near relation and tender love that God in this change shall bear to them he shall carry it to them as a father to children that are small and tender living God in opposition to Idols It is worthy our taking notice how the spirit of God doth ingeminate and reiterate to the same effect in these vessels to assure us the truth of the matter treated on that he will certainly own relation and love also even to a visible manifestation a people who were or are at the greatest distance in both This doth instruct us how full Gods heart is of goodnesse to mankinde how propense to goodnesse to passe by transgression and receive graciously for out of the abundance of the heart the mouth speaketh as our Lord in another case saith we have an eminent place to the same purpose Ier. 32.41 as to Israel in special as to their return I will plant them assuredly with my whole heart with my whole soul what God doth for a people he doth it heartily therefore the designe of this reiteration is not only to offer the certainty but the cordialnesse of this admission into love and favour so that saith our Apostle it is no strange doctrine for God to admit the gentiles into favour who were at the greatest distance who were strangers and forreigners they may also become fellow citizens with the saints and of the household of faith yea children of the living God Thus having briefly opened the words it follows after the method that I have before observed that I give those doctrinal conclusions contained in them which are as followeth I shall but name them Doct. 1. That what God hoth done in former times either in mercy or judgement is significant to us in Gospel-days for our instruction The Apostle brings down what God prophesied to Israel therefore it is common for the Apostles to cite Gods dealings in both 1 Cor. 10. Juâ—… 2 Peter 2. Doct. 2. That the sayings of the Prophets are the sayings of God himself God speaks in Hosea This I had occasion to take notice of before as to Pharaoh that what God speaks in his servants is undeniably and universally true see Luke 1.73 God spake by the mouth of all his holy prophets since the world begun 2 Pet. 1.21 holy men of God spake as they were moved by the holy spirit therefore we ought to have a high esteem to the sayings of the prophets as if God himself were speaking unto us Doct. 3. That for a people to be owned and accented of God as his is a very choice and great priviledge It was prophesied as such I will call them my people Doct. 4. Which were not beloved from whence flows these two Lessons 1. That Gods love or hatred with respect to persons or people is not unchangeably fixed He may call them his people that is own them his people to day which were not his people yesterday he may love them to day that were not beloved yesterday the truth of this Doctrine you may see proved if you look back to our Exposition upon ver 13. But secondly I note from these words which were not beloved yet in a sence there was love from God to all men 2. That the love that God bears to mankinde either Jews or Gentiles before conversion and call is no love in comparison of that love he bears to them who are truly called Or thus That Gods love to converted called persons is a very great and singular love That God bears love to mankinde is a truth in general considered and is a truth asserted by our Lord Ioh. 3.16 God so loved the world that he gave his only son for them but that love that God bears to holy persons to converted ones to obedient ones is a choice love indeed a love of delight Joh. 14.21,23 Joh. 16 26. the father himself loveth you because ye have loved me It is great love that God bears to a prodigal upon his return See Luke 15.20 make this improvement 1. To admire the greatnesse of this priviledge to enjoy the love of God under this consideration a love of delight it is true others enemies have his love of pity Psa 145. his tender mercies are over all his works 2. Admire the change in estate that is made upon conversion that you that were not a people that were beloved should now enjoy such priviledges Ephes 2. Doct. 5. That it is one circumstance of aggravation in the exaltation and the glorification of Gods people that they shall receive their glory where they have had their shame In the place where it was said ye are not my people thereâ— This place may be considerable both upon a general and particular account 1. In general upon the earth Revel 5.10 where the Saints have suffered there they shall raign 2. In particular which is more proper to our Text we have a parallel place Zephan 3.19 I will give them praise and fame in evey land where they have been put to shame It will be a circumstance in the exaltation of Jesus Christ that as he had suffered a shameful death at Ierusalem so he shall raign there in that place Esa 24. he shall reign in Jerusalem and before his ancients gloriously this is a great condescention in God to his people and a manifestation of his choyce esteem to them 2. It may be a great comfort to all faithful suffering humble and abused saints Doctrine 6. Such as are the truly called of God have the living God to be their father They shall be called the children of the living God he takes pleasure to discriminate them and distinguish them from all other children and worshipers whatsoever the Apostle changeth the prophets sons into children to shew the singular priviledge of Gospel-saints they are all the children of God by faith in Christ Jesus O the great priviledge of all truely called ones that have such a God! who only can swear he liveth he hath all life in himself and gives all life spiritual and temporal But for brevity sake I shall say no more to the first head of the four into which I reduced the latter end of this chapter We are now by course to speak to the second comprehensive head propounded to be handled from the close of this chapter which is contained in the 27 28 29. verses CHAP. XVII Plainly shewing that it is not Number nor being in relation to godly Ancestors that can secure rebellious persons from Gods wrath and destruction Ver. 27. Esaias also crieth concerning Israel though the number of the children of Israel be as the sand on the Sea yet a remnant shall be saved 28. For he will finish the work and cut it short in righteousness because a short work will the Lord make upon the earth 29. And as Esias said before except the Lord of Sabaoth had left us a seed we had been as Sodom and been made like unto Gomorrha IN which three verses we have the Apostles second testimony
as not only highly provoked God by sin and disobedience but after all abused his long-suffering towards them So much for ver 22. CHAP. XV. Shewing the super-abounding riches of Gods grace to sinners for their encouragement to turn and persevere through all difficulties in well-doing the rich favour and glory they shall enjoy to all eternity Ver. 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory THese words seems to be a continued speech tending to vindicate the just and unquestionable power of God not only to make vessels of dishonour subsequently but much more properly and antecedently to make vessels of honour and mercy both which answers to the power of the potter in the comparison before as God may justly on the one side make them vessels of dishonour who withstand his formation of them and abuse long-suffering extended to them so he may much more make them vessels of mercy who shall be found complying and tractable to his will and so be prepared for glory the Apostle seems to lay great stresse upon this preparing and fitting as considered on both sides only here is an apparent difference he entrusts God in this latter not in the other It is clearly appropriated to God to make vessels of honour or mercy but no such application to the other God is not unwilling to be accounted the authour of preparation for glory we have the Apostle in these words offering a second reason of Gods enduring with such long-suffering the vessels of wrath that had fitted themselves to be destroyed not only that he might have the clearer ground of advantage against them to shew his wrath and make his power known in their eminent and remarkable destruction who should so a base his long-suffering But 2. That by his so enduring he might make manifest and declare by way of eminency his grace love and mercy upon them who should be prevailed upon by such his mercy to comply to his holy will the Apostle argues thus if God shews such mercy to his worst and most provoking enemies much more to his obedient friends Ioh. 15.14 ye are my friends when you do whatsoever I command you Gods mercy exhibited to the old world who were so wicked that they had grieved God to the very heart by their sins is a ground to beget faith in Gods singular choice love and respect to his friend righteous Noah who had been singularly righteous before him in that generation so Gods long-suffering to Pharaoh so spare him so long doth demonstrate his fuller respect to Israel his first-born who were in Goshen where his plagues came not that singular favour shewn by the father to the prodigal doth demonstrate a greater love to the elder son that had not so done amiss therefore the father tells him he was always with him and all that he had was his the potters taking pains with a crackt and marred vessell that hath made it self obnoxious to his will to be destroyed to make it a vessel of honour doth highly declare his very high estimation to that vessel which is a vessel of honour more then if he had ground the marred vessel to pouder So that to issue the matter in a few words Gods great love to sinners demonstrates his singular and choyce love to saints These words are two ways understood One way is according to what I have declared as the argument is drawn from Gods mercy to the vessels of wrath 2. There are some yea not a few who understand this argument to be drawn from the severity of God to them that he shews and exerciseth his wrath on them that the riches of his glory may appear to the vessels of mercy from thence some of them of that opinion renders it in these words that Gods shewing his wrath and making his power known in the dreadful destruction of reprobates commends and sets off upon terms of far greater acceptance the riches of his grace and love in the salvation of the elect or thus as some say God making so many reprobates greatly advanceth his love to the elect he makes the reprobate drink the dregs of his wrath that his mercy may be the more sweet to the elect as two contraries sets off each other the better but that this latter cannot be the sence of our Apostle in this place we may be satisfied in the very reading the words for if that opinion were a truth yet it doth not appear from this context that such an opinion hath any footing in it as may be easily seen for here it is undeniably plain that the argument is drawn from Gods mercy to the reprobate the Apostle seems to argue something like this chap. 5. if God had such love to enemies as to give Christ for them he argues with a much more as to those reconciled as to their salvation Here are couched in our text two reasons why God doth endure and not sudainly cut off and destroy such as have highly provoked him 1. That in his so doing he may leave himself without excuse and cast all the blame upon the sinner 2. That from these his proceedings in ways of mercy to such so unworthy he may offer a demonstrative ground how great his glory shall be which he will show and bestow on those who are bettered by mercy God did do something for this end that he might make known the riches of his glory on the believer But I shall briefly enquire into some words and circumstances in this text by way of explication and so hasten to draw up those Doctrines which flow from these words so opened As first what is here to be understood by Gods glory 2. Why is it added riches of his glory 3. What it is to have this riches of glory known 4. Who are these vessels of mercy and why are they so called 5. How is the making these vessels of mercy appropriated to God different from the former 6. What may we understand by this preparation 7. When is it accomplished Of each of these a very short word 1. this glory twice spoken of in this text is two ways understood somtimes it is taken as the effect for the cause it is sometimes taken for that in God which is just matter to glorify God matter of honor glory to him the due consideration whereof renders God glorious and worthy of admiration and adoration this is to be understood by the words of Jesus Christ to Martha John 11.40 I told thee saith our Lord if thou wouldest believe thou shouldest see the glory of the Lord that is thou shouldst see that for which thou shouldst glorify God therefore this glory of God is commonly referred to Gods power and his grace because from these appearances from God for the most part men are aptest to glorify him 2. By Gods glory sometimes is intended his power it self as Rom. 6.4 Christ was raised from the dead by
we have not this inside we are in a sence children of the flesh and so not the children of God therefore S. Peter takes both parts 1 Peter 3. not the putting away the filth of the flesh but the answer of a good conscience so doth Christ John 3. a true baptized Disciple of Christ is one in whom Christ dwels by faith Eph. 3.17 the Ordinance of the Lords supper hath an inside a spiritual part our hearts are to be fed as well as our bodies we are as Christ saith to eat his flesh and drink his blood or else we have no life in us it is the spiritual part attending the outward that renders a person acceptable to God for he seeks such especially now who worship him in spirit and truth John 4. Abraham did much in going out of his countrey and offering up his son yet his justification came in by his faith Rom. 3. it is true his works did manifest the life and truth of his faith Iames 2. but it is said Abraham believed God and it was counted to him for righteousness 3. If the children of the flesh or law be not the children of God then certain it is that the children of faith are and so thou who art a Gentile-believer art one of them it may be much encouragement to a poor gospel-believer it appears thou wert one of those whom God had upon his heart in his promise to Abraham at first the promise made to Abraham that he should be heir of the world was made upon gospel-terms not fleshly Rom. 4.13 If you are believers in Christ you are the proper heirs of that promise with him and so the most proper children of God though thou art a Gentile so was Zacheus yet upon his believing he is pronounc't a child of Abraham by Jesus Christ himself Luke 19.9 It is the judgment of some learned men that Abrahams children may be divided into four ranks or are of four sorts 1. Such as were his natural children according to a fleshly race who were no sharers in the promise such were Ishmael and Esau 2. Some who were descended of Ahrahams loins and were heirs of those temporal promises of Canaan and such like such were the fleshly posterity of Isaac and Jacob. 3. Such as descended of Abrahams loins according to the flesh and not only so but such as were truly godly and had the faith of Abraham even faith in Christ as Abraham had 4. Such as are not of the fleshly seed of Abrahams loins at all but were only believers of which sort are all the believing gentiles and these two latter sorts may be reckoned into and are the children of the promise which leads us to speak unto the affirmitive part of this interpretation But the children of the promise are accounted for the seed In handling this head I shall cast my eye to the verse before and verse following ver 7. ver 9. In Isaac shall thy seed be called which saying is taken out of Gen. 21.14 and the occasion we may there see in the former part of the chapter which was this as I minded before after Isaac was born and grown to some years Sarah his mother takes notice of Ishmael the bond-womans son offering some abuse to her son Isaac in mocking him she is sorely displeased thereat and besought her husband to cast both son and mother out of doors but Abraham having love to his son it seemed grevious to him to put her request in execution but soon after God himself speaks to him and bids him hearken to his wife in this matter and put the son and mother both out of doors and he gives Abraham this as an argument that Ishmael should not inherit with Isaac but in Isaac his seed should be called that Isaac should be the heir alone without Ishmael now Abraham having received this command from God proceeds accordingly ver 14. Abraham arose early in the morning to perform that service which was too grievous to him in himself it is worthy our noting By the way note this Doctrine That our father Abraham was of a tractable frame of spirit to Gods will though in things crosse and contrary to his own will and interest Abraham is not only willing to do it but he riseth early to do it This he did also in the offering up Isaac chap. 22. his dear and only son he did arise early to go about it this was the spirit of our father Abraham whose steps we are to follow Rom. 5.12 in order to blessing Abraham God called him to his foot Esa 41.2 Let us learn this lesson from it be like Abraham herein it was kindely taken at his hand God reckons him his friend James 2.23 and this priviledge is promised John 15.14 Ye are my friends when ye do whatsoever I command you if thou beest a believer thou must look to Abraham thy father Esa 51. but I only touch this by the way and now come to the words ver 7. In Isaac shall thy seed be called It is not here to be understood that all that come of Isaacs loins acording to the flesh are here meant for we know Esau came of Isaac but Isaac is here exhibited as a type of the true seed they must resemble Isaac in this birth but I shall meet with this in the interpretation as it followeth the children of the promise are accounted for the seed I have already spoken something to the explaining these words who are these children of promise in general they are such as are begotten by the promise through Christ but I would speak more particularly a few words 1. It is to be noted that the Apostle doth not here say the children of promise with respect to Isaac alone personally considered but the Apostle had an eye to a race or generation of men so qualified that is to say such as resemble Isaac as to his extraordinary birth and the extraordinary interposer of Gods power therefore he saith in special the children of the promise it is undeniably plain that if the Apostles designe had been here to lift up Isaac as a type of absolut personal election honeeded not to have proceeded this way as he doth to compute Abrahams seed by Isaac and by him in such a way but if the Apostles designe was to render Isaac as a type of such a sort of persons so qualified then the whole context will concurr with it 2. Whereas the Apostle here stileth these persons acceptable with God children of the promise we are to understand such persons as the promises are directed unto which is Originally and comprehensively to and in Christ for this we have an Emphatical place Gal. 3.16 Now to Abraham and his seed were the promises made he saith not to seeds a many but one which is Christ so that in a true construction children of promise and children of Christ are the same for Christ is the apparent and immediate heir of the promise To confirm this we have
alligorically that is as it is interpreted by our Apostle Gal. 4.24 that is when by one thing another different thing is meant so we have Isaac and Ishmael an allegory of the two covenants the legal from Mount Sinai and the other that which is by Christ and as those two sons of Abraham were allegorical so these two sons of Isaac must be also if we understand the Apostle in the present text giving a new instance to the same end and import with the former now as God in ordering Ishmael and his mother to be cast out did therein figure out the rejecting of the law of works as to justification so did he corroborate and strengthen that signification in this second instance of Esau which appears plain in our text where he saith not of works but of the caller so that the covenant of works is rejected in casting out Ishmael and hating Esau so that it is plain that God will have none accepted or received for the legitimate seed of Abraham nor Isaac that seeks to be justified by works this way is reprobated and thus found in it and that this point is that which the Apostle would prove to this people see Rom. 3. for by the deeds of the law shall no flesh be justified in his sight so vers 28. the promise to Abraham that he should be heir of the world was not through the law but through faith Rom. 4.13 we are all the children of God by faih in Christ Jesus So that this is a great truth that reprobation and election is of works and faith 2. That Esau was only a type and representation of all wicked men in all ages but also of the law of works The next thing that I am to speak unto is the parentage of these subjects Jacob and Esau their father was Isaac their mother was Rebecca both godly praying holy persons we may gather that Isaac was near 20 years praying to God that he might have children and so much the more earnestly because the speciall promise of God was lodged in him in Isaac shall thy seed be calledâ— saith God to Abraham and when Isaac saw that this promise stuck in the birth and did not come forward he set himself in good earnest to seek God the text saith he entreated the Lord which word signifieth earnest importuning prayer and the text also saith Gen 25.22 the Lord was entreated so that to those parents these children were the answer of earnest prayer these were children of one father and mother and twins yet see what a great difference there was in their natures before and after their birth Jacob was a plain man Esau took like Nimrod of whom it is said Gen. 10.9 that he was a mighty hunter before the Lord or as some reade of the Lord that is to say a great persecutor to which also Esau in his posterity answered Esau was the head of the Edomites and as these differed much in their nature and civil state so also in their moral state Esau is stiled a prophane person one that slighted spirituall things as they were contained in his birth-right I am at the point to dye and what good will this birth-right do to me We may note by the way that very godly persons may have a great difference in their children and very bad children in answer of prayer this was the case with Isaac and Rebecca let not godly parents think strange of this it was so here but have a care you do not impute their badness to be the effect of an absolute decree of God as some are ready to do and such an opinion is the direct way to discourage parents from taking pains with their children 2. Have a care of setting your love to much upon your children the child that Isaac loved best proved worst it is recorded Gen. 25. that Isaac loved Esau it was observed by a godly man having occasion to speak of Barabbas a wicked man that he carried a significant name Bar-abbas the son of the father that it was to be feared that his father too much loved him which was one means to spoyl him what a cross and vexation was Esau to his father and mother in his marriage Gen. 26. but I pass this briefly CHAP. V. Plainly evidencing that the salvation of mankinde was the subject of Gods heart thoughts and purposes from the beginning WE now proceed to the predicate the oracle it self spoken of these children which was the elder shall serve the younger which words were the words of God himself spoken to Rebecca in answer of prayer Rebecca in much perplexity of minde about the strange strugling in her womb inquires of God who gives her this answer as a prophetical prediction of their future condition in their posteritys which God foresaw was like to be not as if this foresight did necessitate its coming to pass no Austin long since layd down a Maxim in this case which is this that Gods foresight of things coming to pass doth not necessitate their coming to pass it must be granted in this as well as in the other cases that those things which God foresees will come to pass doth admit of a condition in the case as it is plain 1 Sam. 23. which is a remarkable place to that purpose where David in his flight before Saul was in Keilah and afraid Saul would surprise him there he goes to God to enquire 1. Whether Saul would indeed come to that place 2. Whether the men of the place would deliver him up to both which God gives a positive answer in the affirmative 1. Saul will come 2. The men of the place will deliver him up yet neither the one nor the other came to pass for when David understood that Saul would come he hasted and got away so also in Ninivehs case 40 days saith the prophet and it shall be destroyed yet it was not so though God foresaw the servitude of Esaus posterity for it was not fulfilled in person as I have said yet this is executed upon just grounds of desert Obadiah 10. Psalm 137. if the question should be demanded when this oracle takes place I have answered already we finde the first fruits of this servitude in Davids time as we reade 2 Sam. 8.14 1 Cronicles 18. when David put garisons into Edom and made them tributaries to him but it shall be more fully accomplished in the time to come see Isaac's blessing to Jacob by faith as it is recorded of him Heb. 11. by faith Isaac blessed Jacob as to things to come and see what it is Gen. 27.29 let people serve thee and nations bow down to thee and be Lord over thy brethren this is spoken of Jacobs posterity not Jocob in person this Balaam also by a prophetical spirit foresaw Numb 24. out of Jacob shall come him that shall have the dominion that is his seed the righteous shall have Dominion in the morning Psal 29.14 so that this oracle spoken to Rebecca
Christ and seeking for justification another way namely by the works of the law 2. To convince the Jews that that way of justification unto which they did adhere was a way absolutely rejected and reprobated of God and that Gods purpose of election was not to stand or be founded upon that foundation but by faith in Christ 3. The Apostle doth labour to satisfy the Jews that this was no new Doctrine broacht by him but a Doctrine preach't by God to Abraham though to him more darkly in types and figures in the casting out of Ishmael and Esau from those priviledges which were external in these his lower passages he did teach higher things the rejecting the old covenant of works in point of justification and choosing the younger Gospel-covenant 4. It is the Apostles endeavour to convince the Jews that God had left himself an absolute and unquestionable right to propose his own terms and conditions upon which he will justifie and save without being imposed on by the creature and that this his way which he hath unalterably and peremptorily fixed and declared is the way of 〈◊〉 grace 5. The Apostle is labouring here to convince the Jews that their rejecting and casting off was no other then the fruit and effects of their rejection of this his way by Christ as is plain vers 32. because they sought it not by faith but as it were by the works of the law Now these considerations carried along in our eye will be a light and guide to us in the following subject We now proceed The Apostle having been in the former Uses labouring to certify the Jews of the eternal purpose and decree of God to elect and adopt for Abrahams children only such as should believe in Christ and to reject therefrom all others of what line soever descended who should depend upon works for that priviledge and in this doing he had been vindicating the truth of Gods promise to Abraham against their first Objection verse the 6th shewing them that the rejecting such a carnal seed of Abraham as they were did no ways cross much less make void the word of God or render it of none effect He now proceeds in these verses to vindicate the righteousnesse of God in these his proceedings in answer to their second Objection that God is not only just in decreeing this way of Justification but righteous in his prosecution of the same we may suppose that the Jews were satisfied that the Apostle had fully answered their first Objection and cleared the way as to the tight seed the Jews were ready to say Paul thou hast well salved the truth of Gods word of promise but now how can this comport with the righteousnesse of God and his equity whilst he is rejecting the greatest number of Abrahams seed who have been willing and running zealously labouring in ways of obedience to that law of God delivered to them and in the meanwhile receiving into favour the nations and sinners of the Gentiles either ignorant of or disobedient to that law and that only believing in another This saith the Jew favours to us of unequity and unrighteousnesse and thus the Apostles answer to their first Objection begetteth another Objection the answer to which is that which the Apostle is running at in the following verses namely to vindicate the righteousnesse of God The substance of the Apostles answer amounts to thus much that as Gods rejecting the Jews the natural seed of Abaaham did no ways intrench upon the truth of his word of promise to Abraham so neither doth his rejecting these who were zealous of the law intrench upon his Justice and righteousnesse so that God is righteous in his proceedings though the Jews are not justified by the works of the law Ver. 14. What shall we say then is there unrighteousnesse with God God forbid That the Apostle is here in these words replying to a supposed Objection is the received opinion of most that I have read as well Calvinists as others 2. That this Objection is occasioned by or from what goeth before is as universally granted the Jews did think by what Paul had said before that he had rendred the righteousnesse of God at least questionable I do confess I finde men much divided as to the spring rise and root of this Objection some think this Objection was raised from the Apostles quoting of Jacob and Esau with respect to the time when the words were spoken to Rebecea which was before they had done good or evil one to be hated and the other loved whereas they were both equally sons of Isaac in whom the promise was lodged some think that the Jews thought that Puul in this instance had at least implicitely rendred God unrighteous 2. Some think that the Jews took this advantage from Pauls interpretation of these Oracles and instances of Ishmael and Esau as thus that God in his proceedings with Ishmael and Esau did intend to declare his establisht purpose of election to be not by works but free grace ver 11. this interpretation the Jews quarrel at that Paul should in effect say that Gods casting out Ishmael and subjugating Esau typed out the casting off the Covenant of works for Justification this interpretation was very distasteful to the Jews who judged it to savour of unrighteousnesse for God to slight and reject the zealous Jews who were observers of the law whilst he received into favour the sinners of the gentiles as they esteemed them Now the Question is which of these two are likeliest to be the spring of this Objection I answer That it could not so properly be drawn from the first as the last of these foundations for these two reasons 1. What the Apostle speaks concerning Jacob and Esau was only what was recorded in their own Scripture and they dared not to quarrel at that they had the very words that Paul mentions Gen. 25. Malachi 1. 2. What Paul had said concerning Jacob and Esau and particularly concerning Esau or the Edomites that could not offend the Jews because the Edomites had been their fathers implacable enemies the Jews would hardly upon their account interpose or to charge Pauls Doctrine with imputation of unrighteousnesse to God they did not at that day bear any such love to Edom therefore the spring and rise of this Objection must stand grounded upon the Apostles conclusive inference from the premises Gen. 25. Mal. 1. that God had rejected that way of saving men on which they depended and chosen the way of faith this is that saith the Jews which seems to reflect unrighteousnesse upon God Now to take off this second Objection the Apostle addresseth himself in the verses following both in general and particular And first he denyeth the consequence drawn from the premises in general in these words God forbid let not this be so much as named it is in St. Pauls account abominable the Syriack reade God forgive implying the hainousnesse of the sin wanting forgivenesse it is a
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
election as they thought Paul preacht and made both Jews and gentiles level that they had no priviledge or advantage more then the gentiles as to justification without faith in Jesus Christ of all people under heaven none were more for personal election then the Jews see what pains God takes to perswade Peter to be otherwise minded to go to the gentiles Act. 10.10 2. That personal election or reprobation was not the doctrine that was on foot in these verses because such a doctrine would have been heterogeneous and of another kinde to all the rest of the context in general for it is not hard for the weakest who are willing to understand to see that the great controversy lay about the terms of justification whether by the law or faith which controversy needs not have been if personal election had been the designe 3. It is plain that the controversy doth not in these verses depend about that point nor the first making but that making which is Gods handling persons made it is not said that God ordained Pharaoh in creation to be hard but it was done in time upon his own hardning first and after he had endured him in his long suffering a great while as you shall hear upon ver 22. 23. making doth not always refer to proper making in creation in the Scriptures but handling as we may perceive Mat. 23.15 and several other places this forming or making Pharaoh was Gods just hardning him and so as to the Jews their objection did not lie as to their first making or creation they have nothing to alledge against that but about their present making or forming by God to destruction for their rebellion against Christ and the gospel the Jews above all other people were honourable vessels in their first making of this kinde in Gods handling them but for their sins they were prophesyed of to be dishonourable Hos 8.8 now shall ye be amongst the gentiles as a vessel in whom is no pleasure but I proceed to the words themselves distinctly wherein we have the Apostles zealous and pathetical answer to the Jews captious and quarrelsome objection ver 19. this answer of the Apostle consists of two parts 1. We have a sharp and severe reproof in the former part of the words 2. We have a substantial confutation even to conviction to the end of the 23. vers by the Apostles answer to this objection we may clearly see the nature of it that it did tend to the disparagement and impeachment of the wisdome and power of God in his handling and hardning whom he will the objecter will not allow the almighty that liberty which he will allow a mean tradesman a potter to designe and form his vessel either more honourably or more contemptibly at his pleasure and according as his stuff will run either finer or courser the Objecter will not allow God to make of a stubborn rebellious person or people a vessel or vessels of dishonour and to make those who obey the gospel and so yeild and submit in his hands vessels of honour namely such as are called both Jews and gentiles before prepared unto glory I shall first speak unto the reproof contained in these words wherein we have these four circumstances considerable 1. We have the Apostle designing to abase the objecter by the manner of his speaking but O man who art thou which is compellation of diminution what a man a poor mortal man sold under sin lyable to death at Gods pleasure what thou to stir up thy self against thy creator this kinde of speaking tends to lay men low as when David thus speaks Psal 8. what is man that thou art mindful of him the tendency of his words are to abase men 2. In this reproof we have the Apostle laying before them the transendant power wisdom might majesty of him against whom they contended couched in this appellation God who art thou that replyest against God 3. The Apostle lays before them the nature and quallity of their sin by name he calls it replying taking up a dispute or answering again the which is forbidden to servants as to poor mortal men Tit. 2.9 not answering again or gainsaying 4. We have the Apostle amplifying and enlarging upon the indignity and unworthynesse of the objecter by a similitude of the work and workman shall the thing formed say to him that formed it why hast thou made me thus this comparison sets out the deportment of the objector towards God with a kinde of unnatural prodigious deformity and unworthynesse for what can be more repugnant to nature then for that thing or person which receives his being from another to quarrel with him about the nature of that his being the sheep that he is not an oxe the oxe that he is not a man men that they are not angels or according to the Metaphor as if the chamberpot should say to the potter why was not I a drinking-pot so that we may perceive by the manner of the Apostles speaking and arguing that his designe was to abase and lay low the objector even those Jews who had been charging God with either defect in wisdom or in power this vocative kinde of speaking is the effect of passion of minde O man sometimes wonder sometimes of sorrow mixt with love see 2 Sam. 18.33 O my son Absalom O Absalom my son my son signifying very high passion of minde so Mat. 23.37 O Jerusalem sorrow mixed with love and pitty the Apostle is under much passion of minde for these his contrey-men according to the flesh as he also seems to be in the beginning of this chapter he had a great zeal for this people and it grieves him to see them so obstinate against their own mercy in this passion of minde he seems to speak to the same people chap. 2.1 O man ver 3. O man the Apostle in our Text is not only thus affected for their sin but the dishonour of God and now his designe is to vindicate the honour of God but some may say what was there more particularly in this objection that so much provoked the Apostle to make this pathetical reply in order to abasing the objector I answer there appears four circumstances in it that doth so greatly stir up the Apostles zeal 1. The Apostle had a clear sight from what spirit this objection did arise which was not from ignorance or weaknesse but from an arrogant captious quarrelsome spirit a bold imperious insulting spirit against God 2. The Apostle in this objection perceives much slighting and undervaluing put upon God himself from the very manner of speaking we have not so much as one of these honourable names or titles of God inserted neither God nor Lord but he and his which we always account â— slight put upon any superiours by inferiours as she or he speaking of parents or masters 3. We have in this objection or reply self-justification why doth he yet finde fault they see no cause of Gods
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
negatively which they are under before this calling 1. They are not beleved 2. They have not received mercy 3. They were not then Gods people 2ly We have as to their changed state three affirmations 1. They shall be Gods people 2. They shall be beloved 3. They shall be children of the living God Thus we may perceive that the prophet had a clear and distinct prospect of a great change of estate as to some people but it is not exprest who there are some different apprehensions amongst expositors about this passage There are three opinions upon these words 1. Some are of opinion that these predictions relate to the Jews only as to their return from their captivated state wherein they appeared as if they were not the people of God but cast off by him that yet there should be a time again when they should have the face and favour of God and by him be owned for his people and the truth is the context Hosea 1.2 doth run much that way as to them which makes Calvin very confident of that side as if he thought none could contradict him But 2 ly There are many others that are of opinion that these words are a prophetical prediction of the calling of the gentiles because they are said to be a nation not beloved a people not the people of God and those appellations are commonly applyed to the gentiles in Scripture and also because the Apostle doth cite this saying in this place following what he had said verse 24. as a relative to those he there speaks of called not of the Jews only but also of the gentiles of this opinion is Pereus with much confidence But there are a third sort who judge these words of God by Hosea doth relate to both Jews and gentiles and are fulfilled in both Jews and gentiles that they are both couched in these words and I think they may well answer to both not only to the Jews in their return out of captivity but they will well answer to the acceptance and admission of the gentiles to the grace and favour of the Gospel and so the Apostle Peter seems to apply it chiefly to the gentiles 1 Pet. 2.9 which iâ— time past were not a people are now the people of God it is usual in predictions in Scripture thâ—… they admit of several sulfillings so might this be fulfilled to the Jews and also to the gentiles and several others for instance that prophecy of calling Gods son out of Egypt is several times fulfilled once it is fulfilled in Christ as Mat. 2.15 so that Ier. 31. of Rachels weeping for her children that were not this hath ahd two fulfillings already so that Psal 41. John 13.18 so that the prophets might it the first place intend the Jews and afterward it might relate to the gentiles also but take it either way as relating to the Jews or gentiles it doth accommodate the Apostle in his designe for if the Jews after they had been rejected from being a people may be restored and accepted why may not the gentiles also seeing they are both in the same condition it may be supposed that it was not the chief designe of the Apostle in this place to prove or declare either the re-instating of the Jews into the favour of God after that cloud of displeafure which for a time had been spread upon them the calling the gentiles to be a people but rather to satisfy the Jews it was no new orstrange thing or that which might give them occasion to quarrâ—… with him for asserting that a people now alienated from God may be called and answering his call may be received into favour with him as his people for the Jews and gentiles were both laid level and were all under sin as he saith Rom. 3.9 what are the Jews better then the gentiles we have proved saith the Apostle that all are under sin and God makes vessels of mercy both of Jews and gentiles and this saith the Apostle is no more then your own prophets do assert he will call them his people that were not his people so that the great designe of our Apostle in these quotations out of Hosea was to convince the Jews that his doctrine was no new doctrine that persons out of covenant love and favour as the gentiles were might notwithstanding be admitted it may be taken notice of that in our Apostles quotations of these Prophets there are some verbal variations between the Old and New Testament and this very usual with the penmen of the New Testament when they cite the Old But this know that when it is so it is neither negligently nor ignorantly but designedly to accommodate the sence and render the Text more lightsome yet the difference here is but small not material as we may see if we compare Hosea 2.23 the Apostle instead of mercy renders it love which is more lightsome and Gospel for mercy may be where love is not so when the Old reade sons the New reade children which is still more evangelical as to these words I would speak to them with respect to the authour and the words themselves 1. It is plain that God is the speaker it is God the Apostle intends when he useth these words for he saith also in Hosea I will call them my people Gods words and the Prophets words are the same what the Prophet speaks God is said to speak 2. As to the matter spoken and that lyeth 〈◊〉 two parts 1. A singular owning of a people to be his who had been estranged from God and out of his love and favour 2ly We have very emphatically described the place where this happy change shall be made in the same place where they had been eminently taked notice of as a forlorn people not owned by God ver 26. It shall come to passe that in the place wherâ— it was said unto them ye are not my people there they shall be called the children of the living God For the opening the words we are to understand that to call a people Gods people is matter oâ— dignity yea great dignity and honour things eminent and excellent are called Gods so goodly Cedars are Cedars of God Psal 36. the great moâ—…tains are called the mountains of God an excellent man a man of God so here to be called the people of God is a title of dignity 2ly To be called in this sence is not meanâ— a bear title but it means they are so they are 〈◊〉 people of God really as Jer. 27. where it is said of Christ he shall be called the Lord our righteousness is the same as if he should have said he shall be the Lord our righteousness as in like manner whâ—… the virgin Mary saith from hence forth all geneâ—…tions shall call me blessed that is shall reckon and â—steem me blessed or acknowledge me blessed so 〈◊〉 be called Gods people intends no less then they shall acknowledge them to be so the children seting forth the