of Gods proceedings which is to judge and reward every man according to his works this Obj. the Apostle supposeth and replyeth unto ver 14. is there unrighteousnesse with God God forbid no such thing can be saith he neither can such a conclusion be drawn from such premises but more particularly the Apostle proceeds in order to clearing his doctrine from the least imputation of impeaching the righteousnesse of God which he endeavours to do from a double Argument 1st That Justification cannot be of works because it is of grace and mercy 2ly That God cannot be unrighteous in casting off the seed of Abraham according to the flesh who were strict observers of the law of circumcision and in their room receive the gentiles who should believe in Jesus Christ and obey the Gospel because from the beginning he had left himself that liberty and is not obliged to any man so that there can be no righteousnesse in doing that which he hath a justnesse of power to do this which I say saith the Apostle is no more then what he hath declared from the beginning that salvation shall be of grace Mercy and Compassion and consequently not of works for the Scripture saith unto Moses Exod. 33.19 I will have Mercy upon whom I will have Mercy which words were occasioned by Moses's interceding with God for Israel after that great sin of theirs that God would in special own them for his people above all the people of the world besides to which petition God returns this checking answer say no more I will have mercy and compassion on whom I will or upon what sort of person I please and will not give thee an account though thou beest my friend Moses thou shalt know I have an unquestionable right in this case to shew my mercy and grace on whom I please Jews or gentiles and upon what terms I please and in these words to Moses we have a prophecy of the admission of the gentiles or else it had not served properly to our Apostles turn in this place from whence the Apostle draws up this result ver 16. so then it is not of him that willeth nor of him that rnnneth but of God that sheweth Mercy that is not of works but of grace and 2ly as he hath left himself a liberty which none can question to shew Mercy to whom or upon what terms he please so also he hath the same liberty to inflict spiritual Judgements yea judicially to harden whom or what sort of sinners he please and to be plain as if he should have said God hath singled out above all sinners as the subjects of this his severity such as shall abuse his long-suffering and goodnesse the first-born of which sort of sinners was Pharaoh of old who is brought as a type of such in all generations both as to the nature of their sin and destruction and therefore the Apostle brings that saying of God to Pharaoh ver 17. which he quotes from Exod. 9.16 for this cause have I raised thee up or dilivered thee from so many deaths and kept thee yet alive that I might make my power known in thee and that this Pharaoh was a lively type of these stubborn rebellious Jews I think need not be questioned and as the righteousnesse of God in his proceedings with Pharaoh was never by any questioned much lesse denyed no more can it be questioned in his dealings with the Jews who trod in his steps Now from both these Instances drawn from Gods sayings to Moses and Pharaoh the Apostle draws up this result ver 18. so then he hath Mercy on whom he will and whom he will he hardens that is hardens such as Pharaoh who first hardens themselves in their own hearts against God as he did now hereupon the Apostle supposeth the Jews raising another Object ver 19. if God hardens why doth he finde fault with those so hardened by him â— seeing this his will is irresistable for who hath reâ—…sisted his will â—erein the Apostle doth personate a captious and quarrelsome person not one making an humble objection with a desire of an answer as doth plainly appear by the Apostles Reply to it ver 20. wherein he takes pains to humble and shame them for their bold and sawcy and quarrelsome disputing against God which to effect he asserts the power yea the unquestionable and inoffensive power of God to save and reprobate upon his own terms to the justnesse and unquestionablenesse of which terms he doth amplifie by the similitude of a potter who hath a power that none questions to make vessels of honour and dishonour and that upon his own terms and upon his own discretion that is to say when he designes of a lump of clay to make an honourable vessel and that piece of clay marr break or run too course for such a vessel he hath a power which none questions to make it again the same lump or piece of clay a vessel for a dishonourable use as he please according to that place at least alluded unto Jer. 18. ver 4. and when thy second vessel is made God may justly complain or finde fault that it would be no better a vessel and the vessâ—l cannot say why hast thou made me thus because it was designed for a better of which comparison of the potter we have the reddition or application ver 22. 23. thus if the common ordinary potter have such a power and priviledge which none is offended at much more hath God power or liberty to make vessels of honour of those who shall yeild to his hand and wheel and fall in with his designe whether Jews or gentiles and consequently hath not God â—ower that none can question to make them vessels â—f dishonour and wrath who have abused all his â—uduring long-suffering and patience exercised â—owards them an Instance whereof we have in Pharaoh and afterwards in the circumcised Jews â—his power God claims to make those vessels of wrath who abuse his goodneâ—… and so treasure up â—rath against the day of wrath Chap. 2. but if a â—an clense himself he shall be a vessel of honour â—repared for the masters use 2 Tim. 2.21 thus I have given you in a few words the coherence and scope of this Chap. to the end of verse 23. The Apostle Peter 2 Pet. 3.16 tells us that in his beloved brother Pauls Epistles their are some things hard to be understood which the unlearned or unskilful wrest to their own destruction amongst which things or sayings this part of his writing this Chapter cannot be exempted but necessarily comprehended especially if we will observe the context or verse chiessy before 2 Peter 3.15 no portion of Scripture seems in the judgment of most men to be attended with greater difficulty and many persons takes occasion from what is here declared to disparadge and obscure the universall and impartial love and grace of God to Mankinde in Jesus Christ to prevent which mistakes it will be
separation is not limited Fourthly Such a state was worse then the state of the Jews themselves they are not abdâ—cated eternally from God so that we cannot rationallâ— think that Paul should wish himself accursed as tâ— his in word state and spiritual condition therefore something else must be enquired after 2. Others understand the Apostles anathama to be only excluded the society and assemblyes 〈◊〉 the saints to be excommunicated the Gospel Church because sometimes and generally that iâ— rendred by the name of anathama as if the Apostle should have said I could wish my self excommâ—nicated from the Gospel Church for their sakes not only to be deprived of the honour of an Apostle but of membership in the Church Obj. But some may say our text saith separate from Christ I answer the Church is called Christ 1 Corinth 12.12 So likewise is Christ that is the body of Christ and our last expositors do so render it and understand it that the Church is called Christ so Doctor Hammond Paul did prize at a very high rate the Communion and fellowship of Saints yet for the Jews sakes he could have been content to have been excluded that sweet and happy estate But 3dly Others understand and they are the most and best approved interpreters that the Apostle doth wish not only a privation of good and all his high priviledges but a dreadful infliction of much sufferings and corporal punishments which amongst the Jews did follow their anathama they were delivered up to Sathan they were exposed to open shame and ignominy and detestation they were anathamized were disdain'd of all abhorr'd of all so that according to that interpretation this was the sence of the Apostles words I could wish my self the veryest abject and object of shame and spite let me be as thus exposed to the worst of ruines yea the most cursed death it self this interpretation seems to agree most currantly with the Scriptures not that this anathama must intend the vengance of eternal fire but present rejection with detestation so must we understand that word Gal. 1.8.9 If I or an An gel from heaven preach any other Gospels let him be anathama twice exprest that is let him be rejected as an accursed thing let him be detested and abominated and withstood to the highest and thus it must be understood Gal. 3.13 Christ was made a curse for us which being made a curse takes in all Christs sufferings and humiliation from the begining to the end all his contempt and shame and spirting on and crucifixion all his abhorrency of man Esa 49. and this an athama the ultimate of it was death and this understanding doth in some measure answer to Moses his wish Exo. 32.32 Blot me out of thy book or as Ainsworth reads it let me dye for so the book of life is understood sometimes Psal 69. let me saith Moses bear thy displeasure that thou hast against they people and whereas now I am highly in thy favour I am willing to bear thy displeasure and death from that thy displeasure rather then Israel should be cut off So here thâ—… much the Apostles words amounts unto that where as now he was set by and esteemed of his friends and all the faithful Churches of Christ throughout the world yet he could be content for his brethrens sakes to be looked upon as a person not only at the greatest distance from his brethren but from Christ himself and to be judged worthy of the worst of deaths for his brethrens sakes thus as in a glasse you see the most worthy and excellent spirit of the Apostle Paul who before his conversion was a cruel and bloody persecutor yet now why like Paul who so like Christ in his spirit as he this deep sorrow in him was the fruit and effect of his tender love to them Paul is willing to hazaâ— much for the soul-good of many such a spirit 〈◊〉 manifested in his Ministry he was willing to spend and be spent for poor souls 2 Corinth 1.12 The soul-good of many should be a strong engagement upon our hearts to expose our selves to loss and sufferings this was an engagement upon Christ many were concerned the world were concerned this may be of great use to be considered by those intrusted with the work of the minisity especially consider this example of Paul to beget a spirit for publique good if many are concerned as to their inward state venture far We now proceed to the second head which contains a description of the people and persons over whom the Apostle Paul thus cordially mourns and sorrows they are described by a double character 1. The relation they stood unto Paul they were his brethren and kinsmen according to the flesh 2. They for whom Paul thus mourned are a people greatly dignifyed and distinguisht with very high priviledges above all people in the world besides which priviledges and immunities the Apostle doth enumerate verses 4. and 5. under nine heads 1. They were Israelites 2. They had the Adoption 3. The glory 4. The Covenants 5. The giving of the law 6. The service of God 7. The promises 8. Theirs were the fathers 9. Christ came of that line A short word by way of explication to each of these 1. That which heightened the Apostles sorrow for these people was the near relation they stood to him they were his brethren his kinsmen according to the flesh brethren is a word of general signification and applicable to all men without exceptions yet here it is restrained he doth not only call them brethren as they were from Adam but as they sprung from the loyns of Abraham Isaac and Jacob and he adds here according to the flesh because notwithstanding they were the seed of Abraham yet they wanted the spirituall character the faith of Abraham yet Paul owns them as his brethren as he and they were of the natural seed of Abraham the Apostle doth fully own the brotherhood upon this account are they the seed of Abraham and more particularly Phil. â— of the stock of Israel of the tribe of Benjamin or hebrew of the hebrews S. Paul had a dear love for the people as they descended from the same Jacob and Israel according to the flesh though as yet enemies to the faith of Abraham who foresaw Christ day and rejoyced in it Note this Doctrine by the way Doct. That Christians stand engaged much to mourn for their unconverted kindred according to the flesh and to take all possible means to convert them Though it be a duty for Christians to do good to all in this respect yet more especially for kindreâ— and relations to do much and suffer much for the salvation of our kindred it is observed by the learned that Christ as to his Ministry began at Nazareth whereas he had been brought up to instruct them see Luke 4. and doubtless if outward suplieâ— are to begin there much more spirituals he is worse then an Infidel that provides not for
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
Christ and seeking for justification another way namely by the works of the law 2. To convince the Jews that that way of justification unto which they did adhere was a way absolutely rejected and reprobated of God and that Gods purpose of election was not to stand or be founded upon that foundation but by faith in Christ 3. The Apostle doth labour to satisfy the Jews that this was no new Doctrine broacht by him but a Doctrine preach't by God to Abraham though to him more darkly in types and figures in the casting out of Ishmael and Esau from those priviledges which were external in these his lower passages he did teach higher things the rejecting the old covenant of works in point of justification and choosing the younger Gospel-covenant 4. It is the Apostles endeavour to convince the Jews that God had left himself an absolute and unquestionable right to propose his own terms and conditions upon which he will justifie and save without being imposed on by the creature and that this his way which he hath unalterably and peremptorily fixed and declared is the way of 〈◊〉 grace 5. The Apostle is labouring here to convince the Jews that their rejecting and casting off was no other then the fruit and effects of their rejection of this his way by Christ as is plain vers 32. because they sought it not by faith but as it were by the works of the law Now these considerations carried along in our eye will be a light and guide to us in the following subject We now proceed The Apostle having been in the former Uses labouring to certify the Jews of the eternal purpose and decree of God to elect and adopt for Abrahams children only such as should believe in Christ and to reject therefrom all others of what line soever descended who should depend upon works for that priviledge and in this doing he had been vindicating the truth of Gods promise to Abraham against their first Objection verse the 6th shewing them that the rejecting such a carnal seed of Abraham as they were did no ways cross much less make void the word of God or render it of none effect He now proceeds in these verses to vindicate the righteousnesse of God in these his proceedings in answer to their second Objection that God is not only just in decreeing this way of Justification but righteous in his prosecution of the same we may suppose that the Jews were satisfied that the Apostle had fully answered their first Objection and cleared the way as to the tight seed the Jews were ready to say Paul thou hast well salved the truth of Gods word of promise but now how can this comport with the righteousnesse of God and his equity whilst he is rejecting the greatest number of Abrahams seed who have been willing and running zealously labouring in ways of obedience to that law of God delivered to them and in the meanwhile receiving into favour the nations and sinners of the Gentiles either ignorant of or disobedient to that law and that only believing in another This saith the Jew favours to us of unequity and unrighteousnesse and thus the Apostles answer to their first Objection begetteth another Objection the answer to which is that which the Apostle is running at in the following verses namely to vindicate the righteousnesse of God The substance of the Apostles answer amounts to thus much that as Gods rejecting the Jews the natural seed of Abaaham did no ways intrench upon the truth of his word of promise to Abraham so neither doth his rejecting these who were zealous of the law intrench upon his Justice and righteousnesse so that God is righteous in his proceedings though the Jews are not justified by the works of the law Ver. 14. What shall we say then is there unrighteousnesse with God God forbid That the Apostle is here in these words replying to a supposed Objection is the received opinion of most that I have read as well Calvinists as others 2. That this Objection is occasioned by or from what goeth before is as universally granted the Jews did think by what Paul had said before that he had rendred the righteousnesse of God at least questionable I do confess I finde men much divided as to the spring rise and root of this Objection some think this Objection was raised from the Apostles quoting of Jacob and Esau with respect to the time when the words were spoken to Rebecea which was before they had done good or evil one to be hated and the other loved whereas they were both equally sons of Isaac in whom the promise was lodged some think that the Jews thought that Puul in this instance had at least implicitely rendred God unrighteous 2. Some think that the Jews took this advantage from Pauls interpretation of these Oracles and instances of Ishmael and Esau as thus that God in his proceedings with Ishmael and Esau did intend to declare his establisht purpose of election to be not by works but free grace ver 11. this interpretation the Jews quarrel at that Paul should in effect say that Gods casting out Ishmael and subjugating Esau typed out the casting off the Covenant of works for Justification this interpretation was very distasteful to the Jews who judged it to savour of unrighteousnesse for God to slight and reject the zealous Jews who were observers of the law whilst he received into favour the sinners of the gentiles as they esteemed them Now the Question is which of these two are likeliest to be the spring of this Objection I answer That it could not so properly be drawn from the first as the last of these foundations for these two reasons 1. What the Apostle speaks concerning Jacob and Esau was only what was recorded in their own Scripture and they dared not to quarrel at that they had the very words that Paul mentions Gen. 25. Malachi 1. 2. What Paul had said concerning Jacob and Esau and particularly concerning Esau or the Edomites that could not offend the Jews because the Edomites had been their fathers implacable enemies the Jews would hardly upon their account interpose or to charge Pauls Doctrine with imputation of unrighteousnesse to God they did not at that day bear any such love to Edom therefore the spring and rise of this Objection must stand grounded upon the Apostles conclusive inference from the premises Gen. 25. Mal. 1. that God had rejected that way of saving men on which they depended and chosen the way of faith this is that saith the Jews which seems to reflect unrighteousnesse upon God Now to take off this second Objection the Apostle addresseth himself in the verses following both in general and particular And first he denyeth the consequence drawn from the premises in general in these words God forbid let not this be so much as named it is in St. Pauls account abominable the Syriack reade God forgive implying the hainousnesse of the sin wanting forgivenesse it is a
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
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
set himself against this mistake this makes him so intently and pathâ—tically cry down works in this Epistle chap. 4.5 not of debt Gal. 2.16 and many other places this was the state of the Jews they thought themselves much wronged that they were not justified they made their boast of the law oh how apt are persons to lean upon their works for justification we have an eminent instance of this in the parable of the pharisee Luke 18. 5. Doctrine That the absolute right of nominating and appointing the laws and terms of justification is in God because it is of his meer mercy and grace that men having all sinned are called to justification upon any terms whatsoever God in shewing mercy is resolved to follow his own method so then it is not of him that willeth nâ—r of him that runneth but of God that sheweth mercy Thus I have spoken to the first branch wherein S. Paul vindicates Gods righteousness in that he hath a right of prerogative to shew mercy to whom be please and upon what terms he will and so I have done with the 16. verse CHAP. IX Gods act of hardning and reprobating to damnation is the effects of great and persevering rebellion when men shut their eyes and ears at last after much long-suffering and patience Ver. 17. For the Scripture saith unto Pharaoh even for this purpose have I raised thee up that I might make my power known and that my name might be declared in all the earth WE are now entring upon those more difficult places of this chapter which to many seems hard to be understood as S. Peter speaks concerning some things in his beloved brother Pauls writings which as he saith the unlearned wrest as they do other Scriptures to their own destruction Now amongst these dark and obscure passages this seems to be one concerning Pharaoh now a right understanding of this passage requires divine assistance in conjunction with a narrow search and diligent and studious comparation of Scriptures the latter of which I can say that I have not been wanting in to my power and forasmuch as it is Gods work to open our understandings to understand the Scriptures I desire the reader to be humbly waiting upon him for light as he goeth along in the following matter It is agreed on by most writers that the Apostle is still prosecuting his answer to the second objection levyed against his Doctrine by the Jews which objection was occasioned by his answer to the first and having answered the first branch and vindicated Gods righteousness in shewing mercy to whom or what sort of persons he please and upon what terms from that saying of God to Moses of old he now in these words proceeds to the second branch of his answer which is to vindicate demonstrate Gods righteousness in condemning rejecting and hardning whom he please or rather what manner of persons he please Now his answer in this second branch the Apostle buildeth upon another antient saying of God by way of threatning to Pharaoh by the mouth of Moses Exo. 9.16 which saying of God to Moses is the subject of our text The argument in general is formed thus that as God is righteous and just in taking what sort of persons he please as the subjects of his mercy Exo. 33.19 I will have mercy on whom I will have mercy so in like manner is God righteous and just in making whom he please the subjects of his wrath and condemnation even some of the circumcised seed of Abraham according to the flesh the subjects of his bâ—indning and hardning as being such who had not as Calvin saith on vers 31. complyed with those terms prescribed and authorized by God for justification but rebelling against the same so he how Gods rejecting and reprobating such willfull rejecters of him his grace and mercy patience and long sufferings in his unwearied applications to them was emphatically held forth in his proceedings with Pharaoh which is now the subject before us and that these proceedings of God on both sides are the effects of an eternal decree of election and reprobation from the beginning is granted and that this decree of reprobation is subservient to Gods decree of election and salvation and is as conducible to the salvation of men as any other decree whatsoever and S. Paul made use of Gods decree of reprobation to promote his own salvation 1 Cor. 9.27 I keep under my body and bring it into subjection lest when I have preached to others I my self should be a castaway I might add by way of illustration that the penal part of the laws of the nation are as serviceable to deter men from offending as the preceptory and positive laws are But I shall come to the words more closely which divides themselves into these two parts 1. The preface in these words for the Scripture saith unto Pharaoh 2. We have the matter and saying it self spoken unto Pharaoh by way of threatning for this very cause have I raised thee up to make my power known in thee and that my name might be declared in all the earth Before I come to the matter and saying it self which will require some stay upon it a while I shall speak a few words to the preface which is the Apostles for the Scripture saith unto Pharaoh And as to the preface I shall speak a few words to these four circumstances 1. As to the connexion of these words with the former 2. The author of these words 3. The subject to whom 4. The time when these words were spoken the consideration whereof may reflect some light upon the place 1. As to the coherence or connexion of the words appearing in this particle for which seems 〈◊〉 couple these words with the former there are twâ— opinions about these words 1. Some think this for is a relative to verse 〈◊〉 2. Others think that it is a relative to the words immediatly going before I think we may be at liberty to take them either way if it relates to the 14. verse then it runneth thus is there unrighteousness in God God forbid for the Scripture saith unto Pharaoh God is not unrighteous in condemning unbelievers who are contemners of his grace as the Jews are to whom he speaks for the Scripture saith unto Pharaoh meaning that God proceedings with Pharaoh a stubborn and impenitent unbeliever even to destruction is a just argument that God is righteous in so proceeding with others in the like capacity and so with whom he please and the connexion thus considered doth agree to the Apostles conclusion vers 18. so then he shews mercy to whom he will and whom he will he hardens But suppose we make the connexion with verse 16. it is not of him that willeth nor of him that runneth but in God that sheweth mercy for the Scripture saith unto Pharaoh then it follows thus that the laws terms and conditions upon which men are justified are not moulded or framed by
men though never so zealously bent and intent that way but by and from God only who is the donor because the Scripture saith unto Pharaoh meaning that inasmuch as God claimeth a just and unquestionable right to condemn whom he please he hath the same right to save whom he please so that the way by which the Apostle clears Gods righteousness in his proceedings with Jews and Gentiles is his undoubted right thereunto God is not unrighteous in justifying the gentils by faith neither is he unrighteous in condemning and hardning the obstinate unbelieving Iews because he was righteous in so proceeding with Pharaoh upon like grounds of disobedience no man ever questioned the righteousnesse of Gods proceedings with Pharaoh but justified him in it therefore the Apostle makes him here a president Pharaoh being the first born of rebellious unbelievers and obstinate disobeyers of God and a type of all gospel-disobeyers to the worlds end and so his proceedings with him a pattern of Gods proceedings with such to the worlds end as in like manner when God declares his sole love and approbation to Abraham upon his believing he doth also declare his good liking to all such like believers in all succeding generations Abraham the first-born of believing and obedient souls he is the father of obedience as Pharaoh was the father of disobedience not that the children of these two grand heads are in degree equal to Abraham in faith or Pharaoh in disobedience but their faith and their disobedience are of the same species that their fathers was as Abraham may have many sons or children who comes not to equalize him in the degree of his faith provided it be of the same kinde even so may Pharaoh have sons who may be heirs and lyable to the same hardning and condemning who notwithstanding have not disobeyed to the degree of Pharaohs disobedience and it is a certain truth that amongst all people and persons that have been since Pharaohs time none ever came so near to the degree of Pharaohs disobedience as these Jews to whom the Apostle is speaking as afterwards I shall demonstrate by the circumstances of them both for that from this casual word for we may easily gather that this instance of Pharaoh is not forreign to the Apostles businesse in hand but it doth suit with it to help to carry on his designe in vindication of the righteousnesse of God both in shewing mercy and in hardning The second circumstance to be taken notice of is the speaker of these words which is here appropriated to the Scriptures the Scripture saith unto Pharaoh which consideration by the way may be of instruction to us of the divine authority of the Scriptures for notwithstanding these words are the words of God yet the Apostle saith the Scripture-saith I have raised thee up to make my power known what God speaks and what the Scripture saith are the same with the Apostle and so it is elsewhere see Gal. 3.22 where he saith the Scriptures hath concluded all in unbelief which the same Apostle appropriates to God Rom. 11.32 So 1 Timot. 5.18 the Scripture saith thou shalt not muzzle the mouth of the oxe which are a part of Gods words I must take up this by the way that sayings of God and sayings of Scripture are of equal authority and it must needs be so because the sayings of Scripture are the breathings of God by his spirit in his servants see what Peter saith to this 2d Peter 1. last verse 2. Timothy 3. but why seeing Gods sayings and sayings of Scripture are the same doth the Apostle rather choose to say here the Scripture saith rather then God saith as before verse the 15. I answer the Apostle might choose his way to declare it that he might provoke the Jews to consult and consider the whole passage as they had it in their law which also did so greatly concern them and for the same reason doth he so often use this dialect the Scripture saith as Rom. 10.11 chap. 11.2 and many other places 2. It is considerable that whilst he is saying that the Scripture saith he so rendreth it in the present tense he therein gives the Jews to understand that this saying is a standing word not only spoken but speaking it is a speaking Oracle what was said to Pharaoh still speaketh in all ages the Scripture saith I will only add a word of instruction see the choice esteem the holy Apostle had for the Scriptures whilst he reckons the Scripture sayings and the sayings of God equal Gods faithful servants in all ages have been distinguished by this their worthy esteem of the Scriptures both in Old and New Testement and so had Jesus Christ himself let us try our selves by this rule 2. Here is a rule for all preachers the Scripture saith the preacher saith well whilst he saith the Scripture saith in testimony to what he speaks thus it is written The third circumstance to be considered is the subject to whom spoken to Pharaoh worthy our consideration upon a threefold account 1. It was the common name of all the kings of Egypt successively but this was not that Pharaoh which shewed that kindenesse to Joseph nor he that appointed the midwives to slay the male-children this Pharaoh takes another way for Moses was 80 years old at this time Exo. 7.7 2. As to this Pharaoh he was an imperious proud man his power was great as he was king of Egypt he had a vast strength above other nations and as his power was so his heart was great he acknowledged none in heaven nor earth above him as appeareth by his words chap. 5.2 who is the Lord that I should obey him I know not the Lord or as Ainsworth reads it Jehovah is not revealed to me Pharaoh was a man much trusting to and leaning on Magicians and Sorcerers with which that land abounded above all lands here was those Ianies Iamebrise whâ— as the Apostle saith withstood Moses but that Pharaoh was wholely ignorant of Jehovah as to a bear knowledge few think and there may be some reasons given that Pharaoh must needs know him though he stubbornly and wilfully withstood him being thereunto seduced by the Magitians 3. This Pharaoh is considered as a type and head of all the great persecutors of Gods people as we may perceive from the prophets where Gods enemies are threatned under the names of Pharaoh and Egypt see Esa 30. Ezek. 31. the great man of sin is called Pharaoh and the place of his seat Egypt Revela 11.8 Sodom for all debauchery and prophanesse Egypt for oppression and persecution so that Pharaoh is to be understood as a head and leader of disobedience The 4th circumstance to be considered is the time when these words were spoken to him and that is plain if well considered it was after the sixth plague the plague of the botches and boyls which as some think were plague sores whereof many died and so this plague was the
then the old world for whom God was grieved at the heart and repented that he made man yet he strives with them by his spirit in the ministry of Noah a 120. years so also 2 Cron. 36.15 he had compassion after all that hardness contracted by them as appears by their abusing his prophets see Ezek. 12. we there reade of a rebellious house who had hardened themselves to a high degree having eyes and see not ears and hear not yet still God useth means with them and that with this proviso ver 13. it may be they will consider though they be a rebellious house God knew that they were not in an incapacity to consider and return such a hardened people are not debarred of means of consideration the wicked old world were in a capacity of returning to the last moment of the 120. years so long as the patience of God waited God waited after he is said to harden Pharaohs heart under four judgements more to provoke him to prevent his utter destruction and besides all this it appears Pharaoh was not put into an incapacity to repent because after all this hardning he did repent though it did not hold with him chap. 9.27 saith he God is righteous I and my people are wicked and however some may judge of this repentance had it been continued in and not repented of it would have saved Pharaoh from destruction so again cha 10.16 I have sinned against the Lord and against you So that God did not harden Pharaoh irrecoverably so as that it was impossible for him to repent neither was Israel so shut up after the death of Christ but that they might still repent for we reade of three thousand of them who were guilty of that great sin of killing Christ converted in one day Acts. 2. by Peters sermon and that they are not irrecoverably shut up by vertue of that sentence and that hardening and blinding judicially by God is granted of all sides for they shall yet in time have soft relenting hearts given them and their blinding and hardening is but temporal the first prophecy of it Esa 6. had in it an until and Rom. 11. they shall be grafted in again if they abide not still in unbelief and this must needs follow unlesse we grant that Pharaoh or the Jews had committed that unpardonable sin which I suppose none will say if this be so then let us take up this consideration by the way that if Pharaohs hardening was not irresistible nor irrecoverable how can Pharaohs hardening be a meet type of absolute personal irrecoverable reprobation except you will plead for a personal conditional reprobation seeing all these threatnings against Pharaoh are conditional if he do not repent to let Israel go 2. He was in a capacity to repent even under the worst hardening till his utter destruction so that Pharaohs case will not do that service that it is by most summoned to do in the point of personal and absolute irrecoverable reprobation but it may be objected doth not this arguing seem to lessen the judgement of Gods hardning Pharaâ—… heart as if it were not so great as indeed it is for if it be not irresistible nor irrecoverable how is there that dread in it I answer that notwithstanding what of this kinde can be said yet it is a great yea the greatest of all judgements that can be inflicted upon a person to be hardened by God and that for these five reasons First because this hardening by God is the fruit and effect of the highest provoking sin it is sin punished by sin to be given over to commit sin with despight which before he commited with regret and trouble but now with all greedynesse see Rom. 1.28 it is to be given up to a reprobate minde 2. This hardnesse of heart from God though there may be a possibility to withstand it or recover out of it yet know it is unspeakable hard next to an impossibility as it must needs follow for every act of impiety doth still harden more and more it was very hard for Pharaoh to attain to that degree of relenting which he did attain unto but yet more hard to keep it upon his heart custome in sin begets a second nature see 13. Jer. 23. can the Ethiopian change his skin or the leopard his spots no more can they learn to do good who are accustomed to do evil 3. No person so near so lyable and ready to fall into his own destruction as a hardened sinner he is very near to ruine who saith Job cha 9.4 hath hardened himself against God and prospered muchless can they think to prosper whom God hardens 4. To be hardened by God is the greatest of judgements because commonly it is the punishment of the abuse of mercy and no judgement so severe as that which follows the abuse of mercy 5. This hardening by God is a great judgement as it is a token of Gods highest displeasure see the woes that go along with it upon the Jews Mat. 23. that which yet remains in order to a close of the 17. and 18. verses is to sum up those Doctrines that flow from the words thus explicated which may be many but I shall but little more then name the most of them 1. From verse 17. for the Scripture saith unto Pharaoh from this preface this Doctrine offers it self to our consideration 1. Doctrine That the sayings of God are not less divine or authoritative because they are written The writing of Gods sayings doth not take away from them divine authority but they are as if God had spoken them at present by his own mouth The Apostle might as well have said God saith unto Pharaoh yet he chooseth to say the Scripture saith This Doctrine is very well worth our consideration in this day in which we are fallen but I shall but briefly touch it because I spoke something to it in the explication it is plain these words were spoken by God Exo. 9. yet the Apostle referreth us to the Scripture and this is usual with the Apostle in other places see Gal. 4. the Scriptures saith cast out the bond woman though God spake it so 1. Timo. 5.18 the Scripture saith thou shalt not muzzel the mouth of the oxe whereas God spake it So that to say the Scripture saith and to say God saith are the same and indeed why should any body question the truth of this doctrine are the sayings of Kings and Monarchs of lesse authority because they are written and made into a law holy men appropriates that to the Scriptures that is proper to God himself as convincing converting clensing quickening they are able to make the man of God wise unto salvation 2 Timo. 3.15 able to build up and give an inheritance amongst them that are sanctified Act. 20. From hence we may note 1. That those that slight and undervalue the Scriptures are not guided by the same spirit that the Apostle Paul was there are some that will
Apostle Iames saith in many things we offend all and it might have been as properly if not more properly said who hath not resisted his will and many have resisted his spirit also Act. 7. 2. Suppose we understand it of Gods decreeing will then it runs thus who ever did or can hinder the coming to pass of that which God hath purposed the coming to pass what he hath purposed shall come to pass and take place against all interveniences whatsoever and if it be taken so what then will appear in this objection to cross what the Apostle had said in the premises who hath resisted his will that is his absolute will without conditions exprest or implyed there are two decrees of God as I have said before that none can resist nether men nor Angels 1. That believers in Christ so continuing to the end shall be saved 2. Such as disobey the Gospel and so live and dye shall be damned this will of God is irresistable but that those who are now unbelievers and hard-hearted persons may by the help and grace of God be recovered is very possible for we do not read of any such hardening of God as doth leave men for ever in and under an impossibillity of returning this was neither the state of Pharaoh nor the Jews as you have heard so that these circumstances considered the present obiection in our text seems to be but an irrationall quarrelsome reply contrary to their own reason and experience like unto that quarrell with our Saviour Matt. 12.24 when they charge him with casting out divils by Beelzebub the prince of divils when as their children must cast them out by the name of Jesus and that this obiection doth favour of such a spirit captious and quarrelsome designing only to undervalue Gods proceedings and to disparage the Apostles doctrine will very clearly apear in our further traversing the Apostles answer thereunto the answer doth clearly demonstrate that these words proceeded from a base and unworthy spirit tending to the disparaging Gods power and Supremacy over Jews and gentiles which the Apostle had been before asserting both as to his showing mercy and as to his hardening but I shall be very brief as to this verse because I shall have more properly occasion to demonstrat the nature of this objection in the answers following in verses 20 21 22 23. That only which I shall do in order to the conclusion of this 19. verse is only to present you with those doctrinall conclusions that ariseth from the words thus opened which are as followeth First From the nature of the Apostles proceedings 1. Doctrine That it is one part of the work of a gospel-Minister to anticipate and answer those Objections which they foresee may arise either through ignorance or obstinacy against their Doctrine This our Apostle is careful in and therefore he repeats the Objection and prepares to take it off It is certain that the best and clearest of doctrines may admit of cavils and objections and therefore their mouths must be stopped by the power of reason and current of Scriptures whether S. Paul met with this Objection in so many words or whether he meets with it in his own apprehension he proceeds upon it we are not bound to stay till an Objection comes out but we may anticipate it this was much the practice of Jesus Christ and his forerunner John Matt. 3. think not to say you have Abraham to your father Matth. 5. think not that I am come to destroy the law so chap. 9. when he saw their blasphemous thoughts concerning his pronouncing forgivenesse of sin he answers them in their thoughts so Luk. 12. he saw that they had some secret thoughts that his coming should procure peace but he teacheth them the contrary so Luk. 4.23 he prepares for their objection against him because he did not do those works in his own Countrey that he did elsewhere and we have the same spirit appearing in this Epistle also chap. 11.19 thou wilt say then they were broken off that I might be graffed in the Apostle anticipates what they would say before they said it So 1 Cor. 15.34 Some men will say how are the dead raised This may serve for Instruction to gospel-Ministers consider well what may be objected against your doctrine and prepare an answer leave not any pit of Objection open lest any should fall into it this is greatly the care of our Apostle in this Chapter 2. Doctrine That God may justly finde fault with those whom he judicially hardens It was the ignorance or perversenesse of these Objectors so to think or suppose that God might not finde fault with those whom he hardeneth for it is certain God doth and may finde fault and blame those whom he hardeneth he did so to the Jews and also to Pharaoh as you may see Ex. 9.17 Matt. 23. And that God may justly and righteously complain of those who are hardened by him I shall offer four Reasons 1. Because God doth not positively or forcibly nor yet primarily or antecedently harden any as you have heard but accidentally by the passages of his providence 2. He hardens none but such as first harden themselves voluntarily under his mercies yea such mercies and means as are as proper yea much more proper to soften then to harden hardnesse inflicted by God as a punishment of former sin 3. God may justly finde fault and complain of those hardned by him because he hardens none but fore against his will when no mercies nor Judgements will work upon them he first useth all means to prevent it as you may see 2 Chron. 36.15 it is when there is no remedy so Mat. 23.37 how often would I have gathered thee as a hen gathereth her chickens and ye would not 4. He may well complain and finde fault with those hardened by him because they so continue notwithstanding they are not necessitated neither are they shut up in an incapacity of returning to softnesse as hath been plainly proved as to Pharaoh and the Jews therefore it is not absurd for God to finde fault with those hardned by him 3. Doctrine That Gods will and purpose as to mankinde in order to mercy and judgement is not iâ— resistible This I have also spoken to in the Explication The Fourth and last Doctrine is this That Circumcised Jews a people near to God and a people that had received kindenesse from God above all others are most abusive perverse and rebellious against God These are the only people who contend and quarrel with God God had occasion in all ages to complain of Israel see that pathetical complaint Esa 1. I have nourished and brought up children and they have rebelled against me these are the people that God complains of Jer. 2. that said they were Lords and they would come no more to God these are they that charge Gods ways with unequallity which God complains of Ezek. 18.29 is it not such a spirit that our Apostle
in time is the effect of a decree of God afore-time and that upon a meer personal account they were such before they were born To this I answer that this word afore or before is of late foisted in and is not in many approved copies neither Tindal nor the Vulgar Latin nor the translation of the Church of England against the Colledge of Rhems and it will better sute with the Original to leave it out and â—ade only which he hath prepared 2ly Had it been the Apostles designe to assert their eternal predestination to this mercy upon a personal account doubtlesse he would have rendred it in a word which signifieth to ordain or decree and not render it prepare which word signifieth another thing to form make fit and ready gradually as appears in these Scriptures Matt. 22.14 chap. 26.17.19 Luke 1.17 Luke 9.52 chap. 12.47 2 Timo. 2.21 Revela 19. Heb. 11. Noah prepared an ark wrought it with pains and art with many a stroke but suppose it should have signified to ordain it could not have crost the text nor Scriptures in general for it is granted that God did predestinate and unalterably decree that all believers in Christ so persevering shall be vessels of glory but what need we depart from the grammatical sence of the word prepare the prepared ones are the vessels of merey 7. When is this preparation accomplished I answer in general that it is the work of a Christian all his days to prepare and it is Gods work also to make him meet for the inheritance of glory to come Col. 1.12 it was Pauls labour ver 28. that he present every man perfect in Christ Jesus it must suppose a holding without cracking till they are finished as the potters vessel for a person is not accounted meet by God for a translation into celestial glory immediatly upon repentance faith and obedience though they may then be termed vessels of mercy but there is a great deal of sanctifying and preparing work to be accomplished before we be meet for Communion with God in glory Heb. 10. ye had need of patience that after ye have done the will of God ye may inherit the promise glory is to be sought for by patient continuance in well-doing 1 Tim. 6.17,18,19 there are good works to be found in order to laying hold of eternal life Having thus opened the words that which now remains is to give you those Doctrines that doth arise from them I shall sum up the whole into seven Doctrins 1. Doctrine That Gods present bounty goodness and mercy extended to very high hardened provoking disobedient sinners and very rebellious persons doth exhibitâ— a sufficient ground of knowledge of Gods unconceiveable grace and mercy towards those who by the help of his grace repent believe and obey the Gospel God who is regular and uniform in all his proceedings must needs love his freinds dearly if he so love his enemies this doctrine I shall but touch only I would leave two words of inference upon it 1. Study the dimension of Gods grace to the world to enemies to such as walk contrary to him he causeth the sun to shine upon the good and bad gives rain and fruitful seasons to the worst of sinnerâ— nay he gave Christ for the worst of sinners 2ly Study the immense and unconceivable love that God bears to the vessels of mercy O what great goodnesse hath God laid up for them that love him 2. Doctrine That the portion of believing obedient holy persons is a state of unconceivable glory The saints and people of God are designed for glory How often is the future state of the saints stiled glory Ps 68.13 Mat. 13.43 they shal shine like the sun in the kingdome of their father they shall be equal to the Angels those glorious creatures it is called Ephes 1.18 the riches of the glory of the inheritance they shall be glorious within glorious without Phil. 3. last who shall change our vile bodies and make them like his glorious body a great change shall be on the saints in that day 3. Doctrine It is one peice of the great condescending grace of God to mankinde to declare and make known beforehand for encouragement what rich glory and favour they shall enjoy who for the present are tractable and conformable to his will even to all eternity How full of precious promises are the Scriptures throughout to such of which promises one saith they are 1. The breathings of divine love and affection 2. The life and soul of faith 3. The anchor of hope 4. The wings of prayer 5. The true foundation of industry 6. The rays and beams of the son of righteousnesse God hath given us great and precious promises that we may have strong consolation From the Apostles variation in his terms honour mercy 4. Doctrine That to contain the saving mercy and grace of God is a state of great honour To be vessels of mercy is honourable to be vessels of honour according this Text supposeth three things 1. That there is or hath been an act of formation passed upon them to make them such 2. They are supposed to stand upon terms of mercy in opposition to works for these two are opposed all along 3. It supposeth such as enjoy the mercy of pardoning grace and gloryfying to all eternity 5. Doctrine That the present state of saints in this world is a state of preparation not of perfection All men in this world are upon their making or marring in this world they are all like the potters vessel upon the wheel we are at present shaping and forming in order to what we shall contain hereafter 6. Doctrine That it is altogether necessary for the advancing Gods glory that persons be compleatly fitttd and perfectly prepared before they be glorified It is altogether needful that persons be here moulded and shaped and made fit and meet for the inheritance we reade of working out or working through our salvation that is our meetness for salvation this preparation doth consist much in purification and in subduing corruption 2 Timo. 2.20 if a man purge himself he shall be prepared for the masters use 2 Cor. 7.1 Heb. 12.14 thus we cannot see God without holynesse 7. Doctrine That the spiritual work and work manship in new creating and forming and preparing persons for glory to come is and may fitly be ascribed to God and the effectaal workings of his grace To this the Scriptures are very full I need not stand to speak to them Ephes 2.1 Cor. 2.11 Phil. 2.13 2 Corinth 5.5 but how comes it to be ascribed to God 1. The whole means by which it is effected is of him from first to last 2. It can arise from no other but of him not of themselves not of the world not of the devil These are all against this formation Use how should this teach us humility see what a spirit our Apostle had in Timothy and Titus as to this God who was rich in
negatively which they are under before this calling 1. They are not beleved 2. They have not received mercy 3. They were not then Gods people 2ly We have as to their changed state three affirmations 1. They shall be Gods people 2. They shall be beloved 3. They shall be children of the living God Thus we may perceive that the prophet had a clear and distinct prospect of a great change of estate as to some people but it is not exprest who there are some different apprehensions amongst expositors about this passage There are three opinions upon these words 1. Some are of opinion that these predictions relate to the Jews only as to their return from their captivated state wherein they appeared as if they were not the people of God but cast off by him that yet there should be a time again when they should have the face and favour of God and by him be owned for his people and the truth is the context Hosea 1.2 doth run much that way as to them which makes Calvin very confident of that side as if he thought none could contradict him But 2 ly There are many others that are of opinion that these words are a prophetical prediction of the calling of the gentiles because they are said to be a nation not beloved a people not the people of God and those appellations are commonly applyed to the gentiles in Scripture and also because the Apostle doth cite this saying in this place following what he had said verse 24. as a relative to those he there speaks of called not of the Jews only but also of the gentiles of this opinion is Pereus with much confidence But there are a third sort who judge these words of God by Hosea doth relate to both Jews and gentiles and are fulfilled in both Jews and gentiles that they are both couched in these words and I think they may well answer to both not only to the Jews in their return out of captivity but they will well answer to the acceptance and admission of the gentiles to the grace and favour of the Gospel and so the Apostle Peter seems to apply it chiefly to the gentiles 1 Pet. 2.9 which iâ— time past were not a people are now the people of God it is usual in predictions in Scripture thâ—… they admit of several sulfillings so might this be fulfilled to the Jews and also to the gentiles and several others for instance that prophecy of calling Gods son out of Egypt is several times fulfilled once it is fulfilled in Christ as Mat. 2.15 so that Ier. 31. of Rachels weeping for her children that were not this hath ahd two fulfillings already so that Psal 41. John 13.18 so that the prophets might it the first place intend the Jews and afterward it might relate to the gentiles also but take it either way as relating to the Jews or gentiles it doth accommodate the Apostle in his designe for if the Jews after they had been rejected from being a people may be restored and accepted why may not the gentiles also seeing they are both in the same condition it may be supposed that it was not the chief designe of the Apostle in this place to prove or declare either the re-instating of the Jews into the favour of God after that cloud of displeafure which for a time had been spread upon them the calling the gentiles to be a people but rather to satisfy the Jews it was no new orstrange thing or that which might give them occasion to quarrâ—… with him for asserting that a people now alienated from God may be called and answering his call may be received into favour with him as his people for the Jews and gentiles were both laid level and were all under sin as he saith Rom. 3.9 what are the Jews better then the gentiles we have proved saith the Apostle that all are under sin and God makes vessels of mercy both of Jews and gentiles and this saith the Apostle is no more then your own prophets do assert he will call them his people that were not his people so that the great designe of our Apostle in these quotations out of Hosea was to convince the Jews that his doctrine was no new doctrine that persons out of covenant love and favour as the gentiles were might notwithstanding be admitted it may be taken notice of that in our Apostles quotations of these Prophets there are some verbal variations between the Old and New Testament and this very usual with the penmen of the New Testament when they cite the Old But this know that when it is so it is neither negligently nor ignorantly but designedly to accommodate the sence and render the Text more lightsome yet the difference here is but small not material as we may see if we compare Hosea 2.23 the Apostle instead of mercy renders it love which is more lightsome and Gospel for mercy may be where love is not so when the Old reade sons the New reade children which is still more evangelical as to these words I would speak to them with respect to the authour and the words themselves 1. It is plain that God is the speaker it is God the Apostle intends when he useth these words for he saith also in Hosea I will call them my people Gods words and the Prophets words are the same what the Prophet speaks God is said to speak 2. As to the matter spoken and that lyeth 〈◊〉 two parts 1. A singular owning of a people to be his who had been estranged from God and out of his love and favour 2ly We have very emphatically described the place where this happy change shall be made in the same place where they had been eminently taked notice of as a forlorn people not owned by God ver 26. It shall come to passe that in the place wherâ— it was said unto them ye are not my people there they shall be called the children of the living God For the opening the words we are to understand that to call a people Gods people is matter oâ— dignity yea great dignity and honour things eminent and excellent are called Gods so goodly Cedars are Cedars of God Psal 36. the great moâ—…tains are called the mountains of God an excellent man a man of God so here to be called the people of God is a title of dignity 2ly To be called in this sence is not meanâ— a bear title but it means they are so they are 〈◊〉 people of God really as Jer. 27. where it is said of Christ he shall be called the Lord our righteousness is the same as if he should have said he shall be the Lord our righteousness as in like manner whâ—… the virgin Mary saith from hence forth all geneâ—…tions shall call me blessed that is shall reckon and â—steem me blessed or acknowledge me blessed so 〈◊〉 be called Gods people intends no less then they shall acknowledge them to be so the children seting forth the
occasions a stop in their proceedings in that journy they can go no further by reason thereof they stumbled so at Christ as to cavil and quarrel at him as not being the true Messiah when indeed he was and were mallicious and hateful to him and so rejected him and were rejected by him But some may say may not God be concerned in this stumbling of the Jews doth not our text say that the Lord God laid this stone there even in Zion and that as a stumbling-stone and rock of offence and doth not S. Peter speak to the same purpose 1 Peter 2.8 They stumbled at the word being disobedient whereunto they were appointed from which text some gather a necessity for the Jews to stumble disobey and reject Christ to which I answer that such a construction were not only repugnant to the current of Scriptures but a great impeachment of Gods justice and holinesse to make him the author of sin and disobedience so contrary to his nature and abhorred by him some interpreters mends this construction by turning this word appointed to the word disposed with an eye to themselves not God Dr. Hammond reads the words thus that those that are disobedient to the gospel and stand obstinately against Christ are those who are by God appointed and declared to so stumble as to be ruined by this their obstinacy so that instead of Gods appointing the sin according to this construction he appoints the punishment of the sin for disobedience to the gospel is not to be imputed to the God of heaven but the God of this world as 2 Cor. 4. the God of this world blindes the mindes of those that believe not our Lord Jesus gives this as the reason why they did not believe because they receive honour one of another but that God lays this stumbling-block in the Jews way according to our text is plain but for a far better end in God then for them to stumble at their stumbling was accidental from the evil of their own hearts as the dunghil stinks because the sun shines upon it Christ is not antecedently or intentially a stumbling-stone but accidentally and eventially as Christ also saith he came to make division not peace and to set the daughter against the mother◠so Christ is said Luke 2.34 to be set for the fall and rising of many in Israel their fall accidentally their rising intentially they stumble at Christ out of stubborness and wilfulness not for want of light this Calvin himself grants It is added here in the conclusion shall not be ashamed or confounded I before told you that in these adverbs of deniall the contrary is intended that is he shall be bold and shall glory the reward of believers being not only privative but positive they shall not only be delivered from shame but greatly glorified Pro. 3. last these two are opposed one to the other the wise shall inherit glory but shame shall be the promotion of fools I shall now only sum up what doctrinal conclusions these two verses thus opened doth afford us and so close the whole chapter I shall lay down ten doctrines 1. From the question wherefore 1. Doct. That the notorious succeslesness and palpable disappointment to the Jews in their pursuing after righteousness admits of a question wherefore or why it is so Here is a reason above-board God is ready and his servants ought to be ready to render a reason of Gods severity to sinners 2. Doct. Persons in a very fair and likely way to salvation in their own thoughts may suffer disappointment 3. Doct. The true reason of the Jews rejection and non justification was founded in their not believing in Jesus Christ this is the positive reason and not their reprobation from eternity if you believe not in me you shall die in your sins saith Christ 4. Doct. As it were The Jews were very imperfect in the law by which they expected to be justified their obedience was but like not the same 5. Doct. God hath in much wisdome and counsel so ordained and appointed the state and station of Jesus Christ as to his humiliatian that if persons be not very considerate and circumspect about it they may easily stumble at him being so laid to their utter ruine and destruction The case stands so with Christ and his ways that if we would be kept from stumbling we must look narrowly into them it is easie to stumble at Christ and his ways if not carefully heeded 6. Doct. As it is written S. Paul in his preachings and writings had a special eye upon the Scripture 〈◊〉 before-written This language is frequent with the Apostle we have him a matter of thirty times in his Epistles appealing to what is written and sixteen times of them in this Epistle the Apostle had a high valuation of what was written in the Scriptures of the prophets 7. Doct. Behold That the position setting or placing of Christ by God as to his humiliation is a very remarkable passage It wants a behold to awaken persons to take notice of it and consider it before Christ came in the flesh see how careful the spirit of God is to foretell Christs humility before he came especially this prophet Isaiah from whence this place is fetcht 8. Doct. The Jews offence against Christ was heightened by his being founded and laid amongst themselves 9. Doct. A rock of offence The same Jesus Christ which is a rock of defence to believers is a rock of offence to unbelievers Believers make use of that in Christ for their encouragement which unbelievers apply for their ruine 10. Doct. Faith in Jesus Christ doth beget patience and stabillity in waiting for glory and exaltation Isaiah saith they made not hast that is those who fear no disappointment the Apostle turns it not ashamed shall not have cause of shame they shall not be disappointed they shall not be confounded shaken or shattered Faith in Christ doth fix the heart Thus have I very briefly offered my judgement concerning the Apostles scope in this chapter and my desire is that what I have offered may be carefully examined without prejudice and offence and my desire also is that the Lord may help your understandings to understand the Scriptures Amen FINIS
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
and salvation by the deeds of the law in opposition to Christ and the Gospel they being as they presumed the seed of those to whom the promises were by God at first made and hereupon their confidence was raised very high of their safe estate Now to such a people doth the Apostle here addresse himself And his great designe as we may clearly see is to assert Justification and salvation to come in only and alone by faith in Jesus Christ without the deeds of the law Now the course and Method which the Apostle proceeds in is this First to weaken and dissolve their grand objections and take off those absurdities which seemed to the Jews to follow upon the Apostles Doctrine of Justification by faith alone Those two Objections which he knew lay in their mindes were these 1. If the circumcised Jews be not Justified and saved unto whose fathers God had made such a plain promise and renewed from day to day and from time to time then it renders God not so good as his word then his word is of none effect But it is absurd to imagine Gods word to be fallible his promises are yea and amen therefore the circumsised Israel must be Justifyed and saved though they do reject Jesus Christ and the Gospel this is the sum of the first Argument and Objection The 2d Objection is this If God justifyeth the heathen the nations sinners of the Gentiles that are strangers to God and that without works of legal righteousnesse and reject us who are comparatively a righteous people walking in his ways living in his Ordinances and worshiping him then doth the ways and proceedings of God savour of unrighteousnesse and seems to bear a resemblance of justifying the unrighteous and condemning the righteous which as Abraham said of old is very far from God therefore it must needs be the seed of Abraham that are the subjects of justification and acceptance with God Now that this must needs be the substance will appear from those answers which the Apostle shapes out to them in the following verses and the taking off the first of these Objections takes him up the 6 7 8 9 10 11 12 13. verses and the taking off the second Objection takes him up the greatest part of the chapt from the 14. ver forwards As to the first of these Objections the Apostles concess with them that Gods word cannot fayl his promises are yea and amen vers 6. not as though the word of God had taken none effect Gods word and promises are certain and true and yet you may be rejected which to demonstrate he proceeds to distinguish of the seed of Abraham and to shew that God in his special promise to Abraham did not intend the natural and fleshly seed of Abraham but such as shall be of the faith of Abraham this the Apostle speaks largely unto ver 6 to the 9. and to back and confirm this position that God did not intend Abrahams seed according to the flesh the Apostle doth descend to some instances of some persons within the compasse of their grant who though they were the seed of Abraham yet were not heirs of the promise the first Instance is of Ishmael who though a child of Abraham yet was by Gods appointment cast out of the family and disinherited from a share with Isaac and whereas they might readily pleade he was cast out partly because he was the son of the bondwoman and partly for misdemenour because he was seen mocking Isaac the Apostle proceeds to give an instance without exceptions which is Esau who was the immediate Off-spring of Isaac in whom the promise did more especially center yet he is hated and comparatively ruinated which things we have treated on to ver 13. all which tends to strengthen the Apostles distinction that Abrabams seed was not intended the natural or fleshly seed but the seed according to saith to which the Apostle to the Galathians chap. 3.29 doth fully speak if ye be Christs then are you Abrahams seed and heirs according to promise So that if Esau be not an heir it is because he is not Christs by faith and obedience so that that seed of Abraham who are the elect seed are such as own and believe in Christ therefore if the Jews though the natural seed of Abraham do reject Jesus Christ Gods word of promise stands good and stedfast although the unbelieving Jews are rejected But I shall speak more particularly to each verse and begin at the 6 verse And the Method which I shall follow in the prosecution of this work is this 1. To shew the designe drift and scope of the text and context 2. To open those words that may seem difficult and want explaining 3. Reduce the whole into such doctrinal conclusions as may be most proper and profitable and all this with as much concisenesse as the matter will admit I shall at once cast my eye upon 3. or 4. verses as to their main scope and tendency As 1st I shall take notice of those verses in which the Apostles work is to manage his distinction of Abrahams seed ver 6. 7. 8. 9. I begin with ver the 6. in which the Apostles designe is to assert the stedfastnesse of Gods word of promise made to Abraham notwithstanding his rejecting the carnal unbelieving Jew as not the right seed Therefore the Apostle in the 1st place doth disclaim the least whisperous secret imagination of minde that Gods word or promise should be liable to fail These words are read three ways 1st It cannot be that the word of God hath failed Others reade it is not possible that the word of God should miscarry Others reade but not that the word of God is frustrated there is no material difference in these readings they all amount to thus much to attest the stedfastnesse and certainty of Gods promises to those to whom they are made By word we are generally to understand the word of promise see Psal 106.24 and 119.38 I shall only note two points by the way and so passe First Doctrine That sometimes some passages of Gods providences doth seem to crosse his promises This passage seems to give occasion to question whether the word of God had not failed and thus it seemed in that passage of Abrahams offering up of Isaac as also in Gods carrying Israel into Egypt so also in the death of Jesus Christ John 12.34 that Christ should abide for ever seemed to be the promise so in this passage before us it seem'd as if God had cast off his people Rom. 11.1 the Phrases and sayings of Scripture seems to be contradictory many times that such as are inconsiderate men may be in danger to wrest them to their own destruction 2 Peter 3.16 But Secondly That however circumstances may appear to us it is safe to conclude that Gods word and promise rightly understood are certain and unfailable And that Opinion or saying whatsoever which carries in it a question of
understood Deut. 7.6 the Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth So Deut. 10 15. God did choose them above all people So Prov. 1.20 because they did not choose the fear of the Lord that is prefer that so that Election doth not always suppose Rejection but when persons prefer one thing above another Dr Hammond tells us that the Greek words used in Rev. 17.14 called â—…sen faithfull are joyned together as words of the fame import Election and faith seems to be taken one for another and should we reade saiâ— for election in these places following it would not found incongruously that the purpose of God according to faith might stand v. 11. is not of works So chap. 11. â— there is a remnant according to the faith of grace So ver 7. Israel hath not obtained but the believers have obtained and the rest were blinded which reading doth very well agree to v. 32. of this Chapter 3. What works are here excluded whilst he saith not of works To this I answer they must needs intend those works which the Jews gloried in a circumcision and keeping the law which works are distinguished from and opposed to faith in Christ Rom. 4.5 now to him that worketh not but believeth in him that justifieth the ungodly his faith is accounted for righteousnesse 3. Who is here intended by the caller in him that calleth I answer it is plain that God is the caller he is the free inviter to that great feast of Justification and salvation see Luke 14. Mat. 2â— It is of him freely prepared and he hath an undoâ—…ted right to propound the terms in order to participation of it therefore are works here opposed to him that calleth or to the caller That which I am to speak unto in the next place is the time when the Oracle was delivered to Rebecca recited by the Apostle it was when these nations had not works either good or evil but in aâ— equal condition then were these words spoken God took such a time to declare it and doubtlesse our Apostle doth judge this circumstance of time observable as to his controversy in hand this relation of our Apostle many do greatly wrest contrary to the Apostles intent and meaning as I shall make plain though it must be granted that the Apostle in this his contention doth as we do sometimes by a crooked stick bend it quite the other way to the end he might set it right so here doth the Apostle decry works because they too much rested upon them but I shall afterwards show you that by all he saith he doth not altogether trample upon them though at first sight his speaking seems to give encouragement to such an Opinion some from these words do urge that as Esau is here rejected so are men by name without the least regard had to works either good or evil and that men are hated rejected chosen elected meerly according to the pleasure of Gods own will to which notion we comply thus far that the gift of salvation and the terms thereof doth arise out of the heart of God it is freely from the caller neither men nor Angels could propound him way or rules herein to go by But for the discharging this opinion we must understand that it is founded upon a mistaken foundation about Gods election the authors of that personal and absolute election takes it for grant that Gods choyce is out of the fallen lump of mankinde in Adam as they were all equally fallen in him and run in debt to God beyond any possibility to pay and so God being the great creditour may at his pleasure pardon one and exact the whole debt of another without the least blemish to his justice now this is a fundamental mistake for God doth neither elect nor reject any as immediately lying in the fall but mankinde by the promise gift and death of Christ are put 〈◊〉 to another capacity of liberty and freedome 〈◊〉 Christ is the surety ransome and propitiatory sacrifice not for a few but for all the fallen lumâ—… of mankinde this was prophecied by the prophetâ— Esa 53. the Lord hath laid on him the iniquity of 〈◊〉 all he is the lamb of God that takes away the sin of 〈◊〉 World John 1.29 a ransom for all 1 Timothy 2.6 a propitiation for the sin of the whole world 1 Iohn 2.2 so that now by Christ the prison-doors are 〈◊〉 open God is reconciled so that now the condemnation of man doth not lye upon Adams transgressâ—on that is as to the second death with tormentâ—… but for rejecting this sacrifice not believing in Christ not coming to him for life in whom it is 1 Iohn 5. this was emphatically typed out in the brazen serpent of which Christ is the antitypâ—… Iohn 3. the people dyed not because they were stung but for not looking upon that serpent on the pole and thus our Lord applies it Iohn 3.17,18,19 this is the condemnation that men love darkness rather then light So that all that are now elected to life are chosen in Christ not from Adam now in this remove from Adam to Christ men are condemned for not believing and for 〈◊〉 obeying so that salvation and damnation are conditional which were very improper if the former notion were true see throughout the whole Scriptures from the beginning of Genesis to the end of the Revelations Such a notion of Gods electing and destroying men without respect to their deeds good or evil is contradicted begin with Cain Gen. 4.7 if thâ—… dost well shalt thou not be accepted Levit. 26. I will walk contrary to you if you walk contrary to 〈◊〉 Deut. 28. the blessings upon the obedient and cursings upon the disobedient Psa 62. Esa 3.10 Say ye to the righteous it shall go well with him Rom. 2.6 who shall render to every man according to his deeds tribulation and anguish upon every soul of man that doth evil and the contrary to them that worketh good and the reason is given there is no respect of persons with God and this is confirmed from the righteousnesse of God Gen. 18. Shall not the judge of all the earth do right that is not to make them equals in punishment who are not equal in guilt to slay the righteous with the wicked this is the voice of the Scriptures throughout therefore to make such an application from our Text as before is contradictory to the analogy of Scriptures But that we may come to a clear and right understanding of the minde of God in these words of S. Paul I shall lay down some Rules to consider of in order thereunto 1. Know that these works principally heeded in these nations or people must be intended the works of Circumcision and legal obedience and not the works of faith and holinesse in this sence the one had not then obliged himself to the worship of God nor the other
sons of men that God who is so high should remember us it is more for God to remember us then to do for us to bear us upon his heart in his purposes and designes this is an unspeakable high favour See how the psalmist takes notice of it Psal 136.23 who remembred us in our low estate or as it may be read thought upon us Psal 40.17 but I am poor and needy yet the Lord thinketh upon me and vers 5th how wonderful are thy thoughts to uswards they cannot be reckoned up in order before thee or as Ainsworth thy thoughts purposes and good meanings none can count or as the chaldes it is not possible to order thâ— praise Fourth Doctrine God is very stable in all his purâ—…ses and amongst all his purposes in none more stable then that purpose respecting the way and terms of mens salvation Gods election and reprobation lyeth upon most certain and unalterable terms they are as certain as God himself therefore it is here said to stand remain abide that is to say God hath infallibly determined that justification and savation shall come in by faith in Christ and no other way Act. 4. there is no name under heaven whereby men may bâ— saved but by Christ this 4th Doctrine I shall but touch because they are more remote and be more large upon the two last Fifth Doctrine That God hath absolutely purposed and determined and is resolved that justification and salvation shall not be by works Gods purpose of election is not according to works As to this Doctrine I shall take liberty to speak a few words 1. More particularly to distinguish of works 2. Shew you how the Scriptures doth concur with this truth 3. Reconcile those Scriptures that seem to contradict this truth 4. Give you some reasons why works cannot justify 5. Shew you what this may teach us and I will be very brief in each of these 1. As to works we must understand them according as this our Apostle declares in the scope of this Epistle with that of the Galathians which works are frequently referred to circumcision and legal obedience as in oppofition to faith thus it is understood Romans 4.1 sometimes works in opposition to grace chap. 11.6 2. That other Scriptures doth concur herewith that works doth not justifie in whole or in part see Rom. 3. we conclude a man is justified by faith without the deeds of the law Gal. 2.16 not of works Eph. 2. not of works lest any man should boast Titus 3.5 not of works of righteousness that we have done Thus Scriptures do willingly offer their testimony to the truth in our text that the purpose of Gods election might stand not of works But 3dly doth not some Scriptures seem to speak otherways as Rom. 2.13 not the hearers of the law are just but the doers of the law are justified and see how S. James argueth chap. 2. was not Abraham our father justified by works when he offered Isaac doth not these Scriptures seem to cross this Doctrine In order to reconciling which Scriptures I answer There are two circumstances in works let them be of what sort they will if present that will reâ—der all works unacceptable and unserviceable 1. When they are meerly external without heart and soul 2. When performed with a conceit of merit 1. When there is only the external part see Rom. 2.28 he is not a Jew that is one outwardly thâ— same may be said of all works whatsoever 2ly When our services to Godward are lookt upon as meritorious and so we take justification and salvation as a compensation or sutable reward for our work now this destroys grace for if we work for wages there is no place for grace but 2. In order to reconciling these Scriptures I answer that works are never rejected of God when mixed with faith as Abrahams was in offering his son Heb. 11. works are then in their right place when they are subservient to demonstrate the truth and life of our faith James 2. as one saith though works do not justifie yet works doth demonstrate that we are justified why cannot works justifie simply considered 1. From the imperfections attending the best works 2. They are no more then what we owe to out soveraign Lord and when we have done all we have done no more then our dury is to do 3. Because God is not profited we are as to him unprofitable servants Luke 17. so that God may well purpose that salvation shall not come in this way but have a care that from what hath been said you do not conclude the Christian life an idle life a life without works no your works aâ—e not the fewer nor weaker because you work from life receiv'd no know this that the highest believer is the most industrious person witness Abraham and S. Paul a man very laborious in his place the work of a Christian is compared to labouring striving running fighting violence in storming and those that will do no good works because they shall not merit by them discover a rotten heart 2. Learn from this Doctrine that personal election is not the subject of our text but only rejection and non-election of works we have only Gods firm resolution and purpose not to elect by works as the Jews supposed he would The 6th Doctrine drawn from the affirmative part of this condition but of him that calleth or of God that inviteth or freely calleth Sixth Doctrine That justification and salvation are the effects of unmerited and undeserved grace Gods purpose to elect is this way no way to be justified and saved but by grace that which is here rendred him that calleth is elsewhere rendred in the room of it faith and grace not of works but of faith not of works but of grace here not of works but of the caller so that put all together it amounts to thus much that the salvation of man must 〈◊〉 had in a way of grace Rom. 116. God is so conversant in that gracious work of inviting and calling persons to repentance and salvation that we see he is said to be him that calleth by way of eminency he is so stiled Gal. 5.8 hiâ— that calleth 1 Thes 5. he that calleth and if we consider Esaiah 55. we may well allow him the title of him that calleth This may teach Christians to be greatly humbleâ— Is thy Justification of grace notwithstanding all gospel-works that are incumbent upon thee it informs us that all our duties are very inconsiderable to plead with God But I shall only note these two things and 〈◊〉 passe which are these and respect the premises 1. That God takes liberty to destinate and dispose of persons as to their outward estates and conditions in the world according to the counsel of his own will many times without any respect to their works some are made superiour some inferiour some rich some poor 2. This passage of such Gods dealings in proâ—…dence as to Jacob and Esau about
earthly things was of a teaching nature as to Gods Election by free-grace to Justification and salvation without works as to their merits though not without their as to their presence Thus have I done with the 4th circumstance in the predicate and vers 11. There remains a few words to be spoken in order to the conclusion of this Paragraph relatingâ—… the Answer to the first Objection which relates 〈◊〉 the 5 and 6 circumstances propounded to be spâ—ken unto as to the predicate or what is spoken of concerning the subjects Jacob and Esau and as to the 5 I shall be more brief and speak but a few words because I am sensible there remains more to be spoken to the 6 which is contained ver 13. The 5 th particular to be spoken unto was the subject with whom the Lord did intrust this Oracle of considerable significancy it was with Rebecca a woman and mother of these children God doth not tye himself always to intrust stronger but sometimes weaker instruments with his minde and will The first part of this discovery was made to believing Abraham the friend of God and a very strong instrument in these words In Isaac shall thy seed be called but now in this second part of this discovery he doth not bid Rebecca call her husband Isaac that he might impart his minde to him but doth intrust Rebecca with his minde in so considerable an Oracle herein manifesting his equal respect to the weaker sex if faithful as to the stronger it hath been usual with God and Christ to communicate divine light to women for the good and benefit of mankinde in general as I shall briefly shew you by some particular instances out of the Old and New Testament see what a glorious prophecy the Lord intrusted Hannah with 1 Sam. 2. a prophecy which is yet to be fulfilled we reade of a woman 2 Kin. 22. who was a prophetess Huldah by name who was intrusted with the minde of God in general and concerning Josiah in particular and although there were so many eminent men in that day as we reade of yet they must go to this woman to enquire of her what shold come to passe and their enquiring of her is called enquiring of the Lord. And was not the great and unspeakable mistery of Christs Incarnation first of all revealed to a wâ— man Luke 1.26 the angel Gabriel is sent to Mâ—…ry the espoused wife of Joseph a carpenter and not only his birth but the end and unspeakable benefit upon an universal account to Jews and Geâ—tiles her heart is enlarged her tongue untied 〈◊〉 prophecy of these things for general and commâ—… use So also the glorious resurrection of Jesus Christ was first of all imparted to a woman Mary Magdalen by name Matth. 28. Mark 16.9 it 〈◊〉 said he first appeared to her Thus here in our text God made use of Rebecca to impart his minde unto it was said to her in which is wrapt up the purpose of God concerning election not to be 〈◊〉 works but of the caller which mistery was not to 〈◊〉 concealed in her own breast but declared for our instruction as it is this day Thus we may perceive that God bears a choice esteem to faithful women so as to intrust them with his minde and this is no more then he prophecyed of by his servant Ioel ch 2. that he would powre out his spirit upon his handmaids as well as upon his sons which accordingly was fulfilled indefinitely Acts. 2.8 and for that end the Apostles laid on hands on the women as well as the men and did not God furnish Priscilla as well as Aquila with abilitys to instruct learned and eloquent Apollos in the ways of Christ Act. 18. and we reade of Phâ—lips four daughters which did prophecy but I shall winde up all that I have to say to this circumstance in a word or two of instruction As first It is worth our consideration the successful introduction to this gracious discovery 〈◊〉 was the effect of prayer Rebecca applyes her 〈◊〉 to God by prayer in this case and this discovery is her Answer the like we have in that good woman Hannah she was a zealous cordial praying person let this serve for a spur to prayer even in women if you would have discoverys of the minde of God be much in prayer women have been successful in prayer as well as men 1 Samuel 2. for this childe I prayed and the Lord hath given me my petition prayer is an inviting duty to the revealing Gods secrets 2. This may administer a word of comfort and consolation to women though they are the weaker vessel and have cause to be humbled as our Apostle saith because they were first in the transgression yet the Lord has in all ages made choyce of some of them to be instruments of his glory even upon a singular account the Scriptures takes notice of godly women as well as men their singular faith is recorded as well as the faith of men Heb. 11. Sarah Rahab and other women received their dead raised to life by faith our Apostle in his salutations to the Churches hath the godly and zealous and serviceable women upon his heart as well as men Rom. 16. this I do the rather take notice of because in this day men through their pride are apt to undervalue the gifts and graces and intrustments of God to women Yet Thirdly Let me caution that sex to have a special care of pride if God have intrusted any of you with knowledge in any part of his minde know it is for use but know your time and placâ— there are times and places where and when what knowledge you have may be serviceable But oâ— passe this being but an implicite Doctrine from the words and I come to the 6th and last circumstance contained in ver 13. CHAP. VI. Treating in Eight particulars the explanation of Love and Hatred in God and that in this Chapter it cannot intend Election and Reprobation to heaven or hell Ver. 13. As it is written Jacob have I loved but Esau have I hated AS it is written It is very usual with our Lord Jesus and with his Apostles as they were preaching or writing thus to speak our Apostle is very frequent in these quotations 13 or 14 times to this Church as it is written and the servants of God had two ends in thus speaking 1. Sometimes by way of proof and confirmation 2. By way of demonstration more clearly of the matter spoken of and to both these ends arâ— the words of Malachi brought 1. To confirm the truth of that Oracle spoken to Rebecca from the testimony of the prophet in his time it is a good way to prove a point to say thus it is written But 2dly This quotation is brought by way of illustration and further clearing what was before spoken and it is considerable that dominion and servitude to Rebecca is in Malachi's times turnâ—… by love and hatred
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
wheresoever it may be elsewhere proved it cannot be proved from this text cited by our Apostle out of Malachi you cannot from that text understand a personal hatred for it is plain that what is said here is upon a national and plural account I cannot finde in all the whole Scripture where God is said to hate any one single person although I can finde where God hath declared himself to love a particular person as of Solomon and the young man Mark 10. God and Christ loved them 〈◊〉 text in Malachy will not prove that God ever hated a single person for there it relates to a prople upon a national account and to and of a people deserving hatred and indignation for ever 7ly Is Gods love and hatred unalterable and unchangeble and irrevocable when it is set some there are who would endeavour to prove the immutability of Gods love from Iohn 13.1 whom he loves he loves to the end to which I answer that if this text could be taken in the sence those persons would have it yet still we want a text that would say something like unto it that whom he hates he hates to the end also but for that text Iohn 13. it is plain enough that the end there spoken of is the end of Christs life he loved them as long as his life lasted and therefore would shew it in supping with them and washing their feet and advising them whilst he had any time so to do But that Gods love and hatred is not immutable I shall shew 1. Consider that God is said to love Iacob and Israel yet at some times he is said to hate Israel his Church Ier. 12. nay further he is said to hate the excellency of Iacob Amos. 6.8 and his hatred is taken off again Esa 60.15 whereas they weâ—… hated God loved them again so that God may love those at one time that he hates at another and therefore there is not that stresse to be laid upon what is here spoken as some would have Christ loved the young man but it will a be difficult thing to prove that Christ loved him to eternity seeing he went away from him Gods hatred of man is for the most part by way of retaliation as he threatens Deut. 7.10 he will repay hatred there are haters of God Rom. 1.30 Psal 139. hate them that hate thee saith David 8thly How doth this accommodate the Apostles designe in a further and fuller answer to their objection in reciting Malachi's words I answer the scope hereof tends to convince the Iews that all that descended from Abrahams loins were not intended for heirs of Canaan for here are some of Isaacs race are not only denied Canaan but therein lesse beloved then some of the same line your prophet Malachi saith Paul tels us Esau who was Iacobs brother was hated from whence I may conclude that you the unbelieving Iews may be hated also But I shall sum up the whole of what hath been spoken to this context under these three heads 1. That this whole passage respecting Iacob and Esau is not neither can it be understood as to them in their particular distinct persons but as to their posterity and therefore from hence cannot fairly be drawn personal election and reprobation neither did what was spoken by God take place upon their persons in their life time as appears plainly from this quotation from Malachi the hatred and love there spoken of is national therefore in this Oracle Iacob and Esau are only spoken as heads or tipes of two families that should afterwards arise 2. We have heard and learned that this Dominion and servitude love and hatred is not to be understood of election and reprobation to heaven or hell there is not one sillable that should incline us to such a belief neither from Gen. 25. Malachi 1. nor the Apostle here and it is strange that any from these premises should draw such a consequence as that Esau either in his person or posterity should be damned eternally or Iacob saved from these places but only that God hath left himself at liberty to dispence temporal favours to good and evil promiscuously on whom he pleases either with or without respect to works whether good or evil 3. The whole designe and scope of our Apostle in this whole passage â—f Iacob and Esau is to possess the mindes of the legal self-righteous Jews that God who had an undoubted and undeniable right to propound his own terms upon which justification should be had here utterly rejected the way of justification namely by works and elected or chosen the way of believing in Jesus Christ to be his way and that this purpose and designe of God was pointed out in rejecting Ishmael and Esau who were the elder children both of Abraham and Isaac also yet both exposed in their posterity to a state of less love and favour and are in effect shut out of the proper inheritance of Abraham that the purpose of God according to election might stand not of works but of him that calleth which is the substance of what Malachi hath written Iacob have I loved and Esau have I hated the spirit and meaning of which was I will reject works in point of justification and embrace faith in Christ Thus much for the Apostles answer to the Jews first Objection from verse the 6th to the end of the 13th CHAP. VII Shewing Gods unquestionable and absolute right to state and propound his own terms upon which his grace of justification and salvation shall be had and here determines it not upon the works of the Law but believing in his son Ver. 14. What shall we say then is there unrighteousness with God God forbid 15. For he saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy 17. For the Scripture saith unto Pharaoh even for this same purpose have I raised thee up that I might shew my power in thee and that my name might be declared throught all the earth 18. Therefore hath he mercy on whom he will have mercy and whom he will be hardeneth BEfore I proceed to these verses I judge it may not be amiss or needless to revive your memories with a few words of introduction you may remember that upon the first entrance upon this subject I desired you diligently to observe the main scope and designe of the Apostle in this Epistle chapter and context as that which would be of a most worthy tendency to the right understanding of the matter in controversy between S. Paul and his countrey-men the Jews consider what is the Apostles ultimate designe and scope to effect in this his labour which designe we may perceive was to convince the Jews in these five circumstances following 1. To convince them of sin in not believing in Jesus
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
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
3. The attribute of his righteousness is magnified in his dealings with Pharaoh that he will not always clear the guilty God shews his justice righteousness holyness in this eminent passage of Pharaoh as we have it in that song made upon that account Exo. 15.11 this is imputed to God amongst the rest to be glorious in holyness Thus I have briefly past over the 17th verse by way of explication I shall proceed to the explication of the 18th verse also and then draw up those doctrines that ariseth from both CHAP. X. Plainly explaining how and in what fence God may be said to harden mens hearts in like manner how God is said to shew mercy Ver. 18. Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth THe Apostle having in answer to the Jews second objection been vindicating Gods rigteousness in justifying the heathen by faith and hardening and rejecting the circumcision for unbelief and disobedience to the Gospel which answer in the two branches of it he had been prosecuting of by the help of two antient sayings of God one to Moses Exo. 33.19 the other to Pharaoh chap. 9.16 he now in the verse before us proceeds to draw up the whole of both into a doctrinal result and conclusion in these words so then or therefore he hath mercy on whom he will have mercy and whom be will be hardneth that is to say it clearly appears from the premises that God is at liberty and hath unquestionable right to make his own terms upon which he will shew mercy or upon what terms he will reject at our first view of these words our Apostle seems to represent God in his proceedings with his creatures as an absolute monarch who proceeds and rules by an arbitrary power his own will being his law and so tyed to no law nor conditions and thus also Daniel represents God Dan. 4.35 he doth whatever he will in heaven and earth and that this is the power of an absolute Monarch appears from what is declared of that great heathen Monarch Dan. 5.19 whom he would he slew and whom he would he kept alive whom he would he set up and whom he would he pulled down and this is the character of that great king and Monarch the man of sin of whom we reade Dan. 11. three times over exprest vers 3. 16. and 36. he shall do according to his will thus and much more is God represented to do according to his will to shew mercy to whom he will and harden whom he will from whence some gather personal peremptory and absolute election and reprobation from his own will without any law or condition with respect to the creature but although the Apostle doth thus seem to represent God as proceeding in mercy and judgment with his creatures as an absolute Monarch yet I shall show you wherein there is an apparent difference between such an arbitrary proceeding and the proceedings of God though according to his will in five circumstances 1. God in his proceedings with men cannot will or act any thing but what in it self is righteous just and equal whereas it is very incident to men in such a capacity to err whilst they rule according to their will and therefore it hath been the endeavour of all nations to bound the wills of their Governours by laws and conditions men themselves being judges cannot impeach Gods will with any injustice or unequallity God appeals to men Ezek. 18. whether his ways were not just and equal it was Abrahams maxim that the judge of all the earth will do right to say that whatever God willeth or acteth is just is a great truth and worthy of our faith and greatly tends to Gods glory but to say of things unequal in themselves yet done or acted by God are just is a great dishonour to him Gods will cannot be swayed to injustice 2. Gods will differs from mens will because it admits of councel Ephe. 1.11 he doth all things according to the counsel of his own will 3. Gods ruling by his will differs from mens ruling by their wills for men in that capacity are understood to rule by their wills without a law but Gods will is formed into a law both as to his mercy and as to his justice therefore we finde little or no difference between Gods will Gods law they are taken one for another in Scripture to do Gods word and to do Gods will is the same thing therefore the 19th verse of this chapter by some is read instead of who hath resisted his will who hath resisted his word 4. Men commonly ruling by their will do conceal their will till the time of execution of it but Gods will is declared before-hand both to warn on the one hand and encourage on the other 5. Persons ruling according to their wills amongst men are not stedfast they may will one thing to day and another to morrow those who are the subjects of their favour or wrath are not always the same but Gods will is the same to day to morrow and for ever the subjects of Gods favour and wrath are the same yesterday to day and forever his will is that whosoever seeth the son and believeth in him should have eternal life and this is the same still and his will is that he that rejects the son shall not see life but the wrath of God abideth on him and thus considered God may be said to shew mercy to whom he will yet shew mercy to none but such as believe in Jesus Christ and he may be said to harden whom he will and yet to harden none but those who first harden themselves for after the same manner doth the Apostle speak of the spirits distributions he divides to every man severally as he will yet upon conditions of coveting and seeking of it But before I proceed there is a question which I would speak a few words unto in order to clearing our passage that is why the Apostle rather choseth to declare God shewing mercy to whom he will and hardning whom he will then to declare Gods shewing mercy to believers and hardning impenitent sinners and rejecters of the gospel I answer he speaks after this manner to silence the proud atrogant Jews who would impose upon God and teach him whom or what sort of people he should accept into his favour and whom he should reject these Jews had a tincture of proud Pharaohs spirit who thought there was none above him therefore to humble them the Apostle doth assert Gods absolute supremacy and superintendency over man he doth what he will this was the occasion of this kinde of speaking at the first Exo. 33.19 to silence Moses who seems to be so pertinatiously pleading with God for Israel above all the nations of the world besides God takes him off by telling him I will have mercy on whom I will in shewing mercy I am not bound to give thee an account though thou art
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
would harden Pharaoh supposeth a condition that is to say that if Pharaoh did not by all his messages and applications to him at last let his people go but harden his own heart under all his judgments signes and wonders that then at last God as a judgment would harden Pharaohs heart so as he should pursue them to his own destruction so that though it is said by God I will harden Pharaohs heart yet God did not do it primarily nor necessarily neither did the means that God made use of necessarily tend to hardning but rather to soften But then it may be replyed seeing those means used by God to Pharaoh had a more proper tendency to soften then harden why then did not God as well say to Moses I will soften Pharaohs heart as well as say I will harden it to which I answer that notwithstanding the proper tendency of those means yet God who sees the end and effects of all means and cannot be mistaken did foresee that these means would have upon him a contrary tendency by reason of Pharaohs base proud heart therefore I will harden a wise man may foresee that the bright shining warm sun will make the dunghill stink though the same sun will make the flower smell sweeâ— 2. God might thus say I will harden as he had an eye to the end of Pharaohs state for it was so at last from God But 3ly it is replyed could not God have taken such a course with Pharaoh as to soften him effectually and make him let Israel go and so prevented his own ruine I said something to the answer of this before To which I refer the reader if we consider Gods power regulated by the attributes of his wisdome and righteousness and justice he did what he could to reduce Pharaoh as he is said in effect to do for his vineyard Esa 5.4 God is not bound to proceed by his absolute irresistable power in converting nor restraining sinners this corrupt notion and expectation from God hath been the ground upon which many have miscaried but thus it is God hath made man a rational creature capable to choose the good and refuse the evil God laid before Pharaoh life and death life if he would let Israel quietly go death if he still held them there Pharaoh had his choice of these two as all men have where the gospel comes this is Gods way Deut. 30.15 vers 19. and God takes it for granted that they have power to choose therefore saith he choose ye this was his proceedings with Pharaoh so that in order I shall draw up the result of this head 1. That God hardned Pharaohs heart that is accidentally stired up and awakened the baseness of his heart by sending that message to him to let Israel depart his land which was so much against his proud and covetous interest if God had been pleased that Israel should still have abode slaves to him we had not heard nor seen the relation of Pharaohs rebellion as now we do thus God was concern'd in hardning Pharaohs heart as he crost his will by declaring his own 2. God accidentally hardened Pharaohs heart by declaring himself above him in power that must needs provoke proud Pharaoh to hear of a Jehovah above him 3. God hardened Pharaohs heart accidentally by deferring the full manifestation of avenging power so long as he did this made Pharaoh grow strong and thought he should yet be able to deal with him as Solomon saith Eccles 8.11 because judgment is not speedily executed upon evil doers their hearts are fully set in them to do evil Thus a parent sometimes can say I have spoyled you by my indulgence shown to you 4. God hardened Pharaoh accidentally by his condescending to remove his judgments so soon and at his request and that this act of God hardened his heart you have declared in the history when God had taken off this or that plague it is as the effect said Pharaoh hardened his heart Thus much for the third thing to be enquired into upon which I have been more long then ordinary I now proceed to the fourth circumstance which is more particularly 4. The time of Gods hardning Pharaoh positively for we must needs grant a two-fold hardning of Pharaohs heart 1. The first of which is charged upon himself Pharaoh hardened his heart or made his heart strong or as some translations reades Pharaohs heart hardened it self now this first hardning is from God accidentally as hath been shown As he is said to do many things providentially But 2ly we have a more special and more positive hardning which is appropriated to God he is said to harden Pharaohs heart not as before accidentally but intentionally and judicially and that there is such a hardening imputed to God we may see in other cases and persons that God doth shut up in and under blindenesse and hardnesse of heart to their own destruction as the fruit of sin and rebellion against God Thus God is said to harden Sihon king of Heshbons heart made his heart obstinate to his own destruction so also it is said of those cities that made war against Israel Joshu 11,20 God hardened their hearts to their own destruction and ruine and many more who were immediatly hardned by God Now the Question is when God did thus in special harden Pharaohs heart whether by purpose from eternity in the beginning of the treaty of God with him or after he had obstinately stouted it out against God a long time I answer that the Scripture doth no where give us one word of Gods eternal purpose or previous decree by vertue whereof Pharaoh was necessitated to this obduratenesse against God our enemies will not say that I mean those of them who have writ about this controversy neither did God by any of his dealings with Pharaoh properly provoke him to be hardened but rather had they as I have shewn you a tendency to soften him but the proper time of this judicial hardning Pharaoh by God more immediatly was after he had tried him under six several plagues and their removals under all these six judgments the relation runs thus Pharaoh made his heart strong or Pharaohs heart hardened it self but after the sixth plague the stile is changed and chap. 9.12 God is said to harden Pharaohs heart it is true that God did betimes even before Moses went to Pharaoh predict this judgement which afterwards was executed he did tell Moses chap. 4.21 that he would harden Pharaohs heart that is conditionally if he first hardened his own and would not let his people go but this foretelling of it or threatening of it doth not prove that it was immediatly done it is usual for God to foretel things before they come to passe God as well at first foretells Exo. 3. of Israels borrowing jewels of the Egyptians which was the last thing in order to be done and at first he bids Moses tell Pharaoh he would slay his first-born chap.
cry up Gods speakings yet undervalue the Scriptures nay preferring revelations and imaginary speakings of God before the Scriptures Holy St. Peter who we are sure was guided by Gods spirit was of another minde who exalts the Scriptures above the real speaking of God to him in the mount and calls the Scriptures a more sure word of the prophets 2. Prize the holy Scriptures as sayings of God himself obey them and tremble at them as if God were speaking himself with an audible voyce so much for the first Doctrine 2. Doctrine drawn from the manner of Gods applycation to Pharaoh the Scriptures saith unto Pharaoh the greek word saith it is to speak or treat with Doctrine That Gods way even with very wicked men is to intreat them not force them to obedience Though it is in Gods power to force compel and crush them yet he chooseth to treat with them and invite them by his sayings to obedience this is a truth from the beginning even with Adam in the garden when he had sinned and forfeited his life without a word to be spoken to him yet God reasons or words it with him and this is Gods way all along to Saul to David to Solomon to the Jews God is speaking before striking but I shall say no more to this 3. Doctrine which is more general from the text That God almighty doth greatly concern himself in his peoples afflictions and oppressions No father or mother doth more cordially and sensibly concern themselves for their natural children who are most dear and tender to them then God doth for his God for their sakes will interpose with the greatest men and Monarchs on earth and make them to know that he is above them when they abuse his first-born this is the very ground of Gods sending Moses to Pharaoh he had a perfect and deep sence of their afflictions I have seen I have seen saith God their afflictions it is recorded Judges 10.16 that his soul was grieved for the afflictions of his people this is the cause propounded why he sends to the nations Zecha 2.8 because they had been afflicting his people who were as dear to him as the apple of his eye and so we have it Esa 63.9 where he speaks of this very affliction if we observe the context in all their afflictions he was afflicted with them God hath a simpathy with them in their afflictions it is as if he had afflicted himself it is true God many times seems as if he did not regard the afflictions of his people he bears long with their enemies as in this oppression in Egypt he suffered them to be evil intreated 400. years Act. 7.6 as afterwards he suffers them to be afflicted 70. years in Babylon yet this is not because he did not perfectly see and take notice but because God hath a work to perform both upon his people and upon their enâ—mies and when he hath performed his work upon both when his people are fit for deliverance and his enemies sins are full Gen. 15. then God steps in precisely the very same day Israel must not stay a day longer then needs must in Egipt God hath great judgments to bring forth upon the nations upon this very account for afflicting and oppressing his first-born in special upon Mistery Babilon for his peoples sakes to avenge the blood of his servants this doctrine affords two words to two sorts of people 1. To persecutors and oppressors of Gods people know it is a dangerous thing to be found so doing wronging Gods first-born son such who are so near and dear to God wo saith our Lord to the world because of offences to his little ones and it is not the height or greatness of men or powers that can excuse them God speaks to the great and high King Pharaoh in this case and wherein he dealt proudly he made him to know that he was above him 2. To those whose portion it may be to be oppressed or persecuted I shall only name three words of direction to you 1. I know for certainty that God takes special notice of all your wrongs and injurys even the least of them 2. He sees such a state to be best for you for a time 3. That state shall not last a day longer then the set time see Exo. 12.41 4. Doctrine I have raised thee up or delivered thee according to the former interpretation That every act of impunity and reprieve from judgement misimproved doth directly contribute to the fitting and preparing such a person for wrath Gods very purpose in reprieving of Pharaoh six times was that if after all he did not humble himself and let Israel go he would make him examplarily the subject of the power of his wrath so as that all the world should ring of it and he would place the foot of his proceeding in wrath upon his kinde and deliberate treatys with him Ainsworth reading this text Exo. 9.15 doth reflect much light upon this doctrine so also doth the Chaldee paraphrase which I shall not again repeat inasmuch as you have it before in the explication this was Gods argument with his people Judg. 10.11 seven times I delivered thee this is Gods argument with David 2 Sam. 12.8 this is the argument with Hezekiah Esa 38. he had not rendered to God according to the benefit and this with Pharaoh oh what a dangerous state it is for persons or nations to be rebellious under reiterated mercies and deliverances no wrath is raised so high as that which is raised on this foundation and so I will leave each person to apply this Doctrine it may be of instruction to each of us 5. Doctrine That I might make my power known in the which is the power of his wrath I note That as God is incomparable in his long-suffering patience and goodness so he is as transcendant and unconceiveable in the power of his wrath As his thoughts of mercy is above our thoughts and imaginations Esay 55. so also is the power of his wrath as much above our reach Psal 90.11 who knows the power of thy anger see how the prophet Nahum takes notice or both these in God Nahum 1.3 slow to anger great in power will by no means olear the guilty of this power and long-suffering we have the Apostle speaking afterwards verse 22. there are two natures in God Esa 42. he is a lamb he is a Lion from hence learn to make peace with him before his wrath be kindled Psal 2. last And that my name might be declared 6. Doct. That God almighty designes in his deâ—…ings with men the exalting his own name to make his name known to get himself a great name He aimed at this in the destruction of Pharaoh Exo. 14.17.18 Neh. 9.9.10 I will but name this 7. Doctrine That mercies exercised and judgments executed doth both tend to exalt Gods name God had a double work in hand whereby his name should be declared in all the earth in the
the Jews to know were magnified in the Gospel-dispensation there is a revelation of both these Rom. 1.18,19 but my principal work upon these verses will be explication wherein I shall enquire into these seven circumstances 1. What may we here understand by Gods wrath 2. By his power 3. When are they said to be shewn 4. In what fence is God said to exercise long-suffering 5. What capacity are they understood to be in on whom God is said to exercise this longsuffering 6. What doth God expect or aim at in this his long-suffering thus exercised 7. What kinde of sins makes persons vessels of wrath Of each of these a few words briefly in the 4 first especially 1. Wrath here as to God must be understood with an emphasis great wrath and anger we often reade in Scripture of the wrath of God though wrath in God is not rage as many times in man but his wrath is known by the effects of it according as we have it prophesied of Esay 42.23 be shall roar and tear and rend 2. Power by power in this place is not the same word which we have before ver 21. hath not the potter power over the clay that is authority priviledge or prerogative the same word which we have Joh. 1.12 but here is another word which signifieth might strength to avenge himself of his adversaries therefore we have it here in conjunction with wrath which makes it the more dreadful for wrath without power signifieth but little as to the dread of it but in God there is wrath and power mixed together which being so mixed is so great that David puts it to the question whether any can know it Psal 90.11 who knows the power of thine anger it is most dreadfull indeed 3. But what doth the Apostle mean by the shewing or making of it known I answer by the effects of them openly as in Pharaoh God did shew his powerful wrath in his destruction as the Apostle speaks ver 17. for this purpose have I raised thee up that I might make my power known in thee that is in thy dreadful destruction now this shewing Gods wrath and power doth relate to Gods proceedings with rebellious sinners in this world yet not with all such sinners nor all reprobates alike but such as have highly provoked God the Scriptures are plain that Gods dealings with reprobates is not to all alike few are dealt with like Pharaoh 4. How is long-suffering to be understood in God I answer God cannot properly be said to be long-suffering God cannot suffer it is only a borrowed word and spoken to our understanding it is a word hard to be translated into our language therefore our old translations gives it us in the latine longanimitas which according to the Hebrew signifieth to be long before angry or long of nostrils or as we say slow to anger not soon angry the learned makes some difference between patience and long-suffering long-suffering being when we have power to revenge yet defer it or delay to do it this is eminent in God who is not hasty to execute his wrath on those who have highly provoked him by rebellion 5. What capacity are those in of whom the Apostle speaks to whom God doth exercise this his long-suffering 1. I answer it is generally to be understood of the rebellious unbelieving Jews who had highly provoked God by killing his son 2. I answer negatively these people or persons are not under an unalterable decree of reprobation as some would have it God doth not exercise long-suffering upon those who are under such a capacity But 3dly This is a certain truth that all those that are under those long-sufferings of God are in and under a possibillity of repentance these are those on whom God waits with designe and expectation of repentance therefore not reprobates by any absolute decree wherever God neither willed nor expected repentance though he granted a reprieve for a time from the punishment in such case the Scripture doth no where call this forbearance by the name of long-suffering as for instance the devils torments are respited for a long time from his fall so many 1000 years yet this respite is no where stiled long-suffering neither can it properly be so said that God exerciseth long-sufferings to the devils yet that their torments are suspended for a certain time is plain from their words to Jesus Christ art thou come to torment us before the time so in Sauls case the execution of Gods judgment threatned upon Saul is suspended for a time yet it is no where said to be an exercising long-suffering upon Saul and the reason is because as to these and such like Gods decrees of punishments were absolute and irrevokable and so no repentance expected whereas on the other hand whereever there is inducing waiting and long-suffering and expectation on Gods part it doth satisfactorily teach that such persons are not under an absolute decree of reprobation as the devils are yea the old world of whom S. Peter speaks 1 Peter 3.20 though they had sinned so greatly as they had that it grieved God at the heart that ever he had made them yet because Gods resolution as to their destruction was but conditional not absolute but like that of Nineveh it is therefore said that the long-suffering of God waited or expected in the days of Noah God expected repentance all that 120. years and offered them means accordingly by the ministry of Noah so it was with Pharaoh though he was so bad yet so long as God afforded long-suffering to him he expected repentance from him as appears by the means he useth with him to the last so we may say of the Jews of whom we are speaking they were in and under the long sufferings of God and God expected repentance from them and blames them for not repenting and believing all the while so that take this for a sure and infallible rule that those persons or people whoever they are who are under the long-sufferings of God are not shut up under an absolute decree of reprobation but repentance is required and expected from them as see Rom. 2.4 the long-sufferings of God leadeth to repentance so 2 Peter 3.19 compared with ver 15. long-suffering to us-ward not willing that any should perish the long-suffering of God is salvation whereever it is exercised without exception that is the designe and tendancy so that those vessels of wrath fitted for dostruction are not under an absolute decree because under Gods long-sufferings It is true that through the baseness of mens hearts which is so ready to abuse this his long-suffering they many times grow worse under the mercies of God as Pharaoh did to this Solomon speaks Eccles 8. because judgment is not speedily executed against an evil doer his heart is fully set in him to do evil wicked men as one saith deals with God as birds do with a scarecrow afraid of it at first and dare not come
near it but in time it not stirring or moving towards them they grow bold and will fly to it and sit upon it so by the long-sufferings of God wicked men grow hardened and worse and worse so that the means appointed to repentance through the base heart of man doth harden to destruction so that Gods will of shewing his wrath and making his power known in this place must be understood only conditional not absolutely thâ— in case persons are not overcome by his long-sufferings then this manifestation is to take place this was the very case with Pharaoh if Gods raising him up so often at his request did not humble him and bring him to let his people go then be would make his power known in him from hence it is plain that the Apostle in this place is not treating absolute personal reprobation but of a conditionall and specifical The Sixth thing to be enquired into is about this fitting and making up for destruction with respect to the time of it and the author of it there are not a few who have drank in that opinion that this fitting is by God from the beginning by an absolute and eternal decree of reprobation but in the very considerate and deliberate reading the words will inlighten and inform us better and other ways fitted this word I finde but three times used in the whole Scripture that is 1 Kings 6.35 Proverbs 22.18 and in this place and in all these places it signifieth deliberately to prepare to proportion to finish to compleat and not at all to ordain or decree neither can the word be understood in that sence but that which I would enquire after is the author or operator in this fitting by whom is this fitting accomplished it must be either of God or themselves I answer this fitting is not appropriated to God except accidentally and subsequently as God is said to harden Pharaoh 1. The truth of this appears in the different reading of what relates to the reprobate and the elect in these two verses if God did in any sense prepare or fit these vessels of wrath to destruction as he prepares the vessels of mercy to glory why should the spirit of God render these two so differently appropriating the one unto God and not the other he doth not at all intrust God in the one nor man in the other A Learned man doth well observe upon this place that this difference in reading doth import something worthy our consideration and this difference is taken notice of as considerable even by those of the Calvinists opinion one of them saith they are fitted by God and themselves also this a very antient Writer saith on this place not saith he for Gods pleasure but his own desert for saith he if they deserved it not his pleasure would have been to have saved them 2. It is plain this fitting is not of God because Gods applycations of long sufferings is towards them as such so fitted to be a means of their reducing from that state of fitnesse for destruction to a state of preparednesse for glory for it is undeniably plain that this fitnesse is not as some would have it the effect of Gods enduring them but they are said to be fitted before God who did thus endure them with long-suffering and it cannot be properly said that God doth endure them especially with much-long suffering till they have first highly provoked him by a voluntary course of actual rebellion which doth prepare persons for destruction as it did Pharaoh who was fitted for destruction after the first plague much more after all the six plagus yet after this God waits under sour plagues more thus it is plain that persons may be said to be fitted for destruction before God is said to endure them so that all this endurance as is exercised from the beginning to the end of it is upon such as he may justly destroy the first day of his applycations to them so that it cannot be fairly gathered that this fitting is wrought much less ordained or decreed by God but by sinners themselves but against this it is objected that according to this notion men may be said to make themselves vessels of wrath or dishonour and how then doth it answer the terms of the text and the instance of the potter who is said to make vessels of each sort I answer that even in the fimilitude of the potter it is plain that the potter doth not antecedently make vessels of dishonour but only subsequently when they will not be otherways formed as you have largely heard from Ier. 18. it is marring of the clay that precedes its being a vessel of dishonour the potter designed it for honour so that man anticedently and God subsequently makes vessels of dishonour 2. God is no where said anticedently to make vessels of wrath but much on the contrary to make men upright Gen. 1. God made men very good but they found out many inventious it is true there is a way how God may be said to make vessels of wrath that is by making a law or decree wherein he doth declare what sort of sinners shall be vessels of wrath and so they come judicially to be vessels of wrath in this sence must that saying be understood Jude the 4th certain men of old ordained to this condemnation ungodly men turning the grace of God into wantonnesse so that for God to decree or ordain vessels of wrath without respect to quallifications doth not answer the potters power in the comparison nor other places of Scripture the potter doth not claim this power to make vessels of dishonour of the clay because it is his own goods as men would suppose in God but because it is clay and not only so but marred clay not meerly from his soveraignty or propriety but from its vilenesse which liberty might be allowed the potter if he were a servant and the clay none of his own so that this fitting is to be understood the voluntary act of the creature not of God and these words contains a declaration of Gods carriage towards those whom he meets with fitted and prepared for destruction he enduâ—es with much long-suffering such as they but it is objected doth not the Apostle Peter speak of some made to be taken and destroyed 2 Peter 2.12 which some apply to this place and to Gods making I answer 1. This word is not exprest in the vulgar Latin but in the room thereof they reade tending to the snare and destruction and so making signifieth an aptnesse or fitness which may be taken one for another 2. What is spoken of and unto persons in an actual course of sin yea bruitish sensuallity and not spoken of men as men and so this making is appropriated to themselves 3. These persons spoken of here are some of those over whom the long-suffering of God was waiting 2 Peter 3.9 not willing that any should perish therefore not made so by God under any