I will hate Esau because I will I may do what I will with my own but I shall say but little to this opinion in this place because I shall meet with it more fully afterwards Yet thus much I now say that this kinde of speaking soundeth contrary to the current of other Scriptures for Gods thoughts of mercy are as far above our imaginations as the heavens are above the earth Esau 55. who would have all men to be saved and come to the knowledge of the truth Calvin thinks that this word doth sound thus or to this effect on whom I once decree to shew mercy I will go on to shew mercy for ever I will never take it away but follow him with perpetual kindness but how this paraghraph of Calvin will accommodate the Context and the Apostles designe I leave the wise to Judge seeing he is now in this context asserting that the Jews who were once in Gods favour and love are now cast off for unbelief But as the Lord shall assist me I shall endeavour to lay before you the true and genuine scope and intent of our Apostle in these words it is plain and granted on all hands that the Apostle in these verses is labouring to deliver his former Doctrine from the least imputation of reflecting unrighteousness upon God as they were ready to charge upon him you have heard before that the spring of this objection is from the Apostles interpretation drawn from two instances of Ishmael and Esau which was this see upon vers 11. that God therein did teach that his purpose of election was not of works but of free grace or of him that calleth here lyeth the foot of the objection and it may be framed thus that if thou teach that God doth not reward and deal with men according to their works then thou dost cast a blemish upon the righteousness of God who hath declared this to be a part and none of the smaller parts of his righâ—eousness that he doth reward every man according to his works and least any should think this objection to be substantial I will speak a few words by way of distinction unto it therefore remember this I pray that the works spoken of and struck at in this Epistle chapter and context are not intended works of faith and Gospel-obedience and holyness but these works must be understood of legal and ceremonial obedience as circumcision and those rites on which the Jews rested 2. Neither the presence of those works but as looked on as meritorious for justification salvation now in order to the Apostles asserting this his Doctrine and vindicating Gods righteousness the Apostle in this 15. verse is reciting the words of God antiently spoken to Moses Exod. 33. and doubtless the Apostle did well know as he was guided by the spirit of God that these words sure his present purpose as with much strength to sâ—lence and satisfie the Jews who were ready to say it is true Paul thou hast spoken something to this point that God hath not broke his word made to our fathers Abraham and Isaac in rejecting us who are so considerable a part of Abrahams seed But suppose we do concess with thee that herein the word of God is not violated yet how canst thou clear the righteousness and equity of God in so proceeding that we who have been zealous willers and runners and that according to the laws and rules given by God himself should lose all our labour and be rejected whilst others who have been no observers of these laws but are ungodly prophane and Idolaters are received into favour by faith in another these proceedings seems to â—…vour of unrighteousness according to Heb. 6. â—… God is not unrighteous to forget our labour of lovâ— yet this thou hast taught and how canst thou clear this doctrine from reflecting disparagement upon the righteousness of God Now the business that the Apostle hath before him is to vindicate Gods righteousness notwithstanding which to do he brings these words to Moses in which Scripture we have at least implicitly contained the absolute and unquestionable right that God hath left himself to state and propound his own terms and conditions upon how this grace of Adoption Justification and salvation shall be enioyed whether upon the works of the law or faith which was the case in hand God hath an absolute prerogative without the propositions of men or angels I will shew saith God this mercy of justification to what kinde of persons I please which terms as I have shewed before are only believing in his Son and no other way whatsoever which conditions was wanting in the Jews notwithstanding their pertinacious contending with the holy Apostle for although they had been zealous observers of the law as aforesaid this was not the terms upon which this adoption to be Abrahams seed was promised 2. Whereas they were ready to quarrel at the reception of the Gentiles into favour this text doth answer that God was not tyed to the Jews only for he had an unquestionable right to shew 〈◊〉 on whom he pleased and consequently to the Gentiles if he pleases and they are â—ound within the compasse of his terms and therefore the Jeâ—… were peremptory and overbold to question 〈◊〉 quarrel and reply against God as we shall hear more hereafter God is not accountable to man in any of his ways towards sinners by what way or means they shall be blest forasmuch as all hath Jew and Gentile have sinned and come short of the glory of God and so stand in need of his relief and it is but reasonable that he which is the free donor of the grace of justification and salvation should have liberty to propound his own terms whether by works or faith which was certainly the case in hand But for the more orderly management of this portion of Scripture I shall in the first place endeavour to explicate these words spoken to Moses by enquiry into six Circumstances 1. What was the occasion of Gods speaking these words to Moses here cited by our Apostle 2. How this word in this quotation doth accomodate the Apostles designe in vindicating Gods righteousnesse in rejecting the Jews and receiving the Gentiles 3. What kinde of grace and compassion and mercy is here intended 4. Why it is rendred in these two words and how we may understand them 5. What kinde of people or persons are intended in this restrictive word whom twice exprestâ— 6. How is Gods will to be understood here being four times reiterated I will I will I will I will 1. It is worth our enquiry the occasion of these words in the Originall place to Moses Exo. 33. which was this whilst Moses was with God in the Mount to receive the law Aaron and the people fell to Idolatry they made a golden calf and worshiped it appropriating that great and unparalelled deliverance lately received to this calf or such like Idol these are say they the gods
that brought us out of the land of Egypt whereupon the wrath of God was justly kindled against this people and sends Moses in hast down to them who was himself so moved at it that he threw the tables of Gods law out of his hands and brake them in this his passion yet soon after this meek sweet-natured Moses sets himself to seek Gods face and favour for and in behalf of this rebellious and Idolatrous people all though God had told him that himself would not go up with them lest he should consume thâ—… by the way but he would send his angel before thâ—… yet notwithstanding Moses is not satisfied but doth passionately still beg Gods face and presence and sight of his glory and it is worthy our taking notice the argument that Moses useth with God ver 13. consider that this people are thy people and again ver 16. to demonstrate that I and they 〈◊〉 separated from all the people upon the face of the earth in which argument we have Moses pleading the peculiarity of this people that God had taken them to himself and so was obliged to theâ—… Covenant let their manners be what they will Now the reply of God to Moses doth savour â—f some dislike to Moses's Intercession upon this â—…gument as if Moses would impose upon God that he must of necessity be the God of Israel 〈◊〉 cause they are Israel and hereupon comes in thâ—… words as a reply to Moses as if God should say do not think I am tyed to Israel because I 〈◊〉 brought them out of Egypt no I will be graciâ—… to whom I will be gracious and will shew mercy to whom I will shew mercy I am not tyed to thiâ— or that people upon any externall obligations I have others that I shall shew mercy unto as well as they in which words we have a prophecy of the admission of the gentiles into favour and mercy with God and indeed if this had not been Gods designe how could this have suted to the Apostles designe 2ly But how doth this Scripture accomodate the Apostle to vindicate Gods righteousness 1. I answer This Citation is out of their own law and so was a good testimony to his end for they owned what was recorded there Gods way of saving according to my Doctrine is no other then what he declared to Moses of old that it was by grace by compassion not works and the Jews would easily grant that God could do no unrighteous thing they honoured God and his sayings but they questioned whether Paul were within the compass of Gods works and sayings therefore the Apostle to deliver himself cites this saying of their Law that said as much in effect as he had said for the Scripture here speaks the same to Moses this in general but more particularly this saying doth accomodate the Apostle if we will consider the spring of the Jews Objection as from his Doctrine before laid down ver 11. that Gods purpose of election was not of works but of him that calleth that is that it lyeth meerly in Gods own breast of his meer mercy and compassion and so cannot be of works and that the foot of the Jews objection lay upon the former doctrine is the judgement of many besides my self now if it be of grace it is not of works as the Apostle argues chap. 4.5 That this was theâ—… Objection is further confirmed by the Reply following ver 16. It is not of him that willeth nâ—… of him that runneth but of God that sheweth mercy So that saith the Apostle my Doctrine of Justification by free-grace and the pleasure of God through believing is no other then what in effect and substance God said to your old friend Moses Exod. 33. and you will acknowledge God righteous in such his ways 3. What kinde or degree of grace and mercy in God is this that this text speaks of when it saith I will have mercy on whom I will because the Scripture speaks expresly of two kinds or sorts of love and grace shown to mankinde from God 1. There is one kinde of grace which is antecedent to saith and obedience such is the gift of Christ and means of Salvation 2ly That which is subsequent and follows upon believing when persons are admitted into Gods special favour by adoption Now which of these are here intended I answer the latter not the first for these three Reasons 1. Because God makes no difference nor distinction of men in the first namely the gift of Christ and his preventing grace as the learned calls it in that respect it need not run as it doth here I will have mercy on whom I will but on all equally alike John 3.16 Rom. 5.8 1 John 4.10 and according to this love he calls all men every where to Repent Acts. 17. and many are called 2. The whole discourse of the Apostle in this context doth not relate to the first but the latter the scope of this Epistle doth relate to Justification and Adoption not of preventing grace but subsequent grace according to these texts Gal. 3.26 chap. 4.6 1 John 12. 3. It must be taken in the latter not the first sence because he is taking pains to satisfie the Jews that they were excluded from that grace and mercy that he is speaking of all along as ver the 8th the children of the flesh are not the children of God but the children of the promise are accounted for the seed but none will venture to say that the Jews are excluded from Gods preventing grace they had the benefits of Christs death and the priviledges of the Gospel So that it is not here to be read or understood I will have mercy that is choose unregenerate men and thereby draw nay force and necessitate them to repentance and faith but I will justifie and save what kinde of persons I please and upon what terms I please 4. Why doth the Lord speak it in two words which also our Apostle turns by mercy and compassion 1. Why in two words 2. What doth these two words import 1. This kinde of speaking by way of reiteration or repetition doth import much ardency and intentnesse and vehemency in the speaker as when Thomas saith my Lord and my God he sheweth his warmth of affection to Christ so in the Lords thus speaking he demonstrates that he is much affected with the acts of this grace and mercy and that he would also have it taken notice of But 2ly What doth these two words signifie I answer These are two distinct words in the Original yet these words are taken one for another and are the self same in signification the greek Lexicon expounds the one by the other yet some learned men tells us that the former word signifieth the inward disposition and passion of the minde to mercy and the other signifieth the out-goings of this mercy in the execution of it in matter of â—aâ—… which is the relieving those in misery thus God
may bear inward affections and outward manifestations to whom he pleaseth 5. That which we are to enquire into is the extent of these words with respect to who or whom whether they are to be understood in the abstract or concreet that is whether persons simply considered as such persons only or as persons so considered as such a species or kinde of persons so qualified it doth much tend to the clearing up the truth in this context rightly to understand this circumstance 1. I answer we are not bound to understand it in the abstract of such distinct persons because this phrase or this kinde of speaking is used specifically of kind and qualification elsewhere Psal 16.3 in whom is all my delight that is thus so qualified so John 18. I know whom I have chosen which supposeth such as are contrary to Judas vers 18. whom he will be hardneth 2 Timothy 1.12 I knew whom I have believed that is that he is mercyful faithful powerful c. 2. That this place must be understood specifically of such a kinde appears because this very grace and mercy of justification is never promised to any abstracted subject as to John or Thomas but to persons believing as such the Scripture speaks plentifully hereunto Mark 16.16 Joh. 1.12 Joh. 6.40 this is the will of him that sent me that whosoever seeth the son and believeth on him may have eternal life in which words we have explained the terms of this grace and mercy it is upon conditions for in Christ Iesus all the promises are yea and amen we are all the children of God by faith in Christ Iesus so that the words before amounts to thus much I will shew the mercy of adoption justification and salvation to all that do believe whether Jews or Gentiles The Sixth head to be enquired into is whether this will of God in our text so often reiterated to shew mercy and grace be peremptory and absolute I answer that this kinde of speaking I will I will I will I will doth import the greatest resolvednesse imaginable and the greatest peremptoriness that can be exprest doth it not savour of much resolvedness and peremptoriness in Pharaoh Exo. 15. when he speaks after this manner I will pursue I will overtake I will divide the spoyl even so must it be understood in this text that the Lord is much resolved in this matter that is to shew the mercy of adoption and salvation to believers and that not all the men on earth nor angels in heaven can alter or turn his resolution or purpose as not to shew this mercy to them that believe or to shew it to any upon any other terms God is greatly resolved everlastingly resolved to proceed upon these and no other terms to the Iew first and also to the Gentile Thus I have briefly endeavoured to give you the meaning of these words as they are a quotation out of Exo. 33. and now according to my promise I shall sum up the whole into seven doctrinal conclusions which are as followeth 1. Doctrine That Gods speakings of old to his servants were very significant and teaching to 〈◊〉 and generations to come after The sayings which in themselves seemed daâ—… yet Christ and his Apostles make great use of them time would fail me to mention those many quotations of Christ and his servants out of the Old Testament how lightsome doth out Lord make those dark words of God Exo. 3.6 I am the God of Abraham the God of Isaac and Jacob which ouâ— Lord brings to prove the resurrection of the dead to the Sadducees so the Apostle findes argument in this 33. Exo. to prove the initiating the Gentiles The 2. Doctrine Is drawn from the familiarity of God with Moses from whence I note There is much freedome in God to communicate himself in his minde and will to his faithfull servants Moses was faithful in all his house God spake to him face to face as a man speaks to his friend so did God to Abraham Gen. 18. concerning Sâ—dom only from hence learn a word of caution which is this that notwithstanding this his familiâ—rity with Moses yet God will not bear with Moses in sin God slew him he must not enter the land of Canaan because he did not sanctify the name of God therefore take heed of that antinomian Opinion that God sees no sin in his people for he said unto Moses 3. Doctrine The calling the Gentiles to the grace of the Gospel was founded in the will of God from the beginning I will have mercy on them so qualified This our Apostle acknowledgeth Ephes 3. God had a designe to enlarge his grace to the Gentiles though the Jews the elder brother could not bear to see the kindness shewn by the father to the prodigal Luke 15. they forbid the Gospel to be preached to the gentiles that they might be saved they would fain have restrained the grace of God to their terms but God will have his own terms Gen. 9.27 God shall perswade Japheth to dwell in the tents of Shem. 4. Doctrine Not only the means but the terms of salvation are founded in the avsolute will and pleasure of God As Christ was the means so faith the terms upon which life and justification is attained it is not what man thinks but what God propounds I will shew mercy on whom I will 5. Doctrine The justification and adoption of mankinde is the effects of free-grace and meer mercy when all the conditions are performed which are required What God doth for sinners though upon highest terms of believing and obeying is called mercy compassion and grace Ephe. 2.5 saved by grace 6. Doctrine That Gods terms of grace and acceptance with him are fixed on his part with all pâ—…emptoriness and absolute resolution so that meâ— nor Angels cannot change nor alter them Therefore is the gospel called the everlasting gospel 7. Doctrine from these terms grace mercy I observe That men indefinitly considered before justification and adoption through faith are truly miserable and stand in need of mercy let their priviledges be what they will as to preventing grace I shall close all with an inference that God is righteous in rejecting the zealous Jew and receiving through faith the believing gentile because he may of right shew mercy to whom he will and this is no new assumption but he was invested with this power from the beginning for he said unto Moses I will have mercy on whom I will have mercy So much for the 15. verse CHAP. VIII Shewing that it is of meer grace and mercy in God all men having sinned to call them upon any terms whatsoever to justification all grace no debt Ver. 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy WE have contained in these words the Apostles emphatical conclusion and result drawn upon the premises these two words so then are a common note of inference and conclusion
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
grace so St. Peter 1 Pet. 1.3 blessed be God who hath begotten us again But so much for verse 23. We now proceed to verse 24. CHAP. XVI Gods love to the called whether Jew or Gentile is a very great and singular love yet not so unchangeably fixed in this life that neither the obedience of some nor rebellion of others can alter it Ver. 24. Even us whom he hath called not of the Jews only but also of the gentiles or as in the greek whom also he hath called WE have contained in this verse a fuller amplification and description of the vesselâ— of mercy who are prepared unto glory they are here said to be such as are called they are not such by vertue of an absolute decree of election but the Apostle placeth it upon actual calling it is very plain that these words are relative to the former verse and calls us to look back to the former some learned men takes these words to be exegetical and explanatory of the former shewing us how God proceeds in making vessels of mercy namely by calling them the Apostle having been in the former parts of this chapter taking pains to inform and convince the Jews that God in his promise to Abraham did not intend the natural seed of Abraham according to the flesh he is now shewing them which way the seed comes in namely by their being called whether Jews or gentiles not the Jews only but also the gentiles not all the Jews nor all the gentiles but only the called of both I shall be very brief in handling this verse and also the remaining part of the chapter therefore I shall speak a few words by way of explication and in order thereunto it is altogether needful to enquire what is meant by calling even us whom he hath called calling is two ways understood in Scripture sometimes it is taken in a large sence for Gods invitation and calling by the preaching of the Gospel to the ear this calling is intended by Christ in the parable Mat. 22.3 where we reade that Christ sent forth his servants to call them that were bidden saying come to which agreeth the parable of the labourers also the sending forth the Gospel is this calling now this calling barely considered is common to thousands that do not answer the call who are to no degree prepared for glory but whilst they are under this call are preparing and fitting themselves to be vessels of wrath whilst they refuse to come of such a sort our Lord speaks Mat. 26.16 chap. 22.14 many are called but few chosen 2. Calling is understood in a more strict sence in the Scripture rather as the effect then the call it self persons are said to be called when they are found answering the outward call by coming and complying by faith and obedience thus calling is generally understood in Scriptures 1 Corin. 1.9 God is faithful by whom we are called to the fellowship of his son chap. 7. is any called being circumcised that is converted by faith and obedience to the gospel vers 21. 22. Gal. 1.6 called you unto the grace of Christ vers 15. but when it pleased the Lord to call me by his grace these and many other places speaks of calling as answered unto and in this sence our text is to be understood of an effectuall call because this call is a demonstration of vessels of mercy so that calling according to our text is comprehensive of repentance faith and obedience the whole new creature But 2 ly Why doth our Apostle subjoin these words to the former vers 23. as with respect to the vessels of mercy I answer the Apostle in this connexion and explanation is insinuating to the Jews the way how persons comes to be vessels of wrath and vessels of mercy vessels of wrath by obstinately withstanding and not answering to the call of God being sent unto and invited according to the parable Mat. 22. Luke 14. but made light of it were not prevailed upon and so were excluded from any part of his provision But 3 ly Why is the obedience of believers here and elsewhere rather ascribed unto Gods calling then to the creatures complyance and answered whom also he hath called though we know the complyance of the creature is as absolutely necessary in order to bring forth this effect of preparedness for glory I answer it may well both here and elsewhere be ascribed unto God 1. Because Gods call is antecedent and primary to mans complyance man had not sought after God if he had not sought after man first and called him first what was foretold as to these people by the prophet Esaiah Esa 65. is true in this God is said to be stretching out of his hands all the day long to a gain-saying and reâ—ellious people therefore it may well be appropriated to God 2. God is not only the first but the cordial importunate seeker and caller he is unwearied in his calling he calls again and again how doth the truth of this appear in that parable Mat. 22. he sends again and again and that with arguments 3. It may well be appropriated to God that we are called because he gives ears to bear and legs to come to answer his call the abilities of the creature is every way of God These things considered it may well be ascribed to God the caller not our selves but why have we this particle even or also this also is to be understood emphatically as taking special and singular notice of Gods special mercy and grace in this act of his calling it doth marvellously demonstrate the condescending grace of God this also is often used emphatically in other places as 1 Thes 4.8 who also hath given us his spirit we have it four times emphatically used Rom. 8.30,34 why have we this distributive speech added not of the Jews only but also of the Gentiles it is the saying of a learned man upon this word we are to take notice that commonly when in Scriptures we finde things affirmed it supposeth that there are some that deny those things and when things in Scripture are denied it supposeth some body affirming them so the reason of this kinde of speaking here not the Jews only but also of the Gentiles was because he knew very well that the unbelieving and self-opinionated Jews were inclined to think that if any people under heaven were priviledged with the choicest favour of God they must be themselves if not only yet chiefly now to take off this their opinion the Apostle adds these words not the Jews only God hath by his gospel dispensation pulled down the wall of seperation and partition and made his gospel-priviledges level to Jews and gentiles he hath made no difference between Jews and gentiles having purified the gentiles hearts by faith Act. 15. therefore our Lord in his parable sends into the high-ways to the poor gentiles that had no riches to trust unto So that we may perceive that the Apostle in
elswhere as well as here as I shall shew you from other Scriptures and it would reflect a clear light upon the context if the reader would take good heed of these words as an inference from what goeth before although I shall not deny but that the Apostle in these words may have an eye to the whole context yet I shall say he had a more special eye to the words immediatly going before cited out of Exo. 33.19 which he brings to discharge himself from casting any blemish upon Gods righteousness by his doctrine of justification by faith and consequently by free-grace the Apostle seems to argue thus if God have a sole and unquestionable right to shew mercy to whom or what sort of persons he will and upon what terms he please then adoption and justification doth not begin in the creatures will nor end in his own work It is not of him that willeth or runneth the great controversy between our Apostle and the Jews as you have here before was about the terms of way of Justification whether by the works of the law or by grace through faith in Christ that for which the Apostle incurrs the high displeasure of the Jews is for asserting faith alone as sufficient to justifie circumcision or uncircumcision that this was the Apostles Doctrine is plain if you reade this epistle with that of the Gallathians it was the preaching this doctrine that occasioned the Jews to charge him with impeaching Gods righteousnesseâ— now we may easily perceive that our Apostle 〈◊〉 these verses is upon his vindication and Justification from that false imputation and that which 〈◊〉 apprehended himself concerned to speak unto is still to stand by his interpretation of those two iâ— stances of Ishmael and Esau which two as he 〈◊〉 taught did loudly speak the purpose of God 〈◊〉 to be of works not of works but of grace to viâ—dicate which he before brings the saying of God of old to Moses as if he should have said this â—…terable purpose of God is contained Exod. 33.19 Or as if he should have said God is not unrighteous in such his proceedings with mankinde 〈◊〉 much as he hath an unquestionable right to â—…pound his own terms upon which he will juâ—… and save men and as equitable a right to propouâ—… his own terms upon which he will blinde and â—…den and reprobate men For thus much doth the Lord in effect speâ—… is his declaration to Moses I am resolved to adâ—…â—ustifie and save persons in what capacity and under what qualifications I please and will 〈◊〉 be imposed upon or taught by man what I have to do or what becometh me to do of this kindâ— This I say doth God with a very high hand 〈◊〉 sert to Moses in order to silencing him in his intercession for the sinful Israelits which if so then it follows in this 16 ver that the great mercy of Adoption and Justification as to the terms and conditions of it doth not arise nor is not at the will or contrivance of the most earnest desirers or most industrious persuers of the law much less of any other sort of men whatsoever but of God who is the sole founder of this mercy and the inviter unto this blessed feast of Justification of his own good will and pleasure This 16. Ver. well considered especially in conjunction with ver 32. of this chap. and chap. 10.3 doth let in a great beam of light to this whole context and doth to some good degree unty the knot of this controversy as it and they carry in them a reason why the Jews fell short of Justification not for want of willing or want of running but want of running in a right way ver 32. because they sought it not by faith but as it were by the works of the law chap. 10.3 they being ignorant of Gods righteousnesse or the way of Gods righteousnesse and going about to establish their own they did not attain to the law of righteousnesse which Calvin expounds thus they have not found the terms of Justification propounded and authorised by God so that this text considered with the fore-named doth undeniably prove and demonstrate to those who are willing to understand that the famous controversy between the Apostle and the Jews was not about personal and absolute election and Reprobation before time or power to believe but about the terms of Justification and adoption which way persons come to be legitimate children of Abraham whether by works or by saith which is answered negatively not of works noâ—… for our more orderly proceedings and to answâ—… the method of an exposition I shall first explain those words that want explication and afterwards observe what is doctrinal in them 1. I shall enquire into the subject here spoken of in these two words it is what is that he means it is not of willer or runner what is not the product of willing and running 2. What him is here to be understood twice exprest not of him not of him who is he that wiâ—s and runs in vain 3. What is this willing and running and why set forth by these terms 4. Why is willing and running opposed to God and mercy it is not of him that willeth nor of hiâ— that runneth but of God that sheweth mercy To the first as to these two words it is they are inserted in the translation as a necessary supplement though they are not in the original as we have the like supplement elsewhere as to the same words and that this supplement was necessary is of all granted and is necessary to fuâ—… the sence and set forth the subject of this speeâ—h to show that something was aimed at by these persons of whom we are speaking there are but two opinions about this subject that I know of First some tells us that it is election or power to believe which is here intented in this it is anâ— therefore some to gratifie such a notion do supply in the room of it is the word election it is 〈◊〉 of him that willeth or runneth but this is but to 〈◊〉 comodate their own private Opinion without and warrant from the Original as I have said before 〈◊〉 for there is not one syllable in the Original of election The second Opinion is that the it is intendâ— Justification and Adoption and those blessings belonging thereunto and not election or precedent or preventing grace and that this latter and not the first is here intended I shall offer my Judgment as followeth First the truth hereof appears by comparing the parallel places with this which if they should be read of election how incongruously would they sound and indeed without sence as for instance ver 32. because they sought it not by faith but as it were by the works of the law so Rom. 4.16 These places and indeed the whole context speaks of Justification and adoption not of precedent but subsequent grace But 2ly If we reade it and take it for
a rebellious people 5. As God at last sealed up Pharaoh in his obduratenesse and impenitency so did he do with the Jews forasmuch as they had shut their eyes and ears God at last gives them up to a judicial blindnesse as we reade Act. 28.26,27 so that the intent of bringing Pharaoh upon the stage at this time is to demonstrate 1. That God is at liberty to destroy what sort of persons he will whether debauched profane sinners of the Gentiles meerly for such their wickednesse or whether Jews and Gentiles for rebelling against the gospel and the tenders thereof 2. This liberty of his doth issue in this that he will pitch upon without respect of persons Jews and Gentiles who are wilfull rejecters of his grace and mercy in Jesus Christ to be the subjects of reprobation as well the Jews who are observant of Moses Law as the idolatrous gentiles so that the Apostle doth not here bring Pharaoh as a type of personal reprobation but a specifical of such a kind qualified fitted for destruction as he was not personal reprobation for these Reasons 1. That would not have accomodated his grand designe in this Epistle Chapter and Context as I have said before which was to exalt and magnifie faith in Christ as the alone condition law and terms of justification without the works of the law Now if the Apostles designe had been to assert and maintain personal Election and Reprobation without any regard to qualifications of the creature but the only pleasure of God he need not strive as he doth about faith and works 2. This was not the way to humble the Jews for their unbelief and crucifixion of Jesus Christ and rejecting the gospel which was his present work as I have said before 3. If his designe had been to exalt personal Election and Reprobation without terms and conditions this Instance of Pharaoh would not have conduced to his end because all the world will grant that Pharaoh was destroied for his disobedience and open rebellion against God and abusing his long-suffering and mercy in his many applications to him the man hath not yet been heard of who hath not justified God in his proceedings with Pharaoh 4. Besides it is undeniably plain that the Apostle brings in this instance of Pharaoh as a type of national not personal reprobation inasmuch as it is by the Apostle applyed to the nation of the Jews 5. Whatever we may gather or conclude by circumstances yet we have no Scripture in the whole book of God that speaks any thing of Pharaoh himself as reprobated to eternal misery all Gods threatnings mentioned and executed referred to his temporal overthrow at least in the sea as the like was before spoken concerning Esau and Ishmael though consequently it must follow that he dâ—ing in impenitency it can amount to no less then perdition to eternity yet I say the Scriptures doth not convincingly assert it in any place though it is granted on all hands that Pharaoh is exhibited as a type of those who shall eternally perish in abusing Gods grace and mercy so that we see this instance of Pharaoh did accomodate the Apostle if righly understood in vindicating the righteousness of God whilst he is rejecting the rebellious Jews The second thing to be enquired into is how far the purpose and intent of God must be understood to be absolute and how far conditional whether this purpose of God as to Pharaohs destruction was so precise and absolute that no interveniences of Pharaoh could prevent or hinder it or whether it were conditional that is to say that if Pharaoh did repent and at last quietly yield to let Israel depart his land and not pursue them whether then this wrath of God had not been diverted The answer of this question is of great concernment to a right understanding of this passage in answer whereunto I shall speak a few words in order to the general opinion of men about this question It is commonly objected that Pharaoh from first to last of Gods sending to him was in no capacity to repent but shut up by God in a state of impenitency I shall reply more fully to that upon ver 18. yet at present I shall speak a few words and by the way I say this that to suppose that God by vertue of his eternal decree of reprobation had laid upon Pharaoh an unavoidable necessity of rebelling against him is a high charge against the most pure and righteous God and little less then blasphemy to say or think God doth not necessitate that to be done which his soul abhors to be done but some moderate men will plead thus that he did foresee Pharaohs rebellion and impenitency I answer and it is not my judgment alone that God cannot in a proper and strict sence be said to foresee any thing for he sees all at once as done but were it understood as fore-sight in God Gods fore-sight of things done or to be done in the world doth not necessitate these things to be done this was a received maxim of old amongst the learned and it may be as well said that God fore-saw that he might have repented and those mercies that God used with him were not only proper and effectual mercies to draw Pharaoh to repentance but did to some degree effect it by fits for he did sometimes yield and promise to obey But to come closer to the matter I must say that unless Gods dealings with Pharaoh was different from his dealings with all nations persons and people throughout all ages there must be supposed a condition in this threatning to him from God at least implyed if not exprest that is to say that unless Pharaoh would speedily and willingly let Israel depart his land he would make known his avenging power in his destruction now that this is the general terms of Gods proceedings is plain whether as to temporal or eternal destructions and sometimes the conditions are exprest as Jer. 18.7,8 If I pronounce evil against a nation or people to pluck up pull down or destroy if they repent I will repent so it is supposed on the contrary as to Eli's house 1 Sam. 2.30 I said indeed his house should continue for ever but now far â—e it from me there was a decree gone out Zeph. 2.2 yet they are exhorted to repent before the decree bring forth God sware to Israel to give them the land of Canaan but it seems it was conditional Numb 14. and so in general there is a condition in Gods highest promises and threatnings and why should we think this to Pharaoh had no conditions annexed to it we grant that the conditions are not always exprest but Gods threatnings seem to be positive as in Niniveh's case Jonas himself thought it had been positive as appears by his discontent at the appearance of the condition have we not positive sayings and determinations that such and such shall not inherit heaven 1 Cor. 6. Ephes 5. yet they
morals is a great and dangerous mistake and will end in the greatest disappointment imaginable This was the very case with this people to whom our Apostle speaks and it ought to be a warning to us it was the case of those Mat. 7. compared with Luke 13. they were such and so disappointed 5. Doctrine That Gods rejecting hardening and reprobating men rightly understood is so equal wise and just that it admits of no plea or acception by man No more then for a potter to make a mean and contemptible vessel of a piece of clay that will not yeild and comply to the wheel or hard to be made for a higher use who can in this case finde fault with the potter if indeed a goldsmith should so abase his higher mettel of gold to make a contemptible base vessel some might have a mouth open to say it is pitty such a choice material should be so made even so it might admit of some kinde of objection or finding fault if God shall make vessels of wrath of innocent men but it is far from the judge of all the earth to do so 6. Doctrine That the power which God claims which answers to the potters power according to Ier. 18. is a power or prerogative to harden reject and reprobate only for a course of actual rebellion and disobedience against Christ and the Gospel When God is taking pains to make them honourable and they mar or break in his hands to this remember that former instance of the girdle Iere. 13. which doth greatly contribute to this truth 7. Doctrine Of the same lump upon a double notion take this doctrine That even of Abrahams posterity and family to whom the promises were immediately made proceeds dishonourable vessels Ishmael and Esau this is plain ver 7.8 From the second understanding of the same lump made over again we note 8. Doctrine That the same people or persons at distinct times may be honourable and dishonourable vessels This is plain from the forenamed place Ier. 18. he made it again another vessel the same girdle that did cleave to Gods loins before is afterwards marred and good for nothing Ier. 13. so on the other hand 2 Timothy 2.20 the vessels of wood and earth upon purgation may become of gold and silver fit for their masters use From these two words honour dishonour 9. Doctrine One great part of the saints reward for obedience and holyness consists in glory and honour Psal 110. such houour have all the Saints Psal 68.13 though they have lain amongst the pots they shall be glorious so saith Jesus Christ to his disciples John 12.26 if any man follow me him shall my father honour what God spake to Eli is true in this case 1 Sam. 2.30 he that honoureth me I will honour Rom. 2. glory and honour to every man that worketh good which glory and honour is in the highest service they shall be put into as vessels for their masters use 10. Doctrine That a great part of the punishment of slighters and disobeyers of God shall consist in shame and dishonour They are called vessels of dishonour he that despiseth me saith God shall be lightly esteemed this is the portion of the wicked in the resurrection Dan. 12. they shall rise to shame and contempt From all that hath been said learn this one instruction That to be vessels of dishonour is the effect and reward of actual sin and rebellion not Gods absolute eternal decree of reprobation there is not the least whisper in this text with Ier. 18. that way so I have done with vers 21. We now proceed to vers 22 23. CHAP. XIV Plainly explaining who are vessels fitted for destruction and who vessels of mercy and why both become such also asserting that persons even fitted for destruction may yet be in a capacity of repentance while God spares them with his patience Ver. 22. What if God willing to shew his wrath and make his power known endured with much long-sufferings the vessels of wrath fitted for destruction 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory THe Apostle in these words is yet further vindicating the justice and righteousness of God in hardning whom he will according to his former conclusion ver 18. against which conclusion the cavilling captious Jews raiseth their Objection vers 19. thus if God hardens whom he will why doth he or how can he justly complain or finde fault with those so hardened by him considering that this will of his in hardening is irresistable whâ— hath resisted his will now the Apostle in this 21.22.23 verses is labouring to maintain that God may very justly complain of such 1. Not only from his unquestionable and uncontroulable power and prerogative But 2ly His equitable regulation of his power in that he hardens none but such as first harden themselves or become clay or marred clay he hardens none as men nor as sinners simply considered but such as have highly provoked him But 3ly From his manner and method he takes in hardning which is by means more proper to soften then harden namely by long-suffering and suffering and consequently with a sufficiency of means to keep them from further hardening and patience he doth endure them with much long-also to mollifie and soften them that which answers to the clay marring in the potters hand is the abuse of Gods mercies long-suffering and goodness and as the potter may without offence or contradiction from his clay make that a vessel to dishonour who will not comply nor yield to the hand or wheel to be a vessel of honour so God may as inoffensively and unquestionably make those persons or people dishonourable who despise and abuse his patience and long-sufferings towards them from the words the Apostle argues from the lesser to the greater if the potter may do so to make of the same lump these circumstances considered one vessel to honour and another to dishonour the lawfulness of which power none can question much more unquestionable and apparently equal and every way just is that power in God which he exerciseth in destroying terribly those who shall abuse his great patience so that it is very plain that Gods great long-suffering exercised over sinners doth marvellously vindicate and magnifie his justice and righteousnesse in their destruction what made Pharaohs signal and dreadful destruction so unquestionable but this that God waited so long upon him gave him so many deliverances from judgements under all his reiterated rebellions from this foot of account it is that all men do vindicate Gods proceedings with his circumcised Israel first and last that he had stretched out his hand all the day long to them Rom. 10.21 whilest they were a gainsaying people God might have destroyed Pharaoh upon his first act of rebellion as he might also have dealt with Israel but what if God willing to shew his wrath and make his power
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
this verse is labouring to satisfy the Jews who were like to be offended at his appropriating to himself and those who had received his doctrine the dignity of being vessels of mercy who but a little before were in their condition the Apostle gives them to know that this change was made by Gods calling some of each of them both Jew and gentile Thus much for explication of these words now that which remains is to lay before you those necessary conclusions that present themselves unto us from these words which are these that follow 1. Doctrine That the character and description of those persons who are vessels of mercy and prepared for glory are such who by God are truly called That is who have answered to his call Gods way in making vessels of mercy and glory is by calling them such as are justified and glorified are first called Rom. 8. therefore it lyeth upon each of us to make a diligent enquiry whether we are called 1. If thou art called thou art removed from thy former state 1 Peter 2.9 out of darknesse into light 2. If thou art called thou hast obeyed what is made known to thee as Saul did Lord what wilt thou have me to do 2. Doctrine For persons to be effectually called so as to give answer to the call of the gospel is a choice and singular priviledge afforded from God This doctrine is drawn from that emphatical word also which I told you was to be taken with an emphasis for it is the character of the true seed of Abraham and none else to be effectually called the whole work of conversion in gospel-days is comprenehded in this to be called see the promise Act. 2.39 it is to all that are called it is a choice priviledge to be called 3. Doctrine It is very proper and at once the duty and priviledge of a called person to know and acknowledge his calling to God This the Apostle did as to himself and as to others Rom. 1.6 amongst which we are the called 1 Corin. 1.9 who hath called us 2 Tim. 1.9 Ephes 5.8 study your former and ptesent state if you be called be thankful Col. 1.12 1 Peter 1.3 4. Doctrine That God makes no difference as to nations or conditions of men in his gospel calling or invitations Not only Jews but gentiles he calls the worst of nations or sinners by the gospel see Rom. 3.29 it is one God who justifieâ— the circumcision by faith and the uncircumcision through faith Gal. 3.28 there is neither Jew nor greek bond nor free male nor female for ye are all one in Christ Jesus admire the boundless mercy of God in the gospel to the worst of sinners 5. Doctrine That the great and aggravating circumstance in the condemnation of men whether Jews or gentiles will be the rejecting and not answering the call of God not complying with Gods loud-call This doctrine is implyed whilst S. Paul is insinuating to the Jews the way how he and the rest come to be vessels of mercy and honour both Jews and gentiles as they were called and consequently persons come to be vessels of wrath and dishonour as they reject Gods calls to them not being called the truth of this appears Prov. 1.24 Esay 65.12.66 Jer. 4.13 Mat. 23.27 Gods call doth aggravate mans condemnation greatly if they had not been called their condemnation had been the less our Lord layeth an emphasis upon his bidding those gueits Luke 14. not those that were bidden shâ—… taste had they not-been bidden they might have had some excuse but they rejected the call Use 1. How sadly may this speak to many in our days that have had call upon call yet not answered 2. You that are in the Church examine your selves whether you are truly called So much for verse 24. Ver. 25. As he saith in Hosea I will call them my people which were not my people and her beloved which was not beloved 26. And it shall come to pass that in the place where it was said unto them ye are not my people there shall they be called the Children of the living God We are now past the difficult and controversial part of this chapter therefore I shall pass the more briefly through the remaining part of this chapter and in order thereunto I shall reduce what remains to be spoken unto in the close of this chapter into four heads and speak to it under these four heads 1. We have quotations tending to ratify and confirm what the Apostle Paul had insinuated at least implicitly concerning the admission of the gentiles upon believing in Jesus Christ to be the true seed of Abraham and heirs of promise and that this was no new nor strange thing but what their own prophets had foreseen and fore told should be accomplished either as to the gentiles or such aâ— were in the same forlorn and rejected state this we have verse 25 26. The second head speaks thus much that God by vertue of his promise to Abraham and his seed was not obliged to entertain in his favour all or the greater number of Abrahams natural or federal seed but the greatest part nay all except a very few a small remnant have been liable to rejection for sin yea even in former times this we have verse 27 28 29. 3. Under the third head we have the Apostle summing up in a few words what he had been in chief treating upon in this chapter as to the way purposed and determined by God in which men may obtain justification this we have verse 30 31 32. in which we have an epitomy or abridgement of the whole controversie from whence we may easily gather what was the matter he had been running at in this chapter because they sought it not by faith but as it were by the works of the law Under the fourth head we have not only the more general and remote ground of this dreadful miscarriage of the Jews but the very particular and immediate ground of it they stumbled at that stumbling stone that is at Jesus Christ his obscurity and mean appearance in the world this occasioned the Jews to be offended Of these four heads I shall speak briefly in order The first of these heads we have contained iâ— ver 25 26. which two verses contain a quotation drawn from two places in Hosea chap. 2.23 chap. 1.10 both tending to the same matter the terms of the whole citation doth import a very gracious promise of a singular alteration and change which the Prophet foresaw to be made to God upon the present state of some people or other for he doth not speak expresly that these who are now or shall be in a poor and low despicable state and condition shall be changed to a state honourable and glorious and admitted into the choyce and singular love and favour of God we have 〈◊〉 double description of their twofold state negâ—rively and affirmatively 1. We have their state set forth under three circumstances
are willing to see the truth may see as clearly as they may see the sun shine at noon day that this conclusion cannot be drawn from such premisses but may on the contrary draw from them an impregnable argument that the Apostle had not been concerned about any such doctrine of election but something else but sorasmuch as I must be brief according to promise in the conclusion of this chapter I shall come to the words as they lie what shall we say then this kinde of interrogatory speaking is common with this Apostle on several other places as I have before spoken ver 14. this kinde of speaking doth cast a kinde of reflection back upon what he had been speaking as it doth in other places chap. 6.1 cha 8.28 and other places that the whole world is divided into Jews and gentiles by gentiles here must be understood all the whole uncircumcised world except such as were proselited to the Jews religion that followed not after righteousness that did not stear a course that way but we are to know that in this kinde of speaking there is more to be understood then is exprest spoken or exprest it is not only to be understood in a negative fence that they were not just or righteous men or that they did not pursue or minde righteousnesse or that they could not be charged with unrighteousnesse but affirmatively and positively they walked according to the course of this world in a positive fence they lived in all wickednesse and all abomination Ephes 2. they were abominable and to every good work reprobate for this adverb of denying hath more in it then what is spoken and exprest as I might shew you in several instances 1 Cor. 10.5 with many of them God was not well-pleased that is he was greatly displeased and angry Heb. 10.38 if any draw back my soul shall have no pleasure in them that is I shall abhor them so here they followed not righteousnesse that is they were very far from righteousnesse they had nothing to pleade as to acceptance and by this kinde of speaking concerning the gentiles the Apostle doth anticipate the Jews from making this an argument that the gentiles could not be gods people from the consideration of their sinfulnesse therefore S. Paul puts this in the front they followed not after righteousnesse they attained the word signifieth to overtake lay hold on righteousnesse because that this righteousnesse came in by believing not by working for these gentiles when righteousnesse and justification came to be preached to them by the gospel soon laid hold upon and embraced those doctrines the gentiles received the word with joy Act. 8. and that upon Gods own terms as a hungry man falls to his food the gentiles had no righteousness of their own to relieve them as the Jews had therfore they accepted of the righteousnesse of faith gospel-righteousness is called the righteousnesse of faith because men upon believing are declared righteous as it was with Abraham he believed God and it was accounted to him for righteousnesse as if the Apostle should say to the Jews I mean not such a righteousnesse as you speak of or dream of which consists in the observation of the law but such a righteousnesse as is according to Gods free grace and imputatively by believing aecording to chap. 4.8 blessed is the man to whom God will not impute sin the blessednesse is not that he hath no sin but that it is not imputed Now when the Apostle here saith that the gentiles who followed not after righteousnesse have attained to it he must not be understood to suppose or imply in so saying that this faith was given them whilst they flept or that they attained without the exercise of their inward abilityes or that they were under an unavoidable necessity by any decree to that purpose but all that may be supposed to be intended in this kinde of speaking of the Apostle may be reduced to these three particulars that when it was said they followed not yet attained 1. That God did graciously overlook or wink at their former ignorance notwithstanding all their former idolatry and prophanesse did send the gosspel the offers of grace reconciliation amongst them when they did not think of it or seek after it 2. That these gentiles falling in with the gospel in the gracious invitations and tenders of it upon Gods terms and did actually believe they are accepted and in respect to these two circumstances it was prophesyed Esa 65.1 and quoted Rom. 10. God is found of them that sought him not and was made manifest to them that asked not after him 3. These gentiles thus receiving and believing the gospel God keepeth covenant and mercy and so justifieth and saveth them thus it is to be understood that those that sought not yet attained nor can it be understood otherways notwithstanding what hath been said but that those who do unfeignedly seek after God are in the most likely way to finde him for the promises run directly properly to such 1 Chro. 28.9 Pr. 8.17 Es 55. and where is any promise made to those that do not seek 2. Let not any of us think that such kinde of speaking as this doth prove that persons living under the sound of the gospel from day to day and neglecting obedience thereunto are not farther from attaining every day then other 3. Neither doth this kinde of speaking prove that God will be savingly found of any persons at any time but when his heart is ingaged in the use of those means wherein he is to be found now when the text saith he was found of them that sought him not It must be understood that God was moving towards them before they were moving towards him and hereupon they are drawn to seek God that never sought him before CHAP. XIX Plainly demonstrating that persons justified and saved in Gospel-days shall have no cause to boast but on the contrary to attribute all to free-grace Ver. 31. But Israel that followed after righteousness ISrael or the Israelites are two ways understood in Scriptures sometimes upon a spiritual sometimes upon a fleshly account sometimes by Israel is meant those who resemble Israel in faith and holynesse in this sence are they to be understood ver 6. all are not Israel in this sence Nathanael is an Israelite John 1. and upon this Israel doth our Apostle wish mercy and peace Gal. 6. But 2ly And most commonly Israel is taken in a larger sence for the whole posterity of Jacob who was by God sirnamed Israel his posterity according to the flesh are called Israel as distinct from those that did believe but others understand that in this place is intended the rule method or way of righteousnesse the way propounded in order to claiming it the Jews followed a law which they thought would have led to justification being of Gods own giving forth the Jews did conceive and therein they were right that God had appointed some