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
my friend Moses and after this manner doth David take off and silence the heathen who in an undervaluing way were asking where was his God David to set God out of their reach tells them Psal 115.3 our God is in the heavens he hath done whatsoever he will or pleased 2. He thus speaks to show that the law and terms upon which God shews mercy to some and hardens some doth not arise from the creatures side but hath the original from himself it is founded in the breast of God without the creatures contrivance or proposition of the creatures terms of mercy and terms of wrath are founded in the breast of the most high 3. He thus speaks to magnifie the righteousness of God which was a great part of his present business he that hath an undeniable right to show mercy to whom be will and harden whom he will cannot be charged with uurighteousness in his proceedings though he jnstifie the heathen by faith and reject the circumcision for unbelief and disobedience thus the Apostle concludes that from Gods hardning Pharaoh he hath a right to harden whom he will the words are a conclusion made up of three circumstances 1. That God had an unquestionable right to harden Pharaoh or else it had not been done that God proceeded rightly and righteously in his proceedings to and with Pharaoh 2. That God hath the same right of power to harden all such as Pharaoh was this none can question he that righteously executes one for murther may as righteously execute a thousand being such as he was 3. It is supposed in this conclusion that Gods will is to harden none but such as Pharaoh was abusers of his mercy and long-suffering-grace in Christ that is his will is to harden those who first harden themselves I remember what a learned man saith upon this head that every breach between God and the creature begins first on the creatures side from the beginning to the end God at first made man upright but he hath found out many inventions This Doctrine hath been plentifully preached throughout the Scriptures see 2 Cron. 15.2 the Lord is with you whilst you are with him if you forsake him he will forsake you 2 Cron. 24.20 because you have forsook the Lord he hath forsook you so Pro. 1.24 if Christ takes away the talent it is from them who hide it Mat. 25. the great breach between God and Pharaoh begun on Pharaohs side 1. In his cruel persecuting and oppressing his only people and first-born son Israel 2. His slighting and contemning God himself chap. 5.2 the breach between God and Israel the people to whom the Apostle speaks begun on their side Matt. 22. ver 2. 7. chap. 23. to the end ver 37. Oh Jerusalem how often would I have gathered you but you would not But for our more orderly proceedings after the manner of an Exposition I shall first speak something in order to the Explication of these words and those circumstances relative to them and after that lay down those doctrinal Conclusions that doth rise from them And in order to Explication I shall enquire into Five Circumstances 1. What Mercy is here intended when the Apostle saith He hath mercy on whom he will 2. What is this hardening as to the nature of it 3. How far was God concerned in hardning of Pharaoh and likewise how far he is concerned in hardening of others in general and what means God makes use of in hardening 4. What was the time that God did properly take in hand to harden Pharaoh was it an act from eternity or in time 5. Was Pharaohs hardening by God irresistible by Pharaoh and irrevocable by God that is to say was Pharaoh by vertue of Gods hardening his heart shut up under an impossibility of obtaining any degree of softnesse again The Answer to these Five Questions will give some light to the passage therefore I shall speak a few words to each of them in order and chiefly to the third 1. As to the Mercy here spoken of it must needs refer to the mercy of justification and adoption according to the scope of the Context accepting persons upon gospel-terms which terms are mercy and grace as the Scriptures doth fully shew Rom. 11.30,31 where the Apostle three times calls Justification by the name of mercy so also Ephes 2.4 God who is rich in mercy after this manner doth the Apostle speak to Titus Tit. 3.5 and 1 Peter 1.3 Gods gospel-proceedings are ways of mercy now the terms of this mercy is contrived by God himself without the proposal of the creature thus must the Apostle be here understood where he saith he hath mercy on whom he will whether Jews or gentiles all the circumcision that obeyed the Gospel are said to have obtained mercy that is are justifyed 2. What may we understand by hardning whom he will he hardneth The Apostle in this word alludeth to the phrase so often made use of in the relation of Pharaoh Pharaoh hardened his heart sometimes Pharaoh is said to harden his own heart and sometimes God is said to harden his heart this kind of speaking is metaphorical alluding as the Naturallists tells us to some elementary bodyes it is proper to steel stones and such like bodyes to be hard and the description of them is by this they resist the touch that which is very hard is known by this it is not easily penitrated it very hardly suffers an impression whereby the figure or outward shape suffers alterations that heart is in like manner called in Scripture a hard heart that resists the touch when no ordinary nor extraordinary means from God will enter or make any impression neither promises nor threatnings exhortations instructions reproofs nor corrections no means neither mercys nor judgments take place upon him upon this very consideration is Pharaoh's heart called a hard heart because he resisted the touch when Gods kinde messages came to him when Gods judgments were upon him they did not penitrate his heart his heart did not suffer any alteration or impression we reade of Gods complaint of his people upon this account Zacha. 7.12 that they had made their hearts harder then an adamant And how did this appear they refused the law and words of God by the prophets they made no impression the word here translated bard hath a threefold acceptation 1. Sometimes to be heavy drowsy or slumbring Rom. 11.7 the rest were blinded or hardened and Doctor Ainsworth reades instead of hard Pharaohs heart was made heavy 2ly Sometimes the word is translated made strong so Exo. 8.9 Pharaohs heart waxed strong But 3ly and commonly it is read hardened as here concerning hardnesse of heart I can concess with the Calvinists who speaks of a threefold hardnesse of heart incident to men 1. A natural hardness which every man hath naturally upon him whereby he doth hardly suffer the touch of Gods word or at most suffer it to make any impression upon the heart unconverted
persons have naturally impenitent hearts therefore conversion is a taking away the heart of stone and giving a heart of flesh in conversion the heart is mollified so as to receive the word Act. 2. their hearts could suffer a prick by the word 2. There is an acquired hardnesse there is a contracted hardnesse even in those who have had some softnesse the Church complains of hardnesse of heart Esa 63.17 why hast thou hardened our hearts from thy fear therefore doth our Apostle Heb. 3. exhort the Hebrews to take heed of being hardened by the deceitfulnesse of sin 3. There is a hardnesse which is called a judicial hardnesse that is a hardnesse as a judgment from God and this is the hardnesse of heart spoken of and intended in our Text whom he will he hardeneth this is the hardnesse inflicted upon the Jews which was threatned Esa 6. and accomplished Act. 28.27 But the third circumstance requires most to be spoken unto that is how far God was concerned in hardning Pharaohs heart to the end we might come at the truth in this head I shall speak to it negatively and affirmatively 1. Shew you what God did not do to Pharaoh 1. God did not necessitate Pharaoh to be rebellious and hard hearted against him by an eternal and absolute decree in order thereunto the Scriptures saith not one word to that purpose any where and those who saith most that way takes this hardening of God to commence from Gods beginning of his treaty with him when he saith I will harden his heart chap. 4.21 hardnesse of heart in men is contrary to Gods nature therefore not necessitated by him so to be see how contrary it was to the nature of Jesus Christ of whom it is recorded Mark 3.5 he grieved or mourned for the hardnesse of their hearts which grief in Christ supposeth four things 1. That Christ had done what he could to soften their hearts 2. He declares that such a frame of spirit namely hardnesse of heart was greatly contrary to his spirit or else he had not been greived for it as he was 3. They had a sufficiency of means to have made them soft 4. They were not necessitated to be so from him 2ly Negatively God doth not harden by infusing any quallity of hardness into man to make a soft heart a hard heart so saith some of those contrary to us God hardens none but those he finds hard Therefore 3ly God hardens none by his primary and antecedent will but by his subsequent will God did purpose the hardning Pharaoh conditionally if he was found hardening his own heart first against all his applycations and commands to let his people go God never hardens properly by changing the nature of a soft heart into a hard this is agreed on all hands 4. God did not harden Pharaoh by any proper means tending that way the means that God used to Pharaoh had no tendency that way in themselves but as they were abused by him no they had rather a tendency to soften his heart as for instance all those loving messages sent from God to him and 2ly They being disobeyed the dreadful following judgments sent thereupon 3. The sparing Pharaoh in person though destruction to his subjects and servants 4. Gods ready harkning to Pharaohs request presented by Moses and Aaron as to the removing and taking off those judgments from time to time these had all in the nature of them a choice tendency to soften Pharaohs heart and not to harden it I might adde further the means used might have humbled Pharaoh and made him to acknowledge the Lord Jehovah as Gods silencing his Magicians on whom he too much leaned making them to confesse that in that plague of the lice that it was the finger of God as also his miraculous distinguishing the land of Goshen where his people were from Egypt these particular dealings of God had conviction and softning in the bowels of them and we in charity are bound to believe were intended for that end but it is objected did not God tell Moses before he went to Pharaoh that he would harden Pharaohs heart that he should not let Israel go to which I answer In the first place I premise that there is much abuse of many places of Scripture in laying too much stress upon this word shall whereas it may as the learned Gramarians tells us be as well read will and the truth of this appears from the usage of the word will as well as shall in the history of Pharaoh Exo. 3.19 I am sure that the king of Egypt will not let you go no not by a mighty hand and this hardning is elsewhere in Scripture applyed to Pharaoh as the agent 1 Sam. 6.6 do not you harden your hearts as Pharaoh and the Egyptians hardened their hearts and would not let Israel go this was a received Opinion even by the Philistins in that day so long after that this hardening lay at Pharaohs door not at Gods 2. In answer to this objection God is said to do many things which are done by him only providentially and subsequentially as for instance Psa 105.25 God is said to turn the hearts of the Egyptians to hate his people and deal subtilly with his servants and how did God do this not positively but providentially as be blessed them with increases under their bondage so that they grew stronger then they vers 24. and from hence arose their hatred and it might as well have occasioned them to love them and fall in with them how often is this a ground of love is any thing more usual then as we say to worship the rising sun at least to give fained love and obedience to a strong and prevailing enemie yet this wrought in them hatred to them because they were so strong in this sence God is said to send Joseph into Egypt Gen. 45.7.8 and in this sence God is said to bid Shimei curse David 2 Sam. 16.10 the assembly saith it was by a secret command of providence and in this sence our Lord is said to come to give division not peace on earth yet directly he brought peace on earth Luke 2.14 thus Christ came to make seeing men blind John 9.39 yet to open blinde eyes the Scriptures doth often speak of the accidental and subsequent effects of ministration this Solomon takes notice of Pro. 1.32 the prosperity of fools shall destroy them whereas prosperity may as well lead to repentance and love to God according to what our Apostle speaks Rom. 2. the goodness of God leadeth thee to repâ—tance but we see the same means may bring forth different effects as Christ is set as well for the fall as the rising again of many in Israel Luke 2.34 the hardning of Pharaoh by God is not primary and antecedently designed by God in his application to him but accidentally as I shall shew you more clearly afterwards 3. In answer to the objection I say that God in declaring to Moses that he
saving Israel and the destroâ—ing of Pharaoh God gets himself a great name by saving his people in such a miraculous way and he gets himself a name also by destroying Pharaoh see Esa 63. verses 12 14. which is eminent to this purpose Psa 83. latter end But some may say how is Gods Name declared in his proceedings with Pharaoh I answer First by his proceedings with Pharaoh to declare himself the God of his people the God of Abraham Isaac and Jacob this is that Name that God would have exalted and magnified See Exo. 3.15 this is my Name for ever and my memorial to all generations God is willing to be reckoned and named the god of his faithful servants Heb. 11. he is not ashamed to be called their God he is not ashaâ—eâ— that is he is very forward so to be called this is the name that Moses in his Song doth endeavour to exalt Exo. 15.2 he is my God my fathers God he is my God saith Moses I will prepare him a habitation my fathers god I will exalt him as if he should say God hath in this act shewn himself in special the God of his people and this is no small priviledge in Davids sence Psa 48. this god is our god Psa 67.6 God even our God shall bless us It was a singular strain of faith in them as it was in Thomas John 20.29 when he said my Lord my God propriety in God is a choice priviledge it is the priviledge of overcoming Saints Rev. 21.7 I will be their God as he is theiâ— father in order to simpathy so their God in order to power of salvation and deliverance Oh then the happy state of such a people who are under such favour and love and care of such a God as the Psalmist saith Happy are they who are in such a case whose God is Jehovah Psal 146.5 Happy is he that hath the God of Jacob for his help this Name of God is that Name which he designes should be known in all the earth declaring therein that he is well able to save his people out of the hands and power of their most potent enemies Vers 18. affords us these Doctrines following 1. Doct. That God was unquestionably righteous in his whole passage and dealings with Pharaoh of old The Apostle brings this passage to vindicate Gods righteousness as to his proceedings with the Jews to shew that God is not unrighteous in shutting up rebellious sinners in the obduratnesse of their own hearts for he was just in what he did to Pharaoh these words as I have shewn you in the explication are an inference by way of application the Jews themselves would easily grant that Gods proceedings with Pharaoh were not only righteous but very gratious in the whole treaty with him There were six circumstances in Gods dealings with Pharaoh that renders his last proceedings with him righteous 1. Pharaoh before God sent to him was a cruel oppressor of Gods people who were near and dear to him his first-born 2. God offered implicitly to forgive all that had been past if now at last he would discharge his people out of their slavery at his request 3. God waits upon him a considerable time sends several messages and made many gracious applycations unto him by his special and signal servants Moses and Aaron he sends six sentral messages unto him before he inflicted that spiritual judgement of hardening him 4. God never denyed or refused his request put up to him by Moses for the removal of those judgement that were upon him 5. After so many returns to his former rebellions upon the removal of the stroke yet after all God offers him that if yet he would humble himself and let Israel go he would send no more plagues chap. 10.4 6. In Gods inward judicial hardning him by withdrawing his spirit he did not leave him in an utter incapacity to repent as hath been before proved in the explication there is not such a passage in all the Scriptures wherein the long-suffering and patience of God is so set forth as in this of Pharaoh the Apostle might well say he endured with much long suffering the vessels of wrath whilst he was filling up his measure Yet that which is yet further worth our consideration follows in the second Doctrine The 2d Doctrine from the 18. verse That God in his dealings with Pharaoh laid a platform of his proceedings with reprobates to the worlds end And the Apostle doth intend no lesse in laying this instance before the Jews to instruct them concerning Gods proceedings with them to be as just as they were with Phuraoh to severely punish after abuses of great long-sufferings and patience He hath mercy on whom he will from whence ariseth this Doctrine in the third place Doctrine 3. That justification is not the fruit of our merrit but Gods mercy here he calls justification by the name of mercy 4. Doctrine That the law and terms upon which men are justified and saved are founded in Gods own will without the contrivance and proposition of the creature he hath mercy on whom or what manner of persons he will He hath made the passage to life and salvation through grace by faith and no other way but by faith alone those whom he will have mercy on are Jews and gentiles who believe and obey Rom. 3.30 seeing it is one God that shall justisie the circumcision by faith and the uncircumcision through faith So much for the first part of the verse And whom he will he hardeneth from whence I note this Doctrine 5. Doctrine In a Scripture-sence God is concerned in hardening sinners This I have spoken unto also sufficiently in the explication Whenas the Apostle makes use of this term harden in direct opposition to mercy or justification it supposeth a hardened person in a sad and deplorable condition he hardens it might as well have been said he rejects or reprobates from whence I note this 6. Doctrine That as hardnesse of heart in man is the greatest sin so from God the greatest judgment It is such a sin that the sin of Pharaoh is stiled hardnesse of heart his refusing counsel disobeying and rebelling against God his abuse of Moses is all summed up in hardnesse of heart so the sins of Israel in the Wildernesse is called hardnesse of heart Heb. 3.8 harden not your hearts as in the provocation in the Wildernesse which takes in all their murmurings and rebellion the sins of the Jews in Christs time is called by this name of hardnesse of heart Mark 3.5 Mark 6.52 But for the sakes of some it will be needful to lay down some discoveries of a heart that is not possest with this comprehensive sin of hardnesse of heart because some are apt to condemn themselves in this respect who are not concerned I shall lay down six characters of a heart that is not hard in this sinful state whatever they may think but I shall but name them 1. That
that purpose respecting the way and terms of mans salvation p. 86. Chap. 6. Treating in Eight particulars the explanation of love and hatred in God and that in this chapter it cannot intend election and reprobation to heaven or hell p. 94. Whether the first transgression of Adam is the cause of Gods hatred against mankinde p. 96. The effects of Gods hatred is a privation of good and inâ—…ction of evil p. 98. Chap. 7. Shewing Gods unquestionable and absolute right to state and propound his own terms upon which his grace and justification and salvation shall be had and here determines it not upon the works of the law but believing in his son p. 102. That Gods speakings of old to his servants were very significant and teaching to ages and generations to come p. 122. Chap. 8. Shewing that it is of meer grace and mercy in God all men having sinned to call them upon any termes whatsoever to justification all grace no debt p. 125. Why is willing and running opposed to God and mercy it is not of him that willeth nor of him that runneth but of God that sheweth mercy p. 128. It is possible for persons cordially to desire and laberiously to pursue this mercy of justification and yet come short and not attain it p. 137. That persons to some degree righteous and obedient to Gods laws are very apt to challenge and strongly expect the great priviledge of justification as a debt for such their obedience or as a reward for such work p. 138. Chap. 9. Gods act of hardning and reprobating to damnation is the effects of great and persevering rebellion when men shut their eyes and ears at â—…st after much long-suffering and patience p. 139. As God seald up Pharaoh for his impenitency so did he with the Jews for shutting their eyes and ears therefore gave them up to a judiciall blindnesse p. 151. Chap. 10. Plainly explaining how and in what sence God may be said to harden mens hearts in like manner how God is said to show mercy p. 164. Gods will differs from mens will because it 〈◊〉 of counsel he doth all things according to the counsel of his own will p. 166. Terms of mercy and terms of wrath are founded in the breast of the most high p. 168. What mercy is intended when he saith he hath mercy on whom he will p. 169. Four instances to evidence God did not necessitate Pharaoh to be rebellious p. 172. How God is said to harden Pharaohs heart p. 177. Five marks of Gods withdrawing from hardning sinners p. 183. No person so near ready and liable to fall into his own destruction as a hardned sinner he is very near to ruine p. 190. Those that slight and undervalue the Scriptureâ— are not guided by the same spirit that writ the Scriptures p. 192. That God Almighty doth greatly concern himself in his peoples afflictions and oppressions p. 193. That every act of impunity and reprieve from judgment misimproved doth directly contribute to the fitting and preparing such a person for wrath p. 195. That God in his dealings with Pharaoh laid a platform of his proceedings with reprobates to the worlds end p. 199. Six Characters of a heart that is not hard whatever they may think of themselves p. 201. Chap. 11. Gods will and word are terms equivalent and his purposes to mankinde in order to mercy and judgment is not irresistable p. 203. That God may justly finde fault with whom he judicially hardens p. 213. Chap. 12. Detecting that unreasonable consequence of Gods forming men on purpose to damn them p. 215. The great sin of the circumcised Jews was spirituall pride p. 229. Chap. 13. Explaining the Potter and clay and that God makes and mars vessels according to their submission and rejection of him p. 231. That sin and disobedience is of an imbasing nature it makes man comparable to the earth the potters clay p. 251. The same people or persons at distinct times may be honourable and dishonourable vessels p. 253. Chap. 14. Explaining who are vessels fitted for destruction and who are vessels of mercy and why both become such p. 255. Wicked men are the proper subjects of Gods long-suffering p. 273. Chap. 15. Shewing the super-abounding riches of Gods grace to sinners for their encouragement to turn p. 274. That the present state of Christians in this world is a state of preparation not of perfection p. 286. Chap. 16. Gods love to the called whether Jew or Gentile is great and singular love yet not so unchangably fixed in this life that neither the obedience of some nor the rebellion of others can alter it p. 288. The great aggravation of mans condemnation will be the rejecting and not complying with Gods frequent and loud call p. 294. That Gods love or hatred with respect to persons or people is not unchangeable or fixed p. 302. Chap. 17. That it is not Number nor being in relation to godly Ancestors that can secure rebellious persons from Gods wrath and destruction p. 305. Chap. 18. Explaining the causes why the Jews missed and the Gentiles obtained the righteousnesse which is according to faith p. 316. Chap. 19. Plainly demonstrating that persons justified and saved in Gospel days shnll have no cause to boast but on the contrary to attribute all to free-grace p. 321. Chap. 20. Calling for greatest circumspection because persons in a very fair and likely way unto salvation in their own thoughts may suffer disappointment it is very easie to stumble at Christ and his ways if careful heed be not taken p. 325. Errata PAge 3. line 29. for Appstle reade Apostle p. 6. l. 14. r. unrighteousness p. 9. l. 20. dele chiefly p. 11. l. 15. r. his person p. 18. l. 20. for would r. could p. 18. l. last for summary r. sum up p. 20. l. 27. for 33. r. 23. p. 21. l. 14. for Christs r. Christ p. 22. l. 23. r. abdicated p. 28. l. 8. r. was p. 305. l. 23. for nations r. notions A Brief Compendium of the whole Controversiall part of this Chapter as a Preface to the Matter following SHewing the concurrence of each passage therein to the making up of a sweet harmony â—etween this 9th and 3 4 10 11 Chapters of this Epistle and herein I am perswaded that if the Reader do but lay aside prejudice and observe narrowly and heed carefully as he go along he will receive great satisfaction in the truth of what is spoken from each verse distinctly by that joint consent and argument appearing in the whole put together for although it is possible to wrest and misinterpret some single verses or passages in Scripture yet it is granted on all hands that he that takes in the whole scope of Epistle Chapter and Context in what he speaks is in the ready way to make an unerring Construction of matters This 9th of the Romans has been much wronged for want of this observation by Insitting upon some verses without heeding the
scope of the whole it was to Solomon a sight of the true mother which would not have the Child divided an honest Expositor will take the scope whether it makes for or against him now if you shall so observe me and go along with me I dare to promise you ample satisfaction that there is no such Doctrine concluded in this context as Irrespective Election or Reprobation of persons I proceed it is granted on all hands even by those zealous on the other hand that the great designe that the Apostle carried on in this Epistle and Chapter is to assert and maintain justification and eternal salvation to come in by faith alone without the works of the law and that there is an absolute necessity of believing in Jesus Christ to prevent eternal perdition both by Jew and gentile this is positively determined Cha. 2.8.9 tribulation and wrath upon all that obey not the truth upon the Jew first and also upon the gentile there being no respect of persons with God the Jews must come in at the same door with the gentiles Now the Apostle being deeply sensible that his brethren the Jews lay under the danger of this great severity as they were Rejecters of Christ and the Gospel he is cordially concerned for them as appeareth by his solemn protestation and asseveration as to the sorrow of heart that he lay under for them vers 1. and that which he knew was as a stumbling-block in their way as to their believing in Jesus Christ was their dependance upon their carnal priviledges which they were invested with as they were Abrahams seed according to the flesh which priviledges the Apostle grants to be theirs and makes an enumeration of them verses 3 4 5. but that these priviledges were not of such a singular and saving nature as they thought he takes pains to satisfie them and moreover whereas they were ready to pleade that they were not only thus priviledged but further as they were Abrahams seed the Inheritance was theirs and so intailed upon them that they could not miscarry except a failing should be in Gods word of promise to which their supposed plea the Apostle replies ver 6. not as though the word of God had taken none effect and as to a further amplification the Apostle in the following verses takes pains to assert and maintain that they may miscarâ—y to all eternity and yet Gods promise stand firâ— and true to those to whom it was made which he doth pathetically demonstrate both negatively and affirmatively to be not Abrahams seed according to the flesh but according to faith in Christ the promises made to Abraham I will be thy God and the God of thy seed did not intend Abrahams seed according to the flesh but according to the faith in Christ which was eminently set forth in the miraculous birth of Isaac which is also confirmed in his Epistle to the Galatians in plain terms chap. 3. last if ye be Christs then are you Abrahams seed and heirs according to promise else not it must be supposed to which construction agreeth ver 7. ver 8. following neither because they are the seed of Abraham are they all Children but in Isaac shall thy seed be called or by faith shall thy seed be called as Isaac was a childe of faith this is further amplified ver 8 the children of the flesh are not the children of God but the children of the promise are accounted for the seed which vigorous and pathetical arguing of the Appstle doth clearly instruct us what was the false bottom that the Jews rested upon namely that they could not miscarry who descended of Ahrahams loins according to the flesh 2ly that God in his promise to Abraham did not intend his seed meerly according to the flesh he proceeds to demonstrate from matter of fact because some of Abrahams seed are by God east out and disinherited namely Ishmael who by appointment of God was excluded from inheriting with Isaac though begotten from Abrahams own body and whereas to this instance of Ishmael the Jews might be ready to say there might be some reason given for his rejection on fathers side mothers side and his own he was born before the covenant of circumcision his mother was a Bond-woman and Ishmael is taken mocking Isaac the Apostle proceeds to give a 2d without exception even to the instance of Esau the natural son of Isaac in whom the promises were especially lodged In Isaac shall thy seed be called this instance is without any or the least exception born in circumcision of his free-wife Rebecca and a twinn with Jacob born at the same time and yet in his race rejected the Edomites God fore-seeing they would be a wicked persecuting people predicts their servitude and bondage and exclusion from the land of Canaan to inherit the barren Mountains of Mount Seir which shews that it is not enough to be Abrahams seed if they be not of his saith and holy ness for some of Abrahams seed by his special son Isaac are rejected and hated for sin Mal. 1. Obed. 10. for his cruelty against his brother Jacob shame shall cover him so that the Apostles argument lyeth here if Esau in his posterity eminently descending from Abrahams loins through Isaac in whom the promise was lodged might be hated and his mountain destroyed then how can you Jews though the seed of Abraham in a remote sense claim from that foot of account especially considering that you have persecuted to death the son of God whom Abraham loved and rejoyced to see afar off seeing God is not obliged to any of the seed of Abraham but as they are found in Christ who was Abrahams right seed as is eminently exprest Gal. 3.16 he saith not to seeds but seed which seed is Christ and if the Jews should further pleade that beside there descent from Abrahams loins they are a people near to God in covenant by circumcision and the Ceremonial law and thereby distinguished from all the nations of the world to be Gods people the Apostle follows them in that also ver 11. that the purpose of God according to election should stand not of works that is not of works of that kinde which was eminently typed out in the excluding Ishmael out of Abrahams family and from the Inheritance for in so doing God did also exclude the works of the law from justification as we may see plainly Gal. 4.22,23,24 for Isaac and Ishmael were two lively types of the two Covenants and that from Sinai is rejected as to Justification so that neither from their pedigree nor their legall obedience could they have any special acceptance with God for by the works of the law shall no flesh be justified and thus it is not of works ver 11. Now hereupon the Jews proceeds to raise a 2d and new Objection formed thus what doth not God Justifie according to works Paul then by this doctrine of thine thou seemest to contradict that declared righteous Rule
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—
in any special service he makes him a special promise Gen. 12.17 so that thus far the Apostle has proceeded to manage his designe in distinguishing Abrahams seed to the end of the 9th verse CHAP. IV. Wherein is evidently asserted by the truth of reason that the Apostles affirmation Jacob have I loved and Esau hated could not respect in the least either their persons or generations as to a final saving or daâ—…ning the whole posterity Ver. 10. And not only this but when Rebecca also had conceived by one even by our father Isaac 11. For the Children being not yet born neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth 12. It was said unto her the elder shall serve the younger 13. As it is written Jacob have I loved but Esau have I hated THe reason why I take in all these 4. vers is because they all belong to make up the Apostles answer to their first objection the Apostle is in these 4 verses still carrying on the former Argument to take off the absurdity cast by the Jews upon Pauls Doctrine of free justification by faith in Christ their objection as I have before-shown was this if Abrahams feed be not justified and saved then God is not so good as his word of promise to Abraham but God is as good as his word therefore Israel is justified and thou Paul art mistaken To this the Apostle has been labouring in his reply in the former 4. verses and to take them off from their confident opinion of the whole seed of Abraham he has been instancing in Ishmael and Isaâ—… one rejected the other elected Ishmael being cast out of the inheritance shews that all Abrâ—hams-natural seed were not heirs of the promise we have now in these four verses his 2d instance to the same end from Ahraham's familie and that in special from Israel's family the special son of promise yet not all his fleshly seed heirs with him though God said In Isaac shall thy seed be called And since we are now entring upon the borders of the controversial part of this chapter about absolute personal election and reprobation I shall endeavour to be as distinct clear and plain as possible I can that at least what I intend and speak may have a ready access to your understandings and consciences in the sight of God And before I come close to the words as an introduction to what shall be said I would premise three or four things to be considered to prepare you to what I shall say directly to these verses 1. I beseech you as a general rule to be observed not only in this but for the right understanding of any single and difficult place of Scripture take a diligent heed to the main drift and scope of the place in general I am well assured as I told you before that there is no one thing will more conduce to a right understanding of this 9 Chap. of the Romans then this thing to know well what is the main Doctrine that S. Paul is designed to prove and establish and from thence you may be assured that all his arguments runs in a direct line to that end for it is certain that he was a workman that did not take improper tools to work with that is to say improper Arguments to confirm his grand thesis but did answer by pertinent and convincing arguments There are two opinions and but two that I know of founded upon this portion of Scripture the one is this that the Apostle in this 9 Ch. to the Rom. is insinuating to the Jews that their casting off and rejection who for many ages had been Gods peculiar people and receiving into love and grafting in the Gentiles was the effect of Gods eternal decree before the worlds were made and their opinion runs thus that those whom God hath elected before time shall one time or other have such means of grace offered to them as thereby without possibility of miscarrying they shall be brought to believe and be saved and on the other hand that those who are under an eternal degree of reprobation must by vertue thereof remain under impenitency and unbelief and so unavoidably must perish and from this root are such of the Jews saith this opinion cast off and rejected and without a diligent comparation of the several passages of this chapter there doth appear some weak ground of such an opinion The second opinion upon this context and Chapt. and Ch. 3.4.10.11 is this that the Apostles absolute designe in the whole is to prevent or answer those objections which were apt to be upon the Jews hearts against his grand Doctrine of justification by faith in Christ which indeed was the main Doctrine Chap. 3.4.10.11 Now consider which of these two opinions are likeliest to be nearest the truth I will give you 5. or 6. Arguments to demonstrate that it must be the last and not the first and that the rejecting 〈◊〉 the Jews is not the effect of Gods absolute decree First because their casting off is rendred as the fruit and effect of their own sin and disobedience to Christ see chap. 11. and 20. Well because of unhelief they were broken off Secondly because their casting off is but conditionally till they turn to the Lord and believe 〈◊〉 Jesus Christ ver 23. they shall be grafted in again if they abide not still in unbelief and that they shall so believe see ver 26 27 28. Now if their blinding and hardening were the fruit of Gods absolute decree it could not be reverst again as most will say 3. That this could not be the Apostles designe to establish absolute personal Election because such a doctrine would not have comported with his grand designe to convince the Jews of their sin in rejecting Jesus Christ such a Doctrin must run in a direct line of opposition I argue thus was it a likely way to convince them to tell them that they were necessitated to reject Christ from the power of an absolute Decree besides the Jews had cause to judge that the Decree of Election was on their side rather then on the Gentilâ— for they had the promises made and renewed to them from time to time nay it is plain that the Jews in rejecting Jesus Christ did not answer to their predestination See Luke 7.30 the Pharisees and Lawyers rejected the counsel of God against themselves and S. Peter saith they were disobedient to that whereunto they were appointed 4. It is plain and clear that a great part of this Chapter is spent in answer to their Objections against S. Pauls Doctrine which kinde of arguing was needlesse if his designe had been to exalt personal Election therefore the Apostles designe is to fetforth the nature and quality not the number of those who are the true seed of Abraham according as he had done Gal. 3.29 5. The Apostle himself in drawing
turned to Idolatry when these words were spoken God did neither for works foredone nor foreseen of that kinde respect or disrespect for in this both Jew and Gentile are laid levell the Jew is no better nor the Gentile no worse upon this account neither circumcision nor uncircumcision availeth this allegation of the Apostle in this place as to the time of this Oracle doth designe the humbling and silencing the Jew who entertained two false Opinions of their state 1. That God designed the whole posterity of Abbraham for the seed 2. That they above all other people and natioâ—… of the world did deserve this signal favour 〈◊〉 their works of legal righteousnesse Now the â—…ter of these their conceits doth the Apostle strike at in these words for in effect saith he God did not choose Jacob nor Abraham into this favour to be the head of the faithful upon the account of their works of this kinde therefore Abraham is pronounced justified before he is circumcised Rom. 4.13 the promise to Abraham that he should be heir of the world was not made through the law 〈◊〉 through the righteousnesse of faith The Second Rule I offer is this that what is iâ— this Oracle to Rebecca must not be understood to determine the final and eternal state of them 〈◊〉 men as I have shewn you before It is true God hath sometimes as to some taken liberty of disposing of mens temporal estates and conditions without any respect to their righteousnesse or unrighteousnesse to dispose to a person lesse godly riches and rule whilest a person more godly is subjected to servitude and poverty sometimes persons equal in godlinesse have very unequal poâ—tions in the world for as Solomon saith Ecclesâ—… there is neither love nor hatred seen in these things that is no distinguishing or eternal love seen in them God I say doth sometimes take this liberty to dispence of outward things without respect to good or bad works but God doth not promise or give life and glory so promiscuously without any respect to terms of obedience before your children aaâ— born or have done good 〈◊〉 evil it may be said one shall be rich the other poor or may be a servant to the other as many times it is and there is some appearance of love in these things whilst God gives Jacobs posterity the land of Canaan a land flowing with milk and honey and giveth to the posterity of Esau the barren scraggy mountains places of mount Seir but this is not an infallible character of their goodnesse or badnesse as to works yet it must needs be granted that there was more manifestation of love and hatred in these things under the law then under the gospel and sometimes the posterity of Jacob were hated as well as Esau Ier. 12.8 Esa 60.15 so that by love and hatred we are not bound to understand it here of their final and eternal state but thus that God without any respect to works of legal obedience gave Iacob in his posterity rulâ— and without any respect to Esau's idolatry servitude and what is this to their eternal state after death but God when he dispenceth life and death eternal renders a reason and we finde conditions propounded as to life and death Now we proceed to the Fourth Circumstance to be handled which is the ground and reason rendred by the Apostle why God chooseth such a time to speak to Rebecca before the children or nations were born or before they had done good or evil which we have in these words that the purpose of God according to election might stand or abide not by works but by the caller I have already spoke to these terms by way of explication as the word purpose election and works so that the Apostle doth understand that the ground of this saying to Rebecca and at such a time was to declare to the world that he would exclude works in point of justification not of works and bring in faith The Apostle to the end he might assert this great trâ—… to the greatest advantage lays it down both negatively and affirmatively not of works but of the caller I designe much brevity in the following part of this paragraph therefore I shall sum 〈◊〉 what remains to be spoken to this verse into six Doctrinal Conclusions First Doctrine That many of Gods sayings of old besides their literal sence and proper signification had a further respect even to things to come What God said to Abraham about his excluding Ishmael from his Family and heirship besides the reality of it to him had a further signification it was allegorical as the Apostle saith Gal. 4.24 these two sons of Abraham type out the two Covenants Law and Gospel the rejection of Esau held forth the same the truth of this Doctrine I may prove from a hundred places of Scripture if need were when God appointed Noah to make an ark for the saving himself and his house there was more in it 1 Peter 3. when God appointed his people that they should not mussle the mouth of the oxe that treadeth out the corn besides the literall sence he had an eye to Gospel ministers maintenance See for that 1 Cor. 9.9.10 it was saith he spoken for our sakes all these passages of Gods providences to Israel are also teaching to us Gods depriving of Esauâ— posterity of the land of Câ—naan was significant of Gods depriving his elder people of the antitype thereof because they sought it not by faith but as it were by the works of the law learn from hence thus much 1. Admire the depth and riches of the Scriptures of the old testament 2. Be cautioned however of turning Scriptures into allegories contrary to the scope and current of them Second Doctrine is this That the repetition and second relation of the same things by God though under different instances and figures doth greatly demonstrate the certainty of those things We have two instances in this context to the same end as I have largely proved before and both brought to demonsttate the same thing in the antitype to shew the stability of Gods purpose of election whom or what kinde of persons he would purpose to choose the two differing dreams of Pharoah of the cattel and corn did teach the certainty of the seven years of famine and scarcity Gen. 41.32 Third Doctrine That the salvation of mankinde was the subjects of Gods heart thoughts and purposes from the beginning Gods thoughts and purposes was to provide a way to make men happy from the beginning even before the foundation of the world therefore the Apostle speaks of Gods eternal purpose Eph. 3.11 2 Timothy 1.9 which purpose of his was his designe contrivance and determination for the saving of lost man God had strong thoughts of heart this way as appears by his early promise and timely sending Jesus Christ to that end that men might be redeemed This consideration may work admiration in uâ— and in the hearts of the
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
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
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
grace so St. Peter 1 Pet. 1.3 blessed be God who hath begotten us again But so much for verse 23. We now proceed to verse 24. CHAP. XVI Gods love to the called whether Jew or Gentile is a very great and singular love yet not so unchangeably fixed in this life that neither the obedience of some nor rebellion of others can alter it Ver. 24. Even us whom he hath called not of the Jews only but also of the gentiles or as in the greek whom also he hath called WE have contained in this verse a fuller amplification and description of the vesselâ— of mercy who are prepared unto glory they are here said to be such as are called they are not such by vertue of an absolute decree of election but the Apostle placeth it upon actual calling it is very plain that these words are relative to the former verse and calls us to look back to the former some learned men takes these words to be exegetical and explanatory of the former shewing us how God proceeds in making vessels of mercy namely by calling them the Apostle having been in the former parts of this chapter taking pains to inform and convince the Jews that God in his promise to Abraham did not intend the natural seed of Abraham according to the flesh he is now shewing them which way the seed comes in namely by their being called whether Jews or gentiles not the Jews only but also the gentiles not all the Jews nor all the gentiles but only the called of both I shall be very brief in handling this verse and also the remaining part of the chapter therefore I shall speak a few words by way of explication and in order thereunto it is altogether needful to enquire what is meant by calling even us whom he hath called calling is two ways understood in Scripture sometimes it is taken in a large sence for Gods invitation and calling by the preaching of the Gospel to the ear this calling is intended by Christ in the parable Mat. 22.3 where we reade that Christ sent forth his servants to call them that were bidden saying come to which agreeth the parable of the labourers also the sending forth the Gospel is this calling now this calling barely considered is common to thousands that do not answer the call who are to no degree prepared for glory but whilst they are under this call are preparing and fitting themselves to be vessels of wrath whilst they refuse to come of such a sort our Lord speaks Mat. 26.16 chap. 22.14 many are called but few chosen 2. Calling is understood in a more strict sence in the Scripture rather as the effect then the call it self persons are said to be called when they are found answering the outward call by coming and complying by faith and obedience thus calling is generally understood in Scriptures 1 Corin. 1.9 God is faithful by whom we are called to the fellowship of his son chap. 7. is any called being circumcised that is converted by faith and obedience to the gospel vers 21. 22. Gal. 1.6 called you unto the grace of Christ vers 15. but when it pleased the Lord to call me by his grace these and many other places speaks of calling as answered unto and in this sence our text is to be understood of an effectuall call because this call is a demonstration of vessels of mercy so that calling according to our text is comprehensive of repentance faith and obedience the whole new creature But 2 ly Why doth our Apostle subjoin these words to the former vers 23. as with respect to the vessels of mercy I answer the Apostle in this connexion and explanation is insinuating to the Jews the way how persons comes to be vessels of wrath and vessels of mercy vessels of wrath by obstinately withstanding and not answering to the call of God being sent unto and invited according to the parable Mat. 22. Luke 14. but made light of it were not prevailed upon and so were excluded from any part of his provision But 3 ly Why is the obedience of believers here and elsewhere rather ascribed unto Gods calling then to the creatures complyance and answered whom also he hath called though we know the complyance of the creature is as absolutely necessary in order to bring forth this effect of preparedness for glory I answer it may well both here and elsewhere be ascribed unto God 1. Because Gods call is antecedent and primary to mans complyance man had not sought after God if he had not sought after man first and called him first what was foretold as to these people by the prophet Esaiah Esa 65. is true in this God is said to be stretching out of his hands all the day long to a gain-saying and reâ—ellious people therefore it may well be appropriated to God 2. God is not only the first but the cordial importunate seeker and caller he is unwearied in his calling he calls again and again how doth the truth of this appear in that parable Mat. 22. he sends again and again and that with arguments 3. It may well be appropriated to God that we are called because he gives ears to bear and legs to come to answer his call the abilities of the creature is every way of God These things considered it may well be ascribed to God the caller not our selves but why have we this particle even or also this also is to be understood emphatically as taking special and singular notice of Gods special mercy and grace in this act of his calling it doth marvellously demonstrate the condescending grace of God this also is often used emphatically in other places as 1 Thes 4.8 who also hath given us his spirit we have it four times emphatically used Rom. 8.30,34 why have we this distributive speech added not of the Jews only but also of the Gentiles it is the saying of a learned man upon this word we are to take notice that commonly when in Scriptures we finde things affirmed it supposeth that there are some that deny those things and when things in Scripture are denied it supposeth some body affirming them so the reason of this kinde of speaking here not the Jews only but also of the Gentiles was because he knew very well that the unbelieving and self-opinionated Jews were inclined to think that if any people under heaven were priviledged with the choicest favour of God they must be themselves if not only yet chiefly now to take off this their opinion the Apostle adds these words not the Jews only God hath by his gospel dispensation pulled down the wall of seperation and partition and made his gospel-priviledges level to Jews and gentiles he hath made no difference between Jews and gentiles having purified the gentiles hearts by faith Act. 15. therefore our Lord in his parable sends into the high-ways to the poor gentiles that had no riches to trust unto So that we may perceive that the Apostle in
occasions a stop in their proceedings in that journy they can go no further by reason thereof they stumbled so at Christ as to cavil and quarrel at him as not being the true Messiah when indeed he was and were mallicious and hateful to him and so rejected him and were rejected by him But some may say may not God be concerned in this stumbling of the Jews doth not our text say that the Lord God laid this stone there even in Zion and that as a stumbling-stone and rock of offence and doth not S. Peter speak to the same purpose 1 Peter 2.8 They stumbled at the word being disobedient whereunto they were appointed from which text some gather a necessity for the Jews to stumble disobey and reject Christ to which I answer that such a construction were not only repugnant to the current of Scriptures but a great impeachment of Gods justice and holinesse to make him the author of sin and disobedience so contrary to his nature and abhorred by him some interpreters mends this construction by turning this word appointed to the word disposed with an eye to themselves not God Dr. Hammond reads the words thus that those that are disobedient to the gospel and stand obstinately against Christ are those who are by God appointed and declared to so stumble as to be ruined by this their obstinacy so that instead of Gods appointing the sin according to this construction he appoints the punishment of the sin for disobedience to the gospel is not to be imputed to the God of heaven but the God of this world as 2 Cor. 4. the God of this world blindes the mindes of those that believe not our Lord Jesus gives this as the reason why they did not believe because they receive honour one of another but that God lays this stumbling-block in the Jews way according to our text is plain but for a far better end in God then for them to stumble at their stumbling was accidental from the evil of their own hearts as the dunghil stinks because the sun shines upon it Christ is not antecedently or intentially a stumbling-stone but accidentally and eventially as Christ also saith he came to make division not peace and to set the daughter against the mother◠so Christ is said Luke 2.34 to be set for the fall and rising of many in Israel their fall accidentally their rising intentially they stumble at Christ out of stubborness and wilfulness not for want of light this Calvin himself grants It is added here in the conclusion shall not be ashamed or confounded I before told you that in these adverbs of deniall the contrary is intended that is he shall be bold and shall glory the reward of believers being not only privative but positive they shall not only be delivered from shame but greatly glorified Pro. 3. last these two are opposed one to the other the wise shall inherit glory but shame shall be the promotion of fools I shall now only sum up what doctrinal conclusions these two verses thus opened doth afford us and so close the whole chapter I shall lay down ten doctrines 1. From the question wherefore 1. Doct. That the notorious succeslesness and palpable disappointment to the Jews in their pursuing after righteousness admits of a question wherefore or why it is so Here is a reason above-board God is ready and his servants ought to be ready to render a reason of Gods severity to sinners 2. Doct. Persons in a very fair and likely way to salvation in their own thoughts may suffer disappointment 3. Doct. The true reason of the Jews rejection and non justification was founded in their not believing in Jesus Christ this is the positive reason and not their reprobation from eternity if you believe not in me you shall die in your sins saith Christ 4. Doct. As it were The Jews were very imperfect in the law by which they expected to be justified their obedience was but like not the same 5. Doct. God hath in much wisdome and counsel so ordained and appointed the state and station of Jesus Christ as to his humiliatian that if persons be not very considerate and circumspect about it they may easily stumble at him being so laid to their utter ruine and destruction The case stands so with Christ and his ways that if we would be kept from stumbling we must look narrowly into them it is easie to stumble at Christ and his ways if not carefully heeded 6. Doct. As it is written S. Paul in his preachings and writings had a special eye upon the Scripture 〈◊〉 before-written This language is frequent with the Apostle we have him a matter of thirty times in his Epistles appealing to what is written and sixteen times of them in this Epistle the Apostle had a high valuation of what was written in the Scriptures of the prophets 7. Doct. Behold That the position setting or placing of Christ by God as to his humiliation is a very remarkable passage It wants a behold to awaken persons to take notice of it and consider it before Christ came in the flesh see how careful the spirit of God is to foretell Christs humility before he came especially this prophet Isaiah from whence this place is fetcht 8. Doct. The Jews offence against Christ was heightened by his being founded and laid amongst themselves 9. Doct. A rock of offence The same Jesus Christ which is a rock of defence to believers is a rock of offence to unbelievers Believers make use of that in Christ for their encouragement which unbelievers apply for their ruine 10. Doct. Faith in Jesus Christ doth beget patience and stabillity in waiting for glory and exaltation Isaiah saith they made not hast that is those who fear no disappointment the Apostle turns it not ashamed shall not have cause of shame they shall not be disappointed they shall not be confounded shaken or shattered Faith in Christ doth fix the heart Thus have I very briefly offered my judgement concerning the Apostles scope in this chapter and my desire is that what I have offered may be carefully examined without prejudice and offence and my desire also is that the Lord may help your understandings to understand the Scriptures Amen FINIS