unalterable decree of Reprobation The seventh thing to be enquired into is how persons comes to be vessels of wrath in speaking to which head I shall First speak a few words to this borrowed word vessel 2ly Shew you what kinde of sins are these preparing sins that prepares for wrath 1. The Apostle here calls those of whom he speaks by the name of vessels both the reprobate and the Elect the Original word here translated vessel doth not always intend a hollow vessel to contain things liquid or dry but in the Hebrews the Apostle calls the instruments of the temple or tabernacle tongs and fireshovels yet elsewhere are called vessels but it is commonly and properly that by a vessel is meant a cask or vessel to contain men are called vessels from a threefold consideration 1. As they are the fruit and product of labour and art as well as designe and some vessels are more curiously wrought fixed according to what they are to contain either liquid substance or dry yet all vessels made are the fruit of labour wicked men takes pains to make themselves they weary themselves to destroy themselves men are not these vessels in their Original but by their formation the clay in the lump is not the vessel till it be formed and shaped by gradual proceedings so men come to be vessels of or for wrath by a gradual and followed course of actual sin and rebellion We reade of children of wrath Ephes 2. but we must make some difference between children of wrath and vessels of wrath children of wrath respects the aversnesse of our nature against God but vessels of wrath respects Gods wrath to men who are fitted and formed to it 2ly They are called vessels because they are to contain what is put into them therefore saith the Lord by the prophet Jeremy chap. 13. speaking of men every bottle shall be filled vessels are not made to keep always empty but to contain when Saul is called a vessel Act. 9. it was with respect to what God is to put into him he is to contain and carry his name amongst the gentiles saith the Apostle we have this treasure in earthen vessels 3. Called vessels of wrath because God doth designe to fill them with wrath as a vessel is filled with liquor to pour in wrath as liquor is poured into a vessel made for that purpose till it be brim-full for this wrath shall not only be without but within I will saith God to Pharaoh pour all my plaguos upon thy heart they shall be within as well as without thee thus we see that wicked men by rebellion against God do form themselves into vessels of wrath but that which I have yet a few words to speak unto is this what sins are those that tend to make men vessels of wrath or prepare persons for wrath as a vessel is prepared to contain things moist or dry I answer in general first reiterated acts of disobedience and rebellion against the known and declared will of God this was the case with Pharaoh and with the Jews 2. More particularly slighting and abusing the faithful servants of God sent of God who seek your souls and bodies good this also in particular was the case with Pharaoh he threatens Moses and Aaron who came from God upon a message for his good yet tells them that if they see his face any more they shall die this was also the case of the Jews see 2 Chron. 36.16 they mocked and misused his servants till the wrath of God brake out without remedy this was the case with the latter Jews See Matt. 21.40 chap. 23.37 they killed the Prophets and stoned them that were sent unto them 3. Sins of hypocrisie in the worship of God Iob 36.13 the hypocrites in heart heap up wrath See with what indignation our Lord appears against the hypocrites Mat. 23. eight woes pronounc't against them 4. Such as abuseth Gods mercys and favours multiplyed upon them and grow worse under mercyes as Pharaoh did and so did Israel see Psal 78. hereupon the wrath of God brake out upon them see Rom. 2.4 abusing Gods mercies they treasure up wrath against the day of wrath 5. Voluntary contracted hardnesse of heart this hath been shown at large Pharaoh hardened his heart a long time when neither mercies nor judgements will touch or penetrate the heart that resisteth the touch impenitent hearts precedes wrath 6. That sin that prepares a person for wrath is unbelief and gospel-disobedience see for this John 3.36 the wrath of God avideth on such Rom. 2.8.9 those who do not believe on or obey the truth tribulation and wrath 2 Thes 1.8 he shall come in flaming fire rendring vengeance on them that know not God nor obey the gospel there are several gradual steps by which persons are formed to be vessels of wrath But that which remains is to sum up those doctrinal conclusions that do offer themselves from the words thus opened I shall only name six doctrins and proceed 1. Doctrine That Gods proceedings with disobedient rebellious sinners is more inoffensive and equal then the proceedings of the potter with his marred clay This reddition or application is argumentation arguing from the lesse to the greater as if he should say and shall not God much more the unreasonable stupidity of the Jews was such that they would not allow God that power which they would allow a poor potter as to his clay that after much enduring and long-sufferings upon disobedient and rebellious sinners he might then make them vessels of dishonour 2. Doct. That God is admirable in his attribute of long-suffering and forbearance as to the worst of sinners over such as are fit for destruction Wicked men are the subjects the proper subjects of Gods long-sufferings it is not a little but much long-suffering that is exercised over them 3. Doct. It is not the work of God but the work of men themselves to prepare and make themselves fit for destruction God findes men fit for destruction when he thus endures them 4. Doct. That which vindicates and justifieth the Revelation of Gods wrath and revenging power is his precedent long-sufferings exercised towards them If God would shew his wrath and make his power known convincingly to stop every mouth he ushers it in with much long-suffering and those who have had most long-suffering from God may expect most severity from God Mat. 11.22 Rom. 2. Rev. 18. 5. Doct. That persons fitted and prepared for destruction may yet be in a capacity of repentance whilest God spares them See three Scriptures Jer. 36.3.7 Chap. 26.3 Ezek 12.3 6. Doct. That the power which God claimeth and exerciseth in hardning whom he will respectech not men as men nor men as sinners simply considered but it respects men as they are already actually prepared and compleated for destruction such as he may justly destroy whether he harden them or no so that the proper subjects of Gods wrath and reprobation are such
as 1 Cor. 9.24 where we are called upon so to run that we may obtain where we have obtaining propounded as the great encouragement to running So also Heb. 12. we are to have an eye to the recompence of reward to encourage us in our running and Paul himself was not willing to run in vain and we are called upon Phil. 2.12 to work out our salvation with fear and trembling I answer That in all these places the Apostle speaks to justified persons in order to perseverance not to such as are strangers to the ways of God and his Gospel as these in our Text were and all these endeavours are more properly aâ—… sanctification then after justification we are called upon to work out our salvation and to perfect our holinesse in so doing but we are never called upon to work out our justification that is only the effect of Christs death and sufferings without any other efficient cause or means all acts of holinesse in man is rather to declare his justified state then procure it Abraham in obeying and following God in those several steps which the Scâ—pture takes notice of did not thereby procure but demonstrate his justification and see how Alrahams obedience and faith centers in one to this end our Apostle saith that Abraham believed God and it was imputed to him for righteousnesse thereby he was accounted righteous yet S. James saith our father Abraham was justified by works when he offered Isaac Jam. 2.21 that is he did declare or demonstrate it thereby Thus I have briefly run through the words by way of explication I now return to consider of them as they lie And before I proceed to those Doctrinal Conclusions which lyeth in them I shall briefly take notice of them as they are the Apostles Conelusion and result and inference from what goeth before for that they are as a conclusion they have the note of an inference or conclusion in this so then for so these words are used elsewhere See chap. 10.17 So then faith comes by hearing which words are the result from the former so chap. 8.8 so then they that are in the flesh cannot please God cha 14.12 So then every one must give an account of biâ—…self to God so 1 Cor. 3.7 chap. 7.38 thus we see that this kinde of speaking is used as a center to draw the precedent and subsequent matter to it so that this 16. verse is a result the Apostle in these words doth conclude and seal up the matter of this first argument in order to purging himself from the Jews false imputation of charging God with unrighteousnesse which they gathered from what he had said as is recorded vers 11. that God doth not justifie by works this result doth cast light upon the whole Context upon a three-fold consideration 1. As these words doth determine the nature and matter of the controversie between the Apostle and the Jews that it was about the terms of justification and who had right to make them both which are here resolved not of him that is most desirous and pursuing after it he has not power to propound but God who is the gracious donour of it 2. By the Apostles result in this verse he doth determine where the foot of the Jews objection lay which was from his interpretation made of these two instances of Ishmael and Esau as their rejection taught the rejection of works as to justification ver 11. and not upon the unequal proceedings of God with Jacob and Esau as some would have it for it will easily be granted that not of works and not of him that willeth or runneth are terms synonimous or of like signification 3. We must understand this conclusion and inference to be drawn from the words immediately going before Exod. 33.19 So then that is to say from hence it appears not to be of the willer or runner because God in shewing mercy is positively resolved in himself and from himself about it so that this conclusion concludes the propriety of Exo. 33. to this controversie and that God spâ—… the same in effect to Moses as here S. Paul spâ—… to the Jews that is to say that justification 〈◊〉 adoption is of free-grace and mercy and notâ—… works Thus much for the scope and explication of the words I shall now sum up the whole of this verse in these five doctrinal Conclusions From the nature of these words as they are a result or conclusion whilst S. Paul is labouring 〈◊〉 vindicate Gods righteousnesse and equity in this terms and proceedings with mankinde he arrives at great fatisfaction in himself The Doctrine is this That he that makes it his work to vindicate Gods righteousnesse in his proceedings with man prevaâ—… in his arguments The Apostle had no cause to be ashamed of his contest in this matter in asserting justification by faith in Christ without the deeds of the law though in so asserting he is charged for impeaching Gods righteousnesse yet he overcame and in vindâ—…ting Gods righteousnesse he vindicates his own doctrine So then it is not 2. Doctrine That justification is a prize worth the running for when once seen and understood The Apostle supposeth that these Jews had been willing and running after it as a blessed priviledge justification with God is very desirable but suppose you should ask me what it is to be justified I answer when a person is declared just upon the account of pardon and non-imputation of sin that is the blessed state which the Apostle speaks of Rom. 4.6,7,8 blessed is the man to whom God doth not impute sin but how may thee and I know whether we are in this blessed state I answer 1. If thou beest justified with God thou art acquitted in thine own conscience there remains no more conscience of sin this is that spoken of Rom. 5.1 being justified with God there is peace in thy conscience that is quiet it doth not condemn thee 2. If thou beest justified from sin thou doest experience strength against sin that sin which is pardoned we have a perfect hatred unto we have an eminent place for this 2 Corinth 7.11 there was indignation and revenge against it 3. Doctrine It is possible for persons cordially to desire and laboriously to pursue this mercy of justification and yet come short and not attain it This was the case of the Jews they were willers and runners they had a zeal a desire they sought after it verse 31. yet not attained it chap. 11.7 Israel did not attain what they fought after and why not because they were not elected vers 32. but because they sought it not by faith therefore this we may learn that in our zeal and running it is good to keep Gods line 4. Doctrine That persons to some degree righteous and obedient to Gods laws are very apt to challenge and strongly expect the great priviledge of justification as a debt for such their obedience or as a reward for such work Therefore the Apostle doth
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
of Gods proceedings which is to judge and reward every man according to his works this Obj. the Apostle supposeth and replyeth unto ver 14. is there unrighteousnesse with God God forbid no such thing can be saith he neither can such a conclusion be drawn from such premises but more particularly the Apostle proceeds in order to clearing his doctrine from the least imputation of impeaching the righteousnesse of God which he endeavours to do from a double Argument 1st That Justification cannot be of works because it is of grace and mercy 2ly That God cannot be unrighteous in casting off the seed of Abraham according to the flesh who were strict observers of the law of circumcision and in their room receive the gentiles who should believe in Jesus Christ and obey the Gospel because from the beginning he had left himself that liberty and is not obliged to any man so that there can be no righteousnesse in doing that which he hath a justnesse of power to do this which I say saith the Apostle is no more then what he hath declared from the beginning that salvation shall be of grace Mercy and Compassion and consequently not of works for the Scripture saith unto Moses Exod. 33.19 I will have Mercy upon whom I will have Mercy which words were occasioned by Moses's interceding with God for Israel after that great sin of theirs that God would in special own them for his people above all the people of the world besides to which petition God returns this checking answer say no more I will have mercy and compassion on whom I will or upon what sort of person I please and will not give thee an account though thou beest my friend Moses thou shalt know I have an unquestionable right in this case to shew my mercy and grace on whom I please Jews or gentiles and upon what terms I please and in these words to Moses we have a prophecy of the admission of the gentiles or else it had not served properly to our Apostles turn in this place from whence the Apostle draws up this result ver 16. so then it is not of him that willeth nor of him that rnnneth but of God that sheweth Mercy that is not of works but of grace and 2ly as he hath left himself a liberty which none can question to shew Mercy to whom or upon what terms he please so also he hath the same liberty to inflict spiritual Judgements yea judicially to harden whom or what sort of sinners he please and to be plain as if he should have said God hath singled out above all sinners as the subjects of this his severity such as shall abuse his long-suffering and goodnesse the first-born of which sort of sinners was Pharaoh of old who is brought as a type of such in all generations both as to the nature of their sin and destruction and therefore the Apostle brings that saying of God to Pharaoh ver 17. which he quotes from Exod. 9.16 for this cause have I raised thee up or dilivered thee from so many deaths and kept thee yet alive that I might make my power known in thee and that this Pharaoh was a lively type of these stubborn rebellious Jews I think need not be questioned and as the righteousnesse of God in his proceedings with Pharaoh was never by any questioned much lesse denyed no more can it be questioned in his dealings with the Jews who trod in his steps Now from both these Instances drawn from Gods sayings to Moses and Pharaoh the Apostle draws up this result ver 18. so then he hath Mercy on whom he will and whom he will he hardens that is hardens such as Pharaoh who first hardens themselves in their own hearts against God as he did now hereupon the Apostle supposeth the Jews raising another Object ver 19. if God hardens why doth he finde fault with those so hardened by him â— seeing this his will is irresistable for who hath reâ—…sisted his will â—erein the Apostle doth personate a captious and quarrelsome person not one making an humble objection with a desire of an answer as doth plainly appear by the Apostles Reply to it ver 20. wherein he takes pains to humble and shame them for their bold and sawcy and quarrelsome disputing against God which to effect he asserts the power yea the unquestionable and inoffensive power of God to save and reprobate upon his own terms to the justnesse and unquestionablenesse of which terms he doth amplifie by the similitude of a potter who hath a power that none questions to make vessels of honour and dishonour and that upon his own terms and upon his own discretion that is to say when he designes of a lump of clay to make an honourable vessel and that piece of clay marr break or run too course for such a vessel he hath a power which none questions to make it again the same lump or piece of clay a vessel for a dishonourable use as he please according to that place at least alluded unto Jer. 18. ver 4. and when thy second vessel is made God may justly complain or finde fault that it would be no better a vessel and the vessâ—l cannot say why hast thou made me thus because it was designed for a better of which comparison of the potter we have the reddition or application ver 22. 23. thus if the common ordinary potter have such a power and priviledge which none is offended at much more hath God power or liberty to make vessels of honour of those who shall yeild to his hand and wheel and fall in with his designe whether Jews or gentiles and consequently hath not God â—ower that none can question to make them vessels â—f dishonour and wrath who have abused all his â—uduring long-suffering and patience exercised â—owards them an Instance whereof we have in Pharaoh and afterwards in the circumcised Jews â—his power God claims to make those vessels of wrath who abuse his goodneâ—… and so treasure up â—rath against the day of wrath Chap. 2. but if a â—an clense himself he shall be a vessel of honour â—repared for the masters use 2 Tim. 2.21 thus I have given you in a few words the coherence and scope of this Chap. to the end of verse 23. The Apostle Peter 2 Pet. 3.16 tells us that in his beloved brother Pauls Epistles their are some things hard to be understood which the unlearned or unskilful wrest to their own destruction amongst which things or sayings this part of his writing this Chapter cannot be exempted but necessarily comprehended especially if we will observe the context or verse chiessy before 2 Peter 3.15 no portion of Scripture seems in the judgment of most men to be attended with greater difficulty and many persons takes occasion from what is here declared to disparadge and obscure the universall and impartial love and grace of God to Mankinde in Jesus Christ to prevent which mistakes it will be
separation is not limited Fourthly Such a state was worse then the state of the Jews themselves they are not abdâ—cated eternally from God so that we cannot rationallâ— think that Paul should wish himself accursed as tâ— his in word state and spiritual condition therefore something else must be enquired after 2. Others understand the Apostles anathama to be only excluded the society and assemblyes 〈◊〉 the saints to be excommunicated the Gospel Church because sometimes and generally that iâ— rendred by the name of anathama as if the Apostle should have said I could wish my self excommâ—nicated from the Gospel Church for their sakes not only to be deprived of the honour of an Apostle but of membership in the Church Obj. But some may say our text saith separate from Christ I answer the Church is called Christ 1 Corinth 12.12 So likewise is Christ that is the body of Christ and our last expositors do so render it and understand it that the Church is called Christ so Doctor Hammond Paul did prize at a very high rate the Communion and fellowship of Saints yet for the Jews sakes he could have been content to have been excluded that sweet and happy estate But 3dly Others understand and they are the most and best approved interpreters that the Apostle doth wish not only a privation of good and all his high priviledges but a dreadful infliction of much sufferings and corporal punishments which amongst the Jews did follow their anathama they were delivered up to Sathan they were exposed to open shame and ignominy and detestation they were anathamized were disdain'd of all abhorr'd of all so that according to that interpretation this was the sence of the Apostles words I could wish my self the veryest abject and object of shame and spite let me be as thus exposed to the worst of ruines yea the most cursed death it self this interpretation seems to agree most currantly with the Scriptures not that this anathama must intend the vengance of eternal fire but present rejection with detestation so must we understand that word Gal. 1.8.9 If I or an An gel from heaven preach any other Gospels let him be anathama twice exprest that is let him be rejected as an accursed thing let him be detested and abominated and withstood to the highest and thus it must be understood Gal. 3.13 Christ was made a curse for us which being made a curse takes in all Christs sufferings and humiliation from the begining to the end all his contempt and shame and spirting on and crucifixion all his abhorrency of man Esa 49. and this an athama the ultimate of it was death and this understanding doth in some measure answer to Moses his wish Exo. 32.32 Blot me out of thy book or as Ainsworth reads it let me dye for so the book of life is understood sometimes Psal 69. let me saith Moses bear thy displeasure that thou hast against they people and whereas now I am highly in thy favour I am willing to bear thy displeasure and death from that thy displeasure rather then Israel should be cut off So here thâ—… much the Apostles words amounts unto that where as now he was set by and esteemed of his friends and all the faithful Churches of Christ throughout the world yet he could be content for his brethrens sakes to be looked upon as a person not only at the greatest distance from his brethren but from Christ himself and to be judged worthy of the worst of deaths for his brethrens sakes thus as in a glasse you see the most worthy and excellent spirit of the Apostle Paul who before his conversion was a cruel and bloody persecutor yet now why like Paul who so like Christ in his spirit as he this deep sorrow in him was the fruit and effect of his tender love to them Paul is willing to hazaâ— much for the soul-good of many such a spirit 〈◊〉 manifested in his Ministry he was willing to spend and be spent for poor souls 2 Corinth 1.12 The soul-good of many should be a strong engagement upon our hearts to expose our selves to loss and sufferings this was an engagement upon Christ many were concerned the world were concerned this may be of great use to be considered by those intrusted with the work of the minisity especially consider this example of Paul to beget a spirit for publique good if many are concerned as to their inward state venture far We now proceed to the second head which contains a description of the people and persons over whom the Apostle Paul thus cordially mourns and sorrows they are described by a double character 1. The relation they stood unto Paul they were his brethren and kinsmen according to the flesh 2. They for whom Paul thus mourned are a people greatly dignifyed and distinguisht with very high priviledges above all people in the world besides which priviledges and immunities the Apostle doth enumerate verses 4. and 5. under nine heads 1. They were Israelites 2. They had the Adoption 3. The glory 4. The Covenants 5. The giving of the law 6. The service of God 7. The promises 8. Theirs were the fathers 9. Christ came of that line A short word by way of explication to each of these 1. That which heightened the Apostles sorrow for these people was the near relation they stood to him they were his brethren his kinsmen according to the flesh brethren is a word of general signification and applicable to all men without exceptions yet here it is restrained he doth not only call them brethren as they were from Adam but as they sprung from the loyns of Abraham Isaac and Jacob and he adds here according to the flesh because notwithstanding they were the seed of Abraham yet they wanted the spirituall character the faith of Abraham yet Paul owns them as his brethren as he and they were of the natural seed of Abraham the Apostle doth fully own the brotherhood upon this account are they the seed of Abraham and more particularly Phil. â— of the stock of Israel of the tribe of Benjamin or hebrew of the hebrews S. Paul had a dear love for the people as they descended from the same Jacob and Israel according to the flesh though as yet enemies to the faith of Abraham who foresaw Christ day and rejoyced in it Note this Doctrine by the way Doct. That Christians stand engaged much to mourn for their unconverted kindred according to the flesh and to take all possible means to convert them Though it be a duty for Christians to do good to all in this respect yet more especially for kindreâ— and relations to do much and suffer much for the salvation of our kindred it is observed by the learned that Christ as to his Ministry began at Nazareth whereas he had been brought up to instruct them see Luke 4. and doubtless if outward suplieâ— are to begin there much more spirituals he is worse then an Infidel that provides not for
alligorically that is as it is interpreted by our Apostle Gal. 4.24 that is when by one thing another different thing is meant so we have Isaac and Ishmael an allegory of the two covenants the legal from Mount Sinai and the other that which is by Christ and as those two sons of Abraham were allegorical so these two sons of Isaac must be also if we understand the Apostle in the present text giving a new instance to the same end and import with the former now as God in ordering Ishmael and his mother to be cast out did therein figure out the rejecting of the law of works as to justification so did he corroborate and strengthen that signification in this second instance of Esau which appears plain in our text where he saith not of works but of the caller so that the covenant of works is rejected in casting out Ishmael and hating Esau so that it is plain that God will have none accepted or received for the legitimate seed of Abraham nor Isaac that seeks to be justified by works this way is reprobated and thus found in it and that this point is that which the Apostle would prove to this people see Rom. 3. for by the deeds of the law shall no flesh be justified in his sight so vers 28. the promise to Abraham that he should be heir of the world was not through the law but through faith Rom. 4.13 we are all the children of God by faih in Christ Jesus So that this is a great truth that reprobation and election is of works and faith 2. That Esau was only a type and representation of all wicked men in all ages but also of the law of works The next thing that I am to speak unto is the parentage of these subjects Jacob and Esau their father was Isaac their mother was Rebecca both godly praying holy persons we may gather that Isaac was near 20 years praying to God that he might have children and so much the more earnestly because the speciall promise of God was lodged in him in Isaac shall thy seed be calledâ— saith God to Abraham and when Isaac saw that this promise stuck in the birth and did not come forward he set himself in good earnest to seek God the text saith he entreated the Lord which word signifieth earnest importuning prayer and the text also saith Gen 25.22 the Lord was entreated so that to those parents these children were the answer of earnest prayer these were children of one father and mother and twins yet see what a great difference there was in their natures before and after their birth Jacob was a plain man Esau took like Nimrod of whom it is said Gen. 10.9 that he was a mighty hunter before the Lord or as some reade of the Lord that is to say a great persecutor to which also Esau in his posterity answered Esau was the head of the Edomites and as these differed much in their nature and civil state so also in their moral state Esau is stiled a prophane person one that slighted spirituall things as they were contained in his birth-right I am at the point to dye and what good will this birth-right do to me We may note by the way that very godly persons may have a great difference in their children and very bad children in answer of prayer this was the case with Isaac and Rebecca let not godly parents think strange of this it was so here but have a care you do not impute their badness to be the effect of an absolute decree of God as some are ready to do and such an opinion is the direct way to discourage parents from taking pains with their children 2. Have a care of setting your love to much upon your children the child that Isaac loved best proved worst it is recorded Gen. 25. that Isaac loved Esau it was observed by a godly man having occasion to speak of Barabbas a wicked man that he carried a significant name Bar-abbas the son of the father that it was to be feared that his father too much loved him which was one means to spoyl him what a cross and vexation was Esau to his father and mother in his marriage Gen. 26. but I pass this briefly CHAP. V. Plainly evidencing that the salvation of mankinde was the subject of Gods heart thoughts and purposes from the beginning WE now proceed to the predicate the oracle it self spoken of these children which was the elder shall serve the younger which words were the words of God himself spoken to Rebecca in answer of prayer Rebecca in much perplexity of minde about the strange strugling in her womb inquires of God who gives her this answer as a prophetical prediction of their future condition in their posteritys which God foresaw was like to be not as if this foresight did necessitate its coming to pass no Austin long since layd down a Maxim in this case which is this that Gods foresight of things coming to pass doth not necessitate their coming to pass it must be granted in this as well as in the other cases that those things which God foresees will come to pass doth admit of a condition in the case as it is plain 1 Sam. 23. which is a remarkable place to that purpose where David in his flight before Saul was in Keilah and afraid Saul would surprise him there he goes to God to enquire 1. Whether Saul would indeed come to that place 2. Whether the men of the place would deliver him up to both which God gives a positive answer in the affirmative 1. Saul will come 2. The men of the place will deliver him up yet neither the one nor the other came to pass for when David understood that Saul would come he hasted and got away so also in Ninivehs case 40 days saith the prophet and it shall be destroyed yet it was not so though God foresaw the servitude of Esaus posterity for it was not fulfilled in person as I have said yet this is executed upon just grounds of desert Obadiah 10. Psalm 137. if the question should be demanded when this oracle takes place I have answered already we finde the first fruits of this servitude in Davids time as we reade 2 Sam. 8.14 1 Cronicles 18. when David put garisons into Edom and made them tributaries to him but it shall be more fully accomplished in the time to come see Isaac's blessing to Jacob by faith as it is recorded of him Heb. 11. by faith Isaac blessed Jacob as to things to come and see what it is Gen. 27.29 let people serve thee and nations bow down to thee and be Lord over thy brethren this is spoken of Jacobs posterity not Jocob in person this Balaam also by a prophetical spirit foresaw Numb 24. out of Jacob shall come him that shall have the dominion that is his seed the righteous shall have Dominion in the morning Psal 29.14 so that this oracle spoken to Rebecca
he that rules is loved he 〈◊〉 serves in this sense is hated for this prophecy of Malachi is counted by our Apostle for a threefold illustration and explication of Gen. 25.23 1. More particularly to distinguish who and what those nations and people are of whom God speaks to Rebecca for in Gen. 25. we have it only laid down in general and comprehensively two nations two manner of people here we have it explained to be Israel and Edom these are the two sorts of people 2. To certify the Jews that the servtude of Esau to Jacob was the fruit of a defect of love in God to him Esau have I hated for we have nothing of hatred exprest Gen. 25. only their state is there exprest 3. Malachi gives the reason of this servitude which is not spoken unto Gen. 25. it is as they are the border of wickedness and so the people against whom the Lord hath indignation for ever Jacob have I loved and Esau have I hated these few words require to be plainly and fully spoken unto because they are very much wrested and wronged to the great disparagement if not to the overthrow of Gods free and impartial love to mankinde are not these the inferences drawn from these words That by love here in this text is to be understooâ— election to eternal life and by hatred reprobation to hell-torments and that the time of the commencement of this is from eternity before the persons are born or have done good or evill so that God elects and reprobates loves and hates without any respect to works good or evil therefore do they reade these words in conjunction before they were born or had done goad or evil one was hated and the other beloved or one elected and the other reprobated and that at the meer pleasure and purpose of Gods will and that these two persons by name are as leading examples or types of 〈◊〉 kinde and that when God hath set this love or 〈◊〉 tred it is for ever without any revocation no the one side or the other Now as the Lord shall assist I take it my proper work to labour to discharge this portion oâ— Scripture from that hard service in which it is â—… unwillingly prest to serve contrary to its genuine sence the which I shall do by inquiring into these Eight circumstances following 1. What is the nature of this hatred in God 2. Doth God hate any man without a cause 3. Whether the first transgression of Adam is the cause that God takes up against mankinde to haâ—… them 4. What is the cause that doth provoke God against any people to hate them 5. What are the effects of Gods hatred against any people when conceived 6. Whether we can finde ground from hence or elsewhere to believe that God doth hate parriâ—…lar persons 7. Whether Gods love or hatred to a people be irrevokable and unchangeable 8. How doth such an understanding of our â—postle accommodate his scope and designe in thâ—… contaxt First Hatred in Scripture is taken two ways 1. Positively and absolutely in a strict sence 2. Comparatively in a milde and lower senâ—… 1. Hatred is taken sometimes in a proper 〈◊〉 positive sence to detest and abhor to standing from and seek destruction of thus Cain hateâ— Abel such a hatred is in conjunction with malicâ— and envy thus Ahab hated Micaiah when 〈◊〉 sought his life In this sence the Apostle must be understood Eph. 5. No man ever hated his own flesh but nourished and cherished it 2. Sometimes hatred is taken in a comparative and milde sence for lesse love this is called hatred In this sence Jacob hated Leah Gen. 29. which is there interpreted only for lesse love thus it is understood Deut. 21.15 Matt. 10.39 Luke 14. to hate father and mother and life that is to love them lesse then we love Christ and in this sence if we will take the opinion of the Learned who have left their opinions behinde them it is that there is no more in these words Esau have I hated that is in comparison of Jacob to whom I have given the land of Canaan whilst Esau hath only the barren Countrey of mount Seir. The Second Question to be spoken unto is this Doth God hate any without a cause I answer that as hatred may be either understood in a comparative sence and with respect to external and temporal dispensations it may sometimes be without a cause he may shew lesse love to one then to another in outward things without a cause this I spoke unto before from ver 11. but God doth never hate without a cause if hatred be understood as to a personal final and eternal state 3. Is Adams sin a sufficient cause taken up by God to hate his posterity I answer that hatred in God is not to be understood as a passion of mind but God is said to hate love or be angry as the effects appear now we may see Gods hatred to Adams posterity by the effects of it which is an irrevocable sentence of bodily death to the grave which hatred is plain without exceptions to all Adams posterity But 2ly If we speak of hatred as antecedaneous to Reprobation as to the second death I deaâ— any such hatred to be in God as to Adams posterity so understoed but the quite contrary See Psal 145.9 God is good to all and his tender mercys are over all his works and he swears Ezek. 33.11 that he hath no pleasure in the death of the wicked and consider in the Fall God so loved the world that he gave his only begotten son for them Joh. 3. Rom. 5.8 God commended his love to us that whilst 〈◊〉 were enemies Christ died for us Thus love or hatred in our Text cannot be understood of such a love or hatred whereby either person or party are saved or damned Esau in his lineal posterity was not so hated as I have shewn already for many of them it will be granted were saved as Job and others of that race Fourthly What is the cause that doth provoke God to hate a people I answer Sin and therefore when God hates he renders a reason Psa 5.5 thou hatest the workers of iniquity Psal 11. he that loves violence his soul hates This is an undeniable truth that if God hate so as to reprobate to the second death it is for sin namely actual sin but God may hate in temporals without sin for he afflicts whom he loves Heb. 11. Esa 49. Gods carriages to Zion was as if he hated her whilst his love was to her Gods inward love and outward hate may stand together Fifthly What are the effects of Gods hatred I answer a privation of good and an infliction of evil is reckoned hatred in these Scriptures following Deut. 1.27 Esa 60.15 Jer. 12. Amos. â— 8 Ezek. 35. Hos 9.15 Sixthly Can it be proved that God hates particular persons that God hates things and people is plain Zech. 8.17 I answer that
Christ and seeking for justification another way namely by the works of the law 2. To convince the Jews that that way of justification unto which they did adhere was a way absolutely rejected and reprobated of God and that Gods purpose of election was not to stand or be founded upon that foundation but by faith in Christ 3. The Apostle doth labour to satisfy the Jews that this was no new Doctrine broacht by him but a Doctrine preach't by God to Abraham though to him more darkly in types and figures in the casting out of Ishmael and Esau from those priviledges which were external in these his lower passages he did teach higher things the rejecting the old covenant of works in point of justification and choosing the younger Gospel-covenant 4. It is the Apostles endeavour to convince the Jews that God had left himself an absolute and unquestionable right to propose his own terms and conditions upon which he will justifie and save without being imposed on by the creature and that this his way which he hath unalterably and peremptorily fixed and declared is the way of 〈◊〉 grace 5. The Apostle is labouring here to convince the Jews that their rejecting and casting off was no other then the fruit and effects of their rejection of this his way by Christ as is plain vers 32. because they sought it not by faith but as it were by the works of the law Now these considerations carried along in our eye will be a light and guide to us in the following subject We now proceed The Apostle having been in the former Uses labouring to certify the Jews of the eternal purpose and decree of God to elect and adopt for Abrahams children only such as should believe in Christ and to reject therefrom all others of what line soever descended who should depend upon works for that priviledge and in this doing he had been vindicating the truth of Gods promise to Abraham against their first Objection verse the 6th shewing them that the rejecting such a carnal seed of Abraham as they were did no ways cross much less make void the word of God or render it of none effect He now proceeds in these verses to vindicate the righteousnesse of God in these his proceedings in answer to their second Objection that God is not only just in decreeing this way of Justification but righteous in his prosecution of the same we may suppose that the Jews were satisfied that the Apostle had fully answered their first Objection and cleared the way as to the tight seed the Jews were ready to say Paul thou hast well salved the truth of Gods word of promise but now how can this comport with the righteousnesse of God and his equity whilst he is rejecting the greatest number of Abrahams seed who have been willing and running zealously labouring in ways of obedience to that law of God delivered to them and in the meanwhile receiving into favour the nations and sinners of the Gentiles either ignorant of or disobedient to that law and that only believing in another This saith the Jew favours to us of unequity and unrighteousnesse and thus the Apostles answer to their first Objection begetteth another Objection the answer to which is that which the Apostle is running at in the following verses namely to vindicate the righteousnesse of God The substance of the Apostles answer amounts to thus much that as Gods rejecting the Jews the natural seed of Abaaham did no ways intrench upon the truth of his word of promise to Abraham so neither doth his rejecting these who were zealous of the law intrench upon his Justice and righteousnesse so that God is righteous in his proceedings though the Jews are not justified by the works of the law Ver. 14. What shall we say then is there unrighteousnesse with God God forbid That the Apostle is here in these words replying to a supposed Objection is the received opinion of most that I have read as well Calvinists as others 2. That this Objection is occasioned by or from what goeth before is as universally granted the Jews did think by what Paul had said before that he had rendred the righteousnesse of God at least questionable I do confess I finde men much divided as to the spring rise and root of this Objection some think this Objection was raised from the Apostles quoting of Jacob and Esau with respect to the time when the words were spoken to Rebecea which was before they had done good or evil one to be hated and the other loved whereas they were both equally sons of Isaac in whom the promise was lodged some think that the Jews thought that Puul in this instance had at least implicitely rendred God unrighteous 2. Some think that the Jews took this advantage from Pauls interpretation of these Oracles and instances of Ishmael and Esau as thus that God in his proceedings with Ishmael and Esau did intend to declare his establisht purpose of election to be not by works but free grace ver 11. this interpretation the Jews quarrel at that Paul should in effect say that Gods casting out Ishmael and subjugating Esau typed out the casting off the Covenant of works for Justification this interpretation was very distasteful to the Jews who judged it to savour of unrighteousnesse for God to slight and reject the zealous Jews who were observers of the law whilst he received into favour the sinners of the gentiles as they esteemed them Now the Question is which of these two are likeliest to be the spring of this Objection I answer That it could not so properly be drawn from the first as the last of these foundations for these two reasons 1. What the Apostle speaks concerning Jacob and Esau was only what was recorded in their own Scripture and they dared not to quarrel at that they had the very words that Paul mentions Gen. 25. Malachi 1. 2. What Paul had said concerning Jacob and Esau and particularly concerning Esau or the Edomites that could not offend the Jews because the Edomites had been their fathers implacable enemies the Jews would hardly upon their account interpose or to charge Pauls Doctrine with imputation of unrighteousnesse to God they did not at that day bear any such love to Edom therefore the spring and rise of this Objection must stand grounded upon the Apostles conclusive inference from the premises Gen. 25. Mal. 1. that God had rejected that way of saving men on which they depended and chosen the way of faith this is that saith the Jews which seems to reflect unrighteousnesse upon God Now to take off this second Objection the Apostle addresseth himself in the verses following both in general and particular And first he denyeth the consequence drawn from the premises in general in these words God forbid let not this be so much as named it is in St. Pauls account abominable the Syriack reade God forgive implying the hainousnesse of the sin wanting forgivenesse it is a
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
I will hate Esau because I will I may do what I will with my own but I shall say but little to this opinion in this place because I shall meet with it more fully afterwards Yet thus much I now say that this kinde of speaking soundeth contrary to the current of other Scriptures for Gods thoughts of mercy are as far above our imaginations as the heavens are above the earth Esau 55. who would have all men to be saved and come to the knowledge of the truth Calvin thinks that this word doth sound thus or to this effect on whom I once decree to shew mercy I will go on to shew mercy for ever I will never take it away but follow him with perpetual kindness but how this paraghraph of Calvin will accommodate the Context and the Apostles designe I leave the wise to Judge seeing he is now in this context asserting that the Jews who were once in Gods favour and love are now cast off for unbelief But as the Lord shall assist me I shall endeavour to lay before you the true and genuine scope and intent of our Apostle in these words it is plain and granted on all hands that the Apostle in these verses is labouring to deliver his former Doctrine from the least imputation of reflecting unrighteousness upon God as they were ready to charge upon him you have heard before that the spring of this objection is from the Apostles interpretation drawn from two instances of Ishmael and Esau which was this see upon vers 11. that God therein did teach that his purpose of election was not of works but of free grace or of him that calleth here lyeth the foot of the objection and it may be framed thus that if thou teach that God doth not reward and deal with men according to their works then thou dost cast a blemish upon the righteousness of God who hath declared this to be a part and none of the smaller parts of his righâ—eousness that he doth reward every man according to his works and least any should think this objection to be substantial I will speak a few words by way of distinction unto it therefore remember this I pray that the works spoken of and struck at in this Epistle chapter and context are not intended works of faith and Gospel-obedience and holyness but these works must be understood of legal and ceremonial obedience as circumcision and those rites on which the Jews rested 2. Neither the presence of those works but as looked on as meritorious for justification salvation now in order to the Apostles asserting this his Doctrine and vindicating Gods righteousness the Apostle in this 15. verse is reciting the words of God antiently spoken to Moses Exod. 33. and doubtless the Apostle did well know as he was guided by the spirit of God that these words sure his present purpose as with much strength to sâ—lence and satisfie the Jews who were ready to say it is true Paul thou hast spoken something to this point that God hath not broke his word made to our fathers Abraham and Isaac in rejecting us who are so considerable a part of Abrahams seed But suppose we do concess with thee that herein the word of God is not violated yet how canst thou clear the righteousness and equity of God in so proceeding that we who have been zealous willers and runners and that according to the laws and rules given by God himself should lose all our labour and be rejected whilst others who have been no observers of these laws but are ungodly prophane and Idolaters are received into favour by faith in another these proceedings seems to â—…vour of unrighteousness according to Heb. 6. â—… God is not unrighteous to forget our labour of lovâ— yet this thou hast taught and how canst thou clear this doctrine from reflecting disparagement upon the righteousness of God Now the business that the Apostle hath before him is to vindicate Gods righteousness notwithstanding which to do he brings these words to Moses in which Scripture we have at least implicitly contained the absolute and unquestionable right that God hath left himself to state and propound his own terms and conditions upon how this grace of Adoption Justification and salvation shall be enioyed whether upon the works of the law or faith which was the case in hand God hath an absolute prerogative without the propositions of men or angels I will shew saith God this mercy of justification to what kinde of persons I please which terms as I have shewed before are only believing in his Son and no other way whatsoever which conditions was wanting in the Jews notwithstanding their pertinacious contending with the holy Apostle for although they had been zealous observers of the law as aforesaid this was not the terms upon which this adoption to be Abrahams seed was promised 2. Whereas they were ready to quarrel at the reception of the Gentiles into favour this text doth answer that God was not tyed to the Jews only for he had an unquestionable right to shew 〈◊〉 on whom he pleased and consequently to the Gentiles if he pleases and they are â—ound within the compasse of his terms and therefore the Jeâ—… were peremptory and overbold to question 〈◊〉 quarrel and reply against God as we shall hear more hereafter God is not accountable to man in any of his ways towards sinners by what way or means they shall be blest forasmuch as all hath Jew and Gentile have sinned and come short of the glory of God and so stand in need of his relief and it is but reasonable that he which is the free donor of the grace of justification and salvation should have liberty to propound his own terms whether by works or faith which was certainly the case in hand But for the more orderly management of this portion of Scripture I shall in the first place endeavour to explicate these words spoken to Moses by enquiry into six Circumstances 1. What was the occasion of Gods speaking these words to Moses here cited by our Apostle 2. How this word in this quotation doth accomodate the Apostles designe in vindicating Gods righteousnesse in rejecting the Jews and receiving the Gentiles 3. What kinde of grace and compassion and mercy is here intended 4. Why it is rendred in these two words and how we may understand them 5. What kinde of people or persons are intended in this restrictive word whom twice exprestâ— 6. How is Gods will to be understood here being four times reiterated I will I will I will I will 1. It is worth our enquiry the occasion of these words in the Originall place to Moses Exo. 33. which was this whilst Moses was with God in the Mount to receive the law Aaron and the people fell to Idolatry they made a golden calf and worshiped it appropriating that great and unparalelled deliverance lately received to this calf or such like Idol these are say they the gods
elswhere as well as here as I shall shew you from other Scriptures and it would reflect a clear light upon the context if the reader would take good heed of these words as an inference from what goeth before although I shall not deny but that the Apostle in these words may have an eye to the whole context yet I shall say he had a more special eye to the words immediatly going before cited out of Exo. 33.19 which he brings to discharge himself from casting any blemish upon Gods righteousness by his doctrine of justification by faith and consequently by free-grace the Apostle seems to argue thus if God have a sole and unquestionable right to shew mercy to whom or what sort of persons he will and upon what terms he please then adoption and justification doth not begin in the creatures will nor end in his own work It is not of him that willeth or runneth the great controversy between our Apostle and the Jews as you have here before was about the terms of way of Justification whether by the works of the law or by grace through faith in Christ that for which the Apostle incurrs the high displeasure of the Jews is for asserting faith alone as sufficient to justifie circumcision or uncircumcision that this was the Apostles Doctrine is plain if you reade this epistle with that of the Gallathians it was the preaching this doctrine that occasioned the Jews to charge him with impeaching Gods righteousnesseâ— now we may easily perceive that our Apostle 〈◊〉 these verses is upon his vindication and Justification from that false imputation and that which 〈◊〉 apprehended himself concerned to speak unto is still to stand by his interpretation of those two iâ— stances of Ishmael and Esau which two as he 〈◊〉 taught did loudly speak the purpose of God 〈◊〉 to be of works not of works but of grace to viâ—dicate which he before brings the saying of God of old to Moses as if he should have said this â—…terable purpose of God is contained Exod. 33.19 Or as if he should have said God is not unrighteous in such his proceedings with mankinde 〈◊〉 much as he hath an unquestionable right to â—…pound his own terms upon which he will juâ—… and save men and as equitable a right to propouâ—… his own terms upon which he will blinde and â—…den and reprobate men For thus much doth the Lord in effect speâ—… is his declaration to Moses I am resolved to adâ—…â—ustifie and save persons in what capacity and under what qualifications I please and will 〈◊〉 be imposed upon or taught by man what I have to do or what becometh me to do of this kindâ— This I say doth God with a very high hand 〈◊〉 sert to Moses in order to silencing him in his intercession for the sinful Israelits which if so then it follows in this 16 ver that the great mercy of Adoption and Justification as to the terms and conditions of it doth not arise nor is not at the will or contrivance of the most earnest desirers or most industrious persuers of the law much less of any other sort of men whatsoever but of God who is the sole founder of this mercy and the inviter unto this blessed feast of Justification of his own good will and pleasure This 16. Ver. well considered especially in conjunction with ver 32. of this chap. and chap. 10.3 doth let in a great beam of light to this whole context and doth to some good degree unty the knot of this controversy as it and they carry in them a reason why the Jews fell short of Justification not for want of willing or want of running but want of running in a right way ver 32. because they sought it not by faith but as it were by the works of the law chap. 10.3 they being ignorant of Gods righteousnesse or the way of Gods righteousnesse and going about to establish their own they did not attain to the law of righteousnesse which Calvin expounds thus they have not found the terms of Justification propounded and authorised by God so that this text considered with the fore-named doth undeniably prove and demonstrate to those who are willing to understand that the famous controversy between the Apostle and the Jews was not about personal and absolute election and Reprobation before time or power to believe but about the terms of Justification and adoption which way persons come to be legitimate children of Abraham whether by works or by saith which is answered negatively not of works noâ—… for our more orderly proceedings and to answâ—… the method of an exposition I shall first explain those words that want explication and afterwards observe what is doctrinal in them 1. I shall enquire into the subject here spoken of in these two words it is what is that he means it is not of willer or runner what is not the product of willing and running 2. What him is here to be understood twice exprest not of him not of him who is he that wiâ—s and runs in vain 3. What is this willing and running and why set forth by these terms 4. Why is willing and running opposed to God and mercy it is not of him that willeth nor of hiâ— that runneth but of God that sheweth mercy To the first as to these two words it is they are inserted in the translation as a necessary supplement though they are not in the original as we have the like supplement elsewhere as to the same words and that this supplement was necessary is of all granted and is necessary to fuâ—… the sence and set forth the subject of this speeâ—h to show that something was aimed at by these persons of whom we are speaking there are but two opinions about this subject that I know of First some tells us that it is election or power to believe which is here intented in this it is anâ— therefore some to gratifie such a notion do supply in the room of it is the word election it is 〈◊〉 of him that willeth or runneth but this is but to 〈◊〉 comodate their own private Opinion without and warrant from the Original as I have said before 〈◊〉 for there is not one syllable in the Original of election The second Opinion is that the it is intendâ— Justification and Adoption and those blessings belonging thereunto and not election or precedent or preventing grace and that this latter and not the first is here intended I shall offer my Judgment as followeth First the truth hereof appears by comparing the parallel places with this which if they should be read of election how incongruously would they sound and indeed without sence as for instance ver 32. because they sought it not by faith but as it were by the works of the law so Rom. 4.16 These places and indeed the whole context speaks of Justification and adoption not of precedent but subsequent grace But 2ly If we reade it and take it for
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
3. The attribute of his righteousness is magnified in his dealings with Pharaoh that he will not always clear the guilty God shews his justice righteousness holyness in this eminent passage of Pharaoh as we have it in that song made upon that account Exo. 15.11 this is imputed to God amongst the rest to be glorious in holyness Thus I have briefly past over the 17th verse by way of explication I shall proceed to the explication of the 18th verse also and then draw up those doctrines that ariseth from both CHAP. X. Plainly explaining how and in what fence God may be said to harden mens hearts in like manner how God is said to shew mercy Ver. 18. Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth THe Apostle having in answer to the Jews second objection been vindicating Gods rigteousness in justifying the heathen by faith and hardening and rejecting the circumcision for unbelief and disobedience to the Gospel which answer in the two branches of it he had been prosecuting of by the help of two antient sayings of God one to Moses Exo. 33.19 the other to Pharaoh chap. 9.16 he now in the verse before us proceeds to draw up the whole of both into a doctrinal result and conclusion in these words so then or therefore he hath mercy on whom he will have mercy and whom be will be hardneth that is to say it clearly appears from the premises that God is at liberty and hath unquestionable right to make his own terms upon which he will shew mercy or upon what terms he will reject at our first view of these words our Apostle seems to represent God in his proceedings with his creatures as an absolute monarch who proceeds and rules by an arbitrary power his own will being his law and so tyed to no law nor conditions and thus also Daniel represents God Dan. 4.35 he doth whatever he will in heaven and earth and that this is the power of an absolute Monarch appears from what is declared of that great heathen Monarch Dan. 5.19 whom he would he slew and whom he would he kept alive whom he would he set up and whom he would he pulled down and this is the character of that great king and Monarch the man of sin of whom we reade Dan. 11. three times over exprest vers 3. 16. and 36. he shall do according to his will thus and much more is God represented to do according to his will to shew mercy to whom he will and harden whom he will from whence some gather personal peremptory and absolute election and reprobation from his own will without any law or condition with respect to the creature but although the Apostle doth thus seem to represent God as proceeding in mercy and judgment with his creatures as an absolute Monarch yet I shall show you wherein there is an apparent difference between such an arbitrary proceeding and the proceedings of God though according to his will in five circumstances 1. God in his proceedings with men cannot will or act any thing but what in it self is righteous just and equal whereas it is very incident to men in such a capacity to err whilst they rule according to their will and therefore it hath been the endeavour of all nations to bound the wills of their Governours by laws and conditions men themselves being judges cannot impeach Gods will with any injustice or unequallity God appeals to men Ezek. 18. whether his ways were not just and equal it was Abrahams maxim that the judge of all the earth will do right to say that whatever God willeth or acteth is just is a great truth and worthy of our faith and greatly tends to Gods glory but to say of things unequal in themselves yet done or acted by God are just is a great dishonour to him Gods will cannot be swayed to injustice 2. Gods will differs from mens will because it admits of councel Ephe. 1.11 he doth all things according to the counsel of his own will 3. Gods ruling by his will differs from mens ruling by their wills for men in that capacity are understood to rule by their wills without a law but Gods will is formed into a law both as to his mercy and as to his justice therefore we finde little or no difference between Gods will Gods law they are taken one for another in Scripture to do Gods word and to do Gods will is the same thing therefore the 19th verse of this chapter by some is read instead of who hath resisted his will who hath resisted his word 4. Men commonly ruling by their will do conceal their will till the time of execution of it but Gods will is declared before-hand both to warn on the one hand and encourage on the other 5. Persons ruling according to their wills amongst men are not stedfast they may will one thing to day and another to morrow those who are the subjects of their favour or wrath are not always the same but Gods will is the same to day to morrow and for ever the subjects of Gods favour and wrath are the same yesterday to day and forever his will is that whosoever seeth the son and believeth in him should have eternal life and this is the same still and his will is that he that rejects the son shall not see life but the wrath of God abideth on him and thus considered God may be said to shew mercy to whom he will yet shew mercy to none but such as believe in Jesus Christ and he may be said to harden whom he will and yet to harden none but those who first harden themselves for after the same manner doth the Apostle speak of the spirits distributions he divides to every man severally as he will yet upon conditions of coveting and seeking of it But before I proceed there is a question which I would speak a few words unto in order to clearing our passage that is why the Apostle rather choseth to declare God shewing mercy to whom he will and hardning whom he will then to declare Gods shewing mercy to believers and hardning impenitent sinners and rejecters of the gospel I answer he speaks after this manner to silence the proud atrogant Jews who would impose upon God and teach him whom or what sort of people he should accept into his favour and whom he should reject these Jews had a tincture of proud Pharaohs spirit who thought there was none above him therefore to humble them the Apostle doth assert Gods absolute supremacy and superintendency over man he doth what he will this was the occasion of this kinde of speaking at the first Exo. 33.19 to silence Moses who seems to be so pertinatiously pleading with God for Israel above all the nations of the world besides God takes him off by telling him I will have mercy on whom I will in shewing mercy I am not bound to give thee an account though thou art
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
Apostle Iames saith in many things we offend all and it might have been as properly if not more properly said who hath not resisted his will and many have resisted his spirit also Act. 7. 2. Suppose we understand it of Gods decreeing will then it runs thus who ever did or can hinder the coming to pass of that which God hath purposed the coming to pass what he hath purposed shall come to pass and take place against all interveniences whatsoever and if it be taken so what then will appear in this objection to cross what the Apostle had said in the premises who hath resisted his will that is his absolute will without conditions exprest or implyed there are two decrees of God as I have said before that none can resist nether men nor Angels 1. That believers in Christ so continuing to the end shall be saved 2. Such as disobey the Gospel and so live and dye shall be damned this will of God is irresistable but that those who are now unbelievers and hard-hearted persons may by the help and grace of God be recovered is very possible for we do not read of any such hardening of God as doth leave men for ever in and under an impossibillity of returning this was neither the state of Pharaoh nor the Jews as you have heard so that these circumstances considered the present obiection in our text seems to be but an irrationall quarrelsome reply contrary to their own reason and experience like unto that quarrell with our Saviour Matt. 12.24 when they charge him with casting out divils by Beelzebub the prince of divils when as their children must cast them out by the name of Jesus and that this obiection doth favour of such a spirit captious and quarrelsome designing only to undervalue Gods proceedings and to disparage the Apostles doctrine will very clearly apear in our further traversing the Apostles answer thereunto the answer doth clearly demonstrate that these words proceeded from a base and unworthy spirit tending to the disparaging Gods power and Supremacy over Jews and gentiles which the Apostle had been before asserting both as to his showing mercy and as to his hardening but I shall be very brief as to this verse because I shall have more properly occasion to demonstrat the nature of this objection in the answers following in verses 20 21 22 23. That only which I shall do in order to the conclusion of this 19. verse is only to present you with those doctrinall conclusions that ariseth from the words thus opened which are as followeth First From the nature of the Apostles proceedings 1. Doctrine That it is one part of the work of a gospel-Minister to anticipate and answer those Objections which they foresee may arise either through ignorance or obstinacy against their Doctrine This our Apostle is careful in and therefore he repeats the Objection and prepares to take it off It is certain that the best and clearest of doctrines may admit of cavils and objections and therefore their mouths must be stopped by the power of reason and current of Scriptures whether S. Paul met with this Objection in so many words or whether he meets with it in his own apprehension he proceeds upon it we are not bound to stay till an Objection comes out but we may anticipate it this was much the practice of Jesus Christ and his forerunner John Matt. 3. think not to say you have Abraham to your father Matth. 5. think not that I am come to destroy the law so chap. 9. when he saw their blasphemous thoughts concerning his pronouncing forgivenesse of sin he answers them in their thoughts so Luk. 12. he saw that they had some secret thoughts that his coming should procure peace but he teacheth them the contrary so Luk. 4.23 he prepares for their objection against him because he did not do those works in his own Countrey that he did elsewhere and we have the same spirit appearing in this Epistle also chap. 11.19 thou wilt say then they were broken off that I might be graffed in the Apostle anticipates what they would say before they said it So 1 Cor. 15.34 Some men will say how are the dead raised This may serve for Instruction to gospel-Ministers consider well what may be objected against your doctrine and prepare an answer leave not any pit of Objection open lest any should fall into it this is greatly the care of our Apostle in this Chapter 2. Doctrine That God may justly finde fault with those whom he judicially hardens It was the ignorance or perversenesse of these Objectors so to think or suppose that God might not finde fault with those whom he hardeneth for it is certain God doth and may finde fault and blame those whom he hardeneth he did so to the Jews and also to Pharaoh as you may see Ex. 9.17 Matt. 23. And that God may justly and righteously complain of those who are hardened by him I shall offer four Reasons 1. Because God doth not positively or forcibly nor yet primarily or antecedently harden any as you have heard but accidentally by the passages of his providence 2. He hardens none but such as first harden themselves voluntarily under his mercies yea such mercies and means as are as proper yea much more proper to soften then to harden hardnesse inflicted by God as a punishment of former sin 3. God may justly finde fault and complain of those hardned by him because he hardens none but fore against his will when no mercies nor Judgements will work upon them he first useth all means to prevent it as you may see 2 Chron. 36.15 it is when there is no remedy so Mat. 23.37 how often would I have gathered thee as a hen gathereth her chickens and ye would not 4. He may well complain and finde fault with those hardened by him because they so continue notwithstanding they are not necessitated neither are they shut up in an incapacity of returning to softnesse as hath been plainly proved as to Pharaoh and the Jews therefore it is not absurd for God to finde fault with those hardned by him 3. Doctrine That Gods will and purpose as to mankinde in order to mercy and judgement is not iâ— resistible This I have also spoken to in the Explication The Fourth and last Doctrine is this That Circumcised Jews a people near to God and a people that had received kindenesse from God above all others are most abusive perverse and rebellious against God These are the only people who contend and quarrel with God God had occasion in all ages to complain of Israel see that pathetical complaint Esa 1. I have nourished and brought up children and they have rebelled against me these are the people that God complains of Jer. 2. that said they were Lords and they would come no more to God these are they that charge Gods ways with unequallity which God complains of Ezek. 18.29 is it not such a spirit that our Apostle
in their children here fights against a perverse angry quarrelsome spirit against God did always attend them none have been so boldly abusive to God as his own people these are they that are finding fault and replying against God whilst they are demanding why he finds fault with them From hence we may draw a double Use of admiration 1. At the baseness of mens hearts that should so evil requite God who had made them his people above all the world besides God hath often had occasion from his people to appeal to the nations upon this account as to their respect and stedfastness to their gods above his people to himself 2. We have from hence cause to admire at the unconceiveable patience and long-suffering of God to mankinde yea to his people oh the patience of God to those rebellious Jews whom he had brought out of Egypt how did he bear with them in all their murmurings and rebellion in the wilderness for 40. years he suffered their manners as the Psalmist speaks but as to the cursed nature of this Objection you will preceive more hereafter from the Apostles answer in the four following verses So much for the 19. vers CHAP. XII Plainly detecting that unreasonable consequence of Gods forming men on purpose to damn them Ver. 20. Nay but O man who art thou that replyest against God shall the thing formed say to him that formed it why hast thou made me thus AS to the reading of these words I finde very little variation therefore I shall handle them as they lye before us These verses to the end of the 23. requires our diligent enquiry into and carefull heeding because they seem to have much darkness and knottiness in them on the one hand And 2ly on the other hand being rightly understood they will cast and contribute much light to the precedent verses but it is plain that these verses are by many persons much wrested and abused as they are compelled to serve in that hard service of strengthening that hard-favoured opinion of personal and eternal predestination scarce any one passage of Scripture more frequently abused then this 20. v. it is a weapon near at hand upon all occasions to take up to silence those who do but question their irrational absurd and horrid extravagant notions about Gods eternal personal election or reprobation they presently snatch up this Apostolical reply who art thou that replyest against God as if he that asserts the doctrine aforesaid were as infallible as the Apostle was when he spake these words nay although the matter against which this reply is taken up be of another nature then this before us Before I come to the words it may not be amiss to give you a hint of what is commonly built upon these words by the persons forenamed which are these and such like notions that God of his meer pleasure antecedent to all sin original or actual did decree to glorify his soveraignity and justice in the eternal rejection and damnation of the far greater number of mankinde nay all but a remnant and that this may have a face of justice and equity with it he hath shut them up under an unavoidable necessity of sinning and rebelling against himself and refusing his grace that God hath as absolute power to create thus vessels of honour and dishonour and consequently of wrath as the potter hath to make vessels for inferiour and superiour use at his pleasure without contradiction of the same lump of clay And that these are the notions declared of many my own ears are witness though indeed there are some who although they hold the same yet are ashamed to make application of their own principles and if any person shall soberly urge the contradictiousness of such notions to Gods declarations and his oath to the contrary then presently this is returned who art thou that repliest against God and it follows shall the thing formed say to him that formed it why hast thou made me thus and know this that these abominable God-abusing notions and opinions with such confidence are built upon a double mistake of the Apostles Doctrine in these verses and so they are erroneous in their foundation as that 1. This forming and making in this context doth refer to mans creation at first in Adam and that the lump which is here intended is the mass of earth thaâ— Adam was made of and that God from that original made or determined some for vessels of honour or elect and the far greater number for reprobates or vessels of dishonour and wrath not considering what the Scripture speaks to the quite contrary as to that making that God made man upright even all good and vessels of honour 2. This mistake is founded either upon an ignorant or wilful mis-understanding that this abasing of men according to our text is the fruit of disobedience and rebellion and abuse of Gods mercies long-suffering and patience as this parable in our text doth set forth as it alludes to Jer. 18.6 it is when the clay is marred in the hand of the potter in not submitting and yielding to the mould to be a vessel of honour then and not till then his minde changes and he makes him another vessel for although it must needs be granted that it is in the potters power in one sence to make most of his vessels for inferiour and dishonourable use yet it is not for his interest so to do in case the clay will run so as to make a finer sort a workman doth not usually commit such waste upon his materials much less doth the most wise God who made man to glorifie his grace but I shall have occasion to speak to this in the next verse only in a few words I shall show you that there was no such doctrine on foot in this context and controversy with the Jews as personal and absolute eternal election and reprobation as I have shown and proved all along by many arguments it is a grand mistake to think that any thing of that kinde had been proper in this case for if the Jews had understood that personal and absolute election and reprobation had been S. Pauls doctrine it had been against their judgment and interest to have opposed him in it or cavilled against it for they could not but know that if there were any persons above others under personal election it must be the circumcised Jews who were chosen in Abraham Isaac and Jacob and God had before told them that he had elected or chosen them above all the nations of the world besides to be a peculiar people unto himself they are called Gods charge or lot therefore we must conclude that the Apostle was not here treating of that point namely of meer personal election or reprobation but a specifical election of persons so qualified namely believers and obeyers of the gospel whether Jews or gentiles and this is the doctrine that offends the Jews that God had destroyed that personal
finding fault with all their behaviour under his judicial hardning they are blamed but they know not for what they see no cause 4. We have at least implicitly a charging all their disobedience and rebellion and hardnesse of heart upon God as the fruit of his irresistable determination and decree as we may see in the reading the words who hath resisted his will whereas it hath been proved that the worst of sinners such hardened by God are not necessitated by God so to remain but there are two things to be enquired into by way of explication the answer to which may be of great use to clear the Text and context 1. What is or where is it sinful to discourse reason or word it with Ged 2ly What making or form are the Jews put into by God at which they are so much offended and at which they thus quarrel with God of both these I shall particularly speak a few words 1. We are not to understand by all that the Apostle hath so importunately spoken as if it were unlawful or unmeet for men with reverence to God sobriety to search out the righteousnesse wisdom and goodnesse of the ways and counsels of God we shall finde that this hath been allowed and accepted from men Questions of this kinde have received answer as is plain in Abrahams case Gen. 18 how freely did Abraham reason and discourse with God about the destruction of Sodom and God was not angry with him but condescends to his propositions such familliarity did Job take upon him Job 21. and so did Jeremiah chap. 12. let me talk with thee of thy judgments God is willing his ways and works should be enquired into provided it be with a humble spirit and with due respect to the Majesty and power of God that is not replying against God which many times is so accounted from this place to stand up for the vindication of Gods equitable and impartial proceeding with mankinde when by the doctrines and principles of some they must necessarily be impeached for to shew the absurdity of such opinions is not taxable by our Apostle in this text those who are of that opinion to urge this text to oppose such vindication of Gods righteousness supposeth the Jews to be of that which they call the Arminian principle which is a great mistake in them for there were no people under heaven more cordially principled on the other hand for a meer personal election then they they took all but themselves to be reprobates and forbid that the gospel should be preached to them that they might be saved 1 Thes 2.16 this S. Paul complains of that by the Jews he was forbidden to discharge his office in this kinde therefore they were far enough from the opinion of universal and impartial grace but this I shall speak unto more afterwards as I proceed but to speak positively to this question I answer to reply or take up a dispute against God according to this text is considered two ways 1. In matter 2. In form As to the manner or form when our words are stout and bold without rendring God his due Titles see what a humble frame of spirit Abraham appeared in in his reasoning with God and so likewise Ieremiah Iob and others also the contrary whereunto God complains of Mal. 3.13 God complains that their words were stout so in this text their words were of a gainsaying nature the Jews spake to God as if he were their equall this was the manner of Pharaohs speaking Exo. 5. who is the Lord I know him not and this was the spirit of the Jews in the wilderness they murmured and quarrelled against God thus much as to the manner 2. As to the matter condemnable when what is spoken or thought doth tend in it self to the disparaging the Wisdom of God this is an exceeding high peece of presumption against the most high and most wise God this God will not bear with in his most dear servant Job in all his exquisite misery he must not be allowed to speak the least word that might reflect upon the wisdom of God see how severely God speaks to him Chap. 40.2 Shall he that contendeth with the allmighty instruct him he that reproveth God let him answer it and Job falls flat under it else he had been broken see the sharp rebuke of God to such a people as this Esa 45.9 Wo to him that striveth with his maker shall the clay say to the fashioner what makest thou or thy work he hath no hands It is imperfect blaming the work of God this is the spirit discovered in the Text God will not have his Wisdome nor his Power questioned 2. It is sin when men do not quietly sit down under the mighty hand of God who art thou that replyest against God that doth not sit down silently under Gods reproofs but complains discontentedly like Jonas to be angry and vindicate himself in so doing but that which is altogether needfull to be enquired into is the matter against which the Jews finde themselves so aggreived and discontented and wherein they do implicitly impeach the wisdom and power of God and that is supposed here by our Apostle to be about their form or shape which they were now made in therefore the Apostle sets it forth by a similitude of a workman and his work as the work disparaging the workman saying to him in a disparaging way why hast thou made me thus or of this fashion or shape this our Apostle judgeth a parallel instance to the case Now the question then is what form of shape are the Jews cast into with which they are so displeased to this I shall speak in answer both negatively and affirmatively but before I speak particularly to it I premise this by the way that this word make or form in Scripture hath divers acceptations a matter of twelve ways it is taken so that it is not always to be understood to respect creation of man but sometimes to ordain and constitute thus God is said to make Saul king that is put him into such a capacity thus it must be understood Esa 43.7.21 this people have I formed for my self that is with respect of their restoration thus Paul speaks 1 Cor. 4.13 so Rev. 5.10 he hath made us kings and priests Now what making did the Jews quarrel at 1. Negatively the Jews could not here mean by making and forming their original creation in Adam their forming there and then was as good as all the rest there was nothing on foot of this nature in all the controversie as I have shewn before they could not be offended at their proper term 2. Neither could it be supposed that they intended Gods decree or ordination of Reprobation for they were far enough from believing that notion as to themselves especially neither is there any thing in the Context that sounds that way as to personal election but of this I shall speak more clearly when I come
to ver 21. But affirmatively there was a twofold framing or making upon the Jews at which they were much offended at God and both respecting Gods present dealings with them for their actual rebellion against the Gospel which was now judicially upon them 1. They were by God subjugated in their outward state to the Nations as to their outward glory and politick government wherein they had exceeded all the world besides Gods presence was in the midst of them his sanctuary was amongst them they were his first-born son the head and not the tail this people are now scattered amongst the Nations and their temple and glory laid in the dust they are made as a vessel in whom is no pleasure as it was prophesied of them Hos 8.8 and herein are a dishonourable vessel according to our Text this our Lord tells them Matth. 23. last their house is left desolate this formation they are greatly offended at why hast thou made me thus say they they are not sensible of any sin of theirs that could deserve this forming nay they questioned whether God had power or right to thus make them contrary to his promise made to their fathers Abraham Isaac and Jacob. 2. They took themselves wronged as we may perceive that God had put them out of a capacity of obtaining justification or salvation by all their zeal and legal obedience whilst enemies rejecters of Jesus Christ they are threatned with eternal death if they do not believe in Jesus Christ ye shall die in your sins notwithstanding all your legal obedience if you believe not that I am he why hast thou made me thus that is put me into this capacity Now the great designe of the Apostle is still to maintain Gods unquestionable right of power to turn a disobedient people into what form he please when they have first abas't themselves by rebellion he still carries on the same conclusion be hardens whom he will but according to promise I shall be brief upon this verse because I shall meet with it more fully and properly in the following verse that which remains according to our usual proceedings in order to concluding this verse is only to lay down those Doctrinal conclusions that offers themselves to us from these words 1. From the Apostles zealous replication I note 1. Doctrine That it is the nature of a true cordial faithful servant of God to have his zeal kindled when he hears Gods name and glory dishonoured and his attributes his wisdom power mercy and goodness abused This was the spirit of meek Moses Exo. 32.19 he brake the tables hereupon this was the spirit of Jobs friends when they saw but the least appearance hereof as they thought in Job So it was with Paul at the sight of Idolatry Act. 16. his spirit was stirred in him it is as it is with a dutyful childe to his father he cannot bear to see him dishonoured so David was sensible hereof Psal 42.10 as a sword in his bones Paul and Barnabas waxed bold Act. 13.46 when the Jews blasphemed see also Psal 44. so was Hezekiah upon the blasphemy of Rabshakeh 2 Kings 19. compared with Esa 37. From the designe of the Apostle to abase the Jews 2. Doctrine The great sin of the circumcised Jews was spiritual pride or pride of spirit This sin of pride in them God complains of old Hose 5.5 cha 7.10 their pride was testified to their face and to this our Apostle speaks Rom. 2. they made their boast they said we see John 9. 3. Doctrine It is a very high piece of presumption and impudence in man to question the reasonableness of the terms and conditions propounded by God in order to mans justification and salvation To say or think that there is a defect in Gods wisdom in propounding such or such a way rather then such this was the very case in hand and the great fault of the Jews this is very unreasonable so to reply it is but reasonable and equal that he that is sole author and donor of mans salvation should take his own way and propound his own terms upon which persons shall reap that benefit if God be about to bless Abraham with a great blessing to make him the father of the faithful he must follow God at his foot stoop to his directions in every thing as to the way to it the clay must yield to the hand of the potter if it will be a vessel of honour to this speaks Esaiah 40.13 cha 45.11 they must not command God 4. Doctrine It is very unreasonable and a high provoking sin against God for a poor finite creature who hath received his very being from him and who hath forfeited his very being a thousand times by sin yet to be found disputing and quarrelling'with God about the form of his being why he is not treated better by his maker As if a malefactor pardoned by the king should quarrel with him that he did not make him one of his bed chamber or confer some great honour upon him may not God do what he will with his own Mat. 20.7,8 5. Doctrine That the great dispute that the unbelieving Jews had with God was not about their original making or future rewarding but about their present handling called making The Jews question with God about the justness of his present judicial dispensations upon them why hast thou made me thus the truth of this will more clearly appear if we consult the context about this present hardning whom he will But I proceed to the next verse CHAP. XIII Explaining the potter and clay and that God makes and mars vessels according to their submission or rejection of him Ver. 21. Hath not the potter power over the clay of the same lump to make one vessel to honour and another to dishonour THese words are propounded by way of interrogation which kinde of speaking signifieth much intentness in the speaker and hath much awakening force upon the person unto whom spoken it is a kinde of speech much used by this Apostle both in this Epistle and elsewhere 2. This kinde of speaking supposeth a strong assumption and conclusion in the matter it self Hath not is as much as if he had said it is certain he hath it puts the question out of doubt we have the Apostle in these words further managing and manifesting his dislike of the former objection ver 19. and also further demonstrating the unreasonable perverseness of the said objecter giving yet a more clear account that God may harden whom he will and yet be just in finding fault or complaining of them so hardened by him which position is built upon this double principle 1. From his unquestionable right of power and prerogative 2. From this consideration that he hardens none but such as by their sin break or first mar in his hands when he is about to work them and soften them for vessels of honour or such as first are become clay of the vilest sort I need
efficient cause without them no the Text doth undeniably import that the clay it self only was in the fault and that Israels destruction is of themselves is convincingly presented in the parable of the girdle chap. 13. when Ieremiah is directed to take a linnen girdle not an ordinary not a leathern but one of the better or higher sort of girdles a linnen girdle a lasting girdle and whereas Ieremiah is forbid to wet it or hide it in a moist place but in a dry place in a Rock Ieremiah is taught that Israels destruction proceeded from themselves and from no extrinsick cause no moisture yet the girdle is marred and good for nothing so here God would well convince Ieremiah that Israels destruction did not arise from any external or violent means but it was whilst on the wheel in the hand of the potter in order to her exaltation Ieremiah is brought to the potters house to be taught that their destruction is from themselves And as the Apostle in another case saith he that imputes the present sin and eternal destruction of men to God let him be accursed for God would have all men saved and no man perish 3. God would have Ieremiah learn in the potters house as to Israel that their becoming a dishonourable vessel was not the antecedent designe of God but the subsequent designe of God the potter at first designed it an honourable vessel but it is upon its marring that he proceeds to make it another as seemed good to him to make it it was then become obnoxious to the subsequent will of God which then and not till then designes it a dishonourable vessel which is undeniably plain if we reade verse the 9.10 at what instant I speak concerning a nation to build and plant if that nation do evil in my sight I will repent of the good that I said I would benefit them Gods antecedent will was to plant and builde his subsequent minde to pluck up and destroy The 4 th Lesson that the Lord would have Jeremiah to learn in the potters workhouse was that God hath sole and absolute power over his people even so and much more then the potter over the clay to dispose it at his pleasure therefore saith he behold or take notice that as the clay is in the hand of the potter or power of the potter so are ye in my hand saith the Lord Gods propriety is clearer and more absolule then a potters power can be for the potter and his clay and all are Gods the potter hath power from his propriety and interest he may do what he will with his own but still for his own advantage much more may God if the potters clay will not serve him for one end it must for another if his clay will not yeild and comply for an honorable vessel can it complain though he dispose of it to be a dishonourable vessel so if Israel will not comply with Gods designe and serve him in their own land they must submit to serve his end in their enemies land as a dishonourable vessel 5. God would have Jeremiah learn in the potters house this lesson that the liberty that God claims to himself in making dishonourable vessels is such a power as the potters is onely over those who by voluntary disobedience and rebellion refuse his offers of grace and honour God claims no liberty over that nation or person that repents under the threatnings against it as is eminent ver 8. Jer. 18. to make them vessels of dishonour so that from what hath been spoken upon Jer. 18. we may perceive that it wil be very useful in handling this 21. verse to carry our eye upon this so parralell a place which will be greatly helpful in order to a right understanding and I will in the fear of God appeal to the readers conscience whether by what God hath spoken to Jeremiah you can gather such an opinion that God hath either before or in the creation of his meer pleasure and will ordained or made of the earth vessels of wrath upon a meer personal account the whole neither savours of nor savours such an opinion in the least the power which this heavenly potter claimeth is that when persons have imbased themselves by a course of actual sinning and rebellion against his grace and mercy then to turn his hand and make them dishonourable vessels But I shall now return to the words as here they lie delivered by the Apostle Ver. 21. Hath not the potter power over the clay of the sume lump to make one vessell to honour and another to dishonour By way of explication here are four words which I shall speak a few words unto 1. What potter is here intended 2. What kinde of power this is 3. What is this clay 4. Why is it here added of the same lump Of these a few words briefly It is the general received opinion of men that these words potter clay power and lump vessels and such like are all spoken comparatively By potter the Apostle means a common ordinary potter and herein he argues from the lesser to the greater in this similitude that God is fitly resembled to a potter who works in that material of earth and clay and thus the Church stiles God Esay 64. we are the clay thou art the potter God like a potter makes of low vile man honourable vessels hath not the potter any ordinary potter power over the clay to make it what vessel he please and when a piece thereof runs course and is marred upon the wheel then without controul hath he not power to make it a less honourable vessel and hath not God the same and much more power over you who have imbas't your selves by slighting and abusing all those mercies that he hath designed to prefer you and make you honourable to be plain saith the Apostle why may not God for your obstinacy and disobedience and rebellion to his son as zealous as you are for the law of Moses of a glorious people and invested with all those extraordinary priviledges make you a base and contemptible people and besides you continuing still in your unbelief make your condition far worse in the world to come such a Paraphrase as this seems to bear a sweet harmony with the place alluded to Jer. 18. as also with the scope of the whole context and with the Apostles conclusive result vers 32. that they did not attain it because they sought it not by faith but as it were by the works of the law 2. By power here must not be understood bodily strength or might the potter may be a weak man and yet have this power spoken of here the word here translated power signifieth priviledge or prerogative and so the same word is understood John 1.12 power to become the sons of God that is as most understand it priviledge So here it is to be understood of an uncontroulable prerogative in God by this similitude but there seems
general they all in general were as to their outward state vessels of honour they were the glory of the world the head not the tail the same Jews the same people distinguished by all these priviledges verse 4. 5. of this chap. are now abased scattered desolate for rejecting Gods designe marring in his hand upon the wheel but take it either way it will not accommodate those who are for understanding this lump to be the earth of which Adam was originally made that God of that lump or masse in his first creation made some vessels of honour and some of dishonour is not in the least to be imagined from this or any other text of Scripture from the first of Genesis to the last of the Revelations I am sure that hard favoured Opinion hath no resemblance of the nature of the just equal impartial good God whose tender mercies are over all his works Psal 145. and that this lump cannot refer to man in his Original I shall offer five reasons 1. Because in that Original making there was made no difference in vessels not then vessels of honour and dishonour as is plain they were all made innocent and upright and see what God himself saith of what he had made of this lump Gen. 1. last he saw every thing that he had made and behold it was good abundantly as the hebrew reads no defect in it or in any thing as was then made to which Solomon gives testimony Eccle. 7. last this one thing have I found that God made man upright but he hath sought out many inventions man in general considered was made upright therefore there were no vessels of dishonour 2. If we state this Original after the fall and then suppose God made the difference it will not yet hold because Jesus Christ hath restored man into an equal capacity of being vessels of honour for the plaister in Christ is as large as the sore in Adam as appears clearly Rom. 5.18 as by the disobedience of one condemnation came upon all so by the righteousnesse of one the free gift came upon all men 3. Because if by a vessel of dishonour we mean a sinful man as well as a miserable man then we shall make God the author of sin and disobedience which is far enough from God to do he doth not use to necessitate that which his soul abhorrs the potter did not designedly break the vessel on purpose that he might make it a dishonourable vessel when it was more for his interest to make it a vessel of honour I remember what Ainsworth observes upon Gen. 1. and last this sheweth saith he that sin and evil is not of God or by the work of his hands but come in after by the creature it self falling from God to which he cites the same place Eccles 7.31 It is a known maxim and a proverb that God did not make the devil nor a wicked man it is true he hath made or ordained wicked men for punishment as Solomon saith God made man but not sinful man 4. Neither could our Apostle mean this Original making in Adam in this text or context for these three reasons 1. If so it might well have silenced him as to his blaming the Jews when the defect lay in the root and Original 2. It had been altogether improper if this had been so to make so clear an appeal to Jer. 18. by way of illustration when we finde that the abising Israel was the fruit of their actual disobedience and rebellion against God as is plain in the former part of that prophesy 3. Besides this the Apostle gives an exact account why and how Israel came to misse of justification and honour which was because they sought it not by faith but as it were by the works of the law 5. If God had designedly made vessels of wrath then would he have taken pleasure in filling them with wrath which he doth not we have his solemn oath to the contrary Eze. 18. but of this more in the next verse That which remains as to our closing up this verse is after the manner of an exposition to sum up those doctrinal conclusions which doth offer themselves to our consideration from the words thus explicated which are these there are ten Doctrines observable from this 21. vers worth our noting which I shall only name and so proceed which are as followeth Doctrine 1. That God in his handling and dealing with sinful men is pleased to resemble himself to a potter a mean tradesman God thought a potter and his clay and his proceedings thereupon a meet resemblance for instruction to the prophet Ier. 18. and would have Ieremiah study the metaphor the proceedings of the potter to set forth his proceedings with Israel as they were sinful degenerated from him called marring in his hand the Church in her humble and low estate doth acknowledge God the potter she the clay I gave a threefold reason why God is stiled a potter and we the clay which I would not have forgotten 1. From the meanness of the material that God works in as well as the potter the potter works in the lowest materials not in gold or silver brass or iron but earth 2. Because if the potter makes a very mean vessel of such materials it cannot take exception or say why hast thou made me thus because it was at best but clay 3. The potter doth make curious work a rare and excellent vessel of clay so doth God many times of great sinners he makes of Saul a choice vessel of honour though of a persecutor Act. 9. 2. From the Apostles taking such pains to assert the power and prerogative of God indefinitely I note this second doctrine 2. Doctrine That God is not tyed to any person or people by vertue of any promise or covenant but only conditionally The promises of God made to Abraham Isaac and Iacob are only conditionally as their seed should be found walking in the steps of the faith of Abraham Rom. 4.12 Gal. 3.19 if ye be Christs then are you Abrahams seed here was the Jews mistake they thought God could not reject them as his seed outward 3. Doctrine That sin and disobedience is of an imbasing nature it makes man the highest piece of Gods creation Comparable to the earth the potters clay for we find this similitude used to set forth meanness baseness when applied to men this comparison is used by way of imbasement Esa 29.16 shall be esteemed as the potters clay the prophet designes by this similitude to disparage their work and forwardness in turning things upside down it shall soon be broke to the same end is that similitude made use of Esa 41.26 and Lament 4.2 〈◊〉 made vessels comparable to gold to be esteemed but as earth 4. Doctrine For people or persons to presume upon God for impunity and acceptance with him meerly upon the account of external acts of Religion and worship when living in a course of sinning in
morals is a great and dangerous mistake and will end in the greatest disappointment imaginable This was the very case with this people to whom our Apostle speaks and it ought to be a warning to us it was the case of those Mat. 7. compared with Luke 13. they were such and so disappointed 5. Doctrine That Gods rejecting hardening and reprobating men rightly understood is so equal wise and just that it admits of no plea or acception by man No more then for a potter to make a mean and contemptible vessel of a piece of clay that will not yeild and comply to the wheel or hard to be made for a higher use who can in this case finde fault with the potter if indeed a goldsmith should so abase his higher mettel of gold to make a contemptible base vessel some might have a mouth open to say it is pitty such a choice material should be so made even so it might admit of some kinde of objection or finding fault if God shall make vessels of wrath of innocent men but it is far from the judge of all the earth to do so 6. Doctrine That the power which God claims which answers to the potters power according to Ier. 18. is a power or prerogative to harden reject and reprobate only for a course of actual rebellion and disobedience against Christ and the Gospel When God is taking pains to make them honourable and they mar or break in his hands to this remember that former instance of the girdle Iere. 13. which doth greatly contribute to this truth 7. Doctrine Of the same lump upon a double notion take this doctrine That even of Abrahams posterity and family to whom the promises were immediately made proceeds dishonourable vessels Ishmael and Esau this is plain ver 7.8 From the second understanding of the same lump made over again we note 8. Doctrine That the same people or persons at distinct times may be honourable and dishonourable vessels This is plain from the forenamed place Ier. 18. he made it again another vessel the same girdle that did cleave to Gods loins before is afterwards marred and good for nothing Ier. 13. so on the other hand 2 Timothy 2.20 the vessels of wood and earth upon purgation may become of gold and silver fit for their masters use From these two words honour dishonour 9. Doctrine One great part of the saints reward for obedience and holyness consists in glory and honour Psal 110. such houour have all the Saints Psal 68.13 though they have lain amongst the pots they shall be glorious so saith Jesus Christ to his disciples John 12.26 if any man follow me him shall my father honour what God spake to Eli is true in this case 1 Sam. 2.30 he that honoureth me I will honour Rom. 2. glory and honour to every man that worketh good which glory and honour is in the highest service they shall be put into as vessels for their masters use 10. Doctrine That a great part of the punishment of slighters and disobeyers of God shall consist in shame and dishonour They are called vessels of dishonour he that despiseth me saith God shall be lightly esteemed this is the portion of the wicked in the resurrection Dan. 12. they shall rise to shame and contempt From all that hath been said learn this one instruction That to be vessels of dishonour is the effect and reward of actual sin and rebellion not Gods absolute eternal decree of reprobation there is not the least whisper in this text with Ier. 18. that way so I have done with vers 21. We now proceed to vers 22 23. CHAP. XIV Plainly explaining who are vessels fitted for destruction and who vessels of mercy and why both become such also asserting that persons even fitted for destruction may yet be in a capacity of repentance while God spares them with his patience Ver. 22. What if God willing to shew his wrath and make his power known endured with much long-sufferings the vessels of wrath fitted for destruction 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory THe Apostle in these words is yet further vindicating the justice and righteousness of God in hardning whom he will according to his former conclusion ver 18. against which conclusion the cavilling captious Jews raiseth their Objection vers 19. thus if God hardens whom he will why doth he or how can he justly complain or finde fault with those so hardened by him considering that this will of his in hardening is irresistable whâ— hath resisted his will now the Apostle in this 21.22.23 verses is labouring to maintain that God may very justly complain of such 1. Not only from his unquestionable and uncontroulable power and prerogative But 2ly His equitable regulation of his power in that he hardens none but such as first harden themselves or become clay or marred clay he hardens none as men nor as sinners simply considered but such as have highly provoked him But 3ly From his manner and method he takes in hardning which is by means more proper to soften then harden namely by long-suffering and suffering and consequently with a sufficiency of means to keep them from further hardening and patience he doth endure them with much long-also to mollifie and soften them that which answers to the clay marring in the potters hand is the abuse of Gods mercies long-suffering and goodness and as the potter may without offence or contradiction from his clay make that a vessel to dishonour who will not comply nor yield to the hand or wheel to be a vessel of honour so God may as inoffensively and unquestionably make those persons or people dishonourable who despise and abuse his patience and long-sufferings towards them from the words the Apostle argues from the lesser to the greater if the potter may do so to make of the same lump these circumstances considered one vessel to honour and another to dishonour the lawfulness of which power none can question much more unquestionable and apparently equal and every way just is that power in God which he exerciseth in destroying terribly those who shall abuse his great patience so that it is very plain that Gods great long-suffering exercised over sinners doth marvellously vindicate and magnifie his justice and righteousnesse in their destruction what made Pharaohs signal and dreadful destruction so unquestionable but this that God waited so long upon him gave him so many deliverances from judgements under all his reiterated rebellions from this foot of account it is that all men do vindicate Gods proceedings with his circumcised Israel first and last that he had stretched out his hand all the day long to them Rom. 10.21 whilest they were a gainsaying people God might have destroyed Pharaoh upon his first act of rebellion as he might also have dealt with Israel but what if God willing to shew his wrath and make his power
known endured with much long-suffering as it is in our Text. This 22. verse is another considerable passage to reflect light upon the whole passage if it be well weighed and considered and doth undeniably offer satisfaction to all that are ingenious and willing to be satisfyed in the controversy for in this passage we may plainly perceive that the Apostle in the whole doth not designe in the least to assert or maintain personal peremptory and absolute reprobation from eternity for if he had so designed the words had more properly run thus and what if God willing to shew and declare his sovereignty over men was pleased from eternity absolutely to determin and decree that the far greater number of mankinde should be vessels of wrath what is that to thee but from this context it is plain that God doth neither reprobate men as men nor as sinners simply considered but as gracelesse rebellious sinners such as have highly provoked God by a course of obstinacy therefore the words runneth thus And what if God willing to shew his wrath and make his power known indured with much long-suffering those who have made themselves vessels of wrath yet God waits upon them who are so sited in these verses as also in the whole context the Apostle hath a speciall eye vpon Pharaoh for there seems in these words some answer to what we have ver 17. for this same purpose have I raised thee â—p or made thee to stand that I might shew my power in thee that is have shewn thee such signal deliverances at thy request so many times that if thou doest not humble thy self at last thy destruction may be the more dreadfull and amasing to all the world but I shall come more closely to the words as they lye in these two verses as to the nature of these words in the Judgement of the most â—ationall they are the reddition or application of the former comparison of the potter ver 21. we know commonly a parable consists of two parts 1. The parable or comparison it self 2. The application so as here the Apostle hath formed a comparison of a potter in a proper fence considered ver 21. so here we have the application as between the potter and his clay and his prerogative over it so now he applys it between God and rebellious sinners and his power he may justly elaim over such to destroy them And that which some object concerning the form of these words will not rationally contradict but that these verses are taken as an application that which is offered in contradiction is because these verses are laid down interrogation-wise what if to which it may be replyed that it is usual so to render the application of a parable as appears Mat. 6. Luke 12. Mat. 6.23 If thy eye be single If thy eye be evil Luke 12. Luke 18. Shall not God avenge his own elect so that it is no strange thing to finde the application of a parable rendred interrogation-wise and as in that place it is rendred argumentation-wise from the lesse to the greater so here as thus if the widdow by importunity obtained an act of justice from one that had it not in himself of one that feared not God nor regarded man much more shall the elect obtain of God who is naturally inclined to acts of justice and mercy thus must it be understood here if the potter have power to make a dishonourable vessel of the marred clay God may much more destroy those terribly which withstand his grace and abuse his long-suffering all are not of opinion that these verses are the application of ver 21. but those of clearest understanding in this context are and there are four Circumstances considerable to confirm our belief that these verses are the application of vers 21. 1. From the relative particle and which is in the Original though not in all Translations so englished and it is taken notice of by some very Learned men that the Translators have not dealt very fairly with us an English word for it it will very well bear and two of our old Readings so expresse it and what or even so what if God so Tindall reades it the Vulgar Latin reades and if God all which readings do own these verses is the application 2. It is the judgement of most Interpreters that these words are not perfect fence without borrowing some supply somewhere else there seems say they to be a defect in speech for here are Questions propounded what if God willing to do so or so but no answer given to them but if we borrow these words ver 21. hath he not power and place them in the end of these verses it will make the reading good fence hath not the potter power to do so and so and what if God willing to shew his wrath and make his power known hath he not power much more Some Learned men are so sensible of a defect in this case that they fetch supply from ver 20. who art thou that replyest against God What if God willing to shew his power but I think that nearest to us will do us the best service 3. That which inclines me and others to think that these verses are a reddition or application to the comparison ver 21. is for these two Considerations 1. Because there is nothing else delivered by the Apostle in all the context that can be so properly answering to it as these 2. It is not at all likely that in a similitude of so great importance concerning the prerogative of God over his creatures and so liable to diverse and various interpretations and not to leave with it its application it is not usual in matters of lesser concernment so to do 4 ly That which may fully satisfie us of the relation of these verses is that sweet harmony between them in the substance of the matter In the comparison there are two sorts of vessels 1. Some to honour and some to dishonour in the power of the potter 2. As the potter makes his dishononrable vessels of his marred clay according to Ier. 18. so God makes his of such as despise and abuse his long-suffering grace in his continued applications to them these are those whom he claims a right to harden and reprobate such as have thereby fitted and prepared themselves for destruction as Pharaoh and the Jews have done 3. As the potter hath power of the same lump to make honourable vessels so God will of all those who comply with his terms of grace in Christ make them vessels of honour whether Iews or Gentiles so that we may perceive that these verses are given as an application of the comparison ver 21. hath not the potter the great designe of the Apostle in these verses is to exalt and magnifie two great attributes of God 1. His powerful wrath or the power of his wrath 2. The attribute of his enduring mercy both which attributes of God the Apostle would have
the Jews to know were magnified in the Gospel-dispensation there is a revelation of both these Rom. 1.18,19 but my principal work upon these verses will be explication wherein I shall enquire into these seven circumstances 1. What may we here understand by Gods wrath 2. By his power 3. When are they said to be shewn 4. In what fence is God said to exercise long-suffering 5. What capacity are they understood to be in on whom God is said to exercise this longsuffering 6. What doth God expect or aim at in this his long-suffering thus exercised 7. What kinde of sins makes persons vessels of wrath Of each of these a few words briefly in the 4 first especially 1. Wrath here as to God must be understood with an emphasis great wrath and anger we often reade in Scripture of the wrath of God though wrath in God is not rage as many times in man but his wrath is known by the effects of it according as we have it prophesied of Esay 42.23 be shall roar and tear and rend 2. Power by power in this place is not the same word which we have before ver 21. hath not the potter power over the clay that is authority priviledge or prerogative the same word which we have Joh. 1.12 but here is another word which signifieth might strength to avenge himself of his adversaries therefore we have it here in conjunction with wrath which makes it the more dreadful for wrath without power signifieth but little as to the dread of it but in God there is wrath and power mixed together which being so mixed is so great that David puts it to the question whether any can know it Psal 90.11 who knows the power of thine anger it is most dreadfull indeed 3. But what doth the Apostle mean by the shewing or making of it known I answer by the effects of them openly as in Pharaoh God did shew his powerful wrath in his destruction as the Apostle speaks ver 17. for this purpose have I raised thee up that I might make my power known in thee that is in thy dreadful destruction now this shewing Gods wrath and power doth relate to Gods proceedings with rebellious sinners in this world yet not with all such sinners nor all reprobates alike but such as have highly provoked God the Scriptures are plain that Gods dealings with reprobates is not to all alike few are dealt with like Pharaoh 4. How is long-suffering to be understood in God I answer God cannot properly be said to be long-suffering God cannot suffer it is only a borrowed word and spoken to our understanding it is a word hard to be translated into our language therefore our old translations gives it us in the latine longanimitas which according to the Hebrew signifieth to be long before angry or long of nostrils or as we say slow to anger not soon angry the learned makes some difference between patience and long-suffering long-suffering being when we have power to revenge yet defer it or delay to do it this is eminent in God who is not hasty to execute his wrath on those who have highly provoked him by rebellion 5. What capacity are those in of whom the Apostle speaks to whom God doth exercise this his long-suffering 1. I answer it is generally to be understood of the rebellious unbelieving Jews who had highly provoked God by killing his son 2. I answer negatively these people or persons are not under an unalterable decree of reprobation as some would have it God doth not exercise long-suffering upon those who are under such a capacity But 3dly This is a certain truth that all those that are under those long-sufferings of God are in and under a possibillity of repentance these are those on whom God waits with designe and expectation of repentance therefore not reprobates by any absolute decree wherever God neither willed nor expected repentance though he granted a reprieve for a time from the punishment in such case the Scripture doth no where call this forbearance by the name of long-suffering as for instance the devils torments are respited for a long time from his fall so many 1000 years yet this respite is no where stiled long-suffering neither can it properly be so said that God exerciseth long-sufferings to the devils yet that their torments are suspended for a certain time is plain from their words to Jesus Christ art thou come to torment us before the time so in Sauls case the execution of Gods judgment threatned upon Saul is suspended for a time yet it is no where said to be an exercising long-suffering upon Saul and the reason is because as to these and such like Gods decrees of punishments were absolute and irrevokable and so no repentance expected whereas on the other hand whereever there is inducing waiting and long-suffering and expectation on Gods part it doth satisfactorily teach that such persons are not under an absolute decree of reprobation as the devils are yea the old world of whom S. Peter speaks 1 Peter 3.20 though they had sinned so greatly as they had that it grieved God at the heart that ever he had made them yet because Gods resolution as to their destruction was but conditional not absolute but like that of Nineveh it is therefore said that the long-suffering of God waited or expected in the days of Noah God expected repentance all that 120. years and offered them means accordingly by the ministry of Noah so it was with Pharaoh though he was so bad yet so long as God afforded long-suffering to him he expected repentance from him as appears by the means he useth with him to the last so we may say of the Jews of whom we are speaking they were in and under the long sufferings of God and God expected repentance from them and blames them for not repenting and believing all the while so that take this for a sure and infallible rule that those persons or people whoever they are who are under the long-sufferings of God are not shut up under an absolute decree of reprobation but repentance is required and expected from them as see Rom. 2.4 the long-sufferings of God leadeth to repentance so 2 Peter 3.19 compared with ver 15. long-suffering to us-ward not willing that any should perish the long-suffering of God is salvation whereever it is exercised without exception that is the designe and tendancy so that those vessels of wrath fitted for dostruction are not under an absolute decree because under Gods long-sufferings It is true that through the baseness of mens hearts which is so ready to abuse this his long-suffering they many times grow worse under the mercies of God as Pharaoh did to this Solomon speaks Eccles 8. because judgment is not speedily executed against an evil doer his heart is fully set in him to do evil wicked men as one saith deals with God as birds do with a scarecrow afraid of it at first and dare not come
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
negatively which they are under before this calling 1. They are not beleved 2. They have not received mercy 3. They were not then Gods people 2ly We have as to their changed state three affirmations 1. They shall be Gods people 2. They shall be beloved 3. They shall be children of the living God Thus we may perceive that the prophet had a clear and distinct prospect of a great change of estate as to some people but it is not exprest who there are some different apprehensions amongst expositors about this passage There are three opinions upon these words 1. Some are of opinion that these predictions relate to the Jews only as to their return from their captivated state wherein they appeared as if they were not the people of God but cast off by him that yet there should be a time again when they should have the face and favour of God and by him be owned for his people and the truth is the context Hosea 1.2 doth run much that way as to them which makes Calvin very confident of that side as if he thought none could contradict him But 2 ly There are many others that are of opinion that these words are a prophetical prediction of the calling of the gentiles because they are said to be a nation not beloved a people not the people of God and those appellations are commonly applyed to the gentiles in Scripture and also because the Apostle doth cite this saying in this place following what he had said verse 24. as a relative to those he there speaks of called not of the Jews only but also of the gentiles of this opinion is Pereus with much confidence But there are a third sort who judge these words of God by Hosea doth relate to both Jews and gentiles and are fulfilled in both Jews and gentiles that they are both couched in these words and I think they may well answer to both not only to the Jews in their return out of captivity but they will well answer to the acceptance and admission of the gentiles to the grace and favour of the Gospel and so the Apostle Peter seems to apply it chiefly to the gentiles 1 Pet. 2.9 which iâ— time past were not a people are now the people of God it is usual in predictions in Scripture thâ—… they admit of several sulfillings so might this be fulfilled to the Jews and also to the gentiles and several others for instance that prophecy of calling Gods son out of Egypt is several times fulfilled once it is fulfilled in Christ as Mat. 2.15 so that Ier. 31. of Rachels weeping for her children that were not this hath ahd two fulfillings already so that Psal 41. John 13.18 so that the prophets might it the first place intend the Jews and afterward it might relate to the gentiles also but take it either way as relating to the Jews or gentiles it doth accommodate the Apostle in his designe for if the Jews after they had been rejected from being a people may be restored and accepted why may not the gentiles also seeing they are both in the same condition it may be supposed that it was not the chief designe of the Apostle in this place to prove or declare either the re-instating of the Jews into the favour of God after that cloud of displeafure which for a time had been spread upon them the calling the gentiles to be a people but rather to satisfy the Jews it was no new orstrange thing or that which might give them occasion to quarrâ—… with him for asserting that a people now alienated from God may be called and answering his call may be received into favour with him as his people for the Jews and gentiles were both laid level and were all under sin as he saith Rom. 3.9 what are the Jews better then the gentiles we have proved saith the Apostle that all are under sin and God makes vessels of mercy both of Jews and gentiles and this saith the Apostle is no more then your own prophets do assert he will call them his people that were not his people so that the great designe of our Apostle in these quotations out of Hosea was to convince the Jews that his doctrine was no new doctrine that persons out of covenant love and favour as the gentiles were might notwithstanding be admitted it may be taken notice of that in our Apostles quotations of these Prophets there are some verbal variations between the Old and New Testament and this very usual with the penmen of the New Testament when they cite the Old But this know that when it is so it is neither negligently nor ignorantly but designedly to accommodate the sence and render the Text more lightsome yet the difference here is but small not material as we may see if we compare Hosea 2.23 the Apostle instead of mercy renders it love which is more lightsome and Gospel for mercy may be where love is not so when the Old reade sons the New reade children which is still more evangelical as to these words I would speak to them with respect to the authour and the words themselves 1. It is plain that God is the speaker it is God the Apostle intends when he useth these words for he saith also in Hosea I will call them my people Gods words and the Prophets words are the same what the Prophet speaks God is said to speak 2. As to the matter spoken and that lyeth 〈◊〉 two parts 1. A singular owning of a people to be his who had been estranged from God and out of his love and favour 2ly We have very emphatically described the place where this happy change shall be made in the same place where they had been eminently taked notice of as a forlorn people not owned by God ver 26. It shall come to passe that in the place wherâ— it was said unto them ye are not my people there they shall be called the children of the living God For the opening the words we are to understand that to call a people Gods people is matter oâ— dignity yea great dignity and honour things eminent and excellent are called Gods so goodly Cedars are Cedars of God Psal 36. the great moâ—…tains are called the mountains of God an excellent man a man of God so here to be called the people of God is a title of dignity 2ly To be called in this sence is not meanâ— a bear title but it means they are so they are 〈◊〉 people of God really as Jer. 27. where it is said of Christ he shall be called the Lord our righteousness is the same as if he should have said he shall be the Lord our righteousness as in like manner whâ—… the virgin Mary saith from hence forth all geneâ—…tions shall call me blessed that is shall reckon and â—steem me blessed or acknowledge me blessed so 〈◊〉 be called Gods people intends no less then they shall acknowledge them to be so the children seting forth the
beginning of this chapter 2. This crying sometimes supposeth a loud proclamation of the minde of God that it might be taken notice of thus Esaiah chap. 58.1 is commanded to cry and lift up his voyce as a trumpet let it be either of these cryings in our text it doth not crosse the doctrine and that the true servants of God are of this spirit see Ier. 9.1 and Lament of Ieremiah 2. Dâ—… That it is not number nor covenant-relation to godly ancestors that can secure from Gods wrath and their destruction though they are the children of Israel they are liable to destruction It is not that they were Israel nor that their number were as the sand on the sea that keeps of the stroke notwithstanding there is but a very finall remnant left it is to be feared that amongst the vast number of professors and persons in covenant with God by external profession in ordinances there is but a remnant a seed that God will own and save and they are only the righteous see Esa 3.10 say ye to the righteous it shall be well with them whereas others let them professe what they will if workers of iniquity shall be rejected Mat. 7. Luke 13. there are but a few saved few enters in at the strait gate Doctrine 3. Gods way in time of common calamiâ—y and destruction is to preserve seed a remnant for a stock so he did in the old world so in Sodom so in the Wildernesse Caleb and Ioshua Ver. 28. Doct. 4. That God in gospel dayes hath shortned contracted or abbreviated his minde and will in a short word in Iesus Christ and the Gospel The whole duty of man Christ tells us in two heads To love God above all and our neighbour as our selves and tells us that on these two hangs all the law and the prophets God saves by a short word Doct. 5. That Gods finishing consummating and perfecting his reckoning and account as to his seed is by faith and no other way All dutys are comprehended in the word of faith the whole seed of Abraham and seed of Christ are believers in Christ Jesus Gal. 3. last Doct. 6. That God in his latter and gospel-dispensation and his proceedings in destruction and salvation with Jews and gentiles doth marvellously magnifie the attribute of his righteousnesse God will ballance a very righteous account God will consult the honour of his righteousnesse he will cut it short in righteousnesse God will save no more then what may well comport with the attribute of his righteousnesse to save Ver. 29. Doct. 7. That God would have his people to know that he is Lord of hosts captain-general of all creatures in heaven and earth and they are in a millitary and battle-aray at his service for the good of his remnant This the Apostle James would have the oppressed saints take notice of James 5. Heb. 1. last the angels are all ministring spirits for those who are heirs of salvation 8. Doct. That when God delivers his people into the hands of his and their enemies for sin if they be not totally destroyed and swallowed up alive their preservation must be appropriated to the gratious interposer the Lord of hosts If a remnant be left it is not the effect of the mercy of the enemy but the power and grace of God the enemy would not be satisfied as long as one is alive if God did not interpose take two words from hence 1. Acknowledge God in all thy preservations in the midst of his and your enemyes say as the Psalmist Psal 124. if God had not been on our side at this and that time we had been swallowed up quick 2. If Jehovah of hosts be on thy side be not afraid what men can do unto thee say as David Psal 46. God is my refuge I will not fear though the earth be removed So much for ver 27. 28. 29. an end of the second head CHAP. XVIII Explaining the causes why the Jews missed and the Gentiles obtained the righteousnesse which is according to faith Ver. 30. What shall we say then that the gentiles which followed not after righteousnesse have attained to righteousnesse even the righteousnesse which is of faith 31. But Israel which followed after the law of righteousnesse hath not attained to the law of righteousnesse WE now proceed to the third head propounded to be handled in order to a brief conclusion of this chapter which contains the present state of the Jews and gentiles we have the Apostle in these 2. verses drawing up his result as the sum and substance of what he had been treating about in this chapter as to the right way and means appointed by God in order to justification and salvation only by faith this particle then what shall we say then doth undeniably serve to demonstrate that these words are relative to the former matter in this chapter and if you would be satisfied what has been the Apostles precedent theme in this Chapter you may reade it in this collection it is the judgment of those who would believe that the Apostles theme in this chapter was about personal election and reprobation that this result is only drawn up from the two last testimonies out of Hosea and Esaiah which he had been treating upon others who are clear in their judgments of the contrary takes them to be the result of what he had spoken unto in the whole precedent part of the chapter and Epistle and there is some good reason to be given that these words are the result of the whole rather then of what he had been speaking of from the prophets it being plain that these prophecies spake nothing of justification which notwithstanding is the Apostles great doctrine in this chapter and Epistle our adversaries being our judges they agree that the great controversie of the Apostle with the Jews was about the way or law of justification whether by the works of the law or faith in Christ this is plain if any should deny it cha 3. cha 4. cha 10. of Romans now if this was the controversie I appeal to all unbiast souls if this conclusion be not very proper to fall in place here But some may say how doth it follow from the main body of this chapter that either the gentiles not following do attain or the Jews following doth not attain to righteousness I answer that both these conclusions are in the bowels of the doctrine of justification by faith without the works of the law as for instance 1. The gentiles who did believe were justified though they did not observe the Mosaical dispenâ—…tion 2. It is as plain that the Jews who did pursue will and run in this dispensation yet were not justified but rejected by God both these are carried along in this Epistle and chapter their verses cannot be the result of any other doctrine but that of justification much less can it be properly the result of that doctrin of personal election or reprobation those who
law or other for the justification of the world and without the obedience whereof they could not be justified they are here to be understood the body of the rebellious Jews who were enemies to Christ yet these are said to follow after the law of righteousnesse these did eagerly pursue the law of righteousnesse or the righteousnesse of the law some by the law of righteousnesse do understand righteousnesse it self and so the same Apostle is understood chap. 7. that the law of the minde was the minde it self 2ly They thought this law or rule was that given on Mount Sinai in the external part of it and therefore they followed that law for it but they miscarried and did not attain to the law of righteousnesse that is they never came to understand and see and so not to pursue the right law wherein righteousnesse was to be had called Roy. 3.27 the law of faith so that here was the case though the Jews contended might and main about the observation of a law which they imagined would have justified yet they came not near unto the true law they did not take hold of that right law of righteousnesse nay which is yet more plainer the Jews did not attain to the righteousnesse of that law which they followed for whilst they observed some part of the law in the letter of it they were short in the spirit of it and inside of it as our Lord tells them Mat. 5. and besides they sought justification in a wrong way which God did never intend for that end and being in a wrong way the further and faster they run the worse So much for explication I shall only name those doctrines which doth offer themselves to our considerations from the words thus opened which are as followeth what shall we say then 1. Doctrine That it is a matter of great concernment for persons rightly to understand the right way and proper terms of justification The Apostle having been arguing till he is weary knows not what more to say yet he is not willing to leave a matter of such great import I know not what to say more yet I will give you the result of the whole which I have already said 2. Doctrine That God hath made provision for present grace and future glory for gentiles indefinitely 3. Doctrine That God affords a people a very choice favour when he sends the gospel amongst them By this it was that the gentiles came to attain righteousness the gospel coming into a house or city and salvation coming is all one and is taken one for another Luke 19. 4. Doctrine That God hath prepared and made ready the gospel dispensation for sinners Such as are far from righteousness these were the persons which S. Paul took notice of in his day to attain to righteousness in Christs time publicans and harlots embraced the gospel before scribes and Pharisees 5. Doctrine That persons justified and saved a gospel-dayes shall have no cause to boast but to attribute all to free grace Rom 3.27 boasting is excluded by the free-law of justification Ephes 2. not of works lest any should boast 6. Doctrine That the gospel is most readily and most sweetly embraced of the poor Poor dispisable gentiles first laid hold of it and the terms of it the gentiles were glad of the gospel Acts. 13. chap. 8. they rejoyced with great joy the gentiles by pursuing overtook and laid hold 7. Doctrine Faith is the true and ready way appointed by God to attain justification and acceptance with God The righteousness of faith is the only righteousness in Gods account Abraham believed God and it was accounted for righteousness and he was called the friend of God 8. Doctrine But Israel Doct. A people in covenant with God yet not tractably following God at the worst of people The gentiles though strangers to God yet following God tractably in his gospel-dispensation are preferred above Israel Israel is named by a term of diminution from this adversative but â—ut Israel the first are left upon this account by God 9. Doctrine It is possible for persons to be zealâ—… in a wrong way to a good end They aimed at righteousness and acceptance with God Rom. 10.2 they had a zeal but in a wrong way Paul was zealous in his persecution Phil. 3.6 Gal. 4. the goodness of our end will not excuse the badness of our way 〈◊〉 10. Doctrine Israel suffered a total disappointment in those things they expected though they painfully pursued hard after them They expected singular acceptance with God and in the room thereof met with rejection they expected justification but they mist it and lost their labour CHAP. XX. Calling for greatest circumspection because persons in a very fair and likely way unto salvation in their own thoughts may suffer disappointment it is very easie to stumble at Christ and his ways if careful heed be not taken Verr. 32. Wherefore because they sought it not by faith but as it were by the works of the law for they stumbled at that stumbling-stone 33. As it is written behold I lay in Sion a stumbling-stone and rock of offence and whosoever believeth shall not be ashamed IN which two verses we have contained the fourth and last head which head contains the more special and more singular and particular cause of their coming short of justification which we have under two circumstances 1. They sought it as it were by the works of the law 2. They stumbled at Jesus Christ the Apostle draws this 33. verse out of some passages in the prophesy of Esaiah chap. 8.14 chap. 28.16 and as the Apostle in other places and cases doth supply the Old Testament imperfections so here also he doth make these places more clear by evangelical light we have three amendments in these verses 1. He expoundeth the prophets indefinitely he that believeth by a universal whosoever believeth or every one believing which is more clearly in gospel-language exprest John 6.47 Mark 16.16 John 3.16 2. Whereas the Prophet exprest himself only thus he that believeth not expressing the person or thing to be believed on our Apostle in his citation of the words mendeth them and saith on him 1. Signifying that it is a person who is to be believed on 2. That this person is he that is compared to a stumbling-stone 3. Our Apostle expresseth the prophets will not make baste by will not be ashamed but to the words more closely which in these verses contain a double reason more particularly of the succeslesness of the Jews endeavours after justification that they did not attain though they followed after we have here a rational account in sight not supposed but exprest 1. They sought it not by faith but as it were by the works of the law 2. They stumbled at something that lay in their way they stumbled at that stumbling stone as the Apostle begins this chapter with cordiall grief and sorrow for his contreymens disappointment so he concludes
occasions a stop in their proceedings in that journy they can go no further by reason thereof they stumbled so at Christ as to cavil and quarrel at him as not being the true Messiah when indeed he was and were mallicious and hateful to him and so rejected him and were rejected by him But some may say may not God be concerned in this stumbling of the Jews doth not our text say that the Lord God laid this stone there even in Zion and that as a stumbling-stone and rock of offence and doth not S. Peter speak to the same purpose 1 Peter 2.8 They stumbled at the word being disobedient whereunto they were appointed from which text some gather a necessity for the Jews to stumble disobey and reject Christ to which I answer that such a construction were not only repugnant to the current of Scriptures but a great impeachment of Gods justice and holinesse to make him the author of sin and disobedience so contrary to his nature and abhorred by him some interpreters mends this construction by turning this word appointed to the word disposed with an eye to themselves not God Dr. Hammond reads the words thus that those that are disobedient to the gospel and stand obstinately against Christ are those who are by God appointed and declared to so stumble as to be ruined by this their obstinacy so that instead of Gods appointing the sin according to this construction he appoints the punishment of the sin for disobedience to the gospel is not to be imputed to the God of heaven but the God of this world as 2 Cor. 4. the God of this world blindes the mindes of those that believe not our Lord Jesus gives this as the reason why they did not believe because they receive honour one of another but that God lays this stumbling-block in the Jews way according to our text is plain but for a far better end in God then for them to stumble at their stumbling was accidental from the evil of their own hearts as the dunghil stinks because the sun shines upon it Christ is not antecedently or intentially a stumbling-stone but accidentally and eventially as Christ also saith he came to make division not peace and to set the daughter against the mother◠so Christ is said Luke 2.34 to be set for the fall and rising of many in Israel their fall accidentally their rising intentially they stumble at Christ out of stubborness and wilfulness not for want of light this Calvin himself grants It is added here in the conclusion shall not be ashamed or confounded I before told you that in these adverbs of deniall the contrary is intended that is he shall be bold and shall glory the reward of believers being not only privative but positive they shall not only be delivered from shame but greatly glorified Pro. 3. last these two are opposed one to the other the wise shall inherit glory but shame shall be the promotion of fools I shall now only sum up what doctrinal conclusions these two verses thus opened doth afford us and so close the whole chapter I shall lay down ten doctrines 1. From the question wherefore 1. Doct. That the notorious succeslesness and palpable disappointment to the Jews in their pursuing after righteousness admits of a question wherefore or why it is so Here is a reason above-board God is ready and his servants ought to be ready to render a reason of Gods severity to sinners 2. Doct. Persons in a very fair and likely way to salvation in their own thoughts may suffer disappointment 3. Doct. The true reason of the Jews rejection and non justification was founded in their not believing in Jesus Christ this is the positive reason and not their reprobation from eternity if you believe not in me you shall die in your sins saith Christ 4. Doct. As it were The Jews were very imperfect in the law by which they expected to be justified their obedience was but like not the same 5. Doct. God hath in much wisdome and counsel so ordained and appointed the state and station of Jesus Christ as to his humiliatian that if persons be not very considerate and circumspect about it they may easily stumble at him being so laid to their utter ruine and destruction The case stands so with Christ and his ways that if we would be kept from stumbling we must look narrowly into them it is easie to stumble at Christ and his ways if not carefully heeded 6. Doct. As it is written S. Paul in his preachings and writings had a special eye upon the Scripture 〈◊〉 before-written This language is frequent with the Apostle we have him a matter of thirty times in his Epistles appealing to what is written and sixteen times of them in this Epistle the Apostle had a high valuation of what was written in the Scriptures of the prophets 7. Doct. Behold That the position setting or placing of Christ by God as to his humiliation is a very remarkable passage It wants a behold to awaken persons to take notice of it and consider it before Christ came in the flesh see how careful the spirit of God is to foretell Christs humility before he came especially this prophet Isaiah from whence this place is fetcht 8. Doct. The Jews offence against Christ was heightened by his being founded and laid amongst themselves 9. Doct. A rock of offence The same Jesus Christ which is a rock of defence to believers is a rock of offence to unbelievers Believers make use of that in Christ for their encouragement which unbelievers apply for their ruine 10. Doct. Faith in Jesus Christ doth beget patience and stabillity in waiting for glory and exaltation Isaiah saith they made not hast that is those who fear no disappointment the Apostle turns it not ashamed shall not have cause of shame they shall not be disappointed they shall not be confounded shaken or shattered Faith in Christ doth fix the heart Thus have I very briefly offered my judgement concerning the Apostles scope in this chapter and my desire is that what I have offered may be carefully examined without prejudice and offence and my desire also is that the Lord may help your understandings to understand the Scriptures Amen FINIS
his own they of his house We now proceed to the 2d branch of the Apostles description of this people for whose unhappiness he thus mourns which we have contained in the 4 and 5 verses in which verses we have the Apostle making a distinct and particular enumeration of their several priviledges and immunities which they were honoured with 1. They were Israelites a title of high esteem sometimes taken in a large and sometimes in a strict sense in one Text in a large sense all that descended from the loyns of Jacob after his name was changed to Israel for his princely power in prayer with God 2ly Sometimes Israelites are understood in a more strict sense for sincere holy persons thus Nathanael is said to be an Israelite indeed in whom is no guile John 1. so Gal. 6.16 such as walk according to the Gospel-rule are called the Israel of God now here the Israelites are to be understood in a large sense and that was a priviledge to descend of him who was in such esteem with God in the seed priviledge as was to them did pertain the Adoption that is the childship or sonship of all Nations God took them into his family as his sons Israel is cal'd Gods first born Exo. 4. and not only were they so by title but he provides them a worthy portion the land of Candan a land flowing with milk and honey for their Inheritance They were so called Children that in comparison all the nations are called doggs Mat. 15.16 they are shut out and excluded from the childrens provision whereas other nations in comparison did dwell in the dust of the earth these children did dwell with God on the throne as it were the office of Adoption was placed amongst them that if any would come into Adoption they must come in thorow them by being proselyted first to them yet this high priviledge was but a show of Gospel-adoption by Christ Rom. 8.15 Iohn 1.12 1. Ephe. 5. Adoption is to make a son by favour Adoption is a legitimate act imitating nature 3d Priviledge was they had the glory glory is divers ways taken in Scripture sometimes for empty pomp and Majesty Mat. 6.26 Solomon in all his glory in his riches rule splendor of apparel and his earthly enjoyments So also the sun is said to be glorious thus Israel waa more glorious then any nation besides they had the whole of outward glory They had glory upon a spiritual account the glory of God shown upon them the Lord walkt in the midst of them they had the ark of Gods presence called the glory 1 Sam. 4. from whence the temple was called the habitation of Gods glory the place where his glory dwelt Psal 26.8 other nations had no glory in comparison of Israel they sate in the dust God was a spirit of glory upon them every way and they are promised this glory upon them again upon their return Esa 60. their God shall be their glory 4th Priviledge the Covenants were given and made to them these were the people that God entred into Covenant with in special Genes 17. But may some say did not God enter into Covenant with all flesh Genesis 9. and the bow is a token of it still I answer there are two sorts of Covenants one conditional the other free that Genesis 9. is a Covenant without a condition and it may be called a free promise on Gods side voluntarily but a Covenant properly understood supposeth a mutual contract between two and in this sort God made his Covenant with them Genesis 17. 2ly No people had the covenant renewed as they had from time to time and therefore we have it here in the plural Covenants Israel was singularly dignified above other nations yet this is not to be understood exclusively but chiefly and eminently Israel had the Covenants that is they were Feoffees in trust as to the Covenants if any of the gentils had any benefit in them they must first be proselited to them The 5th priviledge was that the law was given them not only the law of ceremonies but the Ten Commandements was delivered to them in speciall the ten Commandements are directed to them as those whom God brought out of Egypt to them were committed the Oracles of God and that is a singular priviledge in Gods account see Psalm 147. he hath not dealt so with any nation Acts. 7. they received the lively Oracles of God and it is possible that the Apostle in these words had a special eye to the manner of the giving of the law upon Mount Sinai in that magnificent and miraculous way because he saith giving of the law it was no small priviledge to this people that the law that they should be governed by should be constituted and framed and also given to them by Jehovah himself Is it not a priviledge to that servant in a family who is intrusted with the laws and rule by which the whole family is to be guided the Jews had a superintendency in this point The 6th priviledge that to them pertained the service of God there is some difference amongst expositors about the meaning of this some take it for divine worship even the whole ceremoniall law that they and they only were directed how to serve God therein others understand it of the priests office which was only from amongst them there were no prophets but what was from among them nor no priests to serve at the altar but of them they only came near to God to serve him Deut. 4. and 7. not any but Aarons sons and successors 7th Priviledge they had the promises pertaining to them only but some may say what difference must we make between this and the former covenants I answer that by promises here we must understand the free and voluntary beneficient promises of God are begun in them where do we finde in all the Old Testament-Scriptures any promise but what was made to them either present or to come insomuch that when our Apostlâ— Eph. 2. is setting forth the state of the unbelieving Gentiles he declares them to be without the promises as they were not of the common-wealth of Israel and therefore it is said Act. 26.6 that the promises were made to the fathers to them was the free promises of Christ made so that not any can come to understand the promises but by plowing with their heifer 8th Priviledge theirs are the fathers it was their priviledge to be children of worthy Ancestors Abraham Isaac and Jacob who were worthy in the sight of God and to whom he made great and precious promises in which their childrens children were comprehended it is a choice priviledge to come of a race accepted of God aâ— these did they were descended of these worthy Fathers 9th Priviledge the last but not the least of thest priviledges was this that Christ came of that line according to the flesh In which words we have something exprest and something implyed the Apostle supposeth that Christ
had another nature then that of the flesh 2. It is positively exprest that Christ was born of them it was a great priviledge to mankinde that the son of God would take our nature and a singular priviledge to that family in particular of whom he came he was born of a sister of Israel of mankinde therefore Simon might well say and sing Luke 2 32. that Christ was the glory of his people Israel and well might Mary the mother of Christ say from thenceforth all generations should call her blessed Is it not an honour to a family to have an earthly prince descend of it much more must it be a priviledge to have the son of God to descend of Israel Thus I have briefly toucht these distinct priviledges which these people had been inveâ—…ed with who are now so unhappy and for whom the Apostle is so deeply sorrowful but why doth the Apostle make such a particular enumeration of their birth-priviledges First that he might remove from their mindes the least suspicion of prejudice in his minde against them whilst he is not willing to obscure the least spark of their glory according to the flesh It is true where want of love is it is usual with men to slight others as to their priviledges but it was not so with the Apostle 〈◊〉 is free to own what he might Rom. 3.1.2 he saith their priviledges were much every way St. Paul was far from slighting the Jews as to their outward priviledges which commonly is a fruit of want of love 2. This enumeration of their priviledges might be to aggravate their sin the more who did not believe notwithstanding they stood upon the upper ground of all these advantages they were Christs own before as it were John 1. he came to his own and his own receiv'd him not I shall note a few things briefly from what hath been said and so passe along First Doctrine That the body of the Circumcised Jews indefinitely and universally considered were transcendently exalted dignified and distinguished with very great priviledges above all the world besides they were beloved for their fathers sakes Second Doctrine It is possible for persons invested with the highest priviledg under heaven to be enemies to Jesus Christ Third Doctrine That a person or people enjoying the highest priviledges under heaven yet short of believing in and closing with and obeying Christ are in a state and condition to be lamented Or thus that believing in accepting of and obeying Jesus Christ is the sum and substance of all priviledges It was not so great a priviledge to be Christs Mother as to be Christs disciple Fourth Doctrine It is a right Gospel-Spirit and savours of love and respect to our enemies to acknowledge what is worthy in them as they have received it from God see Act. 26.27 King Agrippa believest thou the prophets I know thou believest Rom. 10.2 the Apostle acknowledgeth their zeal though he saith it was not according to knowledge Fifth Doctrine That is good to let persons know what God hath done for them as to outward benefits and priviledges see Nathan to David so Paul to the Galathians chap. 4.15 Heb. 10.32 Revel 2.6 We now proceed to the third and last head which is the Apostles glorious Ellogam of Jesus Christ when the Apostle hath occasion to mention Jesus Christ he doth it with great honour and respect in this Ellogam we have two circumstances considerable 1. A Description of Jesus Christ as to his deity and dignity in it self 2. An acknowledgment of the glory due to him from us 1. In this discription of the Deity and dignity of Christ we have the Apostles voluntary acknowledgment of Christ to be God over all and this the Apostle doth for two ends First still to exalt the Jews priviledges 2ly To aggravate their sin in rejecting such a Saviour who is God over all That Jesus Christ is God over all things and persons in heaven and earth the Scriptures are plain in and also that the title of God appropriated to Jesus Christ is plain see Acts. 20.28 1 Timothy 3.16 God manifested in the flesh Titus 2.13 the great God therefore eternal and everlasting blessing and praise due and proper to him See Heb. 13. Rev. 1. One Point by the way Doct. That the love and respect a true believer hath and ows to Jesus Christ doth so rule in him that he cannot mention him without honour and praise who is to be blessed for ever saith our Text this is the work of Saints here and hereafter to all Eternity Rev. 5. and chap. 11. But why is this Article Amen here added It is a Greek word the English of it is commonly verily and it hath a twofold signification according as it is placed when it is placed in the beginning of a sentence either in the Old or New Testament it carries in it an attestation and asseveration See Psal 37. verily thou shalt be fed Psal 39. verily every man is vanity and it is commonly so used by Christ sometimes singly and sometimes doubly We have it by him about 50. times used singly in John only about 24. times verily verily amen amen is a word of attestation but when it is used in the end of a sentence it signifies the souls desire of the performance of the promises as see Deut. 27. twelve times all the people shall say amen or let it be so with all my soul thus it is understood 1 Cor. 14.16 how shall he that occupieth the place of the unlearned say amen at the giving of thanks so it must be understood Rev. 1. so chap. 22. let it be so I wish with my soul and it supposeth more then a bare wish but it carries in it an eccho of faith it shall be so as in this Text is read who is to be or shall be blessed for ever One Note and so I shall conclude the Preface Doct. It is not only the soul-desire but the undoubted faith of Saints that Christ shall be glorified the Saints can say amen to this truth Thus we have done with the Preface to this Chapter CHAP. III. Plainly Demonstrating That the wise and holy God in choosing to salvation Eternal and Reprobating to damnation Eternal hath a special eye to Qualifications Ver. 6. Not as though the word of God had taken none effect for they are not all Israel which are of Israel HAving now finished the Apostles Preface contained in the five first verses we now proceed to the body of matter contained in this Chapter which matter calls for our most serious consideration to the end we might attain to the true intent and meaning of the spirit therein It appeareth upon the first cast of our eye upon this Scripture that the Apostle had in good earnest to do with a stout and strong adversary with whom he is joyning issue and that with all his might and this enemy was the zealous circumcised Jew boasting of his carnal priviledges and expecting justification