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
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
understood Deut. 7.6 the Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth So Deut. 10 15. God did choose them above all people So Prov. 1.20 because they did not choose the fear of the Lord that is prefer that so that Election doth not always suppose Rejection but when persons prefer one thing above another Dr Hammond tells us that the Greek words used in Rev. 17.14 called â—…sen faithfull are joyned together as words of the fame import Election and faith seems to be taken one for another and should we reade saiâ— for election in these places following it would not found incongruously that the purpose of God according to faith might stand v. 11. is not of works So chap. 11. â— there is a remnant according to the faith of grace So ver 7. Israel hath not obtained but the believers have obtained and the rest were blinded which reading doth very well agree to v. 32. of this Chapter 3. What works are here excluded whilst he saith not of works To this I answer they must needs intend those works which the Jews gloried in a circumcision and keeping the law which works are distinguished from and opposed to faith in Christ Rom. 4.5 now to him that worketh not but believeth in him that justifieth the ungodly his faith is accounted for righteousnesse 3. Who is here intended by the caller in him that calleth I answer it is plain that God is the caller he is the free inviter to that great feast of Justification and salvation see Luke 14. Mat. 2â— It is of him freely prepared and he hath an undoâ—…ted right to propound the terms in order to participation of it therefore are works here opposed to him that calleth or to the caller That which I am to speak unto in the next place is the time when the Oracle was delivered to Rebecca recited by the Apostle it was when these nations had not works either good or evil but in aâ— equal condition then were these words spoken God took such a time to declare it and doubtlesse our Apostle doth judge this circumstance of time observable as to his controversy in hand this relation of our Apostle many do greatly wrest contrary to the Apostles intent and meaning as I shall make plain though it must be granted that the Apostle in this his contention doth as we do sometimes by a crooked stick bend it quite the other way to the end he might set it right so here doth the Apostle decry works because they too much rested upon them but I shall afterwards show you that by all he saith he doth not altogether trample upon them though at first sight his speaking seems to give encouragement to such an Opinion some from these words do urge that as Esau is here rejected so are men by name without the least regard had to works either good or evil and that men are hated rejected chosen elected meerly according to the pleasure of Gods own will to which notion we comply thus far that the gift of salvation and the terms thereof doth arise out of the heart of God it is freely from the caller neither men nor Angels could propound him way or rules herein to go by But for the discharging this opinion we must understand that it is founded upon a mistaken foundation about Gods election the authors of that personal and absolute election takes it for grant that Gods choyce is out of the fallen lump of mankinde in Adam as they were all equally fallen in him and run in debt to God beyond any possibility to pay and so God being the great creditour may at his pleasure pardon one and exact the whole debt of another without the least blemish to his justice now this is a fundamental mistake for God doth neither elect nor reject any as immediately lying in the fall but mankinde by the promise gift and death of Christ are put 〈◊〉 to another capacity of liberty and freedome 〈◊〉 Christ is the surety ransome and propitiatory sacrifice not for a few but for all the fallen lumâ—… of mankinde this was prophecied by the prophetâ— Esa 53. the Lord hath laid on him the iniquity of 〈◊〉 all he is the lamb of God that takes away the sin of 〈◊〉 World John 1.29 a ransom for all 1 Timothy 2.6 a propitiation for the sin of the whole world 1 Iohn 2.2 so that now by Christ the prison-doors are 〈◊〉 open God is reconciled so that now the condemnation of man doth not lye upon Adams transgressâ—on that is as to the second death with tormentâ—… but for rejecting this sacrifice not believing in Christ not coming to him for life in whom it is 1 Iohn 5. this was emphatically typed out in the brazen serpent of which Christ is the antitypâ—… Iohn 3. the people dyed not because they were stung but for not looking upon that serpent on the pole and thus our Lord applies it Iohn 3.17,18,19 this is the condemnation that men love darkness rather then light So that all that are now elected to life are chosen in Christ not from Adam now in this remove from Adam to Christ men are condemned for not believing and for 〈◊〉 obeying so that salvation and damnation are conditional which were very improper if the former notion were true see throughout the whole Scriptures from the beginning of Genesis to the end of the Revelations Such a notion of Gods electing and destroying men without respect to their deeds good or evil is contradicted begin with Cain Gen. 4.7 if thâ—… dost well shalt thou not be accepted Levit. 26. I will walk contrary to you if you walk contrary to 〈◊〉 Deut. 28. the blessings upon the obedient and cursings upon the disobedient Psa 62. Esa 3.10 Say ye to the righteous it shall go well with him Rom. 2.6 who shall render to every man according to his deeds tribulation and anguish upon every soul of man that doth evil and the contrary to them that worketh good and the reason is given there is no respect of persons with God and this is confirmed from the righteousnesse of God Gen. 18. Shall not the judge of all the earth do right that is not to make them equals in punishment who are not equal in guilt to slay the righteous with the wicked this is the voice of the Scriptures throughout therefore to make such an application from our Text as before is contradictory to the analogy of Scriptures But that we may come to a clear and right understanding of the minde of God in these words of S. Paul I shall lay down some Rules to consider of in order thereunto 1. Know that these works principally heeded in these nations or people must be intended the works of Circumcision and legal obedience and not the works of faith and holinesse in this sence the one had not then obliged himself to the worship of God nor the other
to ver 21. But affirmatively there was a twofold framing or making upon the Jews at which they were much offended at God and both respecting Gods present dealings with them for their actual rebellion against the Gospel which was now judicially upon them 1. They were by God subjugated in their outward state to the Nations as to their outward glory and politick government wherein they had exceeded all the world besides Gods presence was in the midst of them his sanctuary was amongst them they were his first-born son the head and not the tail this people are now scattered amongst the Nations and their temple and glory laid in the dust they are made as a vessel in whom is no pleasure as it was prophesied of them Hos 8.8 and herein are a dishonourable vessel according to our Text this our Lord tells them Matth. 23. last their house is left desolate this formation they are greatly offended at why hast thou made me thus say they they are not sensible of any sin of theirs that could deserve this forming nay they questioned whether God had power or right to thus make them contrary to his promise made to their fathers Abraham Isaac and Jacob. 2. They took themselves wronged as we may perceive that God had put them out of a capacity of obtaining justification or salvation by all their zeal and legal obedience whilst enemies rejecters of Jesus Christ they are threatned with eternal death if they do not believe in Jesus Christ ye shall die in your sins notwithstanding all your legal obedience if you believe not that I am he why hast thou made me thus that is put me into this capacity Now the great designe of the Apostle is still to maintain Gods unquestionable right of power to turn a disobedient people into what form he please when they have first abas't themselves by rebellion he still carries on the same conclusion be hardens whom he will but according to promise I shall be brief upon this verse because I shall meet with it more fully and properly in the following verse that which remains according to our usual proceedings in order to concluding this verse is only to lay down those Doctrinal conclusions that offers themselves to us from these words 1. From the Apostles zealous replication I note 1. Doctrine That it is the nature of a true cordial faithful servant of God to have his zeal kindled when he hears Gods name and glory dishonoured and his attributes his wisdom power mercy and goodness abused This was the spirit of meek Moses Exo. 32.19 he brake the tables hereupon this was the spirit of Jobs friends when they saw but the least appearance hereof as they thought in Job So it was with Paul at the sight of Idolatry Act. 16. his spirit was stirred in him it is as it is with a dutyful childe to his father he cannot bear to see him dishonoured so David was sensible hereof Psal 42.10 as a sword in his bones Paul and Barnabas waxed bold Act. 13.46 when the Jews blasphemed see also Psal 44. so was Hezekiah upon the blasphemy of Rabshakeh 2 Kings 19. compared with Esa 37. From the designe of the Apostle to abase the Jews 2. Doctrine The great sin of the circumcised Jews was spiritual pride or pride of spirit This sin of pride in them God complains of old Hose 5.5 cha 7.10 their pride was testified to their face and to this our Apostle speaks Rom. 2. they made their boast they said we see John 9. 3. Doctrine It is a very high piece of presumption and impudence in man to question the reasonableness of the terms and conditions propounded by God in order to mans justification and salvation To say or think that there is a defect in Gods wisdom in propounding such or such a way rather then such this was the very case in hand and the great fault of the Jews this is very unreasonable so to reply it is but reasonable and equal that he that is sole author and donor of mans salvation should take his own way and propound his own terms upon which persons shall reap that benefit if God be about to bless Abraham with a great blessing to make him the father of the faithful he must follow God at his foot stoop to his directions in every thing as to the way to it the clay must yield to the hand of the potter if it will be a vessel of honour to this speaks Esaiah 40.13 cha 45.11 they must not command God 4. Doctrine It is very unreasonable and a high provoking sin against God for a poor finite creature who hath received his very being from him and who hath forfeited his very being a thousand times by sin yet to be found disputing and quarrelling'with God about the form of his being why he is not treated better by his maker As if a malefactor pardoned by the king should quarrel with him that he did not make him one of his bed chamber or confer some great honour upon him may not God do what he will with his own Mat. 20.7,8 5. Doctrine That the great dispute that the unbelieving Jews had with God was not about their original making or future rewarding but about their present handling called making The Jews question with God about the justness of his present judicial dispensations upon them why hast thou made me thus the truth of this will more clearly appear if we consult the context about this present hardning whom he will But I proceed to the next verse CHAP. XIII Explaining the potter and clay and that God makes and mars vessels according to their submission or rejection of him Ver. 21. Hath not the potter power over the clay of the same lump to make one vessel to honour and another to dishonour THese words are propounded by way of interrogation which kinde of speaking signifieth much intentness in the speaker and hath much awakening force upon the person unto whom spoken it is a kinde of speech much used by this Apostle both in this Epistle and elsewhere 2. This kinde of speaking supposeth a strong assumption and conclusion in the matter it self Hath not is as much as if he had said it is certain he hath it puts the question out of doubt we have the Apostle in these words further managing and manifesting his dislike of the former objection ver 19. and also further demonstrating the unreasonable perverseness of the said objecter giving yet a more clear account that God may harden whom he will and yet be just in finding fault or complaining of them so hardened by him which position is built upon this double principle 1. From his unquestionable right of power and prerogative 2. From this consideration that he hardens none but such as by their sin break or first mar in his hands when he is about to work them and soften them for vessels of honour or such as first are become clay of the vilest sort I need