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
we have not this inside we are in a sence children of the flesh and so not the children of God therefore S. Peter takes both parts 1 Peter 3. not the putting away the filth of the flesh but the answer of a good conscience so doth Christ John 3. a true baptized Disciple of Christ is one in whom Christ dwels by faith Eph. 3.17 the Ordinance of the Lords supper hath an inside a spiritual part our hearts are to be fed as well as our bodies we are as Christ saith to eat his flesh and drink his blood or else we have no life in us it is the spiritual part attending the outward that renders a person acceptable to God for he seeks such especially now who worship him in spirit and truth John 4. Abraham did much in going out of his countrey and offering up his son yet his justification came in by his faith Rom. 3. it is true his works did manifest the life and truth of his faith Iames 2. but it is said Abraham believed God and it was counted to him for righteousness 3. If the children of the flesh or law be not the children of God then certain it is that the children of faith are and so thou who art a Gentile-believer art one of them it may be much encouragement to a poor gospel-believer it appears thou wert one of those whom God had upon his heart in his promise to Abraham at first the promise made to Abraham that he should be heir of the world was made upon gospel-terms not fleshly Rom. 4.13 If you are believers in Christ you are the proper heirs of that promise with him and so the most proper children of God though thou art a Gentile so was Zacheus yet upon his believing he is pronounc't a child of Abraham by Jesus Christ himself Luke 19.9 It is the judgment of some learned men that Abrahams children may be divided into four ranks or are of four sorts 1. Such as were his natural children according to a fleshly race who were no sharers in the promise such were Ishmael and Esau 2. Some who were descended of Ahrahams loins and were heirs of those temporal promises of Canaan and such like such were the fleshly posterity of Isaac and Jacob. 3. Such as descended of Abrahams loins according to the flesh and not only so but such as were truly godly and had the faith of Abraham even faith in Christ as Abraham had 4. Such as are not of the fleshly seed of Abrahams loins at all but were only believers of which sort are all the believing gentiles and these two latter sorts may be reckoned into and are the children of the promise which leads us to speak unto the affirmitive part of this interpretation But the children of the promise are accounted for the seed In handling this head I shall cast my eye to the verse before and verse following ver 7. ver 9. In Isaac shall thy seed be called which saying is taken out of Gen. 21.14 and the occasion we may there see in the former part of the chapter which was this as I minded before after Isaac was born and grown to some years Sarah his mother takes notice of Ishmael the bond-womans son offering some abuse to her son Isaac in mocking him she is sorely displeased thereat and besought her husband to cast both son and mother out of doors but Abraham having love to his son it seemed grevious to him to put her request in execution but soon after God himself speaks to him and bids him hearken to his wife in this matter and put the son and mother both out of doors and he gives Abraham this as an argument that Ishmael should not inherit with Isaac but in Isaac his seed should be called that Isaac should be the heir alone without Ishmael now Abraham having received this command from God proceeds accordingly ver 14. Abraham arose early in the morning to perform that service which was too grievous to him in himself it is worthy our noting By the way note this Doctrine That our father Abraham was of a tractable frame of spirit to Gods will though in things crosse and contrary to his own will and interest Abraham is not only willing to do it but he riseth early to do it This he did also in the offering up Isaac chap. 22. his dear and only son he did arise early to go about it this was the spirit of our father Abraham whose steps we are to follow Rom. 5.12 in order to blessing Abraham God called him to his foot Esa 41.2 Let us learn this lesson from it be like Abraham herein it was kindely taken at his hand God reckons him his friend James 2.23 and this priviledge is promised John 15.14 Ye are my friends when ye do whatsoever I command you if thou beest a believer thou must look to Abraham thy father Esa 51. but I only touch this by the way and now come to the words ver 7. In Isaac shall thy seed be called It is not here to be understood that all that come of Isaacs loins acording to the flesh are here meant for we know Esau came of Isaac but Isaac is here exhibited as a type of the true seed they must resemble Isaac in this birth but I shall meet with this in the interpretation as it followeth the children of the promise are accounted for the seed I have already spoken something to the explaining these words who are these children of promise in general they are such as are begotten by the promise through Christ but I would speak more particularly a few words 1. It is to be noted that the Apostle doth not here say the children of promise with respect to Isaac alone personally considered but the Apostle had an eye to a race or generation of men so qualified that is to say such as resemble Isaac as to his extraordinary birth and the extraordinary interposer of Gods power therefore he saith in special the children of the promise it is undeniably plain that if the Apostles designe had been here to lift up Isaac as a type of absolut personal election honeeded not to have proceeded this way as he doth to compute Abrahams seed by Isaac and by him in such a way but if the Apostles designe was to render Isaac as a type of such a sort of persons so qualified then the whole context will concurr with it 2. Whereas the Apostle here stileth these persons acceptable with God children of the promise we are to understand such persons as the promises are directed unto which is Originally and comprehensively to and in Christ for this we have an Emphatical place Gal. 3.16 Now to Abraham and his seed were the promises made he saith not to seeds a many but one which is Christ so that in a true construction children of promise and children of Christ are the same for Christ is the apparent and immediate heir of the promise To confirm this we have
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