sons of men that God who is so high should remember us it is more for God to remember us then to do for us to bear us upon his heart in his purposes and designes this is an unspeakable high favour See how the psalmist takes notice of it Psal 136.23 who remembred us in our low estate or as it may be read thought upon us Psal 40.17 but I am poor and needy yet the Lord thinketh upon me and vers 5th how wonderful are thy thoughts to uswards they cannot be reckoned up in order before thee or as Ainsworth thy thoughts purposes and good meanings none can count or as the chaldes it is not possible to order thâ— praise Fourth Doctrine God is very stable in all his purâ—…ses and amongst all his purposes in none more stable then that purpose respecting the way and terms of mens salvation Gods election and reprobation lyeth upon most certain and unalterable terms they are as certain as God himself therefore it is here said to stand remain abide that is to say God hath infallibly determined that justification and savation shall come in by faith in Christ and no other way Act. 4. there is no name under heaven whereby men may bâ— saved but by Christ this 4th Doctrine I shall but touch because they are more remote and be more large upon the two last Fifth Doctrine That God hath absolutely purposed and determined and is resolved that justification and salvation shall not be by works Gods purpose of election is not according to works As to this Doctrine I shall take liberty to speak a few words 1. More particularly to distinguish of works 2. Shew you how the Scriptures doth concur with this truth 3. Reconcile those Scriptures that seem to contradict this truth 4. Give you some reasons why works cannot justify 5. Shew you what this may teach us and I will be very brief in each of these 1. As to works we must understand them according as this our Apostle declares in the scope of this Epistle with that of the Galathians which works are frequently referred to circumcision and legal obedience as in oppofition to faith thus it is understood Romans 4.1 sometimes works in opposition to grace chap. 11.6 2. That other Scriptures doth concur herewith that works doth not justifie in whole or in part see Rom. 3. we conclude a man is justified by faith without the deeds of the law Gal. 2.16 not of works Eph. 2. not of works lest any man should boast Titus 3.5 not of works of righteousness that we have done Thus Scriptures do willingly offer their testimony to the truth in our text that the purpose of Gods election might stand not of works But 3dly doth not some Scriptures seem to speak otherways as Rom. 2.13 not the hearers of the law are just but the doers of the law are justified and see how S. James argueth chap. 2. was not Abraham our father justified by works when he offered Isaac doth not these Scriptures seem to cross this Doctrine In order to reconciling which Scriptures I answer There are two circumstances in works let them be of what sort they will if present that will reâ—der all works unacceptable and unserviceable 1. When they are meerly external without heart and soul 2. When performed with a conceit of merit 1. When there is only the external part see Rom. 2.28 he is not a Jew that is one outwardly thâ— same may be said of all works whatsoever 2ly When our services to Godward are lookt upon as meritorious and so we take justification and salvation as a compensation or sutable reward for our work now this destroys grace for if we work for wages there is no place for grace but 2. In order to reconciling these Scriptures I answer that works are never rejected of God when mixed with faith as Abrahams was in offering his son Heb. 11. works are then in their right place when they are subservient to demonstrate the truth and life of our faith James 2. as one saith though works do not justifie yet works doth demonstrate that we are justified why cannot works justifie simply considered 1. From the imperfections attending the best works 2. They are no more then what we owe to out soveraign Lord and when we have done all we have done no more then our dury is to do 3. Because God is not profited we are as to him unprofitable servants Luke 17. so that God may well purpose that salvation shall not come in this way but have a care that from what hath been said you do not conclude the Christian life an idle life a life without works no your works aâ—e not the fewer nor weaker because you work from life receiv'd no know this that the highest believer is the most industrious person witness Abraham and S. Paul a man very laborious in his place the work of a Christian is compared to labouring striving running fighting violence in storming and those that will do no good works because they shall not merit by them discover a rotten heart 2. Learn from this Doctrine that personal election is not the subject of our text but only rejection and non-election of works we have only Gods firm resolution and purpose not to elect by works as the Jews supposed he would The 6th Doctrine drawn from the affirmative part of this condition but of him that calleth or of God that inviteth or freely calleth Sixth Doctrine That justification and salvation are the effects of unmerited and undeserved grace Gods purpose to elect is this way no way to be justified and saved but by grace that which is here rendred him that calleth is elsewhere rendred in the room of it faith and grace not of works but of faith not of works but of grace here not of works but of the caller so that put all together it amounts to thus much that the salvation of man must 〈◊〉 had in a way of grace Rom. 116. God is so conversant in that gracious work of inviting and calling persons to repentance and salvation that we see he is said to be him that calleth by way of eminency he is so stiled Gal. 5.8 hiâ— that calleth 1 Thes 5. he that calleth and if we consider Esaiah 55. we may well allow him the title of him that calleth This may teach Christians to be greatly humbleâ— Is thy Justification of grace notwithstanding all gospel-works that are incumbent upon thee it informs us that all our duties are very inconsiderable to plead with God But I shall only note these two things and 〈◊〉 passe which are these and respect the premises 1. That God takes liberty to destinate and dispose of persons as to their outward estates and conditions in the world according to the counsel of his own will many times without any respect to their works some are made superiour some inferiour some rich some poor 2. This passage of such Gods dealings in proâ—…dence as to Jacob and Esau about
but know it is commendable and honourable for persons to compare what they reade and hear to the Scriptures as the Bereans did who hereupon rendred themselves more noble then those of Thessalonica Truth is so worthy a jewel that wise Solomon doth counsel us to buy it what ever it cost Pro. 23. he hath ty'd us to no price in the purchase of it and this truth now in controversie is of great concernment rightly to understand the terms of salvation it is a dangerous thing to be yoked with errour especially in a matter of such great importance about Gods decree with respect to mans eternal state it is an uncomfortable condition for persons to live in doubt and question of the reallity of Gods desire of their salvation in the offers and tenders of his grace and no opinion doth more naturally and rationally leade persons to spiritual slothfulnesse to live in a doubt hereof whether our labour will be successeful in the Lord I was lately reading a saying of a learned man respecting the Opinion that I am now opposing as to the tendency of it and these are his words in substance if not verbatim If the God of this world had a minde or opportunity to petition to the grandees or pillers in Religion met in councel that they would take some pitty on him and establish by law some few doctrins which he should nominate for the relief of his tottering kingdome this would be the first or chief he would nominate namely the doctrine of absolute personal and irrespective Election and Reprobation which doctrin is directly calculated for the flesh and old man for saith that Doctor in effect a man may be unjust unmerciful partial and full of dissimulation hating most men without cause and yet most like God himsef Thus speaketh that Author as to the import of this opinion But it will appear from the following Exposition that our Apostle had no affinity with such an Opinion of such Personal Election neither was such an opinion any ways properly conducing to the effecting his designe upon the unbelieving Jews who reckoned themselves the elect of God and none else in all the world but the whole world besides were cast off and therefore they forbid the Apostles to preach to the gentiles that they might be saved whereas the Apostles designe was to convince the Jews that Gods elect were such and such only who should believe in Jesus Christ as well gentiles as Jews there being no respect of persons with God The method which I shall proceed in is that which is usual in Treatises of this nature I first enquire into the various readings of the words 2. Consult the Original reading with them 3. Give the scope sence and meaning with an eye to the Context 4. Lay down those doctrinal conclusions that doth naturally flow from the words But I fear I shall hold the Reader too long in the Preface which to some may be unpleasant I shall therefore with a few instructions to the Reader break off and refer him to the book it self 1. I entreat the Reader that he would not judge of the matter of this book according to those many imperfections in the management of it but according to that truth shining in the scope of the whole you have here a brief compendium of the whole controversial part of the Chapter wherein you may as in a glasse see the face of the whole at once 2. Know this that there was a time when I was pathetically engaged in my judgement on the other hand till through reading and searching the Scriptures and reasoning with those differing from me in the matter the truth did forceably and convincingly shine into my understanding from whence I am instructed to wait not only with patience and with charity but hopes also as towards those who now yet do oppose this truth My own experience instructing me that a person may have a good conscience though ignorant of truth in many particulars but no man can have a good conscience who is debauched in morals 3. Labour to reade and weigh what is here offered without a prejudic't minde read to understand not to contradict 4. This I entreat that if thou findest some words phrases or sayings often repeated think it not strange for thou wilt finde it needful in order to beating out truth I will add no more but only desire thee to accept of this my service as ingeniously and candidly as it is honestly intended for this I can say I took not in hand this task because I love to see my self in print or because I fancy scribling but with a hearty and fervent desire of being instrumental to do some good which as it hath been so shall be the hearty prayer of Thy obliged Friend to serve the in the truth S. L. The CONTENTS Chap. 1. WHerein is contained what reall great and constant sorrow the holy Apostle had for the miserable estate of the Jews under their sin of blindness p. 11. Chap. 2. Asserting the great duty of Christians to mourn over the wofull estate of their unconverted relations and how much they ought to do or suffer towards the furtherance of their salvation p. 18. An explanation of S. Paul's wishing himself accursed from Christ p. 22. That Christians stand much engaged to mourn for their unconverted kindred according to the flesh and to take all possible means to convert them p. 26. A description of Jesus Christ as to his deity and dignity in it self p. 33. Chap. 3. Plainly demonstrating that the wise and holy God in choosing to salvation eternal and reprobating to damnation eternal hath a special eye to qualifications p. 35. That sometimes some passages of Gods providence do seem to crosse his promises p. 39. The true seed of Abraham in all ages are such as bears resemblance to Abraham in faith and love p. 41. That the true seed of Abraham are not nor were not at any time estimated or accounted as they were found in the external professions or practise of ordinances though of Gods own appointment but as they had the life and power of them in their hearts p. 45. That God in choosing and reprobating man hath a special eye to qualifications p. 52. Chap. 4. Wherein is evidently asserted by the truth of reason that the Apostles affirmation Jacob have I loved and Esau have I hated could not respect in the least nâ—…ther their pensons nor generations as to a final saving or damning their whole posterity p. 57. In excluding Esau God excludes works in choosing Jacob God declareth his choosing faith and free grace in the Gospel for salvation p. 68. Chap. 5. Plainly evidencing that the salvation of mankinde was the subject of Gods heart thoughts and purposes from the beginning p. 72. What we are to understand by the purpose of God and the time when they do commence p. 76. God is very stable in all his purposes and among all his purposes in none more stable then
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
11.35 Behold how he loveth him it is some priviledge to be mourned for in affliction and in this the Jews had a priviledge so had Job his friends came to mourn with him and for him the contrary God threatned to Nineveh Nahum 3. to Jerusalem Esa 51.19 and it is a duty not only to mourn for those that mourn but those that have cause to mourn but I proceed to the next CHAP. II. Asserting the great duty of Christians to mourn over the wofull estate of their unconverted relations and how much they ought to do or suffer towards the furtherance of their salvation Ver. 3. For I would wish my self accursed from Christ for my Brethren my kinsmen according to the flesh 4. Who are Isralites to whom pertaineth the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises 5. Whose are the fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen THe matter contained in these 3 verses I shall summary into these three heads in general First we have a strong confirmation of the Apostles former affirmation and protestation tending more fully to demonstrate his love to and sorrow for the Jews rejection which he had so pathetically spoken unto in the former verses Secondly we have a character at large of the persons over whom he thus mourned and sorrowed for in two considerations First they were his brethren and kindred Secondly they were a people dignifyed and distinguisht with many singular priviledges as above all the people in the world besides which priviledges and immunities the Apostle doth in verse 4th and 5th enumerate under nine heads as I shall shew you Thirdly we have in these 3 verses a glorious Ellogam of Jesus Christ in which we have these two things considerable First a description of Christ what he is Secondly we have the Apostle ascribing blessing and praise to him in this Ellogam the Apostle hath a double designeâ— First to heighten the priviledges of the Jews of whose loins such a transcendant glorious person came 2dly His design thereby was to aggravate the sins of the Jews and their condemnation in that they should reject such a glorious and worthy person who is blessed for ever I shall speak to these three heads briefly 1st As to the Apostles confirmation of his former protestation seting forth the reality and greatnesse of his love to the Jews and sorrow for their Rejection and that his love to and sorrow for them was very great appears by this exigency which it drove the Apostle unto the Argument riseth thuâ— that person that can dispriviledge himself even 〈◊〉 extromity that he might thereby procure for otheâ— their exemption from sorrow and sufferings must needs have strong love for those he intends therein this was Pauls case and this he would have the Jews sensible of and that this was his heart to them and consequently that he was not their enemy but their cordial Friend 2dly Herein is not only manifested his love to them but the reality of his sorrow spoken of before so that this third vers is brought as an Argument to demonstrate that his sorrow was real and great and deep that should drive him to such a wish of damage to himself as to wish himself accursed from Christ to the end they might be reduc't from their unbelief and disobedience the Apostle seems to wish himself in a state of damnation to bring them unto a state of salvation Oh how great was this love of Paul it did bear to a degree a resemblance to the love of God and Christ both as to the greatnesse of the love â—and the undeseâ—vingnesse of the persons for whom and to whom manifested even to enemies Rom. 5. he is willing to be Anathamized for his enemies the Jews were Pauls enemies and sought his life as we reade Acts the 33.13 about forty Jews layd wait for Paul to kill him But to come more closer to the words and more strictly to enquire what is wrapt up in this his wish Interpreters are much divided about this matter in their Opinions and many of them very extravagant in their opinions which I shall not meddle with some there are that the Apostle speaks not here as he really did mean but parabâ—lically or by a figure not properly and precisely to be understood and that there is no more to be understood in it then this that he could suffer a great deal for their good Secondly Others think that he must be understood only conditionally in this his wish if it could be or were possible as he speaks of the Galathians they would have pulled out their own eyes and have given them to him if it had been possible so if it were possible I could wish my self accursedâ— but I think these extravagant inter pretations do not suite with the solemness of the Apostles attestation and asseveration going before to the truth and reallity of which his speech he calls Christ's conscience and spirit to bear witnesse There are but three Interpretations worth our taking notice of and they are these First some do understand him here willing to hazard his eternal interest in God and Christ and glory to come as really to be separate from his Lord and saviour to all eternity 2. Others understand the Apostle doth here intend by this anathema Excommunication out of the Church or from the society of saints for their profit 3. Others understand that in this is not only by the Apostle intended a privation or loss but a positive infliction of punishment besides Of each of these a word or two 1st That which occasions some to think he doth here intend his inward state is the word which is made use of to set it out by anathama imports no less as sometimes us'd as for Instance 1 Cor. 16. If any man love not the Lord Jesus Christ let him be anathama when the Lord shall come but I shall lay down some reasons why it cannot be so understood as if Paul hazarded his eternal state the love and favour of God to all eternity he wisht noâ— to be so accursed It is greatly questionable whether such a wish be lawful to be so prodigal of his interest in heaven cannot be allowed covetousness in spirituals is never blamed and God doth never call for such a â—enture for brethren our natural life is the highest requir'd for a brother 1 John 3. 2dly Such a wish could not be consistent with that dear love the Apostle did bear to Christ to wish separation from him upon any account whatsoever doubtlesse he could not bear or endure a separation from Christ Thirdly Such a suffering in the Apostle would have exceeded the sufferings of Christ for mankind Christ did not expose himself to an eternal separation from God his Father it is true he did endure for a little season the seeming hiding of his Fathers face but this
a remarkable place Gal. 3.29 if ye be Christs then are you Abrahams and consequently Isaacs seed and heirs according to premise so that the Apostle here doth instruct us that election consists of such a sort of persons so qualified the specifical seed of Isaac such a kinde of persons therefore might the Apostle well say Eph. 1.4 according as he hath chosen us in him before the foundation of the world that is in Christ 3. This truth is further confirmed if we consider that children of promise must suppose children of faith a promise requires believing Abraham believed Gods promise and it was accounted for righteousnesse so that we have Isaac here set forth as a lively type of the nature not the number of those who shall be Justified and saved as afterwards we have Pharach set forth as a lively type of those who shall be rejected by God namely such as slight and reject God and his long-suffering grace in the Gospel which ought and is expected to leade them to repentance Rom. 2.2 This Doctrine from hence may be observed Doctrine That God in choosing and reprobating man hath a special eye to qualifications Children of the flesh are not the children of God but the children of faith in Christ not by number and name but species and qualifications Psal 4.3 God hath chosen and set apart for himself the man that is godly St. Jude tells us certain men were Ordained to that condemnation and he doth desipher them thus ungodly men turning the grace of God into wantonnesse and denying the Lord so that Ishmael and Isaac are made use of here but allegorically as they are Gal. 4. I shall speak but a very few words to ver 9. and winde up this context with a word of Use for this is the word of promise at this time will I come and Sarah shall have a son Isaac is judged a meet type of those who should be begotten by faith in the free and gratious promise of God in the Gospel we have in these words contained an explanation of what is spoken before Isaac was a significant son of promise therefore the Apostle recites the very words of the Original promise to Abraham Gen. 17.21 at this time next year will I return according to the time of life and Sarah shall have a son ver 14. at the time appointed I will return the Apostle changeth by these words I will come for God to come is understood two ways 1. To come in power to help rescue or deliver 2. Sometimes to come is to punish sometimes for God or Christ to come is metaphorically understood as Rev. 2.5 his coming is to remove the Candlestick to come ver 16. is to fight against them chap. 3.3 is to come as a thief with strength and resolution we have two things considerable in these words to Abraham recited by the Apostle 1. That Isaac's birth is the effect of Gods coming in power 2. That God in fulfilling this promise admits no delay at this time at the set time neither sooner nor later but at the set time as it was in the birth of John the Baptist Luke the 1. his mother went her exact time God makes his promise returnable at the set time so that Isaac's birth is the effect of Gods coming as to his birth and the time of it and also the effect of Gods free promise Isaac was the son of Gods word of promise I shall sum up all in one Doctrinal conclusion Doctrine That a true child of God and heir of glory is one as Isaac was begotten and brought Jorth by the strength of the free promise of God not of his own power strength or righteousnesse This our Apostle alludes unto Titus 3. and 5. not of works of righteousness that we have done I told you in the explication that Isaac's birth was an act of free mercy and speciall Providence for there was no strength in Abraham or Sarah to have a childe according to the course of nature nothing as they could lean upon so as to have hope in themselves therefore it is said Rom. 4. that Abraham against hope believed in hope vers 18. and being not weak in faith he considered not his own body now dead nor yet the deadness of Sarah's womb he staggered not but was fully perswaded that he that had promised was able to perform and this frame of spirit God liked well in Abraham and it was accounted for righteousness and hereupon he was called the friend of God James 2.23 Isaac's birth was the effect of a promise and faith in it so was John's Luke the 1. and what Elizabeth said to Mary is certainly true vers 45. blessed is she or he that believeth for there shall be a performance of what is promised a true child of God is begotten and brought forth of the promise of God in Christ therfore believing Holy S. Paul could say in the behalf of himself and the rest of believers we brethren as Isaac are children of the promise that is to say that as Isaac's birth was the product of the free promise of God so is our new birth and it is a truth that we are as weak and unable to save our selves of our selves as Abraham was to produce Isaac of himself without the mighty interposer for the promise gives a being to Christ and believing to be the means of salvation Gen. 3. Esa 55. I will abundantly pardon look unto me and be ye saved all the ends of the earth Esa 45.22 There are five inferences to be drawn from the promises 1. There is no ground from the rejecting the unbelieving Jews to conclude that there is a failing in Gods promises to Abraham and his seed because God did never intend a carnal seed in that promise but a spiritual and believing seed who should seek for justification by Christ alone forasmuch as Isaac's birth is a type of Gods method of saving souls in all ages 2. Learn from this context the indispensable necessity of faith in order to justification and salvation if Abraham and Sarah had not seconded Gods promise by faith in it they had had no Isaac therefore is the birth strongly imputed to the faith of them both Heb. 11.11 the birth of Isaac is not only a promise on Gods part but believing on their part 3. If the works of the law were rejected in point of justification which were so labourious painful and costly much less can gospel-works justifie which in comparison are no works Rom. 4.15 therefore lean not to them 4. If â—ods children are the children of promise that is begotten upon the promise then this doth instruct a gospel-minister his work and duty which is to lay before persons Gods free promises of life and salvation in Christ thus did Peter in his preaching Acts. 2. ch 3. ch 10. 5. Admire the sweetness of Gods nature to allure by promises to Obedience this was Gods proceedings with Abraham when God would have Abraham to obey him
heart that stands in awe of God that fears God is not a hard heart 2. That person that is of a cordial constant private praying spirit is not hard 3. That person that trembles at Gods word so as to put in practise what it commands as soon as he understands it is not hard such a heart had Josiah 2 Kin. 22.9 4. That person that hath humble low thoughts of himself is not one of a hard heart 5. That person that is sensible of the least sin and troubled for it and is touched at it is not hard and when secret as well as open sins afflicts and pricks his heart 6. That person that trembles at Gods judgements as did Josiah that person is not of this number Doctrine 7. That disobedience to Gods declared will and command persisted in is very highly provoking to God in order to giving up persons to hardnesse of heart This was the case with Pharaoh this was the case with the Jews Doctrine 8. and last is this That the law terms and conditions of hardening rejecting and reprobating are not founded in or according to the will of men but of God The reason of this text and Doctrine by S. Paul is raised upon occasion of the quarrel some arrogant Jew who would impose upon God who should be the subjects of Gods hardening namely such who did not submit to the law of circumcision they would have God to harden the gentiles or reject them but he declares his wiâ—l to harden both Jew and gentile who should disobey and rebel against Christ and the gospel and this will of God is made into a law as I have shown you not a secret will as many would have it but this his will is Ioh. 6.40 revealed as with respect to those whom he will have mercy on so also as to those whom he will harden and make subjects of his wrath Iohn 3.36 he that believeth on the son hath everlasting life and he that believeth not the son hath not life or shall not see life but the wrath of God abideth on him These are those whom his will is to harden Thus I have done with the 17. and 18. verses I now proceed to verse 19. CHAP. XI Gods will and word are terms equivolent and his purposes to mankinde in order to mercy and Judgement is not Irrestible Verse 19. Thou wilt say then unto me why doth he yet finde fault for who hath resisted his will WE have contained in this verse the Jews quarrelsome replycation by way of Object against what had been asserted by the Apostle in these four following verses we have the Apostles severe and pathetical reply in two parts 1. A sharp reproof 2ly A substantial vindication of the righteousnesse and wise proceedings of God with mankinde both which the Objection seems to impeach But I shall first speak unto the 19. verse before us in which we have the Objection framed either as the Apostle framed it himself or as they themselves made it some think the Apostle framed it himself as personating the Jews in it the rise of this Objection may be supposed to be from what the Apostle had been lately asserting concerning the power and prerogative of God in justifying and hardning men at his own will some think that from the Instance of Pharooh and the conclusion drawn thereupon that God hardens whom he will from thence the Jews apprehended themselves some of those subjects of his will to harden thereupon their spirits were inraged against the Apostle his doctrine and God himself and that what we have in this 119 ver is the fruit effect thereof they are ready to impeach S. Pauls Doctrine as if he had not represented God consistent with himself whilst he had shut them up in hardnesse and blindeness irresistably aad yet haveing so done complained or found fault with them and blamed them who are under such a kinde of necessity by a decree of his own will The words themselves are presented as a perverse object or reply against God in which we have these four parts considerable 1. The objector or person objecting exprest in the singular particle thou 2. The person unto whom this objection is directed unto me saith S. Paul 3. The Subject objected against why doth he finde fault 4. The absurdity it self imputed to God for who hath resisted his will this objection some think is drawn from the passage of Pharaoh Exo. 9.17 that God seems to complain of Pharaoh after he was hardened by God and there is a colourable ground also as to the Jews that after they were hardned and blinded by God he yet blames them and the foundation of this Objection is from a rational principle that those persons are not to be complained of who are determined by an absolute decree or will of God as they supposed Pharaoh and themselves were according to the Apostles Doctrine It is the principle of wise-men that persons are excusable who are necessitated by a greater power then their own to be what they are The Apostle in these words doth not personate an humble consciencious person modestly desirous of satisfaction with a spirit of meeknesse in things wherein they are dark But as an impatient men in hearing the truth when the light thereof shineth into his conscience to discover his nakednesse and further we may perceive by the form of the Objection that it doth discover a confident insulting spirit in the objector as also much haughtynesse in the face of it he finds fault with God for finding fault but to come more closely and distinctly to the words themselves by way of explication as I have proceeded in the former verses so I shall enquire distinctly into these words and that under these six considerations 1. I shall enquire into the reading of the words 2. I shall enquire what sort of persons may be supposed to make this quarrelsome Objection or reply 3. From what part of S. Pauls Doctrine this Objection is raised 4. What are we to understand by Gods finding fault 5. What may be supposed that God findes fault with 6. What is this will which the objecter supposeth to be irrisistable in God Of each of these a few words in order And 1. As to the reading of the words most interpreters reads them as they are here read yet I meet with a second reading which runs thus why doth he finde fault who hath disobeyed his law and there may be a good colour for such a reading from the consideration of that affirmity that is between Gods will and Gods law or word they are taken one from another see John 7.17 he that doth my will shall know of my doctrine by which will is to be understood his word and those who thus reade the words do thus paraphrase upon them why is he so angry with us and resolved so severely to deal with us who are so far from refusing obedience to his law that it is only out zeal for the law
near it but in time it not stirring or moving towards them they grow bold and will fly to it and sit upon it so by the long-sufferings of God wicked men grow hardened and worse and worse so that the means appointed to repentance through the base heart of man doth harden to destruction so that Gods will of shewing his wrath and making his power known in this place must be understood only conditional not absolutely thâ— in case persons are not overcome by his long-sufferings then this manifestation is to take place this was the very case with Pharaoh if Gods raising him up so often at his request did not humble him and bring him to let his people go then be would make his power known in him from hence it is plain that the Apostle in this place is not treating absolute personal reprobation but of a conditionall and specifical The Sixth thing to be enquired into is about this fitting and making up for destruction with respect to the time of it and the author of it there are not a few who have drank in that opinion that this fitting is by God from the beginning by an absolute and eternal decree of reprobation but in the very considerate and deliberate reading the words will inlighten and inform us better and other ways fitted this word I finde but three times used in the whole Scripture that is 1 Kings 6.35 Proverbs 22.18 and in this place and in all these places it signifieth deliberately to prepare to proportion to finish to compleat and not at all to ordain or decree neither can the word be understood in that sence but that which I would enquire after is the author or operator in this fitting by whom is this fitting accomplished it must be either of God or themselves I answer this fitting is not appropriated to God except accidentally and subsequently as God is said to harden Pharaoh 1. The truth of this appears in the different reading of what relates to the reprobate and the elect in these two verses if God did in any sense prepare or fit these vessels of wrath to destruction as he prepares the vessels of mercy to glory why should the spirit of God render these two so differently appropriating the one unto God and not the other he doth not at all intrust God in the one nor man in the other A Learned man doth well observe upon this place that this difference in reading doth import something worthy our consideration and this difference is taken notice of as considerable even by those of the Calvinists opinion one of them saith they are fitted by God and themselves also this a very antient Writer saith on this place not saith he for Gods pleasure but his own desert for saith he if they deserved it not his pleasure would have been to have saved them 2. It is plain this fitting is not of God because Gods applycations of long sufferings is towards them as such so fitted to be a means of their reducing from that state of fitnesse for destruction to a state of preparednesse for glory for it is undeniably plain that this fitnesse is not as some would have it the effect of Gods enduring them but they are said to be fitted before God who did thus endure them with long-suffering and it cannot be properly said that God doth endure them especially with much-long suffering till they have first highly provoked him by a voluntary course of actual rebellion which doth prepare persons for destruction as it did Pharaoh who was fitted for destruction after the first plague much more after all the six plagus yet after this God waits under sour plagues more thus it is plain that persons may be said to be fitted for destruction before God is said to endure them so that all this endurance as is exercised from the beginning to the end of it is upon such as he may justly destroy the first day of his applycations to them so that it cannot be fairly gathered that this fitting is wrought much less ordained or decreed by God but by sinners themselves but against this it is objected that according to this notion men may be said to make themselves vessels of wrath or dishonour and how then doth it answer the terms of the text and the instance of the potter who is said to make vessels of each sort I answer that even in the fimilitude of the potter it is plain that the potter doth not antecedently make vessels of dishonour but only subsequently when they will not be otherways formed as you have largely heard from Ier. 18. it is marring of the clay that precedes its being a vessel of dishonour the potter designed it for honour so that man anticedently and God subsequently makes vessels of dishonour 2. God is no where said anticedently to make vessels of wrath but much on the contrary to make men upright Gen. 1. God made men very good but they found out many inventious it is true there is a way how God may be said to make vessels of wrath that is by making a law or decree wherein he doth declare what sort of sinners shall be vessels of wrath and so they come judicially to be vessels of wrath in this sence must that saying be understood Jude the 4th certain men of old ordained to this condemnation ungodly men turning the grace of God into wantonnesse so that for God to decree or ordain vessels of wrath without respect to quallifications doth not answer the potters power in the comparison nor other places of Scripture the potter doth not claim this power to make vessels of dishonour of the clay because it is his own goods as men would suppose in God but because it is clay and not only so but marred clay not meerly from his soveraignty or propriety but from its vilenesse which liberty might be allowed the potter if he were a servant and the clay none of his own so that this fitting is to be understood the voluntary act of the creature not of God and these words contains a declaration of Gods carriage towards those whom he meets with fitted and prepared for destruction he enduâ—es with much long-suffering such as they but it is objected doth not the Apostle Peter speak of some made to be taken and destroyed 2 Peter 2.12 which some apply to this place and to Gods making I answer 1. This word is not exprest in the vulgar Latin but in the room thereof they reade tending to the snare and destruction and so making signifieth an aptnesse or fitness which may be taken one for another 2. What is spoken of and unto persons in an actual course of sin yea bruitish sensuallity and not spoken of men as men and so this making is appropriated to themselves 3. These persons spoken of here are some of those over whom the long-suffering of God was waiting 2 Peter 3.9 not willing that any should perish therefore not made so by God under any