of the flesh are understood to be such as look for justification and acceptance with God upon the account of the works of the law circumcision and Obedience to the ceremonial law this is plain for flesh and works of the law are often taken one for another and by this our Apostle Rom. 4.1,2 what shall we say then that Abraham our father according to the flesh hath found for if Abraham were justified by works that which is called flesh in the first part of the verse is called works in the latter part this is understood Gal. 3.3 of being made perfect by the flesh and so chap. 4.29 he that was born after the flesh persecuted him that was born after the spirit that is he that was born according to the works of the law and thus S. Paul must be understood Phil. 3. though he was circumcised and kept the law yet he had no confidence in the flesh now in this third sense must our text be understood the children of the flesh are not the children of God Adoption and heirship doth not come in that way they that have nothing else to plead must stand off let us take it in which sense we will the text is here the children of the flesh are not the children of God 1. Such as have only nature Nor 2ly those who live after the flesh though they profess to believe in Christ Nor 3dly those who are most circumspect as to the observation of the law except they believe in and obey Jesus Christ Secondly who are the Children of the promise unto whom these are opposed By children of the promise must be understood such as rest and depend upon the free promise of God in Christ for life and salvation believers in Christ who seek for acceptance and salvation by him alone such as are begotten to love and obedience by the power of the promises To this doth the Apostles words agree Such as are Christs are the seed and heirs according to the promises therefore doth the Apostle oppose the Law to the promise Gal. 3.18 For if the inheritance be of the Law it is no more of the promises but God gave it to Abraham by promise So also Gal. 4.14 if they that are of the law be heirs their faith is made void and the promise of none effect the Gospel is a dispensation of promises and consequently of faith S. Paul calleth the Saints Heb. 6.17 the heirs of promises So also Gal. 4.28 We as Isaac are children of the promises So that when the Apostle saith here the Children are counted for the seed he intends not others then true believers in Christ Jesus Thus I have briefly answered these two Questions in order to the explication of the words I shall now summary the first part of the words into this Doctrine Doct. That the true seed of Abraham are not nor were not at any time estimated or accounted as they were found in the external profession or practice of Ordinances though of Gods own appointment but of such who under such Ordinances had the life and power of them in their hearts The true heirs of justification and salvation were in all ages intended to be inwardly and believinâ—…y children of God God did never accept of any outside professors since the beginning but as he was a searcher of hearts allways so he allways required heart and inside-worship he did always require to be worshipped with heart soul and strength In Abels time Cain was a worshiper as well as Abel but the difference lay in the inside of the worship therefore it is said Heb. 11.4 by faith Abel offered to God a more acceptable sacrifice then Cain In the time of Circumcision God was not satisfyed with a fleshly circumcision only but God calls for circumcision of heart Deut. 10.16 circumcise therefore the foreskin of your hearts and we see the severe threatnings of God against Israel for the want hereof Ierem. 9. Inward spiritual worship was always required and much more in Gospel-days therefore Christ tells the Jews John 6.53 Except you eat the flesh of the son of man and drink his blood ye have no life in you Rom. 2.28 he is not a Jew who is such outwardly God almighty was so cautious and careful lest men should bear upon works for Justification and acceptance with him thereupon that he declares Abraham justified before he was circumcised and that our Apostle takes special notice of Rom. 4.11 Abraham received circumcision a seal of the righteousnesse of the faith which he had being not yet circumcised to which agreeth these words verse the 5. now to him that worketh not but believeth in him that Iustifieth the ungodly his faith is accounted to him for righteousnesse so that it is plain that the spirit of God is greatly concerned in beating men off from bearing upon works of righteousnesse and we see the spirit of St Eaul to this purpose Titus 3.5 not by works of righteousnesse that we have done but according to his mercy he saved us This Doct. seems to discover to us a great mistake amongst professors in this day there are but a sew who do not erre on this hand to bear upon their external obedience to ordinances and raise their comforts and hopes from thence Is not this like the plea of the pharisee Luke 18. I fast twice in the weeâ— are there not many who bless themselves upon this account and this appears because your comforts are high and low according to your duties but some may say ought it not so to be I answer you must have a special care to keep allways in a clear sight and sense and assurance of your relation you stand in to God if you are truly regenerated persons and are begotten from above do not easily let go that hold it is the duty of a child to grieve that he hath offended his loving father but not to call in question his relation to him thereupon God doth not unchilde for every fault nor for many sins if they be not wilfully committed but I pray mistake me not I would not have Gods children passe lightly over their miscarriages against him nor their unanswerable returns to him but mourn cordially as David and Peter did not in slavish but filial frame of spirit but know this that our sanctification is not the ground of our justification but the Demonstration of it good works may demonstrate our justification 2. Let each of us be instructed from hence to have a special care that we do not bear or rest upon our Gospel-obedience for acceptance or justification namely our Baptism nor other gospelobedience in ordinances for this we may be assured of as a truth that if legal performances of Godâ— appointment were not accepted being only outward much less are gospel persormances in ordinances acceptable without the spiritual part of them Baptism hath an inside as well as circumcision which consists in two parts death to sin life to righteousness now if
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
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
Apostle Iames saith in many things we offend all and it might have been as properly if not more properly said who hath not resisted his will and many have resisted his spirit also Act. 7. 2. Suppose we understand it of Gods decreeing will then it runs thus who ever did or can hinder the coming to pass of that which God hath purposed the coming to pass what he hath purposed shall come to pass and take place against all interveniences whatsoever and if it be taken so what then will appear in this objection to cross what the Apostle had said in the premises who hath resisted his will that is his absolute will without conditions exprest or implyed there are two decrees of God as I have said before that none can resist nether men nor Angels 1. That believers in Christ so continuing to the end shall be saved 2. Such as disobey the Gospel and so live and dye shall be damned this will of God is irresistable but that those who are now unbelievers and hard-hearted persons may by the help and grace of God be recovered is very possible for we do not read of any such hardening of God as doth leave men for ever in and under an impossibillity of returning this was neither the state of Pharaoh nor the Jews as you have heard so that these circumstances considered the present obiection in our text seems to be but an irrationall quarrelsome reply contrary to their own reason and experience like unto that quarrell with our Saviour Matt. 12.24 when they charge him with casting out divils by Beelzebub the prince of divils when as their children must cast them out by the name of Jesus and that this obiection doth favour of such a spirit captious and quarrelsome designing only to undervalue Gods proceedings and to disparage the Apostles doctrine will very clearly apear in our further traversing the Apostles answer thereunto the answer doth clearly demonstrate that these words proceeded from a base and unworthy spirit tending to the disparaging Gods power and Supremacy over Jews and gentiles which the Apostle had been before asserting both as to his showing mercy and as to his hardening but I shall be very brief as to this verse because I shall have more properly occasion to demonstrat the nature of this objection in the answers following in verses 20 21 22 23. That only which I shall do in order to the conclusion of this 19. verse is only to present you with those doctrinall conclusions that ariseth from the words thus opened which are as followeth First From the nature of the Apostles proceedings 1. Doctrine That it is one part of the work of a gospel-Minister to anticipate and answer those Objections which they foresee may arise either through ignorance or obstinacy against their Doctrine This our Apostle is careful in and therefore he repeats the Objection and prepares to take it off It is certain that the best and clearest of doctrines may admit of cavils and objections and therefore their mouths must be stopped by the power of reason and current of Scriptures whether S. Paul met with this Objection in so many words or whether he meets with it in his own apprehension he proceeds upon it we are not bound to stay till an Objection comes out but we may anticipate it this was much the practice of Jesus Christ and his forerunner John Matt. 3. think not to say you have Abraham to your father Matth. 5. think not that I am come to destroy the law so chap. 9. when he saw their blasphemous thoughts concerning his pronouncing forgivenesse of sin he answers them in their thoughts so Luk. 12. he saw that they had some secret thoughts that his coming should procure peace but he teacheth them the contrary so Luk. 4.23 he prepares for their objection against him because he did not do those works in his own Countrey that he did elsewhere and we have the same spirit appearing in this Epistle also chap. 11.19 thou wilt say then they were broken off that I might be graffed in the Apostle anticipates what they would say before they said it So 1 Cor. 15.34 Some men will say how are the dead raised This may serve for Instruction to gospel-Ministers consider well what may be objected against your doctrine and prepare an answer leave not any pit of Objection open lest any should fall into it this is greatly the care of our Apostle in this Chapter 2. Doctrine That God may justly finde fault with those whom he judicially hardens It was the ignorance or perversenesse of these Objectors so to think or suppose that God might not finde fault with those whom he hardeneth for it is certain God doth and may finde fault and blame those whom he hardeneth he did so to the Jews and also to Pharaoh as you may see Ex. 9.17 Matt. 23. And that God may justly and righteously complain of those who are hardened by him I shall offer four Reasons 1. Because God doth not positively or forcibly nor yet primarily or antecedently harden any as you have heard but accidentally by the passages of his providence 2. He hardens none but such as first harden themselves voluntarily under his mercies yea such mercies and means as are as proper yea much more proper to soften then to harden hardnesse inflicted by God as a punishment of former sin 3. God may justly finde fault and complain of those hardned by him because he hardens none but fore against his will when no mercies nor Judgements will work upon them he first useth all means to prevent it as you may see 2 Chron. 36.15 it is when there is no remedy so Mat. 23.37 how often would I have gathered thee as a hen gathereth her chickens and ye would not 4. He may well complain and finde fault with those hardened by him because they so continue notwithstanding they are not necessitated neither are they shut up in an incapacity of returning to softnesse as hath been plainly proved as to Pharaoh and the Jews therefore it is not absurd for God to finde fault with those hardned by him 3. Doctrine That Gods will and purpose as to mankinde in order to mercy and judgement is not iâ— resistible This I have also spoken to in the Explication The Fourth and last Doctrine is this That Circumcised Jews a people near to God and a people that had received kindenesse from God above all others are most abusive perverse and rebellious against God These are the only people who contend and quarrel with God God had occasion in all ages to complain of Israel see that pathetical complaint Esa 1. I have nourished and brought up children and they have rebelled against me these are the people that God complains of Jer. 2. that said they were Lords and they would come no more to God these are they that charge Gods ways with unequallity which God complains of Ezek. 18.29 is it not such a spirit that our Apostle
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
near relation and tender love that God in this change shall bear to them he shall carry it to them as a father to children that are small and tender living God in opposition to Idols It is worthy our taking notice how the spirit of God doth ingeminate and reiterate to the same effect in these vessels to assure us the truth of the matter treated on that he will certainly own relation and love also even to a visible manifestation a people who were or are at the greatest distance in both This doth instruct us how full Gods heart is of goodnesse to mankinde how propense to goodnesse to passe by transgression and receive graciously for out of the abundance of the heart the mouth speaketh as our Lord in another case saith we have an eminent place to the same purpose Ier. 32.41 as to Israel in special as to their return I will plant them assuredly with my whole heart with my whole soul what God doth for a people he doth it heartily therefore the designe of this reiteration is not only to offer the certainty but the cordialnesse of this admission into love and favour so that saith our Apostle it is no strange doctrine for God to admit the gentiles into favour who were at the greatest distance who were strangers and forreigners they may also become fellow citizens with the saints and of the household of faith yea children of the living God Thus having briefly opened the words it follows after the method that I have before observed that I give those doctrinal conclusions contained in them which are as followeth I shall but name them Doct. 1. That what God hoth done in former times either in mercy or judgement is significant to us in Gospel-days for our instruction The Apostle brings down what God prophesied to Israel therefore it is common for the Apostles to cite Gods dealings in both 1 Cor. 10. Juâ—… 2 Peter 2. Doct. 2. That the sayings of the Prophets are the sayings of God himself God speaks in Hosea This I had occasion to take notice of before as to Pharaoh that what God speaks in his servants is undeniably and universally true see Luke 1.73 God spake by the mouth of all his holy prophets since the world begun 2 Pet. 1.21 holy men of God spake as they were moved by the holy spirit therefore we ought to have a high esteem to the sayings of the prophets as if God himself were speaking unto us Doct. 3. That for a people to be owned and accented of God as his is a very choice and great priviledge It was prophesied as such I will call them my people Doct. 4. Which were not beloved from whence flows these two Lessons 1. That Gods love or hatred with respect to persons or people is not unchangeably fixed He may call them his people that is own them his people to day which were not his people yesterday he may love them to day that were not beloved yesterday the truth of this Doctrine you may see proved if you look back to our Exposition upon ver 13. But secondly I note from these words which were not beloved yet in a sence there was love from God to all men 2. That the love that God bears to mankinde either Jews or Gentiles before conversion and call is no love in comparison of that love he bears to them who are truly called Or thus That Gods love to converted called persons is a very great and singular love That God bears love to mankinde is a truth in general considered and is a truth asserted by our Lord Ioh. 3.16 God so loved the world that he gave his only son for them but that love that God bears to holy persons to converted ones to obedient ones is a choice love indeed a love of delight Joh. 14.21,23 Joh. 16 26. the father himself loveth you because ye have loved me It is great love that God bears to a prodigal upon his return See Luke 15.20 make this improvement 1. To admire the greatnesse of this priviledge to enjoy the love of God under this consideration a love of delight it is true others enemies have his love of pity Psa 145. his tender mercies are over all his works 2. Admire the change in estate that is made upon conversion that you that were not a people that were beloved should now enjoy such priviledges Ephes 2. Doct. 5. That it is one circumstance of aggravation in the exaltation and the glorification of Gods people that they shall receive their glory where they have had their shame In the place where it was said ye are not my people thereâ— This place may be considerable both upon a general and particular account 1. In general upon the earth Revel 5.10 where the Saints have suffered there they shall raign 2. In particular which is more proper to our Text we have a parallel place Zephan 3.19 I will give them praise and fame in evey land where they have been put to shame It will be a circumstance in the exaltation of Jesus Christ that as he had suffered a shameful death at Ierusalem so he shall raign there in that place Esa 24. he shall reign in Jerusalem and before his ancients gloriously this is a great condescention in God to his people and a manifestation of his choyce esteem to them 2. It may be a great comfort to all faithful suffering humble and abused saints Doctrine 6. Such as are the truly called of God have the living God to be their father They shall be called the children of the living God he takes pleasure to discriminate them and distinguish them from all other children and worshipers whatsoever the Apostle changeth the prophets sons into children to shew the singular priviledge of Gospel-saints they are all the children of God by faith in Christ Jesus O the great priviledge of all truely called ones that have such a God! who only can swear he liveth he hath all life in himself and gives all life spiritual and temporal But for brevity sake I shall say no more to the first head of the four into which I reduced the latter end of this chapter We are now by course to speak to the second comprehensive head propounded to be handled from the close of this chapter which is contained in the 27 28 29. verses CHAP. XVII Plainly shewing that it is not Number nor being in relation to godly Ancestors that can secure rebellious persons from Gods wrath and destruction Ver. 27. Esaias also crieth concerning Israel though the number of the children of Israel be as the sand on the Sea yet a remnant shall be saved 28. For he will finish the work and cut it short in righteousness because a short work will the Lord make upon the earth 29. And as Esias said before except the Lord of Sabaoth had left us a seed we had been as Sodom and been made like unto Gomorrha IN which three verses we have the Apostles second testimony