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
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
scope of the whole it was to Solomon a sight of the true mother which would not have the Child divided an honest Expositor will take the scope whether it makes for or against him now if you shall so observe me and go along with me I dare to promise you ample satisfaction that there is no such Doctrine concluded in this context as Irrespective Election or Reprobation of persons I proceed it is granted on all hands even by those zealous on the other hand that the great designe that the Apostle carried on in this Epistle and Chapter is to assert and maintain justification and eternal salvation to come in by faith alone without the works of the law and that there is an absolute necessity of believing in Jesus Christ to prevent eternal perdition both by Jew and gentile this is positively determined Cha. 2.8.9 tribulation and wrath upon all that obey not the truth upon the Jew first and also upon the gentile there being no respect of persons with God the Jews must come in at the same door with the gentiles Now the Apostle being deeply sensible that his brethren the Jews lay under the danger of this great severity as they were Rejecters of Christ and the Gospel he is cordially concerned for them as appeareth by his solemn protestation and asseveration as to the sorrow of heart that he lay under for them vers 1. and that which he knew was as a stumbling-block in their way as to their believing in Jesus Christ was their dependance upon their carnal priviledges which they were invested with as they were Abrahams seed according to the flesh which priviledges the Apostle grants to be theirs and makes an enumeration of them verses 3 4 5. but that these priviledges were not of such a singular and saving nature as they thought he takes pains to satisfie them and moreover whereas they were ready to pleade that they were not only thus priviledged but further as they were Abrahams seed the Inheritance was theirs and so intailed upon them that they could not miscarry except a failing should be in Gods word of promise to which their supposed plea the Apostle replies ver 6. not as though the word of God had taken none effect and as to a further amplification the Apostle in the following verses takes pains to assert and maintain that they may miscarâ—y to all eternity and yet Gods promise stand firâ— and true to those to whom it was made which he doth pathetically demonstrate both negatively and affirmatively to be not Abrahams seed according to the flesh but according to faith in Christ the promises made to Abraham I will be thy God and the God of thy seed did not intend Abrahams seed according to the flesh but according to the faith in Christ which was eminently set forth in the miraculous birth of Isaac which is also confirmed in his Epistle to the Galatians in plain terms chap. 3. last if ye be Christs then are you Abrahams seed and heirs according to promise else not it must be supposed to which construction agreeth ver 7. ver 8. following neither because they are the seed of Abraham are they all Children but in Isaac shall thy seed be called or by faith shall thy seed be called as Isaac was a childe of faith this is further amplified ver 8 the children of the flesh are not the children of God but the children of the promise are accounted for the seed which vigorous and pathetical arguing of the Appstle doth clearly instruct us what was the false bottom that the Jews rested upon namely that they could not miscarry who descended of Ahrahams loins according to the flesh 2ly that God in his promise to Abraham did not intend his seed meerly according to the flesh he proceeds to demonstrate from matter of fact because some of Abrahams seed are by God east out and disinherited namely Ishmael who by appointment of God was excluded from inheriting with Isaac though begotten from Abrahams own body and whereas to this instance of Ishmael the Jews might be ready to say there might be some reason given for his rejection on fathers side mothers side and his own he was born before the covenant of circumcision his mother was a Bond-woman and Ishmael is taken mocking Isaac the Apostle proceeds to give a 2d without exception even to the instance of Esau the natural son of Isaac in whom the promises were especially lodged In Isaac shall thy seed be called this instance is without any or the least exception born in circumcision of his free-wife Rebecca and a twinn with Jacob born at the same time and yet in his race rejected the Edomites God fore-seeing they would be a wicked persecuting people predicts their servitude and bondage and exclusion from the land of Canaan to inherit the barren Mountains of Mount Seir which shews that it is not enough to be Abrahams seed if they be not of his saith and holy ness for some of Abrahams seed by his special son Isaac are rejected and hated for sin Mal. 1. Obed. 10. for his cruelty against his brother Jacob shame shall cover him so that the Apostles argument lyeth here if Esau in his posterity eminently descending from Abrahams loins through Isaac in whom the promise was lodged might be hated and his mountain destroyed then how can you Jews though the seed of Abraham in a remote sense claim from that foot of account especially considering that you have persecuted to death the son of God whom Abraham loved and rejoyced to see afar off seeing God is not obliged to any of the seed of Abraham but as they are found in Christ who was Abrahams right seed as is eminently exprest Gal. 3.16 he saith not to seeds but seed which seed is Christ and if the Jews should further pleade that beside there descent from Abrahams loins they are a people near to God in covenant by circumcision and the Ceremonial law and thereby distinguished from all the nations of the world to be Gods people the Apostle follows them in that also ver 11. that the purpose of God according to election should stand not of works that is not of works of that kinde which was eminently typed out in the excluding Ishmael out of Abrahams family and from the Inheritance for in so doing God did also exclude the works of the law from justification as we may see plainly Gal. 4.22,23,24 for Isaac and Ishmael were two lively types of the two Covenants and that from Sinai is rejected as to Justification so that neither from their pedigree nor their legall obedience could they have any special acceptance with God for by the works of the law shall no flesh be justified and thus it is not of works ver 11. Now hereupon the Jews proceeds to raise a 2d and new Objection formed thus what doth not God Justifie according to works Paul then by this doctrine of thine thou seemest to contradict that declared righteous Rule
of the flesh are understood to be such as look for justification and acceptance with God upon the account of the works of the law circumcision and Obedience to the ceremonial law this is plain for flesh and works of the law are often taken one for another and by this our Apostle Rom. 4.1,2 what shall we say then that Abraham our father according to the flesh hath found for if Abraham were justified by works that which is called flesh in the first part of the verse is called works in the latter part this is understood Gal. 3.3 of being made perfect by the flesh and so chap. 4.29 he that was born after the flesh persecuted him that was born after the spirit that is he that was born according to the works of the law and thus S. Paul must be understood Phil. 3. though he was circumcised and kept the law yet he had no confidence in the flesh now in this third sense must our text be understood the children of the flesh are not the children of God Adoption and heirship doth not come in that way they that have nothing else to plead must stand off let us take it in which sense we will the text is here the children of the flesh are not the children of God 1. Such as have only nature Nor 2ly those who live after the flesh though they profess to believe in Christ Nor 3dly those who are most circumspect as to the observation of the law except they believe in and obey Jesus Christ Secondly who are the Children of the promise unto whom these are opposed By children of the promise must be understood such as rest and depend upon the free promise of God in Christ for life and salvation believers in Christ who seek for acceptance and salvation by him alone such as are begotten to love and obedience by the power of the promises To this doth the Apostles words agree Such as are Christs are the seed and heirs according to the promises therefore doth the Apostle oppose the Law to the promise Gal. 3.18 For if the inheritance be of the Law it is no more of the promises but God gave it to Abraham by promise So also Gal. 4.14 if they that are of the law be heirs their faith is made void and the promise of none effect the Gospel is a dispensation of promises and consequently of faith S. Paul calleth the Saints Heb. 6.17 the heirs of promises So also Gal. 4.28 We as Isaac are children of the promises So that when the Apostle saith here the Children are counted for the seed he intends not others then true believers in Christ Jesus Thus I have briefly answered these two Questions in order to the explication of the words I shall now summary the first part of the words into this Doctrine Doct. That the true seed of Abraham are not nor were not at any time estimated or accounted as they were found in the external profession or practice of Ordinances though of Gods own appointment but of such who under such Ordinances had the life and power of them in their hearts The true heirs of justification and salvation were in all ages intended to be inwardly and believinâ—…y children of God God did never accept of any outside professors since the beginning but as he was a searcher of hearts allways so he allways required heart and inside-worship he did always require to be worshipped with heart soul and strength In Abels time Cain was a worshiper as well as Abel but the difference lay in the inside of the worship therefore it is said Heb. 11.4 by faith Abel offered to God a more acceptable sacrifice then Cain In the time of Circumcision God was not satisfyed with a fleshly circumcision only but God calls for circumcision of heart Deut. 10.16 circumcise therefore the foreskin of your hearts and we see the severe threatnings of God against Israel for the want hereof Ierem. 9. Inward spiritual worship was always required and much more in Gospel-days therefore Christ tells the Jews John 6.53 Except you eat the flesh of the son of man and drink his blood ye have no life in you Rom. 2.28 he is not a Jew who is such outwardly God almighty was so cautious and careful lest men should bear upon works for Justification and acceptance with him thereupon that he declares Abraham justified before he was circumcised and that our Apostle takes special notice of Rom. 4.11 Abraham received circumcision a seal of the righteousnesse of the faith which he had being not yet circumcised to which agreeth these words verse the 5. now to him that worketh not but believeth in him that Iustifieth the ungodly his faith is accounted to him for righteousnesse so that it is plain that the spirit of God is greatly concerned in beating men off from bearing upon works of righteousnesse and we see the spirit of St Eaul to this purpose Titus 3.5 not by works of righteousnesse that we have done but according to his mercy he saved us This Doct. seems to discover to us a great mistake amongst professors in this day there are but a sew who do not erre on this hand to bear upon their external obedience to ordinances and raise their comforts and hopes from thence Is not this like the plea of the pharisee Luke 18. I fast twice in the weeâ— are there not many who bless themselves upon this account and this appears because your comforts are high and low according to your duties but some may say ought it not so to be I answer you must have a special care to keep allways in a clear sight and sense and assurance of your relation you stand in to God if you are truly regenerated persons and are begotten from above do not easily let go that hold it is the duty of a child to grieve that he hath offended his loving father but not to call in question his relation to him thereupon God doth not unchilde for every fault nor for many sins if they be not wilfully committed but I pray mistake me not I would not have Gods children passe lightly over their miscarriages against him nor their unanswerable returns to him but mourn cordially as David and Peter did not in slavish but filial frame of spirit but know this that our sanctification is not the ground of our justification but the Demonstration of it good works may demonstrate our justification 2. Let each of us be instructed from hence to have a special care that we do not bear or rest upon our Gospel-obedience for acceptance or justification namely our Baptism nor other gospelobedience in ordinances for this we may be assured of as a truth that if legal performances of Godâ— appointment were not accepted being only outward much less are gospel persormances in ordinances acceptable without the spiritual part of them Baptism hath an inside as well as circumcision which consists in two parts death to sin life to righteousness now if
a remarkable place Gal. 3.29 if ye be Christs then are you Abrahams and consequently Isaacs seed and heirs according to premise so that the Apostle here doth instruct us that election consists of such a sort of persons so qualified the specifical seed of Isaac such a kinde of persons therefore might the Apostle well say Eph. 1.4 according as he hath chosen us in him before the foundation of the world that is in Christ 3. This truth is further confirmed if we consider that children of promise must suppose children of faith a promise requires believing Abraham believed Gods promise and it was accounted for righteousnesse so that we have Isaac here set forth as a lively type of the nature not the number of those who shall be Justified and saved as afterwards we have Pharach set forth as a lively type of those who shall be rejected by God namely such as slight and reject God and his long-suffering grace in the Gospel which ought and is expected to leade them to repentance Rom. 2.2 This Doctrine from hence may be observed Doctrine That God in choosing and reprobating man hath a special eye to qualifications Children of the flesh are not the children of God but the children of faith in Christ not by number and name but species and qualifications Psal 4.3 God hath chosen and set apart for himself the man that is godly St. Jude tells us certain men were Ordained to that condemnation and he doth desipher them thus ungodly men turning the grace of God into wantonnesse and denying the Lord so that Ishmael and Isaac are made use of here but allegorically as they are Gal. 4. I shall speak but a very few words to ver 9. and winde up this context with a word of Use for this is the word of promise at this time will I come and Sarah shall have a son Isaac is judged a meet type of those who should be begotten by faith in the free and gratious promise of God in the Gospel we have in these words contained an explanation of what is spoken before Isaac was a significant son of promise therefore the Apostle recites the very words of the Original promise to Abraham Gen. 17.21 at this time next year will I return according to the time of life and Sarah shall have a son ver 14. at the time appointed I will return the Apostle changeth by these words I will come for God to come is understood two ways 1. To come in power to help rescue or deliver 2. Sometimes to come is to punish sometimes for God or Christ to come is metaphorically understood as Rev. 2.5 his coming is to remove the Candlestick to come ver 16. is to fight against them chap. 3.3 is to come as a thief with strength and resolution we have two things considerable in these words to Abraham recited by the Apostle 1. That Isaac's birth is the effect of Gods coming in power 2. That God in fulfilling this promise admits no delay at this time at the set time neither sooner nor later but at the set time as it was in the birth of John the Baptist Luke the 1. his mother went her exact time God makes his promise returnable at the set time so that Isaac's birth is the effect of Gods coming as to his birth and the time of it and also the effect of Gods free promise Isaac was the son of Gods word of promise I shall sum up all in one Doctrinal conclusion Doctrine That a true child of God and heir of glory is one as Isaac was begotten and brought Jorth by the strength of the free promise of God not of his own power strength or righteousnesse This our Apostle alludes unto Titus 3. and 5. not of works of righteousness that we have done I told you in the explication that Isaac's birth was an act of free mercy and speciall Providence for there was no strength in Abraham or Sarah to have a childe according to the course of nature nothing as they could lean upon so as to have hope in themselves therefore it is said Rom. 4. that Abraham against hope believed in hope vers 18. and being not weak in faith he considered not his own body now dead nor yet the deadness of Sarah's womb he staggered not but was fully perswaded that he that had promised was able to perform and this frame of spirit God liked well in Abraham and it was accounted for righteousness and hereupon he was called the friend of God James 2.23 Isaac's birth was the effect of a promise and faith in it so was John's Luke the 1. and what Elizabeth said to Mary is certainly true vers 45. blessed is she or he that believeth for there shall be a performance of what is promised a true child of God is begotten and brought forth of the promise of God in Christ therfore believing Holy S. Paul could say in the behalf of himself and the rest of believers we brethren as Isaac are children of the promise that is to say that as Isaac's birth was the product of the free promise of God so is our new birth and it is a truth that we are as weak and unable to save our selves of our selves as Abraham was to produce Isaac of himself without the mighty interposer for the promise gives a being to Christ and believing to be the means of salvation Gen. 3. Esa 55. I will abundantly pardon look unto me and be ye saved all the ends of the earth Esa 45.22 There are five inferences to be drawn from the promises 1. There is no ground from the rejecting the unbelieving Jews to conclude that there is a failing in Gods promises to Abraham and his seed because God did never intend a carnal seed in that promise but a spiritual and believing seed who should seek for justification by Christ alone forasmuch as Isaac's birth is a type of Gods method of saving souls in all ages 2. Learn from this context the indispensable necessity of faith in order to justification and salvation if Abraham and Sarah had not seconded Gods promise by faith in it they had had no Isaac therefore is the birth strongly imputed to the faith of them both Heb. 11.11 the birth of Isaac is not only a promise on Gods part but believing on their part 3. If the works of the law were rejected in point of justification which were so labourious painful and costly much less can gospel-works justifie which in comparison are no works Rom. 4.15 therefore lean not to them 4. If â—ods children are the children of promise that is begotten upon the promise then this doth instruct a gospel-minister his work and duty which is to lay before persons Gods free promises of life and salvation in Christ thus did Peter in his preaching Acts. 2. ch 3. ch 10. 5. Admire the sweetness of Gods nature to allure by promises to Obedience this was Gods proceedings with Abraham when God would have Abraham to obey him
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
understood Deut. 7.6 the Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth So Deut. 10 15. God did choose them above all people So Prov. 1.20 because they did not choose the fear of the Lord that is prefer that so that Election doth not always suppose Rejection but when persons prefer one thing above another Dr Hammond tells us that the Greek words used in Rev. 17.14 called â—…sen faithfull are joyned together as words of the fame import Election and faith seems to be taken one for another and should we reade saiâ— for election in these places following it would not found incongruously that the purpose of God according to faith might stand v. 11. is not of works So chap. 11. â— there is a remnant according to the faith of grace So ver 7. Israel hath not obtained but the believers have obtained and the rest were blinded which reading doth very well agree to v. 32. of this Chapter 3. What works are here excluded whilst he saith not of works To this I answer they must needs intend those works which the Jews gloried in a circumcision and keeping the law which works are distinguished from and opposed to faith in Christ Rom. 4.5 now to him that worketh not but believeth in him that justifieth the ungodly his faith is accounted for righteousnesse 3. Who is here intended by the caller in him that calleth I answer it is plain that God is the caller he is the free inviter to that great feast of Justification and salvation see Luke 14. Mat. 2â— It is of him freely prepared and he hath an undoâ—…ted right to propound the terms in order to participation of it therefore are works here opposed to him that calleth or to the caller That which I am to speak unto in the next place is the time when the Oracle was delivered to Rebecca recited by the Apostle it was when these nations had not works either good or evil but in aâ— equal condition then were these words spoken God took such a time to declare it and doubtlesse our Apostle doth judge this circumstance of time observable as to his controversy in hand this relation of our Apostle many do greatly wrest contrary to the Apostles intent and meaning as I shall make plain though it must be granted that the Apostle in this his contention doth as we do sometimes by a crooked stick bend it quite the other way to the end he might set it right so here doth the Apostle decry works because they too much rested upon them but I shall afterwards show you that by all he saith he doth not altogether trample upon them though at first sight his speaking seems to give encouragement to such an Opinion some from these words do urge that as Esau is here rejected so are men by name without the least regard had to works either good or evil and that men are hated rejected chosen elected meerly according to the pleasure of Gods own will to which notion we comply thus far that the gift of salvation and the terms thereof doth arise out of the heart of God it is freely from the caller neither men nor Angels could propound him way or rules herein to go by But for the discharging this opinion we must understand that it is founded upon a mistaken foundation about Gods election the authors of that personal and absolute election takes it for grant that Gods choyce is out of the fallen lump of mankinde in Adam as they were all equally fallen in him and run in debt to God beyond any possibility to pay and so God being the great creditour may at his pleasure pardon one and exact the whole debt of another without the least blemish to his justice now this is a fundamental mistake for God doth neither elect nor reject any as immediately lying in the fall but mankinde by the promise gift and death of Christ are put 〈◊〉 to another capacity of liberty and freedome 〈◊〉 Christ is the surety ransome and propitiatory sacrifice not for a few but for all the fallen lumâ—… of mankinde this was prophecied by the prophetâ— Esa 53. the Lord hath laid on him the iniquity of 〈◊〉 all he is the lamb of God that takes away the sin of 〈◊〉 World John 1.29 a ransom for all 1 Timothy 2.6 a propitiation for the sin of the whole world 1 Iohn 2.2 so that now by Christ the prison-doors are 〈◊〉 open God is reconciled so that now the condemnation of man doth not lye upon Adams transgressâ—on that is as to the second death with tormentâ—… but for rejecting this sacrifice not believing in Christ not coming to him for life in whom it is 1 Iohn 5. this was emphatically typed out in the brazen serpent of which Christ is the antitypâ—… Iohn 3. the people dyed not because they were stung but for not looking upon that serpent on the pole and thus our Lord applies it Iohn 3.17,18,19 this is the condemnation that men love darkness rather then light So that all that are now elected to life are chosen in Christ not from Adam now in this remove from Adam to Christ men are condemned for not believing and for 〈◊〉 obeying so that salvation and damnation are conditional which were very improper if the former notion were true see throughout the whole Scriptures from the beginning of Genesis to the end of the Revelations Such a notion of Gods electing and destroying men without respect to their deeds good or evil is contradicted begin with Cain Gen. 4.7 if thâ—… dost well shalt thou not be accepted Levit. 26. I will walk contrary to you if you walk contrary to 〈◊〉 Deut. 28. the blessings upon the obedient and cursings upon the disobedient Psa 62. Esa 3.10 Say ye to the righteous it shall go well with him Rom. 2.6 who shall render to every man according to his deeds tribulation and anguish upon every soul of man that doth evil and the contrary to them that worketh good and the reason is given there is no respect of persons with God and this is confirmed from the righteousnesse of God Gen. 18. Shall not the judge of all the earth do right that is not to make them equals in punishment who are not equal in guilt to slay the righteous with the wicked this is the voice of the Scriptures throughout therefore to make such an application from our Text as before is contradictory to the analogy of Scriptures But that we may come to a clear and right understanding of the minde of God in these words of S. Paul I shall lay down some Rules to consider of in order thereunto 1. Know that these works principally heeded in these nations or people must be intended the works of Circumcision and legal obedience and not the works of faith and holinesse in this sence the one had not then obliged himself to the worship of God nor the other
turned to Idolatry when these words were spoken God did neither for works foredone nor foreseen of that kinde respect or disrespect for in this both Jew and Gentile are laid levell the Jew is no better nor the Gentile no worse upon this account neither circumcision nor uncircumcision availeth this allegation of the Apostle in this place as to the time of this Oracle doth designe the humbling and silencing the Jew who entertained two false Opinions of their state 1. That God designed the whole posterity of Abbraham for the seed 2. That they above all other people and natioâ—… of the world did deserve this signal favour 〈◊〉 their works of legal righteousnesse Now the â—…ter of these their conceits doth the Apostle strike at in these words for in effect saith he God did not choose Jacob nor Abraham into this favour to be the head of the faithful upon the account of their works of this kinde therefore Abraham is pronounced justified before he is circumcised Rom. 4.13 the promise to Abraham that he should be heir of the world was not made through the law 〈◊〉 through the righteousnesse of faith The Second Rule I offer is this that what is iâ— this Oracle to Rebecca must not be understood to determine the final and eternal state of them 〈◊〉 men as I have shewn you before It is true God hath sometimes as to some taken liberty of disposing of mens temporal estates and conditions without any respect to their righteousnesse or unrighteousnesse to dispose to a person lesse godly riches and rule whilest a person more godly is subjected to servitude and poverty sometimes persons equal in godlinesse have very unequal poâ—tions in the world for as Solomon saith Ecclesâ—… there is neither love nor hatred seen in these things that is no distinguishing or eternal love seen in them God I say doth sometimes take this liberty to dispence of outward things without respect to good or bad works but God doth not promise or give life and glory so promiscuously without any respect to terms of obedience before your children aaâ— born or have done good 〈◊〉 evil it may be said one shall be rich the other poor or may be a servant to the other as many times it is and there is some appearance of love in these things whilst God gives Jacobs posterity the land of Canaan a land flowing with milk and honey and giveth to the posterity of Esau the barren scraggy mountains places of mount Seir but this is not an infallible character of their goodnesse or badnesse as to works yet it must needs be granted that there was more manifestation of love and hatred in these things under the law then under the gospel and sometimes the posterity of Jacob were hated as well as Esau Ier. 12.8 Esa 60.15 so that by love and hatred we are not bound to understand it here of their final and eternal state but thus that God without any respect to works of legal obedience gave Iacob in his posterity rulâ— and without any respect to Esau's idolatry servitude and what is this to their eternal state after death but God when he dispenceth life and death eternal renders a reason and we finde conditions propounded as to life and death Now we proceed to the Fourth Circumstance to be handled which is the ground and reason rendred by the Apostle why God chooseth such a time to speak to Rebecca before the children or nations were born or before they had done good or evil which we have in these words that the purpose of God according to election might stand or abide not by works but by the caller I have already spoke to these terms by way of explication as the word purpose election and works so that the Apostle doth understand that the ground of this saying to Rebecca and at such a time was to declare to the world that he would exclude works in point of justification not of works and bring in faith The Apostle to the end he might assert this great trâ—… to the greatest advantage lays it down both negatively and affirmatively not of works but of the caller I designe much brevity in the following part of this paragraph therefore I shall sum 〈◊〉 what remains to be spoken to this verse into six Doctrinal Conclusions First Doctrine That many of Gods sayings of old besides their literal sence and proper signification had a further respect even to things to come What God said to Abraham about his excluding Ishmael from his Family and heirship besides the reality of it to him had a further signification it was allegorical as the Apostle saith Gal. 4.24 these two sons of Abraham type out the two Covenants Law and Gospel the rejection of Esau held forth the same the truth of this Doctrine I may prove from a hundred places of Scripture if need were when God appointed Noah to make an ark for the saving himself and his house there was more in it 1 Peter 3. when God appointed his people that they should not mussle the mouth of the oxe that treadeth out the corn besides the literall sence he had an eye to Gospel ministers maintenance See for that 1 Cor. 9.9.10 it was saith he spoken for our sakes all these passages of Gods providences to Israel are also teaching to us Gods depriving of Esauâ— posterity of the land of Câ—naan was significant of Gods depriving his elder people of the antitype thereof because they sought it not by faith but as it were by the works of the law learn from hence thus much 1. Admire the depth and riches of the Scriptures of the old testament 2. Be cautioned however of turning Scriptures into allegories contrary to the scope and current of them Second Doctrine is this That the repetition and second relation of the same things by God though under different instances and figures doth greatly demonstrate the certainty of those things We have two instances in this context to the same end as I have largely proved before and both brought to demonsttate the same thing in the antitype to shew the stability of Gods purpose of election whom or what kinde of persons he would purpose to choose the two differing dreams of Pharoah of the cattel and corn did teach the certainty of the seven years of famine and scarcity Gen. 41.32 Third Doctrine That the salvation of mankinde was the subjects of Gods heart thoughts and purposes from the beginning Gods thoughts and purposes was to provide a way to make men happy from the beginning even before the foundation of the world therefore the Apostle speaks of Gods eternal purpose Eph. 3.11 2 Timothy 1.9 which purpose of his was his designe contrivance and determination for the saving of lost man God had strong thoughts of heart this way as appears by his early promise and timely sending Jesus Christ to that end that men might be redeemed This consideration may work admiration in uâ— and in the hearts of the
sons of men that God who is so high should remember us it is more for God to remember us then to do for us to bear us upon his heart in his purposes and designes this is an unspeakable high favour See how the psalmist takes notice of it Psal 136.23 who remembred us in our low estate or as it may be read thought upon us Psal 40.17 but I am poor and needy yet the Lord thinketh upon me and vers 5th how wonderful are thy thoughts to uswards they cannot be reckoned up in order before thee or as Ainsworth thy thoughts purposes and good meanings none can count or as the chaldes it is not possible to order thâ— praise Fourth Doctrine God is very stable in all his purâ—…ses and amongst all his purposes in none more stable then that purpose respecting the way and terms of mens salvation Gods election and reprobation lyeth upon most certain and unalterable terms they are as certain as God himself therefore it is here said to stand remain abide that is to say God hath infallibly determined that justification and savation shall come in by faith in Christ and no other way Act. 4. there is no name under heaven whereby men may bâ— saved but by Christ this 4th Doctrine I shall but touch because they are more remote and be more large upon the two last Fifth Doctrine That God hath absolutely purposed and determined and is resolved that justification and salvation shall not be by works Gods purpose of election is not according to works As to this Doctrine I shall take liberty to speak a few words 1. More particularly to distinguish of works 2. Shew you how the Scriptures doth concur with this truth 3. Reconcile those Scriptures that seem to contradict this truth 4. Give you some reasons why works cannot justify 5. Shew you what this may teach us and I will be very brief in each of these 1. As to works we must understand them according as this our Apostle declares in the scope of this Epistle with that of the Galathians which works are frequently referred to circumcision and legal obedience as in oppofition to faith thus it is understood Romans 4.1 sometimes works in opposition to grace chap. 11.6 2. That other Scriptures doth concur herewith that works doth not justifie in whole or in part see Rom. 3. we conclude a man is justified by faith without the deeds of the law Gal. 2.16 not of works Eph. 2. not of works lest any man should boast Titus 3.5 not of works of righteousness that we have done Thus Scriptures do willingly offer their testimony to the truth in our text that the purpose of Gods election might stand not of works But 3dly doth not some Scriptures seem to speak otherways as Rom. 2.13 not the hearers of the law are just but the doers of the law are justified and see how S. James argueth chap. 2. was not Abraham our father justified by works when he offered Isaac doth not these Scriptures seem to cross this Doctrine In order to reconciling which Scriptures I answer There are two circumstances in works let them be of what sort they will if present that will reâ—der all works unacceptable and unserviceable 1. When they are meerly external without heart and soul 2. When performed with a conceit of merit 1. When there is only the external part see Rom. 2.28 he is not a Jew that is one outwardly thâ— same may be said of all works whatsoever 2ly When our services to Godward are lookt upon as meritorious and so we take justification and salvation as a compensation or sutable reward for our work now this destroys grace for if we work for wages there is no place for grace but 2. In order to reconciling these Scriptures I answer that works are never rejected of God when mixed with faith as Abrahams was in offering his son Heb. 11. works are then in their right place when they are subservient to demonstrate the truth and life of our faith James 2. as one saith though works do not justifie yet works doth demonstrate that we are justified why cannot works justifie simply considered 1. From the imperfections attending the best works 2. They are no more then what we owe to out soveraign Lord and when we have done all we have done no more then our dury is to do 3. Because God is not profited we are as to him unprofitable servants Luke 17. so that God may well purpose that salvation shall not come in this way but have a care that from what hath been said you do not conclude the Christian life an idle life a life without works no your works aâ—e not the fewer nor weaker because you work from life receiv'd no know this that the highest believer is the most industrious person witness Abraham and S. Paul a man very laborious in his place the work of a Christian is compared to labouring striving running fighting violence in storming and those that will do no good works because they shall not merit by them discover a rotten heart 2. Learn from this Doctrine that personal election is not the subject of our text but only rejection and non-election of works we have only Gods firm resolution and purpose not to elect by works as the Jews supposed he would The 6th Doctrine drawn from the affirmative part of this condition but of him that calleth or of God that inviteth or freely calleth Sixth Doctrine That justification and salvation are the effects of unmerited and undeserved grace Gods purpose to elect is this way no way to be justified and saved but by grace that which is here rendred him that calleth is elsewhere rendred in the room of it faith and grace not of works but of faith not of works but of grace here not of works but of the caller so that put all together it amounts to thus much that the salvation of man must 〈◊〉 had in a way of grace Rom. 116. God is so conversant in that gracious work of inviting and calling persons to repentance and salvation that we see he is said to be him that calleth by way of eminency he is so stiled Gal. 5.8 hiâ— that calleth 1 Thes 5. he that calleth and if we consider Esaiah 55. we may well allow him the title of him that calleth This may teach Christians to be greatly humbleâ— Is thy Justification of grace notwithstanding all gospel-works that are incumbent upon thee it informs us that all our duties are very inconsiderable to plead with God But I shall only note these two things and 〈◊〉 passe which are these and respect the premises 1. That God takes liberty to destinate and dispose of persons as to their outward estates and conditions in the world according to the counsel of his own will many times without any respect to their works some are made superiour some inferiour some rich some poor 2. This passage of such Gods dealings in proâ—…dence as to Jacob and Esau about
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
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
that brought us out of the land of Egypt whereupon the wrath of God was justly kindled against this people and sends Moses in hast down to them who was himself so moved at it that he threw the tables of Gods law out of his hands and brake them in this his passion yet soon after this meek sweet-natured Moses sets himself to seek Gods face and favour for and in behalf of this rebellious and Idolatrous people all though God had told him that himself would not go up with them lest he should consume thâ—… by the way but he would send his angel before thâ—… yet notwithstanding Moses is not satisfied but doth passionately still beg Gods face and presence and sight of his glory and it is worthy our taking notice the argument that Moses useth with God ver 13. consider that this people are thy people and again ver 16. to demonstrate that I and they 〈◊〉 separated from all the people upon the face of the earth in which argument we have Moses pleading the peculiarity of this people that God had taken them to himself and so was obliged to theâ—… Covenant let their manners be what they will Now the reply of God to Moses doth savour â—f some dislike to Moses's Intercession upon this â—…gument as if Moses would impose upon God that he must of necessity be the God of Israel 〈◊〉 cause they are Israel and hereupon comes in thâ—… words as a reply to Moses as if God should say do not think I am tyed to Israel because I 〈◊〉 brought them out of Egypt no I will be graciâ—… to whom I will be gracious and will shew mercy to whom I will shew mercy I am not tyed to thiâ— or that people upon any externall obligations I have others that I shall shew mercy unto as well as they in which words we have a prophecy of the admission of the gentiles into favour and mercy with God and indeed if this had not been Gods designe how could this have suted to the Apostles designe 2ly But how doth this Scripture accomodate the Apostle to vindicate Gods righteousness 1. I answer This Citation is out of their own law and so was a good testimony to his end for they owned what was recorded there Gods way of saving according to my Doctrine is no other then what he declared to Moses of old that it was by grace by compassion not works and the Jews would easily grant that God could do no unrighteous thing they honoured God and his sayings but they questioned whether Paul were within the compass of Gods works and sayings therefore the Apostle to deliver himself cites this saying of their Law that said as much in effect as he had said for the Scripture here speaks the same to Moses this in general but more particularly this saying doth accomodate the Apostle if we will consider the spring of the Jews Objection as from his Doctrine before laid down ver 11. that Gods purpose of election was not of works but of him that calleth that is that it lyeth meerly in Gods own breast of his meer mercy and compassion and so cannot be of works and that the foot of the Jews objection lay upon the former doctrine is the judgement of many besides my self now if it be of grace it is not of works as the Apostle argues chap. 4.5 That this was theâ—… Objection is further confirmed by the Reply following ver 16. It is not of him that willeth nâ—… of him that runneth but of God that sheweth mercy So that saith the Apostle my Doctrine of Justification by free-grace and the pleasure of God through believing is no other then what in effect and substance God said to your old friend Moses Exod. 33. and you will acknowledge God righteous in such his ways 3. What kinde or degree of grace and mercy in God is this that this text speaks of when it saith I will have mercy on whom I will because the Scripture speaks expresly of two kinds or sorts of love and grace shown to mankinde from God 1. There is one kinde of grace which is antecedent to saith and obedience such is the gift of Christ and means of Salvation 2ly That which is subsequent and follows upon believing when persons are admitted into Gods special favour by adoption Now which of these are here intended I answer the latter not the first for these three Reasons 1. Because God makes no difference nor distinction of men in the first namely the gift of Christ and his preventing grace as the learned calls it in that respect it need not run as it doth here I will have mercy on whom I will but on all equally alike John 3.16 Rom. 5.8 1 John 4.10 and according to this love he calls all men every where to Repent Acts. 17. and many are called 2. The whole discourse of the Apostle in this context doth not relate to the first but the latter the scope of this Epistle doth relate to Justification and Adoption not of preventing grace but subsequent grace according to these texts Gal. 3.26 chap. 4.6 1 John 12. 3. It must be taken in the latter not the first sence because he is taking pains to satisfie the Jews that they were excluded from that grace and mercy that he is speaking of all along as ver the 8th the children of the flesh are not the children of God but the children of the promise are accounted for the seed but none will venture to say that the Jews are excluded from Gods preventing grace they had the benefits of Christs death and the priviledges of the Gospel So that it is not here to be read or understood I will have mercy that is choose unregenerate men and thereby draw nay force and necessitate them to repentance and faith but I will justifie and save what kinde of persons I please and upon what terms I please 4. Why doth the Lord speak it in two words which also our Apostle turns by mercy and compassion 1. Why in two words 2. What doth these two words import 1. This kinde of speaking by way of reiteration or repetition doth import much ardency and intentnesse and vehemency in the speaker as when Thomas saith my Lord and my God he sheweth his warmth of affection to Christ so in the Lords thus speaking he demonstrates that he is much affected with the acts of this grace and mercy and that he would also have it taken notice of But 2ly What doth these two words signifie I answer These are two distinct words in the Original yet these words are taken one for another and are the self same in signification the greek Lexicon expounds the one by the other yet some learned men tells us that the former word signifieth the inward disposition and passion of the minde to mercy and the other signifieth the out-goings of this mercy in the execution of it in matter of â—aâ—… which is the relieving those in misery thus God
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
the chapter with a rational account how this came to pass this their sad estate was founded in their unbelief and their unbelief was founded in their being offended and so stumbling at Christ as to his mean and low position he lay so low that they stumbled at him the Apostle by this kinde of conclusion doth further amplify what the subject was upon which he had been treating in this chapter the Apostle being to render a true reason of their disappointment doth not in the least suggest much less assert in terms that this their present sad estate was the effect of an eternal decree of reprobation upon a meer personal account without respect to their works which had been â—…ry proper if that had been his theam in this chapter but it is plain and clear and above-board in this conclusion and that it might be satisfactory he gives it negatively and affirmatively not because they were not elected are they not justified but because they sought it not by faith but as it were by the works of the law I shall enquire into the words as they lie by a brief explication of them 1. Our apostle in this introduction supposeth some body from what he had said lately to the Jews as to their not attaining asking a question to this effect why or wherefore did they not attain this is supposed from this wherefore in the beginning now the answer to this question both negatively affirmatively takes up the whole of these two verses these words they sought it are not in the Original but are a supplement from the former verse yet they are a necessary supply to accommodate the sence and make it more clear these words are also left out in the Vulgar Latin but why doth the Apostle add these words as it were this kinde of speaking supposeth some kinde of resemblance though not the same thing as the same kinde of speaking is understood Cant. 6.12 as it were the company of two armies that is it did seem like or bear some resemblance to such an appearance so Luke 22.44 our Lord it is said sweat as it were drops of bloud in appearance it seemed so but there was water with it so 1 Cor. 4.9 2 Cor. 11. Some think the Apostle speaks this to impeach the Jews as to their imperfections in their observations of their own law and that they did not really and compleatly do those works which that law required there was but some resemblance of their doing them their works being works of the devil which they pretended were according to Gods law John 8. and so in a strict sence very far from the works of the law others think he thus speaks to discover the mistake in general of those who think in the least to obtain justification by the observation of the law if strictly observed for at the best it was but as it were a way of justification and not the real way for faith even in Abrahams time was the way of justification but if a second Question should be asked the Apostle how comes it to passe that the Jews were so averse to believing in Christ for it we have a second answer in the latter part of these 32. and 33. verses they stumbled at the stumbling stone or as in the original at the stone of the stumbling these two are rendred both with an Emphasis the stone the stumbling they are both remarkable by this stone is understood Christ I need not stand to prove that he is said to be a tryed stone a precious corner stone now that this stone should be an occasion of stumbling is strange this stone was the most excellent of all stones and this stumbling the most significant and most dangerous of all stumblings of this stone and of this stumbling our Lord Christ speaks Mat. 21.44 they that fall by stumbling at this stone shall be broken those it falls upon it shall grinde them to powder he that is so offended and stumbles so as not first nor last to believe in Christ shall utterly be undone and ruined there can be no healing that wound there was a fivefold ground of offence by the Jews taken up against Christ 1. At the meannesse of his parentage that Ioseph who was a Carpenter was his Father they would have had him the son of a prince 2. They were offended at the meannesse of Christs person he did not appear in pomp and glory as they expected and as he shall appear the second time his garb was then mean and despisable 3. At the meannesse and lownesse of his educatition he was not brought up in humane learning arts or sciences which occasioned this question of the Jews Iohn 7.15 how knoweth this man letters having never learned 4. At the meannesse of his followers Christs disciples and companions were but mean fishermen and such like the rulers were not his followers but silly people in the worlds account 5. They were offended at the plainnesse and severity of his doctrine he was bold in reproving sin especially the sin of hypocricy which they were so deeply guilty of and this he did without respect of persons now the reason why a man stumbles at a stone stick or block in his way is not always for want of light men may stumble at noon-day if they take not heed to their feet if there be not a careful circumspect observation the Jews stumbling was not for want of light but diligent heeding their own prophets which prophecyed of Christ in that way he came as Isa 53. and others of them stumbling doth sometimes arise from the thing it self that from a twofold reason 1. Sometimes because it is laid so low on the earth the Jews did stumble at Christ by reason of his low position and placing he was in a low condition he was poor and mean the meannesse and humillity of Christ put the Eunuch to a losse he wanted some body to guide him Act. 8. after this sence Iob is to be understood Iob. 27.2 he complains that God had taken away his judgement that is that men could not judge him but to be an hypocrite so the Jews judged that Christ was smitten of God in his humilliation so that the low position of this stone is one reason of their stumbling 2. It is not only placed low on the earth but in the very way and path even amongst them where they go it was laid and pitcht in Zion which doth not always intend the literal place the strong hold of Zion but it is often spoken as to Gods people they are often called Zion as Psal 69. Esa 49. this made the Jews to undervalue Christ because he was laid amongst them they knew him and his original and that this did heighten their offence see Mat. 13.55.56 John 6.42 ch 7.27 and this stumbling in this metaphor implyes the dashing the foot against something hard and resistive whereby he receives much harm is bruised and broke and not only so but it
Personal Reprobation Reprobated BEING A Plain EXPOSITION upon the Nineth Chapter to the Romans SHEWING That there is neither little nor much of any such Doctrine as Personal Election or Reprobation asserted by the Apostle in that Chapter But that his great Designe is to maintain Justification by Faith in Christ Jesus without the Works of the Law Humbly Offered to serious Consideration By Samuel Loveday John 3.17 For God sent not his son into the world to condemn the world but that the world through him might be saved LONDON Printed for the Authour and to be sold by him and Francis Smith at the Elephant and Castle and P. Parker at the Leg and Star in Cornhil 1676. Price bound 2 s. Licensed Nov. 30. 1675. THE PREFACE TO THE READER Reader ALthough it is usual yet not always so needful as in this case to usher in the following matter with a preparatory Introduction to prepare thee to consider of what is here offered which is not that which is newly sprung up in my understanding but that which hath been my stedfast belief and satisfied perswasion more then twenty years as many can witnesse and the truth is those prodigious hard favoured and frightful notions and Opinions which I often meet with both in words and writings built upon this portion of Scripture has prest me even beyond my genius to appear in this way for I am deeply sensible of my own inabillity in parts and learning to answer the expectations of the knowing Criticks of our age neither shall make that my aim in my proceedings that which I designe in this Treatise is in a very plain and familiar way to offer my Opinion and understanding to the unbiaâ—st Reader upon this portion of Scripture as my understanding has been rectified by the current of other Scriptures and the judgements of many approved and very learned men both antient and modern which I have consulted with and although my genius has not at any time inclined me to imbroyl my self in controversies publique or private but hath given my self to the study of those more immediatly necessary doctrines in Religion yet I am greatly desirous so far as God shall enable me to be instrumental to make an essay to dispel those clouds of darknesse that to many do interpose between them and that truth shining in this Scripture and the more willingly do I concern my self in this matter because I judge the great name and gracious nature of our good God is much disparaged and obscured by the more general construction of this portion of Scripture the common and general receiving Opinion of men upon this place of Scripture I say doth not comport with that name that God is known by elsewhere in the holy Scriptures as to be a God good gracious merciful just equal not punishing the guiltlesse nor quitting the guilty but judging every man according to his works that takes no pleasure in the destruction of the wicked but is long-suffering to us ward not willing that any should perish whereas the common Opinion supposedly deduced from this Chapter doth render God partiall in his dealings with the sons of men whilst they are in no capacity to act good or evil I may be bold to say that there is no portion of Scripture in the whole book of God more wronged wracked and tortured subborned and made to speak what it never meant as this is This nineth of the Romans is made the supterfuge of many dreadful amazing notions as for instance 1. That all things happen not only according to Gods fore knowledge but by his expresse decree that Esau was a wicked man by vertue of Gods positive decree of Reprobation before he was born that wicked men by strong impulses from God do that which is unlawful for them to do that Gods decrees are not lesse efficacious in his permission of evil then in the bringing forth of good some have ventured to say that all sin is of God as the author and man as the instrument others affirm that there are two wills in God a secret and a revealed and by consequence the one quite contrary to the other as to the same act the one decreeing what the other forbids which to me seems a greater piece of absurdity then those are guilty of who were of Opinion that there are two Gods as the different authors of good and evil But it is true there are but few who will be so bold though of the forenamed Opinions in the root to make such an ingenious application of their own Opinions as others have done But Reader give me leave to present thee with the standard which I desire to measure by to preserve me from all those extravagant notions aforesaid which I hope may not be offensive to any to close with upon due consideration and in order thereunto know that I desire but two principles to be the square and measure of what I hold on the contrary to the premises 1. That all sin is of man and not of God that God doth not tempt much less force any man to sin 2. That all good is of God and not Originally of man and in both these principles I have the Apostle James on my side James 1. ver 13. 17. God is the author of all the good men do and receive man is the author of all the evil he commits and of all the evil he suffers for his evil so commited all the good we do is by strength received from God not from any good distinctly in himself grace makes men able to do good not unable to do evil God punisheth no man with eternal death under the notion of a creature but as a malefactor no man is sinful because he is ordained to condemnation but ordained to condemnation because he is sinful Jude 4. if any suppose two wills in God with respect to mans eternal state we must yea it were preposterous to judge of his revealed will by his supposed secret but we must resolve his secret will into his revealed will Deut. 29. last Thus far we may grant that Gods antecedent will is that all men should be saved and his subsequent will wherein he decrees the death of rebellious rejecters of his grace I hope it will easily be granted that grace makes men able to choose good not unable to refuse it It is a saying of Tertullian that as God made man in his own image so in nothing more lively then in the freedome and liberty of his will otherwise saith he he were neither liable to reward or punishment being under a necessity I am sensible that I am upon a great disadvantage in what I shall here offer because the far greater number of zealous Professors are so prepossest with ill will to this doctrine that they will hardly be willing to reade much less consider of what is offered of this kinde the zealous Jews were not more prejudic't against our Saviour then many professors are against this doctrine
we have not this inside we are in a sence children of the flesh and so not the children of God therefore S. Peter takes both parts 1 Peter 3. not the putting away the filth of the flesh but the answer of a good conscience so doth Christ John 3. a true baptized Disciple of Christ is one in whom Christ dwels by faith Eph. 3.17 the Ordinance of the Lords supper hath an inside a spiritual part our hearts are to be fed as well as our bodies we are as Christ saith to eat his flesh and drink his blood or else we have no life in us it is the spiritual part attending the outward that renders a person acceptable to God for he seeks such especially now who worship him in spirit and truth John 4. Abraham did much in going out of his countrey and offering up his son yet his justification came in by his faith Rom. 3. it is true his works did manifest the life and truth of his faith Iames 2. but it is said Abraham believed God and it was counted to him for righteousness 3. If the children of the flesh or law be not the children of God then certain it is that the children of faith are and so thou who art a Gentile-believer art one of them it may be much encouragement to a poor gospel-believer it appears thou wert one of those whom God had upon his heart in his promise to Abraham at first the promise made to Abraham that he should be heir of the world was made upon gospel-terms not fleshly Rom. 4.13 If you are believers in Christ you are the proper heirs of that promise with him and so the most proper children of God though thou art a Gentile so was Zacheus yet upon his believing he is pronounc't a child of Abraham by Jesus Christ himself Luke 19.9 It is the judgment of some learned men that Abrahams children may be divided into four ranks or are of four sorts 1. Such as were his natural children according to a fleshly race who were no sharers in the promise such were Ishmael and Esau 2. Some who were descended of Ahrahams loins and were heirs of those temporal promises of Canaan and such like such were the fleshly posterity of Isaac and Jacob. 3. Such as descended of Abrahams loins according to the flesh and not only so but such as were truly godly and had the faith of Abraham even faith in Christ as Abraham had 4. Such as are not of the fleshly seed of Abrahams loins at all but were only believers of which sort are all the believing gentiles and these two latter sorts may be reckoned into and are the children of the promise which leads us to speak unto the affirmitive part of this interpretation But the children of the promise are accounted for the seed In handling this head I shall cast my eye to the verse before and verse following ver 7. ver 9. In Isaac shall thy seed be called which saying is taken out of Gen. 21.14 and the occasion we may there see in the former part of the chapter which was this as I minded before after Isaac was born and grown to some years Sarah his mother takes notice of Ishmael the bond-womans son offering some abuse to her son Isaac in mocking him she is sorely displeased thereat and besought her husband to cast both son and mother out of doors but Abraham having love to his son it seemed grevious to him to put her request in execution but soon after God himself speaks to him and bids him hearken to his wife in this matter and put the son and mother both out of doors and he gives Abraham this as an argument that Ishmael should not inherit with Isaac but in Isaac his seed should be called that Isaac should be the heir alone without Ishmael now Abraham having received this command from God proceeds accordingly ver 14. Abraham arose early in the morning to perform that service which was too grievous to him in himself it is worthy our noting By the way note this Doctrine That our father Abraham was of a tractable frame of spirit to Gods will though in things crosse and contrary to his own will and interest Abraham is not only willing to do it but he riseth early to do it This he did also in the offering up Isaac chap. 22. his dear and only son he did arise early to go about it this was the spirit of our father Abraham whose steps we are to follow Rom. 5.12 in order to blessing Abraham God called him to his foot Esa 41.2 Let us learn this lesson from it be like Abraham herein it was kindely taken at his hand God reckons him his friend James 2.23 and this priviledge is promised John 15.14 Ye are my friends when ye do whatsoever I command you if thou beest a believer thou must look to Abraham thy father Esa 51. but I only touch this by the way and now come to the words ver 7. In Isaac shall thy seed be called It is not here to be understood that all that come of Isaacs loins acording to the flesh are here meant for we know Esau came of Isaac but Isaac is here exhibited as a type of the true seed they must resemble Isaac in this birth but I shall meet with this in the interpretation as it followeth the children of the promise are accounted for the seed I have already spoken something to the explaining these words who are these children of promise in general they are such as are begotten by the promise through Christ but I would speak more particularly a few words 1. It is to be noted that the Apostle doth not here say the children of promise with respect to Isaac alone personally considered but the Apostle had an eye to a race or generation of men so qualified that is to say such as resemble Isaac as to his extraordinary birth and the extraordinary interposer of Gods power therefore he saith in special the children of the promise it is undeniably plain that if the Apostles designe had been here to lift up Isaac as a type of absolut personal election honeeded not to have proceeded this way as he doth to compute Abrahams seed by Isaac and by him in such a way but if the Apostles designe was to render Isaac as a type of such a sort of persons so qualified then the whole context will concurr with it 2. Whereas the Apostle here stileth these persons acceptable with God children of the promise we are to understand such persons as the promises are directed unto which is Originally and comprehensively to and in Christ for this we have an Emphatical place Gal. 3.16 Now to Abraham and his seed were the promises made he saith not to seeds a many but one which is Christ so that in a true construction children of promise and children of Christ are the same for Christ is the apparent and immediate heir of the promise To confirm this we have
up his result of all his Arguments ver 31 32. wherein he shews the true and proper ground of the Jews miscarrying and the Gentiles obtaining he gives not the ground to lie in a previous decree but in themselves because they sought it not by faith but as it were by the works of the Law 6. Such an Election and Reprobation meer personal is neither proved in this Chapter nor in any other part of Scripture nor in any other part of this Epistle 7. The whole current of this Chapter doth clearly correspond to the Second Opinion that S. Paul is taking off all Objections that lie in the way to contradict justification by faith alone without the works of the law Now my hearts counsel to all that would finde the truth of God in this Chapter is to observe the scope of the Epistle and Chapter and if you finde the least whisper in the whole of such a personal and absolute Election Reprobation as men speak of I have lost my sense and reason I will be bold to say there is as much in the First of Genesis and whereas you possibly may have the persons of Esau and Jacob in your eyes I answer you shall be forc't to conclude with me before we have done that the instance of Esau and Jacob doth not at all prove such a notion of personal Election or Reprobation to life or death eternal The Second thing which I would premise in order to clearing our way is to know that the Apostle in these four verses 10 11 12 13. is still carrying on the same designe as he was in the four former verses which was to point out the true seed of Abraham by their qualifications not name or number and know this that as God before had been declaring his minde more darkly in the instance of Ishmael and Isaac so he is now proceeding more clearly in this instance of Esau and Iacob and that he is prosecuting the same matter in hand is or may be perceived from two circumstances 1. From the manner of speaking in the first words and not only this which kinde of explanatory speaking doth note a further prosecution of the same matter as it is used elsewhere See Rom. 5.3.11 chap. 8.23 where this kinde of speaking and not only so is so used 2. That the Apostle is carrying on the same Argument appears from his mending and strengthning his Argument for as to his former argument and instance of Isaac and Ishmael the Jews might object something as to the father the mother and the childe 1. Ishmael was begotten before circumcision was commanded 2. Of a bond-woman and Abrahams servant Hagar 3. He discovered himself in matter of fact he mocked Isaac and therefore no marvel though he was rejected and yet the word to Abraham might be still stedfast therefore he doth herein present an instance without exception 1. Of Esau that was begotten in Circumcision 2. Of him in whom the promises were more immediatly lodged In Isaac shall thy seed be called 3. Of a religious godly praying mother she sought God presently in the case 4. Those children were twins both begotten at one and the same time 5. Neither was there any difference made by good or bad actions on either side for it was said to Rebecca before they had done good or evil saith our Text. Yet 6. the Lord tells Rebecca then that the elder should serve the younger one of these two equals are hated so then it is plain that the Apostle in these verses is still upon the same Argument and truly the clear sight hereof doth much conrribute to a right understanding of the whole controversy for some thinking that the Apostle in ver the 10. is entring upon a new matter have lost themselves and have been involved in great darknesse as to this whole context therefore I pray remember that the Apostle is still upon the same Argument that he was in the 4 former verses The 3d thing premised to clear our way to the text is this and it is undenyably plain that what is by God spoken to Rebecca as to these two persons Jacob and Esau is not spoken as to them in a personal capacity but as to them and of them as heads of two nations for this see that text Genesis 25.23 not one word in that original text of Jacob and Esau as single persons but four times exprest as nations and people two nations are in thy womb and two manner of people shall be separated from thy bowels and the one people shall be stronger then the other people four times exprest So also in that prophecy recited by the Apostle out of Malachi as it is written Jacob I have loved Esau have I hated chap. 1. ver 2 3 4. It is plain thâ—… it is not Iacob nor Esau in person to be understood as doth easily appear to those that will but reade and consider in that it is all along rendred in the plural Edom said we are impoverisht but we will build and they shall be called the people against whom God hath indignation so that love and hatred in our text cannot be applyed to those two single persons in Rebecca's womb in a single capacity but some may object doth not our Apostle in our text ver 11. call them children I answer No there is no such word as children in the Original it is a corruption to accommodate their private opinion who so rendred it It is rendred only thus before they were born and if they would have had honesty supply'd the place they should have in the room of children supply'd nations which would have answered to the Original text Gen. 25. two nations are in thy womb so that it is very plain from hence that Jacob and Esau are not here propounded as types of a meer personal election and Reprobation but as to a specifial National election and Reprobation it bespeake a laying low a certain sort of people who did not fall in with God in his designe through Christ although they were the elder as the covenant of works was elder then that of grace neither were these words of God to Rebecca the Major shall serve the Minor ever fulfilled in Jacob and Esau personally but Jacob stooped to Esau cal'd him Lord Gen. 32. how often doth he pay homage to Esau personally So that this love or haired was never manifested to them in person whilst they lived the fourth thing I premise to prepare our way to the Text is this that whatever is here spoken by God or by the Apostle concerning Jacob or Esau either as to them or their generations is not spoken as to their final and eternal estate neither can any man from these Texts conclude by what is said that Esau is damned or Jacob saved nay it hath been the general Opinion of the ancient Fathers so called that Esau in person is saved so hold Moler Occolampad Estus Jerome Augustin Anselm and many more and a later Writer
is yet to be fulfilled as in the one part so in the other when saviours shall come upon Mount Zion to judge the mount of Esau when the kingdom shall be the Lords this may be an encouraging consideration to all the true seed of Jacob this oracle of God shall certainly be fulfilled Esau shall serve Iacob 2. From hence we may see and learn how dark many times God is in his footsteps contrary to his own order that the elder should rule and have the primogaritorship yet here it is contrary God can dispence with his ceremonical and judicial law and all to promote the interest of his grace to true believers the seed of Iacob I shall shew you how this oracle of God carries in it also a mistical sence It is the judgment of most later interpreters that by the elder serving the younger in this passage is understood the elder covenant of works must stoop to the covenant of grace and that it must be so understood I shall shew you upon a fourfold consideration that the elder covenant must stoop and bow to the younger which appears clearly thus 1. As the type and shadow is subordinate to the antytipe and shadow for this is granted on all hands that the ceremonies of the law were but shadows of good things to come in the Gospel 2. This appears because the most exact and strict Iudesaries such as S. Paul himself was forcâ—… to deny all such their ceremonial and legal obedience and make them all stoop to the dispensation of Christ and the Gospel see this Phil. 3. though he was possest with as many great priviledges in and from the law as any ever was yet he counts them all as dung in comparison of Christ he calls all these accomplishments but his own righteousness of the law 3. The great minister of the whole dispensation of the law is but a servant to Christ the great minister of the Gospel and the whole ministration of the Gospel is called the ministration of the spirit whereas the law is called the letter Moses waâ— faithful in all his house as a servant Heb. 3.5 but Christ as a Son 4. The elder Covenant stoops to and gives way to the younger and last by course as is usuall in all Covenants or Testaments if a man makes 20. Wills or Testaments the last must stand the death of the Testator confirms the last thus the elder serving the younger is intended further then is spoken of Esau and his posterity God in that Oracle intended the subjugating the law to the Gospel and thus considered it doth much contribute to the Apostles argument of Justification by faith without the works of the law We now proceed to the third Circumstance to be spoken unto as to the predicate or that spoken of the subject Iacob and Esau which refers to the circumstance of time under a double consideration 1. It was spoken to them before they were born 2. Before they had done either good or evil that is whilst they were in a passive state And because we have our fifth particular laid down to be handled contained in this 11th verse also I shall invert my order and handle in the 4th place the reason why this speech is spoken the second time to Rebecca as the first was to Abraham In Isaac shall thy seed be called so here again to Rebecca in respect to Iacob this doubling the speech doth shew the certainty of the fulfilling as in like case in Pharaohs two dreams of the lean cattel and thin ears Gen. 41.32 this whole 11. verse in most readings is included in a parenthesis and in some we have only the latter part that the purpose of God according to election might stand so the Vulgar Latin reades it and so the Church of England in their Old Translations this 11th verse may be left out and the sense remaiâ— good yet because I finde this 11th verse in the greek all except the word children which is noâ— but forasmuch as I take these words as well as the rest to be a part of our Apostles words I shall take notice of the whole verse but these wordâ— admits of several readings Some reade that the purpose of God concerning Election which is not of works but of him that calleth might stand or remain Some reade not for works Some reade not of works but of the caller Others reade that the purpose of Gods election might not be of works but of faith whereby he obeyeth him that calleth this last reading seems most clear and coherent to the Context but there is no material difference in their reading they all amount to thus much that these Oracles of God reiterated doth pathetically teach Gods Elect way of adopting children to Abraham is not by works of the law but by the free-grace arising form the heart of God through Jesus Christ But before I speak to the words as they lie I would speak something by way of Explication of four terms in these verses 1. What we are to understand by the purpose of God and the time when they do commence 2. What by Election 3. What by works 4. Who is here intended by the caller and why opposed to works as elsewhere to faith 1. By purpose as in man so in God a firm thought and resolution of minde a determination touching what a person intends to do and under this consideration the redemption of mankinde by the death of Christ was purposed before the foundation of the world thus God the Father did purpose to elect all that should be found in his Son See Eph. 1.4 chosen us in him before the foundation of the world and cha 3.11 according to the eternal purpose which he purposed in Christ Iesus our Lord. 2. As to this word translated Election used both in Old and New Testament in the Hebrew it signifieth to prove try examine because choosing is first by trying thus the word is to be understood Prov. 7.3 the Lord trieth chooseth or electeth the hearts thus the word is to be understood Esa 48.10 I have chosen or elected or tried or proved thee in the furnace of affliction Thus Souldiers that had been trained for war were called chosen men tried men In this sence is the Apostle Peter to be understood 1 Pet. 2. Christ is called elect or tried stone sometimes it signifieth chief best most honourable Exod. 14. chosen chariots thus we reade as choice vows Deut. 12.11 Thus the Hebrew word is not always to be understood Election as is opposed to rejection but a person or a thing of high valuation and esteem may be said to be choice or elect and we our selves so use it we are apt to say this or that is a choice thing not supposing rejection all election doth not suppose rejection so the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hugo Grotius tells us is taken for prâ—bation to prefer one above another and so to choose in that sence and so it is
wheresoever it may be elsewhere proved it cannot be proved from this text cited by our Apostle out of Malachi you cannot from that text understand a personal hatred for it is plain that what is said here is upon a national and plural account I cannot finde in all the whole Scripture where God is said to hate any one single person although I can finde where God hath declared himself to love a particular person as of Solomon and the young man Mark 10. God and Christ loved them 〈◊〉 text in Malachy will not prove that God ever hated a single person for there it relates to a prople upon a national account and to and of a people deserving hatred and indignation for ever 7ly Is Gods love and hatred unalterable and unchangeble and irrevocable when it is set some there are who would endeavour to prove the immutability of Gods love from Iohn 13.1 whom he loves he loves to the end to which I answer that if this text could be taken in the sence those persons would have it yet still we want a text that would say something like unto it that whom he hates he hates to the end also but for that text Iohn 13. it is plain enough that the end there spoken of is the end of Christs life he loved them as long as his life lasted and therefore would shew it in supping with them and washing their feet and advising them whilst he had any time so to do But that Gods love and hatred is not immutable I shall shew 1. Consider that God is said to love Iacob and Israel yet at some times he is said to hate Israel his Church Ier. 12. nay further he is said to hate the excellency of Iacob Amos. 6.8 and his hatred is taken off again Esa 60.15 whereas they weâ—… hated God loved them again so that God may love those at one time that he hates at another and therefore there is not that stresse to be laid upon what is here spoken as some would have Christ loved the young man but it will a be difficult thing to prove that Christ loved him to eternity seeing he went away from him Gods hatred of man is for the most part by way of retaliation as he threatens Deut. 7.10 he will repay hatred there are haters of God Rom. 1.30 Psal 139. hate them that hate thee saith David 8thly How doth this accommodate the Apostles designe in a further and fuller answer to their objection in reciting Malachi's words I answer the scope hereof tends to convince the Iews that all that descended from Abrahams loins were not intended for heirs of Canaan for here are some of Isaacs race are not only denied Canaan but therein lesse beloved then some of the same line your prophet Malachi saith Paul tels us Esau who was Iacobs brother was hated from whence I may conclude that you the unbelieving Iews may be hated also But I shall sum up the whole of what hath been spoken to this context under these three heads 1. That this whole passage respecting Iacob and Esau is not neither can it be understood as to them in their particular distinct persons but as to their posterity and therefore from hence cannot fairly be drawn personal election and reprobation neither did what was spoken by God take place upon their persons in their life time as appears plainly from this quotation from Malachi the hatred and love there spoken of is national therefore in this Oracle Iacob and Esau are only spoken as heads or tipes of two families that should afterwards arise 2. We have heard and learned that this Dominion and servitude love and hatred is not to be understood of election and reprobation to heaven or hell there is not one sillable that should incline us to such a belief neither from Gen. 25. Malachi 1. nor the Apostle here and it is strange that any from these premises should draw such a consequence as that Esau either in his person or posterity should be damned eternally or Iacob saved from these places but only that God hath left himself at liberty to dispence temporal favours to good and evil promiscuously on whom he pleases either with or without respect to works whether good or evil 3. The whole designe and scope of our Apostle in this whole passage â—f Iacob and Esau is to possess the mindes of the legal self-righteous Jews that God who had an undoubted and undeniable right to propound his own terms upon which justification should be had here utterly rejected the way of justification namely by works and elected or chosen the way of believing in Jesus Christ to be his way and that this purpose and designe of God was pointed out in rejecting Ishmael and Esau who were the elder children both of Abraham and Isaac also yet both exposed in their posterity to a state of less love and favour and are in effect shut out of the proper inheritance of Abraham that the purpose of God according to election might stand not of works but of him that calleth which is the substance of what Malachi hath written Iacob have I loved and Esau have I hated the spirit and meaning of which was I will reject works in point of justification and embrace faith in Christ Thus much for the Apostles answer to the Jews first Objection from verse the 6th to the end of the 13th CHAP. VII Shewing Gods unquestionable and absolute right to state and propound his own terms upon which his grace of justification and salvation shall be had and here determines it not upon the works of the Law but believing in his son Ver. 14. What shall we say then is there unrighteousness with God God forbid 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 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy 17. For the Scripture saith unto Pharaoh even for this same purpose have I raised thee up that I might shew my power in thee and that my name might be declared throught all the earth 18. Therefore hath he mercy on whom he will have mercy and whom he will be hardeneth BEfore I proceed to these verses I judge it may not be amiss or needless to revive your memories with a few words of introduction you may remember that upon the first entrance upon this subject I desired you diligently to observe the main scope and designe of the Apostle in this Epistle chapter and context as that which would be of a most worthy tendency to the right understanding of the matter in controversy between S. Paul and his countrey-men the Jews consider what is the Apostles ultimate designe and scope to effect in this his labour which designe we may perceive was to convince the Jews in these five circumstances following 1. To convince them of sin in not believing in Jesus
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
set himself against this mistake this makes him so intently and pathâ—tically cry down works in this Epistle chap. 4.5 not of debt Gal. 2.16 and many other places this was the state of the Jews they thought themselves much wronged that they were not justified they made their boast of the law oh how apt are persons to lean upon their works for justification we have an eminent instance of this in the parable of the pharisee Luke 18. 5. Doctrine That the absolute right of nominating and appointing the laws and terms of justification is in God because it is of his meer mercy and grace that men having all sinned are called to justification upon any terms whatsoever God in shewing mercy is resolved to follow his own method so then it is not of him that willeth nâ—r of him that runneth but of God that sheweth mercy Thus I have spoken to the first branch wherein S. Paul vindicates Gods righteousness in that he hath a right of prerogative to shew mercy to whom be please and upon what terms he will and so I have done with the 16. verse CHAP. IX Gods act of hardning and reprobating to damnation is the effects of great and persevering rebellion when men shut their eyes and ears at last after much long-suffering and patience Ver. 17. For the Scripture saith unto Pharaoh even for this purpose have I raised thee up that I might make my power known and that my name might be declared in all the earth WE are now entring upon those more difficult places of this chapter which to many seems hard to be understood as S. Peter speaks concerning some things in his beloved brother Pauls writings which as he saith the unlearned wrest as they do other Scriptures to their own destruction Now amongst these dark and obscure passages this seems to be one concerning Pharaoh now a right understanding of this passage requires divine assistance in conjunction with a narrow search and diligent and studious comparation of Scriptures the latter of which I can say that I have not been wanting in to my power and forasmuch as it is Gods work to open our understandings to understand the Scriptures I desire the reader to be humbly waiting upon him for light as he goeth along in the following matter It is agreed on by most writers that the Apostle is still prosecuting his answer to the second objection levyed against his Doctrine by the Jews which objection was occasioned by his answer to the first and having answered the first branch and vindicated Gods righteousness in shewing mercy to whom or what sort of persons he please and upon what terms from that saying of God to Moses of old he now in these words proceeds to the second branch of his answer which is to vindicate demonstrate Gods righteousness in condemning rejecting and hardning whom he please or rather what manner of persons he please Now his answer in this second branch the Apostle buildeth upon another antient saying of God by way of threatning to Pharaoh by the mouth of Moses Exo. 9.16 which saying of God to Moses is the subject of our text The argument in general is formed thus that as God is righteous and just in taking what sort of persons he please as the subjects of his mercy Exo. 33.19 I will have mercy on whom I will have mercy so in like manner is God righteous and just in making whom he please the subjects of his wrath and condemnation even some of the circumcised seed of Abraham according to the flesh the subjects of his bâ—indning and hardning as being such who had not as Calvin saith on vers 31. complyed with those terms prescribed and authorized by God for justification but rebelling against the same so he how Gods rejecting and reprobating such willfull rejecters of him his grace and mercy patience and long sufferings in his unwearied applications to them was emphatically held forth in his proceedings with Pharaoh which is now the subject before us and that these proceedings of God on both sides are the effects of an eternal decree of election and reprobation from the beginning is granted and that this decree of reprobation is subservient to Gods decree of election and salvation and is as conducible to the salvation of men as any other decree whatsoever and S. Paul made use of Gods decree of reprobation to promote his own salvation 1 Cor. 9.27 I keep under my body and bring it into subjection lest when I have preached to others I my self should be a castaway I might add by way of illustration that the penal part of the laws of the nation are as serviceable to deter men from offending as the preceptory and positive laws are But I shall come to the words more closely which divides themselves into these two parts 1. The preface in these words for the Scripture saith unto Pharaoh 2. We have the matter and saying it self spoken unto Pharaoh by way of threatning for this very cause have I raised thee up to make my power known in thee and that my name might be declared in all the earth Before I come to the matter and saying it self which will require some stay upon it a while I shall speak a few words to the preface which is the Apostles for the Scripture saith unto Pharaoh And as to the preface I shall speak a few words to these four circumstances 1. As to the connexion of these words with the former 2. The author of these words 3. The subject to whom 4. The time when these words were spoken the consideration whereof may reflect some light upon the place 1. As to the coherence or connexion of the words appearing in this particle for which seems 〈◊〉 couple these words with the former there are twâ— opinions about these words 1. Some think this for is a relative to verse 〈◊〉 2. Others think that it is a relative to the words immediatly going before I think we may be at liberty to take them either way if it relates to the 14. verse then it runneth thus is there unrighteousness in God God forbid for the Scripture saith unto Pharaoh God is not unrighteous in condemning unbelievers who are contemners of his grace as the Jews are to whom he speaks for the Scripture saith unto Pharaoh meaning that God proceedings with Pharaoh a stubborn and impenitent unbeliever even to destruction is a just argument that God is righteous in so proceeding with others in the like capacity and so with whom he please and the connexion thus considered doth agree to the Apostles conclusion vers 18. so then he shews mercy to whom he will and whom he will he hardens But suppose we make the connexion with verse 16. it is not of him that willeth nor of him that runneth but in God that sheweth mercy for the Scripture saith unto Pharaoh then it follows thus that the laws terms and conditions upon which men are justified are not moulded or framed by
a rebellious people 5. As God at last sealed up Pharaoh in his obduratenesse and impenitency so did he do with the Jews forasmuch as they had shut their eyes and ears God at last gives them up to a judicial blindnesse as we reade Act. 28.26,27 so that the intent of bringing Pharaoh upon the stage at this time is to demonstrate 1. That God is at liberty to destroy what sort of persons he will whether debauched profane sinners of the Gentiles meerly for such their wickednesse or whether Jews and Gentiles for rebelling against the gospel and the tenders thereof 2. This liberty of his doth issue in this that he will pitch upon without respect of persons Jews and Gentiles who are wilfull rejecters of his grace and mercy in Jesus Christ to be the subjects of reprobation as well the Jews who are observant of Moses Law as the idolatrous gentiles so that the Apostle doth not here bring Pharaoh as a type of personal reprobation but a specifical of such a kind qualified fitted for destruction as he was not personal reprobation for these Reasons 1. That would not have accomodated his grand designe in this Epistle Chapter and Context as I have said before which was to exalt and magnifie faith in Christ as the alone condition law and terms of justification without the works of the law Now if the Apostles designe had been to assert and maintain personal Election and Reprobation without any regard to qualifications of the creature but the only pleasure of God he need not strive as he doth about faith and works 2. This was not the way to humble the Jews for their unbelief and crucifixion of Jesus Christ and rejecting the gospel which was his present work as I have said before 3. If his designe had been to exalt personal Election and Reprobation without terms and conditions this Instance of Pharaoh would not have conduced to his end because all the world will grant that Pharaoh was destroied for his disobedience and open rebellion against God and abusing his long-suffering and mercy in his many applications to him the man hath not yet been heard of who hath not justified God in his proceedings with Pharaoh 4. Besides it is undeniably plain that the Apostle brings in this instance of Pharaoh as a type of national not personal reprobation inasmuch as it is by the Apostle applyed to the nation of the Jews 5. Whatever we may gather or conclude by circumstances yet we have no Scripture in the whole book of God that speaks any thing of Pharaoh himself as reprobated to eternal misery all Gods threatnings mentioned and executed referred to his temporal overthrow at least in the sea as the like was before spoken concerning Esau and Ishmael though consequently it must follow that he dâ—ing in impenitency it can amount to no less then perdition to eternity yet I say the Scriptures doth not convincingly assert it in any place though it is granted on all hands that Pharaoh is exhibited as a type of those who shall eternally perish in abusing Gods grace and mercy so that we see this instance of Pharaoh did accomodate the Apostle if righly understood in vindicating the righteousness of God whilst he is rejecting the rebellious Jews The second thing to be enquired into is how far the purpose and intent of God must be understood to be absolute and how far conditional whether this purpose of God as to Pharaohs destruction was so precise and absolute that no interveniences of Pharaoh could prevent or hinder it or whether it were conditional that is to say that if Pharaoh did repent and at last quietly yield to let Israel depart his land and not pursue them whether then this wrath of God had not been diverted The answer of this question is of great concernment to a right understanding of this passage in answer whereunto I shall speak a few words in order to the general opinion of men about this question It is commonly objected that Pharaoh from first to last of Gods sending to him was in no capacity to repent but shut up by God in a state of impenitency I shall reply more fully to that upon ver 18. yet at present I shall speak a few words and by the way I say this that to suppose that God by vertue of his eternal decree of reprobation had laid upon Pharaoh an unavoidable necessity of rebelling against him is a high charge against the most pure and righteous God and little less then blasphemy to say or think God doth not necessitate that to be done which his soul abhors to be done but some moderate men will plead thus that he did foresee Pharaohs rebellion and impenitency I answer and it is not my judgment alone that God cannot in a proper and strict sence be said to foresee any thing for he sees all at once as done but were it understood as fore-sight in God Gods fore-sight of things done or to be done in the world doth not necessitate these things to be done this was a received maxim of old amongst the learned and it may be as well said that God fore-saw that he might have repented and those mercies that God used with him were not only proper and effectual mercies to draw Pharaoh to repentance but did to some degree effect it by fits for he did sometimes yield and promise to obey But to come closer to the matter I must say that unless Gods dealings with Pharaoh was different from his dealings with all nations persons and people throughout all ages there must be supposed a condition in this threatning to him from God at least implyed if not exprest that is to say that unless Pharaoh would speedily and willingly let Israel depart his land he would make known his avenging power in his destruction now that this is the general terms of Gods proceedings is plain whether as to temporal or eternal destructions and sometimes the conditions are exprest as Jer. 18.7,8 If I pronounce evil against a nation or people to pluck up pull down or destroy if they repent I will repent so it is supposed on the contrary as to Eli's house 1 Sam. 2.30 I said indeed his house should continue for ever but now far â—e it from me there was a decree gone out Zeph. 2.2 yet they are exhorted to repent before the decree bring forth God sware to Israel to give them the land of Canaan but it seems it was conditional Numb 14. and so in general there is a condition in Gods highest promises and threatnings and why should we think this to Pharaoh had no conditions annexed to it we grant that the conditions are not always exprest but Gods threatnings seem to be positive as in Niniveh's case Jonas himself thought it had been positive as appears by his discontent at the appearance of the condition have we not positive sayings and determinations that such and such shall not inherit heaven 1 Cor. 6. Ephes 5. yet they
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
in time is the effect of a decree of God afore-time and that upon a meer personal account they were such before they were born To this I answer that this word afore or before is of late foisted in and is not in many approved copies neither Tindal nor the Vulgar Latin nor the translation of the Church of England against the Colledge of Rhems and it will better sute with the Original to leave it out and â—ade only which he hath prepared 2ly Had it been the Apostles designe to assert their eternal predestination to this mercy upon a personal account doubtlesse he would have rendred it in a word which signifieth to ordain or decree and not render it prepare which word signifieth another thing to form make fit and ready gradually as appears in these Scriptures Matt. 22.14 chap. 26.17.19 Luke 1.17 Luke 9.52 chap. 12.47 2 Timo. 2.21 Revela 19. Heb. 11. Noah prepared an ark wrought it with pains and art with many a stroke but suppose it should have signified to ordain it could not have crost the text nor Scriptures in general for it is granted that God did predestinate and unalterably decree that all believers in Christ so persevering shall be vessels of glory but what need we depart from the grammatical sence of the word prepare the prepared ones are the vessels of merey 7. When is this preparation accomplished I answer in general that it is the work of a Christian all his days to prepare and it is Gods work also to make him meet for the inheritance of glory to come Col. 1.12 it was Pauls labour ver 28. that he present every man perfect in Christ Jesus it must suppose a holding without cracking till they are finished as the potters vessel for a person is not accounted meet by God for a translation into celestial glory immediatly upon repentance faith and obedience though they may then be termed vessels of mercy but there is a great deal of sanctifying and preparing work to be accomplished before we be meet for Communion with God in glory Heb. 10. ye had need of patience that after ye have done the will of God ye may inherit the promise glory is to be sought for by patient continuance in well-doing 1 Tim. 6.17,18,19 there are good works to be found in order to laying hold of eternal life Having thus opened the words that which now remains is to give you those Doctrines that doth arise from them I shall sum up the whole into seven Doctrins 1. Doctrine That Gods present bounty goodness and mercy extended to very high hardened provoking disobedient sinners and very rebellious persons doth exhibitâ— a sufficient ground of knowledge of Gods unconceiveable grace and mercy towards those who by the help of his grace repent believe and obey the Gospel God who is regular and uniform in all his proceedings must needs love his freinds dearly if he so love his enemies this doctrine I shall but touch only I would leave two words of inference upon it 1. Study the dimension of Gods grace to the world to enemies to such as walk contrary to him he causeth the sun to shine upon the good and bad gives rain and fruitful seasons to the worst of sinnerâ— nay he gave Christ for the worst of sinners 2ly Study the immense and unconceivable love that God bears to the vessels of mercy O what great goodnesse hath God laid up for them that love him 2. Doctrine That the portion of believing obedient holy persons is a state of unconceivable glory The saints and people of God are designed for glory How often is the future state of the saints stiled glory Ps 68.13 Mat. 13.43 they shal shine like the sun in the kingdome of their father they shall be equal to the Angels those glorious creatures it is called Ephes 1.18 the riches of the glory of the inheritance they shall be glorious within glorious without Phil. 3. last who shall change our vile bodies and make them like his glorious body a great change shall be on the saints in that day 3. Doctrine It is one peice of the great condescending grace of God to mankinde to declare and make known beforehand for encouragement what rich glory and favour they shall enjoy who for the present are tractable and conformable to his will even to all eternity How full of precious promises are the Scriptures throughout to such of which promises one saith they are 1. The breathings of divine love and affection 2. The life and soul of faith 3. The anchor of hope 4. The wings of prayer 5. The true foundation of industry 6. The rays and beams of the son of righteousnesse God hath given us great and precious promises that we may have strong consolation From the Apostles variation in his terms honour mercy 4. Doctrine That to contain the saving mercy and grace of God is a state of great honour To be vessels of mercy is honourable to be vessels of honour according this Text supposeth three things 1. That there is or hath been an act of formation passed upon them to make them such 2. They are supposed to stand upon terms of mercy in opposition to works for these two are opposed all along 3. It supposeth such as enjoy the mercy of pardoning grace and gloryfying to all eternity 5. Doctrine That the present state of saints in this world is a state of preparation not of perfection All men in this world are upon their making or marring in this world they are all like the potters vessel upon the wheel we are at present shaping and forming in order to what we shall contain hereafter 6. Doctrine That it is altogether necessary for the advancing Gods glory that persons be compleatly fitttd and perfectly prepared before they be glorified It is altogether needful that persons be here moulded and shaped and made fit and meet for the inheritance we reade of working out or working through our salvation that is our meetness for salvation this preparation doth consist much in purification and in subduing corruption 2 Timo. 2.20 if a man purge himself he shall be prepared for the masters use 2 Cor. 7.1 Heb. 12.14 thus we cannot see God without holynesse 7. Doctrine That the spiritual work and work manship in new creating and forming and preparing persons for glory to come is and may fitly be ascribed to God and the effectaal workings of his grace To this the Scriptures are very full I need not stand to speak to them Ephes 2.1 Cor. 2.11 Phil. 2.13 2 Corinth 5.5 but how comes it to be ascribed to God 1. The whole means by which it is effected is of him from first to last 2. It can arise from no other but of him not of themselves not of the world not of the devil These are all against this formation Use how should this teach us humility see what a spirit our Apostle had in Timothy and Titus as to this God who was rich in
this verse is labouring to satisfy the Jews who were like to be offended at his appropriating to himself and those who had received his doctrine the dignity of being vessels of mercy who but a little before were in their condition the Apostle gives them to know that this change was made by Gods calling some of each of them both Jew and gentile Thus much for explication of these words now that which remains is to lay before you those necessary conclusions that present themselves unto us from these words which are these that follow 1. Doctrine That the character and description of those persons who are vessels of mercy and prepared for glory are such who by God are truly called That is who have answered to his call Gods way in making vessels of mercy and glory is by calling them such as are justified and glorified are first called Rom. 8. therefore it lyeth upon each of us to make a diligent enquiry whether we are called 1. If thou art called thou art removed from thy former state 1 Peter 2.9 out of darknesse into light 2. If thou art called thou hast obeyed what is made known to thee as Saul did Lord what wilt thou have me to do 2. Doctrine For persons to be effectually called so as to give answer to the call of the gospel is a choice and singular priviledge afforded from God This doctrine is drawn from that emphatical word also which I told you was to be taken with an emphasis for it is the character of the true seed of Abraham and none else to be effectually called the whole work of conversion in gospel-days is comprenehded in this to be called see the promise Act. 2.39 it is to all that are called it is a choice priviledge to be called 3. Doctrine It is very proper and at once the duty and priviledge of a called person to know and acknowledge his calling to God This the Apostle did as to himself and as to others Rom. 1.6 amongst which we are the called 1 Corin. 1.9 who hath called us 2 Tim. 1.9 Ephes 5.8 study your former and ptesent state if you be called be thankful Col. 1.12 1 Peter 1.3 4. Doctrine That God makes no difference as to nations or conditions of men in his gospel calling or invitations Not only Jews but gentiles he calls the worst of nations or sinners by the gospel see Rom. 3.29 it is one God who justifieâ— the circumcision by faith and the uncircumcision through faith Gal. 3.28 there is neither Jew nor greek bond nor free male nor female for ye are all one in Christ Jesus admire the boundless mercy of God in the gospel to the worst of sinners 5. Doctrine That the great and aggravating circumstance in the condemnation of men whether Jews or gentiles will be the rejecting and not answering the call of God not complying with Gods loud-call This doctrine is implyed whilst S. Paul is insinuating to the Jews the way how he and the rest come to be vessels of mercy and honour both Jews and gentiles as they were called and consequently persons come to be vessels of wrath and dishonour as they reject Gods calls to them not being called the truth of this appears Prov. 1.24 Esay 65.12.66 Jer. 4.13 Mat. 23.27 Gods call doth aggravate mans condemnation greatly if they had not been called their condemnation had been the less our Lord layeth an emphasis upon his bidding those gueits Luke 14. not those that were bidden shâ—… taste had they not-been bidden they might have had some excuse but they rejected the call Use 1. How sadly may this speak to many in our days that have had call upon call yet not answered 2. You that are in the Church examine your selves whether you are truly called So much for verse 24. Ver. 25. As he saith in Hosea I will call them my people which were not my people and her beloved which was not beloved 26. And it shall come to pass that in the place where it was said unto them ye are not my people there shall they be called the Children of the living God We are now past the difficult and controversial part of this chapter therefore I shall pass the more briefly through the remaining part of this chapter and in order thereunto I shall reduce what remains to be spoken unto in the close of this chapter into four heads and speak to it under these four heads 1. We have quotations tending to ratify and confirm what the Apostle Paul had insinuated at least implicitly concerning the admission of the gentiles upon believing in Jesus Christ to be the true seed of Abraham and heirs of promise and that this was no new nor strange thing but what their own prophets had foreseen and fore told should be accomplished either as to the gentiles or such aâ— were in the same forlorn and rejected state this we have verse 25 26. The second head speaks thus much that God by vertue of his promise to Abraham and his seed was not obliged to entertain in his favour all or the greater number of Abrahams natural or federal seed but the greatest part nay all except a very few a small remnant have been liable to rejection for sin yea even in former times this we have verse 27 28 29. 3. Under the third head we have the Apostle summing up in a few words what he had been in chief treating upon in this chapter as to the way purposed and determined by God in which men may obtain justification this we have verse 30 31 32. in which we have an epitomy or abridgement of the whole controversie from whence we may easily gather what was the matter he had been running at in this chapter because they sought it not by faith but as it were by the works of the law Under the fourth head we have not only the more general and remote ground of this dreadful miscarriage of the Jews but the very particular and immediate ground of it they stumbled at that stumbling stone that is at Jesus Christ his obscurity and mean appearance in the world this occasioned the Jews to be offended Of these four heads I shall speak briefly in order The first of these heads we have contained iâ— ver 25 26. which two verses contain a quotation drawn from two places in Hosea chap. 2.23 chap. 1.10 both tending to the same matter the terms of the whole citation doth import a very gracious promise of a singular alteration and change which the Prophet foresaw to be made to God upon the present state of some people or other for he doth not speak expresly that these who are now or shall be in a poor and low despicable state and condition shall be changed to a state honourable and glorious and admitted into the choyce and singular love and favour of God we have 〈◊〉 double description of their twofold state negâ—rively and affirmatively 1. We have their state set forth under three circumstances
earthly things was of a teaching nature as to Gods Election by free-grace to Justification and salvation without works as to their merits though not without their as to their presence Thus have I done with the 4th circumstance in the predicate and vers 11. There remains a few words to be spoken in order to the conclusion of this Paragraph relatingâ—… the Answer to the first Objection which relates 〈◊〉 the 5 and 6 circumstances propounded to be spâ—ken unto as to the predicate or what is spoken of concerning the subjects Jacob and Esau and as to the 5 I shall be more brief and speak but a few words because I am sensible there remains more to be spoken to the 6 which is contained ver 13. The 5 th particular to be spoken unto was the subject with whom the Lord did intrust this Oracle of considerable significancy it was with Rebecca a woman and mother of these children God doth not tye himself always to intrust stronger but sometimes weaker instruments with his minde and will The first part of this discovery was made to believing Abraham the friend of God and a very strong instrument in these words In Isaac shall thy seed be called but now in this second part of this discovery he doth not bid Rebecca call her husband Isaac that he might impart his minde to him but doth intrust Rebecca with his minde in so considerable an Oracle herein manifesting his equal respect to the weaker sex if faithful as to the stronger it hath been usual with God and Christ to communicate divine light to women for the good and benefit of mankinde in general as I shall briefly shew you by some particular instances out of the Old and New Testament see what a glorious prophecy the Lord intrusted Hannah with 1 Sam. 2. a prophecy which is yet to be fulfilled we reade of a woman 2 Kin. 22. who was a prophetess Huldah by name who was intrusted with the minde of God in general and concerning Josiah in particular and although there were so many eminent men in that day as we reade of yet they must go to this woman to enquire of her what shold come to passe and their enquiring of her is called enquiring of the Lord. And was not the great and unspeakable mistery of Christs Incarnation first of all revealed to a wâ— man Luke 1.26 the angel Gabriel is sent to Mâ—…ry the espoused wife of Joseph a carpenter and not only his birth but the end and unspeakable benefit upon an universal account to Jews and Geâ—tiles her heart is enlarged her tongue untied 〈◊〉 prophecy of these things for general and commâ—… use So also the glorious resurrection of Jesus Christ was first of all imparted to a woman Mary Magdalen by name Matth. 28. Mark 16.9 it 〈◊〉 said he first appeared to her Thus here in our text God made use of Rebecca to impart his minde unto it was said to her in which is wrapt up the purpose of God concerning election not to be 〈◊〉 works but of the caller which mistery was not to 〈◊〉 concealed in her own breast but declared for our instruction as it is this day Thus we may perceive that God bears a choice esteem to faithful women so as to intrust them with his minde and this is no more then he prophecyed of by his servant Ioel ch 2. that he would powre out his spirit upon his handmaids as well as upon his sons which accordingly was fulfilled indefinitely Acts. 2.8 and for that end the Apostles laid on hands on the women as well as the men and did not God furnish Priscilla as well as Aquila with abilitys to instruct learned and eloquent Apollos in the ways of Christ Act. 18. and we reade of Phâ—lips four daughters which did prophecy but I shall winde up all that I have to say to this circumstance in a word or two of instruction As first It is worth our consideration the successful introduction to this gracious discovery 〈◊〉 was the effect of prayer Rebecca applyes her 〈◊〉 to God by prayer in this case and this discovery is her Answer the like we have in that good woman Hannah she was a zealous cordial praying person let this serve for a spur to prayer even in women if you would have discoverys of the minde of God be much in prayer women have been successful in prayer as well as men 1 Samuel 2. for this childe I prayed and the Lord hath given me my petition prayer is an inviting duty to the revealing Gods secrets 2. This may administer a word of comfort and consolation to women though they are the weaker vessel and have cause to be humbled as our Apostle saith because they were first in the transgression yet the Lord has in all ages made choyce of some of them to be instruments of his glory even upon a singular account the Scriptures takes notice of godly women as well as men their singular faith is recorded as well as the faith of men Heb. 11. Sarah Rahab and other women received their dead raised to life by faith our Apostle in his salutations to the Churches hath the godly and zealous and serviceable women upon his heart as well as men Rom. 16. this I do the rather take notice of because in this day men through their pride are apt to undervalue the gifts and graces and intrustments of God to women Yet Thirdly Let me caution that sex to have a special care of pride if God have intrusted any of you with knowledge in any part of his minde know it is for use but know your time and placâ— there are times and places where and when what knowledge you have may be serviceable But oâ— passe this being but an implicite Doctrine from the words and I come to the 6th and last circumstance contained in ver 13. CHAP. VI. Treating in Eight particulars the explanation of Love and Hatred in God and that in this Chapter it cannot intend Election and Reprobation to heaven or hell Ver. 13. As it is written Jacob have I loved but Esau have I hated AS it is written It is very usual with our Lord Jesus and with his Apostles as they were preaching or writing thus to speak our Apostle is very frequent in these quotations 13 or 14 times to this Church as it is written and the servants of God had two ends in thus speaking 1. Sometimes by way of proof and confirmation 2. By way of demonstration more clearly of the matter spoken of and to both these ends arâ— the words of Malachi brought 1. To confirm the truth of that Oracle spoken to Rebecca from the testimony of the prophet in his time it is a good way to prove a point to say thus it is written But 2dly This quotation is brought by way of illustration and further clearing what was before spoken and it is considerable that dominion and servitude to Rebecca is in Malachi's times turnâ—… by love and hatred