wheresoever it may be elsewhere proved it cannot be proved from this text cited by our Apostle out of Malachi you cannot from that text understand a personal hatred for it is plain that what is said here is upon a national and plural account I cannot finde in all the whole Scripture where God is said to hate any one single person although I can finde where God hath declared himself to love a particular person as of Solomon and the young man Mark 10. God and Christ loved them 〈◊〉 text in Malachy will not prove that God ever hated a single person for there it relates to a prople upon a national account and to and of a people deserving hatred and indignation for ever 7ly Is Gods love and hatred unalterable and unchangeble and irrevocable when it is set some there are who would endeavour to prove the immutability of Gods love from Iohn 13.1 whom he loves he loves to the end to which I answer that if this text could be taken in the sence those persons would have it yet still we want a text that would say something like unto it that whom he hates he hates to the end also but for that text Iohn 13. it is plain enough that the end there spoken of is the end of Christs life he loved them as long as his life lasted and therefore would shew it in supping with them and washing their feet and advising them whilst he had any time so to do But that Gods love and hatred is not immutable I shall shew 1. Consider that God is said to love Iacob and Israel yet at some times he is said to hate Israel his Church Ier. 12. nay further he is said to hate the excellency of Iacob Amos. 6.8 and his hatred is taken off again Esa 60.15 whereas they weâ—… hated God loved them again so that God may love those at one time that he hates at another and therefore there is not that stresse to be laid upon what is here spoken as some would have Christ loved the young man but it will a be difficult thing to prove that Christ loved him to eternity seeing he went away from him Gods hatred of man is for the most part by way of retaliation as he threatens Deut. 7.10 he will repay hatred there are haters of God Rom. 1.30 Psal 139. hate them that hate thee saith David 8thly How doth this accommodate the Apostles designe in a further and fuller answer to their objection in reciting Malachi's words I answer the scope hereof tends to convince the Iews that all that descended from Abrahams loins were not intended for heirs of Canaan for here are some of Isaacs race are not only denied Canaan but therein lesse beloved then some of the same line your prophet Malachi saith Paul tels us Esau who was Iacobs brother was hated from whence I may conclude that you the unbelieving Iews may be hated also But I shall sum up the whole of what hath been spoken to this context under these three heads 1. That this whole passage respecting Iacob and Esau is not neither can it be understood as to them in their particular distinct persons but as to their posterity and therefore from hence cannot fairly be drawn personal election and reprobation neither did what was spoken by God take place upon their persons in their life time as appears plainly from this quotation from Malachi the hatred and love there spoken of is national therefore in this Oracle Iacob and Esau are only spoken as heads or tipes of two families that should afterwards arise 2. We have heard and learned that this Dominion and servitude love and hatred is not to be understood of election and reprobation to heaven or hell there is not one sillable that should incline us to such a belief neither from Gen. 25. Malachi 1. nor the Apostle here and it is strange that any from these premises should draw such a consequence as that Esau either in his person or posterity should be damned eternally or Iacob saved from these places but only that God hath left himself at liberty to dispence temporal favours to good and evil promiscuously on whom he pleases either with or without respect to works whether good or evil 3. The whole designe and scope of our Apostle in this whole passage â—f Iacob and Esau is to possess the mindes of the legal self-righteous Jews that God who had an undoubted and undeniable right to propound his own terms upon which justification should be had here utterly rejected the way of justification namely by works and elected or chosen the way of believing in Jesus Christ to be his way and that this purpose and designe of God was pointed out in rejecting Ishmael and Esau who were the elder children both of Abraham and Isaac also yet both exposed in their posterity to a state of less love and favour and are in effect shut out of the proper inheritance of Abraham that the purpose of God according to election might stand not of works but of him that calleth which is the substance of what Malachi hath written Iacob have I loved and Esau have I hated the spirit and meaning of which was I will reject works in point of justification and embrace faith in Christ Thus much for the Apostles answer to the Jews first Objection from verse the 6th to the end of the 13th CHAP. VII Shewing Gods unquestionable and absolute right to state and propound his own terms upon which his grace of justification and salvation shall be had and here determines it not upon the works of the Law but believing in his son Ver. 14. What shall we say then is there unrighteousness with God God forbid 15. For he saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy 17. For the Scripture saith unto Pharaoh even for this same purpose have I raised thee up that I might shew my power in thee and that my name might be declared throught all the earth 18. Therefore hath he mercy on whom he will have mercy and whom he will be hardeneth BEfore I proceed to these verses I judge it may not be amiss or needless to revive your memories with a few words of introduction you may remember that upon the first entrance upon this subject I desired you diligently to observe the main scope and designe of the Apostle in this Epistle chapter and context as that which would be of a most worthy tendency to the right understanding of the matter in controversy between S. Paul and his countrey-men the Jews consider what is the Apostles ultimate designe and scope to effect in this his labour which designe we may perceive was to convince the Jews in these five circumstances following 1. To convince them of sin in not believing in Jesus
I will hate Esau because I will I may do what I will with my own but I shall say but little to this opinion in this place because I shall meet with it more fully afterwards Yet thus much I now say that this kinde of speaking soundeth contrary to the current of other Scriptures for Gods thoughts of mercy are as far above our imaginations as the heavens are above the earth Esau 55. who would have all men to be saved and come to the knowledge of the truth Calvin thinks that this word doth sound thus or to this effect on whom I once decree to shew mercy I will go on to shew mercy for ever I will never take it away but follow him with perpetual kindness but how this paraghraph of Calvin will accommodate the Context and the Apostles designe I leave the wise to Judge seeing he is now in this context asserting that the Jews who were once in Gods favour and love are now cast off for unbelief But as the Lord shall assist me I shall endeavour to lay before you the true and genuine scope and intent of our Apostle in these words it is plain and granted on all hands that the Apostle in these verses is labouring to deliver his former Doctrine from the least imputation of reflecting unrighteousness upon God as they were ready to charge upon him you have heard before that the spring of this objection is from the Apostles interpretation drawn from two instances of Ishmael and Esau which was this see upon vers 11. that God therein did teach that his purpose of election was not of works but of free grace or of him that calleth here lyeth the foot of the objection and it may be framed thus that if thou teach that God doth not reward and deal with men according to their works then thou dost cast a blemish upon the righteousness of God who hath declared this to be a part and none of the smaller parts of his righâ—eousness that he doth reward every man according to his works and least any should think this objection to be substantial I will speak a few words by way of distinction unto it therefore remember this I pray that the works spoken of and struck at in this Epistle chapter and context are not intended works of faith and Gospel-obedience and holyness but these works must be understood of legal and ceremonial obedience as circumcision and those rites on which the Jews rested 2. Neither the presence of those works but as looked on as meritorious for justification salvation now in order to the Apostles asserting this his Doctrine and vindicating Gods righteousness the Apostle in this 15. verse is reciting the words of God antiently spoken to Moses Exod. 33. and doubtless the Apostle did well know as he was guided by the spirit of God that these words sure his present purpose as with much strength to sâ—lence and satisfie the Jews who were ready to say it is true Paul thou hast spoken something to this point that God hath not broke his word made to our fathers Abraham and Isaac in rejecting us who are so considerable a part of Abrahams seed But suppose we do concess with thee that herein the word of God is not violated yet how canst thou clear the righteousness and equity of God in so proceeding that we who have been zealous willers and runners and that according to the laws and rules given by God himself should lose all our labour and be rejected whilst others who have been no observers of these laws but are ungodly prophane and Idolaters are received into favour by faith in another these proceedings seems to â—…vour of unrighteousness according to Heb. 6. â—… God is not unrighteous to forget our labour of lovâ— yet this thou hast taught and how canst thou clear this doctrine from reflecting disparagement upon the righteousness of God Now the business that the Apostle hath before him is to vindicate Gods righteousness notwithstanding which to do he brings these words to Moses in which Scripture we have at least implicitly contained the absolute and unquestionable right that God hath left himself to state and propound his own terms and conditions upon how this grace of Adoption Justification and salvation shall be enioyed whether upon the works of the law or faith which was the case in hand God hath an absolute prerogative without the propositions of men or angels I will shew saith God this mercy of justification to what kinde of persons I please which terms as I have shewed before are only believing in his Son and no other way whatsoever which conditions was wanting in the Jews notwithstanding their pertinacious contending with the holy Apostle for although they had been zealous observers of the law as aforesaid this was not the terms upon which this adoption to be Abrahams seed was promised 2. Whereas they were ready to quarrel at the reception of the Gentiles into favour this text doth answer that God was not tyed to the Jews only for he had an unquestionable right to shew 〈◊〉 on whom he pleased and consequently to the Gentiles if he pleases and they are â—ound within the compasse of his terms and therefore the Jeâ—… were peremptory and overbold to question 〈◊〉 quarrel and reply against God as we shall hear more hereafter God is not accountable to man in any of his ways towards sinners by what way or means they shall be blest forasmuch as all hath Jew and Gentile have sinned and come short of the glory of God and so stand in need of his relief and it is but reasonable that he which is the free donor of the grace of justification and salvation should have liberty to propound his own terms whether by works or faith which was certainly the case in hand But for the more orderly management of this portion of Scripture I shall in the first place endeavour to explicate these words spoken to Moses by enquiry into six Circumstances 1. What was the occasion of Gods speaking these words to Moses here cited by our Apostle 2. How this word in this quotation doth accomodate the Apostles designe in vindicating Gods righteousnesse in rejecting the Jews and receiving the Gentiles 3. What kinde of grace and compassion and mercy is here intended 4. Why it is rendred in these two words and how we may understand them 5. What kinde of people or persons are intended in this restrictive word whom twice exprestâ— 6. How is Gods will to be understood here being four times reiterated I will I will I will I will 1. It is worth our enquiry the occasion of these words in the Originall place to Moses Exo. 33. which was this whilst Moses was with God in the Mount to receive the law Aaron and the people fell to Idolatry they made a golden calf and worshiped it appropriating that great and unparalelled deliverance lately received to this calf or such like Idol these are say they the gods
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
beginning of this chapter 2. This crying sometimes supposeth a loud proclamation of the minde of God that it might be taken notice of thus Esaiah chap. 58.1 is commanded to cry and lift up his voyce as a trumpet let it be either of these cryings in our text it doth not crosse the doctrine and that the true servants of God are of this spirit see Ier. 9.1 and Lament of Ieremiah 2. Dâ—… That it is not number nor covenant-relation to godly ancestors that can secure from Gods wrath and their destruction though they are the children of Israel they are liable to destruction It is not that they were Israel nor that their number were as the sand on the sea that keeps of the stroke notwithstanding there is but a very finall remnant left it is to be feared that amongst the vast number of professors and persons in covenant with God by external profession in ordinances there is but a remnant a seed that God will own and save and they are only the righteous see Esa 3.10 say ye to the righteous it shall be well with them whereas others let them professe what they will if workers of iniquity shall be rejected Mat. 7. Luke 13. there are but a few saved few enters in at the strait gate Doctrine 3. Gods way in time of common calamiâ—y and destruction is to preserve seed a remnant for a stock so he did in the old world so in Sodom so in the Wildernesse Caleb and Ioshua Ver. 28. Doct. 4. That God in gospel dayes hath shortned contracted or abbreviated his minde and will in a short word in Iesus Christ and the Gospel The whole duty of man Christ tells us in two heads To love God above all and our neighbour as our selves and tells us that on these two hangs all the law and the prophets God saves by a short word Doct. 5. That Gods finishing consummating and perfecting his reckoning and account as to his seed is by faith and no other way All dutys are comprehended in the word of faith the whole seed of Abraham and seed of Christ are believers in Christ Jesus Gal. 3. last Doct. 6. That God in his latter and gospel-dispensation and his proceedings in destruction and salvation with Jews and gentiles doth marvellously magnifie the attribute of his righteousnesse God will ballance a very righteous account God will consult the honour of his righteousnesse he will cut it short in righteousnesse God will save no more then what may well comport with the attribute of his righteousnesse to save Ver. 29. Doct. 7. That God would have his people to know that he is Lord of hosts captain-general of all creatures in heaven and earth and they are in a millitary and battle-aray at his service for the good of his remnant This the Apostle James would have the oppressed saints take notice of James 5. Heb. 1. last the angels are all ministring spirits for those who are heirs of salvation 8. Doct. That when God delivers his people into the hands of his and their enemies for sin if they be not totally destroyed and swallowed up alive their preservation must be appropriated to the gratious interposer the Lord of hosts If a remnant be left it is not the effect of the mercy of the enemy but the power and grace of God the enemy would not be satisfied as long as one is alive if God did not interpose take two words from hence 1. Acknowledge God in all thy preservations in the midst of his and your enemyes say as the Psalmist Psal 124. if God had not been on our side at this and that time we had been swallowed up quick 2. If Jehovah of hosts be on thy side be not afraid what men can do unto thee say as David Psal 46. God is my refuge I will not fear though the earth be removed So much for ver 27. 28. 29. an end of the second head CHAP. XVIII Explaining the causes why the Jews missed and the Gentiles obtained the righteousnesse which is according to faith Ver. 30. What shall we say then that the gentiles which followed not after righteousnesse have attained to righteousnesse even the righteousnesse which is of faith 31. But Israel which followed after the law of righteousnesse hath not attained to the law of righteousnesse WE now proceed to the third head propounded to be handled in order to a brief conclusion of this chapter which contains the present state of the Jews and gentiles we have the Apostle in these 2. verses drawing up his result as the sum and substance of what he had been treating about in this chapter as to the right way and means appointed by God in order to justification and salvation only by faith this particle then what shall we say then doth undeniably serve to demonstrate that these words are relative to the former matter in this chapter and if you would be satisfied what has been the Apostles precedent theme in this Chapter you may reade it in this collection it is the judgment of those who would believe that the Apostles theme in this chapter was about personal election and reprobation that this result is only drawn up from the two last testimonies out of Hosea and Esaiah which he had been treating upon others who are clear in their judgments of the contrary takes them to be the result of what he had spoken unto in the whole precedent part of the chapter and Epistle and there is some good reason to be given that these words are the result of the whole rather then of what he had been speaking of from the prophets it being plain that these prophecies spake nothing of justification which notwithstanding is the Apostles great doctrine in this chapter and Epistle our adversaries being our judges they agree that the great controversie of the Apostle with the Jews was about the way or law of justification whether by the works of the law or faith in Christ this is plain if any should deny it cha 3. cha 4. cha 10. of Romans now if this was the controversie I appeal to all unbiast souls if this conclusion be not very proper to fall in place here But some may say how doth it follow from the main body of this chapter that either the gentiles not following do attain or the Jews following doth not attain to righteousness I answer that both these conclusions are in the bowels of the doctrine of justification by faith without the works of the law as for instance 1. The gentiles who did believe were justified though they did not observe the Mosaical dispenâ—…tion 2. It is as plain that the Jews who did pursue will and run in this dispensation yet were not justified but rejected by God both these are carried along in this Epistle and chapter their verses cannot be the result of any other doctrine but that of justification much less can it be properly the result of that doctrin of personal election or reprobation those who
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—
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
as 1 Cor. 9.24 where we are called upon so to run that we may obtain where we have obtaining propounded as the great encouragement to running So also Heb. 12. we are to have an eye to the recompence of reward to encourage us in our running and Paul himself was not willing to run in vain and we are called upon Phil. 2.12 to work out our salvation with fear and trembling I answer That in all these places the Apostle speaks to justified persons in order to perseverance not to such as are strangers to the ways of God and his Gospel as these in our Text were and all these endeavours are more properly aâ—… sanctification then after justification we are called upon to work out our salvation and to perfect our holinesse in so doing but we are never called upon to work out our justification that is only the effect of Christs death and sufferings without any other efficient cause or means all acts of holinesse in man is rather to declare his justified state then procure it Abraham in obeying and following God in those several steps which the Scâ—pture takes notice of did not thereby procure but demonstrate his justification and see how Alrahams obedience and faith centers in one to this end our Apostle saith that Abraham believed God and it was imputed to him for righteousnesse thereby he was accounted righteous yet S. James saith our father Abraham was justified by works when he offered Isaac Jam. 2.21 that is he did declare or demonstrate it thereby Thus I have briefly run through the words by way of explication I now return to consider of them as they lie And before I proceed to those Doctrinal Conclusions which lyeth in them I shall briefly take notice of them as they are the Apostles Conelusion and result and inference from what goeth before for that they are as a conclusion they have the note of an inference or conclusion in this so then for so these words are used elsewhere See chap. 10.17 So then faith comes by hearing which words are the result from the former so chap. 8.8 so then they that are in the flesh cannot please God cha 14.12 So then every one must give an account of biâ—…self to God so 1 Cor. 3.7 chap. 7.38 thus we see that this kinde of speaking is used as a center to draw the precedent and subsequent matter to it so that this 16. verse is a result the Apostle in these words doth conclude and seal up the matter of this first argument in order to purging himself from the Jews false imputation of charging God with unrighteousnesse which they gathered from what he had said as is recorded vers 11. that God doth not justifie by works this result doth cast light upon the whole Context upon a three-fold consideration 1. As these words doth determine the nature and matter of the controversie between the Apostle and the Jews that it was about the terms of justification and who had right to make them both which are here resolved not of him that is most desirous and pursuing after it he has not power to propound but God who is the gracious donour of it 2. By the Apostles result in this verse he doth determine where the foot of the Jews objection lay which was from his interpretation made of these two instances of Ishmael and Esau as their rejection taught the rejection of works as to justification ver 11. and not upon the unequal proceedings of God with Jacob and Esau as some would have it for it will easily be granted that not of works and not of him that willeth or runneth are terms synonimous or of like signification 3. We must understand this conclusion and inference to be drawn from the words immediately going before Exod. 33.19 So then that is to say from hence it appears not to be of the willer or runner because God in shewing mercy is positively resolved in himself and from himself about it so that this conclusion concludes the propriety of Exo. 33. to this controversie and that God spâ—… the same in effect to Moses as here S. Paul spâ—… to the Jews that is to say that justification 〈◊〉 adoption is of free-grace and mercy and notâ—… works Thus much for the scope and explication of the words I shall now sum up the whole of this verse in these five doctrinal Conclusions From the nature of these words as they are a result or conclusion whilst S. Paul is labouring 〈◊〉 vindicate Gods righteousnesse and equity in this terms and proceedings with mankinde he arrives at great fatisfaction in himself The Doctrine is this That he that makes it his work to vindicate Gods righteousnesse in his proceedings with man prevaâ—… in his arguments The Apostle had no cause to be ashamed of his contest in this matter in asserting justification by faith in Christ without the deeds of the law though in so asserting he is charged for impeaching Gods righteousnesse yet he overcame and in vindâ—…ting Gods righteousnesse he vindicates his own doctrine So then it is not 2. Doctrine That justification is a prize worth the running for when once seen and understood The Apostle supposeth that these Jews had been willing and running after it as a blessed priviledge justification with God is very desirable but suppose you should ask me what it is to be justified I answer when a person is declared just upon the account of pardon and non-imputation of sin that is the blessed state which the Apostle speaks of Rom. 4.6,7,8 blessed is the man to whom God doth not impute sin but how may thee and I know whether we are in this blessed state I answer 1. If thou beest justified with God thou art acquitted in thine own conscience there remains no more conscience of sin this is that spoken of Rom. 5.1 being justified with God there is peace in thy conscience that is quiet it doth not condemn thee 2. If thou beest justified from sin thou doest experience strength against sin that sin which is pardoned we have a perfect hatred unto we have an eminent place for this 2 Corinth 7.11 there was indignation and revenge against it 3. Doctrine It is possible for persons cordially to desire and laboriously to pursue this mercy of justification and yet come short and not attain it This was the case of the Jews they were willers and runners they had a zeal a desire they sought after it verse 31. yet not attained it chap. 11.7 Israel did not attain what they fought after and why not because they were not elected vers 32. but because they sought it not by faith therefore this we may learn that in our zeal and running it is good to keep Gods line 4. Doctrine 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 Therefore the Apostle doth
set himself against this mistake this makes him so intently and pathâ—tically cry down works in this Epistle chap. 4.5 not of debt Gal. 2.16 and many other places this was the state of the Jews they thought themselves much wronged that they were not justified they made their boast of the law oh how apt are persons to lean upon their works for justification we have an eminent instance of this in the parable of the pharisee Luke 18. 5. Doctrine That the absolute right of nominating and appointing the laws and terms of justification is in God because it is of his meer mercy and grace that men having all sinned are called to justification upon any terms whatsoever God in shewing mercy is resolved to follow his own method so then it is not of him that willeth nâ—r of him that runneth but of God that sheweth mercy Thus I have spoken to the first branch wherein S. Paul vindicates Gods righteousness in that he hath a right of prerogative to shew mercy to whom be please and upon what terms he will and so I have done with the 16. verse CHAP. IX Gods act of hardning and reprobating to damnation is the effects of great and persevering rebellion when men shut their eyes and ears at last after much long-suffering and patience Ver. 17. For the Scripture saith unto Pharaoh even for this purpose have I raised thee up that I might make my power known and that my name might be declared in all the earth WE are now entring upon those more difficult places of this chapter which to many seems hard to be understood as S. Peter speaks concerning some things in his beloved brother Pauls writings which as he saith the unlearned wrest as they do other Scriptures to their own destruction Now amongst these dark and obscure passages this seems to be one concerning Pharaoh now a right understanding of this passage requires divine assistance in conjunction with a narrow search and diligent and studious comparation of Scriptures the latter of which I can say that I have not been wanting in to my power and forasmuch as it is Gods work to open our understandings to understand the Scriptures I desire the reader to be humbly waiting upon him for light as he goeth along in the following matter It is agreed on by most writers that the Apostle is still prosecuting his answer to the second objection levyed against his Doctrine by the Jews which objection was occasioned by his answer to the first and having answered the first branch and vindicated Gods righteousness in shewing mercy to whom or what sort of persons he please and upon what terms from that saying of God to Moses of old he now in these words proceeds to the second branch of his answer which is to vindicate demonstrate Gods righteousness in condemning rejecting and hardning whom he please or rather what manner of persons he please Now his answer in this second branch the Apostle buildeth upon another antient saying of God by way of threatning to Pharaoh by the mouth of Moses Exo. 9.16 which saying of God to Moses is the subject of our text The argument in general is formed thus that as God is righteous and just in taking what sort of persons he please as the subjects of his mercy Exo. 33.19 I will have mercy on whom I will have mercy so in like manner is God righteous and just in making whom he please the subjects of his wrath and condemnation even some of the circumcised seed of Abraham according to the flesh the subjects of his bâ—indning and hardning as being such who had not as Calvin saith on vers 31. complyed with those terms prescribed and authorized by God for justification but rebelling against the same so he how Gods rejecting and reprobating such willfull rejecters of him his grace and mercy patience and long sufferings in his unwearied applications to them was emphatically held forth in his proceedings with Pharaoh which is now the subject before us and that these proceedings of God on both sides are the effects of an eternal decree of election and reprobation from the beginning is granted and that this decree of reprobation is subservient to Gods decree of election and salvation and is as conducible to the salvation of men as any other decree whatsoever and S. Paul made use of Gods decree of reprobation to promote his own salvation 1 Cor. 9.27 I keep under my body and bring it into subjection lest when I have preached to others I my self should be a castaway I might add by way of illustration that the penal part of the laws of the nation are as serviceable to deter men from offending as the preceptory and positive laws are But I shall come to the words more closely which divides themselves into these two parts 1. The preface in these words for the Scripture saith unto Pharaoh 2. We have the matter and saying it self spoken unto Pharaoh by way of threatning for this very cause have I raised thee up to make my power known in thee and that my name might be declared in all the earth Before I come to the matter and saying it self which will require some stay upon it a while I shall speak a few words to the preface which is the Apostles for the Scripture saith unto Pharaoh And as to the preface I shall speak a few words to these four circumstances 1. As to the connexion of these words with the former 2. The author of these words 3. The subject to whom 4. The time when these words were spoken the consideration whereof may reflect some light upon the place 1. As to the coherence or connexion of the words appearing in this particle for which seems 〈◊〉 couple these words with the former there are twâ— opinions about these words 1. Some think this for is a relative to verse 〈◊〉 2. Others think that it is a relative to the words immediatly going before I think we may be at liberty to take them either way if it relates to the 14. verse then it runneth thus is there unrighteousness in God God forbid for the Scripture saith unto Pharaoh God is not unrighteous in condemning unbelievers who are contemners of his grace as the Jews are to whom he speaks for the Scripture saith unto Pharaoh meaning that God proceedings with Pharaoh a stubborn and impenitent unbeliever even to destruction is a just argument that God is righteous in so proceeding with others in the like capacity and so with whom he please and the connexion thus considered doth agree to the Apostles conclusion vers 18. so then he shews mercy to whom he will and whom he will he hardens But suppose we make the connexion with verse 16. it is not of him that willeth nor of him that runneth but in God that sheweth mercy for the Scripture saith unto Pharaoh then it follows thus that the laws terms and conditions upon which men are justified are not moulded or framed by