may bear inward affections and outward manifestations to whom he pleaseth 5. That which we are to enquire into is the extent of these words with respect to who or whom whether they are to be understood in the abstract or concreet that is whether persons simply considered as such persons only or as persons so considered as such a species or kinde of persons so qualified it doth much tend to the clearing up the truth in this context rightly to understand this circumstance 1. I answer we are not bound to understand it in the abstract of such distinct persons because this phrase or this kinde of speaking is used specifically of kind and qualification elsewhere Psal 16.3 in whom is all my delight that is thus so qualified so John 18. I know whom I have chosen which supposeth such as are contrary to Judas vers 18. whom he will be hardneth 2 Timothy 1.12 I knew whom I have believed that is that he is mercyful faithful powerful c. 2. That this place must be understood specifically of such a kinde appears because this very grace and mercy of justification is never promised to any abstracted subject as to John or Thomas but to persons believing as such the Scripture speaks plentifully hereunto Mark 16.16 Joh. 1.12 Joh. 6.40 this is the will of him that sent me that whosoever seeth the son and believeth on him may have eternal life in which words we have explained the terms of this grace and mercy it is upon conditions for in Christ Iesus all the promises are yea and amen we are all the children of God by faith in Christ Iesus so that the words before amounts to thus much I will shew the mercy of adoption justification and salvation to all that do believe whether Jews or Gentiles The Sixth head to be enquired into is whether this will of God in our text so often reiterated to shew mercy and grace be peremptory and absolute I answer that this kinde of speaking I will I will I will I will doth import the greatest resolvednesse imaginable and the greatest peremptoriness that can be exprest doth it not savour of much resolvedness and peremptoriness in Pharaoh Exo. 15. when he speaks after this manner I will pursue I will overtake I will divide the spoyl even so must it be understood in this text that the Lord is much resolved in this matter that is to shew the mercy of adoption and salvation to believers and that not all the men on earth nor angels in heaven can alter or turn his resolution or purpose as not to shew this mercy to them that believe or to shew it to any upon any other terms God is greatly resolved everlastingly resolved to proceed upon these and no other terms to the Iew first and also to the Gentile Thus I have briefly endeavoured to give you the meaning of these words as they are a quotation out of Exo. 33. and now according to my promise I shall sum up the whole into seven doctrinal conclusions which are as followeth 1. Doctrine That Gods speakings of old to his servants were very significant and teaching to 〈◊〉 and generations to come after The sayings which in themselves seemed daâ—… yet Christ and his Apostles make great use of them time would fail me to mention those many quotations of Christ and his servants out of the Old Testament how lightsome doth out Lord make those dark words of God Exo. 3.6 I am the God of Abraham the God of Isaac and Jacob which ouâ— Lord brings to prove the resurrection of the dead to the Sadducees so the Apostle findes argument in this 33. Exo. to prove the initiating the Gentiles The 2. Doctrine Is drawn from the familiarity of God with Moses from whence I note There is much freedome in God to communicate himself in his minde and will to his faithfull servants Moses was faithful in all his house God spake to him face to face as a man speaks to his friend so did God to Abraham Gen. 18. concerning Sâ—dom only from hence learn a word of caution which is this that notwithstanding this his familiâ—rity with Moses yet God will not bear with Moses in sin God slew him he must not enter the land of Canaan because he did not sanctify the name of God therefore take heed of that antinomian Opinion that God sees no sin in his people for he said unto Moses 3. Doctrine The calling the Gentiles to the grace of the Gospel was founded in the will of God from the beginning I will have mercy on them so qualified This our Apostle acknowledgeth Ephes 3. God had a designe to enlarge his grace to the Gentiles though the Jews the elder brother could not bear to see the kindness shewn by the father to the prodigal Luke 15. they forbid the Gospel to be preached to the gentiles that they might be saved they would fain have restrained the grace of God to their terms but God will have his own terms Gen. 9.27 God shall perswade Japheth to dwell in the tents of Shem. 4. Doctrine Not only the means but the terms of salvation are founded in the avsolute will and pleasure of God As Christ was the means so faith the terms upon which life and justification is attained it is not what man thinks but what God propounds I will shew mercy on whom I will 5. Doctrine The justification and adoption of mankinde is the effects of free-grace and meer mercy when all the conditions are performed which are required What God doth for sinners though upon highest terms of believing and obeying is called mercy compassion and grace Ephe. 2.5 saved by grace 6. Doctrine That Gods terms of grace and acceptance with him are fixed on his part with all pâ—…emptoriness and absolute resolution so that meâ— nor Angels cannot change nor alter them Therefore is the gospel called the everlasting gospel 7. Doctrine from these terms grace mercy I observe That men indefinitly considered before justification and adoption through faith are truly miserable and stand in need of mercy let their priviledges be what they will as to preventing grace I shall close all with an inference that God is righteous in rejecting the zealous Jew and receiving through faith the believing gentile because he may of right shew mercy to whom he will and this is no new assumption but he was invested with this power from the beginning for he said unto Moses I will have mercy on whom I will have mercy So much for the 15. verse CHAP. VIII Shewing that it is of meer grace and mercy in God all men having sinned to call them upon any terms whatsoever to justification all grace no debt Ver. 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy WE have contained in these words the Apostles emphatical conclusion and result drawn upon the premises these two words so then are a common note of inference and conclusion
3. The attribute of his righteousness is magnified in his dealings with Pharaoh that he will not always clear the guilty God shews his justice righteousness holyness in this eminent passage of Pharaoh as we have it in that song made upon that account Exo. 15.11 this is imputed to God amongst the rest to be glorious in holyness Thus I have briefly past over the 17th verse by way of explication I shall proceed to the explication of the 18th verse also and then draw up those doctrines that ariseth from both CHAP. X. Plainly explaining how and in what fence God may be said to harden mens hearts in like manner how God is said to shew mercy Ver. 18. Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth THe Apostle having in answer to the Jews second objection been vindicating Gods rigteousness in justifying the heathen by faith and hardening and rejecting the circumcision for unbelief and disobedience to the Gospel which answer in the two branches of it he had been prosecuting of by the help of two antient sayings of God one to Moses Exo. 33.19 the other to Pharaoh chap. 9.16 he now in the verse before us proceeds to draw up the whole of both into a doctrinal result and conclusion in these words so then or therefore he hath mercy on whom he will have mercy and whom be will be hardneth that is to say it clearly appears from the premises that God is at liberty and hath unquestionable right to make his own terms upon which he will shew mercy or upon what terms he will reject at our first view of these words our Apostle seems to represent God in his proceedings with his creatures as an absolute monarch who proceeds and rules by an arbitrary power his own will being his law and so tyed to no law nor conditions and thus also Daniel represents God Dan. 4.35 he doth whatever he will in heaven and earth and that this is the power of an absolute Monarch appears from what is declared of that great heathen Monarch Dan. 5.19 whom he would he slew and whom he would he kept alive whom he would he set up and whom he would he pulled down and this is the character of that great king and Monarch the man of sin of whom we reade Dan. 11. three times over exprest vers 3. 16. and 36. he shall do according to his will thus and much more is God represented to do according to his will to shew mercy to whom he will and harden whom he will from whence some gather personal peremptory and absolute election and reprobation from his own will without any law or condition with respect to the creature but although the Apostle doth thus seem to represent God as proceeding in mercy and judgment with his creatures as an absolute Monarch yet I shall show you wherein there is an apparent difference between such an arbitrary proceeding and the proceedings of God though according to his will in five circumstances 1. God in his proceedings with men cannot will or act any thing but what in it self is righteous just and equal whereas it is very incident to men in such a capacity to err whilst they rule according to their will and therefore it hath been the endeavour of all nations to bound the wills of their Governours by laws and conditions men themselves being judges cannot impeach Gods will with any injustice or unequallity God appeals to men Ezek. 18. whether his ways were not just and equal it was Abrahams maxim that the judge of all the earth will do right to say that whatever God willeth or acteth is just is a great truth and worthy of our faith and greatly tends to Gods glory but to say of things unequal in themselves yet done or acted by God are just is a great dishonour to him Gods will cannot be swayed to injustice 2. Gods will differs from mens will because it admits of councel Ephe. 1.11 he doth all things according to the counsel of his own will 3. Gods ruling by his will differs from mens ruling by their wills for men in that capacity are understood to rule by their wills without a law but Gods will is formed into a law both as to his mercy and as to his justice therefore we finde little or no difference between Gods will Gods law they are taken one for another in Scripture to do Gods word and to do Gods will is the same thing therefore the 19th verse of this chapter by some is read instead of who hath resisted his will who hath resisted his word 4. Men commonly ruling by their will do conceal their will till the time of execution of it but Gods will is declared before-hand both to warn on the one hand and encourage on the other 5. Persons ruling according to their wills amongst men are not stedfast they may will one thing to day and another to morrow those who are the subjects of their favour or wrath are not always the same but Gods will is the same to day to morrow and for ever the subjects of Gods favour and wrath are the same yesterday to day and forever his will is that whosoever seeth the son and believeth in him should have eternal life and this is the same still and his will is that he that rejects the son shall not see life but the wrath of God abideth on him and thus considered God may be said to shew mercy to whom he will yet shew mercy to none but such as believe in Jesus Christ and he may be said to harden whom he will and yet to harden none but those who first harden themselves for after the same manner doth the Apostle speak of the spirits distributions he divides to every man severally as he will yet upon conditions of coveting and seeking of it But before I proceed there is a question which I would speak a few words unto in order to clearing our passage that is why the Apostle rather choseth to declare God shewing mercy to whom he will and hardning whom he will then to declare Gods shewing mercy to believers and hardning impenitent sinners and rejecters of the gospel I answer he speaks after this manner to silence the proud atrogant Jews who would impose upon God and teach him whom or what sort of people he should accept into his favour and whom he should reject these Jews had a tincture of proud Pharaohs spirit who thought there was none above him therefore to humble them the Apostle doth assert Gods absolute supremacy and superintendency over man he doth what he will this was the occasion of this kinde of speaking at the first Exo. 33.19 to silence Moses who seems to be so pertinatiously pleading with God for Israel above all the nations of the world besides God takes him off by telling him I will have mercy on whom I will in shewing mercy I am not bound to give thee an account though thou art
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
heart that stands in awe of God that fears God is not a hard heart 2. That person that is of a cordial constant private praying spirit is not hard 3. That person that trembles at Gods word so as to put in practise what it commands as soon as he understands it is not hard such a heart had Josiah 2 Kin. 22.9 4. That person that hath humble low thoughts of himself is not one of a hard heart 5. That person that is sensible of the least sin and troubled for it and is touched at it is not hard and when secret as well as open sins afflicts and pricks his heart 6. That person that trembles at Gods judgements as did Josiah that person is not of this number Doctrine 7. That disobedience to Gods declared will and command persisted in is very highly provoking to God in order to giving up persons to hardnesse of heart This was the case with Pharaoh this was the case with the Jews Doctrine 8. and last is this That the law terms and conditions of hardening rejecting and reprobating are not founded in or according to the will of men but of God The reason of this text and Doctrine by S. Paul is raised upon occasion of the quarrel some arrogant Jew who would impose upon God who should be the subjects of Gods hardening namely such who did not submit to the law of circumcision they would have God to harden the gentiles or reject them but he declares his wiâ—l to harden both Jew and gentile who should disobey and rebel against Christ and the gospel and this will of God is made into a law as I have shown you not a secret will as many would have it but this his will is Ioh. 6.40 revealed as with respect to those whom he will have mercy on so also as to those whom he will harden and make subjects of his wrath Iohn 3.36 he that believeth on the son hath everlasting life and he that believeth not the son hath not life or shall not see life but the wrath of God abideth on him These are those whom his will is to harden Thus I have done with the 17. and 18. verses I now proceed to verse 19. CHAP. XI Gods will and word are terms equivolent and his purposes to mankinde in order to mercy and Judgement is not Irrestible Verse 19. Thou wilt say then unto me why doth he yet finde fault for who hath resisted his will WE have contained in this verse the Jews quarrelsome replycation by way of Object against what had been asserted by the Apostle in these four following verses we have the Apostles severe and pathetical reply in two parts 1. A sharp reproof 2ly A substantial vindication of the righteousnesse and wise proceedings of God with mankinde both which the Objection seems to impeach But I shall first speak unto the 19. verse before us in which we have the Objection framed either as the Apostle framed it himself or as they themselves made it some think the Apostle framed it himself as personating the Jews in it the rise of this Objection may be supposed to be from what the Apostle had been lately asserting concerning the power and prerogative of God in justifying and hardning men at his own will some think that from the Instance of Pharooh and the conclusion drawn thereupon that God hardens whom he will from thence the Jews apprehended themselves some of those subjects of his will to harden thereupon their spirits were inraged against the Apostle his doctrine and God himself and that what we have in this 119 ver is the fruit effect thereof they are ready to impeach S. Pauls Doctrine as if he had not represented God consistent with himself whilst he had shut them up in hardnesse and blindeness irresistably aad yet haveing so done complained or found fault with them and blamed them who are under such a kinde of necessity by a decree of his own will The words themselves are presented as a perverse object or reply against God in which we have these four parts considerable 1. The objector or person objecting exprest in the singular particle thou 2. The person unto whom this objection is directed unto me saith S. Paul 3. The Subject objected against why doth he finde fault 4. The absurdity it self imputed to God for who hath resisted his will this objection some think is drawn from the passage of Pharaoh Exo. 9.17 that God seems to complain of Pharaoh after he was hardened by God and there is a colourable ground also as to the Jews that after they were hardned and blinded by God he yet blames them and the foundation of this Objection is from a rational principle that those persons are not to be complained of who are determined by an absolute decree or will of God as they supposed Pharaoh and themselves were according to the Apostles Doctrine It is the principle of wise-men that persons are excusable who are necessitated by a greater power then their own to be what they are The Apostle in these words doth not personate an humble consciencious person modestly desirous of satisfaction with a spirit of meeknesse in things wherein they are dark But as an impatient men in hearing the truth when the light thereof shineth into his conscience to discover his nakednesse and further we may perceive by the form of the Objection that it doth discover a confident insulting spirit in the objector as also much haughtynesse in the face of it he finds fault with God for finding fault but to come more closely and distinctly to the words themselves by way of explication as I have proceeded in the former verses so I shall enquire distinctly into these words and that under these six considerations 1. I shall enquire into the reading of the words 2. I shall enquire what sort of persons may be supposed to make this quarrelsome Objection or reply 3. From what part of S. Pauls Doctrine this Objection is raised 4. What are we to understand by Gods finding fault 5. What may be supposed that God findes fault with 6. What is this will which the objecter supposeth to be irrisistable in God Of each of these a few words in order And 1. As to the reading of the words most interpreters reads them as they are here read yet I meet with a second reading which runs thus why doth he finde fault who hath disobeyed his law and there may be a good colour for such a reading from the consideration of that affirmity that is between Gods will and Gods law or word they are taken one from another see John 7.17 he that doth my will shall know of my doctrine by which will is to be understood his word and those who thus reade the words do thus paraphrase upon them why is he so angry with us and resolved so severely to deal with us who are so far from refusing obedience to his law that it is only out zeal for the law
altogether needfull in our reading this chapter to carry along in our eye the main scope and designe of the Apostle in what he here writes to this people which was in a direct line to prove his grand thesis namely justification by faith without the deeds of the law and therein this Chapter carries a compleat analogy with the former and two following Chapters of this Epiâ—le the grand scope of all which is to convince the Jew of his sin in not believing in Jesus Christ for life and salvation The Apostle in this Epistle and Chapter had an eye to the Jews great Argument with respect to the covenant made with Abraham which argument is by them formed thus if not any be justified but by faith in Christ then the Jews though the natural seed of Abraham are not justified but are in the state of condemnation for they hate Christ have persecuted and slayn him but it is absurd to conclude that the Jews are not justified therefore man may be justifyed some other way then by believing in Christ and the Minor of this argument is strengthened by a three-fold fortification which the Jews think impregnable As first say they to the seed of Abraham was the promise made and if they be not justified then there is a failing in Gods word Secondly there are not any amongst all the sons of men so zealous for righteousness therefore they must needs be the persons justified Thirdly say they if they be not justified then hath God cast off his own people which he hath chosen But these things cannot be so therefore this doctrine of justification by faith in Christ must be a doctrine of Pauls devising and not the truth of God Now my souls desire and prayer to God is that the truth in this Scripture might clearly shine into the hearts of all that are sincere who shall reade the ensuing matter and that which I designe as I go along shall be to discharge this Scripture from that hard service which it is prest to serve in which is to attest a personal absolute Election and reprobation unchangeable and irrevocable establisht before the foundation of the world which preordination of God doth unavoydably necessitate men to be what they are and shall be as to sin and death Righteousness and life which inference and conclusion will appear very forreign to the Apostles designe in this Chapter CHAP. I. Personal Reprobation Reprobated Wherein is contained what reall great and constant sorrow the holy Apostle St. Paul had for the miserable estate of the Jews under their sin of blindness Vers 1. I say the truth in Christ I lye not my conscience also bearing me witness in the holy Ghost IT may be easily and readily supposed that the Apostle had here to do with a people who partly through prejudice to the persons and partly his doctrine were likely to be hardly perswaded that Paul had affection for them that he had in his heart secret hatred and revenge against them for those injuries done to him and therefore he is necessitated to take great pains to raise and beget in them a credit of his choyce love and affection to them which he labours after in the beginning of this Chapter these 5 first verses contains the proem or preface to the Chapter In which preface we have the Apostles most ardent and patheticall complaint and manifestation of sorrow in the behalf of he Jews his countreymen who were not only ignorant but persecutors of Christ and his Gospel which rendred them in the Apostles judgement in a very sad and deplorable condition Now these five verses are two ways understood First some understand them to look backward to what the Apostle had been treating on before 〈◊〉 the former Chapter in which he had been treating of the choyce priviledges of such as were believeâ— in Christ that they were not lyable to condemnation that they were chosen of God had the spirit were heirs of God joynt-heirs with Christ and that nothing should be able to separate them from this their happy estate some I say do judge that the Apostle having been deeply contemplating upon these things breaks forth passionately and abruptly with these affection at lamentations for those his Countreymen who for the generallity of them lay short and at a distance from these priviledges Secondly there are others who understand these verses as a preface to what follows in this Chapter and as a preparative to what he had to say which I think is the likelyest to agree to truth and I shall handle them as so understood and that great truth which the Apostle takes such pains to fasten upon their hearts was this that he had a cordial and deep sence of the present state of the Jews and their condition even to exquisite sorrow and grief In which sorrow we have four circumstances considerable First the certainty of it Secondly The greatness of it Thirdly the cause of it Fourthly the heightning circumstances of this sorrow which are two 1. The Jews are his kindred 2. They were such who had been invested with very great priviledges of each of these a few words in order First the Apostle is very pathetical in this his â—ttestation of the truth of this his sorrow he doth with much earnestness assure them that he had such a simpathy with them and sorrow with them â—e would command their belief iâ— this point and therefore doth he make a solemn and sacred protestation and profession in these words I say the truth in Christ I lye not The certainty of this which the Apostle speaks is two ways confirmed First by his positive attestation I say the truth in Christ Secondly by his duplication or doubling his speech on the negative as well as the affirmative I lye not These words of our Apostle are read two ways some reade instead of in by Christ not as we reade here as Paul having an eye to Christ as a witness as if he should say Christ thou knowest that I say nothing but truth that my sorrow is real and so also doth my conscience bear witness and so doth the spirit of God also in this matter and that this is the dialect of the Apostle see elsewhere Gal. 1.10 now the things which I write unto you behold before God I lye not so also 2 Corinth 11.31 the God and father of our Lord Jesus Christ knoweth that I lye not I appeal to him that I lye not as here But 2dly the most both of antient and latter Interpreters understands and reades these words of the Apostle otherways as containing in them the nature and force of an oath because the particle translated in say they may be more properly translated by and so saith Calvin Piscator and Musculus and so they reade those words 2 Cor. 12.1 I knew a man by Christ and of the same minde are most of our latter writers who also takes these words as an asseveration or an oath but take it
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
saving Israel and the destroâ—ing of Pharaoh God gets himself a great name by saving his people in such a miraculous way and he gets himself a name also by destroying Pharaoh see Esa 63. verses 12 14. which is eminent to this purpose Psa 83. latter end But some may say how is Gods Name declared in his proceedings with Pharaoh I answer First by his proceedings with Pharaoh to declare himself the God of his people the God of Abraham Isaac and Jacob this is that Name that God would have exalted and magnified See Exo. 3.15 this is my Name for ever and my memorial to all generations God is willing to be reckoned and named the god of his faithful servants Heb. 11. he is not ashamed to be called their God he is not ashaâ—eâ— that is he is very forward so to be called this is the name that Moses in his Song doth endeavour to exalt Exo. 15.2 he is my God my fathers God he is my God saith Moses I will prepare him a habitation my fathers god I will exalt him as if he should say God hath in this act shewn himself in special the God of his people and this is no small priviledge in Davids sence Psa 48. this god is our god Psa 67.6 God even our God shall bless us It was a singular strain of faith in them as it was in Thomas John 20.29 when he said my Lord my God propriety in God is a choice priviledge it is the priviledge of overcoming Saints Rev. 21.7 I will be their God as he is theiâ— father in order to simpathy so their God in order to power of salvation and deliverance Oh then the happy state of such a people who are under such favour and love and care of such a God as the Psalmist saith Happy are they who are in such a case whose God is Jehovah Psal 146.5 Happy is he that hath the God of Jacob for his help this Name of God is that Name which he designes should be known in all the earth declaring therein that he is well able to save his people out of the hands and power of their most potent enemies Vers 18. affords us these Doctrines following 1. Doct. That God was unquestionably righteous in his whole passage and dealings with Pharaoh of old The Apostle brings this passage to vindicate Gods righteousness as to his proceedings with the Jews to shew that God is not unrighteous in shutting up rebellious sinners in the obduratnesse of their own hearts for he was just in what he did to Pharaoh these words as I have shewn you in the explication are an inference by way of application the Jews themselves would easily grant that Gods proceedings with Pharaoh were not only righteous but very gratious in the whole treaty with him There were six circumstances in Gods dealings with Pharaoh that renders his last proceedings with him righteous 1. Pharaoh before God sent to him was a cruel oppressor of Gods people who were near and dear to him his first-born 2. God offered implicitly to forgive all that had been past if now at last he would discharge his people out of their slavery at his request 3. God waits upon him a considerable time sends several messages and made many gracious applycations unto him by his special and signal servants Moses and Aaron he sends six sentral messages unto him before he inflicted that spiritual judgement of hardening him 4. God never denyed or refused his request put up to him by Moses for the removal of those judgement that were upon him 5. After so many returns to his former rebellions upon the removal of the stroke yet after all God offers him that if yet he would humble himself and let Israel go he would send no more plagues chap. 10.4 6. In Gods inward judicial hardning him by withdrawing his spirit he did not leave him in an utter incapacity to repent as hath been before proved in the explication there is not such a passage in all the Scriptures wherein the long-suffering and patience of God is so set forth as in this of Pharaoh the Apostle might well say he endured with much long suffering the vessels of wrath whilst he was filling up his measure Yet that which is yet further worth our consideration follows in the second Doctrine The 2d Doctrine from the 18. verse That God in his dealings with Pharaoh laid a platform of his proceedings with reprobates to the worlds end And the Apostle doth intend no lesse in laying this instance before the Jews to instruct them concerning Gods proceedings with them to be as just as they were with Phuraoh to severely punish after abuses of great long-sufferings and patience He hath mercy on whom he will from whence ariseth this Doctrine in the third place Doctrine 3. That justification is not the fruit of our merrit but Gods mercy here he calls justification by the name of mercy 4. Doctrine That the law and terms upon which men are justified and saved are founded in Gods own will without the contrivance and proposition of the creature he hath mercy on whom or what manner of persons he will He hath made the passage to life and salvation through grace by faith and no other way but by faith alone those whom he will have mercy on are Jews and gentiles who believe and obey Rom. 3.30 seeing it is one God that shall justisie the circumcision by faith and the uncircumcision through faith So much for the first part of the verse And whom he will he hardeneth from whence I note this Doctrine 5. Doctrine In a Scripture-sence God is concerned in hardening sinners This I have spoken unto also sufficiently in the explication Whenas the Apostle makes use of this term harden in direct opposition to mercy or justification it supposeth a hardened person in a sad and deplorable condition he hardens it might as well have been said he rejects or reprobates from whence I note this 6. Doctrine That as hardnesse of heart in man is the greatest sin so from God the greatest judgment It is such a sin that the sin of Pharaoh is stiled hardnesse of heart his refusing counsel disobeying and rebelling against God his abuse of Moses is all summed up in hardnesse of heart so the sins of Israel in the Wildernesse is called hardnesse of heart Heb. 3.8 harden not your hearts as in the provocation in the Wildernesse which takes in all their murmurings and rebellion the sins of the Jews in Christs time is called by this name of hardnesse of heart Mark 3.5 Mark 6.52 But for the sakes of some it will be needful to lay down some discoveries of a heart that is not possest with this comprehensive sin of hardnesse of heart because some are apt to condemn themselves in this respect who are not concerned I shall lay down six characters of a heart that is not hard in this sinful state whatever they may think but I shall but name them 1. That
the glory of the father that is the power of the father Ephes 3.16 according to the riches of his glory to be strengthened with might 2 Thes 1.6 called the glory of his power and often it is applyed to his grace as Ephes 1.6.12.16 sometimes glory is spoken of as the portion of believers in the life to come see 73 Psal 24. receive me unto glory Pro. 3. the wise shall inherit glory John 17.22 Rom. 2.8 1 Peter 3.13 I am inclinable to believe that the latter is intended in this verse that which is the portion of the vessels of mercy is glory and the portion of the others is destruction 2. Why is this word riches added that he might make known the riches of his glory on the vessels of mercy I answer riches signifieth abundance of whatsoever is spoken of this metaphorical word is often borrowed by the Apostle to do service in commending the attributes of God and the future glory of the Saints sometimes it is borrowed to set out the unconceivable fulness of Gods attributes we reade of the riches of Gods goodnesâ— Rom. 2.4 despisest thâ—u the riches of his goodnesâ— we reade of the riches of his wisdome and knowledgâ— chap. 11.33 of the riches of his grace Eph. 1.7 and again the riches of his glory and we may from hence know that whatever God is furnished with he is richly and plenteously filled with God is rich oâ— plenteous in all his attributes 2. Sometimes riches is applyed to the future reward of the Saints Rom. 10.12 the same Lâ—… over all is rich unto all that call upon him for he that calls upon him shall be saved Ephes 1.18 S. Fâ—… prays that they might know the riches of his glory 〈◊〉 the inheritance of the Saints in light 3. What is it for this riches of his glory to be known I answer there are two ways of making things known 1. When they are brought to open and occular view to make a thing obvious in this sence the glory of God can be no more seen then himself by man in a moral state But 2ly things are made known when they are discovered by arguments to be so to the understanding and in this latter sence it is most like the Apostle here intends it is Gods designe to exhibite an argument or Medium by which men may be led to this knowledge of the riches of Gods glory in himself and in his distributions God is not wanting in his dispensations to men of sufficiency of means of knowledge and understanding whereby they may come to make an estimate in themselves how abundant rich in grace and bounty God is to them that obey him 4. Who are these vessels of mercy and why so called it is granted on all hands that these vessels of mercy are such as once were miserable and of the same lump of those who were dead in sins and trespasses according to Ephes 2. whilst they were walkers according to the course of this world these have obtained mercy all which is comprehended in that word called verse following where these vessels of mercy are so described even us whom he hath called vessels of mercy are such in their call not in their decree 2. Called vessels by a metaphor because as vessels properly called have a particular form given them by the artificer who maketh and formeth them to be commodious and fitted to receive and hold things liquid and dry which is put into them so these are called vessels as they are formed and fashioned by God by his word and spirit converted regenerated persons are as vessels they are the from of Gods work and workmanship Ephes 2.10 thus these formed by God are fitted to hold the mercy of God to all eternity so that whilst men are dead in sins and trespasses they are destitute of this formation and so uncapable to hold present mercy or future glory vessels of mercy are such as have suffered a new formation 5. Why is the making these vessels of mercy appropriated to God differently from the former 1. As we are in pursuance of the application of the comparison of the potter I answer that the potter may in a more special relation be said to make vessels of honour because he makes them antecedently such but he makes vessels of dishonour but subsequently upon their marring so those that are Gods vessels of mercy are so antecedently God hath his primary designe answered in them but the Scriptures doth not appropriate the making of vessels of wrath to God we have an apparent difference in reading the vessels of wrath are said to be fitted and prepared passively or in a passive sence but God is not interested in it by the Apostle but these are said positively to be prepared by God which he hath prepared unto glory and there is little reason why God should be interested in making vessels of wrath seeing he hath so often disclaimed his willingness that any should be such and we have his oath that he takes no pleasure in any's being such I remember one on this place saith If God made vessels of wrath he would take pleasure to fill them with wrath but that he is unwilling to do but why is God in special interested with making vessels of mercy and it is not appropriated to man at all I answer first from Gods Original designe will and desire he wills all mens salvation that they would accept of his mercy 2ly He gives Jesus Christ as the effectual means to work us to this-form Ephes 2. created in him 3. It is of him as he occasions the publication of the gospel with all tenders and offers of grace 4. Because he follows the soul with the continual strivings and operations of his spirit within in order to sanctification by which it comes to be a vessel fit for its masters use 2 Tim. 3.21 But why are these by a variation of terms vessels of honour called vessels of mercy I answer first mercy supposeth misery that these as well as others were found in by God 2. They may be called vessels of mercy 1. As they contain mercy here 2. Because they contain mercy to all eternity 1. They contain mercy here as they are partakers of the grace and mercy of the Gospel in opposition to the law they have it not by debt for work done but by free grace for the dispensation of the Gospel is called mercy in this chap. ver 16. chap. 11.30.31 2 Corinth 4. as ye have received mercy yea faint not Ephes 2.4 the Gospel is the sure mercy of David Act. 13. Gal. 6. 2. Vessels of mercy as they are to contain mercy to all eternity as Jude saith looking for the mercy of our Lord to eternal glory 6. How are we to understand this preparation afore why afore from whence some argue thus That those who are the vessels of mercy are only such who are necessitated to be such by an absolute decree from eternity there being vessols of mercy