of the flesh are understood to be such as look for justification and acceptance with God upon the account of the works of the law circumcision and Obedience to the ceremonial law this is plain for flesh and works of the law are often taken one for another and by this our Apostle Rom. 4.1,2 what shall we say then that Abraham our father according to the flesh hath found for if Abraham were justified by works that which is called flesh in the first part of the verse is called works in the latter part this is understood Gal. 3.3 of being made perfect by the flesh and so chap. 4.29 he that was born after the flesh persecuted him that was born after the spirit that is he that was born according to the works of the law and thus S. Paul must be understood Phil. 3. though he was circumcised and kept the law yet he had no confidence in the flesh now in this third sense must our text be understood the children of the flesh are not the children of God Adoption and heirship doth not come in that way they that have nothing else to plead must stand off let us take it in which sense we will the text is here the children of the flesh are not the children of God 1. Such as have only nature Nor 2ly those who live after the flesh though they profess to believe in Christ Nor 3dly those who are most circumspect as to the observation of the law except they believe in and obey Jesus Christ Secondly who are the Children of the promise unto whom these are opposed By children of the promise must be understood such as rest and depend upon the free promise of God in Christ for life and salvation believers in Christ who seek for acceptance and salvation by him alone such as are begotten to love and obedience by the power of the promises To this doth the Apostles words agree Such as are Christs are the seed and heirs according to the promises therefore doth the Apostle oppose the Law to the promise Gal. 3.18 For if the inheritance be of the Law it is no more of the promises but God gave it to Abraham by promise So also Gal. 4.14 if they that are of the law be heirs their faith is made void and the promise of none effect the Gospel is a dispensation of promises and consequently of faith S. Paul calleth the Saints Heb. 6.17 the heirs of promises So also Gal. 4.28 We as Isaac are children of the promises So that when the Apostle saith here the Children are counted for the seed he intends not others then true believers in Christ Jesus Thus I have briefly answered these two Questions in order to the explication of the words I shall now summary the first part of the words into this Doctrine Doct. That the true seed of Abraham are not nor were not at any time estimated or accounted as they were found in the external profession or practice of Ordinances though of Gods own appointment but of such who under such Ordinances had the life and power of them in their hearts The true heirs of justification and salvation were in all ages intended to be inwardly and believinâ—…y children of God God did never accept of any outside professors since the beginning but as he was a searcher of hearts allways so he allways required heart and inside-inside-worship he did always require to be worshipped with heart soul and strength In Abels time Cain was a worshiper as well as Abel but the difference lay in the inside of the worship therefore it is said Heb. 11.4 by faith Abel offered to God a more acceptable sacrifice then Cain In the time of Circumcision God was not satisfyed with a fleshly circumcision only but God calls for circumcision of heart Deut. 10.16 circumcise therefore the foreskin of your hearts and we see the severe threatnings of God against Israel for the want hereof Ierem. 9. Inward spiritual worship was always required and much more in Gospel-days therefore Christ tells the Jews John 6.53 Except you eat the flesh of the son of man and drink his blood ye have no life in you Rom. 2.28 he is not a Jew who is such outwardly God almighty was so cautious and careful lest men should bear upon works for Justification and acceptance with him thereupon that he declares Abraham justified before he was circumcised and that our Apostle takes special notice of Rom. 4.11 Abraham received circumcision a seal of the righteousnesse of the faith which he had being not yet circumcised to which agreeth these words verse the 5. now to him that worketh not but believeth in him that Iustifieth the ungodly his faith is accounted to him for righteousnesse so that it is plain that the spirit of God is greatly concerned in beating men off from bearing upon works of righteousnesse and we see the spirit of St Eaul to this purpose Titus 3.5 not by works of righteousnesse that we have done but according to his mercy he saved us This Doct. seems to discover to us a great mistake amongst professors in this day there are but a sew who do not erre on this hand to bear upon their external obedience to ordinances and raise their comforts and hopes from thence Is not this like the plea of the pharisee Luke 18. I fast twice in the weeâ— are there not many who bless themselves upon this account and this appears because your comforts are high and low according to your duties but some may say ought it not so to be I answer you must have a special care to keep allways in a clear sight and sense and assurance of your relation you stand in to God if you are truly regenerated persons and are begotten from above do not easily let go that hold it is the duty of a child to grieve that he hath offended his loving father but not to call in question his relation to him thereupon God doth not unchilde for every fault nor for many sins if they be not wilfully committed but I pray mistake me not I would not have Gods children passe lightly over their miscarriages against him nor their unanswerable returns to him but mourn cordially as David and Peter did not in slavish but filial frame of spirit but know this that our sanctification is not the ground of our justification but the Demonstration of it good works may demonstrate our justification 2. Let each of us be instructed from hence to have a special care that we do not bear or rest upon our Gospel-obedience for acceptance or justification namely our Baptism nor other gospelobedience in ordinances for this we may be assured of as a truth that if legal performances of Godâ— appointment were not accepted being only outward much less are gospel persormances in ordinances acceptable without the spiritual part of them Baptism hath an inside as well as circumcision which consists in two parts death to sin life to righteousness now if
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-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
near relation and tender love that God in this change shall bear to them he shall carry it to them as a father to children that are small and tender living God in opposition to Idols It is worthy our taking notice how the spirit of God doth ingeminate and reiterate to the same effect in these vessels to assure us the truth of the matter treated on that he will certainly own relation and love also even to a visible manifestation a people who were or are at the greatest distance in both This doth instruct us how full Gods heart is of goodnesse to mankinde how propense to goodnesse to passe by transgression and receive graciously for out of the abundance of the heart the mouth speaketh as our Lord in another case saith we have an eminent place to the same purpose Ier. 32.41 as to Israel in special as to their return I will plant them assuredly with my whole heart with my whole soul what God doth for a people he doth it heartily therefore the designe of this reiteration is not only to offer the certainty but the cordialnesse of this admission into love and favour so that saith our Apostle it is no strange doctrine for God to admit the gentiles into favour who were at the greatest distance who were strangers and forreigners they may also become fellow citizens with the saints and of the household of faith yea children of the living God Thus having briefly opened the words it follows after the method that I have before observed that I give those doctrinal conclusions contained in them which are as followeth I shall but name them Doct. 1. That what God hoth done in former times either in mercy or judgement is significant to us in Gospel-days for our instruction The Apostle brings down what God prophesied to Israel therefore it is common for the Apostles to cite Gods dealings in both 1 Cor. 10. Juâ—… 2 Peter 2. Doct. 2. That the sayings of the Prophets are the sayings of God himself God speaks in Hosea This I had occasion to take notice of before as to Pharaoh that what God speaks in his servants is undeniably and universally true see Luke 1.73 God spake by the mouth of all his holy prophets since the world begun 2 Pet. 1.21 holy men of God spake as they were moved by the holy spirit therefore we ought to have a high esteem to the sayings of the prophets as if God himself were speaking unto us Doct. 3. That for a people to be owned and accented of God as his is a very choice and great priviledge It was prophesied as such I will call them my people Doct. 4. Which were not beloved from whence flows these two Lessons 1. That Gods love or hatred with respect to persons or people is not unchangeably fixed He may call them his people that is own them his people to day which were not his people yesterday he may love them to day that were not beloved yesterday the truth of this Doctrine you may see proved if you look back to our Exposition upon ver 13. But secondly I note from these words which were not beloved yet in a sence there was love from God to all men 2. That the love that God bears to mankinde either Jews or Gentiles before conversion and call is no love in comparison of that love he bears to them who are truly called Or thus That Gods love to converted called persons is a very great and singular love That God bears love to mankinde is a truth in general considered and is a truth asserted by our Lord Ioh. 3.16 God so loved the world that he gave his only son for them but that love that God bears to holy persons to converted ones to obedient ones is a choice love indeed a love of delight Joh. 14.21,23 Joh. 16 26. the father himself loveth you because ye have loved me It is great love that God bears to a prodigal upon his return See Luke 15.20 make this improvement 1. To admire the greatnesse of this priviledge to enjoy the love of God under this consideration a love of delight it is true others enemies have his love of pity Psa 145. his tender mercies are over all his works 2. Admire the change in estate that is made upon conversion that you that were not a people that were beloved should now enjoy such priviledges Ephes 2. Doct. 5. That it is one circumstance of aggravation in the exaltation and the glorification of Gods people that they shall receive their glory where they have had their shame In the place where it was said ye are not my people thereâ— This place may be considerable both upon a general and particular account 1. In general upon the earth Revel 5.10 where the Saints have suffered there they shall raign 2. In particular which is more proper to our Text we have a parallel place Zephan 3.19 I will give them praise and fame in evey land where they have been put to shame It will be a circumstance in the exaltation of Jesus Christ that as he had suffered a shameful death at Ierusalem so he shall raign there in that place Esa 24. he shall reign in Jerusalem and before his ancients gloriously this is a great condescention in God to his people and a manifestation of his choyce esteem to them 2. It may be a great comfort to all faithful suffering humble and abused saints Doctrine 6. Such as are the truly called of God have the living God to be their father They shall be called the children of the living God he takes pleasure to discriminate them and distinguish them from all other children and worshipers whatsoever the Apostle changeth the prophets sons into children to shew the singular priviledge of Gospel-saints they are all the children of God by faith in Christ Jesus O the great priviledge of all truely called ones that have such a God! who only can swear he liveth he hath all life in himself and gives all life spiritual and temporal But for brevity sake I shall say no more to the first head of the four into which I reduced the latter end of this chapter We are now by course to speak to the second comprehensive head propounded to be handled from the close of this chapter which is contained in the 27 28 29. verses CHAP. XVII Plainly shewing that it is not Number nor being in relation to godly Ancestors that can secure rebellious persons from Gods wrath and destruction Ver. 27. Esaias also crieth concerning Israel though the number of the children of Israel be as the sand on the Sea yet a remnant shall be saved 28. For he will finish the work and cut it short in righteousness because a short work will the Lord make upon the earth 29. And as Esias said before except the Lord of Sabaoth had left us a seed we had been as Sodom and been made like unto Gomorrha IN which three verses we have the Apostles second testimony