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
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
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
grace so St. Peter 1 Pet. 1.3 blessed be God who hath begotten us again But so much for verse 23. We now proceed to verse 24. CHAP. XVI Gods love to the called whether Jew or Gentile is a very great and singular love yet not so unchangeably fixed in this life that neither the obedience of some nor rebellion of others can alter it Ver. 24. Even us whom he hath called not of the Jews only but also of the gentiles or as in the greek whom also he hath called WE have contained in this verse a fuller amplification and description of the vesselâ— of mercy who are prepared unto glory they are here said to be such as are called they are not such by vertue of an absolute decree of election but the Apostle placeth it upon actual calling it is very plain that these words are relative to the former verse and calls us to look back to the former some learned men takes these words to be exegetical and explanatory of the former shewing us how God proceeds in making vessels of mercy namely by calling them the Apostle having been in the former parts of this chapter taking pains to inform and convince the Jews that God in his promise to Abraham did not intend the natural seed of Abraham according to the flesh he is now shewing them which way the seed comes in namely by their being called whether Jews or gentiles not the Jews only but also the gentiles not all the Jews nor all the gentiles but only the called of both I shall be very brief in handling this verse and also the remaining part of the chapter therefore I shall speak a few words by way of explication and in order thereunto it is altogether needful to enquire what is meant by calling even us whom he hath called calling is two ways understood in Scripture sometimes it is taken in a large sence for Gods invitation and calling by the preaching of the Gospel to the ear this calling is intended by Christ in the parable Mat. 22.3 where we reade that Christ sent forth his servants to call them that were bidden saying come to which agreeth the parable of the labourers also the sending forth the Gospel is this calling now this calling barely considered is common to thousands that do not answer the call who are to no degree prepared for glory but whilst they are under this call are preparing and fitting themselves to be vessels of wrath whilst they refuse to come of such a sort our Lord speaks Mat. 26.16 chap. 22.14 many are called but few chosen 2. Calling is understood in a more strict sence in the Scripture rather as the effect then the call it self persons are said to be called when they are found answering the outward call by coming and complying by faith and obedience thus calling is generally understood in Scriptures 1 Corin. 1.9 God is faithful by whom we are called to the fellowship of his son chap. 7. is any called being circumcised that is converted by faith and obedience to the gospel vers 21. 22. Gal. 1.6 called you unto the grace of Christ vers 15. but when it pleased the Lord to call me by his grace these and many other places speaks of calling as answered unto and in this sence our text is to be understood of an effectuall call because this call is a demonstration of vessels of mercy so that calling according to our text is comprehensive of repentance faith and obedience the whole new creature But 2 ly Why doth our Apostle subjoin these words to the former vers 23. as with respect to the vessels of mercy I answer the Apostle in this connexion and explanation is insinuating to the Jews the way how persons comes to be vessels of wrath and vessels of mercy vessels of wrath by obstinately withstanding and not answering to the call of God being sent unto and invited according to the parable Mat. 22. Luke 14. but made light of it were not prevailed upon and so were excluded from any part of his provision But 3 ly Why is the obedience of believers here and elsewhere rather ascribed unto Gods calling then to the creatures complyance and answered whom also he hath called though we know the complyance of the creature is as absolutely necessary in order to bring forth this effect of preparedness for glory I answer it may well both here and elsewhere be ascribed unto God 1. Because Gods call is antecedent and primary to mans complyance man had not sought after God if he had not sought after man first and called him first what was foretold as to these people by the prophet Esaiah Esa 65. is true in this God is said to be stretching out of his hands all the day long to a gain-saying and reâ—ellious people therefore it may well be appropriated to God 2. God is not only the first but the cordial importunate seeker and caller he is unwearied in his calling he calls again and again how doth the truth of this appear in that parable Mat. 22. he sends again and again and that with arguments 3. It may well be appropriated to God that we are called because he gives ears to bear and legs to come to answer his call the abilities of the creature is every way of God These things considered it may well be ascribed to God the caller not our selves but why have we this particle even or also this also is to be understood emphatically as taking special and singular notice of Gods special mercy and grace in this act of his calling it doth marvellously demonstrate the condescending grace of God this also is often used emphatically in other places as 1 Thes 4.8 who also hath given us his spirit we have it four times emphatically used Rom. 8.30,34 why have we this distributive speech added not of the Jews only but also of the Gentiles it is the saying of a learned man upon this word we are to take notice that commonly when in Scriptures we finde things affirmed it supposeth that there are some that deny those things and when things in Scripture are denied it supposeth some body affirming them so the reason of this kinde of speaking here not the Jews only but also of the Gentiles was because he knew very well that the unbelieving and self-opinionated Jews were inclined to think that if any people under heaven were priviledged with the choicest favour of God they must be themselves if not only yet chiefly now to take off this their opinion the Apostle adds these words not the Jews only God hath by his gospel dispensation pulled down the wall of seperation and partition and made his gospel-priviledges level to Jews and gentiles he hath made no difference between Jews and gentiles having purified the gentiles hearts by faith Act. 15. therefore our Lord in his parable sends into the high-ways to the poor gentiles that had no riches to trust unto So that we may perceive that the Apostle in
but know it is commendable and honourable for persons to compare what they reade and hear to the Scriptures as the Bereans did who hereupon rendred themselves more noble then those of Thessalonica Truth is so worthy a jewel that wise Solomon doth counsel us to buy it what ever it cost Pro. 23. he hath ty'd us to no price in the purchase of it and this truth now in controversie is of great concernment rightly to understand the terms of salvation it is a dangerous thing to be yoked with errour especially in a matter of such great importance about Gods decree with respect to mans eternal state it is an uncomfortable condition for persons to live in doubt and question of the reallity of Gods desire of their salvation in the offers and tenders of his grace and no opinion doth more naturally and rationally leade persons to spiritual slothfulnesse to live in a doubt hereof whether our labour will be successeful in the Lord I was lately reading a saying of a learned man respecting the Opinion that I am now opposing as to the tendency of it and these are his words in substance if not verbatim If the God of this world had a minde or opportunity to petition to the grandees or pillers in Religion met in councel that they would take some pitty on him and establish by law some few doctrins which he should nominate for the relief of his tottering kingdome this would be the first or chief he would nominate namely the doctrine of absolute personal and irrespective Election and Reprobation which doctrin is directly calculated for the flesh and old man for saith that Doctor in effect a man may be unjust unmerciful partial and full of dissimulation hating most men without cause and yet most like God himsef Thus speaketh that Author as to the import of this opinion But it will appear from the following Exposition that our Apostle had no affinity with such an Opinion of such Personal Election neither was such an opinion any ways properly conducing to the effecting his designe upon the unbelieving Jews who reckoned themselves the elect of God and none else in all the world but the whole world besides were cast off and therefore they forbid the Apostles to preach to the gentiles that they might be saved whereas the Apostles designe was to convince the Jews that Gods elect were such and such only who should believe in Jesus Christ as well gentiles as Jews there being no respect of persons with God The method which I shall proceed in is that which is usual in Treatises of this nature I first enquire into the various readings of the words 2. Consult the Original reading with them 3. Give the scope sence and meaning with an eye to the Context 4. Lay down those doctrinal conclusions that doth naturally flow from the words But I fear I shall hold the Reader too long in the Preface which to some may be unpleasant I shall therefore with a few instructions to the Reader break off and refer him to the book it self 1. I entreat the Reader that he would not judge of the matter of this book according to those many imperfections in the management of it but according to that truth shining in the scope of the whole you have here a brief compendium of the whole controversial part of the Chapter wherein you may as in a glasse see the face of the whole at once 2. Know this that there was a time when I was pathetically engaged in my judgement on the other hand till through reading and searching the Scriptures and reasoning with those differing from me in the matter the truth did forceably and convincingly shine into my understanding from whence I am instructed to wait not only with patience and with charity but hopes also as towards those who now yet do oppose this truth My own experience instructing me that a person may have a good conscience though ignorant of truth in many particulars but no man can have a good conscience who is debauched in morals 3. Labour to reade and weigh what is here offered without a prejudic't minde read to understand not to contradict 4. This I entreat that if thou findest some words phrases or sayings often repeated think it not strange for thou wilt finde it needful in order to beating out truth I will add no more but only desire thee to accept of this my service as ingeniously and candidly as it is honestly intended for this I can say I took not in hand this task because I love to see my self in print or because I fancy scribling but with a hearty and fervent desire of being instrumental to do some good which as it hath been so shall be the hearty prayer of Thy obliged Friend to serve the in the truth S. L. The CONTENTS Chap. 1. WHerein is contained what reall great and constant sorrow the holy Apostle had for the miserable estate of the Jews under their sin of blindness p. 11. Chap. 2. Asserting the great duty of Christians to mourn over the wofull estate of their unconverted relations and how much they ought to do or suffer towards the furtherance of their salvation p. 18. An explanation of S. Paul's wishing himself accursed from Christ p. 22. That Christians stand much engaged to mourn for their unconverted kindred according to the flesh and to take all possible means to convert them p. 26. A description of Jesus Christ as to his deity and dignity in it self p. 33. Chap. 3. Plainly demonstrating that the wise and holy God in choosing to salvation eternal and reprobating to damnation eternal hath a special eye to qualifications p. 35. That sometimes some passages of Gods providence do seem to crosse his promises p. 39. The true seed of Abraham in all ages are such as bears resemblance to Abraham in faith and love p. 41. That the true seed of Abraham are not nor were not at any time estimated or accounted as they were found in the external professions or practise of ordinances though of Gods own appointment but as they had the life and power of them in their hearts p. 45. That God in choosing and reprobating man hath a special eye to qualifications p. 52. Chap. 4. Wherein is evidently asserted by the truth of reason that the Apostles affirmation Jacob have I loved and Esau have I hated could not respect in the least nâ—…ther their pensons nor generations as to a final saving or damning their whole posterity p. 57. In excluding Esau God excludes works in choosing Jacob God declareth his choosing faith and free grace in the Gospel for salvation p. 68. Chap. 5. Plainly evidencing that the salvation of mankinde was the subject of Gods heart thoughts and purposes from the beginning p. 72. What we are to understand by the purpose of God and the time when they do commence p. 76. God is very stable in all his purposes and among all his purposes in none more stable then
is yet to be fulfilled as in the one part so in the other when saviours shall come upon Mount Zion to judge the mount of Esau when the kingdom shall be the Lords this may be an encouraging consideration to all the true seed of Jacob this oracle of God shall certainly be fulfilled Esau shall serve Iacob 2. From hence we may see and learn how dark many times God is in his footsteps contrary to his own order that the elder should rule and have the primogaritorship yet here it is contrary God can dispence with his ceremonical and judicial law and all to promote the interest of his grace to true believers the seed of Iacob I shall shew you how this oracle of God carries in it also a mistical sence It is the judgment of most later interpreters that by the elder serving the younger in this passage is understood the elder covenant of works must stoop to the covenant of grace and that it must be so understood I shall shew you upon a fourfold consideration that the elder covenant must stoop and bow to the younger which appears clearly thus 1. As the type and shadow is subordinate to the antytipe and shadow for this is granted on all hands that the ceremonies of the law were but shadows of good things to come in the Gospel 2. This appears because the most exact and strict Iudesaries such as S. Paul himself was forcâ—… to deny all such their ceremonial and legal obedience and make them all stoop to the dispensation of Christ and the Gospel see this Phil. 3. though he was possest with as many great priviledges in and from the law as any ever was yet he counts them all as dung in comparison of Christ he calls all these accomplishments but his own righteousness of the law 3. The great minister of the whole dispensation of the law is but a servant to Christ the great minister of the Gospel and the whole ministration of the Gospel is called the ministration of the spirit whereas the law is called the letter Moses waâ— faithful in all his house as a servant Heb. 3.5 but Christ as a Son 4. The elder Covenant stoops to and gives way to the younger and last by course as is usuall in all Covenants or Testaments if a man makes 20. Wills or Testaments the last must stand the death of the Testator confirms the last thus the elder serving the younger is intended further then is spoken of Esau and his posterity God in that Oracle intended the subjugating the law to the Gospel and thus considered it doth much contribute to the Apostles argument of Justification by faith without the works of the law We now proceed to the third Circumstance to be spoken unto as to the predicate or that spoken of the subject Iacob and Esau which refers to the circumstance of time under a double consideration 1. It was spoken to them before they were born 2. Before they had done either good or evil that is whilst they were in a passive state And because we have our fifth particular laid down to be handled contained in this 11th verse also I shall invert my order and handle in the 4th place the reason why this speech is spoken the second time to Rebecca as the first was to Abraham In Isaac shall thy seed be called so here again to Rebecca in respect to Iacob this doubling the speech doth shew the certainty of the fulfilling as in like case in Pharaohs two dreams of the lean cattel and thin ears Gen. 41.32 this whole 11. verse in most readings is included in a parenthesis and in some we have only the latter part that the purpose of God according to election might stand so the Vulgar Latin reades it and so the Church of England in their Old Translations this 11th verse may be left out and the sense remaiâ— good yet because I finde this 11th verse in the greek all except the word children which is noâ— but forasmuch as I take these words as well as the rest to be a part of our Apostles words I shall take notice of the whole verse but these wordâ— admits of several readings Some reade that the purpose of God concerning Election which is not of works but of him that calleth might stand or remain Some reade not for works Some reade not of works but of the caller Others reade that the purpose of Gods election might not be of works but of faith whereby he obeyeth him that calleth this last reading seems most clear and coherent to the Context but there is no material difference in their reading they all amount to thus much that these Oracles of God reiterated doth pathetically teach Gods Elect way of adopting children to Abraham is not by works of the law but by the free-grace arising form the heart of God through Jesus Christ But before I speak to the words as they lie I would speak something by way of Explication of four terms in these verses 1. What we are to understand by the purpose of God and the time when they do commence 2. What by Election 3. What by works 4. Who is here intended by the caller and why opposed to works as elsewhere to faith 1. By purpose as in man so in God a firm thought and resolution of minde a determination touching what a person intends to do and under this consideration the redemption of mankinde by the death of Christ was purposed before the foundation of the world thus God the Father did purpose to elect all that should be found in his Son See Eph. 1.4 chosen us in him before the foundation of the world and cha 3.11 according to the eternal purpose which he purposed in Christ Iesus our Lord. 2. As to this word translated Election used both in Old and New Testament in the Hebrew it signifieth to prove try examine because choosing is first by trying thus the word is to be understood Prov. 7.3 the Lord trieth chooseth or electeth the hearts thus the word is to be understood Esa 48.10 I have chosen or elected or tried or proved thee in the furnace of affliction Thus Souldiers that had been trained for war were called chosen men tried men In this sence is the Apostle Peter to be understood 1 Pet. 2. Christ is called elect or tried stone sometimes it signifieth chief best most honourable Exod. 14. chosen chariots thus we reade as choice vows Deut. 12.11 Thus the Hebrew word is not always to be understood Election as is opposed to rejection but a person or a thing of high valuation and esteem may be said to be choice or elect and we our selves so use it we are apt to say this or that is a choice thing not supposing rejection all election doth not suppose rejection so the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hugo Grotius tells us is taken for prâ—bation to prefer one above another and so to choose in that sence and so it is
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
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
more dreadful and amazing yet in this plague Pharaoh himself is preserved alive that this was the time and not before we may finde by the scope of the context we finde not one word like this before the consideration whereof will reflect light upon this passage which doth inform us that God had received very high provocations against Pharaoh before he thus speaks to him in this severe threatning Thus I have opened the preface and now I come to the words themselves Ver. 14. 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 in all the earth The nature of these words are minatory or a threatning Before I proceed to give my sence and understanding upon these words it may not be altogether needlesse to present the common received Opinions grounded upon these words of God to Pharaoh which are as followeth that God before he created this Pharaoh did purpose and peremptorily decree his state and condition of sin and punishment or that God made him on purpose to shew his power in his destruction and that this might be justly executed upon him he provoked him to be disobedient to all his following applications to him or that God intentially hardned his heart in order to justification And 2ly Not only so but that Gods proceedings with Pharaoh was a president and pattern of his first and second proceedings with all reprobates to the worlds end as he so they are prepared unavoidably before they are born to their own eternal ruine without any possibillity of escape that those who are under an eternal decree of Reprobation are under an impossibillity of repenting or believing in order to salvation These are the common notions deduced from this passage of Pharaoh though every one will not so freely declare them as some of them have done in my hearing Now by the Lords help my designe is and my endeavour shall be to set free this portion of Scripture from this unpleasing service in which it is prest to serve contrary to its genius I have already minded you in my former proceedings upon this Context that our Apostle was far enough in this Epistle or Chapter from a designe to assert or maintain absolute and personal Election or reprobation from eternity neither could such a doctrine at all contribute to his businesse in hand which was to convince the Jews of their horrid sin in rejecting and killing Jesus Christ and rejecting the Gospel it was not a likely way nor a convincing argument to tell them that they were necessitated to do what they did and be what they were by the power of an absolute decree from eternity concerning them would any parent having a disobedient son and taking bad courses use this argument to reduce him to tell him he was decreed and ordained to be what he is and do what he do by an absolute and unavoidable decree of reprobation from eternity I leave the Judicious Reader to consider I shall have occasion to speak more of this afterwards Now in order to Explication let us enquire into these Five following Circumstances 1. To what end doth our Apostle now bring in this passage of Pharaoh and how doth it accomodate his present designe to clear up the righteousnesse of God against the Jews Objection which is his present work 2. I shall open the nature of Gods purpose and intention concerning Pharaoh that is to say whether Gods purposes are absolute or conditional because the Apostle renders it for this cause have I raised thee up 3. Shew how God raised up Pharaoh or what God did for Pharaoh called here raising him up 4. What is that power that God threatens to put forth towards Pharaoh in his dealings with him 5. What part or parts of Gods Name is declared in the world or throughout the earth in destroying Pharaoh after that way and manner which he did As to Gods hardning Pharaoh I shall not speak to it on this ver because it will fall in more properly in the handling the next verse where that is exprest 1. How doth this passage of Pharaoh accomodate the Apostles designe in justifying Gods righteousness which is his present work in answer to the second Objection I answer his designe in bringing in this example and instance of Pharaoh is to shew that God is righteous in rejecting the stubborn disobedient rebellious Jews who had rejected the many applications of God to them that is deprive them of all their outward priviledges and the good promised them and to cause them to cease to be a body politique but to be a people disperst up and down the world which is now their present state the Apostle argueth thus if Gods will and pleasure was and that most righteous to threaten Pharaoh an obstinate rebellious person that if he persisted in his rebellion he would destroy him with a most prodigious destruction which also was performed accordingly thereupon he may justly do so with others of the like kinde and consequently with you the Jews whose stubbornnesse and rebellion against God in order to Christ and the Gospel doth clearly resemble that of Pheraoh what God did by Pharoah he may do by you for the same sins if you persist in them as he did this is the Apostles Argument And 2ly the Apostle might well bring in Pharaoh he being in order the first and most notorious in that sin of disobedience against God with a high hand he was the head father and first-born of all that race as Abraham was the head father of all true believers and therefore the Apostle cites Gods dealing with the father to instruct all his following children of like strain what they must look for at his hands Pharaoh is here brought in as a proper parallel instance in his sin and punishment in these five circumstances 1. God sent a loving message to Pharaoh king of Egypt to desire him to let his first-born son Israel go out of his land so God sent a loving message to the Jews to invite them to believe in his only begotten son Jesus Christ but as Pharaoh refused in slighting terms so did they 2. As Pharaoh was a cruel oppressor to Gods Son the Israelites so were the Jews to Gods only begotten Son Jesus Christ they were cruel unto him and that Israels being in Egypt did type out the state and condition of Christ is plain See Matth. 2.25 that the Scripture might be fullfilled I have called my son out of Egypt 3. As God did not cease in Pharaohs rejecting the first message but sends several more even so did God to the Jews he sent servant after servant till they misus'd them and at last they kill the son as we have it in the parable 4. As Pharaoh was hardned and strengthned in his rebellion against God by his long-suffering patience toward him so it was with the Jews for he stretched out his hand to a gainsaying and
had a condition except they repent and have we not reason to believe that Gods purpose unto and concerning Pharaoh is of the nature of all the rest in Scripture but we have some who will venture to tell us that God hath two wills a secret and a revealed will or purpose and that albeit by his revealed will he would have all men saved yet his secret will and purpose is that the far greater number shall eternally perish to which I reply that were it granted that God hath two wills a secret and a revealed yet this I finde that Gods revealed will is the most severe and hasty and his secret will most mercifull as appears by all the former instances his revealed will was that Niniveh should be destroyed whilst his secret will was that it should remain if it did repent 2ly As to answer this question I do say that God did manifest that there was a condition in the bowels of that threatning to Pharaoh and that God did seek and labour with Pharaoh to draw him to repentance and that by proper and suitable means the very tendency whereof was to lead to repentance namely those miraculous judgments on the one hand and those deliverances on the other these did both tend to draw Pharaoh to a compliance with God it is a saying of the synod of Dort that we must more consider the efficacy of the means in themselves then their successes Gods means was sufficient though the end was not effected but some will further pleade could not God have so handled Pharaoh if he had pleased that he should have complyed and let Israel go without all those plagues and destruction at last this question requires a double answer 1. That the power of God simply considered in it self without that regulation which it admits of could have effected it for had God refused to take off any of those judgments till he had permitted Israel to depart doubtless it had been done rather then Pharaoh would have suffered his whole land to be destroyed But 2ly If we speak of the power of God regulated managed or acted forth by his wisdome and understanding and in conjunction with his righteousness he was not able or had not power to work Pharaoh to repentance or prevent destruction for God cannot do any thing unwisely or unrighteously by the same rule as he cannot ly nor deny himself Esa 5. as to his vineyard he could do no more then he had done whereas in a strict sence he could have done much more sent many more prophets even without number but it must be understood he could not honourably wisely and righteously have done more we have such another instance 2 Cron. 36.15,16 without remedy God had lest himself no more means to heal them so Mark. 6.5 Christ could do no mighty works such a kinde of speech we have Act. 27. though God had given S. Paul the lives of all that failed with him in the ship yet saith he except ye abide in the ship ye cannot be saved God is not bound so force men to repentance against their wills or beyond an usual way so God could have kept Adam and the Angels from falling by his absolute power without this regulation by wisdome and counsel but it is further objected that if Gods purpose as to Pharaoh and others be conditional then there seems not to be so much weight or dread in Gods threatnings for the execution of them is suspended upon the creatures repentance is not this some blemish to Gods honour I answer that there is a sence wherein all the counsels and purposes of God are absolute and peremptory unalterable and unchangable and are like the great mountains that cannot be removed by men nor Angels as for instance Gods eternal purpose is to save all that continue in faith and love to the end this is unchangable like God himself 2. That all unbelieving rebellious rejecters of his gospel-grace shall perish eternally this decree is as absolute these are established by a decree that cannot be reversed and thus Gods purpose to Pharaoh must stand which was this that if he did still exalt himself against God and not let Israel go then his great power should certainly be seen in his destruction the condition of his repentance is implyed not exprest The third Particular we are to enquire after is what God did to Pharaoh called here raising him up what doth this raising up refer unto there are many understandings and interpretations upon these words some understands this raising up to refer to his creation others understand this raising up to be his making him King of Egypt but I shall be much swayed by the original words and the consent of the generallity of antient Authors herein the greek word translated raised thee up signifieth as the learned in the greek tells us to raise out of some low state and condition sometimes out of some sickness or disease so it is used Jam. 5.15 sometimes out of the grave Pharaoh was in a sence often in the grave or dead as we say for his rebellion reiterated the hebrew words from whence the Apostle draws this Latined stere feci is read thus I have made thee to stand the vulgar lattin reades it I have sustained thee the Septuagint reades thou wert kept alive the Chaldee Paraphrase reads for this cause have I endured thee or patiently born with thee to which agreeth verse 22. he endureth with long-suffering God had raised him up and delivered him from six several plagues and still saved him in person alive the generallity of interpreters as well Calvinists as others do receive this as the most proper reading I have made thee to stand I have kept or sustained thee thou hast often been laid low under the sentence of death but upon Moseses intercession I have raised thee up I have rescued thee I have forgiven thy disobedience and tryed thee again yet with this purpose that if still after all this thou should'st remain obstinate and rebellious then the stroke shall be the heavier at last my power shall be seen in thy destruction which shall be so prodigious that all the world shall ring of it it shall be known in all the earth now that this raising up Pharaoh could not refer to his creation or raising him to be king as some would have it but must respect the proceedings and dealings of God with him in this present treaty appears from these reasons 1. Because this minatory declaration of God is not sent to Pharaoh till after the six plagues now had this speech respected his creation or making him king or any other precedent act of God to him this message would have beeu applyed to him in the beginning of this treaty when God first sends Moses to him as an argument to dismisse his people but we have not one word of it then but now when God had exercised much patience and long suffering under six plagues and delivering Pharaoh
as not only highly provoked God by sin and disobedience but after all abused his long-suffering towards them So much for ver 22. CHAP. XV. Shewing the super-abounding riches of Gods grace to sinners for their encouragement to turn and persevere through all difficulties in well-doing the rich favour and glory they shall enjoy to all eternity Ver. 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory THese words seems to be a continued speech tending to vindicate the just and unquestionable power of God not only to make vessels of dishonour subsequently but much more properly and antecedently to make vessels of honour and mercy both which answers to the power of the potter in the comparison before as God may justly on the one side make them vessels of dishonour who withstand his formation of them and abuse long-suffering extended to them so he may much more make them vessels of mercy who shall be found complying and tractable to his will and so be prepared for glory the Apostle seems to lay great stresse upon this preparing and fitting as considered on both sides only here is an apparent difference he entrusts God in this latter not in the other It is clearly appropriated to God to make vessels of honour or mercy but no such application to the other God is not unwilling to be accounted the authour of preparation for glory we have the Apostle in these words offering a second reason of Gods enduring with such long-suffering the vessels of wrath that had fitted themselves to be destroyed not only that he might have the clearer ground of advantage against them to shew his wrath and make his power known in their eminent and remarkable destruction who should so a base his long-suffering But 2. That by his so enduring he might make manifest and declare by way of eminency his grace love and mercy upon them who should be prevailed upon by such his mercy to comply to his holy will the Apostle argues thus if God shews such mercy to his worst and most provoking enemies much more to his obedient friends Ioh. 15.14 ye are my friends when you do whatsoever I command you Gods mercy exhibited to the old world who were so wicked that they had grieved God to the very heart by their sins is a ground to beget faith in Gods singular choice love and respect to his friend righteous Noah who had been singularly righteous before him in that generation so Gods long-suffering to Pharaoh so spare him so long doth demonstrate his fuller respect to Israel his first-born who were in Goshen where his plagues came not that singular favour shewn by the father to the prodigal doth demonstrate a greater love to the elder son that had not so done amiss therefore the father tells him he was always with him and all that he had was his the potters taking pains with a crackt and marred vessell that hath made it self obnoxious to his will to be destroyed to make it a vessel of honour doth highly declare his very high estimation to that vessel which is a vessel of honour more then if he had ground the marred vessel to pouder So that to issue the matter in a few words Gods great love to sinners demonstrates his singular and choyce love to saints These words are two ways understood One way is according to what I have declared as the argument is drawn from Gods mercy to the vessels of wrath 2. There are some yea not a few who understand this argument to be drawn from the severity of God to them that he shews and exerciseth his wrath on them that the riches of his glory may appear to the vessels of mercy from thence some of them of that opinion renders it in these words that Gods shewing his wrath and making his power known in the dreadful destruction of reprobates commends and sets off upon terms of far greater acceptance the riches of his grace and love in the salvation of the elect or thus as some say God making so many reprobates greatly advanceth his love to the elect he makes the reprobate drink the dregs of his wrath that his mercy may be the more sweet to the elect as two contraries sets off each other the better but that this latter cannot be the sence of our Apostle in this place we may be satisfied in the very reading the words for if that opinion were a truth yet it doth not appear from this context that such an opinion hath any footing in it as may be easily seen for here it is undeniably plain that the argument is drawn from Gods mercy to the reprobate the Apostle seems to argue something like this chap. 5. if God had such love to enemies as to give Christ for them he argues with a much more as to those reconciled as to their salvation Here are couched in our text two reasons why God doth endure and not sudainly cut off and destroy such as have highly provoked him 1. That in his so doing he may leave himself without excuse and cast all the blame upon the sinner 2. That from these his proceedings in ways of mercy to such so unworthy he may offer a demonstrative ground how great his glory shall be which he will show and bestow on those who are bettered by mercy God did do something for this end that he might make known the riches of his glory on the believer But I shall briefly enquire into some words and circumstances in this text by way of explication and so hasten to draw up those Doctrines which flow from these words so opened As first what is here to be understood by Gods glory 2. Why is it added riches of his glory 3. What it is to have this riches of glory known 4. Who are these vessels of mercy and why are they so called 5. How is the making these vessels of mercy appropriated to God different from the former 6. What may we understand by this preparation 7. When is it accomplished Of each of these a very short word 1. this glory twice spoken of in this text is two ways understood somtimes it is taken as the effect for the cause it is sometimes taken for that in God which is just matter to glorify God matter of honor glory to him the due consideration whereof renders God glorious and worthy of admiration and adoration this is to be understood by the words of Jesus Christ to Martha John 11.40 I told thee saith our Lord if thou wouldest believe thou shouldest see the glory of the Lord that is thou shouldst see that for which thou shouldst glorify God therefore this glory of God is commonly referred to Gods power and his grace because from these appearances from God for the most part men are aptest to glorify him 2. By Gods glory sometimes is intended his power it self as Rom. 6.4 Christ was raised from the dead by
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
the chapter with a rational account how this came to pass this their sad estate was founded in their unbelief and their unbelief was founded in their being offended and so stumbling at Christ as to his mean and low position he lay so low that they stumbled at him the Apostle by this kinde of conclusion doth further amplify what the subject was upon which he had been treating in this chapter the Apostle being to render a true reason of their disappointment doth not in the least suggest much less assert in terms that this their present sad estate was the effect of an eternal decree of reprobation upon a meer personal account without respect to their works which had been â—…ry proper if that had been his theam in this chapter but it is plain and clear and above-board in this conclusion and that it might be satisfactory he gives it negatively and affirmatively not because they were not elected are they not justified but because they sought it not by faith but as it were by the works of the law I shall enquire into the words as they lie by a brief explication of them 1. Our apostle in this introduction supposeth some body from what he had said lately to the Jews as to their not attaining asking a question to this effect why or wherefore did they not attain this is supposed from this wherefore in the beginning now the answer to this question both negatively affirmatively takes up the whole of these two verses these words they sought it are not in the Original but are a supplement from the former verse yet they are a necessary supply to accommodate the sence and make it more clear these words are also left out in the Vulgar Latin but why doth the Apostle add these words as it were this kinde of speaking supposeth some kinde of resemblance though not the same thing as the same kinde of speaking is understood Cant. 6.12 as it were the company of two armies that is it did seem like or bear some resemblance to such an appearance so Luke 22.44 our Lord it is said sweat as it were drops of bloud in appearance it seemed so but there was water with it so 1 Cor. 4.9 2 Cor. 11. Some think the Apostle speaks this to impeach the Jews as to their imperfections in their observations of their own law and that they did not really and compleatly do those works which that law required there was but some resemblance of their doing them their works being works of the devil which they pretended were according to Gods law John 8. and so in a strict sence very far from the works of the law others think he thus speaks to discover the mistake in general of those who think in the least to obtain justification by the observation of the law if strictly observed for at the best it was but as it were a way of justification and not the real way for faith even in Abrahams time was the way of justification but if a second Question should be asked the Apostle how comes it to passe that the Jews were so averse to believing in Christ for it we have a second answer in the latter part of these 32. and 33. verses they stumbled at the stumbling stone or as in the original at the stone of the stumbling these two are rendred both with an Emphasis the stone the stumbling they are both remarkable by this stone is understood Christ I need not stand to prove that he is said to be a tryed stone a precious corner stone now that this stone should be an occasion of stumbling is strange this stone was the most excellent of all stones and this stumbling the most significant and most dangerous of all stumblings of this stone and of this stumbling our Lord Christ speaks Mat. 21.44 they that fall by stumbling at this stone shall be broken those it falls upon it shall grinde them to powder he that is so offended and stumbles so as not first nor last to believe in Christ shall utterly be undone and ruined there can be no healing that wound there was a fivefold ground of offence by the Jews taken up against Christ 1. At the meannesse of his parentage that Ioseph who was a Carpenter was his Father they would have had him the son of a prince 2. They were offended at the meannesse of Christs person he did not appear in pomp and glory as they expected and as he shall appear the second time his garb was then mean and despisable 3. At the meannesse and lownesse of his educatition he was not brought up in humane learning arts or sciences which occasioned this question of the Jews Iohn 7.15 how knoweth this man letters having never learned 4. At the meannesse of his followers Christs disciples and companions were but mean fishermen and such like the rulers were not his followers but silly people in the worlds account 5. They were offended at the plainnesse and severity of his doctrine he was bold in reproving sin especially the sin of hypocricy which they were so deeply guilty of and this he did without respect of persons now the reason why a man stumbles at a stone stick or block in his way is not always for want of light men may stumble at noon-day if they take not heed to their feet if there be not a careful circumspect observation the Jews stumbling was not for want of light but diligent heeding their own prophets which prophecyed of Christ in that way he came as Isa 53. and others of them stumbling doth sometimes arise from the thing it self that from a twofold reason 1. Sometimes because it is laid so low on the earth the Jews did stumble at Christ by reason of his low position and placing he was in a low condition he was poor and mean the meannesse and humillity of Christ put the Eunuch to a losse he wanted some body to guide him Act. 8. after this sence Iob is to be understood Iob. 27.2 he complains that God had taken away his judgement that is that men could not judge him but to be an hypocrite so the Jews judged that Christ was smitten of God in his humilliation so that the low position of this stone is one reason of their stumbling 2. It is not only placed low on the earth but in the very way and path even amongst them where they go it was laid and pitcht in Zion which doth not always intend the literal place the strong hold of Zion but it is often spoken as to Gods people they are often called Zion as Psal 69. Esa 49. this made the Jews to undervalue Christ because he was laid amongst them they knew him and his original and that this did heighten their offence see Mat. 13.55.56 John 6.42 ch 7.27 and this stumbling in this metaphor implyes the dashing the foot against something hard and resistive whereby he receives much harm is bruised and broke and not only so but it
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