Justification then it doth comport and concur with the context currently we may easily see that Justification is the antecedents to this relation it is I need not bâ—…ng texts to prove that Justification was that which the Jews run for and mistt of that Justification was the subject of the Apostles discourse is plain we have these words justify and Justification and Justified above twenty times in Galathians and Romans 3. If the Apostle should here mean election power to believe or preventing grace there were no Argument in his words he did but fight against the winde to say that election before-time or power to believe was not of will or works defacto this none would oppose but it is certain that the Apostle was here saying something to his Antagonists the Jews who did seek Justification in matter of fact by their legal Obedience Gal. 5.4 So that if our Apostle should here intend election 〈◊〉 power to believe or faith it would have been altogether besides his present businesse with the Jews 4. If we take this it is for Justification and adoption and consequently subsequent grace thâ—… this was not of him that willeth or runneth theâ— iâ— runs in a strait line with other places of Scripturâ— see Rom. 3.24 justified freely by his grace ver 28. without the deeds of the law Eph. 2.8 not of works of righteousnesse Titus 3.5 So that Justification and salvation is not of the willer or runner 2. By way of explication what him is here to be understood which is twice exprest I answer That although the Apostle is principally speaking to and of the Jews yet it comprehends all willers or runners as well gentiles as Jews the whole species and kinde of runners such as propound believing as their own terms for faith doth not justify as the terms of the creature but as it is Gods terms no more then legal Obeâ—…nce as the healing the blinde mans eyes by clay was not by that simpathetical vertue that was in the clay but the power of God and the wisdome of God so it is not of him that willeth or runneth though by faith as his own terms to such an and but as he by believing doth humbly fall in with Gods means to such an end 3. Why willing and running I answer 1st Willing signifies strong desires to wish ask pray with great earnestnesse it is taken two ways 1st Sometimes authoritatively to will is to resolve or establish a thing I will have it so 2. Sometimes to will is taken submissively as in Christs prayer to his father John 17. father I will that is I desire it may be so and so willing must suppose a thirsting desire of having it to be so 2. By running is understood labouring pursuing taking pains running is a labourious work many interpreters would have this passage to allude to that of Jacob and Esau in person about the blessing nor in Esau's running for it but of the providence of God that confirmed it on Jacob but I am not of the minde that Paul looked so far back as this but he had his example before him it was a truth that the Jews with whom he speaks had deserved to be reckoned great willers and runners and as to such and of such he speaks chap. 10.1 I bear them record that they have a zeal of God here 's their will and desire see how zealous they were Acts. 15.1 they taught that except persons were circumcised and kept the law of Mosesâ— they could not be saved and this their zeal held after they believed in Jesus Christ see Acts 2.20 they had a strong desire to be accepted and justified of God they were these willers chiefly intended 2. They were also those runners as is expressed of them ver 31. They followed or pursued the law or terms as they thought would have justified them they sought Justification chap. 11.7 Israel hath not obtained that which he seeketh for so that the spirit of God takes notice in these emphatical words that the circumcised Israel were great runners and as the fruit and effect of this their runnings they did boldly challenge Justification and Adoption thereupon Now the Apostle to prevent them tells them in our text that it is not of him that willeth nor runneth but in God 〈◊〉 shews this mercy of Justification 4. Why have we here such a formidable oâ—…sition between willing and running and God 〈◊〉 mercy I answer These are opposed to set ford the inconsiderablenesse and successlesnesse of all the utmost endeavours of the creature though willing and running inward and outward for the procuring this blessing that so it might lay the creature low in all his endeavours knowing that he doth not receive Justification as a debt but as a grituity Rom. 4.4.5 willers and runners are apt to have their feet taken in that snare of prescribing laws to God 2. This opposition may be made to shew that propensity and readinesse that is in God to shew mercy It is not to be attributed to mans inward or outward endeavours but to God who is so ready to shew mercy 3. This opposition is made to shew the positâ—… rejection of works and all endeavours of men and the absolute and positive way of obtaining is by sitting still in believing as the Prophet faith in another case our strength is to sit still But against this there may seem to lie a twofold objection 1. If there be no profit in wishing willing and desiring nor in labouring running or pursuing after justification then to what end should our desires be enlarged and our endeavours be pursuing Shall we run in vain seeing it is not to be had that way then let us sit still and be only passive and leave God to shew his grace where when and to whom he please To which I answer 1. These Willers and Runners in our Text must respect the circumcised Judisaries who trusted to and boasted in their legal obedience to the Cerbmonial Law and their own Righteousnesse our Text doth immediatly concern them 2. If it be taken for Gospel willing and running to the highest strain it cannot be meritorious of justification because the bloud of Christ admits no competitor or co-partner in the point of justification See Rom. 3.20,24,28 cha 4. Gal. 3.16 cha 5.4 yet notwithstanding it doth not follow that the creature should fit still and cease all his desires and endeavours as thus because the pardon of a Malefactor ariseth freely out of the Princes breast and of his prerogative it doth not follow that he must sit still for although it is not in the power of the malefactor to merit a pardon yet he may sue it out as the grace of the prince It is our duty to hunger and thirst after the grace of justification as well as after sanctification and they are pronounced blessed by Christ who are so qualified 2. Object Doth not this seem to crosse some other Scriptures that exhorts to and calls for great industry
of the flesh are understood to be such as look for justification and acceptance with God upon the account of the works of the law circumcision and Obedience to the ceremonial law this is plain for flesh and works of the law are often taken one for another and by this our Apostle Rom. 4.1,2 what shall we say then that Abraham our father according to the flesh hath found for if Abraham were justified by works that which is called flesh in the first part of the verse is called works in the latter part this is understood Gal. 3.3 of being made perfect by the flesh and so chap. 4.29 he that was born after the flesh persecuted him that was born after the spirit that is he that was born according to the works of the law and thus S. Paul must be understood Phil. 3. though he was circumcised and kept the law yet he had no confidence in the flesh now in this third sense must our text be understood the children of the flesh are not the children of God Adoption and heirship doth not come in that way they that have nothing else to plead must stand off let us take it in which sense we will the text is here the children of the flesh are not the children of God 1. Such as have only nature Nor 2ly those who live after the flesh though they profess to believe in Christ Nor 3dly those who are most circumspect as to the observation of the law except they believe in and obey Jesus Christ Secondly who are the Children of the promise unto whom these are opposed By children of the promise must be understood such as rest and depend upon the free promise of God in Christ for life and salvation believers in Christ who seek for acceptance and salvation by him alone such as are begotten to love and obedience by the power of the promises To this doth the Apostles words agree Such as are Christs are the seed and heirs according to the promises therefore doth the Apostle oppose the Law to the promise Gal. 3.18 For if the inheritance be of the Law it is no more of the promises but God gave it to Abraham by promise So also Gal. 4.14 if they that are of the law be heirs their faith is made void and the promise of none effect the Gospel is a dispensation of promises and consequently of faith S. Paul calleth the Saints Heb. 6.17 the heirs of promises So also Gal. 4.28 We as Isaac are children of the promises So that when the Apostle saith here the Children are counted for the seed he intends not others then true believers in Christ Jesus Thus I have briefly answered these two Questions in order to the explication of the words I shall now summary the first part of the words into this Doctrine Doct. That the true seed of Abraham are not nor were not at any time estimated or accounted as they were found in the external profession or practice of Ordinances though of Gods own appointment but of such who under such Ordinances had the life and power of them in their hearts The true heirs of justification and salvation were in all ages intended to be inwardly and believinâ—…y children of God God did never accept of any outside professors since the beginning but as he was a searcher of hearts allways so he allways required heart and inside-worship he did always require to be worshipped with heart soul and strength In Abels time Cain was a worshiper as well as Abel but the difference lay in the inside of the worship therefore it is said Heb. 11.4 by faith Abel offered to God a more acceptable sacrifice then Cain In the time of Circumcision God was not satisfyed with a fleshly circumcision only but God calls for circumcision of heart Deut. 10.16 circumcise therefore the foreskin of your hearts and we see the severe threatnings of God against Israel for the want hereof Ierem. 9. Inward spiritual worship was always required and much more in Gospel-days therefore Christ tells the Jews John 6.53 Except you eat the flesh of the son of man and drink his blood ye have no life in you Rom. 2.28 he is not a Jew who is such outwardly God almighty was so cautious and careful lest men should bear upon works for Justification and acceptance with him thereupon that he declares Abraham justified before he was circumcised and that our Apostle takes special notice of Rom. 4.11 Abraham received circumcision a seal of the righteousnesse of the faith which he had being not yet circumcised to which agreeth these words verse the 5. now to him that worketh not but believeth in him that Iustifieth the ungodly his faith is accounted to him for righteousnesse so that it is plain that the spirit of God is greatly concerned in beating men off from bearing upon works of righteousnesse and we see the spirit of St Eaul to this purpose Titus 3.5 not by works of righteousnesse that we have done but according to his mercy he saved us This Doct. seems to discover to us a great mistake amongst professors in this day there are but a sew who do not erre on this hand to bear upon their external obedience to ordinances and raise their comforts and hopes from thence Is not this like the plea of the pharisee Luke 18. I fast twice in the weeâ— are there not many who bless themselves upon this account and this appears because your comforts are high and low according to your duties but some may say ought it not so to be I answer you must have a special care to keep allways in a clear sight and sense and assurance of your relation you stand in to God if you are truly regenerated persons and are begotten from above do not easily let go that hold it is the duty of a child to grieve that he hath offended his loving father but not to call in question his relation to him thereupon God doth not unchilde for every fault nor for many sins if they be not wilfully committed but I pray mistake me not I would not have Gods children passe lightly over their miscarriages against him nor their unanswerable returns to him but mourn cordially as David and Peter did not in slavish but filial frame of spirit but know this that our sanctification is not the ground of our justification but the Demonstration of it good works may demonstrate our justification 2. Let each of us be instructed from hence to have a special care that we do not bear or rest upon our Gospel-obedience for acceptance or justification namely our Baptism nor other gospelobedience in ordinances for this we may be assured of as a truth that if legal performances of Godâ— appointment were not accepted being only outward much less are gospel persormances in ordinances acceptable without the spiritual part of them Baptism hath an inside as well as circumcision which consists in two parts death to sin life to righteousness now if
Christ and seeking for justification another way namely by the works of the law 2. To convince the Jews that that way of justification unto which they did adhere was a way absolutely rejected and reprobated of God and that Gods purpose of election was not to stand or be founded upon that foundation but by faith in Christ 3. The Apostle doth labour to satisfy the Jews that this was no new Doctrine broacht by him but a Doctrine preach't by God to Abraham though to him more darkly in types and figures in the casting out of Ishmael and Esau from those priviledges which were external in these his lower passages he did teach higher things the rejecting the old covenant of works in point of justification and choosing the younger Gospel-covenant 4. It is the Apostles endeavour to convince the Jews that God had left himself an absolute and unquestionable right to propose his own terms and conditions upon which he will justifie and save without being imposed on by the creature and that this his way which he hath unalterably and peremptorily fixed and declared is the way of 〈◊〉 grace 5. The Apostle is labouring here to convince the Jews that their rejecting and casting off was no other then the fruit and effects of their rejection of this his way by Christ as is plain vers 32. because they sought it not by faith but as it were by the works of the law Now these considerations carried along in our eye will be a light and guide to us in the following subject We now proceed The Apostle having been in the former Uses labouring to certify the Jews of the eternal purpose and decree of God to elect and adopt for Abrahams children only such as should believe in Christ and to reject therefrom all others of what line soever descended who should depend upon works for that priviledge and in this doing he had been vindicating the truth of Gods promise to Abraham against their first Objection verse the 6th shewing them that the rejecting such a carnal seed of Abraham as they were did no ways cross much less make void the word of God or render it of none effect He now proceeds in these verses to vindicate the righteousnesse of God in these his proceedings in answer to their second Objection that God is not only just in decreeing this way of Justification but righteous in his prosecution of the same we may suppose that the Jews were satisfied that the Apostle had fully answered their first Objection and cleared the way as to the tight seed the Jews were ready to say Paul thou hast well salved the truth of Gods word of promise but now how can this comport with the righteousnesse of God and his equity whilst he is rejecting the greatest number of Abrahams seed who have been willing and running zealously labouring in ways of obedience to that law of God delivered to them and in the meanwhile receiving into favour the nations and sinners of the Gentiles either ignorant of or disobedient to that law and that only believing in another This saith the Jew favours to us of unequity and unrighteousnesse and thus the Apostles answer to their first Objection begetteth another Objection the answer to which is that which the Apostle is running at in the following verses namely to vindicate the righteousnesse of God The substance of the Apostles answer amounts to thus much that as Gods rejecting the Jews the natural seed of Abaaham did no ways intrench upon the truth of his word of promise to Abraham so neither doth his rejecting these who were zealous of the law intrench upon his Justice and righteousnesse so that God is righteous in his proceedings though the Jews are not justified by the works of the law Ver. 14. What shall we say then is there unrighteousnesse with God God forbid That the Apostle is here in these words replying to a supposed Objection is the received opinion of most that I have read as well Calvinists as others 2. That this Objection is occasioned by or from what goeth before is as universally granted the Jews did think by what Paul had said before that he had rendred the righteousnesse of God at least questionable I do confess I finde men much divided as to the spring rise and root of this Objection some think this Objection was raised from the Apostles quoting of Jacob and Esau with respect to the time when the words were spoken to Rebecea which was before they had done good or evil one to be hated and the other loved whereas they were both equally sons of Isaac in whom the promise was lodged some think that the Jews thought that Puul in this instance had at least implicitely rendred God unrighteous 2. Some think that the Jews took this advantage from Pauls interpretation of these Oracles and instances of Ishmael and Esau as thus that God in his proceedings with Ishmael and Esau did intend to declare his establisht purpose of election to be not by works but free grace ver 11. this interpretation the Jews quarrel at that Paul should in effect say that Gods casting out Ishmael and subjugating Esau typed out the casting off the Covenant of works for Justification this interpretation was very distasteful to the Jews who judged it to savour of unrighteousnesse for God to slight and reject the zealous Jews who were observers of the law whilst he received into favour the sinners of the gentiles as they esteemed them Now the Question is which of these two are likeliest to be the spring of this Objection I answer That it could not so properly be drawn from the first as the last of these foundations for these two reasons 1. What the Apostle speaks concerning Jacob and Esau was only what was recorded in their own Scripture and they dared not to quarrel at that they had the very words that Paul mentions Gen. 25. Malachi 1. 2. What Paul had said concerning Jacob and Esau and particularly concerning Esau or the Edomites that could not offend the Jews because the Edomites had been their fathers implacable enemies the Jews would hardly upon their account interpose or to charge Pauls Doctrine with imputation of unrighteousnesse to God they did not at that day bear any such love to Edom therefore the spring and rise of this Objection must stand grounded upon the Apostles conclusive inference from the premises Gen. 25. Mal. 1. that God had rejected that way of saving men on which they depended and chosen the way of faith this is that saith the Jews which seems to reflect unrighteousnesse upon God Now to take off this second Objection the Apostle addresseth himself in the verses following both in general and particular And first he denyeth the consequence drawn from the premises in general in these words God forbid let not this be so much as named it is in St. Pauls account abominable the Syriack reade God forgive implying the hainousnesse of the sin wanting forgivenesse it is a
near relation and tender love that God in this change shall bear to them he shall carry it to them as a father to children that are small and tender living God in opposition to Idols It is worthy our taking notice how the spirit of God doth ingeminate and reiterate to the same effect in these vessels to assure us the truth of the matter treated on that he will certainly own relation and love also even to a visible manifestation a people who were or are at the greatest distance in both This doth instruct us how full Gods heart is of goodnesse to mankinde how propense to goodnesse to passe by transgression and receive graciously for out of the abundance of the heart the mouth speaketh as our Lord in another case saith we have an eminent place to the same purpose Ier. 32.41 as to Israel in special as to their return I will plant them assuredly with my whole heart with my whole soul what God doth for a people he doth it heartily therefore the designe of this reiteration is not only to offer the certainty but the cordialnesse of this admission into love and favour so that saith our Apostle it is no strange doctrine for God to admit the gentiles into favour who were at the greatest distance who were strangers and forreigners they may also become fellow citizens with the saints and of the household of faith yea children of the living God Thus having briefly opened the words it follows after the method that I have before observed that I give those doctrinal conclusions contained in them which are as followeth I shall but name them Doct. 1. That what God hoth done in former times either in mercy or judgement is significant to us in Gospel-days for our instruction The Apostle brings down what God prophesied to Israel therefore it is common for the Apostles to cite Gods dealings in both 1 Cor. 10. Juâ—… 2 Peter 2. Doct. 2. That the sayings of the Prophets are the sayings of God himself God speaks in Hosea This I had occasion to take notice of before as to Pharaoh that what God speaks in his servants is undeniably and universally true see Luke 1.73 God spake by the mouth of all his holy prophets since the world begun 2 Pet. 1.21 holy men of God spake as they were moved by the holy spirit therefore we ought to have a high esteem to the sayings of the prophets as if God himself were speaking unto us Doct. 3. That for a people to be owned and accented of God as his is a very choice and great priviledge It was prophesied as such I will call them my people Doct. 4. Which were not beloved from whence flows these two Lessons 1. That Gods love or hatred with respect to persons or people is not unchangeably fixed He may call them his people that is own them his people to day which were not his people yesterday he may love them to day that were not beloved yesterday the truth of this Doctrine you may see proved if you look back to our Exposition upon ver 13. But secondly I note from these words which were not beloved yet in a sence there was love from God to all men 2. That the love that God bears to mankinde either Jews or Gentiles before conversion and call is no love in comparison of that love he bears to them who are truly called Or thus That Gods love to converted called persons is a very great and singular love That God bears love to mankinde is a truth in general considered and is a truth asserted by our Lord Ioh. 3.16 God so loved the world that he gave his only son for them but that love that God bears to holy persons to converted ones to obedient ones is a choice love indeed a love of delight Joh. 14.21,23 Joh. 16 26. the father himself loveth you because ye have loved me It is great love that God bears to a prodigal upon his return See Luke 15.20 make this improvement 1. To admire the greatnesse of this priviledge to enjoy the love of God under this consideration a love of delight it is true others enemies have his love of pity Psa 145. his tender mercies are over all his works 2. Admire the change in estate that is made upon conversion that you that were not a people that were beloved should now enjoy such priviledges Ephes 2. Doct. 5. That it is one circumstance of aggravation in the exaltation and the glorification of Gods people that they shall receive their glory where they have had their shame In the place where it was said ye are not my people thereâ— This place may be considerable both upon a general and particular account 1. In general upon the earth Revel 5.10 where the Saints have suffered there they shall raign 2. In particular which is more proper to our Text we have a parallel place Zephan 3.19 I will give them praise and fame in evey land where they have been put to shame It will be a circumstance in the exaltation of Jesus Christ that as he had suffered a shameful death at Ierusalem so he shall raign there in that place Esa 24. he shall reign in Jerusalem and before his ancients gloriously this is a great condescention in God to his people and a manifestation of his choyce esteem to them 2. It may be a great comfort to all faithful suffering humble and abused saints Doctrine 6. Such as are the truly called of God have the living God to be their father They shall be called the children of the living God he takes pleasure to discriminate them and distinguish them from all other children and worshipers whatsoever the Apostle changeth the prophets sons into children to shew the singular priviledge of Gospel-saints they are all the children of God by faith in Christ Jesus O the great priviledge of all truely called ones that have such a God! who only can swear he liveth he hath all life in himself and gives all life spiritual and temporal But for brevity sake I shall say no more to the first head of the four into which I reduced the latter end of this chapter We are now by course to speak to the second comprehensive head propounded to be handled from the close of this chapter which is contained in the 27 28 29. verses CHAP. XVII Plainly shewing that it is not Number nor being in relation to godly Ancestors that can secure rebellious persons from Gods wrath and destruction Ver. 27. Esaias also crieth concerning Israel though the number of the children of Israel be as the sand on the Sea yet a remnant shall be saved 28. For he will finish the work and cut it short in righteousness because a short work will the Lord make upon the earth 29. And as Esias said before except the Lord of Sabaoth had left us a seed we had been as Sodom and been made like unto Gomorrha IN which three verses we have the Apostles second testimony