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
either way they carry in them a very pathetical attestation that what the Apostle speaks concerning his sorrow for the Jews was a real truth Secondly It is farther ratified from his duplication in the negative I lye not had it not been enough for the Apostle that he had positively affirmed it and called God to witness that he had said the truth I answer that it was usual amongst the Jews when they speak earnestly and with the greatest confidence and in things considerable thus to double their speech as for instance in that Message to Hezekiah Esa 38. thou shalt dye and not live so Psalms 118. I shall not dye but live 1 John 20. confessed and denyed not and this kinde of speaking was usual see what pains the Apostle takes to perswade the Jews into as good Opinion of his love to them as a good Introduction to what he had to say to them from whence I note by the way 1. Doctrine That it is a matter of great concernment in order to a right Receiving what is offer'd by a Gospel-Minister that the people be satisfyed that what be says he speeks from the root of tender love and pitty to their souls The Apostle did not think it lost labour in him to effect this end by this means before us and the like pains he takes elsewhere see 2 Corinth 7.3 you are in our hearts to live and dye with you 2 Corinth 11.11 God knows I love you Philip. 1.8 God is my Record how greatly I long after you in the Bowels of Christ see what pains he takes to perswade the Churches into a belief of his love to them Paul takes pains also with the Jews to perswade them that this sorrow was the effect of his to them which to do he could appeal to his own conscience he was always careful to make conscience to his Friend see Acts. 24.16 2 Corinth 1.12 therein was his rejoycing and he knew the holy spirit stir'd him up to speak that he spake I might again note by the way 2. Doctrine That it is warrantable in a Gospel-Minister in matters of concernment where we doubt of being believed in things of God to confirm what we say by obliging attestations and protestations when we have in so doing a good conscience I have shown this before Gal. 1.20 2 Corinth 11.31 Phil. 18. But some object Mat. 5.37 let your communication be yea yea nay nay whatever is more then this cometh of evil to which I answer 1st That Christs designe in these words could not intend to oblige persons to these syllabicall words of yea and nay 2ly Neither do they oblige us as to Number that we must multiply no more by way of attestation for we must not imagine that Christ would contradict his words in his own practice was not Christs verily verily more then yea and nay and the Apostle did not understand our Lord so as you may see before but Christ in this place designes to take off the Jews from their voluntary vain oaths and attestations in their Communications one with another as in Jephthas case and many others and to the same end tends the Apostle James's words Chap. 5. if Christs designe had been to forbid all kinde of swearing there needed not to be an enumeration made of what they should not swear by neither can swearing in a solemn way in the fear of God be a Moral Evil which is used by God himself and Angels and saints in thâ— purest times but where Christ would enjoyâ— yea and nay he there would oblige us that what we affirm be truth that our yea be yea and our nay be nay as S. Paul saith our words were not yea and nay The â—d particular to be considered is the greatnesse of this grief and sorrow of the Apostle for the Jews the Apostle is not satisfyed only to assert the truth of his sorrow but the nature and degree of it which as the learned tell us is set forth in 3 circumstances to be very great therefore say they this word translated sorrow doth signify the sorrow of a woman in travel used John 16.21 you now have sorrow and the Apostle to the Galathians tells them that he was in travel for them cha 4.19 2ly This sorrow is set forth by the successive continuance of it it is said here to be continually like the pains of a woman one throw after another night and day It was not a transient sorrow but a seizing and lasting sorrow Therefore in the third place the greatnesse is set forth by the seat of it which is the heart sharp and deep when the Scriptures speak of sorrow of heart and soul it intends sharp exquisite sorrow saith our Lord my soul is sorrowful unto death my sorrow is very great and deep The third circumstance to be considered is the cause of this sorrow which is not so fully exprest as it is to be understood in our text it is so great that the Apostle cannot express it his heart will not serve him to express in particulars the cause he saw for this sorrow great grief sometime silenceth a man from giving the particulars of the cause the substance of this cause was that the Jews had rejected Christ who was sent at first to save them and â—hat now they were under judiciall blindeness from God thereupon there is the ground of Pauls so great sorrow from whence I would note â—wo Observations by the way First Doctrine That persons that miss or stumble at Christ and the Gospel and are destitute of faith in Jesus Christ however they may look upon themselves do render themselves objects of soul-pitty and heart-sorrow Persons destitute of the true knowledg of God â—nd faith in Christ are in a sad a miserable â—nd deplorable state and condition here lyeth the ground of Pauls sorrow he understood the danger of such a state as they were ignorant of Christ and â—is righteousness and thereupon judicial obduratâ—ess and blindness was upon them such was Phaâ—aohs case such was Israels case Esa 6. and there â—s reason why their case should be pittied and lamented Act. 13. they are in a perishing condition â—ecause there is no other name under heaven by which men can be saved Second Doctrine That to mourn sorrow and lay to heart the sin and misery of others by those whose own condition is secure good and safe is a character of one whose heart is truly toucht for God This was Pauls case he knew his state was good but this doth not satisfy him so long as his kinsmen and country-men were without Christ and this was not only the spirit of Paul but others of Gods servants see Psalms 119.53 136 139 158. Jerem. 9. Ezekiel 19.41 v. Mark 3.5 Christ is greiveâ— for the hardness of mens hearts From whence we may learn that sorrow for others is a true discouery of love to them which is our duty that it is â— discovery of love see in Christ to Lazarus Iohâ—
earthly things was of a teaching nature as to Gods Election by free-grace to Justification and salvation without works as to their merits though not without their as to their presence Thus have I done with the 4th circumstance in the predicate and vers 11. There remains a few words to be spoken in order to the conclusion of this Paragraph relatingâ—… the Answer to the first Objection which relates 〈◊〉 the 5 and 6 circumstances propounded to be spâ—ken unto as to the predicate or what is spoken of concerning the subjects Jacob and Esau and as to the 5 I shall be more brief and speak but a few words because I am sensible there remains more to be spoken to the 6 which is contained ver 13. The 5 th particular to be spoken unto was the subject with whom the Lord did intrust this Oracle of considerable significancy it was with Rebecca a woman and mother of these children God doth not tye himself always to intrust stronger but sometimes weaker instruments with his minde and will The first part of this discovery was made to believing Abraham the friend of God and a very strong instrument in these words In Isaac shall thy seed be called but now in this second part of this discovery he doth not bid Rebecca call her husband Isaac that he might impart his minde to him but doth intrust Rebecca with his minde in so considerable an Oracle herein manifesting his equal respect to the weaker sex if faithful as to the stronger it hath been usual with God and Christ to communicate divine light to women for the good and benefit of mankinde in general as I shall briefly shew you by some particular instances out of the Old and New Testament see what a glorious prophecy the Lord intrusted Hannah with 1 Sam. 2. a prophecy which is yet to be fulfilled we reade of a woman 2 Kin. 22. who was a prophetess Huldah by name who was intrusted with the minde of God in general and concerning Josiah in particular and although there were so many eminent men in that day as we reade of yet they must go to this woman to enquire of her what shold come to passe and their enquiring of her is called enquiring of the Lord. And was not the great and unspeakable mistery of Christs Incarnation first of all revealed to a wâ— man Luke 1.26 the angel Gabriel is sent to Mâ—…ry the espoused wife of Joseph a carpenter and not only his birth but the end and unspeakable benefit upon an universal account to Jews and Geâ—tiles her heart is enlarged her tongue untied 〈◊〉 prophecy of these things for general and commâ—… use So also the glorious resurrection of Jesus Christ was first of all imparted to a woman Mary Magdalen by name Matth. 28. Mark 16.9 it 〈◊〉 said he first appeared to her Thus here in our text God made use of Rebecca to impart his minde unto it was said to her in which is wrapt up the purpose of God concerning election not to be 〈◊〉 works but of the caller which mistery was not to 〈◊〉 concealed in her own breast but declared for our instruction as it is this day Thus we may perceive that God bears a choice esteem to faithful women so as to intrust them with his minde and this is no more then he prophecyed of by his servant Ioel ch 2. that he would powre out his spirit upon his handmaids as well as upon his sons which accordingly was fulfilled indefinitely Acts. 2.8 and for that end the Apostles laid on hands on the women as well as the men and did not God furnish Priscilla as well as Aquila with abilitys to instruct learned and eloquent Apollos in the ways of Christ Act. 18. and we reade of Phâ—lips four daughters which did prophecy but I shall winde up all that I have to say to this circumstance in a word or two of instruction As first It is worth our consideration the successful introduction to this gracious discovery 〈◊〉 was the effect of prayer Rebecca applyes her 〈◊〉 to God by prayer in this case and this discovery is her Answer the like we have in that good woman Hannah she was a zealous cordial praying person let this serve for a spur to prayer even in women if you would have discoverys of the minde of God be much in prayer women have been successful in prayer as well as men 1 Samuel 2. for this childe I prayed and the Lord hath given me my petition prayer is an inviting duty to the revealing Gods secrets 2. This may administer a word of comfort and consolation to women though they are the weaker vessel and have cause to be humbled as our Apostle saith because they were first in the transgression yet the Lord has in all ages made choyce of some of them to be instruments of his glory even upon a singular account the Scriptures takes notice of godly women as well as men their singular faith is recorded as well as the faith of men Heb. 11. Sarah Rahab and other women received their dead raised to life by faith our Apostle in his salutations to the Churches hath the godly and zealous and serviceable women upon his heart as well as men Rom. 16. this I do the rather take notice of because in this day men through their pride are apt to undervalue the gifts and graces and intrustments of God to women Yet Thirdly Let me caution that sex to have a special care of pride if God have intrusted any of you with knowledge in any part of his minde know it is for use but know your time and placâ— there are times and places where and when what knowledge you have may be serviceable But oâ— passe this being but an implicite Doctrine from the words and I come to the 6th and last circumstance contained in ver 13. CHAP. VI. Treating in Eight particulars the explanation of Love and Hatred in God and that in this Chapter it cannot intend Election and Reprobation to heaven or hell Ver. 13. As it is written Jacob have I loved but Esau have I hated AS it is written It is very usual with our Lord Jesus and with his Apostles as they were preaching or writing thus to speak our Apostle is very frequent in these quotations 13 or 14 times to this Church as it is written and the servants of God had two ends in thus speaking 1. Sometimes by way of proof and confirmation 2. By way of demonstration more clearly of the matter spoken of and to both these ends arâ— the words of Malachi brought 1. To confirm the truth of that Oracle spoken to Rebecca from the testimony of the prophet in his time it is a good way to prove a point to say thus it is written But 2dly This quotation is brought by way of illustration and further clearing what was before spoken and it is considerable that dominion and servitude to Rebecca is in Malachi's times turnâ—… by love and hatred
supposition to be abhorred that there should be any unrighteousnesse in God as we may gather from the usage of the same word elsewhere Rom. 3.4.6 Gal. 2.27 God forbid 2. Besides this general disclaimer he proceeds more particularly in two parts which contains the reasons tending to demonstrate Gods righteousness for we have two casual words ver 15. ver 17. for he saith to Moses for the Scripture saith to Pharaoh 1. With respect to those who are the subjects of his mercy 2ly With respect to the subjects of his Reprobation in both these the Apostle renders God righteous 1st As to the vindication of Gods righteousness as to the subjects of mercy we have it layd down vers 15. as to Gods righteousnesse with respect to the vessel of wrath that we have verse the 17. in that instance of Pharaoh the Apostle would assert the undeniable right that God hath to shew mercy to whom he will that is to what manner of persons he will and a sole right to reprobate reject what manner of persons he will and they shal be impenitent rebellious rejecters of his mercy and grace as Pharaoh did who was a type of the unbelieving Jews to whom Christ was sent from this eminent instance of Pharaoh the Apostle draws up a conclusion that God hardens whom he will ver 18. So that the Apostles designe in these verses is to vindicate the righteousnesse of God both in his decree of Justification and Reprobation that is as to the terms and method upon which he doth proceed For take this by the way that the great contest between the Jews and St. Paul was about the way and terms of Salvation whether by circumcision and legal Obedience or through faith in Jesus Christ what shall we say then this kinde of speaking is common by the Apostle sometimes to awaken Christians to look backwards and sometimes forwards these words may be read these three ways what then do we say what then can we say or as here what shall we say then such kinde of interogatories supposeth a strong negation we can say nothing So it may be read Rom. 4.1 chap. 6.1 we can say nothing why we should continue in sin so cha 7.7 we can say nothing that can render the law sin eha 8.31 we can say nothing to discourage you if God be for you who can be against you thus it is to be read chap. 9.30 1 Corinth 10.19 chap. 11. So that in these words we have two parts 1. An Interrogation is there unrighteousnesse with God 2. This Interrogation is Seconded with a determination of abhorrency God forbid however it may appear as if there were unrighteousnesse with God in this matter yet there is nothing lesse far be it from us to hold or maintain any such notion that might reflect unrighteousnesse on God God forbid But I shall be very brief upon this verse because the controversy doth not lye so much in this as in some other parts of this chapter I shall only note two Doctrines from this verse and so proceed First Doctrine That the greatest and most necessary and most glorious truths of Jesus Christ may be obnoxious to the cavils and Objections of those who in other matters are masters of great reason Second Doctrine Those Doctrins and opinions whatever they be that reflect any unrighteousnesse or hard dealings on God as to man kinde ought to be matter of abhorrency to a Christian Of each of these a few words 1. See this great truth of justification by faith without the deeds of the law how it was cavilled at by the Jews who were the professed people of God and men of great parts the preaching of Christ crucified is to the Iews a stumbling block and to the greeks foolishnesse 1 Corinth 10.23 and indeed what truths of that day were there on foot at which the Jews did not stumble when Christ by divine power of God cast out devils they imputed it to the power of the devil contrary to there own reasons for their children must name over those possest with the devil the name of Jesus as to the Baptism of Iohn though they dare not deny but that it was from heaven yet how they cavil at it and reject it as also the Doctrine of the resurrection as a ridiculous thing appears by their arguing with Christ about it Math. 22. but amongst all the Doctrines that were on foot in those days there were none so pertinaciously withstood as this of justification by faith insomuch that it is recorded of them Act. 13.44 that they contradicted and blasphemed and that this Doctrine was the occasion see vers 39. that by Christ all that believe shall be justified so Act. 28.26 this is the great Doctrine caviled at and so it was by the Romans and Galatians for the controversy did not lye about election of persons but ways as is plain But I shall but touch this head 2. That Doctrine or opinion whatsoever that reflects any unrighteousness upon God or Christ ought to be abhorred by Christians the Apostle cannot bear with the least supposition this way without a God forbid or God forgive it is a hainous sin it is the nature of a godly man to vindicate the honour and righteousness of God in all his ways he is ready to stand up for Gods righteousness so doth our Apostle elsewhere also Rom. 3.4.5 it is one of the attributes of God which his servants in all ages have laboured to vindicate so did Abraham Gen. 18. shall not the Judge of â—ll the earth do right so did Iob take great pains to vindicate Gods righteousness so also did David and Ieremy chap. 12.1 he lays down that as an established truth let things go how they will yet God is righteous there is no unrighteousness in God Psal 29. Learn from hence to try your own hearts as to Godward if your hearts be right to Godward you cannor bear the least imputation to be cast upon Gods righteousnesse is there unrighteousnesse with God God forbid I need not at this place shew you how dishonourable to Gods righteousnesse that opinion of election and Reprobation is which is commonly imposed upon this Chapter But I proceed and having spoken a few words as to the Apostles vindication of Gods righteousnesse in general in ver 14. I shall proceed to speak to his more special vindication of Gods righteousnesse ver 15. in these words Ver. 15. For he saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion Before I come to speak closely to the matter contained in this Text give me leave to recite the opinion of those contrarily minded upon this Text God is here saith some to be understood as a supream Lord who will have this to live and that to dye amongst men corrupted alike this man to be chosen and that man to be Reprobated meerly to show his prerogative I will love Jacob and
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
persons have naturally impenitent hearts therefore conversion is a taking away the heart of stone and giving a heart of flesh in conversion the heart is mollified so as to receive the word Act. 2. their hearts could suffer a prick by the word 2. There is an acquired hardnesse there is a contracted hardnesse even in those who have had some softnesse the Church complains of hardnesse of heart Esa 63.17 why hast thou hardened our hearts from thy fear therefore doth our Apostle Heb. 3. exhort the Hebrews to take heed of being hardened by the deceitfulnesse of sin 3. There is a hardnesse which is called a judicial hardnesse that is a hardnesse as a judgment from God and this is the hardnesse of heart spoken of and intended in our Text whom he will he hardeneth this is the hardnesse inflicted upon the Jews which was threatned Esa 6. and accomplished Act. 28.27 But the third circumstance requires most to be spoken unto that is how far God was concerned in hardning Pharaohs heart to the end we might come at the truth in this head I shall speak to it negatively and affirmatively 1. Shew you what God did not do to Pharaoh 1. God did not necessitate Pharaoh to be rebellious and hard hearted against him by an eternal and absolute decree in order thereunto the Scriptures saith not one word to that purpose any where and those who saith most that way takes this hardening of God to commence from Gods beginning of his treaty with him when he saith I will harden his heart chap. 4.21 hardnesse of heart in men is contrary to Gods nature therefore not necessitated by him so to be see how contrary it was to the nature of Jesus Christ of whom it is recorded Mark 3.5 he grieved or mourned for the hardnesse of their hearts which grief in Christ supposeth four things 1. That Christ had done what he could to soften their hearts 2. He declares that such a frame of spirit namely hardnesse of heart was greatly contrary to his spirit or else he had not been greived for it as he was 3. They had a sufficiency of means to have made them soft 4. They were not necessitated to be so from him 2ly Negatively God doth not harden by infusing any quallity of hardness into man to make a soft heart a hard heart so saith some of those contrary to us God hardens none but those he finds hard Therefore 3ly God hardens none by his primary and antecedent will but by his subsequent will God did purpose the hardning Pharaoh conditionally if he was found hardening his own heart first against all his applycations and commands to let his people go God never hardens properly by changing the nature of a soft heart into a hard this is agreed on all hands 4. God did not harden Pharaoh by any proper means tending that way the means that God used to Pharaoh had no tendency that way in themselves but as they were abused by him no they had rather a tendency to soften his heart as for instance all those loving messages sent from God to him and 2ly They being disobeyed the dreadful following judgments sent thereupon 3. The sparing Pharaoh in person though destruction to his subjects and servants 4. Gods ready harkning to Pharaohs request presented by Moses and Aaron as to the removing and taking off those judgments from time to time these had all in the nature of them a choice tendency to soften Pharaohs heart and not to harden it I might adde further the means used might have humbled Pharaoh and made him to acknowledge the Lord Jehovah as Gods silencing his Magicians on whom he too much leaned making them to confesse that in that plague of the lice that it was the finger of God as also his miraculous distinguishing the land of Goshen where his people were from Egypt these particular dealings of God had conviction and softning in the bowels of them and we in charity are bound to believe were intended for that end but it is objected did not God tell Moses before he went to Pharaoh that he would harden Pharaohs heart that he should not let Israel go to which I answer In the first place I premise that there is much abuse of many places of Scripture in laying too much stress upon this word shall whereas it may as the learned Gramarians tells us be as well read will and the truth of this appears from the usage of the word will as well as shall in the history of Pharaoh Exo. 3.19 I am sure that the king of Egypt will not let you go no not by a mighty hand and this hardning is elsewhere in Scripture applyed to Pharaoh as the agent 1 Sam. 6.6 do not you harden your hearts as Pharaoh and the Egyptians hardened their hearts and would not let Israel go this was a received Opinion even by the Philistins in that day so long after that this hardening lay at Pharaohs door not at Gods 2. In answer to this objection God is said to do many things which are done by him only providentially and subsequentially as for instance Psa 105.25 God is said to turn the hearts of the Egyptians to hate his people and deal subtilly with his servants and how did God do this not positively but providentially as be blessed them with increases under their bondage so that they grew stronger then they vers 24. and from hence arose their hatred and it might as well have occasioned them to love them and fall in with them how often is this a ground of love is any thing more usual then as we say to worship the rising sun at least to give fained love and obedience to a strong and prevailing enemie yet this wrought in them hatred to them because they were so strong in this sence God is said to send Joseph into Egypt Gen. 45.7.8 and in this sence God is said to bid Shimei curse David 2 Sam. 16.10 the assembly saith it was by a secret command of providence and in this sence our Lord is said to come to give division not peace on earth yet directly he brought peace on earth Luke 2.14 thus Christ came to make seeing men blind John 9.39 yet to open blinde eyes the Scriptures doth often speak of the accidental and subsequent effects of ministration this Solomon takes notice of Pro. 1.32 the prosperity of fools shall destroy them whereas prosperity may as well lead to repentance and love to God according to what our Apostle speaks Rom. 2. the goodness of God leadeth thee to repâ—tance but we see the same means may bring forth different effects as Christ is set as well for the fall as the rising again of many in Israel Luke 2.34 the hardning of Pharaoh by God is not primary and antecedently designed by God in his application to him but accidentally as I shall shew you more clearly afterwards 3. In answer to the objection I say that God in declaring to Moses that he
is under the withdrawings of Gods spirit is insensible of sin therefore the author to the Hebrews exhorts them to have a care and use the means to perserve them from being hardned by the deceitfulness of sin Heb. 3. Rom. 1. is full to this purpose 4. Persons thus withdrawn from are delivered up to themselves do much abuse Gods mercies all the mercy of God to such a person doth further harden him in order to his own destruction thus it was with Pharaoh and such we reade of Rom. 2. who are impenitent who take advantage thereby to treasure up wrath against the day of wrath all the mercies of God to Israel after his withdrawing himself from them still hardned them more and more even those 40. years that God waited upon them 5. Such withdrawings or deliverings up is followed with a stupid blindness in their understandings that they cannot foresee their own danger that waits for them thus it was with Pharaoh Exo. 14.4 I will harden Pharaoh that he shall pursue he sees nor feareth no danger but on the contrary promiseth himself to overtake and divide the spoyl so it was with those cities Ioshua 11.20 it was of the Lord to harden their hearts that they should come against Israel in battel that he might destroy them utterly yet this they could not see their own ruine was hidden from their eyes so it was with the Jews whilst under this state Rom. 11.7,8,9,10 they were blinded according to Davids imprecation the same word is used for hardning and blinding these and many more are the sad effects of Gods withdrawing his spirit and the influences thereof and it may well be said in this case as God speaks to Israel Hose 9.12 yea wo be to that person from whom I depart the truth of it is the heart of man is so bad and ill inclined that God needs do no more then give him up to his own heart and he will soon act all wickedness with greediness Act. 7.42 when God gives Israel up they presently worship the host of heaven this considered we may well allow of it as a choice mercy namely restraining grace for by this means men are not so bad to themselves or others as they would be if God do but say to Ephraim let him alone he will be bad enough Hose 4. if God let a soul alone it will undo it self to all eternity David seems to intimate by his prayer and expostulation with God Psal 51. that the foundation of his gross falling was not only the inclination of his nature in which he was concerned but the withdrawing Gods spirit and the influences thereof in him which makes him so strongly request that God would not again take his holy spirit from him but uphold him or sustain him with his spirit he is sensible that there lay his defect before Now it is remarkable and the consideration of it is much for our instruction that this withdrawing the spirit of God and the influences thereof was never the portion of any but as the fruit aad effect of great disobedience to the motions of Gods spirit within and the word without any body will readily grant this a truth as to Pharaohs case God takes great pains with him before he delivered him up to this hardening and it is as clear concerning the Jews Christ would have gathered them as a hen gatheneth her chickens under her wing but they would not Mat. 23. and that this delivering up is no other then the fruit and effects of provoking sin and disobedience see these places following Psal 81.11 but my people would not harken to my voice Israel would have none of me so I gave them up to the hardness of their hearts or their hearts lusts Act. 7.42 after the children of Israel had made a calf ahd thereby greatly provoked God to anger and this after God had newly delivered them with a high hand out of Egypt and brought them thorow the Red-sea then God turned and gave them up see Rom. 1.24 therefore God gave them up see verse 26. for this cause God gave them up So Ephraim is given to Idols therefore God lets him alone when persons sin against light it is the ready way to forfeit their light this was the case with the Jews their mallice was so great against Christ that they contrary to their own reason and experience accuse him of casting out devils by Belzebub the prince of Devils notwithstanding their children must cast them out by the name of Jesus after this Christ speaks to them in parables to the end they might not see or understand to fulfill the prophefy of Esaiah chap. 6. recited Mat. 13. the ground of Gods shuting their eyes and blinding and hardning their hearts was but the effects of their first shutting their own eyes and ears as you may reade Act. 28.27 Solomon saith Pro. 29.1 he that being often reproved hardens his neck shall suddenly be destroyed and that without remedy all that hath been added confirms the truth of the fourth head that Gods hardening Pharaohs heart was Gods judicial act upon Pharaohs hardning his own heart under the first six plagues and so we have done with the fourth particular We now proceed to the fifth and last circumstance to be spoken unto by way of explication which is this whether this second hardning is unavoidable in its approach or irrecoverable when under it I shall speak a few words to both these particulars And to the first I answer that God even in this his approach to harden in judgment is very willing to be hindered by the creatures meeting him by humiliation and compliance this appears even in this second hardning of Pharaoh though God is said to harden his heart yet still his further proceedings are conditional as appears Exo. 10.4 if thou refuse to humble thy self and let Israel go then I will proceed now if Pharaoh had been shut up in under an impossibillity of relenting and humbling then this had not been propounded as a Medium for it had been rather to have insulted over Pharaoh in this his deplorable condition to have stirred him up to do that which he was in no possibility to perform which men are not usually found to do if I shall see a person in an invincible strong place from whence he cannot get out and then make him promises upon condition of his coming out what is this but to insult over his bondage which God doth not do if God invites Pharaoh to let Israel go upon promise of impunity he well knows it was in his power yet to let them go though not so easily as he could at first invitation because every act of rebellion makes the heart yet harder and harder therefore God promiseth Pharaoh if he would yet now at last let Israel go he would not bring the locusts or any other plague we reade that the worst and most rebellious of mankinde are still sent unto by God who could be worse
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
people as they are his to deal with them according to their doings notwithstanding what promises had been made to Abraham their father seemingly to them appearing contrary 5. God in and by Ieremiah is not looking back to their original in creation in Adam but looks directly at their present actual rebellion against God even so in our context doth the Apostle 6. The persons in Ier. 18. threatened and made vessels of dishonour are the very same who were on the wheel designed for vessels of honour but marred in Gods hand which clearly agreeth with 2 Timo. 2.20 if a man purge himself from this he shall be a vessel of honour a great part of Israels dishonour and abasement lay first and last in their temporal captivity and outward destruction and desolation Ier. 18. plucking up and destroying laying wast Ier. 1.10 as also destruction as to their place of worship Ier. 7.14 I will do to this house which is called by my name as I did to Shilob the same is threatened by Christ to the latter generation Mat. 23. lest your house he left unto you desolate thus we see that the Apostle Paul might well in this present controversy with these latter Jews allude to that passage Ier. 18. as a place that might comport with his present businesse but I shall take a little more particular notice of these words of Ieremiah as they lye being well assured that a humble and sencere heart who is willing to see truth may have much sight from this text Ier. 18. We reade in the beginning of this chap. that God appoints Ieremiah to meet him at the potters work-house there God promiseth him to teach him a lesson relating to his people Israel he must there study a Sermon the potters wheel and instruments must be his books It is usual with God to teach by tipes and figures this method we finde often used by God to his prophets God had something to teach Ieremiah by this signe and figure go to the potters house there will I cause thee to hear my words God judgeth the earthen clay-pots to be a meet embleme of man in general it is usuall for God in Scriptures to resemble men to clay earth potters vessels see Esa 64.8 we are the clay thou art the potter so Job 33.6 I am formed out of the clay Jer. 19.11 I will break this city as one breaketh a potters vessel whilst God represents men as the potters clay he teacheth them a general lesson in four circumstances 1. Thereby God teacheth and setteth forth mans mean and low original he is formed out of the clay in Adam this is one lesson that Jeremiah learns in the potters house that the highest holyest man that ever lived in the world was but an earthen vessel had but a house of clay this Elihu speaks Job 33.6 I am formed out of the clay 2 Cor. 4.7 we have this treasure in earthen vessels this is spoken to abase men to that end both Elihu and the Apostle speaks I am formed out of the clay as well as thou to this end it is by some supposed our Apostle in our text brings this comparison to humble these proud Jews ye are but in the hand of God as clay in the hand of the potter 2. Man is compared to clay or a potters vessel to set forth the curious workmanship of God upon man he is not red lump but wrought into clay that may be moulded shaped and wrought and made a curious vessel we know that there is very curious vessels made of clay we have it vers 3. he wrought a work or as some reade a curious work on the wheel God takes much pains in making and shaping Israel as the potter doth with a chrious vessel this God would teach Jeremiah and in such case the potter is not willing his curious work should mar so as that he must be forced to turn it into a dishonourable vessel 3. Clay or a potters vessell to set forth the brittleness of mans nature easily doth he break miscarry in both respects and that without remedy we use to say who can mend it when God threatens men with a suddain and fatal destruction he compares his destruction to the destruction of a potters vessel Jer. 19. Psal 2. as a potters vessel will he break them 4. That man is of clay or an earthen vessel sets forth not only his easie destruction by God but his easinesse to be overcome by temptations he that is from the earth is easily overeome this God considers as to his people Psa 103. he knows we are but dust These are those general lessons that the prophet may learn in the potters house but there are more special and particular lessons which God will make Jeremiah to hear and learn from in the potters house with respect to his people Israel from the passages of this earthly potter there are five more special Lessons that God will by this Embleme instruct Jeremiah in concerning Israel 1. He will here shew him the great care and pains that God had been taking with Israel to make them an honourable vessel they had been upon the wheel curiously wrought God had taken them close to himself from the common earth and clay and prepared them as the potter doth his clay with much labour before it comes to the wheel God as to his choice love and respect to them saith he hath made them to cleave to and clasp about him as a man doth a girdle designing them to be for a name a praise and a glory but they would not it is a remarkable passage of Gods care love and respect to this people Jerem. 13.11 as is also by Christ exprest as to this people Matth. 23. how often would I have gathered you and you would not It is a remarkable consideration that Ieremiah must learn and know that Israel was not rejected by God in the lump but upon the wheel whilst he was forming them for honour and this is as true concerning the Jews with whom the Apostle had to do at present in our Text they also were rejected upon the wheel not in the lump originally considered this well weighed by the judicial reader may satisfy him that there is nothing in this verse to the end it is brought for as to eternal personal election or reprobation the instance doth not afford the least whisper that way and it is to be admired that any should bring it for that end The second lesson which God would have Ieremiah to learn in the potters house was that Israels marring and miscarrying was from themselves as God tells them elsewhere O Israel thy destruction is of thy self not of me It is not probable that the potter will bestow the tempering and fitting the clay and then work it upon the wheel on purpose to break and spoil it what potter on earth being in his wits useth to do so neither must this marring be imputed to unskilfulnesse of the potter nor any
as not only highly provoked God by sin and disobedience but after all abused his long-suffering towards them So much for ver 22. CHAP. XV. Shewing the super-abounding riches of Gods grace to sinners for their encouragement to turn and persevere through all difficulties in well-doing the rich favour and glory they shall enjoy to all eternity Ver. 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory THese words seems to be a continued speech tending to vindicate the just and unquestionable power of God not only to make vessels of dishonour subsequently but much more properly and antecedently to make vessels of honour and mercy both which answers to the power of the potter in the comparison before as God may justly on the one side make them vessels of dishonour who withstand his formation of them and abuse long-suffering extended to them so he may much more make them vessels of mercy who shall be found complying and tractable to his will and so be prepared for glory the Apostle seems to lay great stresse upon this preparing and fitting as considered on both sides only here is an apparent difference he entrusts God in this latter not in the other It is clearly appropriated to God to make vessels of honour or mercy but no such application to the other God is not unwilling to be accounted the authour of preparation for glory we have the Apostle in these words offering a second reason of Gods enduring with such long-suffering the vessels of wrath that had fitted themselves to be destroyed not only that he might have the clearer ground of advantage against them to shew his wrath and make his power known in their eminent and remarkable destruction who should so a base his long-suffering But 2. That by his so enduring he might make manifest and declare by way of eminency his grace love and mercy upon them who should be prevailed upon by such his mercy to comply to his holy will the Apostle argues thus if God shews such mercy to his worst and most provoking enemies much more to his obedient friends Ioh. 15.14 ye are my friends when you do whatsoever I command you Gods mercy exhibited to the old world who were so wicked that they had grieved God to the very heart by their sins is a ground to beget faith in Gods singular choice love and respect to his friend righteous Noah who had been singularly righteous before him in that generation so Gods long-suffering to Pharaoh so spare him so long doth demonstrate his fuller respect to Israel his first-born who were in Goshen where his plagues came not that singular favour shewn by the father to the prodigal doth demonstrate a greater love to the elder son that had not so done amiss therefore the father tells him he was always with him and all that he had was his the potters taking pains with a crackt and marred vessell that hath made it self obnoxious to his will to be destroyed to make it a vessel of honour doth highly declare his very high estimation to that vessel which is a vessel of honour more then if he had ground the marred vessel to pouder So that to issue the matter in a few words Gods great love to sinners demonstrates his singular and choyce love to saints These words are two ways understood One way is according to what I have declared as the argument is drawn from Gods mercy to the vessels of wrath 2. There are some yea not a few who understand this argument to be drawn from the severity of God to them that he shews and exerciseth his wrath on them that the riches of his glory may appear to the vessels of mercy from thence some of them of that opinion renders it in these words that Gods shewing his wrath and making his power known in the dreadful destruction of reprobates commends and sets off upon terms of far greater acceptance the riches of his grace and love in the salvation of the elect or thus as some say God making so many reprobates greatly advanceth his love to the elect he makes the reprobate drink the dregs of his wrath that his mercy may be the more sweet to the elect as two contraries sets off each other the better but that this latter cannot be the sence of our Apostle in this place we may be satisfied in the very reading the words for if that opinion were a truth yet it doth not appear from this context that such an opinion hath any footing in it as may be easily seen for here it is undeniably plain that the argument is drawn from Gods mercy to the reprobate the Apostle seems to argue something like this chap. 5. if God had such love to enemies as to give Christ for them he argues with a much more as to those reconciled as to their salvation Here are couched in our text two reasons why God doth endure and not sudainly cut off and destroy such as have highly provoked him 1. That in his so doing he may leave himself without excuse and cast all the blame upon the sinner 2. That from these his proceedings in ways of mercy to such so unworthy he may offer a demonstrative ground how great his glory shall be which he will show and bestow on those who are bettered by mercy God did do something for this end that he might make known the riches of his glory on the believer But I shall briefly enquire into some words and circumstances in this text by way of explication and so hasten to draw up those Doctrines which flow from these words so opened As first what is here to be understood by Gods glory 2. Why is it added riches of his glory 3. What it is to have this riches of glory known 4. Who are these vessels of mercy and why are they so called 5. How is the making these vessels of mercy appropriated to God different from the former 6. What may we understand by this preparation 7. When is it accomplished Of each of these a very short word 1. this glory twice spoken of in this text is two ways understood somtimes it is taken as the effect for the cause it is sometimes taken for that in God which is just matter to glorify God matter of honor glory to him the due consideration whereof renders God glorious and worthy of admiration and adoration this is to be understood by the words of Jesus Christ to Martha John 11.40 I told thee saith our Lord if thou wouldest believe thou shouldest see the glory of the Lord that is thou shouldst see that for which thou shouldst glorify God therefore this glory of God is commonly referred to Gods power and his grace because from these appearances from God for the most part men are aptest to glorify him 2. By Gods glory sometimes is intended his power it self as Rom. 6.4 Christ was raised from the dead by
taken out of the prophet Esay chap. 1. chap. 10. the Apostle in maintaining his grand doctrine of justification by faith alone doth in the Jews apprehensions introduce two nations which were hard for them to digest which was these 1. That by that his doctrine as well gentiles as Jews may become the people of God that is to say upon believing 2. From this his doctrine follows that far the greater number of the natural seed of Abraham the Jews who reject and abhor this doctrine of faith must necessarily be rejected and cast off by God from being his people Now the Apostle by concession doth allow both these nations to be truly and naturally deduced from the premises and therefore doth bring the Testimonies of their own prophets Hosea and Esaiah to confirm the same The first of these testimonies we have considered already we now proceed to the second testimony to confirm the Apostles notion that not all nor the greatest number of the seed of Abraham shall be saved but on the contrary a very small remnant according to the testimony of that royal Prophet Esaiah chap. 10.22,23 chap. 1.9 As to the first testimony we may divide the matter into two parts 1. The testimony it self 2. The amplification of it 1. The testimony it self is this that of the â—ast and innumerable body of the Jews that went into the Babilonish captivity though their numbers were as the sand on the sea yet but a small number should return out of it to re-enjoy their own land a remnant is taken for a very small part in comparison of the whole piece and we may take notice that this prophet Esaiah looked forwards also in this his prophesy even to gospel-days and 〈◊〉 their last estate is also taken in by him for the Apostle cites this place of Esaiah to sure with his present design and the Jews present case which appears plain enough by the manner of the Apostles expressing this return by the word saved a remnant shall be saved 2. The truth hereof appears from the Prophets amplification of this return Esa 10.21,22 they upon their return shall stay upon God in truth they shall return to the mighty God which return some learned interpreters expound of Conversion 2. We have the Apostles amplification of this testimony in four circumstances 1. The author the Apostle doth not deliver this from himself but he gives the Jews their own Prophets testimony if he had given this of himself he knew it would not so readily have been received by them but Esaiah was a Prophet against whom they could not object 2. In this amplification it is considerable the manner of the prophets delivering this testimony as our Apostle hath it here he cryeth shewing either his grief and sorrow for them or pathetical desire that his prophecy might be beeded and regarded by them and there seems to be an emphasis in the Apostles thus delivering himself as if he should say are you angry with me for implicitly whispering that but a few or small number of you Jews the natural seed of Abraham shall be saved when your own prophet Isaiah cryed it out and proclaimed it with a loud voice in the ears of your forefathers when time was 3. In this amplification we have the Apostles argument as to the number of the children of Israel they were as the sand on the sea therefore the matter the more to be lamented that so few should return 4. We have hinted in this 18. ver by the Apostle the way or means how those few or small number comes to be saved namely by a short word or as some reade short account which according to the best interpreters refers to the concise contracted word of the gospel which is a short word in comparison of the law but more to that â—non The second testimony which is in this 29. vers is taken from Esa 1.9 except the Lord of hosts 〈◊〉 left us a very small remnant we had been as Sodom and been made like Gomorrha this small remnant our Apostle here turns by the word seed in this testimony we have two parts First the position it self a seed or small number shall return or be left in the first or converted iâ— the last not all or a considerable number but a seed shall return as a few returned out of the captivity so a few shall be justified by faith in Christ chap. 11.6 a remnant according to faith or the choyce of grace a seed it is a metaphor taken from a husbandman who sells or spends the greatest part of his crop and but a small part is left for seed-corn to stock the ground in order to a new harvest this position is amplifyed two ways First from the author of this reservation stiled here Jehovah Saboath the Lord of hosts as he hath all creatures at his command in heaven and earth whereby he is able to save and destroy at his pleasure 2. We have here set forth the deplorable state and condition of Israel considered in themselves who had been totally destroyed if this Jehovah Saboath had not interposed their total destruction is set forth by the destruction of Sodom and Gomorrha but to come more close to the words as I obferved before upon the testimony of Hosea so here the Apostle doth not tâ—e himself to exactness of words but takes liberty to vary in some words from the letter of Esaiahs prophecy in this quotation we shall finde some verbal variations if we reade them together yet no material or substantial much less contradictious variations For explication I shall enquire into these three things 1. How doth this testimony of Esaiah accommodate the people in his present case how doth it ferve him at this time 2. What may we understand by Gods finishing and cutting short his work and making a short work in the earth 3. Why is God as to this present passage stiled by this double name of Jehovah Sabaoth To the first I answer all the service which the Apostle requires of this testimony at this time is to satisfy his antagonists the Jews that it need not seem strange or a new thing to them much less an impossibility or contrary to the promise of God to Abraham that their whole nation a very small number only excepted should be rejected and abandoned for their disobedience to the gospel seeing this had been again and again the state of their forefathers from whom they claim at prefent all their priviledges and that for their high provocations against God as is testified by their own prophets from whence it appears that God was not tied to them first or last according to the flesh but only to the righteous and faithful amongst them such as had the saith of Abraham who rejoyced in Christ the Apostles argument lyeth here if God at any one time cast off the fleshly seed of Abraham from his promises made to their fathers for their sin and disobedience then â—e might do
and salvation by the deeds of the law in opposition to Christ and the Gospel they being as they presumed the seed of those to whom the promises were by God at first made and hereupon their confidence was raised very high of their safe estate Now to such a people doth the Apostle here addresse himself And his great designe as we may clearly see is to assert Justification and salvation to come in only and alone by faith in Jesus Christ without the deeds of the law Now the course and Method which the Apostle proceeds in is this First to weaken and dissolve their grand objections and take off those absurdities which seemed to the Jews to follow upon the Apostles Doctrine of Justification by faith alone Those two Objections which he knew lay in their mindes were these 1. If the circumcised Jews be not Justified and saved unto whose fathers God had made such a plain promise and renewed from day to day and from time to time then it renders God not so good as his word then his word is of none effect But it is absurd to imagine Gods word to be fallible his promises are yea and amen therefore the circumsised Israel must be Justifyed and saved though they do reject Jesus Christ and the Gospel this is the sum of the first Argument and Objection The 2d Objection is this If God justifyeth the heathen the nations sinners of the Gentiles that are strangers to God and that without works of legal righteousnesse and reject us who are comparatively a righteous people walking in his ways living in his Ordinances and worshiping him then doth the ways and proceedings of God savour of unrighteousnesse and seems to bear a resemblance of justifying the unrighteous and condemning the righteous which as Abraham said of old is very far from God therefore it must needs be the seed of Abraham that are the subjects of justification and acceptance with God Now that this must needs be the substance will appear from those answers which the Apostle shapes out to them in the following verses and the taking off the first of these Objections takes him up the 6 7 8 9 10 11 12 13. verses and the taking off the second Objection takes him up the greatest part of the chapt from the 14. ver forwards As to the first of these Objections the Apostles concess with them that Gods word cannot fayl his promises are yea and amen vers 6. not as though the word of God had taken none effect Gods word and promises are certain and true and yet you may be rejected which to demonstrate he proceeds to distinguish of the seed of Abraham and to shew that God in his special promise to Abraham did not intend the natural and fleshly seed of Abraham but such as shall be of the faith of Abraham this the Apostle speaks largely unto ver 6 to the 9. and to back and confirm this position that God did not intend Abrahams seed according to the flesh the Apostle doth descend to some instances of some persons within the compasse of their grant who though they were the seed of Abraham yet were not heirs of the promise the first Instance is of Ishmael who though a child of Abraham yet was by Gods appointment cast out of the family and disinherited from a share with Isaac and whereas they might readily pleade he was cast out partly because he was the son of the bondwoman and partly for misdemenour because he was seen mocking Isaac the Apostle proceeds to give an instance without exceptions which is Esau who was the immediate Off-spring of Isaac in whom the promise did more especially center yet he is hated and comparatively ruinated which things we have treated on to ver 13. all which tends to strengthen the Apostles distinction that Abrabams seed was not intended the natural or fleshly seed but the seed according to saith to which the Apostle to the Galathians chap. 3.29 doth fully speak if ye be Christs then are you Abrahams seed and heirs according to promise So that if Esau be not an heir it is because he is not Christs by faith and obedience so that that seed of Abraham who are the elect seed are such as own and believe in Christ therefore if the Jews though the natural seed of Abraham do reject Jesus Christ Gods word of promise stands good and stedfast although the unbelieving Jews are rejected But I shall speak more particularly to each verse and begin at the 6 verse And the Method which I shall follow in the prosecution of this work is this 1. To shew the designe drift and scope of the text and context 2. To open those words that may seem difficult and want explaining 3. Reduce the whole into such doctrinal conclusions as may be most proper and profitable and all this with as much concisenesse as the matter will admit I shall at once cast my eye upon 3. or 4. verses as to their main scope and tendency As 1st I shall take notice of those verses in which the Apostles work is to manage his distinction of Abrahams seed ver 6. 7. 8. 9. I begin with ver the 6. in which the Apostles designe is to assert the stedfastnesse of Gods word of promise made to Abraham notwithstanding his rejecting the carnal unbelieving Jew as not the right seed Therefore the Apostle in the 1st place doth disclaim the least whisperous secret imagination of minde that Gods word or promise should be liable to fail These words are read three ways 1st It cannot be that the word of God hath failed Others reade it is not possible that the word of God should miscarry Others reade but not that the word of God is frustrated there is no material difference in these readings they all amount to thus much to attest the stedfastnesse and certainty of Gods promises to those to whom they are made By word we are generally to understand the word of promise see Psal 106.24 and 119.38 I shall only note two points by the way and so passe First Doctrine That sometimes some passages of Gods providences doth seem to crosse his promises This passage seems to give occasion to question whether the word of God had not failed and thus it seemed in that passage of Abrahams offering up of Isaac as also in Gods carrying Israel into Egypt so also in the death of Jesus Christ John 12.34 that Christ should abide for ever seemed to be the promise so in this passage before us it seem'd as if God had cast off his people Rom. 11.1 the Phrases and sayings of Scripture seems to be contradictory many times that such as are inconsiderate men may be in danger to wrest them to their own destruction 2 Peter 3.16 But Secondly That however circumstances may appear to us it is safe to conclude that Gods word and promise rightly understood are certain and unfailable And that Opinion or saying whatsoever which carries in it a question of
the truth of Gods promises is in it self false and unsound we see here what pains the apostle takes to deliver himself from the least imputation of his interfering with Gods promises in what he had been asserting in the former two verses as to the priviledges and promises to this people the Apostle would have God true though all men are lyers see what he saith Rom. 4.16 the promises are sure to all the seed 2 Corinth 1.20 all the promises are in Christ yea and amen for he is a God that cannot lye Titus 1. Gods Counsels are by the same Apostle said to be immutable Now the Apostle in vindication of the stedfastness and immutability of Gods promises to Abraham takes it for granted that Abraham had two sorts of seed a seed according to the flesh and a seed according to promise but the seed according to the flesh was not the seed to whom the promise was made at first for saith he all are not Israel which are of Israel but how is this to be understood did he not say before they were Israel it 's without exception I answer so he doth also here own them to be of Israel but they were not Israel themselves they had not Abrahams nor Jacobs spirit as Christ told the Jews John the 8th though he grant them to be Abrahams seed yet they had not the spirit of Abraham inasmuch as they sought to kill him and so manifest themselves to be of their father the devil though of Abrahams seed so these are not Israel because they rejected Gods way by Christ I shall note one point by the way and pass Doct. That true heirship to Gods singular promises comes in by a supernatural way by a spiritual birth and not by common generation Persons were never in no age born heirs of singular and speciall glory it is not an Israelite but an Israelite indeed that is worthy of special noting by Christ John 1. saith Christ of Nathanael behold an Israelite indeed in whom is no guile therefore let none expect heirship or acceptance from God from carnal or birth-priviledges of most godly parents and this is farther ratified vers the 7th neither because they are the seed of Abraham are they all children that is Children of God they are not Doct. from the 7th vers The true seed of Abraham in all ages are such as bears resemblance to Abraham in faith and love It is frequent in Scripture to reckon persons the Children of those whom they resemble in good or evill some of these Israelites are the Children of the Ammonites and the Hittites Ezek. 16. some of them Children of the Adulterer and the whore Esa 57.30 yet Abrahams seed in a large fence nay some of these very Jews Iohn 8.44 are the children of the Devil and why but because they resembled the Devil in their lying and murthering so the women 1 Peter 3.6 are children of Sarah who carry it as she did Gal. 3.29 if ye be Christs then are you Abrahams seed but these did not imitate Abraham But he adds in Isaac shall thy seed be called I shall speak but a very few words to this clause in this place because I shall have a more proper occasion afterwards The occasion of these words was this Sarah taking notice that Ishmael Abrahams son by Hâ—gar the Bondwoman proved a scoffer and mocked Isaac her own son she made it her request to Abraham to turn him and his mother out of doors but Abraham at present seeming somewhat slow and unwilling to answer his wifes desire herein at last God commands the same thing of Abraham which before his wife desired of him and that this act might not be too grievous to him of casting out his son God gives him this word of encouragement and satisfaction in Isaac shall thy seed be called Gen. 21.12 he shall be thy son and heir and Ishmael shall have no share with him So that God who doth not use to contradict himself in his promise to Abraham and his seed doth not intend Ishmael though a child of Abrahams body Vers 8. That is they which are the children of the flesh are not the children of God but the children of the promise are counted for the seed In which words we have contained a more clear interpretation and explication of those passages ver 6. and 7. spoken by God and the Apostle that all are not Israel that are of Israel nor all children because they are the seed of Abraham but in Isaac shall thy seed be called This verse hath the note of interpretation upon it in these words that is or as some reade that is to say and this kinde of speaking is used by way of interpretation elsewhere also Rom. 7.18 in me that is in my fleshâ—… so chaps 10.6.7 that is now this explication contains in it a negative and an affirmative which kinde of Dialect in Scripture is the most certain and obliging kinde of speaking that can be First we have it negatively the children of the flesh are not the children of God 2dly Affirmatively but the children of the promise are counted for the seed that which will be necessary in order to the prosecuting this subject will be 1. To explain who may be understood by the children of the flesh 2. Who may be understood by the children of the promise First Who are the children of the flesh I answer Children of the flesh must be taken in the largest fence that so it may be the more teaching to us children of the flesh may bear a threefold acceptation First Such as have only a natural birth as the off-spring of Adam thus must John be understood Ioh. 3.6 that which is born of the flesh is flesh and that Christ had such a birth as this is plain Rom. 1.3 he was born of the seed of David according to the flesh that is as man So ver 5. of whom according to the flesh Christ came that is was born Now the greatest number of men and women in the world have this birth only and so are children of the flesh In this sense Ishmael is said to be born after the flesh that is to say in a common way of generation as the rest of the sons oâ— Adam as Abrahâ—m strong and Hagar in a natural capacity to bring forth Secondly Children of the flesh in Scripture are taken for such as give themselves up to the guidance of the fleshly minde and affections to follow the dictates of the natural man the old man these are said to walk after the flesh and be in the flesh this our Apostle speaks fully unto Rom. 8. from ver the 1. to the 13. and such a person so walking may be called a child of the flesh let his profession be what it will and in this sence the spirit is said to war against the flesh Gal. 5. that is the fleshly minde and this was the minde that S. Paul war'd against 2 Corinth 10. Thirdly and chiefly children