that makes us reject your Christian religion And to make this reading more plain they proceed also upon the 20 verse thus from S. Pauls reproof you may be ashamed of your saucy and prophane arguing for may not God your creator impose what law he please upon you is he bound never to abrogate that law given by Moses and cannot he give you another law and require obedience to that and for your non-obedience to that law deal with you as the potter with his clay that marreth in his hand and maketh you vessels of dishonour and this parraphrase seems to have some colour of truth in it But I rather incline to the common reading before us forasmuch as the words so read well agree with the Original and the Context The second thing that I am to enquire into is the persons propounding this quarrelsome objection it is here propounded in the singular thou some are of opinion that the Apostle did not really and in matter of fact meet with such an Objection but perceiving the spirit of the Jews his Antagonists did shape it out accordingly by way of anticipation and so applycable to any at any time who should make such an objection but it rather seems by the answer that there was such an Objection really made unlesse we should suppose the Apostle is making a man of straw and then fighting against it for his answer seems to be directed to a real Antagonist and that the persons he replyed unto were the blinded obstinate rebellious Jews is plain enough they being the people he now was concerned with in this Epistle and chapter unto whom in particular he did direct his speech under the same appellation as in the reply to the Objection see chap. 2. O man which O man is understood the Jews see chap. 2. ver 17. thou art called a Jew So when the Apostle speaks under the same appellation O man he means the Jews see ver 20. and we may easily perceive that they were the people intended by considering their temper and spirit we reade of no people in all the book of God so perverse spirited as they even against God himself in all ages what cause God had to complain of them all along their fathers are said to speak against God Psal 78.19 It is no new thing for them to quarrel and capitulate with God see how God complains of the same people Mala. 2.17 ye have wearied me by your words yet you say wherein have we wearied thee so Mal. 3.13 your words have been stout against me saith the Lord yet ye say what have we so much spoken against thee thus they dispute with God and the same spirit appeared in this generation in Christs time see how he represents them in the parable murmuring against God Mat. 20.11 not allowing him to do what he will with his own and such a spirit our Apostle met with from them Act. 13.45 when he had preached the gospel to them in love to their souls they were filled with envy yea they contradicted and blasphemed at the doctrine of the gospel so that what we have in our text is no new thing with them they were much destitute of the fear of God and a humble spirit Some would here have it thus that S. Paul had been in this discourse managing the Calvinists opinion of absolute election and reprebation and that the Jews like Lutherans or free-willers doth reply and cavil thereat to whom the Apostle takes pains to convince vers 20 21 22 23. and indeed at the first view it seems to sound that way but upon examination of the Apostles reply throughout in the four following verses it will clearly appear otherways The third particular to be enquired into is from what part of the precedent doctrine of the Apostle is this objection raised it is the general received opinion on both sides from all that I have reade that I can remember that this objection is drawn from the close of the former verse whom he will he hardeneth and that which occasions persons so to judge is from these two relative particles in this verse as the particle then or therefore thou wilt say then as also the particle yet why doth he yet find fault notwithstanding what hath been said before and that the objection is raised from that verse appeareth from hence that he keeps the same stile who hath resisted his will so that it is probable that the objector had his eye upon the close of that verse and indeed the very voyce of this verse doth discover it to be begotten of the former and the objection argues thus we are hardened by his will and pleasure and yet he finds fault and upbraids us for not believing in your Jesus notwithstanding we are shut up by an absolute decree for his will and counsell must stand and if we should now believe it were to no purpose being concluded in his will thus the Objection seems to argue from the Apostles words going before 4. What may we understand by Gods finding fault the word in the greek is to complain or reprove not to punish or reprobate as some imagin it is supposed that God doth complain of and reprove those hardned by him Pharaoh being hardened by God is yet complained of by God for God to finde fault according to the context seems to contain a threatning destruction upon those he so complains of sometimes for God to complain of or finde fault is to mourn over a people as he did over Israel Why will you die O house O Israel and this kinde of complaint is used by God in both Old and New Testament Christ weeps over Ierusalem in his complaint for them so that for God to find fault or complain is to mourn and bewail for a person or peoples destruction and the cause of it 5. What is it that God findes fault with and complains of in them I answer the great evil that God complains of in his people is their unbelief disobedience because they believed not on his onely begotten son Jesus Christ all the threatenings and complaints against the Jews was for their disobedience to and rejecting of Jesus Christ But that circumstance most needfull to be enquied into is about this will of God which the objection seems to render irresistable who hath resisted his will the whole ground of this objection seems to be laid here that it is not reasonable to finde fault or blame the Jews who are necessitated by Gods will to be what they are the great question is what will of God is intended here which none are able to resist for the words must be understood who hath been able to resist his will I answer first it cannot be understood of Gods preceptory will the will of his commandments for that will of God hath been resisted by some even from the beginning of the world to this day Adam in paradice resisted that will and so do all men more or lesse as the
election as they thought Paul preacht and made both Jews and gentiles level that they had no priviledge or advantage more then the gentiles as to justification without faith in Jesus Christ of all people under heaven none were more for personal election then the Jews see what pains God takes to perswade Peter to be otherwise minded to go to the gentiles Act. 10.10 2. That personal election or reprobation was not the doctrine that was on foot in these verses because such a doctrine would have been heterogeneous and of another kinde to all the rest of the context in general for it is not hard for the weakest who are willing to understand to see that the great controversy lay about the terms of justification whether by the law or faith which controversy needs not have been if personal election had been the designe 3. It is plain that the controversy doth not in these verses depend about that point nor the first making but that making which is Gods handling persons made it is not said that God ordained Pharaoh in creation to be hard but it was done in time upon his own hardning first and after he had endured him in his long suffering a great while as you shall hear upon ver 22. 23. making doth not always refer to proper making in creation in the Scriptures but handling as we may perceive Mat. 23.15 and several other places this forming or making Pharaoh was Gods just hardning him and so as to the Jews their objection did not lie as to their first making or creation they have nothing to alledge against that but about their present making or forming by God to destruction for their rebellion against Christ and the gospel the Jews above all other people were honourable vessels in their first making of this kinde in Gods handling them but for their sins they were prophesyed of to be dishonourable Hos 8.8 now shall ye be amongst the gentiles as a vessel in whom is no pleasure but I proceed to the words themselves distinctly wherein we have the Apostles zealous and pathetical answer to the Jews captious and quarrelsome objection ver 19. this answer of the Apostle consists of two parts 1. We have a sharp and severe reproof in the former part of the words 2. We have a substantial confutation even to conviction to the end of the 23. vers by the Apostles answer to this objection we may clearly see the nature of it that it did tend to the disparagement and impeachment of the wisdome and power of God in his handling and hardning whom he will the objecter will not allow the almighty that liberty which he will allow a mean tradesman a potter to designe and form his vessel either more honourably or more contemptibly at his pleasure and according as his stuff will run either finer or courser the Objecter will not allow God to make of a stubborn rebellious person or people a vessel or vessels of dishonour and to make those who obey the gospel and so yeild and submit in his hands vessels of honour namely such as are called both Jews and gentiles before prepared unto glory I shall first speak unto the reproof contained in these words wherein we have these four circumstances considerable 1. We have the Apostle designing to abase the objecter by the manner of his speaking but O man who art thou which is compellation of diminution what a man a poor mortal man sold under sin lyable to death at Gods pleasure what thou to stir up thy self against thy creator this kinde of speaking tends to lay men low as when David thus speaks Psal 8. what is man that thou art mindful of him the tendency of his words are to abase men 2. In this reproof we have the Apostle laying before them the transendant power wisdom might majesty of him against whom they contended couched in this appellation God who art thou that replyest against God 3. The Apostle lays before them the nature and quallity of their sin by name he calls it replying taking up a dispute or answering again the which is forbidden to servants as to poor mortal men Tit. 2.9 not answering again or gainsaying 4. We have the Apostle amplifying and enlarging upon the indignity and unworthynesse of the objecter by a similitude of the work and workman shall the thing formed say to him that formed it why hast thou made me thus this comparison sets out the deportment of the objector towards God with a kinde of unnatural prodigious deformity and unworthynesse for what can be more repugnant to nature then for that thing or person which receives his being from another to quarrel with him about the nature of that his being the sheep that he is not an oxe the oxe that he is not a man men that they are not angels or according to the Metaphor as if the chamberpot should say to the potter why was not I a drinking-pot so that we may perceive by the manner of the Apostles speaking and arguing that his designe was to abase and lay low the objector even those Jews who had been charging God with either defect in wisdom or in power this vocative kinde of speaking is the effect of passion of minde O man sometimes wonder sometimes of sorrow mixt with love see 2 Sam. 18.33 O my son Absalom O Absalom my son my son signifying very high passion of minde so Mat. 23.37 O Jerusalem sorrow mixed with love and pitty the Apostle is under much passion of minde for these his contrey-men according to the flesh as he also seems to be in the beginning of this chapter he had a great zeal for this people and it grieves him to see them so obstinate against their own mercy in this passion of minde he seems to speak to the same people chap. 2.1 O man ver 3. O man the Apostle in our Text is not only thus affected for their sin but the dishonour of God and now his designe is to vindicate the honour of God but some may say what was there more particularly in this objection that so much provoked the Apostle to make this pathetical reply in order to abasing the objector I answer there appears four circumstances in it that doth so greatly stir up the Apostles zeal 1. The Apostle had a clear sight from what spirit this objection did arise which was not from ignorance or weaknesse but from an arrogant captious quarrelsome spirit a bold imperious insulting spirit against God 2. The Apostle in this objection perceives much slighting and undervaluing put upon God himself from the very manner of speaking we have not so much as one of these honourable names or titles of God inserted neither God nor Lord but he and his which we always account â— slight put upon any superiours by inferiours as she or he speaking of parents or masters 3. We have in this objection or reply self-justification why doth he yet finde fault they see no cause of Gods
finding fault with all their behaviour under his judicial hardning they are blamed but they know not for what they see no cause 4. We have at least implicitly a charging all their disobedience and rebellion and hardnesse of heart upon God as the fruit of his irresistable determination and decree as we may see in the reading the words who hath resisted his will whereas it hath been proved that the worst of sinners such hardened by God are not necessitated by God so to remain but there are two things to be enquired into by way of explication the answer to which may be of great use to clear the Text and context 1. What is or where is it sinful to discourse reason or word it with Ged 2ly What making or form are the Jews put into by God at which they are so much offended and at which they thus quarrel with God of both these I shall particularly speak a few words 1. We are not to understand by all that the Apostle hath so importunately spoken as if it were unlawful or unmeet for men with reverence to God sobriety to search out the righteousnesse wisdom and goodnesse of the ways and counsels of God we shall finde that this hath been allowed and accepted from men Questions of this kinde have received answer as is plain in Abrahams case Gen. 18 how freely did Abraham reason and discourse with God about the destruction of Sodom and God was not angry with him but condescends to his propositions such familliarity did Job take upon him Job 21. and so did Jeremiah chap. 12. let me talk with thee of thy judgments God is willing his ways and works should be enquired into provided it be with a humble spirit and with due respect to the Majesty and power of God that is not replying against God which many times is so accounted from this place to stand up for the vindication of Gods equitable and impartial proceeding with mankinde when by the doctrines and principles of some they must necessarily be impeached for to shew the absurdity of such opinions is not taxable by our Apostle in this text those who are of that opinion to urge this text to oppose such vindication of Gods righteousness supposeth the Jews to be of that which they call the Arminian principle which is a great mistake in them for there were no people under heaven more cordially principled on the other hand for a meer personal election then they they took all but themselves to be reprobates and forbid that the gospel should be preached to them that they might be saved 1 Thes 2.16 this S. Paul complains of that by the Jews he was forbidden to discharge his office in this kinde therefore they were far enough from the opinion of universal and impartial grace but this I shall speak unto more afterwards as I proceed but to speak positively to this question I answer to reply or take up a dispute against God according to this text is considered two ways 1. In matter 2. In form As to the manner or form when our words are stout and bold without rendring God his due Titles see what a humble frame of spirit Abraham appeared in in his reasoning with God and so likewise Ieremiah Iob and others also the contrary whereunto God complains of Mal. 3.13 God complains that their words were stout so in this text their words were of a gainsaying nature the Jews spake to God as if he were their equall this was the manner of Pharaohs speaking Exo. 5. who is the Lord I know him not and this was the spirit of the Jews in the wilderness they murmured and quarrelled against God thus much as to the manner 2. As to the matter condemnable when what is spoken or thought doth tend in it self to the disparaging the Wisdom of God this is an exceeding high peece of presumption against the most high and most wise God this God will not bear with in his most dear servant Job in all his exquisite misery he must not be allowed to speak the least word that might reflect upon the wisdom of God see how severely God speaks to him Chap. 40.2 Shall he that contendeth with the allmighty instruct him he that reproveth God let him answer it and Job falls flat under it else he had been broken see the sharp rebuke of God to such a people as this Esa 45.9 Wo to him that striveth with his maker shall the clay say to the fashioner what makest thou or thy work he hath no hands It is imperfect blaming the work of God this is the spirit discovered in the Text God will not have his Wisdome nor his Power questioned 2. It is sin when men do not quietly sit down under the mighty hand of God who art thou that replyest against God that doth not sit down silently under Gods reproofs but complains discontentedly like Jonas to be angry and vindicate himself in so doing but that which is altogether needfull to be enquired into is the matter against which the Jews finde themselves so aggreived and discontented and wherein they do implicitly impeach the wisdom and power of God and that is supposed here by our Apostle to be about their form or shape which they were now made in therefore the Apostle sets it forth by a similitude of a workman and his work as the work disparaging the workman saying to him in a disparaging way why hast thou made me thus or of this fashion or shape this our Apostle judgeth a parallel instance to the case Now the question then is what form of shape are the Jews cast into with which they are so displeased to this I shall speak in answer both negatively and affirmatively but before I speak particularly to it I premise this by the way that this word make or form in Scripture hath divers acceptations a matter of twelve ways it is taken so that it is not always to be understood to respect creation of man but sometimes to ordain and constitute thus God is said to make Saul king that is put him into such a capacity thus it must be understood Esa 43.7.21 this people have I formed for my self that is with respect of their restoration thus Paul speaks 1 Cor. 4.13 so Rev. 5.10 he hath made us kings and priests Now what making did the Jews quarrel at 1. Negatively the Jews could not here mean by making and forming their original creation in Adam their forming there and then was as good as all the rest there was nothing on foot of this nature in all the controversie as I have shewn before they could not be offended at their proper term 2. Neither could it be supposed that they intended Gods decree or ordination of Reprobation for they were far enough from believing that notion as to themselves especially neither is there any thing in the Context that sounds that way as to personal election but of this I shall speak more clearly when I come
altogether needfull in our reading this chapter to carry along in our eye the main scope and designe of the Apostle in what he here writes to this people which was in a direct line to prove his grand thesis namely justification by faith without the deeds of the law and therein this Chapter carries a compleat analogy with the former and two following Chapters of this Epiâ—le the grand scope of all which is to convince the Jew of his sin in not believing in Jesus Christ for life and salvation The Apostle in this Epistle and Chapter had an eye to the Jews great Argument with respect to the covenant made with Abraham which argument is by them formed thus if not any be justified but by faith in Christ then the Jews though the natural seed of Abraham are not justified but are in the state of condemnation for they hate Christ have persecuted and slayn him but it is absurd to conclude that the Jews are not justified therefore man may be justifyed some other way then by believing in Christ and the Minor of this argument is strengthened by a three-fold fortification which the Jews think impregnable As first say they to the seed of Abraham was the promise made and if they be not justified then there is a failing in Gods word Secondly there are not any amongst all the sons of men so zealous for righteousness therefore they must needs be the persons justified Thirdly say they if they be not justified then hath God cast off his own people which he hath chosen But these things cannot be so therefore this doctrine of justification by faith in Christ must be a doctrine of Pauls devising and not the truth of God Now my souls desire and prayer to God is that the truth in this Scripture might clearly shine into the hearts of all that are sincere who shall reade the ensuing matter and that which I designe as I go along shall be to discharge this Scripture from that hard service which it is prest to serve in which is to attest a personal absolute Election and reprobation unchangeable and irrevocable establisht before the foundation of the world which preordination of God doth unavoydably necessitate men to be what they are and shall be as to sin and death Righteousness and life which inference and conclusion will appear very forreign to the Apostles designe in this Chapter CHAP. I. Personal Reprobation Reprobated Wherein is contained what reall great and constant sorrow the holy Apostle St. Paul had for the miserable estate of the Jews under their sin of blindness Vers 1. I say the truth in Christ I lye not my conscience also bearing me witness in the holy Ghost IT may be easily and readily supposed that the Apostle had here to do with a people who partly through prejudice to the persons and partly his doctrine were likely to be hardly perswaded that Paul had affection for them that he had in his heart secret hatred and revenge against them for those injuries done to him and therefore he is necessitated to take great pains to raise and beget in them a credit of his choyce love and affection to them which he labours after in the beginning of this Chapter these 5 first verses contains the proem or preface to the Chapter In which preface we have the Apostles most ardent and patheticall complaint and manifestation of sorrow in the behalf of he Jews his countreymen who were not only ignorant but persecutors of Christ and his Gospel which rendred them in the Apostles judgement in a very sad and deplorable condition Now these five verses are two ways understood First some understand them to look backward to what the Apostle had been treating on before 〈◊〉 the former Chapter in which he had been treating of the choyce priviledges of such as were believeâ— in Christ that they were not lyable to condemnation that they were chosen of God had the spirit were heirs of God joynt-heirs with Christ and that nothing should be able to separate them from this their happy estate some I say do judge that the Apostle having been deeply contemplating upon these things breaks forth passionately and abruptly with these affection at lamentations for those his Countreymen who for the generallity of them lay short and at a distance from these priviledges Secondly there are others who understand these verses as a preface to what follows in this Chapter and as a preparative to what he had to say which I think is the likelyest to agree to truth and I shall handle them as so understood and that great truth which the Apostle takes such pains to fasten upon their hearts was this that he had a cordial and deep sence of the present state of the Jews and their condition even to exquisite sorrow and grief In which sorrow we have four circumstances considerable First the certainty of it Secondly The greatness of it Thirdly the cause of it Fourthly the heightning circumstances of this sorrow which are two 1. The Jews are his kindred 2. They were such who had been invested with very great priviledges of each of these a few words in order First the Apostle is very pathetical in this his â—ttestation of the truth of this his sorrow he doth with much earnestness assure them that he had such a simpathy with them and sorrow with them â—e would command their belief iâ— this point and therefore doth he make a solemn and sacred protestation and profession in these words I say the truth in Christ I lye not The certainty of this which the Apostle speaks is two ways confirmed First by his positive attestation I say the truth in Christ Secondly by his duplication or doubling his speech on the negative as well as the affirmative I lye not These words of our Apostle are read two ways some reade instead of in by Christ not as we reade here as Paul having an eye to Christ as a witness as if he should say Christ thou knowest that I say nothing but truth that my sorrow is real and so also doth my conscience bear witness and so doth the spirit of God also in this matter and that this is the dialect of the Apostle see elsewhere Gal. 1.10 now the things which I write unto you behold before God I lye not so also 2 Corinth 11.31 the God and father of our Lord Jesus Christ knoweth that I lye not I appeal to him that I lye not as here But 2dly the most both of antient and latter Interpreters understands and reades these words of the Apostle otherways as containing in them the nature and force of an oath because the particle translated in say they may be more properly translated by and so saith Calvin Piscator and Musculus and so they reade those words 2 Cor. 12.1 I knew a man by Christ and of the same minde are most of our latter writers who also takes these words as an asseveration or an oath but take it
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—
earthly things was of a teaching nature as to Gods Election by free-grace to Justification and salvation without works as to their merits though not without their as to their presence Thus have I done with the 4th circumstance in the predicate and vers 11. There remains a few words to be spoken in order to the conclusion of this Paragraph relatingâ—… the Answer to the first Objection which relates 〈◊〉 the 5 and 6 circumstances propounded to be spâ—ken unto as to the predicate or what is spoken of concerning the subjects Jacob and Esau and as to the 5 I shall be more brief and speak but a few words because I am sensible there remains more to be spoken to the 6 which is contained ver 13. The 5 th particular to be spoken unto was the subject with whom the Lord did intrust this Oracle of considerable significancy it was with Rebecca a woman and mother of these children God doth not tye himself always to intrust stronger but sometimes weaker instruments with his minde and will The first part of this discovery was made to believing Abraham the friend of God and a very strong instrument in these words In Isaac shall thy seed be called but now in this second part of this discovery he doth not bid Rebecca call her husband Isaac that he might impart his minde to him but doth intrust Rebecca with his minde in so considerable an Oracle herein manifesting his equal respect to the weaker sex if faithful as to the stronger it hath been usual with God and Christ to communicate divine light to women for the good and benefit of mankinde in general as I shall briefly shew you by some particular instances out of the Old and New Testament see what a glorious prophecy the Lord intrusted Hannah with 1 Sam. 2. a prophecy which is yet to be fulfilled we reade of a woman 2 Kin. 22. who was a prophetess Huldah by name who was intrusted with the minde of God in general and concerning Josiah in particular and although there were so many eminent men in that day as we reade of yet they must go to this woman to enquire of her what shold come to passe and their enquiring of her is called enquiring of the Lord. And was not the great and unspeakable mistery of Christs Incarnation first of all revealed to a wâ— man Luke 1.26 the angel Gabriel is sent to Mâ—…ry the espoused wife of Joseph a carpenter and not only his birth but the end and unspeakable benefit upon an universal account to Jews and Geâ—tiles her heart is enlarged her tongue untied 〈◊〉 prophecy of these things for general and commâ—… use So also the glorious resurrection of Jesus Christ was first of all imparted to a woman Mary Magdalen by name Matth. 28. Mark 16.9 it 〈◊〉 said he first appeared to her Thus here in our text God made use of Rebecca to impart his minde unto it was said to her in which is wrapt up the purpose of God concerning election not to be 〈◊〉 works but of the caller which mistery was not to 〈◊〉 concealed in her own breast but declared for our instruction as it is this day Thus we may perceive that God bears a choice esteem to faithful women so as to intrust them with his minde and this is no more then he prophecyed of by his servant Ioel ch 2. that he would powre out his spirit upon his handmaids as well as upon his sons which accordingly was fulfilled indefinitely Acts. 2.8 and for that end the Apostles laid on hands on the women as well as the men and did not God furnish Priscilla as well as Aquila with abilitys to instruct learned and eloquent Apollos in the ways of Christ Act. 18. and we reade of Phâ—lips four daughters which did prophecy but I shall winde up all that I have to say to this circumstance in a word or two of instruction As first It is worth our consideration the successful introduction to this gracious discovery 〈◊〉 was the effect of prayer Rebecca applyes her 〈◊〉 to God by prayer in this case and this discovery is her Answer the like we have in that good woman Hannah she was a zealous cordial praying person let this serve for a spur to prayer even in women if you would have discoverys of the minde of God be much in prayer women have been successful in prayer as well as men 1 Samuel 2. for this childe I prayed and the Lord hath given me my petition prayer is an inviting duty to the revealing Gods secrets 2. This may administer a word of comfort and consolation to women though they are the weaker vessel and have cause to be humbled as our Apostle saith because they were first in the transgression yet the Lord has in all ages made choyce of some of them to be instruments of his glory even upon a singular account the Scriptures takes notice of godly women as well as men their singular faith is recorded as well as the faith of men Heb. 11. Sarah Rahab and other women received their dead raised to life by faith our Apostle in his salutations to the Churches hath the godly and zealous and serviceable women upon his heart as well as men Rom. 16. this I do the rather take notice of because in this day men through their pride are apt to undervalue the gifts and graces and intrustments of God to women Yet Thirdly Let me caution that sex to have a special care of pride if God have intrusted any of you with knowledge in any part of his minde know it is for use but know your time and placâ— there are times and places where and when what knowledge you have may be serviceable But oâ— passe this being but an implicite Doctrine from the words and I come to the 6th and last circumstance contained in ver 13. CHAP. VI. 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 Ver. 13. As it is written Jacob have I loved but Esau have I hated AS it is written It is very usual with our Lord Jesus and with his Apostles as they were preaching or writing thus to speak our Apostle is very frequent in these quotations 13 or 14 times to this Church as it is written and the servants of God had two ends in thus speaking 1. Sometimes by way of proof and confirmation 2. By way of demonstration more clearly of the matter spoken of and to both these ends arâ— the words of Malachi brought 1. To confirm the truth of that Oracle spoken to Rebecca from the testimony of the prophet in his time it is a good way to prove a point to say thus it is written But 2dly This quotation is brought by way of illustration and further clearing what was before spoken and it is considerable that dominion and servitude to Rebecca is in Malachi's times turnâ—… by love and hatred
that brought us out of the land of Egypt whereupon the wrath of God was justly kindled against this people and sends Moses in hast down to them who was himself so moved at it that he threw the tables of Gods law out of his hands and brake them in this his passion yet soon after this meek sweet-natured Moses sets himself to seek Gods face and favour for and in behalf of this rebellious and Idolatrous people all though God had told him that himself would not go up with them lest he should consume thâ—… by the way but he would send his angel before thâ—… yet notwithstanding Moses is not satisfied but doth passionately still beg Gods face and presence and sight of his glory and it is worthy our taking notice the argument that Moses useth with God ver 13. consider that this people are thy people and again ver 16. to demonstrate that I and they 〈◊〉 separated from all the people upon the face of the earth in which argument we have Moses pleading the peculiarity of this people that God had taken them to himself and so was obliged to theâ—… Covenant let their manners be what they will Now the reply of God to Moses doth savour â—f some dislike to Moses's Intercession upon this â—…gument as if Moses would impose upon God that he must of necessity be the God of Israel 〈◊〉 cause they are Israel and hereupon comes in thâ—… words as a reply to Moses as if God should say do not think I am tyed to Israel because I 〈◊〉 brought them out of Egypt no I will be graciâ—… to whom I will be gracious and will shew mercy to whom I will shew mercy I am not tyed to thiâ— or that people upon any externall obligations I have others that I shall shew mercy unto as well as they in which words we have a prophecy of the admission of the gentiles into favour and mercy with God and indeed if this had not been Gods designe how could this have suted to the Apostles designe 2ly But how doth this Scripture accomodate the Apostle to vindicate Gods righteousness 1. I answer This Citation is out of their own law and so was a good testimony to his end for they owned what was recorded there Gods way of saving according to my Doctrine is no other then what he declared to Moses of old that it was by grace by compassion not works and the Jews would easily grant that God could do no unrighteous thing they honoured God and his sayings but they questioned whether Paul were within the compass of Gods works and sayings therefore the Apostle to deliver himself cites this saying of their Law that said as much in effect as he had said for the Scripture here speaks the same to Moses this in general but more particularly this saying doth accomodate the Apostle if we will consider the spring of the Jews Objection as from his Doctrine before laid down ver 11. that Gods purpose of election was not of works but of him that calleth that is that it lyeth meerly in Gods own breast of his meer mercy and compassion and so cannot be of works and that the foot of the Jews objection lay upon the former doctrine is the judgement of many besides my self now if it be of grace it is not of works as the Apostle argues chap. 4.5 That this was theâ—… Objection is further confirmed by the Reply following ver 16. It is not of him that willeth nâ—… of him that runneth but of God that sheweth mercy So that saith the Apostle my Doctrine of Justification by free-grace and the pleasure of God through believing is no other then what in effect and substance God said to your old friend Moses Exod. 33. and you will acknowledge God righteous in such his ways 3. What kinde or degree of grace and mercy in God is this that this text speaks of when it saith I will have mercy on whom I will because the Scripture speaks expresly of two kinds or sorts of love and grace shown to mankinde from God 1. There is one kinde of grace which is antecedent to saith and obedience such is the gift of Christ and means of Salvation 2ly That which is subsequent and follows upon believing when persons are admitted into Gods special favour by adoption Now which of these are here intended I answer the latter not the first for these three Reasons 1. Because God makes no difference nor distinction of men in the first namely the gift of Christ and his preventing grace as the learned calls it in that respect it need not run as it doth here I will have mercy on whom I will but on all equally alike John 3.16 Rom. 5.8 1 John 4.10 and according to this love he calls all men every where to Repent Acts. 17. and many are called 2. The whole discourse of the Apostle in this context doth not relate to the first but the latter the scope of this Epistle doth relate to Justification and Adoption not of preventing grace but subsequent grace according to these texts Gal. 3.26 chap. 4.6 1 John 12. 3. It must be taken in the latter not the first sence because he is taking pains to satisfie the Jews that they were excluded from that grace and mercy that he is speaking of all along as ver the 8th the children of the flesh are not the children of God but the children of the promise are accounted for the seed but none will venture to say that the Jews are excluded from Gods preventing grace they had the benefits of Christs death and the priviledges of the Gospel So that it is not here to be read or understood I will have mercy that is choose unregenerate men and thereby draw nay force and necessitate them to repentance and faith but I will justifie and save what kinde of persons I please and upon what terms I please 4. Why doth the Lord speak it in two words which also our Apostle turns by mercy and compassion 1. Why in two words 2. What doth these two words import 1. This kinde of speaking by way of reiteration or repetition doth import much ardency and intentnesse and vehemency in the speaker as when Thomas saith my Lord and my God he sheweth his warmth of affection to Christ so in the Lords thus speaking he demonstrates that he is much affected with the acts of this grace and mercy and that he would also have it taken notice of But 2ly What doth these two words signifie I answer These are two distinct words in the Original yet these words are taken one for another and are the self same in signification the greek Lexicon expounds the one by the other yet some learned men tells us that the former word signifieth the inward disposition and passion of the minde to mercy and the other signifieth the out-goings of this mercy in the execution of it in matter of â—aâ—… which is the relieving those in misery thus God
set himself against this mistake this makes him so intently and pathâ—tically cry down works in this Epistle chap. 4.5 not of debt Gal. 2.16 and many other places this was the state of the Jews they thought themselves much wronged that they were not justified they made their boast of the law oh how apt are persons to lean upon their works for justification we have an eminent instance of this in the parable of the pharisee Luke 18. 5. Doctrine That the absolute right of nominating and appointing the laws and terms of justification is in God because it is of his meer mercy and grace that men having all sinned are called to justification upon any terms whatsoever God in shewing mercy is resolved to follow his own method so then it is not of him that willeth nâ—r of him that runneth but of God that sheweth mercy Thus I have spoken to the first branch wherein S. Paul vindicates Gods righteousness in that he hath a right of prerogative to shew mercy to whom be please and upon what terms he will and so I have done with the 16. verse CHAP. IX Gods act of hardning and reprobating to damnation is the effects of great and persevering rebellion when men shut their eyes and ears at last after much long-suffering and patience Ver. 17. For the Scripture saith unto Pharaoh even for this purpose have I raised thee up that I might make my power known and that my name might be declared in all the earth WE are now entring upon those more difficult places of this chapter which to many seems hard to be understood as S. Peter speaks concerning some things in his beloved brother Pauls writings which as he saith the unlearned wrest as they do other Scriptures to their own destruction Now amongst these dark and obscure passages this seems to be one concerning Pharaoh now a right understanding of this passage requires divine assistance in conjunction with a narrow search and diligent and studious comparation of Scriptures the latter of which I can say that I have not been wanting in to my power and forasmuch as it is Gods work to open our understandings to understand the Scriptures I desire the reader to be humbly waiting upon him for light as he goeth along in the following matter It is agreed on by most writers that the Apostle is still prosecuting his answer to the second objection levyed against his Doctrine by the Jews which objection was occasioned by his answer to the first and having answered the first branch and vindicated Gods righteousness in shewing mercy to whom or what sort of persons he please and upon what terms from that saying of God to Moses of old he now in these words proceeds to the second branch of his answer which is to vindicate demonstrate Gods righteousness in condemning rejecting and hardning whom he please or rather what manner of persons he please Now his answer in this second branch the Apostle buildeth upon another antient saying of God by way of threatning to Pharaoh by the mouth of Moses Exo. 9.16 which saying of God to Moses is the subject of our text The argument in general is formed thus that as God is righteous and just in taking what sort of persons he please as the subjects of his mercy Exo. 33.19 I will have mercy on whom I will have mercy so in like manner is God righteous and just in making whom he please the subjects of his wrath and condemnation even some of the circumcised seed of Abraham according to the flesh the subjects of his bâ—indning and hardning as being such who had not as Calvin saith on vers 31. complyed with those terms prescribed and authorized by God for justification but rebelling against the same so he how Gods rejecting and reprobating such willfull rejecters of him his grace and mercy patience and long sufferings in his unwearied applications to them was emphatically held forth in his proceedings with Pharaoh which is now the subject before us and that these proceedings of God on both sides are the effects of an eternal decree of election and reprobation from the beginning is granted and that this decree of reprobation is subservient to Gods decree of election and salvation and is as conducible to the salvation of men as any other decree whatsoever and S. Paul made use of Gods decree of reprobation to promote his own salvation 1 Cor. 9.27 I keep under my body and bring it into subjection lest when I have preached to others I my self should be a castaway I might add by way of illustration that the penal part of the laws of the nation are as serviceable to deter men from offending as the preceptory and positive laws are But I shall come to the words more closely which divides themselves into these two parts 1. The preface in these words for the Scripture saith unto Pharaoh 2. We have the matter and saying it self spoken unto Pharaoh by way of threatning for this very cause have I raised thee up to make my power known in thee and that my name might be declared in all the earth Before I come to the matter and saying it self which will require some stay upon it a while I shall speak a few words to the preface which is the Apostles for the Scripture saith unto Pharaoh And as to the preface I shall speak a few words to these four circumstances 1. As to the connexion of these words with the former 2. The author of these words 3. The subject to whom 4. The time when these words were spoken the consideration whereof may reflect some light upon the place 1. As to the coherence or connexion of the words appearing in this particle for which seems 〈◊〉 couple these words with the former there are twâ— opinions about these words 1. Some think this for is a relative to verse 〈◊〉 2. Others think that it is a relative to the words immediatly going before I think we may be at liberty to take them either way if it relates to the 14. verse then it runneth thus is there unrighteousness in God God forbid for the Scripture saith unto Pharaoh God is not unrighteous in condemning unbelievers who are contemners of his grace as the Jews are to whom he speaks for the Scripture saith unto Pharaoh meaning that God proceedings with Pharaoh a stubborn and impenitent unbeliever even to destruction is a just argument that God is righteous in so proceeding with others in the like capacity and so with whom he please and the connexion thus considered doth agree to the Apostles conclusion vers 18. so then he shews mercy to whom he will and whom he will he hardens But suppose we make the connexion with verse 16. it is not of him that willeth nor of him that runneth but in God that sheweth mercy for the Scripture saith unto Pharaoh then it follows thus that the laws terms and conditions upon which men are justified are not moulded or framed by
as not only highly provoked God by sin and disobedience but after all abused his long-suffering towards them So much for ver 22. CHAP. XV. Shewing the super-abounding riches of Gods grace to sinners for their encouragement to turn and persevere through all difficulties in well-doing the rich favour and glory they shall enjoy to all eternity Ver. 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory THese words seems to be a continued speech tending to vindicate the just and unquestionable power of God not only to make vessels of dishonour subsequently but much more properly and antecedently to make vessels of honour and mercy both which answers to the power of the potter in the comparison before as God may justly on the one side make them vessels of dishonour who withstand his formation of them and abuse long-suffering extended to them so he may much more make them vessels of mercy who shall be found complying and tractable to his will and so be prepared for glory the Apostle seems to lay great stresse upon this preparing and fitting as considered on both sides only here is an apparent difference he entrusts God in this latter not in the other It is clearly appropriated to God to make vessels of honour or mercy but no such application to the other God is not unwilling to be accounted the authour of preparation for glory we have the Apostle in these words offering a second reason of Gods enduring with such long-suffering the vessels of wrath that had fitted themselves to be destroyed not only that he might have the clearer ground of advantage against them to shew his wrath and make his power known in their eminent and remarkable destruction who should so a base his long-suffering But 2. That by his so enduring he might make manifest and declare by way of eminency his grace love and mercy upon them who should be prevailed upon by such his mercy to comply to his holy will the Apostle argues thus if God shews such mercy to his worst and most provoking enemies much more to his obedient friends Ioh. 15.14 ye are my friends when you do whatsoever I command you Gods mercy exhibited to the old world who were so wicked that they had grieved God to the very heart by their sins is a ground to beget faith in Gods singular choice love and respect to his friend righteous Noah who had been singularly righteous before him in that generation so Gods long-suffering to Pharaoh so spare him so long doth demonstrate his fuller respect to Israel his first-born who were in Goshen where his plagues came not that singular favour shewn by the father to the prodigal doth demonstrate a greater love to the elder son that had not so done amiss therefore the father tells him he was always with him and all that he had was his the potters taking pains with a crackt and marred vessell that hath made it self obnoxious to his will to be destroyed to make it a vessel of honour doth highly declare his very high estimation to that vessel which is a vessel of honour more then if he had ground the marred vessel to pouder So that to issue the matter in a few words Gods great love to sinners demonstrates his singular and choyce love to saints These words are two ways understood One way is according to what I have declared as the argument is drawn from Gods mercy to the vessels of wrath 2. There are some yea not a few who understand this argument to be drawn from the severity of God to them that he shews and exerciseth his wrath on them that the riches of his glory may appear to the vessels of mercy from thence some of them of that opinion renders it in these words that Gods shewing his wrath and making his power known in the dreadful destruction of reprobates commends and sets off upon terms of far greater acceptance the riches of his grace and love in the salvation of the elect or thus as some say God making so many reprobates greatly advanceth his love to the elect he makes the reprobate drink the dregs of his wrath that his mercy may be the more sweet to the elect as two contraries sets off each other the better but that this latter cannot be the sence of our Apostle in this place we may be satisfied in the very reading the words for if that opinion were a truth yet it doth not appear from this context that such an opinion hath any footing in it as may be easily seen for here it is undeniably plain that the argument is drawn from Gods mercy to the reprobate the Apostle seems to argue something like this chap. 5. if God had such love to enemies as to give Christ for them he argues with a much more as to those reconciled as to their salvation Here are couched in our text two reasons why God doth endure and not sudainly cut off and destroy such as have highly provoked him 1. That in his so doing he may leave himself without excuse and cast all the blame upon the sinner 2. That from these his proceedings in ways of mercy to such so unworthy he may offer a demonstrative ground how great his glory shall be which he will show and bestow on those who are bettered by mercy God did do something for this end that he might make known the riches of his glory on the believer But I shall briefly enquire into some words and circumstances in this text by way of explication and so hasten to draw up those Doctrines which flow from these words so opened As first what is here to be understood by Gods glory 2. Why is it added riches of his glory 3. What it is to have this riches of glory known 4. Who are these vessels of mercy and why are they so called 5. How is the making these vessels of mercy appropriated to God different from the former 6. What may we understand by this preparation 7. When is it accomplished Of each of these a very short word 1. this glory twice spoken of in this text is two ways understood somtimes it is taken as the effect for the cause it is sometimes taken for that in God which is just matter to glorify God matter of honor glory to him the due consideration whereof renders God glorious and worthy of admiration and adoration this is to be understood by the words of Jesus Christ to Martha John 11.40 I told thee saith our Lord if thou wouldest believe thou shouldest see the glory of the Lord that is thou shouldst see that for which thou shouldst glorify God therefore this glory of God is commonly referred to Gods power and his grace because from these appearances from God for the most part men are aptest to glorify him 2. By Gods glory sometimes is intended his power it self as Rom. 6.4 Christ was raised from the dead by