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
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
separation is not limited Fourthly Such a state was worse then the state of the Jews themselves they are not abdâ—cated eternally from God so that we cannot rationallâ— think that Paul should wish himself accursed as tâ— his in word state and spiritual condition therefore something else must be enquired after 2. Others understand the Apostles anathama to be only excluded the society and assemblyes 〈◊〉 the saints to be excommunicated the Gospel Church because sometimes and generally that iâ— rendred by the name of anathama as if the Apostle should have said I could wish my self excommâ—nicated from the Gospel Church for their sakes not only to be deprived of the honour of an Apostle but of membership in the Church Obj. But some may say our text saith separate from Christ I answer the Church is called Christ 1 Corinth 12.12 So likewise is Christ that is the body of Christ and our last expositors do so render it and understand it that the Church is called Christ so Doctor Hammond Paul did prize at a very high rate the Communion and fellowship of Saints yet for the Jews sakes he could have been content to have been excluded that sweet and happy estate But 3dly Others understand and they are the most and best approved interpreters that the Apostle doth wish not only a privation of good and all his high priviledges but a dreadful infliction of much sufferings and corporal punishments which amongst the Jews did follow their anathama they were delivered up to Sathan they were exposed to open shame and ignominy and detestation they were anathamized were disdain'd of all abhorr'd of all so that according to that interpretation this was the sence of the Apostles words I could wish my self the veryest abject and object of shame and spite let me be as thus exposed to the worst of ruines yea the most cursed death it self this interpretation seems to agree most currantly with the Scriptures not that this anathama must intend the vengance of eternal fire but present rejection with detestation so must we understand that word Gal. 1.8.9 If I or an An gel from heaven preach any other Gospels let him be anathama twice exprest that is let him be rejected as an accursed thing let him be detested and abominated and withstood to the highest and thus it must be understood Gal. 3.13 Christ was made a curse for us which being made a curse takes in all Christs sufferings and humiliation from the begining to the end all his contempt and shame and spirting on and crucifixion all his abhorrency of man Esa 49. and this an athama the ultimate of it was death and this understanding doth in some measure answer to Moses his wish Exo. 32.32 Blot me out of thy book or as Ainsworth reads it let me dye for so the book of life is understood sometimes Psal 69. let me saith Moses bear thy displeasure that thou hast against they people and whereas now I am highly in thy favour I am willing to bear thy displeasure and death from that thy displeasure rather then Israel should be cut off So here thâ—… much the Apostles words amounts unto that where as now he was set by and esteemed of his friends and all the faithful Churches of Christ throughout the world yet he could be content for his brethrens sakes to be looked upon as a person not only at the greatest distance from his brethren but from Christ himself and to be judged worthy of the worst of deaths for his brethrens sakes thus as in a glasse you see the most worthy and excellent spirit of the Apostle Paul who before his conversion was a cruel and bloody persecutor yet now why like Paul who so like Christ in his spirit as he this deep sorrow in him was the fruit and effect of his tender love to them Paul is willing to hazaâ— much for the soul-good of many such a spirit 〈◊〉 manifested in his Ministry he was willing to spend and be spent for poor souls 2 Corinth 1.12 The soul-good of many should be a strong engagement upon our hearts to expose our selves to loss and sufferings this was an engagement upon Christ many were concerned the world were concerned this may be of great use to be considered by those intrusted with the work of the minisity especially consider this example of Paul to beget a spirit for publique good if many are concerned as to their inward state venture far We now proceed to the second head which contains a description of the people and persons over whom the Apostle Paul thus cordially mourns and sorrows they are described by a double character 1. The relation they stood unto Paul they were his brethren and kinsmen according to the flesh 2. They for whom Paul thus mourned are a people greatly dignifyed and distinguisht with very high priviledges above all people in the world besides which priviledges and immunities the Apostle doth enumerate verses 4. and 5. under nine heads 1. They were Israelites 2. They had the Adoption 3. The glory 4. The Covenants 5. The giving of the law 6. The service of God 7. The promises 8. Theirs were the fathers 9. Christ came of that line A short word by way of explication to each of these 1. That which heightened the Apostles sorrow for these people was the near relation they stood to him they were his brethren his kinsmen according to the flesh brethren is a word of general signification and applicable to all men without exceptions yet here it is restrained he doth not only call them brethren as they were from Adam but as they sprung from the loyns of Abraham Isaac and Jacob and he adds here according to the flesh because notwithstanding they were the seed of Abraham yet they wanted the spirituall character the faith of Abraham yet Paul owns them as his brethren as he and they were of the natural seed of Abraham the Apostle doth fully own the brotherhood upon this account are they the seed of Abraham and more particularly Phil. â— of the stock of Israel of the tribe of Benjamin or hebrew of the hebrews S. Paul had a dear love for the people as they descended from the same Jacob and Israel according to the flesh though as yet enemies to the faith of Abraham who foresaw Christ day and rejoyced in it Note this Doctrine by the way Doct. That Christians stand engaged much to mourn for their unconverted kindred according to the flesh and to take all possible means to convert them Though it be a duty for Christians to do good to all in this respect yet more especially for kindreâ— and relations to do much and suffer much for the salvation of our kindred it is observed by the learned that Christ as to his Ministry began at Nazareth whereas he had been brought up to instruct them see Luke 4. and doubtless if outward suplieâ— are to begin there much more spirituals he is worse then an Infidel that provides not for
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-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
he that rules is loved he 〈◊〉 serves in this sense is hated for this prophecy of Malachi is counted by our Apostle for a threefold illustration and explication of Gen. 25.23 1. More particularly to distinguish who and what those nations and people are of whom God speaks to Rebecca for in Gen. 25. we have it only laid down in general and comprehensively two nations two manner of people here we have it explained to be Israel and Edom these are the two sorts of people 2. To certify the Jews that the servtude of Esau to Jacob was the fruit of a defect of love in God to him Esau have I hated for we have nothing of hatred exprest Gen. 25. only their state is there exprest 3. Malachi gives the reason of this servitude which is not spoken unto Gen. 25. it is as they are the border of wickedness and so the people against whom the Lord hath indignation for ever Jacob have I loved and Esau have I hated these few words require to be plainly and fully spoken unto because they are very much wrested and wronged to the great disparagement if not to the overthrow of Gods free and impartial love to mankinde are not these the inferences drawn from these words That by love here in this text is to be understooâ— election to eternal life and by hatred reprobation to hell-torments and that the time of the commencement of this is from eternity before the persons are born or have done good or evill so that God elects and reprobates loves and hates without any respect to works good or evil therefore do they reade these words in conjunction before they were born or had done goad or evil one was hated and the other beloved or one elected and the other reprobated and that at the meer pleasure and purpose of Gods will and that these two persons by name are as leading examples or types of 〈◊〉 kinde and that when God hath set this love or 〈◊〉 tred it is for ever without any revocation no the one side or the other Now as the Lord shall assist I take it my proper work to labour to discharge this portion oâ— Scripture from that hard service in which it is â—… unwillingly prest to serve contrary to its genuine sence the which I shall do by inquiring into these Eight circumstances following 1. What is the nature of this hatred in God 2. Doth God hate any man without a cause 3. Whether the first transgression of Adam is the cause that God takes up against mankinde to haâ—… them 4. What is the cause that doth provoke God against any people to hate them 5. What are the effects of Gods hatred against any people when conceived 6. Whether we can finde ground from hence or elsewhere to believe that God doth hate parriâ—…lar persons 7. Whether Gods love or hatred to a people be irrevokable and unchangeable 8. How doth such an understanding of our â—postle accommodate his scope and designe in thâ—… contaxt First Hatred in Scripture is taken two ways 1. Positively and absolutely in a strict sence 2. Comparatively in a milde and lower senâ—… 1. Hatred is taken sometimes in a proper 〈◊〉 positive sence to detest and abhor to standing from and seek destruction of thus Cain hateâ— Abel such a hatred is in conjunction with malicâ— and envy thus Ahab hated Micaiah when 〈◊〉 sought his life In this sence the Apostle must be understood Eph. 5. No man ever hated his own flesh but nourished and cherished it 2. Sometimes hatred is taken in a comparative and milde sence for lesse love this is called hatred In this sence Jacob hated Leah Gen. 29. which is there interpreted only for lesse love thus it is understood Deut. 21.15 Matt. 10.39 Luke 14. to hate father and mother and life that is to love them lesse then we love Christ and in this sence if we will take the opinion of the Learned who have left their opinions behinde them it is that there is no more in these words Esau have I hated that is in comparison of Jacob to whom I have given the land of Canaan whilst Esau hath only the barren Countrey of mount Seir. The Second Question to be spoken unto is this Doth God hate any without a cause I answer that as hatred may be either understood in a comparative sence and with respect to external and temporal dispensations it may sometimes be without a cause he may shew lesse love to one then to another in outward things without a cause this I spoke unto before from ver 11. but God doth never hate without a cause if hatred be understood as to a personal final and eternal state 3. Is Adams sin a sufficient cause taken up by God to hate his posterity I answer that hatred in God is not to be understood as a passion of mind but God is said to hate love or be angry as the effects appear now we may see Gods hatred to Adams posterity by the effects of it which is an irrevocable sentence of bodily death to the grave which hatred is plain without exceptions to all Adams posterity But 2ly If we speak of hatred as antecedaneous to Reprobation as to the second death I deaâ— any such hatred to be in God as to Adams posterity so understoed but the quite contrary See Psal 145.9 God is good to all and his tender mercys are over all his works and he swears Ezek. 33.11 that he hath no pleasure in the death of the wicked and consider in the Fall God so loved the world that he gave his only begotten son for them Joh. 3. Rom. 5.8 God commended his love to us that whilst 〈◊〉 were enemies Christ died for us Thus love or hatred in our Text cannot be understood of such a love or hatred whereby either person or party are saved or damned Esau in his lineal posterity was not so hated as I have shewn already for many of them it will be granted were saved as Job and others of that race Fourthly What is the cause that doth provoke God to hate a people I answer Sin and therefore when God hates he renders a reason Psa 5.5 thou hatest the workers of iniquity Psal 11. he that loves violence his soul hates This is an undeniable truth that if God hate so as to reprobate to the second death it is for sin namely actual sin but God may hate in temporals without sin for he afflicts whom he loves Heb. 11. Esa 49. Gods carriages to Zion was as if he hated her whilst his love was to her Gods inward love and outward hate may stand together Fifthly What are the effects of Gods hatred I answer a privation of good and an infliction of evil is reckoned hatred in these Scriptures following Deut. 1.27 Esa 60.15 Jer. 12. Amos. â— 8 Ezek. 35. Hos 9.15 Sixthly Can it be proved that God hates particular persons that God hates things and people is plain Zech. 8.17 I answer that
4.21.22.23 but with this proviso if he did not let his first-born Israel go even so he bids Moses to let Pharaoh know in like manner if he did not let them go he would harden his heart to his own destruction I will punish his natural and his acquired hardnesse with judicial hardnesse the sum of which is to punish sin with sin as God threatens Ephraim Hose 8.11 because he made many altars to sin altars should be to him for sin that is God would give up Ephraim to that sin he delighted and that is usual for God to foretel his judgments before he execute them see concerning the old world Gen. 6. an end of all flesh is before me I will destroy men yet after God had determined to destroy men he waits a 120 years so as to the destruction of Jerusalem he gives 40. years to try them so after he had resolved conditionally to harden Pharaoh he stays a considerable while till he had hardened himself and rebelled against him with a high hand under six plagues and that the threatning given out chap. 4.21 refers to this time and latter hardening appeareth if we will consider chap. 8.29 where we have that special warning ver 29. such as we finde not before let not Pharaoh deal deceitfully any more implying that Pharaoh had dealt deceitfully before had promised and not performed and it is emphatically added Pharaoh hardened his heart this time also Now after these six plagues and Pharaohs six hardenings on his side we have this emphatical threatning chap. 9.14 I will at this time or turn pour out all my plagues upon thy heart which some understand of his hardening by God so that this second hardening by God is the fruit and effect of his voluntary and obstinate hardening himself before Now in speaking to this second sort of hardening it will be needful to enquire into the difference between the second and first seeing God is concerned in both either accidentally or intentially it hath already been made plain that God did gradually harden Pharaohs heart by his former applycations unto him but what did God do more now then before to Pharaoh from whence it is now said God hardened his heart whereas before it is said Pharaah hardened his own heart I answer as to the negative part it hath been spoken unto under the former head that God doth not do any thing positively much less forcibly to make the heart hard neither doth he infuse any hardening quallity whereby he hardens soft hearts but that which we are to understand as to matter of fact on Gods side is this that God doth harden by withdrawing those influences of his spirit that should soften as withdrawing the sun makes the earth dark the Naturallists tells us that hardening is occasioned in a natural way by withdrawing the moisture out of any body or substance whereby it is condenst and made hard and stiff and unyeilding to the touch as the earth also becomes hard like iron by the withholding its moisture by showrs Thus withdrawing of the influences of Gods spirit makes the soul dark and hard it seems to be supposed and granted in Scripture that the spirit of God attends men ordinarily in striving with them as they are considered in a general capacity by which means they are not so bad as otherwise they would be Gen. 6. my spirit shall not always strive with men it had strived and would yet strive but not always strive so that the wicked old world had this means the spirit and whereas we reade the spirit shall not always strive with men the greek turns it my spirit shall not always continue with these men it was one of the blessings that God bestowed upon rebellious Israel a long while in the wildernesse that his spirit was with them Nehem. 9.20 he gave them his good spirit to guide them till they grieved and rebelled against it this was the blessing which God intrusted Saul with whilst he was obedient 1 Sam. 16.14 but upon his disobedience God took his spirit from him and an evil spirit came on him in the room of it wicked men are attended with good motions of the spirit but for great sins God sometimes withdraws it from them and this withdrawing is called giving up persons see that eminent place Psal 81.11.12 they would not hearken so he gave them up or as Ainsworth reades he lot them go away in the perversenesse of their own hearts or to walk in their own counsels this was Pharaohs case he had grieved quenched rebelled against the motions of Gods spirit which had several times instigated him to be willing to let Israel go Now he is given up to follow his own will and counsel without controul I will pursue I will overtake I will divide the spoil Thus God is said to do with those wicked persons of which we reade Ro. 1.24 God gave them up he would possess them no longer now the fruits and effects of his giving up or withdrawing the spirit is very dreadful As first the fruits of it is a heavinesse and fatnesse of heart a very great indisposednesse of heart to hear what God or his servants shall speak to them for their own good this was the case with Elies sons for their horrible sin in causing Gods ordinances and sacrifices to stink 1 Sam. 2.25 they hearkened not to their fathers instructions because the Lord would slay them God as a judgment had shut their hearts from hearing such an effect we reade of to Rehoboham 1 Kings 12.15 he had no disposition to take the councel of the old men which would have been his safety but the young mens to his own ruine such an instance we have Deut. 2.30 therefore Pharaohs hardening his heart and not hearkening are put together all along The second effect of this judicial act of God is an implacable hatred to Gods most faithful servants who seeks their souls good when Saul had lost the spirit of God and the evil spirit was upon him he fought to kill David whom he was forced to say was more righteous then he 1 Sam. 16.17 cha 8.11 Saul cast a javelin at him with a designe to kill him whilst he was pleasing him with his musick it is considerable that after this hardning of Pharaoh Ex. 10.28 he forbids Moses to come any more into his presence upon pain of death see thou see my 〈◊〉 no more for in the day thou seest my face thou shalt dye this was the state of the hardned Jews Mat. â—… stoned one killed another yea Christ himself at last 3. Such a person hath no sence of sin when committed a judicial hardned sinner is insensible whereas a true-hearted person is sensible of the least sin and hath checks in his conscience upon that account the Apostle speaks of some 1 Tim. 4.2 who have their consciences seared with a hot iron and to the Ephes chap. 4.18 the Apostle speaks of some that are past feeling a hardned soul
then the old world for whom God was grieved at the heart and repented that he made man yet he strives with them by his spirit in the ministry of Noah a 120. years so also 2 Cron. 36.15 he had compassion after all that hardness contracted by them as appears by their abusing his prophets see Ezek. 12. we there reade of a rebellious house who had hardened themselves to a high degree having eyes and see not ears and hear not yet still God useth means with them and that with this proviso ver 13. it may be they will consider though they be a rebellious house God knew that they were not in an incapacity to consider and return such a hardened people are not debarred of means of consideration the wicked old world were in a capacity of returning to the last moment of the 120. years so long as the patience of God waited God waited after he is said to harden Pharaohs heart under four judgements more to provoke him to prevent his utter destruction and besides all this it appears Pharaoh was not put into an incapacity to repent because after all this hardning he did repent though it did not hold with him chap. 9.27 saith he God is righteous I and my people are wicked and however some may judge of this repentance had it been continued in and not repented of it would have saved Pharaoh from destruction so again cha 10.16 I have sinned against the Lord and against you So that God did not harden Pharaoh irrecoverably so as that it was impossible for him to repent neither was Israel so shut up after the death of Christ but that they might still repent for we reade of three thousand of them who were guilty of that great sin of killing Christ converted in one day Acts. 2. by Peters sermon and that they are not irrecoverably shut up by vertue of that sentence and that hardening and blinding judicially by God is granted of all sides for they shall yet in time have soft relenting hearts given them and their blinding and hardening is but temporal the first prophecy of it Esa 6. had in it an until and Rom. 11. they shall be grafted in again if they abide not still in unbelief and this must needs follow unlesse we grant that Pharaoh or the Jews had committed that unpardonable sin which I suppose none will say if this be so then let us take up this consideration by the way that if Pharaohs hardening was not irresistible nor irrecoverable how can Pharaohs hardening be a meet type of absolute personal irrecoverable reprobation except you will plead for a personal conditional reprobation seeing all these threatnings against Pharaoh are conditional if he do not repent to let Israel go 2. He was in a capacity to repent even under the worst hardening till his utter destruction so that Pharaohs case will not do that service that it is by most summoned to do in the point of personal and absolute irrecoverable reprobation but it may be objected doth not this arguing seem to lessen the judgement of Gods hardning Pharaâ—… heart as if it were not so great as indeed it is for if it be not irresistible nor irrecoverable how is there that dread in it I answer that notwithstanding what of this kinde can be said yet it is a great yea the greatest of all judgements that can be inflicted upon a person to be hardened by God and that for these five reasons First because this hardening by God is the fruit and effect of the highest provoking sin it is sin punished by sin to be given over to commit sin with despight which before he commited with regret and trouble but now with all greedynesse see Rom. 1.28 it is to be given up to a reprobate minde 2. This hardnesse of heart from God though there may be a possibility to withstand it or recover out of it yet know it is unspeakable hard next to an impossibility as it must needs follow for every act of impiety doth still harden more and more it was very hard for Pharaoh to attain to that degree of relenting which he did attain unto but yet more hard to keep it upon his heart custome in sin begets a second nature see 13. Jer. 23. can the Ethiopian change his skin or the leopard his spots no more can they learn to do good who are accustomed to do evil 3. No person so near so lyable and ready to fall into his own destruction as a hardened sinner he is very near to ruine who saith Job cha 9.4 hath hardened himself against God and prospered muchless can they think to prosper whom God hardens 4. To be hardened by God is the greatest of judgements because commonly it is the punishment of the abuse of mercy and no judgement so severe as that which follows the abuse of mercy 5. This hardening by God is a great judgement as it is a token of Gods highest displeasure see the woes that go along with it upon the Jews Mat. 23. that which yet remains in order to a close of the 17. and 18. verses is to sum up those Doctrines that flow from the words thus explicated which may be many but I shall but little more then name the most of them 1. From verse 17. for the Scripture saith unto Pharaoh from this preface this Doctrine offers it self to our consideration 1. Doctrine That the sayings of God are not less divine or authoritative because they are written The writing of Gods sayings doth not take away from them divine authority but they are as if God had spoken them at present by his own mouth The Apostle might as well have said God saith unto Pharaoh yet he chooseth to say the Scripture saith This Doctrine is very well worth our consideration in this day in which we are fallen but I shall but briefly touch it because I spoke something to it in the explication it is plain these words were spoken by God Exo. 9. yet the Apostle referreth us to the Scripture and this is usual with the Apostle in other places see Gal. 4. the Scriptures saith cast out the bond woman though God spake it so 1. Timo. 5.18 the Scripture saith thou shalt not muzzel the mouth of the oxe whereas God spake it So that to say the Scripture saith and to say God saith are the same and indeed why should any body question the truth of this doctrine are the sayings of Kings and Monarchs of lesse authority because they are written and made into a law holy men appropriates that to the Scriptures that is proper to God himself as convincing converting clensing quickening they are able to make the man of God wise unto salvation 2 Timo. 3.15 able to build up and give an inheritance amongst them that are sanctified Act. 20. From hence we may note 1. That those that slight and undervalue the Scriptures are not guided by the same spirit that the Apostle Paul was there are some that will
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
to ver 21. But affirmatively there was a twofold framing or making upon the Jews at which they were much offended at God and both respecting Gods present dealings with them for their actual rebellion against the Gospel which was now judicially upon them 1. They were by God subjugated in their outward state to the Nations as to their outward glory and politick government wherein they had exceeded all the world besides Gods presence was in the midst of them his sanctuary was amongst them they were his first-born son the head and not the tail this people are now scattered amongst the Nations and their temple and glory laid in the dust they are made as a vessel in whom is no pleasure as it was prophesied of them Hos 8.8 and herein are a dishonourable vessel according to our Text this our Lord tells them Matth. 23. last their house is left desolate this formation they are greatly offended at why hast thou made me thus say they they are not sensible of any sin of theirs that could deserve this forming nay they questioned whether God had power or right to thus make them contrary to his promise made to their fathers Abraham Isaac and Jacob. 2. They took themselves wronged as we may perceive that God had put them out of a capacity of obtaining justification or salvation by all their zeal and legal obedience whilst enemies rejecters of Jesus Christ they are threatned with eternal death if they do not believe in Jesus Christ ye shall die in your sins notwithstanding all your legal obedience if you believe not that I am he why hast thou made me thus that is put me into this capacity Now the great designe of the Apostle is still to maintain Gods unquestionable right of power to turn a disobedient people into what form he please when they have first abas't themselves by rebellion he still carries on the same conclusion be hardens whom he will but according to promise I shall be brief upon this verse because I shall meet with it more fully and properly in the following verse that which remains according to our usual proceedings in order to concluding this verse is only to lay down those Doctrinal conclusions that offers themselves to us from these words 1. From the Apostles zealous replication I note 1. Doctrine That it is the nature of a true cordial faithful servant of God to have his zeal kindled when he hears Gods name and glory dishonoured and his attributes his wisdom power mercy and goodness abused This was the spirit of meek Moses Exo. 32.19 he brake the tables hereupon this was the spirit of Jobs friends when they saw but the least appearance hereof as they thought in Job So it was with Paul at the sight of Idolatry Act. 16. his spirit was stirred in him it is as it is with a dutyful childe to his father he cannot bear to see him dishonoured so David was sensible hereof Psal 42.10 as a sword in his bones Paul and Barnabas waxed bold Act. 13.46 when the Jews blasphemed see also Psal 44. so was Hezekiah upon the blasphemy of Rabshakeh 2 Kings 19. compared with Esa 37. From the designe of the Apostle to abase the Jews 2. Doctrine The great sin of the circumcised Jews was spiritual pride or pride of spirit This sin of pride in them God complains of old Hose 5.5 cha 7.10 their pride was testified to their face and to this our Apostle speaks Rom. 2. they made their boast they said we see John 9. 3. Doctrine It is a very high piece of presumption and impudence in man to question the reasonableness of the terms and conditions propounded by God in order to mans justification and salvation To say or think that there is a defect in Gods wisdom in propounding such or such a way rather then such this was the very case in hand and the great fault of the Jews this is very unreasonable so to reply it is but reasonable and equal that he that is sole author and donor of mans salvation should take his own way and propound his own terms upon which persons shall reap that benefit if God be about to bless Abraham with a great blessing to make him the father of the faithful he must follow God at his foot stoop to his directions in every thing as to the way to it the clay must yield to the hand of the potter if it will be a vessel of honour to this speaks Esaiah 40.13 cha 45.11 they must not command God 4. Doctrine It is very unreasonable and a high provoking sin against God for a poor finite creature who hath received his very being from him and who hath forfeited his very being a thousand times by sin yet to be found disputing and quarrelling'with God about the form of his being why he is not treated better by his maker As if a malefactor pardoned by the king should quarrel with him that he did not make him one of his bed chamber or confer some great honour upon him may not God do what he will with his own Mat. 20.7,8 5. Doctrine That the great dispute that the unbelieving Jews had with God was not about their original making or future rewarding but about their present handling called making The Jews question with God about the justness of his present judicial dispensations upon them why hast thou made me thus the truth of this will more clearly appear if we consult the context about this present hardning whom he will But I proceed to the next verse CHAP. XIII Explaining the potter and clay and that God makes and mars vessels according to their submission or rejection of him Ver. 21. Hath not the potter power over the clay of the same lump to make one vessel to honour and another to dishonour THese words are propounded by way of interrogation which kinde of speaking signifieth much intentness in the speaker and hath much awakening force upon the person unto whom spoken it is a kinde of speech much used by this Apostle both in this Epistle and elsewhere 2. This kinde of speaking supposeth a strong assumption and conclusion in the matter it self Hath not is as much as if he had said it is certain he hath it puts the question out of doubt we have the Apostle in these words further managing and manifesting his dislike of the former objection ver 19. and also further demonstrating the unreasonable perverseness of the said objecter giving yet a more clear account that God may harden whom he will and yet be just in finding fault or complaining of them so hardened by him which position is built upon this double principle 1. From his unquestionable right of power and prerogative 2. From this consideration that he hardens none but such as by their sin break or first mar in his hands when he is about to work them and soften them for vessels of honour or such as first are become clay of the vilest sort I need