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
that purpose respecting the way and terms of mans salvation p. 86. Chap. 6. 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 p. 94. Whether the first transgression of Adam is the cause of Gods hatred against mankinde p. 96. The effects of Gods hatred is a privation of good and inâ—…ction of evil p. 98. Chap. 7. Shewing Gods unquestionable and absolute right to state and propound his own terms upon which his grace and justification and salvation shall be had and here determines it not upon the works of the law but believing in his son p. 102. That Gods speakings of old to his servants were very significant and teaching to ages and generations to come p. 122. Chap. 8. Shewing that it is of meer grace and mercy in God all men having sinned to call them upon any termes whatsoever to justification all grace no debt p. 125. Why is willing and running opposed to God and mercy it is not of him that willeth nor of him that runneth but of God that sheweth mercy p. 128. It is possible for persons cordially to desire and laberiously to pursue this mercy of justification and yet come short and not attain it p. 137. 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 p. 138. Chap. 9. Gods act of hardning and reprobating to damnation is the effects of great and persevering rebellion when men shut their eyes and ears at â—…st after much long-suffering and patience p. 139. As God seald up Pharaoh for his impenitency so did he with the Jews for shutting their eyes and ears therefore gave them up to a judiciall blindnesse p. 151. Chap. 10. Plainly explaining how and in what sence God may be said to harden mens hearts in like manner how God is said to show mercy p. 164. Gods will differs from mens will because it 〈◊〉 of counsel he doth all things according to the counsel of his own will p. 166. Terms of mercy and terms of wrath are founded in the breast of the most high p. 168. What mercy is intended when he saith he hath mercy on whom he will p. 169. Four instances to evidence God did not necessitate Pharaoh to be rebellious p. 172. How God is said to harden Pharaohs heart p. 177. Five marks of Gods withdrawing from hardning sinners p. 183. No person so near ready and liable to fall into his own destruction as a hardned sinner he is very near to ruine p. 190. Those that slight and undervalue the Scriptureâ— are not guided by the same spirit that writ the Scriptures p. 192. That God Almighty doth greatly concern himself in his peoples afflictions and oppressions p. 193. That every act of impunity and reprieve from judgment misimproved doth directly contribute to the fitting and preparing such a person for wrath p. 195. That God in his dealings with Pharaoh laid a platform of his proceedings with reprobates to the worlds end p. 199. Six Characters of a heart that is not hard whatever they may think of themselves p. 201. Chap. 11. Gods will and word are terms equivalent and his purposes to mankinde in order to mercy and judgment is not irresistable p. 203. That God may justly finde fault with whom he judicially hardens p. 213. Chap. 12. Detecting that unreasonable consequence of Gods forming men on purpose to damn them p. 215. The great sin of the circumcised Jews was spirituall pride p. 229. Chap. 13. Explaining the Potter and clay and that God makes and mars vessels according to their submission and rejection of him p. 231. That sin and disobedience is of an imbasing nature it makes man comparable to the earth the potters clay p. 251. The same people or persons at distinct times may be honourable and dishonourable vessels p. 253. Chap. 14. Explaining who are vessels fitted for destruction and who are vessels of mercy and why both become such p. 255. Wicked men are the proper subjects of Gods long-suffering p. 273. Chap. 15. Shewing the super-abounding riches of Gods grace to sinners for their encouragement to turn p. 274. That the present state of Christians in this world is a state of preparation not of perfection p. 286. Chap. 16. Gods love to the called whether Jew or Gentile is great and singular love yet not so unchangably fixed in this life that neither the obedience of some nor the rebellion of others can alter it p. 288. The great aggravation of mans condemnation will be the rejecting and not complying with Gods frequent and loud call p. 294. That Gods love or hatred with respect to persons or people is not unchangeable or fixed p. 302. Chap. 17. That it is not Number nor being in relation to godly Ancestors that can secure rebellious persons from Gods wrath and destruction p. 305. Chap. 18. Explaining the causes why the Jews missed and the Gentiles obtained the righteousnesse which is according to faith p. 316. Chap. 19. Plainly demonstrating that persons justified and saved in Gospel days shnll have no cause to boast but on the contrary to attribute all to free-grace p. 321. Chap. 20. 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 p. 325. Errata PAge 3. line 29. for Appstle reade Apostle p. 6. l. 14. r. unrighteousness p. 9. l. 20. dele chiefly p. 11. l. 15. r. his person p. 18. l. 20. for would r. could p. 18. l. last for summary r. sum up p. 20. l. 27. for 33. r. 23. p. 21. l. 14. for Christs r. Christ p. 22. l. 23. r. abdicated p. 28. l. 8. r. was p. 305. l. 23. for nations r. notions A Brief Compendium of the whole Controversiall part of this Chapter as a Preface to the Matter following SHewing the concurrence of each passage therein to the making up of a sweet harmony â—etween this 9th and 3 4 10 11 Chapters of this Epistle and herein I am perswaded that if the Reader do but lay aside prejudice and observe narrowly and heed carefully as he go along he will receive great satisfaction in the truth of what is spoken from each verse distinctly by that joint consent and argument appearing in the whole put together for although it is possible to wrest and misinterpret some single verses or passages in Scripture yet it is granted on all hands that he that takes in the whole scope of Epistle Chapter and Context in what he speaks is in the ready way to make an unerring Construction of matters This 9th of the Romans has been much wronged for want of this observation by Insitting upon some verses without heeding the
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
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
separation is not limited Fourthly Such a state was worse then the state of the Jews themselves they are not abdâ—cated eternally from God so that we cannot rationallâ— think that Paul should wish himself accursed as tâ— his in word state and spiritual condition therefore something else must be enquired after 2. Others understand the Apostles anathama to be only excluded the society and assemblyes 〈◊〉 the saints to be excommunicated the Gospel Church because sometimes and generally that iâ— rendred by the name of anathama as if the Apostle should have said I could wish my self excommâ—nicated from the Gospel Church for their sakes not only to be deprived of the honour of an Apostle but of membership in the Church Obj. But some may say our text saith separate from Christ I answer the Church is called Christ 1 Corinth 12.12 So likewise is Christ that is the body of Christ and our last expositors do so render it and understand it that the Church is called Christ so Doctor Hammond Paul did prize at a very high rate the Communion and fellowship of Saints yet for the Jews sakes he could have been content to have been excluded that sweet and happy estate But 3dly Others understand and they are the most and best approved interpreters that the Apostle doth wish not only a privation of good and all his high priviledges but a dreadful infliction of much sufferings and corporal punishments which amongst the Jews did follow their anathama they were delivered up to Sathan they were exposed to open shame and ignominy and detestation they were anathamized were disdain'd of all abhorr'd of all so that according to that interpretation this was the sence of the Apostles words I could wish my self the veryest abject and object of shame and spite let me be as thus exposed to the worst of ruines yea the most cursed death it self this interpretation seems to agree most currantly with the Scriptures not that this anathama must intend the vengance of eternal fire but present rejection with detestation so must we understand that word Gal. 1.8.9 If I or an An gel from heaven preach any other Gospels let him be anathama twice exprest that is let him be rejected as an accursed thing let him be detested and abominated and withstood to the highest and thus it must be understood Gal. 3.13 Christ was made a curse for us which being made a curse takes in all Christs sufferings and humiliation from the begining to the end all his contempt and shame and spirting on and crucifixion all his abhorrency of man Esa 49. and this an athama the ultimate of it was death and this understanding doth in some measure answer to Moses his wish Exo. 32.32 Blot me out of thy book or as Ainsworth reads it let me dye for so the book of life is understood sometimes Psal 69. let me saith Moses bear thy displeasure that thou hast against they people and whereas now I am highly in thy favour I am willing to bear thy displeasure and death from that thy displeasure rather then Israel should be cut off So here thâ—… much the Apostles words amounts unto that where as now he was set by and esteemed of his friends and all the faithful Churches of Christ throughout the world yet he could be content for his brethrens sakes to be looked upon as a person not only at the greatest distance from his brethren but from Christ himself and to be judged worthy of the worst of deaths for his brethrens sakes thus as in a glasse you see the most worthy and excellent spirit of the Apostle Paul who before his conversion was a cruel and bloody persecutor yet now why like Paul who so like Christ in his spirit as he this deep sorrow in him was the fruit and effect of his tender love to them Paul is willing to hazaâ— much for the soul-good of many such a spirit 〈◊〉 manifested in his Ministry he was willing to spend and be spent for poor souls 2 Corinth 1.12 The soul-soul-good of many should be a strong engagement upon our hearts to expose our selves to loss and sufferings this was an engagement upon Christ many were concerned the world were concerned this may be of great use to be considered by those intrusted with the work of the minisity especially consider this example of Paul to beget a spirit for publique good if many are concerned as to their inward state venture far We now proceed to the second head which contains a description of the people and persons over whom the Apostle Paul thus cordially mourns and sorrows they are described by a double character 1. The relation they stood unto Paul they were his brethren and kinsmen according to the flesh 2. They for whom Paul thus mourned are a people greatly dignifyed and distinguisht with very high priviledges above all people in the world besides which priviledges and immunities the Apostle doth enumerate verses 4. and 5. under nine heads 1. They were Israelites 2. They had the Adoption 3. The glory 4. The Covenants 5. The giving of the law 6. The service of God 7. The promises 8. Theirs were the fathers 9. Christ came of that line A short word by way of explication to each of these 1. That which heightened the Apostles sorrow for these people was the near relation they stood to him they were his brethren his kinsmen according to the flesh brethren is a word of general signification and applicable to all men without exceptions yet here it is restrained he doth not only call them brethren as they were from Adam but as they sprung from the loyns of Abraham Isaac and Jacob and he adds here according to the flesh because notwithstanding they were the seed of Abraham yet they wanted the spirituall character the faith of Abraham yet Paul owns them as his brethren as he and they were of the natural seed of Abraham the Apostle doth fully own the brotherhood upon this account are they the seed of Abraham and more particularly Phil. â— of the stock of Israel of the tribe of Benjamin or hebrew of the hebrews S. Paul had a dear love for the people as they descended from the same Jacob and Israel according to the flesh though as yet enemies to the faith of Abraham who foresaw Christ day and rejoyced in it Note this Doctrine by the way Doct. That Christians stand engaged much to mourn for their unconverted kindred according to the flesh and to take all possible means to convert them Though it be a duty for Christians to do good to all in this respect yet more especially for kindreâ— and relations to do much and suffer much for the salvation of our kindred it is observed by the learned that Christ as to his Ministry began at Nazareth whereas he had been brought up to instruct them see Luke 4. and doubtless if outward suplieâ— are to begin there much more spirituals he is worse then an Infidel that provides not for
and salvation by the deeds of the law in opposition to Christ and the Gospel they being as they presumed the seed of those to whom the promises were by God at first made and hereupon their confidence was raised very high of their safe estate Now to such a people doth the Apostle here addresse himself And his great designe as we may clearly see is to assert Justification and salvation to come in only and alone by faith in Jesus Christ without the deeds of the law Now the course and Method which the Apostle proceeds in is this First to weaken and dissolve their grand objections and take off those absurdities which seemed to the Jews to follow upon the Apostles Doctrine of Justification by faith alone Those two Objections which he knew lay in their mindes were these 1. If the circumcised Jews be not Justified and saved unto whose fathers God had made such a plain promise and renewed from day to day and from time to time then it renders God not so good as his word then his word is of none effect But it is absurd to imagine Gods word to be fallible his promises are yea and amen therefore the circumsised Israel must be Justifyed and saved though they do reject Jesus Christ and the Gospel this is the sum of the first Argument and Objection The 2d Objection is this If God justifyeth the heathen the nations sinners of the Gentiles that are strangers to God and that without works of legal righteousnesse and reject us who are comparatively a righteous people walking in his ways living in his Ordinances and worshiping him then doth the ways and proceedings of God savour of unrighteousnesse and seems to bear a resemblance of justifying the unrighteous and condemning the righteous which as Abraham said of old is very far from God therefore it must needs be the seed of Abraham that are the subjects of justification and acceptance with God Now that this must needs be the substance will appear from those answers which the Apostle shapes out to them in the following verses and the taking off the first of these Objections takes him up the 6 7 8 9 10 11 12 13. verses and the taking off the second Objection takes him up the greatest part of the chapt from the 14. ver forwards As to the first of these Objections the Apostles concess with them that Gods word cannot fayl his promises are yea and amen vers 6. not as though the word of God had taken none effect Gods word and promises are certain and true and yet you may be rejected which to demonstrate he proceeds to distinguish of the seed of Abraham and to shew that God in his special promise to Abraham did not intend the natural and fleshly seed of Abraham but such as shall be of the faith of Abraham this the Apostle speaks largely unto ver 6 to the 9. and to back and confirm this position that God did not intend Abrahams seed according to the flesh the Apostle doth descend to some instances of some persons within the compasse of their grant who though they were the seed of Abraham yet were not heirs of the promise the first Instance is of Ishmael who though a child of Abraham yet was by Gods appointment cast out of the family and disinherited from a share with Isaac and whereas they might readily pleade he was cast out partly because he was the son of the bondwoman and partly for misdemenour because he was seen mocking Isaac the Apostle proceeds to give an instance without exceptions which is Esau who was the immediate Off-spring of Isaac in whom the promise did more especially center yet he is hated and comparatively ruinated which things we have treated on to ver 13. all which tends to strengthen the Apostles distinction that Abrabams seed was not intended the natural or fleshly seed but the seed according to saith to which the Apostle to the Galathians chap. 3.29 doth fully speak if ye be Christs then are you Abrahams seed and heirs according to promise So that if Esau be not an heir it is because he is not Christs by faith and obedience so that that seed of Abraham who are the elect seed are such as own and believe in Christ therefore if the Jews though the natural seed of Abraham do reject Jesus Christ Gods word of promise stands good and stedfast although the unbelieving Jews are rejected But I shall speak more particularly to each verse and begin at the 6 verse And the Method which I shall follow in the prosecution of this work is this 1. To shew the designe drift and scope of the text and context 2. To open those words that may seem difficult and want explaining 3. Reduce the whole into such doctrinal conclusions as may be most proper and profitable and all this with as much concisenesse as the matter will admit I shall at once cast my eye upon 3. or 4. verses as to their main scope and tendency As 1st I shall take notice of those verses in which the Apostles work is to manage his distinction of Abrahams seed ver 6. 7. 8. 9. I begin with ver the 6. in which the Apostles designe is to assert the stedfastnesse of Gods word of promise made to Abraham notwithstanding his rejecting the carnal unbelieving Jew as not the right seed Therefore the Apostle in the 1st place doth disclaim the least whisperous secret imagination of minde that Gods word or promise should be liable to fail These words are read three ways 1st It cannot be that the word of God hath failed Others reade it is not possible that the word of God should miscarry Others reade but not that the word of God is frustrated there is no material difference in these readings they all amount to thus much to attest the stedfastnesse and certainty of Gods promises to those to whom they are made By word we are generally to understand the word of promise see Psal 106.24 and 119.38 I shall only note two points by the way and so passe First Doctrine That sometimes some passages of Gods providences doth seem to crosse his promises This passage seems to give occasion to question whether the word of God had not failed and thus it seemed in that passage of Abrahams offering up of Isaac as also in Gods carrying Israel into Egypt so also in the death of Jesus Christ John 12.34 that Christ should abide for ever seemed to be the promise so in this passage before us it seem'd as if God had cast off his people Rom. 11.1 the Phrases and sayings of Scripture seems to be contradictory many times that such as are inconsiderate men may be in danger to wrest them to their own destruction 2 Peter 3.16 But Secondly That however circumstances may appear to us it is safe to conclude that Gods word and promise rightly understood are certain and unfailable And that Opinion or saying whatsoever which carries in it a question of
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
in any special service he makes him a special promise Gen. 12.17 so that thus far the Apostle has proceeded to manage his designe in distinguishing Abrahams seed to the end of the 9th verse CHAP. IV. Wherein is evidently asserted by the truth of reason that the Apostles affirmation Jacob have I loved and Esau hated could not respect in the least either their persons or generations as to a final saving or daâ—…ning the whole posterity Ver. 10. And not only this but when Rebecca also had conceived by one even by our father Isaac 11. For the Children being not yet born neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth 12. It was said unto her the elder shall serve the younger 13. As it is written Jacob have I loved but Esau have I hated THe reason why I take in all these 4. vers is because they all belong to make up the Apostles answer to their first objection the Apostle is in these 4 verses still carrying on the former Argument to take off the absurdity cast by the Jews upon Pauls Doctrine of free justification by faith in Christ their objection as I have before-shown was this if Abrahams feed be not justified and saved then God is not so good as his word of promise to Abraham but God is as good as his word therefore Israel is justified and thou Paul art mistaken To this the Apostle has been labouring in his reply in the former 4. verses and to take them off from their confident opinion of the whole seed of Abraham he has been instancing in Ishmael and Isaâ—… one rejected the other elected Ishmael being cast out of the inheritance shews that all Abrâ—hams-natural seed were not heirs of the promise we have now in these four verses his 2d instance to the same end from Ahraham's familie and that in special from Israel's family the special son of promise yet not all his fleshly seed heirs with him though God said In Isaac shall thy seed be called And since we are now entring upon the borders of the controversial part of this chapter about absolute personal election and reprobation I shall endeavour to be as distinct clear and plain as possible I can that at least what I intend and speak may have a ready access to your understandings and consciences in the sight of God And before I come close to the words as an introduction to what shall be said I would premise three or four things to be considered to prepare you to what I shall say directly to these verses 1. I beseech you as a general rule to be observed not only in this but for the right understanding of any single and difficult place of Scripture take a diligent heed to the main drift and scope of the place in general I am well assured as I told you before that there is no one thing will more conduce to a right understanding of this 9 Chap. of the Romans then this thing to know well what is the main Doctrine that S. Paul is designed to prove and establish and from thence you may be assured that all his arguments runs in a direct line to that end for it is certain that he was a workman that did not take improper tools to work with that is to say improper Arguments to confirm his grand thesis but did answer by pertinent and convincing arguments There are two opinions and but two that I know of founded upon this portion of Scripture the one is this that the Apostle in this 9 Ch. to the Rom. is insinuating to the Jews that their casting off and rejection who for many ages had been Gods peculiar people and receiving into love and grafting in the Gentiles was the effect of Gods eternal decree before the worlds were made and their opinion runs thus that those whom God hath elected before time shall one time or other have such means of grace offered to them as thereby without possibility of miscarrying they shall be brought to believe and be saved and on the other hand that those who are under an eternal degree of reprobation must by vertue thereof remain under impenitency and unbelief and so unavoidably must perish and from this root are such of the Jews saith this opinion cast off and rejected and without a diligent comparation of the several passages of this chapter there doth appear some weak ground of such an opinion The second opinion upon this context and Chapt. and Ch. 3.4.10.11 is this that the Apostles absolute designe in the whole is to prevent or answer those objections which were apt to be upon the Jews hearts against his grand Doctrine of justification by faith in Christ which indeed was the main Doctrine Chap. 3.4.10.11 Now consider which of these two opinions are likeliest to be nearest the truth I will give you 5. or 6. Arguments to demonstrate that it must be the last and not the first and that the rejecting 〈◊〉 the Jews is not the effect of Gods absolute decree First because their casting off is rendred as the fruit and effect of their own sin and disobedience to Christ see chap. 11. and 20. Well because of unhelief they were broken off Secondly because their casting off is but conditionally till they turn to the Lord and believe 〈◊〉 Jesus Christ ver 23. they shall be grafted in again if they abide not still in unbelief and that they shall so believe see ver 26 27 28. Now if their blinding and hardening were the fruit of Gods absolute decree it could not be reverst again as most will say 3. That this could not be the Apostles designe to establish absolute personal Election because such a doctrine would not have comported with his grand designe to convince the Jews of their sin in rejecting Jesus Christ such a Doctrin must run in a direct line of opposition I argue thus was it a likely way to convince them to tell them that they were necessitated to reject Christ from the power of an absolute Decree besides the Jews had cause to judge that the Decree of Election was on their side rather then on the Gentilâ— for they had the promises made and renewed to them from time to time nay it is plain that the Jews in rejecting Jesus Christ did not answer to their predestination See Luke 7.30 the Pharisees and Lawyers rejected the counsel of God against themselves and S. Peter saith they were disobedient to that whereunto they were appointed 4. It is plain and clear that a great part of this Chapter is spent in answer to their Objections against S. Pauls Doctrine which kinde of arguing was needlesse if his designe had been to exalt personal Election therefore the Apostles designe is to fetforth the nature and quality not the number of those who are the true seed of Abraham according as he had done Gal. 3.29 5. The Apostle himself in drawing
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
he that rules is loved he 〈◊〉 serves in this sense is hated for this prophecy of Malachi is counted by our Apostle for a threefold illustration and explication of Gen. 25.23 1. More particularly to distinguish who and what those nations and people are of whom God speaks to Rebecca for in Gen. 25. we have it only laid down in general and comprehensively two nations two manner of people here we have it explained to be Israel and Edom these are the two sorts of people 2. To certify the Jews that the servtude of Esau to Jacob was the fruit of a defect of love in God to him Esau have I hated for we have nothing of hatred exprest Gen. 25. only their state is there exprest 3. Malachi gives the reason of this servitude which is not spoken unto Gen. 25. it is as they are the border of wickedness and so the people against whom the Lord hath indignation for ever Jacob have I loved and Esau have I hated these few words require to be plainly and fully spoken unto because they are very much wrested and wronged to the great disparagement if not to the overthrow of Gods free and impartial love to mankinde are not these the inferences drawn from these words That by love here in this text is to be understooâ— election to eternal life and by hatred reprobation to hell-torments and that the time of the commencement of this is from eternity before the persons are born or have done good or evill so that God elects and reprobates loves and hates without any respect to works good or evil therefore do they reade these words in conjunction before they were born or had done goad or evil one was hated and the other beloved or one elected and the other reprobated and that at the meer pleasure and purpose of Gods will and that these two persons by name are as leading examples or types of 〈◊〉 kinde and that when God hath set this love or 〈◊〉 tred it is for ever without any revocation no the one side or the other Now as the Lord shall assist I take it my proper work to labour to discharge this portion oâ— Scripture from that hard service in which it is â—… unwillingly prest to serve contrary to its genuine sence the which I shall do by inquiring into these Eight circumstances following 1. What is the nature of this hatred in God 2. Doth God hate any man without a cause 3. Whether the first transgression of Adam is the cause that God takes up against mankinde to haâ—… them 4. What is the cause that doth provoke God against any people to hate them 5. What are the effects of Gods hatred against any people when conceived 6. Whether we can finde ground from hence or elsewhere to believe that God doth hate parriâ—…lar persons 7. Whether Gods love or hatred to a people be irrevokable and unchangeable 8. How doth such an understanding of our â—postle accommodate his scope and designe in thâ—… contaxt First Hatred in Scripture is taken two ways 1. Positively and absolutely in a strict sence 2. Comparatively in a milde and lower senâ—… 1. Hatred is taken sometimes in a proper 〈◊〉 positive sence to detest and abhor to standing from and seek destruction of thus Cain hateâ— Abel such a hatred is in conjunction with malicâ— and envy thus Ahab hated Micaiah when 〈◊〉 sought his life In this sence the Apostle must be understood Eph. 5. No man ever hated his own flesh but nourished and cherished it 2. Sometimes hatred is taken in a comparative and milde sence for lesse love this is called hatred In this sence Jacob hated Leah Gen. 29. which is there interpreted only for lesse love thus it is understood Deut. 21.15 Matt. 10.39 Luke 14. to hate father and mother and life that is to love them lesse then we love Christ and in this sence if we will take the opinion of the Learned who have left their opinions behinde them it is that there is no more in these words Esau have I hated that is in comparison of Jacob to whom I have given the land of Canaan whilst Esau hath only the barren Countrey of mount Seir. The Second Question to be spoken unto is this Doth God hate any without a cause I answer that as hatred may be either understood in a comparative sence and with respect to external and temporal dispensations it may sometimes be without a cause he may shew lesse love to one then to another in outward things without a cause this I spoke unto before from ver 11. but God doth never hate without a cause if hatred be understood as to a personal final and eternal state 3. Is Adams sin a sufficient cause taken up by God to hate his posterity I answer that hatred in God is not to be understood as a passion of mind but God is said to hate love or be angry as the effects appear now we may see Gods hatred to Adams posterity by the effects of it which is an irrevocable sentence of bodily death to the grave which hatred is plain without exceptions to all Adams posterity But 2ly If we speak of hatred as antecedaneous to Reprobation as to the second death I deaâ— any such hatred to be in God as to Adams posterity so understoed but the quite contrary See Psal 145.9 God is good to all and his tender mercys are over all his works and he swears Ezek. 33.11 that he hath no pleasure in the death of the wicked and consider in the Fall God so loved the world that he gave his only begotten son for them Joh. 3. Rom. 5.8 God commended his love to us that whilst 〈◊〉 were enemies Christ died for us Thus love or hatred in our Text cannot be understood of such a love or hatred whereby either person or party are saved or damned Esau in his lineal posterity was not so hated as I have shewn already for many of them it will be granted were saved as Job and others of that race Fourthly What is the cause that doth provoke God to hate a people I answer Sin and therefore when God hates he renders a reason Psa 5.5 thou hatest the workers of iniquity Psal 11. he that loves violence his soul hates This is an undeniable truth that if God hate so as to reprobate to the second death it is for sin namely actual sin but God may hate in temporals without sin for he afflicts whom he loves Heb. 11. Esa 49. Gods carriages to Zion was as if he hated her whilst his love was to her Gods inward love and outward hate may stand together Fifthly What are the effects of Gods hatred I answer a privation of good and an infliction of evil is reckoned hatred in these Scriptures following Deut. 1.27 Esa 60.15 Jer. 12. Amos. â— 8 Ezek. 35. Hos 9.15 Sixthly Can it be proved that God hates particular persons that God hates things and people is plain Zech. 8.17 I answer that
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
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
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
are willing to see the truth may see as clearly as they may see the sun shine at noon day that this conclusion cannot be drawn from such premisses but may on the contrary draw from them an impregnable argument that the Apostle had not been concerned about any such doctrine of election but something else but sorasmuch as I must be brief according to promise in the conclusion of this chapter I shall come to the words as they lie what shall we say then this kinde of interrogatory speaking is common with this Apostle on several other places as I have before spoken ver 14. this kinde of speaking doth cast a kinde of reflection back upon what he had been speaking as it doth in other places chap. 6.1 cha 8.28 and other places that the whole world is divided into Jews and gentiles by gentiles here must be understood all the whole uncircumcised world except such as were proselited to the Jews religion that followed not after righteousness that did not stear a course that way but we are to know that in this kinde of speaking there is more to be understood then is exprest spoken or exprest it is not only to be understood in a negative fence that they were not just or righteous men or that they did not pursue or minde righteousnesse or that they could not be charged with unrighteousnesse but affirmatively and positively they walked according to the course of this world in a positive fence they lived in all wickednesse and all abomination Ephes 2. they were abominable and to every good work reprobate for this adverb of denying hath more in it then what is spoken and exprest as I might shew you in several instances 1 Cor. 10.5 with many of them God was not well-pleased that is he was greatly displeased and angry Heb. 10.38 if any draw back my soul shall have no pleasure in them that is I shall abhor them so here they followed not righteousnesse that is they were very far from righteousnesse they had nothing to pleade as to acceptance and by this kinde of speaking concerning the gentiles the Apostle doth anticipate the Jews from making this an argument that the gentiles could not be gods people from the consideration of their sinfulnesse therefore S. Paul puts this in the front they followed not after righteousnesse they attained the word signifieth to overtake lay hold on righteousnesse because that this righteousnesse came in by believing not by working for these gentiles when righteousnesse and justification came to be preached to them by the gospel soon laid hold upon and embraced those doctrines the gentiles received the word with joy Act. 8. and that upon Gods own terms as a hungry man falls to his food the gentiles had no righteousness of their own to relieve them as the Jews had therfore they accepted of the righteousnesse of faith gospel-righteousness is called the righteousnesse of faith because men upon believing are declared righteous as it was with Abraham he believed God and it was accounted to him for righteousnesse as if the Apostle should say to the Jews I mean not such a righteousnesse as you speak of or dream of which consists in the observation of the law but such a righteousnesse as is according to Gods free grace and imputatively by believing aecording to chap. 4.8 blessed is the man to whom God will not impute sin the blessednesse is not that he hath no sin but that it is not imputed Now when the Apostle here saith that the gentiles who followed not after righteousnesse have attained to it he must not be understood to suppose or imply in so saying that this faith was given them whilst they flept or that they attained without the exercise of their inward abilityes or that they were under an unavoidable necessity by any decree to that purpose but all that may be supposed to be intended in this kinde of speaking of the Apostle may be reduced to these three particulars that when it was said they followed not yet attained 1. That God did graciously overlook or wink at their former ignorance notwithstanding all their former idolatry and prophanesse did send the gosspel the offers of grace reconciliation amongst them when they did not think of it or seek after it 2. That these gentiles falling in with the gospel in the gracious invitations and tenders of it upon Gods terms and did actually believe they are accepted and in respect to these two circumstances it was prophesyed Esa 65.1 and quoted Rom. 10. God is found of them that sought him not and was made manifest to them that asked not after him 3. These gentiles thus receiving and believing the gospel God keepeth covenant and mercy and so justifieth and saveth them thus it is to be understood that those that sought not yet attained nor can it be understood otherways notwithstanding what hath been said but that those who do unfeignedly seek after God are in the most likely way to finde him for the promises run directly properly to such 1 Chro. 28.9 Pr. 8.17 Es 55. and where is any promise made to those that do not seek 2. Let not any of us think that such kinde of speaking as this doth prove that persons living under the sound of the gospel from day to day and neglecting obedience thereunto are not farther from attaining every day then other 3. Neither doth this kinde of speaking prove that God will be savingly found of any persons at any time but when his heart is ingaged in the use of those means wherein he is to be found now when the text saith he was found of them that sought him not It must be understood that God was moving towards them before they were moving towards him and hereupon they are drawn to seek God that never sought him before CHAP. XIX Plainly demonstrating that persons justified and saved in Gospel-days shall have no cause to boast but on the contrary to attribute all to free-grace Ver. 31. But Israel that followed after righteousness ISrael or the Israelites are two ways understood in Scriptures sometimes upon a spiritual sometimes upon a fleshly account sometimes by Israel is meant those who resemble Israel in faith and holynesse in this sence are they to be understood ver 6. all are not Israel in this sence Nathanael is an Israelite John 1. and upon this Israel doth our Apostle wish mercy and peace Gal. 6. But 2ly And most commonly Israel is taken in a larger sence for the whole posterity of Jacob who was by God sirnamed Israel his posterity according to the flesh are called Israel as distinct from those that did believe but others understand that in this place is intended the rule method or way of righteousnesse the way propounded in order to claiming it the Jews followed a law which they thought would have led to justification being of Gods own giving forth the Jews did conceive and therein they were right that God had appointed some