either way they carry in them a very pathetical attestation that what the Apostle speaks concerning his sorrow for the Jews was a real truth Secondly It is farther ratified from his duplication in the negative I lye not had it not been enough for the Apostle that he had positively affirmed it and called God to witness that he had said the truth I answer that it was usual amongst the Jews when they speak earnestly and with the greatest confidence and in things considerable thus to double their speech as for instance in that Message to Hezekiah Esa 38. thou shalt dye and not live so Psalms 118. I shall not dye but live 1 John 20. confessed and denyed not and this kinde of speaking was usual see what pains the Apostle takes to perswade the Jews into as good Opinion of his love to them as a good Introduction to what he had to say to them from whence I note by the way 1. Doctrine That it is a matter of great concernment in order to a right Receiving what is offer'd by a Gospel-Minister that the people be satisfyed that what be says he speeks from the root of tender love and pitty to their souls The Apostle did not think it lost labour in him to effect this end by this means before us and the like pains he takes elsewhere see 2 Corinth 7.3 you are in our hearts to live and dye with you 2 Corinth 11.11 God knows I love you Philip. 1.8 God is my Record how greatly I long after you in the Bowels of Christ see what pains he takes to perswade the Churches into a belief of his love to them Paul takes pains also with the Jews to perswade them that this sorrow was the effect of his to them which to do he could appeal to his own conscience he was always careful to make conscience to his Friend see Acts. 24.16 2 Corinth 1.12 therein was his rejoycing and he knew the holy spirit stir'd him up to speak that he spake I might again note by the way 2. Doctrine That it is warrantable in a Gospel-Minister in matters of concernment where we doubt of being believed in things of God to confirm what we say by obliging attestations and protestations when we have in so doing a good conscience I have shown this before Gal. 1.20 2 Corinth 11.31 Phil. 18. But some object Mat. 5.37 let your communication be yea yea nay nay whatever is more then this cometh of evil to which I answer 1st That Christs designe in these words could not intend to oblige persons to these syllabicall words of yea and nay 2ly Neither do they oblige us as to Number that we must multiply no more by way of attestation for we must not imagine that Christ would contradict his words in his own practice was not Christs verily verily more then yea and nay and the Apostle did not understand our Lord so as you may see before but Christ in this place designes to take off the Jews from their voluntary vain oaths and attestations in their Communications one with another as in Jephthas case and many others and to the same end tends the Apostle James's words Chap. 5. if Christs designe had been to forbid all kinde of swearing there needed not to be an enumeration made of what they should not swear by neither can swearing in a solemn way in the fear of God be a Moral Evil which is used by God himself and Angels and saints in thâ— purest times but where Christ would enjoyâ— yea and nay he there would oblige us that what we affirm be truth that our yea be yea and our nay be nay as S. Paul saith our words were not yea and nay The â—d particular to be considered is the greatnesse of this grief and sorrow of the Apostle for the Jews the Apostle is not satisfyed only to assert the truth of his sorrow but the nature and degree of it which as the learned tell us is set forth in 3 circumstances to be very great therefore say they this word translated sorrow doth signify the sorrow of a woman in travel used John 16.21 you now have sorrow and the Apostle to the Galathians tells them that he was in travel for them cha 4.19 2ly This sorrow is set forth by the successive continuance of it it is said here to be continually like the pains of a woman one throw after another night and day It was not a transient sorrow but a seizing and lasting sorrow Therefore in the third place the greatnesse is set forth by the seat of it which is the heart sharp and deep when the Scriptures speak of sorrow of heart and soul it intends sharp exquisite sorrow saith our Lord my soul is sorrowful unto death my sorrow is very great and deep The third circumstance to be considered is the cause of this sorrow which is not so fully exprest as it is to be understood in our text it is so great that the Apostle cannot express it his heart will not serve him to express in particulars the cause he saw for this sorrow great grief sometime silenceth a man from giving the particulars of the cause the substance of this cause was that the Jews had rejected Christ who was sent at first to save them and â—hat now they were under judiciall blindeness from God thereupon there is the ground of Pauls so great sorrow from whence I would note â—wo Observations by the way First Doctrine That persons that miss or stumble at Christ and the Gospel and are destitute of faith in Jesus Christ however they may look upon themselves do render themselves objects of soul-pitty and heart-sorrow Persons destitute of the true knowledg of God â—nd faith in Christ are in a sad a miserable â—nd deplorable state and condition here lyeth the ground of Pauls sorrow he understood the danger of such a state as they were ignorant of Christ and â—is righteousness and thereupon judicial obduratâ—ess and blindness was upon them such was Phaâ—aohs case such was Israels case Esa 6. and there â—s reason why their case should be pittied and lamented Act. 13. they are in a perishing condition â—ecause there is no other name under heaven by which men can be saved Second Doctrine That to mourn sorrow and lay to heart the sin and misery of others by those whose own condition is secure good and safe is a character of one whose heart is truly toucht for God This was Pauls case he knew his state was good but this doth not satisfy him so long as his kinsmen and country-men were without Christ and this was not only the spirit of Paul but others of Gods servants see Psalms 119.53 136 139 158. Jerem. 9. Ezekiel 19.41 v. Mark 3.5 Christ is greiveâ— for the hardness of mens hearts From whence we may learn that sorrow for others is a true discouery of love to them which is our duty that it is â— discovery of love see in Christ to Lazarus Iohâ— 11.35 Behold how he loveth him
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
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
it is some priviledge to be mourned for in affliction and in this the Jews had a priviledge so had Job his friends came to mourn with him and for him the contrary God threatned to Nineveh Nahum 3. to Jerusalem Esa 51.19 and it is a duty not only to mourn for those that mourn but those that have cause to mourn but I proceed to the next CHAP. II. Asserting the great duty of Christians to mourn over the wofull estate of their unconverted relations and how much they ought to do or suffer towards the furtherance of their salvation Ver. 3. For I would wish my self accursed from Christ for my Brethren my kinsmen according to the flesh 4. Who are Isralites to whom pertaineth the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises 5. Whose are the fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen THe matter contained in these 3 verses I shall summary into these three heads in general First we have a strong confirmation of the Apostles former affirmation and protestation tending more fully to demonstrate his love to and sorrow for the Jews rejection which he had so pathetically spoken unto in the former verses Secondly we have a character at large of the persons over whom he thus mourned and sorrowed for in two considerations First they were his brethren and kindred Secondly they were a people dignifyed and distinguisht with many singular priviledges as above all the people in the world besides which priviledges and immunities the Apostle doth in verse 4th and 5th enumerate under nine heads as I shall shew you Thirdly we have in these 3 verses a glorious Ellogam of Jesus Christ in which we have these two things considerable First a description of Christ what he is Secondly we have the Apostle ascribing blessing and praise to him in this Ellogam the Apostle hath a double designeâ— First to heighten the priviledges of the Jews of whose loins such a transcendant glorious person came 2dly His design thereby was to aggravate the sins of the Jews and their condemnation in that they should reject such a glorious and worthy person who is blessed for ever I shall speak to these three heads briefly 1st As to the Apostles confirmation of his former protestation seting forth the reality and greatnesse of his love to the Jews and sorrow for their Rejection and that his love to and sorrow for them was very great appears by this exigency which it drove the Apostle unto the Argument riseth thuâ— that person that can dispriviledge himself even 〈◊〉 extromity that he might thereby procure for otheâ— their exemption from sorrow and sufferings must needs have strong love for those he intends therein this was Pauls case and this he would have the Jews sensible of and that this was his heart to them and consequently that he was not their enemy but their cordial Friend 2dly Herein is not only manifested his love to them but the reality of his sorrow spoken of before so that this third vers is brought as an Argument to demonstrate that his sorrow was real and great and deep that should drive him to such a wish of damage to himself as to wish himself accursed from Christ to the end they might be reduc't from their unbelief and disobedience the Apostle seems to wish himself in a state of damnation to bring them unto a state of salvation Oh how great was this love of Paul it did bear to a degree a resemblance to the love of God and Christ both as to the greatnesse of the love â—and the undeseâ—vingnesse of the persons for whom and to whom manifested even to enemies Rom. 5. he is willing to be Anathamized for his enemies the Jews were Pauls enemies and sought his life as we reade Acts the 33.13 about forty Jews layd wait for Paul to kill him But to come more closer to the words and more strictly to enquire what is wrapt up in this his wish Interpreters are much divided about this matter in their Opinions and many of them very extravagant in their opinions which I shall not meddle with some there are that the Apostle speaks not here as he really did mean but parabâ—lically or by a figure not properly and precisely to be understood and that there is no more to be understood in it then this that he could suffer a great deal for their good Secondly Others think that he must be understood only conditionally in this his wish if it could be or were possible as he speaks of the Galathians they would have pulled out their own eyes and have given them to him if it had been possible so if it were possible I could wish my self accursedâ— but I think these extravagant inter pretations do not suite with the solemness of the Apostles attestation and asseveration going before to the truth and reallity of which his speech he calls Christ's conscience and spirit to bear witnesse There are but three Interpretations worth our taking notice of and they are these First some do understand him here willing to hazard his eternal interest in God and Christ and glory to come as really to be separate from his Lord and saviour to all eternity 2. Others understand the Apostle doth here intend by this anathema Excommunication out of the Church or from the society of saints for their profit 3. Others understand that in this is not only by the Apostle intended a privation or loss but a positive infliction of punishment besides Of each of these a word or two 1st That which occasions some to think he doth here intend his inward state is the word which is made use of to set it out by anathama imports no less as sometimes us'd as for Instance 1 Cor. 16. If any man love not the Lord Jesus Christ let him be anathama when the Lord shall come but I shall lay down some reasons why it cannot be so understood as if Paul hazarded his eternal state the love and favour of God to all eternity he wisht noâ— to be so accursed It is greatly questionable whether such a wish be lawful to be so prodigal of his interest in heaven cannot be allowed covetousness in spirituals is never blamed and God doth never call for such a â—enture for brethren our natural life is the highest requir'd for a brother 1 John 3. 2dly Such a wish could not be consistent with that dear love the Apostle did bear to Christ to wish separation from him upon any account whatsoever doubtlesse he could not bear or endure a separation from Christ Thirdly Such a suffering in the Apostle would have exceeded the sufferings of Christ for mankind Christ did not expose himself to an eternal separation from God his Father it is true he did endure for a little season the seeming hiding of his Fathers face but this
had another nature then that of the flesh 2. It is positively exprest that Christ was born of them it was a great priviledge to mankinde that the son of God would take our nature and a singular priviledge to that family in particular of whom he came he was born of a sister of Israel of mankinde therefore Simon might well say and sing Luke 2 32. that Christ was the glory of his people Israel and well might Mary the mother of Christ say from thenceforth all generations should call her blessed Is it not an honour to a family to have an earthly prince descend of it much more must it be a priviledge to have the son of God to descend of Israel Thus I have briefly toucht these distinct priviledges which these people had been inveâ—…ed with who are now so unhappy and for whom the Apostle is so deeply sorrowful but why doth the Apostle make such a particular enumeration of their birth-priviledges First that he might remove from their mindes the least suspicion of prejudice in his minde against them whilst he is not willing to obscure the least spark of their glory according to the flesh It is true where want of love is it is usual with men to slight others as to their priviledges but it was not so with the Apostle 〈◊〉 is free to own what he might Rom. 3.1.2 he saith their priviledges were much every way St. Paul was far from slighting the Jews as to their outward priviledges which commonly is a fruit of want of love 2. This enumeration of their priviledges might be to aggravate their sin the more who did not believe notwithstanding they stood upon the upper ground of all these advantages they were Christs own before as it were John 1. he came to his own and his own receiv'd him not I shall note a few things briefly from what hath been said and so passe along First Doctrine That the body of the Circumcised Jews indefinitely and universally considered were transcendently exalted dignified and distinguished with very great priviledges above all the world besides they were beloved for their fathers sakes Second Doctrine It is possible for persons invested with the highest priviledg under heaven to be enemies to Jesus Christ Third Doctrine That a person or people enjoying the highest priviledges under heaven yet short of believing in and closing with and obeying Christ are in a state and condition to be lamented Or thus that believing in accepting of and obeying Jesus Christ is the sum and substance of all priviledges It was not so great a priviledge to be Christs Mother as to be Christs disciple Fourth Doctrine It is a right Gospel-Spirit and savours of love and respect to our enemies to acknowledge what is worthy in them as they have received it from God see Act. 26.27 King Agrippa believest thou the prophets I know thou believest Rom. 10.2 the Apostle acknowledgeth their zeal though he saith it was not according to knowledge Fifth Doctrine That is good to let persons know what God hath done for them as to outward benefits and priviledges see Nathan to David so Paul to the Galathians chap. 4.15 Heb. 10.32 Revel 2.6 We now proceed to the third and last head which is the Apostles glorious Ellogam of Jesus Christ when the Apostle hath occasion to mention Jesus Christ he doth it with great honour and respect in this Ellogam we have two circumstances considerable 1. A Description of Jesus Christ as to his deity and dignity in it self 2. An acknowledgment of the glory due to him from us 1. In this discription of the Deity and dignity of Christ we have the Apostles voluntary acknowledgment of Christ to be God over all and this the Apostle doth for two ends First still to exalt the Jews priviledges 2ly To aggravate their sin in rejecting such a Saviour who is God over all That Jesus Christ is God over all things and persons in heaven and earth the Scriptures are plain in and also that the title of God appropriated to Jesus Christ is plain see Acts. 20.28 1 Timothy 3.16 God manifested in the flesh Titus 2.13 the great God therefore eternal and everlasting blessing and praise due and proper to him See Heb. 13. Rev. 1. One Point by the way Doct. That the love and respect a true believer hath and ows to Jesus Christ doth so rule in him that he cannot mention him without honour and praise who is to be blessed for ever saith our Text this is the work of Saints here and hereafter to all Eternity Rev. 5. and chap. 11. But why is this Article Amen here added It is a Greek word the English of it is commonly verily and it hath a twofold signification according as it is placed when it is placed in the beginning of a sentence either in the Old or New Testament it carries in it an attestation and asseveration See Psal 37. verily thou shalt be fed Psal 39. verily every man is vanity and it is commonly so used by Christ sometimes singly and sometimes doubly We have it by him about 50. times used singly in John only about 24. times verily verily amen amen is a word of attestation but when it is used in the end of a sentence it signifies the souls desire of the performance of the promises as see Deut. 27. twelve times all the people shall say amen or let it be so with all my soul thus it is understood 1 Cor. 14.16 how shall he that occupieth the place of the unlearned say amen at the giving of thanks so it must be understood Rev. 1. so chap. 22. let it be so I wish with my soul and it supposeth more then a bare wish but it carries in it an eccho of faith it shall be so as in this Text is read who is to be or shall be blessed for ever One Note and so I shall conclude the Preface Doct. It is not only the soul-desire but the undoubted faith of Saints that Christ shall be glorified the Saints can say amen to this truth Thus we have done with the Preface to this Chapter CHAP. III. Plainly Demonstrating That the wise and holy God in choosing to salvation Eternal and Reprobating to damnation Eternal hath a special eye to Qualifications Ver. 6. Not as though the word of God had taken none effect for they are not all Israel which are of Israel HAving now finished the Apostles Preface contained in the five first verses we now proceed to the body of matter contained in this Chapter which matter calls for our most serious consideration to the end we might attain to the true intent and meaning of the spirit therein It appeareth upon the first cast of our eye upon this Scripture that the Apostle had in good earnest to do with a stout and strong adversary with whom he is joyning issue and that with all his might and this enemy was the zealous circumcised Jew boasting of his carnal priviledges and expecting justification
turned to Idolatry when these words were spoken God did neither for works foredone nor foreseen of that kinde respect or disrespect for in this both Jew and Gentile are laid levell the Jew is no better nor the Gentile no worse upon this account neither circumcision nor uncircumcision availeth this allegation of the Apostle in this place as to the time of this Oracle doth designe the humbling and silencing the Jew who entertained two false Opinions of their state 1. That God designed the whole posterity of Abbraham for the seed 2. That they above all other people and natioâ—… of the world did deserve this signal favour 〈◊〉 their works of legal righteousnesse Now the â—…ter of these their conceits doth the Apostle strike at in these words for in effect saith he God did not choose Jacob nor Abraham into this favour to be the head of the faithful upon the account of their works of this kinde therefore Abraham is pronounced justified before he is circumcised Rom. 4.13 the promise to Abraham that he should be heir of the world was not made through the law 〈◊〉 through the righteousnesse of faith The Second Rule I offer is this that what is iâ— this Oracle to Rebecca must not be understood to determine the final and eternal state of them 〈◊〉 men as I have shewn you before It is true God hath sometimes as to some taken liberty of disposing of mens temporal estates and conditions without any respect to their righteousnesse or unrighteousnesse to dispose to a person lesse godly riches and rule whilest a person more godly is subjected to servitude and poverty sometimes persons equal in godlinesse have very unequal poâ—tions in the world for as Solomon saith Ecclesâ—… there is neither love nor hatred seen in these things that is no distinguishing or eternal love seen in them God I say doth sometimes take this liberty to dispence of outward things without respect to good or bad works but God doth not promise or give life and glory so promiscuously without any respect to terms of obedience before your children aaâ— born or have done good 〈◊〉 evil it may be said one shall be rich the other poor or may be a servant to the other as many times it is and there is some appearance of love in these things whilst God gives Jacobs posterity the land of Canaan a land flowing with milk and honey and giveth to the posterity of Esau the barren scraggy mountains places of mount Seir but this is not an infallible character of their goodnesse or badnesse as to works yet it must needs be granted that there was more manifestation of love and hatred in these things under the law then under the gospel and sometimes the posterity of Jacob were hated as well as Esau Ier. 12.8 Esa 60.15 so that by love and hatred we are not bound to understand it here of their final and eternal state but thus that God without any respect to works of legal obedience gave Iacob in his posterity rulâ— and without any respect to Esau's idolatry servitude and what is this to their eternal state after death but God when he dispenceth life and death eternal renders a reason and we finde conditions propounded as to life and death Now we proceed to the Fourth Circumstance to be handled which is the ground and reason rendred by the Apostle why God chooseth such a time to speak to Rebecca before the children or nations were born or before they had done good or evil which we have in these words that the purpose of God according to election might stand or abide not by works but by the caller I have already spoke to these terms by way of explication as the word purpose election and works so that the Apostle doth understand that the ground of this saying to Rebecca and at such a time was to declare to the world that he would exclude works in point of justification not of works and bring in faith The Apostle to the end he might assert this great trâ—… to the greatest advantage lays it down both negatively and affirmatively not of works but of the caller I designe much brevity in the following part of this paragraph therefore I shall sum 〈◊〉 what remains to be spoken to this verse into six Doctrinal Conclusions First Doctrine That many of Gods sayings of old besides their literal sence and proper signification had a further respect even to things to come What God said to Abraham about his excluding Ishmael from his Family and heirship besides the reality of it to him had a further signification it was allegorical as the Apostle saith Gal. 4.24 these two sons of Abraham type out the two Covenants Law and Gospel the rejection of Esau held forth the same the truth of this Doctrine I may prove from a hundred places of Scripture if need were when God appointed Noah to make an ark for the saving himself and his house there was more in it 1 Peter 3. when God appointed his people that they should not mussle the mouth of the oxe that treadeth out the corn besides the literall sence he had an eye to Gospel ministers maintenance See for that 1 Cor. 9.9.10 it was saith he spoken for our sakes all these passages of Gods providences to Israel are also teaching to us Gods depriving of Esauâ— posterity of the land of Câ—naan was significant of Gods depriving his elder people of the antitype thereof because they sought it not by faith but as it were by the works of the law learn from hence thus much 1. Admire the depth and riches of the Scriptures of the old testament 2. Be cautioned however of turning Scriptures into allegories contrary to the scope and current of them Second Doctrine is this That the repetition and second relation of the same things by God though under different instances and figures doth greatly demonstrate the certainty of those things We have two instances in this context to the same end as I have largely proved before and both brought to demonsttate the same thing in the antitype to shew the stability of Gods purpose of election whom or what kinde of persons he would purpose to choose the two differing dreams of Pharoah of the cattel and corn did teach the certainty of the seven years of famine and scarcity Gen. 41.32 Third Doctrine That the salvation of mankinde was the subjects of Gods heart thoughts and purposes from the beginning Gods thoughts and purposes was to provide a way to make men happy from the beginning even before the foundation of the world therefore the Apostle speaks of Gods eternal purpose Eph. 3.11 2 Timothy 1.9 which purpose of his was his designe contrivance and determination for the saving of lost man God had strong thoughts of heart this way as appears by his early promise and timely sending Jesus Christ to that end that men might be redeemed This consideration may work admiration in uâ— and in the hearts of the
he that rules is loved he 〈◊〉 serves in this sense is hated for this prophecy of Malachi is counted by our Apostle for a threefold illustration and explication of Gen. 25.23 1. More particularly to distinguish who and what those nations and people are of whom God speaks to Rebecca for in Gen. 25. we have it only laid down in general and comprehensively two nations two manner of people here we have it explained to be Israel and Edom these are the two sorts of people 2. To certify the Jews that the servtude of Esau to Jacob was the fruit of a defect of love in God to him Esau have I hated for we have nothing of hatred exprest Gen. 25. only their state is there exprest 3. Malachi gives the reason of this servitude which is not spoken unto Gen. 25. it is as they are the border of wickedness and so the people against whom the Lord hath indignation for ever Jacob have I loved and Esau have I hated these few words require to be plainly and fully spoken unto because they are very much wrested and wronged to the great disparagement if not to the overthrow of Gods free and impartial love to mankinde are not these the inferences drawn from these words That by love here in this text is to be understooâ— election to eternal life and by hatred reprobation to hell-torments and that the time of the commencement of this is from eternity before the persons are born or have done good or evill so that God elects and reprobates loves and hates without any respect to works good or evil therefore do they reade these words in conjunction before they were born or had done goad or evil one was hated and the other beloved or one elected and the other reprobated and that at the meer pleasure and purpose of Gods will and that these two persons by name are as leading examples or types of 〈◊〉 kinde and that when God hath set this love or 〈◊〉 tred it is for ever without any revocation no the one side or the other Now as the Lord shall assist I take it my proper work to labour to discharge this portion oâ— Scripture from that hard service in which it is â—… unwillingly prest to serve contrary to its genuine sence the which I shall do by inquiring into these Eight circumstances following 1. What is the nature of this hatred in God 2. Doth God hate any man without a cause 3. Whether the first transgression of Adam is the cause that God takes up against mankinde to haâ—… them 4. What is the cause that doth provoke God against any people to hate them 5. What are the effects of Gods hatred against any people when conceived 6. Whether we can finde ground from hence or elsewhere to believe that God doth hate parriâ—…lar persons 7. Whether Gods love or hatred to a people be irrevokable and unchangeable 8. How doth such an understanding of our â—postle accommodate his scope and designe in thâ—… contaxt First Hatred in Scripture is taken two ways 1. Positively and absolutely in a strict sence 2. Comparatively in a milde and lower senâ—… 1. Hatred is taken sometimes in a proper 〈◊〉 positive sence to detest and abhor to standing from and seek destruction of thus Cain hateâ— Abel such a hatred is in conjunction with malicâ— and envy thus Ahab hated Micaiah when 〈◊〉 sought his life In this sence the Apostle must be understood Eph. 5. No man ever hated his own flesh but nourished and cherished it 2. Sometimes hatred is taken in a comparative and milde sence for lesse love this is called hatred In this sence Jacob hated Leah Gen. 29. which is there interpreted only for lesse love thus it is understood Deut. 21.15 Matt. 10.39 Luke 14. to hate father and mother and life that is to love them lesse then we love Christ and in this sence if we will take the opinion of the Learned who have left their opinions behinde them it is that there is no more in these words Esau have I hated that is in comparison of Jacob to whom I have given the land of Canaan whilst Esau hath only the barren Countrey of mount Seir. The Second Question to be spoken unto is this Doth God hate any without a cause I answer that as hatred may be either understood in a comparative sence and with respect to external and temporal dispensations it may sometimes be without a cause he may shew lesse love to one then to another in outward things without a cause this I spoke unto before from ver 11. but God doth never hate without a cause if hatred be understood as to a personal final and eternal state 3. Is Adams sin a sufficient cause taken up by God to hate his posterity I answer that hatred in God is not to be understood as a passion of mind but God is said to hate love or be angry as the effects appear now we may see Gods hatred to Adams posterity by the effects of it which is an irrevocable sentence of bodily death to the grave which hatred is plain without exceptions to all Adams posterity But 2ly If we speak of hatred as antecedaneous to Reprobation as to the second death I deaâ— any such hatred to be in God as to Adams posterity so understoed but the quite contrary See Psal 145.9 God is good to all and his tender mercys are over all his works and he swears Ezek. 33.11 that he hath no pleasure in the death of the wicked and consider in the Fall God so loved the world that he gave his only begotten son for them Joh. 3. Rom. 5.8 God commended his love to us that whilst 〈◊〉 were enemies Christ died for us Thus love or hatred in our Text cannot be understood of such a love or hatred whereby either person or party are saved or damned Esau in his lineal posterity was not so hated as I have shewn already for many of them it will be granted were saved as Job and others of that race Fourthly What is the cause that doth provoke God to hate a people I answer Sin and therefore when God hates he renders a reason Psa 5.5 thou hatest the workers of iniquity Psal 11. he that loves violence his soul hates This is an undeniable truth that if God hate so as to reprobate to the second death it is for sin namely actual sin but God may hate in temporals without sin for he afflicts whom he loves Heb. 11. Esa 49. Gods carriages to Zion was as if he hated her whilst his love was to her Gods inward love and outward hate may stand together Fifthly What are the effects of Gods hatred I answer a privation of good and an infliction of evil is reckoned hatred in these Scriptures following Deut. 1.27 Esa 60.15 Jer. 12. Amos. â— 8 Ezek. 35. Hos 9.15 Sixthly Can it be proved that God hates particular persons that God hates things and people is plain Zech. 8.17 I answer that
persons have naturally impenitent hearts therefore conversion is a taking away the heart of stone and giving a heart of flesh in conversion the heart is mollified so as to receive the word Act. 2. their hearts could suffer a prick by the word 2. There is an acquired hardnesse there is a contracted hardnesse even in those who have had some softnesse the Church complains of hardnesse of heart Esa 63.17 why hast thou hardened our hearts from thy fear therefore doth our Apostle Heb. 3. exhort the Hebrews to take heed of being hardened by the deceitfulnesse of sin 3. There is a hardnesse which is called a judicial hardnesse that is a hardnesse as a judgment from God and this is the hardnesse of heart spoken of and intended in our Text whom he will he hardeneth this is the hardnesse inflicted upon the Jews which was threatned Esa 6. and accomplished Act. 28.27 But the third circumstance requires most to be spoken unto that is how far God was concerned in hardning Pharaohs heart to the end we might come at the truth in this head I shall speak to it negatively and affirmatively 1. Shew you what God did not do to Pharaoh 1. God did not necessitate Pharaoh to be rebellious and hard hearted against him by an eternal and absolute decree in order thereunto the Scriptures saith not one word to that purpose any where and those who saith most that way takes this hardening of God to commence from Gods beginning of his treaty with him when he saith I will harden his heart chap. 4.21 hardnesse of heart in men is contrary to Gods nature therefore not necessitated by him so to be see how contrary it was to the nature of Jesus Christ of whom it is recorded Mark 3.5 he grieved or mourned for the hardnesse of their hearts which grief in Christ supposeth four things 1. That Christ had done what he could to soften their hearts 2. He declares that such a frame of spirit namely hardnesse of heart was greatly contrary to his spirit or else he had not been greived for it as he was 3. They had a sufficiency of means to have made them soft 4. They were not necessitated to be so from him 2ly Negatively God doth not harden by infusing any quallity of hardness into man to make a soft heart a hard heart so saith some of those contrary to us God hardens none but those he finds hard Therefore 3ly God hardens none by his primary and antecedent will but by his subsequent will God did purpose the hardning Pharaoh conditionally if he was found hardening his own heart first against all his applycations and commands to let his people go God never hardens properly by changing the nature of a soft heart into a hard this is agreed on all hands 4. God did not harden Pharaoh by any proper means tending that way the means that God used to Pharaoh had no tendency that way in themselves but as they were abused by him no they had rather a tendency to soften his heart as for instance all those loving messages sent from God to him and 2ly They being disobeyed the dreadful following judgments sent thereupon 3. The sparing Pharaoh in person though destruction to his subjects and servants 4. Gods ready harkning to Pharaohs request presented by Moses and Aaron as to the removing and taking off those judgments from time to time these had all in the nature of them a choice tendency to soften Pharaohs heart and not to harden it I might adde further the means used might have humbled Pharaoh and made him to acknowledge the Lord Jehovah as Gods silencing his Magicians on whom he too much leaned making them to confesse that in that plague of the lice that it was the finger of God as also his miraculous distinguishing the land of Goshen where his people were from Egypt these particular dealings of God had conviction and softning in the bowels of them and we in charity are bound to believe were intended for that end but it is objected did not God tell Moses before he went to Pharaoh that he would harden Pharaohs heart that he should not let Israel go to which I answer In the first place I premise that there is much abuse of many places of Scripture in laying too much stress upon this word shall whereas it may as the learned Gramarians tells us be as well read will and the truth of this appears from the usage of the word will as well as shall in the history of Pharaoh Exo. 3.19 I am sure that the king of Egypt will not let you go no not by a mighty hand and this hardning is elsewhere in Scripture applyed to Pharaoh as the agent 1 Sam. 6.6 do not you harden your hearts as Pharaoh and the Egyptians hardened their hearts and would not let Israel go this was a received Opinion even by the Philistins in that day so long after that this hardening lay at Pharaohs door not at Gods 2. In answer to this objection God is said to do many things which are done by him only providentially and subsequentially as for instance Psa 105.25 God is said to turn the hearts of the Egyptians to hate his people and deal subtilly with his servants and how did God do this not positively but providentially as be blessed them with increases under their bondage so that they grew stronger then they vers 24. and from hence arose their hatred and it might as well have occasioned them to love them and fall in with them how often is this a ground of love is any thing more usual then as we say to worship the rising sun at least to give fained love and obedience to a strong and prevailing enemie yet this wrought in them hatred to them because they were so strong in this sence God is said to send Joseph into Egypt Gen. 45.7.8 and in this sence God is said to bid Shimei curse David 2 Sam. 16.10 the assembly saith it was by a secret command of providence and in this sence our Lord is said to come to give division not peace on earth yet directly he brought peace on earth Luke 2.14 thus Christ came to make seeing men blind John 9.39 yet to open blinde eyes the Scriptures doth often speak of the accidental and subsequent effects of ministration this Solomon takes notice of Pro. 1.32 the prosperity of fools shall destroy them whereas prosperity may as well lead to repentance and love to God according to what our Apostle speaks Rom. 2. the goodness of God leadeth thee to repâ—tance but we see the same means may bring forth different effects as Christ is set as well for the fall as the rising again of many in Israel Luke 2.34 the hardning of Pharaoh by God is not primary and antecedently designed by God in his application to him but accidentally as I shall shew you more clearly afterwards 3. In answer to the objection I say that God in declaring to Moses that he
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
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