to him in this severe threatning Thus I have opened the preface and now I come to the words themselves Ver. 14. 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 in all the earth The nature of these words are minatory or a threatning Before I proceed to give my sence and understanding upon these words it may not be altogether needlesse to present the common received Opinions grounded upon these words of God to Pharaoh which are as followeth that God before he created this Pharaoh did purpose and peremptorily decree his state and condition of sin and punishment or that God made him on purpose to shew his power in his destruction and that this might be justly executed upon him he provoked him to be disobedient to all his following applications to him or that God intentially hardned his heart in order to justification And 2ly Not only so but that Gods proceedings with Pharaoh was a president and pattern of his first and second proceedings with all reprobates to the worlds end as he so they are prepared unavoidably before they are born to their own eternal ruine without any possibillity of escape that those who are under an eternal decree of Reprobation are under an impossibillity of repenting or believing in order to salvation These are the common notions deduced from this passage of Pharaoh though every one will not so freely declare them as some of them have done in my hearing Now by the Lords help my designe is and my endeavour shall be to set free this portion of Scripture from this unpleasing service in which it is prest to serve contrary to its genius I have already minded you in my former proceedings upon this Context that our Apostle was far enough in this Epistle or Chapter from a designe to assert or maintain absolute and personal Election or reprobation from eternity neither could such a doctrine at all contribute to his businesse in hand which was to convince the Jews of their horrid sin in rejecting and killing Jesus Christ and rejecting the Gospel it was not a likely way nor a convincing argument to tell them that they were necessitated to do what they did and be what they were by the power of an absolute decree from eternity concerning them would any parent having a disobedient son and taking bad courses use this argument to reduce him to tell him he was decreed and ordained to be what he is and do what he do by an absolute and unavoidable decree of reprobation from eternity I leave the Judicious Reader to consider I shall have occasion to speak more of this afterwards Now in order to Explication let us enquire into these Five following Circumstances 1. To what end doth our Apostle now bring in this passage of Pharaoh and how doth it accomodate his present designe to clear up the righteousnesse of God against the Jews Objection which is his present work 2. I shall open the nature of Gods purpose and intention concerning Pharaoh that is to say whether Gods purposes are absolute or conditional because the Apostle renders it for this cause have I raised thee up 3. Shew how God raised up Pharaoh or what God did for Pharaoh called here raising him up 4. What is that power that God threatens to put forth towards Pharaoh in his dealings with him 5. What part or parts of Gods Name is declared in the world or throughout the earth in destroying Pharaoh after that way and manner which he did As to Gods hardning Pharaoh I shall not speak to it on this ver because it will fall in more properly in the handling the next verse where that is exprest 1. How doth this passage of Pharaoh accomodate the Apostles designe in justifying Gods righteousness which is his present work in answer to the second Objection I answer his designe in bringing in this example and instance of Pharaoh is to shew that God is righteous in rejecting the stubborn disobedient rebellious Jews who had rejected the many applications of God to them that is deprive them of all their outward priviledges and the good promised them and to cause them to cease to be a body politique but to be a people disperst up and down the world which is now their present state the Apostle argueth thus if Gods will and pleasure was and that most righteous to threaten Pharaoh an obstinate rebellious person that if he persisted in his rebellion he would destroy him with a most prodigious destruction which also was performed accordingly thereupon he may justly do so with others of the like kinde and consequently with you the Jews whose stubbornnesse and rebellion against God in order to Christ and the Gospel doth clearly resemble that of Pheraoh what God did by Pharoah he may do by you for the same sins if you persist in them as he did this is the Apostles Argument And 2ly the Apostle might well bring in Pharaoh he being in order the first and most notorious in that sin of disobedience against God with a high hand he was the head father and first-born of all that race as Abraham was the head father of all true believers and therefore the Apostle cites Gods dealing with the father to instruct all his following children of like strain what they must look for at his hands Pharaoh is here brought in as a proper parallel instance in his sin and punishment in these five circumstances 1. God sent a loving message to Pharaoh king of Egypt to desire him to let his first-born son Israel go out of his land so God sent a loving message to the Jews to invite them to believe in his only begotten son Jesus Christ but as Pharaoh refused in slighting terms so did they 2. As Pharaoh was a cruel oppressor to Gods Son the Israelites so were the Jews to Gods only begotten Son Jesus Christ they were cruel unto him and that Israels being in Egypt did type out the state and condition of Christ is plain See Matth. 2.25 that the Scripture might be fullfilled I have called my son out of Egypt 3. As God did not cease in Pharaohs rejecting the first message but sends several more even so did God to the Jews he sent servant after servant till they misus'd them and at last they kill the son as we have it in the parable 4. As Pharaoh was hardned and strengthned in his rebellion against God by his long-suffering patience toward him so it was with the Jews for he stretched out his hand to a gainsaying and
had a condition except they repent and have we not reason to believe that Gods purpose unto and concerning Pharaoh is of the nature of all the rest in Scripture but we have some who will venture to tell us that God hath two wills a secret and a revealed will or purpose and that albeit by his revealed will he would have all men saved yet his secret will and purpose is that the far greater number shall eternally perish to which I reply that were it granted that God hath two wills a secret and a revealed yet this I finde that Gods revealed will is the most severe and hasty and his secret will most mercifull as appears by all the former instances his revealed will was that Niniveh should be destroyed whilst his secret will was that it should remain if it did repent 2ly As to answer this question I do say that God did manifest that there was a condition in the bowels of that threatning to Pharaoh and that God did seek and labour with Pharaoh to draw him to repentance and that by proper and suitable means the very tendency whereof was to lead to repentance namely those miraculous judgments on the one hand and those deliverances on the other these did both tend to draw Pharaoh to a compliance with God it is a saying of the synod of Dort that we must more consider the efficacy of the means in themselves then their successes Gods means was sufficient though the end was not effected but some will further pleade could not God have so handled Pharaoh if he had pleased that he should have complyed and let Israel go without all those plagues and destruction at last this question requires a double answer 1. That the power of God simply considered in it self without that regulation which it admits of could have effected it for had God refused to take off any of those judgments till he had permitted Israel to depart doubtless it had been done rather then Pharaoh would have suffered his whole land to be destroyed But 2ly If we speak of the power of God regulated managed or acted forth by his wisdome and understanding and in conjunction with his righteousness he was not able or had not power to work Pharaoh to repentance or prevent destruction for God cannot do any thing unwisely or unrighteously by the same rule as he cannot ly nor deny himself Esa 5. as to his vineyard he could do no more then he had done whereas in a strict sence he could have done much more sent many more prophets even without number but it must be understood he could not honourably wisely and righteously have done more we have such another instance 2 Cron. 36.15,16 without remedy God had lest himself no more means to heal them so Mark. 6.5 Christ could do no mighty works such a kinde of speech we have Act. 27. though God had given S. Paul the lives of all that failed with him in the ship yet saith he except ye abide in the ship ye cannot be saved God is not bound so force men to repentance against their wills or beyond an usual way so God could have kept Adam and the Angels from falling by his absolute power without this regulation by wisdome and counsel but it is further objected that if Gods purpose as to Pharaoh and others be conditional then there seems not to be so much weight or dread in Gods threatnings for the execution of them is suspended upon the creatures repentance is not this some blemish to Gods honour I answer that there is a sence wherein all the counsels and purposes of God are absolute and peremptory unalterable and unchangable and are like the great mountains that cannot be removed by men nor Angels as for instance Gods eternal purpose is to save all that continue in faith and love to the end this is unchangable like God himself 2. That all unbelieving rebellious rejecters of his gospel-grace shall perish eternally this decree is as absolute these are established by a decree that cannot be reversed and thus Gods purpose to Pharaoh must stand which was this that if he did still exalt himself against God and not let Israel go then his great power should certainly be seen in his destruction the condition of his repentance is implyed not exprest The third Particular we are to enquire after is what God did to Pharaoh called here raising him up what doth this raising up refer unto there are many understandings and interpretations upon these words some understands this raising up to refer to his creation others understand this raising up to be his making him King of Egypt but I shall be much swayed by the original words and the consent of the generallity of antient Authors herein the greek word translated raised thee up signifieth as the learned in the greek tells us to raise out of some low state and condition sometimes out of some sickness or disease so it is used Jam. 5.15 sometimes out of the grave Pharaoh was in a sence often in the grave or dead as we say for his rebellion reiterated the hebrew words from whence the Apostle draws this Latined stere feci is read thus I have made thee to stand the vulgar lattin reades it I have sustained thee the Septuagint reades thou wert kept alive the Chaldee Paraphrase reads for this cause have I endured thee or patiently born with thee to which agreeth verse 22. he endureth with long-suffering God had raised him up and delivered him from six several plagues and still saved him in person alive the generallity of interpreters as well Calvinists as others do receive this as the most proper reading I have made thee to stand I have kept or sustained thee thou hast often been laid low under the sentence of death but upon Moseses intercession I have raised thee up I have rescued thee I have forgiven thy disobedience and tryed thee again yet with this purpose that if still after all this thou should'st remain obstinate and rebellious then the stroke shall be the heavier at last my power shall be seen in thy destruction which shall be so prodigious that all the world shall ring of it it shall be known in all the earth now that this raising up Pharaoh could not refer to his creation or raising him to be king as some would have it but must respect the proceedings and dealings of God with him in this present treaty appears from these reasons 1. Because this minatory declaration of God is not sent to Pharaoh till after the six plagues now had this speech respected his creation or making him king or any other precedent act of God to him this message would have beeu applyed to him in the beginning of this treaty when God first sends Moses to him as an argument to dismisse his people but we have not one word of it then but now when God had exercised much patience and long suffering under six plagues and delivering Pharaoh
to lye a considerable objection in this kinde of arguing of the Apostles doth it not seem strange that the Apostle doth take so much pains to assert the power and prerogative of God are there any in the world who own God that question this truth the Apostle seems to insinuate that the hardening and rejecting of the Jews was founded in the absolute uncontroulable will of God rather then upon their own wickedness he hardens whom he will the thing formed must not say â—o him that formed it why hast thou made me thus and so in this simillitude hath not the potter power might not the Apostle may some say more properly have insisted upon their rebellion as the only cause and instead of saying he hardens whâ—m he will have said he hardens those who reject his grace what may be the reason why the Apostle argues this way rather then that are there any that deny this power of God I answer that the Apostle knew what he did and said of this kinde though the Jews did not deny the power of God in one kinde yet they did question and also deny the equitable proceedings of God as we may see Ezek. 33. they were bold to say the ways of the Lord were not equal in his dealings towards them and further they questioned his wisdome and truth in his severe dealings with them who were the children of the promise to Abraham and who walked in the law of God appointed by him to their fathers they did question yea deny that God could justly east them off upon any terms or disinherit them let their manners be what they would though greatly degenerated corrupted by morral evils yet as long as they held to temple-worship they could not be made dishonourable therefore it is no wonder though the Apostle argues with them after this manner it is undeniably plain that the Jews would not allow God the power of the potter to make a dishonourable vessel of marred clay they lookt upon themselves to be the children of Abraham in the best sence whilst they were children of the devil in the worst sence Iohn 8.39,40,44 so their fathers were of the same spirit Ier. 5.12 they did conclude no evil should befal them nay their prophets told them so see 23 chap. 17. though they walked in the imaginations of their own hearts such a spirit appeared from them Ier. 7. though they did steal committed adultery swear falsely yet they thought God had no right of power to punish them so long as they cried the temple of the Lord and reade but Rom. 2. from vers 17. to the 23. and you shall see these are the very same to a tittle they made their boast of their Jewship and law it is no new thing for formal professors to make their external professions a sanctuary in their own conceit to shelter them from all evil O horrid mistake God hath power to make the best of men base and contemptible if they live not up to their near relation to God notwithstanding any seeming priviledge to the contrary So much for the potter and power The â— d circumstance is the clay power over the clay we have the Apostle in the following verses in this similitude still taking pains to humble this proud people in laying before them their own vilenesse He doth not say Hath not the potter power ever the clay that he may do what he will with it from his propriety in it because it is his but because it is clay and this part of the similitude sets out the Jews imbased condition now by sin they were become clay time was when they were comparable to fine gold Lam. 4.2 but by sin become as earthen pitchers that place is full to this purpose to shew how sin abased Israel Gods people in their sanctified estate are compared to vessels of gold 2 Tim. 2.20 but in their sinful state to vessels of wood and earth But some may say hath not the goldsmith also power of his gold to make vessels at his pleasure some to dishonour to which I answer if the gold smith makes dishonourable vessels of his materials to answer the ambitious desires of some yet the worthinesse of the materials may admit of a question why hast thou made me thus so that it is the clay that is liable and obnoxious to be made a vessel of dishonour and the makers power incontroulable in so making of it the serious consideration of this circumstance will help us much in our present businesse and agree marvellously to the parallel place of Ier. 18. for God did not take Ieremiah to a goldsmiths or silversmiths workhouse but the potters house to shew Ieremiah Israels abased estate as now our Apostle doth Now these who hold personal eternal election before the world began must also understand that God makes vessels of dishonour of gold or silver not clay of innocent persons for so was man made in his first creation in Adam and in him he resembles the goldsmith not the potter and so the work may be admitted to say why hast thou made me thus but if of clay the thing formed of that mean material hath nothing to say so that this similitude serves to humble and lay low the boasting Jew 4. Why is it here added of the same lump or masse I answer This may be taken two ways either by this whole lump may be intended the whole stock of Abraham and Isaac unto whom the promises were made and so considered it anticipates the Jews Objection which might have been this that God accepted of some of the same off-spring of Isaac and Iacob rejecting Ishmael and Esau to come nearer some of this present lump of the Jews in the Apostles time some believed some contradicted and blasphemed at the gospel of the same linage and party indued with the same priviledges and thereupon were blinded and hardened and rejected so that in this sence of the same lump some are vessels of honour others vessels of dishonour yet neither of them without a cause appearing in them differing Act. 28.24 some believed the things that were spoken and some believed not 2ly By the same lump sometimes is to be understood a double making or an attempt of making the same a vessel of honour and upon breaking or miscarrying to make the same particular lump again a dishonourable vessel as it did not comply to be an honourable vessel and is the very case in that parallel place in Jer. 18. where it is plain that the same piece of clay that was upon the wheel intended for a vessel of honour and breaking or marring the potter thereupon makes it again another vessel as seemed him good the same that was for another use so in the parable of the girdle chap. 13. the same that cleaved to Gods loins for a name and a praise and glory is that girdle which is marred and profitable for nothing and this is as certainly true considered of Israel in
law or other for the justification of the world and without the obedience whereof they could not be justified they are here to be understood the body of the rebellious Jews who were enemies to Christ yet these are said to follow after the law of righteousnesse these did eagerly pursue the law of righteousnesse or the righteousnesse of the law some by the law of righteousnesse do understand righteousnesse it self and so the same Apostle is understood chap. 7. that the law of the minde was the minde it self 2ly They thought this law or rule was that given on Mount Sinai in the external part of it and therefore they followed that law for it but they miscarried and did not attain to the law of righteousnesse that is they never came to understand and see and so not to pursue the right law wherein righteousnesse was to be had called Roy. 3.27 the law of faith so that here was the case though the Jews contended might and main about the observation of a law which they imagined would have justified yet they came not near unto the true law they did not take hold of that right law of righteousnesse nay which is yet more plainer the Jews did not attain to the righteousnesse of that law which they followed for whilst they observed some part of the law in the letter of it they were short in the spirit of it and inside of it as our Lord tells them Mat. 5. and besides they sought justification in a wrong way which God did never intend for that end and being in a wrong way the further and faster they run the worse So much for explication I shall only name those doctrines which doth offer themselves to our considerations from the words thus opened which are as followeth what shall we say then 1. Doctrine That it is a matter of great concernment for persons rightly to understand the right way and proper terms of justification The Apostle having been arguing till he is weary knows not what more to say yet he is not willing to leave a matter of such great import I know not what to say more yet I will give you the result of the whole which I have already said 2. Doctrine That God hath made provision for present grace and future glory for gentiles indefinitely 3. Doctrine That God affords a people a very choice favour when he sends the gospel amongst them By this it was that the gentiles came to attain righteousness the gospel coming into a house or city and salvation coming is all one and is taken one for another Luke 19. 4. Doctrine That God hath prepared and made ready the gospel dispensation for sinners Such as are far from righteousness these were the persons which S. Paul took notice of in his day to attain to righteousness in Christs time publicans and harlots embraced the gospel before scribes and Pharisees 5. Doctrine That persons justified and saved a gospel-dayes shall have no cause to boast but to attribute all to free grace Rom 3.27 boasting is excluded by the free-law of justification Ephes 2. not of works lest any should boast 6. Doctrine That the gospel is most readily and most sweetly embraced of the poor Poor dispisable gentiles first laid hold of it and the terms of it the gentiles were glad of the gospel Acts. 13. chap. 8. they rejoyced with great joy the gentiles by pursuing overtook and laid hold 7. Doctrine Faith is the true and ready way appointed by God to attain justification and acceptance with God The righteousness of faith is the only righteousness in Gods account Abraham believed God and it was accounted for righteousness and he was called the friend of God 8. Doctrine But Israel Doct. A people in covenant with God yet not tractably following God at the worst of people The gentiles though strangers to God yet following God tractably in his gospel-dispensation are preferred above Israel Israel is named by a term of diminution from this adversative but â—ut Israel the first are left upon this account by God 9. Doctrine It is possible for persons to be zealâ—… in a wrong way to a good end They aimed at righteousness and acceptance with God Rom. 10.2 they had a zeal but in a wrong way Paul was zealous in his persecution Phil. 3.6 Gal. 4. the goodness of our end will not excuse the badness of our way 〈◊〉 10. Doctrine Israel suffered a total disappointment in those things they expected though they painfully pursued hard after them They expected singular acceptance with God and in the room thereof met with rejection they expected justification but they mist it and lost their labour CHAP. XX. Calling for greatest circumspection because persons in a very fair and likely way unto salvation in their own thoughts may suffer disappointment it is very easie to stumble at Christ and his ways if careful heed be not taken Verr. 32. Wherefore because they sought it not by faith but as it were by the works of the law for they stumbled at that stumbling-stone 33. As it is written behold I lay in Sion a stumbling-stone and rock of offence and whosoever believeth shall not be ashamed IN which two verses we have contained the fourth and last head which head contains the more special and more singular and particular cause of their coming short of justification which we have under two circumstances 1. They sought it as it were by the works of the law 2. They stumbled at Jesus Christ the Apostle draws this 33. verse out of some passages in the prophesy of Esaiah chap. 8.14 chap. 28.16 and as the Apostle in other places and cases doth supply the Old Testament imperfections so here also he doth make these places more clear by evangelical light we have three amendments in these verses 1. He expoundeth the prophets indefinitely he that believeth by a universal whosoever believeth or every one believing which is more clearly in gospel-language exprest John 6.47 Mark 16.16 John 3.16 2. Whereas the Prophet exprest himself only thus he that believeth not expressing the person or thing to be believed on our Apostle in his citation of the words mendeth them and saith on him 1. Signifying that it is a person who is to be believed on 2. That this person is he that is compared to a stumbling-stone 3. Our Apostle expresseth the prophets will not make baste by will not be ashamed but to the words more closely which in these verses contain a double reason more particularly of the succeslesness of the Jews endeavours after justification that they did not attain though they followed after we have here a rational account in sight not supposed but exprest 1. They sought it not by faith but as it were by the works of the law 2. They stumbled at something that lay in their way they stumbled at that stumbling stone as the Apostle begins this chapter with cordiall grief and sorrow for his contreymens disappointment so he concludes