[Page 13] First, the Apostle is very pathetical in this his [...]ttestation of the truth of this his sorrow; he doth with much earnestness assure them, that he had such a simpathy with them, and sorrow with them; [...]e would command their belief i [...] this point, and therefore doth he make a solemn and sacred pro­testation and profession in these words: I say the truth in Christ, I lye not: The certainty of this which the Apostle speaks, is two ways confirmed.

• First, by his positive attestation, I say the truth in Christ.
• Secondly, by his duplication or doubling his speech on the negative as well as the affirmative ( I lye not.)

These words of our Apostle are read two ways: some reade instead of in, by Christ, not as we reade here: as Paul having an eye to Christ as a witness; as if he should say; Christ thou knowest that I say nothing but truth, that my sorrow is real, and so also doth my conscience bear witness, and so doth the spirit of God also in this matter; and that this is the dialect of the Apostle, see elsewhere, Gal. 1.10. now the things which I write unto you, behold, before God I lye not: so also 2 Corinth. 11.31. the God and father of our Lord Jesus Christ knoweth that I lye not: I appeal to him that I lye not, as here.

But 2dly, the most both of antient and latter In­terpreters understands and reades these words of the Apostle otherways, as containing in them the nature and force of an oath, because the particle translated in, (say they) may be more properly translated by; and so saith Calvin, Piscator and Musculus, and so they reade those words, 2 Cor. 12.1. I knew a man by Christ; and of the same minde are most of our latter writers, who also takes these [Page 14]words as an asseveration or an oath, but take it ei­ther way, they carry in them a very pathetical at­testation, that what the Apostle speaks concerning his sorrow for the Jews, was a real truth.

Secondly, It is farther ratified from his duplicati­on in the negative (I lye not;) had it not been e­nough for the Apostle, that he had positively affir­med it, and called God to witness, that he had said the truth.

I answer, that it was usual amongst the Jews, when they speak earnestly, and with the greatest confidence, and in things considerable thus to dou­ble their speech: as for instance; in that Message to Hezekiah, Esa. 38. thou shalt dye and not live, so Psalms 118. I shall not dye but live: 1 John 20. confessed and denyed not; and this kinde of speak­ing was usual: see what pains the Apostle takes to perswade the Jews into as good Opinion of his love to them as a good Introduction to what he had to say to them: from whence I note by the way. ‘1. Doctrine, That it is a matter of great con­cernment, in order to a right Receiving what is offer'd by a Gospel-Minister: that the people be satisfyed, that what be says, he speeks from the root of tender love and pitty to their souls.’

The Apostle did not think it lost labour in him to effect this end, by this means, before us; and the like pains he takes elsewhere: see 2 Corinth. 7.3. you are in our hearts to live and dye with you: 2 Co­rinth. 11.11. God knows I love you: Philip. 1.8. God is my Record, how greatly I long after you, in the Bowels of Christ; see what pains he takes to per­swade the Churches into a belief of his love to them: Paul takes pains also with the Jews to per­swade them, that this sorrow was the effect of his [Page 15]to them; which to do he could appeal to his own conscience; he was always careful to make con­science to his Friend: see Acts. 24.16. 2 Corinth. 1.12. therein was his rejoycing, and he knew the holy spirit stir'd him up to speak that he spake: I might again note by the way. ‘2. Doctrine, That it is warrantable in a Gospel-Minister, in matters of concernment, where we doubt of being believed in things of God, to confirm what we say by obliging attestations and protestations, when we have in so doing a good conscience: I have shown this before, Gal. 1.20. 2 Corinth. 11.31. Phil. 18.’

But some object, Mat. 5.37. let your communica­tion be yea yea, nay nay, whatever is more then this cometh of evil: to which I answer.

• 1st, That Christs designe in these words could not intend to oblige persons to these syllabicall words of yea and nay.
• 2ly, Neither do they oblige us as to Number, that we must multiply no more, by way of attesta­tion, for we must not imagine, that Christ would contradict his words in his own practice;

was not Christs verily, verily, more then, yea and nay; and the Apostle did not understand our Lord so, as you may see before, but Christ in this place designes to take off the Jews from their voluntary vain oaths and attestations in their Communications one with another; as in Jephthas case, and many others: and to the same end tends the Apostle James's words, Chap. 5. if Christs designe had been to for­bid all kinde of swearing, there needed not to be an enumeration made, of what they should not swear by; neither can swearing in a solemn way in the fear of God be a Moral Evil, which is used [Page 16]by God himself, and Angels, and saints; in th [...] purest times; but where Christ would enjoy [...] yea and nay, he there would oblige us, that what we affirm be truth: that our yea be yea, and our nay be nay: as S. Paul saith, our words were not yea and nay.

The [...]d particular to be considered, is, the great­nesse of this grief and sorrow of the Apostle for the Jews; the Apostle is not satisfyed only to assert the truth of his sorrow, but the nature and degree of it, which as the learned tell us, is set forth in 3 circumstances, to be very great, therefore (say they) this word translated sorrow doth signify the sorrow of a woman in travel, used John 16.21. you now have sorrow: and the Apostle to the Galathians, tells them, that he was in travel for them, cha. 4.19.

2ly, This sorrow is set forth by the successive continuance of it, it is said here to be continually like the pains of a woman, one throw after ano­ther, night and day: It was not a transient sorrow but a seizing and lasting sorrow.

Therefore in the third place, the greatnesse is set forth by the seat of it, which is, the heart, sharp and deep: when the Scriptures speak of sorrow of heart and soul it intends sharp & exquisite sorrow; saith our Lord, my soul is sorrowful unto death: my sorrow is very great and deep.

The third circumstance to be considered is the cause of this sorrow, which is not so fully exprest as it is to be understood in our text; it is so great, that the Apostle cannot express it, his heart will not serve him to express in particulars the cause he saw for this sorrow: great grief sometime silenceth a man from giving the particulars of the cause: the substance of this cause was, that the Jews had re­jected [Page 17]Christ who was sent at first to save them, and [...]hat now they were under judiciall blindeness from God thereupon: there is the ground of Pauls so great sorrow; from whence I would note [...]wo Observations by the way. ‘First Doctrine, That persons that miss or stumble at Christ and the Gospel, and are destitute of faith in Jesus Christ, (however they may look upon them­selves,) do render themselves objects of soul-pitty and heart-sorrow.’

Persons destitute of the true knowledg of God [...]nd faith in Christ are in a sad, a miserable, [...]nd deplorable state and condition: here lyeth the ground of Pauls sorrow; he understood the danger of such a state, as they were ignorant of Christ and [...]is righteousness, and thereupon judicial obdurat­ [...]ess and blindness was upon them; such was Pha­ [...]aohs case, such was Israels case, Esa. 6. and there [...]s reason why their case should be pittied and la­mented, Act. 13. they are in a perishing condition, [...]ecause there is no other name under heaven by which men can be saved.

This was Pauls case, he knew his state was good, but this doth not satisfy him so long as his kinsmen and country-men were without Christ, and this was not only the spirit of Paul, but others of Gods servants: see Psalms 119.53, 136, 139, 158. Jerem. [Page 18]9. Ezekiel 19.41. v. Mark. 3.5. Christ is greive [...] for the hardness of mens hearts. From whence we may learn; that sorrow for others is a true discoue­ry of love to them, which is our duty; that it is [...] discovery of love, see in Christ to Lazarus, Ioh [...] 11.35. Behold, how he loveth him: it is some privi­ledge to be mourned for in affliction, and in this the Jews had a priviledge, so had Job: his friends came to mourn with him, and for him; the contra­ry God threatned to Nineveh, Nahum 3. to Jeru­salem, Esa. 51.19. and it is a duty not only to mourn for those that mourn, but those that have cause to mourn; but I proceed to the next.

1st, As to the Apostles confirmation of his for­mer protestation seting forth the reality and great­nesse of his love to the Jews, and sorrow for their Rejection, and that his love to and sorrow for them was very great, appears by this exigency which it [Page 20]drove the Apostle unto, the Argument riseth thu [...] that person that can dispriviledge himself even [...] extromity that he might thereby procure for othe [...] their exemption from sorrow and sufferings, must needs have strong love for those he intends therein; this was Pauls case, and this he would have the Jews sensible of, and that this was his heart to them, and consequently that he was not their ene­my but their cordial Friend.

2dly, Herein is not only manifested his love to them; but the reality of his sorrow spoken of be­fore; so that this third vers. is brought as an Argu­ment to demonstrate, that his sorrow was real and great, and deep, that should drive him to such a wish of damage to himself, as to wish himself accur­sed from Christ, to the end they might be reduc't from their unbelief and disobedience: the Apo­stle seems to wish himself in a state of damnation to bring them unto a state of salvation: Oh how great was this love of Paul? it did bear to a degree a resemblance to the love of God and Christ, both as to the greatnesse of the love [...]and the undese [...] ­vingnesse of the persons for whom, and to whom manifested, even to enemies: Rom. 5. he is wil­ling to be Anathamized for his enemies: the Jews were Pauls enemies, and sought his life: as we reade Acts the 33.13. about forty Jews layd wait for Paul to kill him.

But to come more closer to the words, and more strictly to enquire what is wrapt up in this his wish: Interpreters are much divided about this matter in their Opinions, and many of them very extravagant in their opinions, which I shall not meddle with: some there are, that the Apostle speaks not here as he really did mean, but parab [...] ­lically, [Page 21]or by a figure, not properly and precisely to be understood; and that there is no more to be understood in it then this, that he could suffer a great deal for their good.

Secondly, Others think that he must be under­stood only conditionally in this his wish, if it could be, or were possible, as he speaks of the Galathi­ans, they would have pulled out their own eyes, and have given them to him, if it had been possible, so if it were possible, I could wish my self accursed [...], but I think these extravagant inter pretations, do not suite with the solemness of the Apostles attesta­tion and asseveration going before; to the truth and reallity of which his speech, he calls Christ's con­science and spirit to bear witnesse.

There are but three Interpretations worth our taking notice of, and they are these.

• First, some do understand him here, willing to hazard his eternal interest in God and Christ, and glory to come, as really to be separate from his Lord and saviour to all eternity.
• 2. Others understand the Apostle doth here in­tend by this anathema Excommunication out of the Church, or from the society of saints for their pro­fit.
• 3. Others understand, that in this is not only by the Apostle intended a privation or loss, but a posi­tive infliction of punishment besides:

Of each of these a word or two.

1st, That which occasions some to think he doth here intend his inward state, is the word which is made use of to set it out by (anathama) imports; no less as sometimes us'd: as for Instance, 1 Cor. 16. If any man love not the Lord Jesus Christ, let him be anathama when the Lord shall come: but I shall [Page 22]lay down some reasons why it cannot be so under­stood, as if Paul hazarded his eternal state, the, love and favour of God to all eternity, he wisht no [...] to be so accursed.

• It is greatly questionable, whether such a wish be lawful; to be so prodigal of his interest in hea­ven cannot be allowed: covetousness in spirituals is never blamed: and God doth never call for such a [...]enture for brethren: our natural life is the high­est requir'd for a brother, 1 John. 3.
• 2dly, Such a wish could not be consistent with that dear love the Apostle did bear to Christ, to wish separation from him upon any account what­soever, doubtlesse he could not bear or endure a se­paration from Christ.
• Thirdly, Such a suffering in the Apostle would have exceeded the sufferings of Christ for man­kind, Christ did not expose himself to an eternal separation from God his Father; it is true he did endure for a little season the seeming hiding of his Fathers face, but this separation is not limited.
• Fourthly, Such a state was worse then the state of the Jews themselves, they are not abd [...]cated eternally from God; so that we cannot rationall [...] think that Paul should wish himself accursed as t [...] 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 i [...] rendred by the name of anathama; as if the Apostle should have said. I could wish my self excomm [...] ­nicated from the Gospel Church for their sakes not only to be deprived of the honour of an Apo­stle, [Page 23]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, [Page 24]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 th [...] 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 haza [...] 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 [Page 25]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.

We now proceed to the third and last head, which is the Apostles glorious Ellogam of Jesus Christ; when the Apostle hath occasion to menti­on Jesus Christ, he doth it with great honour and respect: in this Ellogam we have two circumstan­ces considerable.

• 1. A Description of Jesus Christ, as to his deity and dignity in it self.
• 2. An acknowledgment of the glory due to him from us.

1. In this discription of the Deity and dignity of Christ, we have the Apostles voluntary acknow­ledgment of Christ to be God over all: and this the Apostle doth for two ends.

• First, still to exalt the Jews priviledges.
• 2ly, To aggravate their sin in rejecting such a Saviour who is God over all.

That Jesus Christ is God over all things and per­sons in heaven and earth the Scriptures are plain in, and also, that the title of God appropriated to Jesus Christ is plain, see Acts. 20.28. 1 Timothy. 3.16. God manifested in the flesh. Titus. 2.13. the great God therefore eternal and everlasting, blessing and praise due and proper to him, See Heb. 13. Rev. 1. One Point by the way. ‘Doct. That the love and respect a true believer hath, and ows to Jesus Christ, doth so rule in him, that he cannot mention him without honour and praise, who is to be blessed for ever, saith our Text; this is the work of Saints here and hereafter to all Eternity, Rev. 5. and chap. 11.’

[Page 34] But why is this Article Amen here added? It is a Greek word, the English of it is commonly verily, and it hath a twofold signification accord­ing as it is placed: when it is placed in the be­ginning of a sentence either in the Old or New Testament, it carries in it an attestation and asse­veration: See Psal. 37. verily thou shalt be fed: Psal. 39. verily every man is vanity: and it is com­monly so used by Christ, sometimes singly and sometimes doubly: We have it by him about 50. times used singly in John; only about 24. times verily, verily; amen, amen, is a word of attestati­on, but when it is used in the end of a sentence, it signifies the souls desire of the performance of the promises: as see Deut. 27. twelve times all the people shall say amen, or, let it be so with all my soul; thus it is understood 1 Cor. 14.16. how shall he that occupieth the place of the unlearned, say amen at the giving of thanks? so it must be under­stood, Rev. 1. so chap. 22. let it be so I wish with my soul: and it supposeth more then a bare wish, but it carries in it an eccho of faith; it shall be so, as in this Text is read, who is to be or shall be blessed for ever.

One Note, and so I shall conclude the Preface. ‘Doct. It is not only the soul-desire, but the undoubt­ed faith of Saints, that Christ shall be glorified; the Saints can say amen to this truth.’

Thus we have done with the Preface to this Chapter.

HAving now finished the Apostles Preface contained in the five first verses, we now pro­ceed to the body of matter contained in this Cha­pter, which matter calls for our most serious con­sideration, to the end we might attain to the true intent and meaning of the spirit therein.

It appeareth upon the first cast of our eye up­on this Scripture, that the Apostle had in good earnest to do with a stout and strong adversary, with whom he is joyning issue, and that with all his might; and this enemy was the zealous cir­cumcised Jew, boasting of his carnal priviledges, and expecting justification and salvation by the deeds of the law, in opposition to Christ and the Gospel: they being (as they presumed) the seed of those to whom the promises were by God at first made; and hereupon their confidence was raised very high of their safe estate. Now to such a people doth the Apostle here addresse himself. And his great designe (as we may clearly see) is to assert Justification and salvation to come in only and alone by faith in Jesus Christ without the deeds of the law.

[Page 36]Now the course and Method which the Apostle proceeds in is this; First, to weaken and dissolve their grand objections, and take off those absurdi­ties which seemed to the Jews to follow upon the Apostles Doctrine of Justification by faith alone.

Those two Objections which he knew lay in their mindes were these.

• 1. If the circumcised Jews be not Justified and saved unto whose fathers God had made such a plain promise, and renewed from day to day, and from time to time, then it renders God not so good as his word, then his word is of none effect: But it is absurd to imagine Gods word to be fallible: his promises are yea and amen; therefore the circumsi­sed Israel must be Justifyed and saved, though they do reject Jesus Christ and the Gospel: this is the sum of the first Argument and Objection.
• The 2d Objection is this: If God justifyeth the heathen, the nations, sinners of the Gentiles, that are strangers to God, and that without works of legal righteousnesse, and reject us who are com­paratively a righteous people, walking in his ways living in his Ordinances, and worshiping him; then doth the ways and proceedings of God sa­vour of unrighteousnesse, and seems to bear a re­semblance of justifying the unrighteous, and con­demning the righteous; which as Abraham said of old, is very far from God: therefore it must needs be the seed of Abraham, that are the subjects of justification and acceptance with God.

Now that this must needs be the substance, will appear from those answers which the Apostle shapes out to them in the following verses: and the taking off the first of these Objections, takes him up the 6, 7, 8, 9, 10, 11, 12, 13. verses: and the taking off [Page 37]the second Objection, takes him up the greatest part of the chapt. from the 14. ver. forwards.

As to the first of these Objections, the Apostles concess with them, that Gods word cannot fayl, his promises are yea and amen, vers. 6. not as though the word of God had taken none effect; Gods word and promises are certain and true, and yet you may be rejected; which to demonstrate he proceeds to distinguish of the seed of Abraham, and to shew, that God in his special promise to Abraham, did not intend the natural and fleshly seed of Abraham, but such as shall be of the faith of Abraham: this the Apostle speaks largely unto ver. 6 to the 9. and to back and confirm this positi­on, that God did not intend Abrahams seed accor­ding to the flesh, the Apostle doth descend to some instances of some persons within the compasse of their grant, who though they were the seed of Abraham, yet were not heirs of the promise: the first Instance is of Ishmael, who though a child of Abraham, yet was by Gods appointment cast out of the family, and disinherited from a share with Isaac; and whereas they might readily pleade he was cast out, partly because he was the son of the bondwoman, and partly for misdemenour, because he was seen mocking Isaac, the Apostle proceeds to give an instance without exceptions; which is Esau, who was the immediate Off-spring of Isaac, in whom the promise did more especially center, yet he is hated and comparatively ruina­ted, which things we have treated on to ver. 13. all which tends to strengthen the Apostles distin­ction that Abrabams seed was not intended the na­tural or fleshly seed, but the seed according to saith: to which the Apostle to the Galathians; [Page 38]chap. 3.29. doth fully speak; if ye be Christs, then are you Abrahams seed, and heirs according to pro­mise: So that if Esau be not an heir, it is because he is not Christs by faith and obedience: so that that seed of Abraham who are the elect seed, are such as own and believe in Christ; therefore if the Jews though the natural seed of Abraham, do re­ject Jesus Christ, Gods word of promise stands good and stedfast, although the unbelieving Jews are rejected: But I shall speak more particularly to each verse and begin at the 6 verse.

And the Method which I shall follow in the pro­secution of this work, is this.

• 1. To shew the designe, drift and scope of the text and context.
• 2. To open those words that may seem difficult and want explaining.
• 3. Reduce the whole into such doctrinal con­clusions as may be most proper and profitable, and all this with as much concisenesse as the matter will admit.

I shall at once cast my eye upon 3. or 4. verses, as to their main scope and tendency.

As 1st, I shall take notice of those verses in which the Apostles work is to manage his distincti­on of Abrahams seed, ver. 6. 7. 8. 9.

I begin with ver. the 6. in which the Apostles de­signe is, to assert the stedfastnesse of Gods word of promise made to Abraham, notwithstanding his rejecting the carnal unbelieving Jew, as not the right seed.

Therefore the Apostle in the 1st place doth dis­claim the least whisperous secret imagination of minde that Gods word or promise should be liable to fail: These words are read three ways.

[Page 39]1st, It cannot be that the word of God hath fai­led. Others reade, it is not possible that the word of God should miscarry: Others reade, but not that the word of God is frustrated: there is no ma­terial difference in these readings, they all amount to thus much: to attest the stedfastnesse and cer­tainty of Gods promises to those to whom they are made: By word we are generally to understand the word of promise; see Psal. 106.24 and 119.38.

I shall only note two points by the way, and so passe. ‘First Doctrine, That sometimes some passages of Gods providences doth seem to crosse his promises.’

This passage seems to give occasion to question whether the word of God had not failed; and thus it seemed in that passage of Abrahams offering up of Isaac, as also in Gods carrying Israel into Egypt, so also in the death of Jesus Christ, John 12.34. that Christ should abide for ever seemed to be the promise: so in this passage before us, it seem'd as if God had cast off his people; Rom. 11.1. the Phrases and sayings of Scripture seems to be con­tradictory many times, that such as are inconside­rate men may be in danger to wrest them to their own destruction 2 Peter. 3.16.

And that Opinion or saying whatsoever which carries in it a question of the truth of Gods promi­ses [Page 40]is in it self false and unsound: we see here what pains the apostle takes to deliver himself from the least imputation of his interfering with Gods pro­mises: in what he had been asserting in the former two verses, as to the priviledges and promises to this people; the Apostle would have God true though all men are lyers: see what he saith, Rom. 4.16. the promises are sure to all the seed, 2 Corinth. 1.20. all the promises are in Christ yea and amen; for he is a God that cannot lye, Titus. 1. Gods Coun­sels are by the same Apostle said to be immutable.

Now the Apostle in vindication of the stedfast­ness and immutability of Gods promises to Abra­ham takes it for granted, that Abraham had two sorts of seed; a seed according to the flesh, and a seed according to promise, but the seed according to the flesh was not the seed to whom the promise was made at first: for (saith he) all are not Israel which are of Israel; but how is this to be under­stood? did he not say before, they were Israel, it's without exception? I answer, so he doth also here, own them to be of Israel, but they were not Israel themselves; they had not Abrahams nor Jacobs spi­rit; as Christ told the Jews, John the 8th. though he grant them to be Abrahams seed, yet they had not the spirit of Abraham; inasmuch as they sought to kill him, and so manifest themselves to be of their father the devil, though of Abrahams seed: so these are not Israel, because they rejected Gods way by Christ.

I shall note one point by the way, and pass. ‘Doct. That true heirship to Gods singular promises comes in by a supernatural way, by a spiritual birth: and not by common generation.’

[Page 41]Persons were never in no age born heirs of singu­lar and speciall glory; it is not an Israelite but an Israelite indeed, that is worthy of special noting by Christ: John 1. saith Christ of Nathanael, be­hold an Israelite indeed, in whom is no guile, there­fore let none expect heirship or acceptance from God from carnal or birth-priviledges, of most godly parents: and this is farther ratified vers. the 7th, neither because they are the seed of Abraham are they all children, that is, Children of God they are not.

It is frequent in Scripture to reckon persons the Children of those whom they resemble in good or evill; some of these Israelites are the Children of the Ammonites and the Hittites, Ezek. 16. some of them Children of the Adulterer and the whore, Esa. 57.30. yet Abrahams seed in a large fence: nay some of these very Jews, Iohn 8.44. are the children of the Devil; and why? but because they resembled the Devil in their lying and murthering: so the women 1 Peter 3.6. are children of Sarah, who carry it as she did: Gal. 3.29. if ye be Christs then are you Abrahams seed, but these did not imi­tate Abraham.

But he adds, in Isaac shall thy seed be called, I shall speak but a very few words to this clause in this place, because I shall have a more proper oc­casion afterwards.

The occasion of these words was this, Sarah tak­ing notice, that Ishmael Abrahams son by H [...]gar the [Page 42]Bondwoman, proved a scoffer, and mocked Isaac her own son, she made it her request to Abraham to turn him and his mother out of doors, but Abra­ham at present seeming somewhat slow and unwil­ling to answer his wifes desire herein, at last God commands the same thing of Abraham, which be­fore his wife desired of him; and that this act might not be too grievous to him, of casting out his son, God gives him this word of encouragement and satisfaction, in Isaac shall thy seed be called, Gen. 21.12. he shall be thy son and heir, and Ishmael shall have no share with him. So that God who doth not use to contradict himself in his promise to Abra­ham and his seed, doth not intend Ishmael, though a child of Abrahams body.

In which words we have contained a more clear interpretation and explication of those passages, ver. 6. and 7. spoken by God, and the Apostle, that all are not Israel that are of Israel, nor all children because they are the seed of Abraham, but in Isaac shall thy seed be called. This verse hath the note of in­terpretation upon it in these words (that is) or as some reade, that is to say, and this kinde of speak­ing is used by way of interpretation elsewhere also Rom. 7.18. in me (that is) in my flesh [...] so chaps 10.6.7. (that is) now this explication contains in it a negative and an affirmative, which kinde of Dia­lect in Scripture is the most certain and obliging kinde of speaking that can be.

[Page 43]

• First, we have it negatively, the children of the flesh are not the children of God.
• 2dly, Affirmatively, but the children of the pro­mise are counted for the seed:

that which will be ne­cessary in order to the prosecuting this subject, will be,

• 1. To explain who may be understood by the children of the flesh.
• 2. Who may be understood by the children of the promise.

First, Who are the children of the flesh.

I answer, Children of the flesh must be taken in the largest fence, that so it may be the more teach­ing to us: children of the flesh may bear a threefold acceptation.

• First, Such as have only a natural birth as the off-spring of Adam: thus must John be under­stood, Ioh. 3.6. that which is born of the flesh is flesh; and that Christ had such a birth as this is plain, Rom. 1.3. he was born of the seed of David according to the flesh, that is, as man: So ver. 5. of whom ac­cording to the flesh Christ came, that is, was born: Now the greatest number of men and women in the world have this birth only, and so are children of the flesh: In this sense Ishmael is said to be born after the flesh, that is to say, in a common way of generation, as the rest of the sons o [...] Adam: as Abrah [...]m strong, and Hagar in a natural capa­city to bring forth.
• Secondly, Children of the flesh in Scripture are taken for such as give themselves up to the guid­ance of the fleshly minde and affections, to follow the dictates of the natural man, the old man; these are said to walk after the flesh, and be in the flesh, this our Apostle speaks fully unto, Rom. 8. from [Page 44] ver. the 1. to the 13. and such a person so walking may be called a child of the flesh, let his profession be what it will: and in this sence the spirit is said to war against the flesh, Gal. 5. that is the fleshly minde: and this was the minde that S. Paul war'd against, 2 Corinth. 10.
• Thirdly, and chiefly, children of the flesh are understood to be such as look for justification and acceptance with God, upon the account of the works of the law; circumcision and Obedience to the ceremonial law: this is plain, for flesh and works of the law, are often taken one for another; and by this our Apostle, Rom. 4.1,2. what shall we say then, that Abraham our father, according to the flesh, hath found? for if Abraham were justified by works: that which is called flesh in the first part of the verse is called works in the latter part: this is understood, Gal. 3.3. of being made perfect by the flesh: and so chap. 4.29. he that was born after the flesh persecuted him that was born after the spirit, that is he that was born according to the works of the law: and thus S. Paul must be understood: Phil. 3. though he was circumcised, and kept the law, yet he had no confidence in the flesh:

now in this third sense must our text be understood, the children of the flesh are not the children of God: Adoption and heirship doth not come in that way; they that have nothing else to plead must stand off: let us take it in which sense we will, the text is here, the children of the flesh are not the children of God.

• 1. Such as have only nature.
• Nor 2ly, those who live after the flesh, though they profess to believe in Christ.
• Nor 3dly, those who are most circumspect as to the observation of the law, except they believe in and obey Jesus Christ.

[Page 45]Secondly, who are the Children of the pro­mise, unto whom these are opposed? By children of the promise must be understood such as rest and depend upon the free promise of God in Christ for life and salvation: believers in Christ who seek for acceptance and salvation by him a­lone, such as are begotten to love and obedience by the power of the promises: To this doth the Apostles words agree, Such as are Christs, are the seed and heirs according to the promises: therefore doth the Apostle oppose the Law to the promise, Gal. 3.18. For if the inheritance be of the Law, it is no more of the promises; but God gave it to A­braham by promise: So also Gal. 4.14. if they that are of the law be heirs, their faith is made void, and the promise of none effect: the Gospel is a dispensation of promises, and consequently of faith: S. Paul calleth the Saints, Heb. 6.17. the heirs of promises: So also Gal. 4.28. We as Isaac are children of the promises: So that when the A­postle saith here, the Children are counted for the seed, he intends not others then true believers in Christ Jesus: Thus I have briefly answered these two Questions, in order to the explication of the words.

I shall now summary the first part of the words into this Doctrine. ‘Doct. That the true seed of Abraham are not, nor were not at any time estimated or accounted as they were found in the external profession or practice of Ordinances, though of Gods own appointment, but of such who under such Ordinances had the life and power of them in their hearts.’

[Page 46]The true heirs of justification and salvation were in all ages intended to be inwardly and believin [...]y children of God: God did never accept of any out­side professors since the beginning; but as he was a searcher of hearts allways, so he allways required heart and inside-worship: he did always require to be worshipped with heart, soul, and strength. In Abels time Cain was a worshiper as well as Abel, but the difference lay in the inside of the worship, therefore it is said, Heb. 11.4. by faith Abel offered to God a more acceptable sacrifice then Cain.

In the time of Circumcision God was not satisfy­ed with a fleshly circumcision only, but God calls for circumcision of heart, Deut. 10.16. circumcise therefore the foreskin of your hearts: and we see the severe threatnings of God against Israel for the want hereof, Ierem. 9. Inward spiritual worship was always required, and much more in Gospel­days: therefore Christ tells the Jews, John, 6.53. Except you eat the flesh of the son of man, and drink his blood, ye have no life in you, Rom. 2.28. he is not a Jew who is such outwardly; God almighty was so cautious and careful, lest men should bear upon works for Justification and acceptance with him thereupon, that he declares Abraham justified before he was circumcised; and that our Apostle takes special notice of, Rom. 4.11. Abraham re­ceived circumcision; a seal of the righteousnesse of the faith which he had; being not yet circumcised: to which agreeth these words, verse, the 5. now to him that worketh not, but believeth in him that Iusti­fieth the ungodly, his faith is accounted to him for righ­teousnesse: so that it is plain, that the spirit of God is greatly concerned in beating men off from bear­ing upon works of righteousnesse: and we see the [Page 47]spirit of St Eaul to this purpose, Titus 3.5. not by works of righteousnesse that we have done but accor­ding to his mercy he saved us. This Doct. seems to discover to us a great mistake amongst professors in this day; there are but a sew who do not erre on this hand, to bear upon their external obedi­ence to ordinances, and raise their comforts and hopes from thence: Is not this like the plea of the pharisee? Luke. 18. I fast twice in the wee [...]; are there not many who bless themselves upon this account? and this appears, because your comforts are high and low, according to your duties: but some may say, ought it not so to be? I answer, you must have a special care to keep allways in a clear sight and sense and assurance of your relation you stand in to God; if you are truly regenerated persons and are begotten from above, do not easily let go that hold; it is the duty of a child to grieve that he hath offen­ded his loving father? but not to call in question his relation to him thereupon: God doth not un­childe for every fault, nor for many sins, if they be not wilfully committed: but I pray mistake me not, I would not have Gods children passe lightly over their miscarriages against him, nor their unanswerable returns to him, but mourn cor­dially as David and Peter did, not in slavish but filial frame of spirit: but know this, that our sanctification is not the ground of our justification, but the Demonstration of it: good works may de­monstrate our justification.

2. Let each of us be instructed from hence, to have a special care that we do not bear or rest up­on our Gospel-obedience for acceptance or justifi­cation, namely, our Baptism, nor other gospel­obedience in ordinances: for this we may be assu­red [Page 48]of as a truth, that if legal performances of God [...] appointment were not accepted, being only out­ward, much less are gospel persormances in ordinan­ces acceptable without the spiritual part of them: Baptism hath an inside as well as circumcision, which consists in two parts: death to sin, life to righteousness: now if we have not this inside, we are in a sence children of the flesh, and so not the children of God: therefore S. Peter takes both parts, 1 Peter 3. not the putting away the filth of the flesh, but the answer of a good conscience; so doth Christ, John 3. a true baptized Disciple of Christ, is one in whom Christ dwels by faith, Eph. 3.17. the Ordinance of the Lords supper hath an inside, a spiritual part: our hearts are to be fed as well as our bodies: we are (as Christ saith) to eat his flesh and drink his blood, or else we have no life in us: it is the spiritual part attending the outward that ren­ders a person acceptable to God: for he seeks such, especially now, who worship him in spirit and truth, John 4.

Abraham did much in going out of his countrey, and offering up his son, yet his justification came in by his faith: Rom. 3. it is true, his works did manifest the life and truth of his faith, Iames 2. but it is said, Abraham believed God, and it was counted to him for righteousness.

3. If the children of the flesh or law, be not the children of God, then certain it is, that the chil­dren of faith are; and so thou who art a Gentile-believer, art one of them: it may be much encou­ragement to a poor gospel-believer; it appears thou wert one of those whom God had upon his heart in his promise to Abraham at first: the pro­mise made to Abraham, that he should be heir of [Page 49]the world, was made upon gospel-terms not fleshly, Rom. 4.13. If you are believers in Christ, you are the proper heirs of that promise with him, and so the most proper children of God, though thou art a Gentile: so was Zacheus; yet upon his believing he is pronounc't a child of Abraham by Jesus Christ himself, Luke, 19.9. It is the judgment of some learned men that Abrahams children may be di­vided into four ranks, or are of four sorts.

• 1. Such as were his natural children according to a fleshly race, who were no sharers in the pro­mise, such were Ishmael and Esau.
• 2. Some who were descended of Ahrahams loins, and were heirs of those temporal promises of Canaan, and such like, such were the fleshly posterity of Isaac and Jacob.
• 3. Such as descended of Abrahams loins accor­ding to the flesh, and not only so, but such as were truly godly, and had the faith of Abraham, even faith in Christ, as Abraham had.
• 4. Such as are not of the fleshly seed of Abra­hams loins at all, but were only believers: of which sort are all the believing gentiles,

and these two latter sorts may be reckoned into and are the chil­dren of the promise, which leads us to speak unto the affirmitive part of this interpretation; But the children of the promise are accounted for the seed.

In handling this head, I shall cast my eye to the verse before and verse following, ver. 7. ver. 9. In Isaac shall thy seed be called, which saying is taken out of Gen. 21.14. and the occasion we may there see in the former part of the chapter, which was this (as I minded before:) after Isaac was born and grown to some years, Sarah his mother takes no­tice of Ishmael the bond-womans son, offering some [Page 50]abuse to her son Isaac in mocking him; she is sore­ly displeased thereat, and besought her husband to cast both son and mother out of doors, but Abra­ham having love to his son, it seemed grevious to him, to put her request in execution; but soon after God himself speaks to him, and bids him hearken to his wife in this matter, and put the son and mother both out of doors, and he gives Abra­ham this as an argument, that Ishmael should not inherit with Isaac, but in Isaac his seed should be cal­led: that Isaac should be the heir alone without Ishmael: now Abraham having received this com­mand from God, proceeds accordingly, ver. 14. Abraham arose early in the morning to perform that service which was too grievous to him in himself: it is worthy our noting.

By the way note this Doctrine. ‘ That our father Abraham was of a tractable frame of spirit to Gods will, though in things crosse and contrary to his own will and interest: Abraham is not only willing to do it but he riseth early to do it.’

This he did also in the offering up Isaac, chap. 22. his dear and only son, he did arise early to go about it; this was the spirit of our father Abraham whose steps we are to follow, Rom. 5.12. in order to blessing Abraham, God called him to his foot, Esa. 41.2.

Let us learn this lesson from it, be like Abra­ham herein, it was kindely taken at his hand: God reckons him his friend, James 2.23. and this pri­viledge is promised, John. 15.14. Ye are my friends when ye do whatsoever I command you: if thou beest [Page 51]a believer thou must look to Abraham thy father, Esa. 51. but I only touch this by the way, and now come to the words ver. 7. In Isaac shall thy seed be called.

It is not here to be understood, that all that come of Isaacs loins acording to the flesh are here meant, for we know Esau came of Isaac, but Isaac is here exhibited as a type of the true seed; they must re­semble Isaac in this birth: but I shall meet with this in the interpretation as it followeth: the chil­dren of the promise are accounted for the seed. I have already spoken something to the explaining these words, who are these children of promise: in gene­ral, they are such as are begotten by the promise through Christ; but I would speak more particu­larly a few words.

• 1. It is to be noted, that the Apostle doth not here say, the children of promise, with respect to Isaac alone personally considered: but the Apostle had an eye to a race or generation of men so quali­fied, that is to say, such as resemble Isaac, as to his extraordinary birth, and the extraordinary in­terposer of Gods power: therefore he saith in spe­cial, the children of the promise: it is undeniably plain, that if the Apostles designe had been here to lift up Isaac as a type of absolut personal election, honeeded not to have proceeded this way as he doth, to compute Abrahams seed by Isaac, and by him in such a way: but if the Apostles designe was to render Isaac as a type of such a sort of per­sons, so qualified, then the whole context will concurr with it.
• 2. Whereas the Apostle here stileth these per­sons acceptable with God, children of the promise, we are to understand, such persons as the promi­ses [Page 52]are directed unto, which is Originally and com­prehensively to and in Christ; for this we have an Emphatical place, Gal. 3.16. Now to Abraham and his seed were the promises made, he saith not, to seeds, a many, but one which is Christ: so that in a true construction children of promise and chil­dren of Christ are the same, for Christ is the appa­rent and immediate heir of the promise.

  To confirm this, we have a remarkable place, Gal. 3.29. if ye be Christs then are you Abrahams, and consequently Isaacs seed, and heirs according to premise; so that the Apostle here doth instruct us, that election consists of such a sort of persons so qualified, the specifical seed of Isaac: such a kinde of persons therefore might the Apostle well say, Eph. 1.4. according as he hath chosen us, in him, be­fore the foundation of the world, that is in Christ.

• 3. This truth is further confirmed, if we consi­der, that children of promise must suppose children of faith: a promise requires believing: Abraham believed Gods promise, and it was accounted for righ­teousnesse: so that we have Isaac here set forth as a lively type of the nature, not the number of those who shall be Justified and saved: as afterwards we have Pharach set forth as a lively type of those who shall be rejected by God, namely, such as slight and reject God and his long-suffering grace in the Gospel, which ought and is expected to leade them to repentance, Rom. 2.2.

This Doctrine from hence may be observed. ‘Doctrine, That God in choosing and reprobating man hath a special eye to qualifications.’

[Page 53]Children of the flesh are not the children of God, but the children of faith in Christ; not by number and name, but species and qualifications, Psal. 4.3. God hath chosen and set apart for himself the man that is godly. St. Jude tells us, certain men were Ordained to that condemnation, and he doth de­sipher them thus, ungodly men turning the grace of God into wantonnesse, and denying the Lord; so that Ishmael and Isaac are made use of here but allego­rically, as they are, Gal. 4.

I shall speak but a very few words to ver. 9. and winde up this context with a word of Use; for this is the word of promise, at this time will I come and Sarah shall have a son; Isaac is judged a meet type of those who should be begotten by faith in the free and gratious promise of God in the Gospel: we have in these words contained an explanation of what is spoken before; Isaac was a significant son of promise, therefore the Apostle recites the very words of the Original promise to Abraham, Gen. 17.21. at this time next year will I return according to the time of life, and Sarah shall have a son: ver. 14. at the time appointed I will return: the Apostle chang­eth by these words, I will come; for God to come is understood two ways,

• 1. To come in power to help, rescue or deli­ver.
• 2. Sometimes to come is to punish,

sometimes for God or Christ to come is metaphorically un­derstood; as Rev. 2.5. his coming is to remove the Candlestick, to come, ver 16. is to fight against them: chap. 3.3. is to come as a thief with strength and resolution: we have two things considerable in these words to Abraham, recited by the Apo­stle. [Page 54]

• 1. That Isaac's birth is the effect of Gods coming in power.
• 2. That God in fulfilling this promise admits no delay, at this time, at the set time: neither soo­ner nor later, but at the set time; as it was in the birth of John the Baptist, Luke the 1. his mother went her exact time:

God makes his promise returnable at the set time, so that Isaac's birth is the effect of Gods coming as to his birth, and the time of it, and also the effect of Gods free promise; Isaac was the son of Gods word of promise: I shall sum up all in one Doctrinal conclusion. ‘Doctrine, That a true child of God, and heir of glo­ry, is one as Isaac was, begotten and brought Jorth by the strength of the free promise of God, not of his own power, strength or righteousnesse: This our Apostle alludes unto, Titus 3. and 5. not of works of righteousness that we have done.’

I told you in the explication, that Isaac's birth was an act of free mercy and speciall Providence, for there was no strength in Abraham or Sarah to have a childe according to the course of nature; nothing as they could lean upon so as to have hope in themselves: therefore it is said, Rom. 4. that Abraham against hope believed in hope, vers. 18. and being not weak in faith, he considered not his own body now dead, nor yet the deadness of Sa­rah's womb: he staggered not, but was fully per­swaded that he that had promised was able to per­form: and this frame of spirit God liked well in Abraham, and it was accounted for righteousness; and hereupon he was called the friend of God, James 2.23. Isaac's birth was the effect of a pro­mise, [Page 55]and faith in it: so was John's, Luke the 1. and what Elizabeth said to Mary, is certainly true; vers. 45. blessed is she, or he that believeth, for there shall be a performance of what is promised: a true child of God is begotten and brought forth of the promise of God in Christ, therfore believing: Holy S. Paul could say in the behalf of himself and the rest of believers, we brethren as Isaac, are chil­dren of the promise, that is to say, that as Isaac's birth was the product of the free promise of God, so is our new birth: and it is a truth, that we are as weak and unable to save our selves, of our selves, as Abraham was to produce Isaac of him­self, without the mighty interposer: for the pro­mise gives a being to Christ, and believing to be the means of salvation, Gen. 3. Esa. 55. I will a­bundantly pardon: look unto me, and be ye saved all the ends of the earth. Esa. 45.22.

There are five inferences to be drawn from the promises.

• 1. There is no ground from the rejecting the unbelieving Jews, to conclude that there is a fail­ing in Gods promises to Abraham and his seed, be­cause God did never intend a carnal seed in that promise, but a spiritual and believing seed, who should seek for justification by Christ alone: for­asmuch as Isaac's birth is a type of Gods method of saving souls in all ages.
• 2. Learn from this context the indispensable ne­cessity of faith, in order to justification and salvati­on: if Abraham and Sarah had not seconded Gods promise by faith in it, they had had no Isaac: there­fore is the birth strongly imputed to the faith of them both, Heb. 11.11. the birth of Isaac is not only a promise on Gods part, but believing on their part.
• [Page 56]3. If the works of the law were rejected in point of justification, which were so labourious, painful, and costly, much less can gospel-works justifie, which in comparison are no works, Rom. 4.15. therefore lean not to them.
• 4. If [...]ods children are the children of promise, that is, begotten upon the promise, then this doth instruct a gospel-minister his work and duty, which is to lay before persons Gods free promises of life and salvation in Christ: thus did Peter in his preaching, Acts. 2. ch. 3. ch. 10.
• 5. Admire the sweetness of Gods nature to al­lure by promises to Obedience, this was Gods proceedings with Abraham; when God would have Abraham to obey him, in any special service; he makes him a special promise, Gen. 12.17. so that thus far the Apostle has proceeded to manage his designe in distinguishing Abrahams seed, to the end of the 9th verse.

1. I beseech you as a general rule to be obser­ved, not only in this, but for the right understand­ing of any single and difficult place of Scripture, take a diligent heed to the main drift and scope of the place in general: I am well assured (as I told you before) that there is no one thing will more conduce to a right understanding of this 9 Chap. of the Romans, then this thing, to know well what is the main Doctrine that S. Paul is designed to prove and establish, and from thence you may be assured, that all his arguments runs in a direct line to that end, for it is certain, that he was a work­man [Page 59]that did not take improper tools to work with, that is to say, improper Arguments to con­firm his grand thesis, but did answer by pertinent and convincing arguments.

There are two opinions, and but two, that I know of, founded upon this portion of Scripture, the one is this, that the Apostle in this 9 Ch. to the Rom. is insinuating to the Jews, that their cast­ing off and rejection, who for many ages had been Gods peculiar people, and receiving into love and grafting in the Gentiles, was the effect of Gods eternal decree before the worlds were made; and their opinion runs thus, that those whom God hath elected before time, shall one time or other have such means of grace offered to them; as thereby without possibility of miscarrying they shall be brought to believe, and be saved: and on the other hand, that those who are under an eter­nal degree of reprobation, must by vertue thereof remain under impenitency and unbelief, and so unavoidably must perish: and from this root are such of the Jews (saith this opinion) cast off and rejected: and without a diligent comparation of the several passages of this chapter, there doth ap­pear some weak ground of such an opinion.

The second opinion upon this context, and Chapt. and Ch. 3.4.10.11. is this, that the Apo­stles absolute designe in the whole, is to prevent or answer those objections which were apt to be up­on the Jews hearts against his grand Doctrine of justification by faith in Christ, which indeed was the main Doctrine, Chap. 3.4.10.11.

Now consider which of these two opinions are likeliest to be nearest the truth: I will give you 5. or 6. Arguments to demonstrate, that it must be [Page 60]the last and not the first, and that the rejecting [...] the Jews is not the effect of Gods absolute de­cree.

• First, because their casting off is rendred as the fruit and effect of their own sin and disobedience to Christ; see chap. 11. and 20. Well: because of unhelief they were broken off.
• Secondly, because their casting off is but condi­tionally till they turn to the Lord, and believe [...] Jesus Christ, ver. 23. they shall be grafted in again, if they abide not still in unbelief; and that they shall so believe see ver. 26, 27, 28. Now if their blinding and hardening were the fruit of Gods absolute de­cree, it could not be reverst again, as most will say.
• 3. That this could not be the Apostles designe to establish absolute personal Election, because such a doctrine would not have comported with his grand designe, to convince the Jews of their sin in rejecting Jesus Christ; such a Doctrin must run in a direct line of opposition: I argue thus; was it a likely way to convince them, to tell them, that they were necessitated to reject Christ from the power of an absolute Decree: besides the Jews had cause to judge, that the Decree of Ele­ction was on their side, rather then on the Gentil [...], for they had the promises made and renewed to them from time to time: nay, it is plain, that the Jews in rejecting Jesus Christ did not answer to their predestination: See Luke 7.30. the Pharisees and Lawyers rejected the counsel of God against themselves: and S. Peter saith, they were disobe­dient to that whereunto they were appointed.
• 4. It is plain and clear, that a great part of this Chapter is spent in answer to their Objections a­gainst [Page 61]S. Pauls Doctrine; which kinde of arguing was needlesse, if his designe had been to exalt per­sonal Election, therefore the Apostles designe is to fetforth the nature and quality, not the number of those who are the true seed of Abraham; ac­cording as he had done, Gal. 3.29.
• 5. The Apostle himself in drawing up his result of all his Arguments, ver. 31, 32. wherein he shews the true and proper ground of the Jews miscarry­ing, and the Gentiles obtaining, he gives not the ground to lie in a previous decree but in them­selves, because they sought it not by faith, but as it were by the works of the Law.
• 6. Such an Election and Reprobation (meer personal) is neither proved in this Chapter, nor in any other part of Scripture, nor in any other part of this Epistle.
• 7. The whole current of this Chapter doth clearly correspond to the Second Opinion, that S. Paul is taking off all Objections that lie in the way to contradict justification by faith alone, with­out the works of the law:

Now my hearts counsel to all that would finde the truth of God in this Chapter, is to observe the scope of the Epistle and Chapter: and if you finde the least whisper in the whole of such a personal and absolute Election & Reprobation as men speak of, I have lost my sense and reason: I will be bold to say, there is as much in the First of Genesis: and whereas you possibly may have the persons of Esau and Jacob in your eyes; I answer, you shall be forc't to conclude with me before we have done, that the instance of Esau and Jacob doth not at all prove such a notion of personal Election or Reprobation, to life or death eternal.

The Second thing which I would premise in or­der to clearing our way, is to know that the Apo­stle in these four verses, 10, 11, 12, 13. is still car­rying on the same designe as he was in the four former verses, which was to point out the true seed of Abraham by their qualifications, not name or number: and know this, that as God before had been declaring his minde more darkly, in the in­stance of Ishmael and Isaac, so he is now proceed­ing more clearly in this instance of Esau and Iacob; and that he is prosecuting the same matter in hand, is or may be perceived from two circumstances.

• 1. From the manner of speaking, in the first words, and not only this, which kinde of explana­tory speaking doth note a further prosecution of the same matter; as it is used elsewhere; See Rom. 5.3.11. chap. 8.23. where this kinde of speak­ing, and not only so, is so used.
• 2. That the Apostle is carrying on the same Ar­gument, appears from his mending and strength­ning his Argument, for as to his former argument, and instance of Isaac and Ishmael, the Jews might object something as to the father, the mother, and the childe.
  • • 1. Ishmael was begotten before circumcision was commanded.
    • 2. Of a bond-woman and Abrahams servant Hagar.
    • 3. He discovered himself in matter of fact: he mocked Isaac, and therefore no marvel though he was rejected, and yet the word to Abraham might be still stedfast; therefore he doth herein present an instance without exception:
      • 1. Of Esau that was begotten in Circumcision.
      • 2. Of him in whom the promises were more im­mediatly [Page 63]lodged, In Isaac shall thy seed be called.
      • 3. Of a religious godly praying mother, she sought God presently in the case.
    • 4. Those children were twins, both begotten at one and the same time.
    • 5. Neither was there any difference made by good or bad actions on either side, for it was said to Rebecca, before they had done good or evil, saith our Text.
    • Yet 6. the Lord tells Rebecca then, that the elder should serve the younger.: one of these two equals are hated:

so then it is plain that the Apostle in these verses is still upon the same Argument, and truly the clear sight hereof doth much conrribute to a right understanding of the whole controversy; for some thinking that the Apostle in ver. the 10. is entring upon a new matter, have lost themselves, and have been involved in great darknesse as to this whole context; therefore I pray remember that the Apostle is still upon the same Argument, that he was in the 4 former verses.

The 3d thing premised, to clear our way to the text is this, and it is undenyably plain, that what is by God spoken to Rebecca, as to these two per­sons, Jacob and Esau, is not spoken as to them in a personal capacity, but as to them, and of them, as heads of two nations: for this see that text, Genesis 25.23. not one word in that original text of Jacob and Esau as single persons, but four times exprest as nations and people: two nations are in thy womb, and two manner of people shall be separated from thy bowels: and the one people shall be stronger then the other people; four times exprest: So also in that prophecy recited by the Apostle out of Malachi, as it is written, Jacob I have loved, Esau [Page 64]have I hated, chap. 1. ver. 2, 3, 4. It is plain, th [...] it is not Iacob nor Esau in person to be understood, as doth easily appear to those that will but reade and consider; in that it is all along rendred in the plural: Edom said, we are impoverisht, but we will build, and they shall be called, the people against whom God hath indignation; so that love and ha­tred in our text cannot be applyed to those two single persons in Rebecca's womb, in a single ca­pacity; but some may object, doth not our Apo­stle in our text ver. 11. call them children? I answer, No, there is no such word as children in the Ori­ginal: it is a corruption to accommodate their pri­vate opinion, who so rendred it: It is rendred on­ly thus; before they were born: and if they would have had honesty supply'd the place, they should have in the room of children supply'd nations, which would have answered to the Original text, Gen. 25. two nations are in thy womb: so that it is very plain from hence, that Jacob and Esau are not here propounded as types of a meer personal election and Reprobation, but as to a specifial Na­tional election and Reprobation, it bespeake a lay­ing low a certain sort of people who did not fall in with God in his designe through Christ, although they were the elder, as the covenant of works was elder then that of grace, neither were these words of God to Rebecca, the Major shall serve the Mi­nor, ever fulfilled in Jacob and Esau personally, but Jacob stooped to Esau, cal'd him Lord, Gen. 32. how often doth he pay homage to Esau perso­nally: So that this love or haired was never mani­fested to them in person, whilst they lived, the fourth thing I premise to prepare our way to the Text is this, that whatever is here spoken by God [Page 65]or by the Apostle concerning Jacob or Esau, either as to them or their generations, is not spoken as to their final and eternal estate; neither can any man from these Texts conclude by what is said, that Esau is damned or Jacob saved: nay it hath been the general Opinion of the ancient Fathers (so cal­led) that Esau in person is saved: so hold ( Mo­ler. Occolampad. Estus, Jerome, Augustin, Anselm, and many more: and a later Writer, a man of high esteem with most of the reformed Protestants, saith, he doth not remember that ever he read any Au­thour that was of Opinion that Esau was damned, but rather the contrary; and several gives these reasons for their belief of the contrary.

• As 1. That he was fully reconciled to his brother Iacob, notwithstanding the occasion offered of of­fence by Iacob, this appears Gen. 33.
• 2. He joyned with him in the burial, cha. 35. ult.
• 3. Say they, he dyed in the true religion:

against this some, not for want of ignorance, objects, the Apostles calling him a prophane person, Heb. 12. and that he could not obtain repentance, though he sought it carefully with tears: to which I ans­wer.

• 1. That he was prophane at that time in that act, and so was out of Gods favour.
• 2. As to Repentance it hath respect to his father not himself; he could not make his father repent or reverse his blessing given to Iacob, as is plain Gen. 27.33. I have blessed him and he shall be blessed; he could not recal it again:

besides, its plain, that many of Esau's posterity were Godly: It is the ge­neral Opinion of the learned, that holy Iob was of Esau's race, and was that Iobab of whom we read Gen. 36.33. and it is strange, that any should ima­gine [Page 66]from what is said, the elder shall serve the yo [...] ­ger, to conclude, them saved or damned: is see vitude and damnation taken one for another? may not a servant be a happy man when his master is [...] a miserable estate as to his inward condition? I will give you a saying of Bishop Hooper a Martyr in Queen Mary's days, Cain was no more excluded by God till he excluded himself then Abel, nor Saul then David, nor Iudas then Peter, nor Esau then Iacob; and further he saith, as to the Text in hand, that the threatning of God against Esau, is no more of necessity to be executed then his threatning was against Niniveh: It were strange if what God said (I say) to Rebecca, should be so understood of their final estate, especially on the left hand. It was never Gods way to declare the final state of persons: set this instance aside, where shall we finde any like it? would God declare such a dread­ful prediction to that godly mother, in answer of her pathetical prayer to God, to know the ground of that Rebecca's strange strugling in her Womb: as to tell her, one of those two she now went with, should be hated of God, and damned to all eterni­ty; this had been enough to cause an untimely birth, like Elies daughter: what sad parents had Isaac and Rebecca been, if they had so understood that Oracle? besides, of what use could such a prediction be to themselves or any body else, to understand the unavoidable destiny of their chil­dren this way? would not the consequence be sad▪ and well might it beget in the parents hard thoughts of God; and despair in the children: whereas Esau as well as Iacob was given in as the answer of 20 years prayer by Isaac; therefore it cannot be rationally supposed, that they under­stood [Page 67]God in this Oracle.

5. I premise, that though our Text seems to in­timate, that when the threatning was given out, there was no good on the one hand, nor evil on the other; yet when the threatning was executed, there was evil enough for which it was executed: see Obadiah ver. 10. for his hatred and cruelty a­gainst his brother Iacob.

Now we proceed to the words more closely as they lye in these four verses, which contains the Apostles second instance or example given, tend­ing to strengthen and confirm his former position, which was, that God did not take to himself the whole off-spring of Abraham, which did natural­ly proceed from his loyns, but such as should fall in with his designe in Christ.

I shall [...]educe this instance and its circumstances into these two parts.

• 1. The subjects.
• 2. The predicate.

• 1. The subjects in this Instance are, Iacob and Esaus.
• 2. The predicate or what is spoken of them or respecting them, which we have in six circumstan­ces.
  • • 1. Their parentage, which is Isaac and Re­becca.
    • 2. We have their future state and portion, in these words, the elder shall serve the younger: or the Major the Minor.
    • 3. The time when this Oracle was declared, and that we have under a double circumstance.
      • 1. Before they were born or brought forth.
      • 2. Whilst both were innocent, having done nei­ther good nor evil.
    • [Page 68]4. The person to whom this was spoken, and [...] was to Rebecca, a godly woman, and that in ans­wer of prayer: as we may see Gen. 25.
    • 5. We have the reason that is rendred why it is thus said of these Nations, upon a double ground.
      • 1. In excluding Esau he excludes works, [...] of works.
      • 2. By loving or choosing Iacob, he therein de­clareth his choosing faith and free grace in the Gos­pel for salvation.
    • 6. We have an exposition or interpretation of the former servitude and dominion by love and ha­tred to each.

Of each of these a very brief word in Order.

And first, I shall speak of the subjects of this in­stance, which are Iacob and Esau, whose names are significant: Esau according to the Hebrew sig­nifieth doing or working, and the reason is given, be­cause Esau came forth at his birth not as a weak and tender infant, but as a strong grown person, all over hairy like a hairy garment.

The Hebrew word translated Iacob signifieth a Supplanter or deceiver: some renders his name heel or footstep, because he took his brother by the heel, puld him back, and got before him: Hose. 12. And as his name is changed, it signified a prince or strong prevailer: these two were twins, begotten and born at once? their birth was one continued birth: Jacob holding his brother by the heel, as one saith of them, they were like one long childe born at once; yet because Esau appeared first, he is called the first born and elder brother, Gen. 27.32. these children (as I have shewn you) were both in an even and equal capacity, one father, one mo­ther, one birth. Now these two children are only [Page 69]represented in the Oracle to Rebecca as typical and allegorical: God made use of Esau as a type and representation of all the cruel and bloudy persecu­tors in all ages of the World, they are in all ages called after his name, Esau and Edom: whereas the faithful in all ages carries away the name of Iacob and Israel: the seed of Iacob, the Israel of God, even in Gospel days; as I have shewn be­fore.

So that Iacob and Esau are the two great fathers typically; they are not spoken of in the Oracle to Rebecca as distinct persons, but as to each race: see that prophecy that points at that very day of Christs 2d coming, Obadiah, 21. and saviours shall come upon Zion to judge the mount of Esau, and the kingdome shall be the Lords: and in that day the house of Iacob shall be a fire, ver. 18.

2ly, They are not only typically but alligori­cally, that is, as it is interpreted by our Apostle, Gal. 4.24. that is, when by one thing another diffe­rent thing is meant; so we have Isaac and Ishmael, an allegory of the two covenants, the legal from Mount Sinai, and the other that which is by Christ, and as those two sons of Abraham were allegori­cal, so these two sons of Isaac must be also: if we understand the Apostle in the present text, giving a new instance to the same end and import with the former: now as God in ordering Ishmael and his mother to be cast out, did therein figure out the rejecting of the law of works as to justification; so did he corroborate and strengthen that signification in this second instance of Esau, which appears plain in our text, where he saith, not of works but of the caller; so that the covenant of works is rejected in casting out Ishmael, and hating Esau; so that it [Page 70]is plain, that God will have none accepted or re­ceived for the legitimate seed of Abraham nor I­saac, that seeks to be justified by works; this way is reprobated, and thus found in it: and that this point is that which the Apostle would prove to this people see Rom. 3. for by the deeds of the law shall no flesh be justified in his sight: so vers. 28. the pro­mise to Abraham, that he should be heir of the world, was not through the law, but through faith, Rom. 4.13. we are all the children of God by faih in Christ Jesus.

So that this is a great truth, that reprobation and election is of works and faith.

2. That Esau was only a type and representati­on of all wicked men, in all ages, but also of the law of works.

The next thing that I am to speak unto, is, the parentage of these subjects Jacob and Esau; their father was Isaac, their mother was Rebecca: both godly, praying, holy persons; we may gather that Isaac was near 20 years praying to God that he might have children, and so much the more earnestly, because the speciall promise of God was lodged in him: in Isaac shall thy seed be called [...] saith God to Abraham: and when Isaac saw, that this promise stuck in the birth, and did not come forward, he set himself in good earnest to seek God, the text saith, he entreated the Lord, which word signifieth earnest importuning prayer; and the text also saith, Gen 25.22. the Lord was entreated: so that to those parents, these children were the an­swer of earnest prayer; these were children of one father, and mother, and twins; yet see what a great difference there was in their natures, before and after their birth. Jacob was a plain man, Esau [Page 71]took like Nimrod, of whom it is said, Gen. 10.9. that he was a mighty hunter before the Lord, or as some reade, of the Lord, that is to say, a great persecutor: to which also Esau in his posterity an­swered: Esau was the head of the Edomites, and as these differed much in their nature and civil state, so also in their moral state: Esau is stiled a prophane person, one that slighted spirituall things, as they were contained in his birth-right; I am at the point to dye, and what good will this birth-right do to me?

We may note by the way, that very godly persons may have a great difference in their children, and very bad children in answer of prayer: this was the case with Isaac and Rebecca; let not godly parents think strange of this, it was so here: but have a care you do not impute their badness to be the ef­fect of an absolute decree of God, as some are rea­dy to do; and such an opinion is the direct way to discourage parents from taking pains with their children.

2. Have a care of setting your love to much up­on your children, the child that Isaac loved best proved worst; it is recorded, Gen. 25. that Isaac loved Esau; it was observed by a godly man having occasion to speak of Barabbas a wicked man, that he carried a significant name; Bar-abbas the son of the father; that it was to be feared, that his father too much loved him, which was one means to spoyl him; what a cross and vexation was Esau to his father and mother in his marriage? Gen. 26. but I pass this briefly.

WE now proceed to the predicate, the ora­cle it self, spoken of these children, which was, the elder shall serve the younger; which words were the words of God himself spoken to Rebecca in answer of prayer; Rebecca in much perplexity of minde about the strange strugling in her womb, inquires of God, who gives her this answer, as a prophetical prediction of their future condition in their posteritys, which God foresaw was like to be, not as if this foresight did necessitate its coming to pass: no, Austin long since layd down a Maxim in this case, which is this, that Gods foresight of things coming to pass, doth not necessitate their coming to pass; it must be granted in this as well as in the other cases, that those things which God foresees will come to pass, doth admit of a condi­tion in the case, as it is plain, 1 Sam. 23. which is a remarkable place to that purpose, where David in his flight before Saul was in Keilah, and afraid Saul would surprise him there, he goes to God to enquire.

• 1. Whether Saul would indeed come to that place.
• 2. Whether the men of the place would deliver him up:

to both which God gives a positive answer in the affirmative. [Page 73]

• 1. Saul will come.
• 2. The men of the place will deliver him up,

yet neither the one, nor the other came to pass; for when David understood that Saul would come, he hasted and got away: so also in Ninivehs, case, 40 days (saith the prophet) and it shall be destroyed; yet it was not: so though God foresaw the servi­tude of Esaus posterity, for it was not fulfilled in person (as I have said) yet this is executed upon just grounds of desert, Obadiah 10. Psalm. 137. if the question should be demanded, when this oracle takes place? I have answered already: we finde the first fruits of this servitude in Davids time, as we reade 2 Sam. 8.14. 1 Cronicles 18. when David put garisons into Edom, and made them tributaries to him; but it shall be more fully accomplished in the time to come: see Isaac's blessing to Jacob by faith, as it is recorded of him, Heb. 11. by faith Isaac blessed Jacob, as to things to come: and see what it is Gen. 27.29. let people serve thee and nati­ons bow down to thee, and be Lord over thy brethren: this is spoken of Jacobs posterity, not Jocob in per­son; this Balaam also by a prophetical spirit fore­saw, Numb. 24. out of Jacob shall come him that shall have the dominion, that is, his seed: the righte­ous shall have Dominion in the morning. Psal. 29.14. so that this oracle spoken to Rebecca, 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 [Page 74]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 forc [...] 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 wa [...] faithful in all his house as a servant, Heb. 3.5. but Christ as a Son.
• [Page 75]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 [Page 76]11th verse may be left out, and the sense remai [...] good; yet because I finde this 11th verse in the greek all, except the word children, which is no [...]; 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 word [...] 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 [Page 77]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 pr [...]bation, to prefer one above a­nother, and so to choose in that sence: and so it is 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 [Page 78]the Greek words used in Rev. 17.14. called [...] ­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 sai [...] 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. [...]. 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. 2 [...]. It is of him freely prepared, and he hath an undo [...] ­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 a [...] 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 [Page 79]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 [Page 80]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 lum [...] of mankinde: this was prophecied by the prophet [...] 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 transgress [...] ­on, that is, as to the second death with torment [...] 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 antityp [...] 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 th [...] dost well, shalt thou not be accepted? Levit. 26. I will walk contrary to you, if you walk contrary to [...] [Page 81]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 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. [Page 82]

• 1. That God designed the whole posterity of Ab­braham for the seed.
• 2. That they above all other people and natio [...] of the world did deserve this signal favour [...] their works of legal righteousnesse:

Now the [...] ­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 i [...] 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 po [...] ­tions in the world: for as Solomon saith, Eccles [...] 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 aa [...] born or have done good [...] evil, it may be said, one shall be rich the other [Page 83]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 rul [...], 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 [Page 84]Apostle to the end he might assert this great tr [...] 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.

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 Esau [...] posterity of the land of C [...] ­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. [Page 85]

• 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.

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.

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.

[Page 86]This consideration may work admiration in u [...], and in the hearts of the sons of men, that God who is so high should remember us; it is more for God to remember us then to do for us; to bear us upon his heart in his purposes and designes; this is an unspeakable high favour. See how the psalmist takes notice of it, Psal. 136.23. who remembred us in our low estate, or, as it may be read, thought upon us: Psal. 40.17. but I am poor and needy, yet the Lord thinketh upon me; and vers. 5th. how won­derful are thy thoughts to uswards, they cannot be reckoned up in order before thee: or as Ainsworth, thy thoughts, purposes and good meanings none can count: or as the chaldes; it is not possible to order th [...] praise.

Gods election and reprobation lyeth upon most certain and unalterable terms, they are as certain as God himself; therefore it is here said, to stand remain, abide, that is to say, God hath infalli­bly determined, that justification and savation shall come in by faith in Christ, and no other way, Act. 4. there is no name under heaven whereby men may b [...] saved but by Christ: this 4th Doctrine I shall but touch, because they are more remote, and be more large upon the two last.

As to this Doctrine I shall take liberty to speak a few words.

• 1. More particularly to distinguish of works.
• 2. Shew you how the Scriptures doth concur with this truth.
• 3. Reconcile those Scriptures that seem to con­tradict this truth.
• 4. Give you some reasons why works cannot justify.
• 5. Shew you what this may teach us, and I will be very brief in each of these.

1. As to works we must understand them ac­cording as this our Apostle declares in the scope of this Epistle with that of the Galathians, which works are frequently referred to circumcision and legal obedience, as in oppofition to faith; thus it is understood. Romans 4.1. sometimes works in opposition to grace, chap. 11.6.

2. That other Scriptures doth concur herewith, that works doth not justifie in whole or in part, see Rom. 3. we conclude a man is justified by faith without the deeds of the law, Gal. 2.16. not of works Eph. 2. not of works lest any man should boast, Titus 3.5. not of works of righteousness that we have done: Thus Scriptures do willingly offer their testimony to the truth in our text, that the purpose of Gods election might stand, not of works.

But 3dly, doth not some Scriptures seem to speak otherways, as Rom. 2.13. not the hearers of [Page 88]the law are just, but the doers of the law are justified and see how S. James argueth chap. 2. was not A­braham our father justified by works when he offered Isaac? doth not these Scriptures seem to cross this Doctrine?

In order to reconciling which Scriptures I an­swer.

There are two circumstances in works, let them be of what sort they will, if present, that will re [...] ­der all works unacceptable and unserviceable.

• 1. When they are meerly external, without heart and soul.
• 2. When performed with a conceit of merit.

• 1. When there is only the external part, see Rom. 2.28. he is not a Jew that is one outwardly; th [...] same may be said of all works whatsoever.
• 2ly, When our services to Godward are lookt upon as meritorious, and so we take justifi­cation and salvation as a compensation or sutable reward for our work, now this destroys grace; for if we work for wages, there is no place for grace: but

2. In order to reconciling these Scriptures, I an­swer, that works are never rejected of God when mixed with faith, as Abrahams was in offering his son, Heb. 11. works are then in their right place when they are subservient to demonstrate the truth and life of our faith, James 2. (as one saith) though works do not justifie, yet works doth demonstrate, that we are justified: why cannot works justifie simply considered?

• 1. From the imperfections attending the best works.
• 2. They are no more then what we owe to out soveraign Lord; and when we have done all, we [Page 89]have done no more then our dury is to do.
• 3. Because God is not profited, we are as to him unprofitable servants, Luke 17. so that God may well purpose, that salvation shall not come in this way;

but have a care, that from what hath been said, you do not conclude the Christian life an idle life, a life without works; no, your works a [...]e not the fewer nor weaker, because you work from life receiv'd: no, know this, that the highest be­liever is the most industrious person, witness A­braham; and S. Paul a man very laborious in his place: the work of a Christian is compared to la­bouring, striving, running, fighting, violence in storming; and those that will do no good works because they shall not merit by them, discover a rotten heart.

2. Learn from this Doctrine, that personal ele­ction is not the subject of our text, but only re­jection and non-election of works; we have only Gods firm resolution and purpose not to elect by works, as the Jews supposed he would.

The 6th Doctrine drawn from the affirmative part of this condition, but of him that calleth, or of God that inviteth, or freely calleth.

Gods purpose to elect is this way, no way to be justified and saved but by grace; that which is here rendred him that calleth, is elsewhere rendred in the room of it faith and grace, not of works but of faith, not of works but of grace, here not of works but of the caller: so that put all together, it amounts [Page 90]to thus much, that the salvation of man must [...] had in a way of grace, Rom. 116.

God is so conversant in that gracious work of in­viting and calling persons to repentance and salva­tion, that we see he is said to be, him that calleth, by way of eminency; he is so stiled: Gal. 5.8. hi [...] that calleth: 1 Thes. 5. he that calleth; and if we consider Esaiah 55. we may well allow him the ti­tle of him that calleth.

This may teach Christians to be greatly humble [...] Is thy Justification of grace notwithstanding all gos­pel-works that are incumbent upon thee? it in­forms us, that all our duties are very inconsidera­ble to plead with God.

But I shall only note these two things, and [...] passe, which are these, and respect the premises.

• 1. That God takes liberty to destinate and dis­pose of persons as to their outward estates and con­ditions in the world, according to the counsel of his own will, many times without any respect to their works; some are made superiour, some infe­riour, some rich, some poor.
• 2. This passage of such Gods dealings in pro [...] ­dence, as to Jacob and Esau about earthly things, was of a teaching nature, as to Gods Election by free-grace, to Justification and salvation without works, as to their merits, though not without their as to their presence:

Thus have I done with the 4th circumstance in the predicate, and vers. 11.

There remains a few words to be spoken in or­der to the conclusion of this Paragraph, relating [...] the Answer to the first Objection, which relates [...] the 5 and 6 circumstances propounded to be sp [...] ­ken unto, as to the predicate, or what is spoken of concerning the subjects Jacob and Esau: and as [Page 91]to the 5 I shall be more brief, and speak but a few words, because I am sensible there remains more to be spoken to the 6 which is contained, ver. 13.

The 5 th particular to be spoken unto, was the subject with whom the Lord did intrust this Ora­cle of considerable significancy, it was with Rebec­ca, a woman, and mother of these children; God doth not tye himself always to intrust stronger, but sometimes weaker instruments with his minde and will.

The first part of this discovery was made to be­lieving Abraham (the friend of God), and a ve­ry strong instrument; in these words, In Isaac shall thy seed be called: but now in this second part of this discovery, he doth not bid Rebecca call her husband Isaac, that he might impart his minde to him, but doth intrust Rebecca with his minde in so considerable an Oracle, herein manifesting his equal respect to the weaker sex, if faithful, as to the stronger: it hath been usual with God and Christ to communicate divine light to women for the good and benefit of mankinde in general, as I shall briefly shew you by some particular instances out of the Old and New Testament: see what a glori­ous prophecy the Lord intrusted Hannah with, 1 Sam. 2. a prophecy which is yet to be fulfilled; we reade of a woman 2 Kin. 22. who was a prophetess, Huldah by name, who was intrusted with the minde of God in general, and concerning Josiah in particular: and although there were so many emi­nent men in that day, as we reade of, yet they must go to this woman to enquire of her what shold come to passe, and their enquiring of her is called enquiring of the Lord.

And was not the great and unspeakable mistery [Page 92]of Christs Incarnation first of all revealed to a w [...] man, Luke 1.26. the angel Gabriel is sent to M [...] ­ry the espoused wife of Joseph a carpenter, and not only his birth, but the end, and unspeakable be­nefit, upon an universal account, to Jews and Ge [...] ­tiles, her heart is enlarged & her tongue untied [...] prophecy of these things for general and comm [...] use. So also the glorious resurrection of Jesus Christ was first of all imparted to a woman, Mary Mag­dalen by name, Matth. 28. Mark. 16.9. it [...] said he first appeared to her: Thus here in our text, God made use of Rebecca to impart his minde un­to: (it was said to her) in which is wrapt up the purpose of God concerning election not to be [...] works but of the caller: which mistery was not to [...] concealed in her own breast but declared for our instruction, as it is this day.

Thus we may perceive, that God bears a choice esteem to faithful women, so as to intrust them with his minde, and this is no more then he pro­phecyed of by his servant Ioel, ch. 2. that he would powre out his spirit upon his handmaids as well as upon his sons, which accordingly was fulfilled indefinite­ly, Acts. 2.8. and for that end the Apostles laid on hands on the women as well as the men; and did not God furnish Priscilla as well as Aquila with abilitys to instruct learned and eloquent Apollos in the ways of Christ, Act. 18. and we reade of Ph [...] ­lips four daughters, which did prophecy: but I shall winde up all that I have to say to this circum­stance, in a word or two of instruction.

• As first, It is worth our consideration the suc­cessful introduction to this gracious discovery; [...] was the effect of prayer; Rebecca applyes her [...] to God by prayer in this case, and this discovery [Page 93]is her Answer: the like we have in that good wo­man Hannah; she was a zealous, cordial praying person: let this serve for a spur to prayer even in women; if you would have discoverys of the minde of God be much in prayer; women have been suc­cessful in prayer as well as men, 1 Samuel. 2. for this childe I prayed, and the Lord hath given me my petition: prayer is an inviting duty to the revealing Gods secrets.
• 2. This may administer a word of comfort and consolation to women, though they are the weaker vessel, and have cause to be humbled (as our Apo­stle saith) because they were first in the transgressi­on, yet the Lord has in all ages made choyce of some of them to be instruments of his glory, even upon a singular account: the Scriptures takes no­tice of godly women as well as men; their singu­lar faith is recorded as well as the faith of men, Heb. 11. Sarah, Rahab, and other women, received their dead raised to life by faith: our Apostle in his salutations to the Churches, hath the godly, and zealous, and serviceable women upon his heart as well as men, Rom. 16. this I do the rather take no­tice of, because in this day men through their pride are apt to undervalue the gifts and graces and in­trustments of God to women.
• Yet Thirdly, Let me caution that sex to have a special care of pride; if God have intrusted any of you with knowledge in any part of his minde, know it is for use; but know your time and plac [...]: there are times and places where and when what knowledge you have may be serviceable:

But o [...] passe this being but an implicite Doctrine from the words, and I come to the 6th and last circum­stance, contained in ver. 13.

• That the Apostle is here in these words replying to a supposed Objection, is the received opinion of most that I have read, as well Calvinists as others.
• 2. That this Objection is occasioned by, or from what goeth before, is as universally granted; the Jews did think by what Paul had said before, that he had rendred the righteousnesse of God at least questionable.

I do confess, I finde men much divided as to the [Page 106]spring, rise and root of this Objection;

• some think this Objection was raised from the Apostles quoting of Jacob and Esau, with respect to the time when the words were spoken to Rebecea, which was before they had done good or evil, one to be ha­ted, and the other loved: whereas they were both equally sons of Isaac, in whom the promise was lodged; some think, that the Jews thought, that Puul in this instance had at least implicitely rendred God unrighteous.
• 2. Some think, that the Jews took this advan­tage from Pauls interpretation of these Oracles and instances of Ishmael and Esau, as thus; that God in his proceedings with Ishmael and Esau did intend to declare his establisht purpose of election, to be not by works but free grace, ver. 11. this interpre­tation the Jews quarrel at, that Paul should in ef­fect say, that Gods casting out Ishmael and subju­gating Esau typed out the casting off the Covenant of works for Justification: this interpretation was very distasteful to the Jews, who judged it to sa­vour of unrighteousnesse: for God to slight and re­ject the zealous Jews, who were observers of the law, whilst he received into favour the sinners of the gentiles, as they esteemed them.

Now the Question is, which of these two are likeliest to be the spring of this Objection; I ans­wer: That it could not so properly be drawn from the first as the last of these foundations, for these two reasons.

• 1. What the Apostle speaks concerning Jacob and Esau, was only what was recorded in their own Scripture, and they dared not to quarrel at that: they had the very words that Paul mentions, Gen. 25. Malachi. 1.
• [Page 107]2. What Paul had said concerning Jacob and Esau, and particularly concerning Esau, or the Edomites that could not offend the Jews, because the Edomites had been their fathers implacable enemies: the Jews would hardly upon their ac­count interpose or to charge Pauls Doctrine with imputation of unrighteousnesse to God: they did not at that day bear any such love to Edom, there­fore the spring and rise of this Objection must stand grounded upon the Apostles conclusive inference from the premises, Gen. 25. Mal. 1. that God had rejected that way of saving men on which they de­pended, and chosen the way of faith: this is that (saith the Jews) which seems to reflect unrighte­ousnesse upon God.

Now to take off this second Objection, the Apo­stle addresseth himself in the verses following, both in general and particular.

• And first he denyeth the consequence drawn from the premises in general, in these words, God for­bid, let not this be so much as named; it is in St. Pauls account abominable: the Syriack reade, God for­give; implying the hainousnesse of the sin wanting forgivenesse; it is a supposition to be abhorred, that there should be any unrighteousnesse in God, as we may gather from the usage of the same word elsewhere, Rom. 3.4.6. Gal. 2.27. God forbid.
• 2. Besides this general disclaimer, he proceeds more particularly in two parts, which contains the reasons tending to demonstrate Gods righteous­ness; for we have two casual words, ver. 15. ver. 17. for he saith to Moses; for the Scripture saith to Pharaoh.
  • 1. With respect to those who are the subjects of his mercy.
  • [Page 108] 2ly, With respect to the subjects of his Repro­bation:
  in both these the Apostle renders God righ­teous.

1st, As to the vindication of Gods righteousness, as to the subjects of mercy: we have it layd down vers. 15. as to Gods righteousnesse, with respect to the vessel of wrath, that we have verse the 17. in that instance of Pharaoh, the Apostle would as­sert the undeniable right that God hath to shew mercy to whom he will, that is, to what manner of persons he will: and a sole right to reprobate & reject what manner of persons he will; and they shal be impenitent rebellious rejecters of his mercy and grace, as Pharaoh did, who was a type of the unbelieving Jews, to whom Christ was sent: from this eminent instance of Pharaoh the Apostle draws up a conclusion, that God hardens whom he will, ver. 18. So that the Apostles designe in these verses is to vindicate the righteousnesse of God, both in his de­cree of Justification and Reprobation, that is, as to the terms and method upon which he doth pro­ceed. For take this by the way, that the great con­test between the Jews and St. Paul, was about the way and terms of Salvation, whether by circum­cision and legal Obedience or through faith in Je­sus Christ; what shall we say then? this kinde of speaking is common by the Apostle, sometimes to awaken Christians to look backwards, and some­times forwards: these words may be read these three ways: what then do we say? what then can we say? or as here, what shall we say then? such kinde of interogatories supposeth a strong negati­on, we can say nothing: So it may be read, Rom. 4.1. chap. 6.1. we can say nothing why we should continue in sin: so cha. 7.7. we can say nothing that [Page 109]can render the law sin, eha. 8.31. we can say nothing to discourage you: if God be for you, who can be against you? thus it is to be read, chap. 9.30. 1 Corinth. 10.19. chap. 11. So that in these words we have two parts.

• 1. An Interrogation, is there unrighteousnesse with God?
• 2. This Interrogation is Seconded with a deter­mination of abhorrency, God forbid:

however it may appear, as if there were unrighteousnesse with God in this matter; yet there is nothing lesse, far be it from us to hold or maintain any such noti­on that might reflect unrighteousnesse on God, God forbid.

But I shall be very brief upon this verse because the controversy doth not lye so much in this as in some other parts of this chapter; I shall only note two Doctrines from this verse, and so proceed. ‘First Doctrine, That the greatest and most necessary and most glorious truths of Jesus Christ, may be obnoxious to the cavils and Objections of those who in other matters are masters of great reason.’ ‘Second Doctrine, Those Doctrins and opinions what­ever they be that reflect any unrighteousnesse or hard dealings on God as to man kinde, ought to be matter of abhorrency to a Christian.’

Of each of these a few words.

1. See this great truth of justification by faith without the deeds of the law; how it was cavilled at by the Jews who were the professed people of God, and men of great parts; the preaching of Christ crucified is to the Iews a stumbling block, and [Page 110]to the greeks foolishnesse. 1 Corinth. 10.23. and in­deed what truths of that day were there on foot at which the Jews did not stumble? when Christ by divine power of God cast out devils they imputed it to the power of the devil, contrary to there own reasons; for their children must name over those possest with the devil the name of Jesus; as to the Baptism of Iohn, though they dare not deny, but that it was from heaven yet how they cavil at it, and reject it, as also the Doctrine of the resur­rection, as a ridiculous thing, appears by their arguing with Christ about it, Math. 22. but a­mongst all the Doctrines that were on foot in those days, there were none so pertinaciously withstood as this of justification by faith: insomuch that it is recorded of them, Act. 13.44. that they contra­dicted and blasphemed; and that this Doctrine was the occasion: see vers. 39. that by Christ all that believe shall be justified: so Act. 28.26. this is the great Doctrine caviled at; and so it was by the Romans and Galatians, for the controversy did not lye about election of persons but ways, as is plain. But I shall but touch this head.

2. That Doctrine or opinion whatsoever, that reflects any unrighteousness upon God or Christ ought to be abhorred by Christians; the Apostle cannot bear with the least supposition this way, without a God forbid, or God forgive: it is a hainous sin: it is the nature of a godly man to vindicate the honour and righteousness of God in all his ways; he is ready to stand up for Gods righteous­ness: so doth our Apostle elsewhere also, Rom. 3.4.5. it is one of the attributes of God which his servants in all ages have laboured to vindicate, so did Abraham, Gen. 18. shall not the Judge of [...]ll the [Page 111]earth do right? so did Iob take great pains to vin­dicate Gods righteousness: so also did David and Ieremy, chap. 12.1. he lays down that as an esta­blished truth; let things go how they will, yet God is righteous; there is no unrighteousness in God, Psal. 29.

Learn from hence, to try your own hearts as to Godward; if your hearts be right to Godward, you cannor bear the least imputation to be cast up­on Gods righteousnesse; is there unrighteousnesse with God? God forbid. I need not at this place shew you, how dishonourable to Gods righteousnesse that opinion of election and Reprobation is, which is commonly imposed upon this Chapter.

But I proceed, and having spoken a few words as to the Apostles vindication of Gods righteous­nesse in general in ver. 14. I shall proceed to speak to his more special vindication of Gods righteous­nesse, ver. 15. in these words.

WE have contained in these words, the Apo­stles emphatical conclusion and result, drawn upon the premises: these two words so then, are a common note of inference and conclusion 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 [Page 126]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 righteousnesse [...] 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 i [...] 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 vi [...] ­dicate which he before brings the saying of God of old to Moses; as if he should have said, this [...] ­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 [...] ­pound his own terms, upon which he will ju [...] and save men, and as equitable a right to propou [...] his own terms upon which he will blinde, and [...] ­den and reprobate men.

For thus much doth the Lord in effect spe [...] is his declaration to Moses; I am resolved to ad [...] [...]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 kind [...].

This I say doth God with a very high hand [...] [Page 127]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, [Page 128]which is answered negatively, not of works: no [...] for our more orderly proceedings, and to answ [...] 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 wi [...]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 hi [...] that runneth, but of God that sheweth mercy.

WE are now entring upon those more diffi­cult places of this chapter, which to many seems hard to be understood, as S. Peter speaks concerning some things in his beloved brother Pauls writings, which (as he saith) the unlearned wrest, as they do other Scriptures, to their own destruction. Now amongst these dark and obscure passages, this seems to be one, concerning Pha­raoh: now a right understanding of this passage re­quires divine assistance, in conjunction with a narrow search, and diligent, and studious com­paration of Scriptures; the latter of which I can say, that I have not been wanting in to my pow­er: and forasmuch as it is Gods work to open our understandings to understand the Scrip­tures, I desire the reader to be humbly wai­ting upon him for light, as he goeth along in the following matter. It is agreed on by most writers, that the Apostle is still prosecuting his answer to the second objection, levyed against his [Page 140]Doctrine by the Jews, which objection was occa­sioned by his answer to the first; and having an­swered the first branch, and vindicated Gods righte­ousness in shewing mercy to whom, or what sort of persons he please, and upon what terms, from that saying of God to Moses of old, he now in these words proceeds to the second branch of his answer, which is, to vindicate & demonstrate Gods righteousness in condemning, rejecting and hard­ning whom he please, or rather what manner of persons he please: Now his answer in this second branch, the Apostle buildeth upon another antient saying of God by way of threatning to Pharaoh by the mouth of Moses, Exo. 9.16. which saying of God to Moses is the subject of our text. The argument in general is formed thus; that as God is righteous and just, in taking what sort of per­sons he please, as the subjects of his mercy, Exo. 33.19. I will have mercy on whom I will have mercy, so in like manner is God righteous and just, in making whom he please the subjects of his wrath and condemnation; even some of the circumcised seed of Abraham, according to the flesh, the subjects of his b [...]indning and hardning; as being such, who had not (as Calvin saith on vers. 31.) complyed with those terms prescribed and authorized by God for justification, but rebelling against the same; so he: how Gods rejecting and reprobating such willfull rejecters of him, his grace and mercy, patience, and long sufferings, in his unwearied applications to them, was emphatically held forth, in his pro­ceedings with Pharaoh, which is now the sub­ject before us: and that these proceedings of God on both sides, are the effects of an eternal de­cree of election and reprobation from the begin­ning, [Page 141]is granted; and that this decree of reproba­tion is subservient to Gods decree of election and salvation; and is as conducible to the salvation of men as any other decree whatsoever: and S. Paul made use of Gods decree of reprobation to pro­mote his own salvation, 1 Cor. 9.27. I keep under my body, and bring it into subjection, lest when I have preached to others I my self should be a castaway.

I might add by way of illustration, that the pe­nal part of the laws of the nation, are as servicea­ble to deter men from offending, as the preceptory and positive laws are.

But I shall come to the words more closely, which divides themselves into these two parts.

• 1. The preface in these words, for the Scripture saith unto Pharaoh.
• 2. We have the matter and saying it self, spo­ken unto Pharaoh by way of threatning, for this very cause have I raised thee up, to make my power known in thee: and that my name might be declared in all the earth.

Before I come to the matter and saying it self, which will require some stay upon it a while, I shall speak a few words to the preface, which is the Apostles; for the Scripture saith unto Pharaoh.

And as to the preface, I shall speak a few words to these four circumstances.

• 1. As to the connexion of these words with the former.
• 2. The author of these words.
• 3. The subject to whom.
• 4. The time when these words were spoken;

the consideration whereof may reflect some light upon the place.

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 [Page 148]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 [Page 149]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. As to the Mercy here spoken of, it must needs refer to the mercy of justification and ado­ption, according to the scope of the Context, ac­cepting persons upon gospel-terms, which terms are mercy and grace; as the Scriptures doth fully shew, Rom. 11.30,31. where the Apostle three times calls Justification by the name of mercy: so also Ephes. 2.4. God who is rich in mercy: after this manner doth the Apostle speak to Titus, Tit. 3.5. and 1 Peter 1.3. Gods gospel-proceedings are ways of mercy: now the terms of this mercy is con­trived by God himself without the proposal of the creature: thus must the Apostle be here under­stood, where he saith, he hath mercy on whom he will, whether Jews or gentiles; all the circumcision that obeyed the Gospel, are said, to have obtain­ed mercy, that is, are justifyed.

2. What may we understand by hardning, whom he will he hardneth: The Apostle in this word allu­deth to the phrase so often made use of in the rela­tion of Pharaoh: Pharaoh hardened his heart, some­times Pharaoh is said to harden his own heart, and sometimes God is said to harden his heart: this kind of speaking is metaphorical, alluding, as the Na­turallists [Page 171]tells us, to some elementary bodyes; it is proper to steel, stones, and such like bodyes to be hard, and the description of them is by this, they resist the touch; that which is very hard is known by this, it is not easily penitrated, it very hardly suffers an impression, whereby the figure or out­ward shape suffers alterations; that heart is in like manner called in Scripture a hard heart, that resists the touch, when no ordinary nor extraordinary means from God will enter, or make any impressi­on, neither promises nor threatnings, exhortati­ons, instructions, reproofs nor corrections; no means neither mercys nor judgments take place upon him: upon this very consideration is Pharaoh's heart called a hard heart, because he resisted the touch, when Gods kinde messages came to him, when Gods judgments were upon him they did not penitrate his heart, his heart did not suffer any al­teration or impression: we reade of Gods complaint of his people upon this account Zacha. 7.12. that they had made their hearts harder then an adamant. And how did this appear, they refused the law and words of God by the prophets, they made no impressi­on: the word here translated bard hath a threefold acceptation.

• 1. Sometimes to be heavy, drowsy, or slum­bring, Rom. 11.7. the rest were blinded or hardened, and Doctor Ainsworth reades, instead of hard, Pharaohs heart was made heavy.
• 2ly, Sometimes the word is translated made strong, so Exo. 8.9. Pharaohs heart waxed strong.
• But 3ly, and commonly, it is read hardened, as here;

concerning hardnesse of heart I can con­cess with the Calvinists, who speaks of a threefold hardnesse of heart incident to men. [Page 172]

• 1. A natural hardness which every man hath naturally upon him, whereby he doth hardly suf­fer the touch of Gods word, or at most suffer it to make any impression upon the heart: unconverted persons have naturally impenitent hearts; there­fore conversion is a taking away the heart of stone and giving a heart of flesh: in conversion the heart is mollified, so as to receive the word, Act. 2. their hearts could suffer a prick by the word.
• 2. There is an acquired hardnesse, there is a con­tracted hardnesse even in those who have had some softnesse; the Church complains of hardnesse of heart, Esa. 63.17. why hast thou hardened our hearts from thy fear? therefore doth our Apostle, Heb. 3. exhort the Hebrews to take heed of being hardened by the deceitfulnesse of sin.
• 3. There is a hardnesse which is called a judicial hardnesse, that is, a hardnesse, as a judgment from God, and this is the hardnesse of heart spoken of, and intended in our Text, whom he will he harden­eth; this is the hardnesse inflicted upon the Jews, which was threatned, Esa. 6. and accomplished, Act. 28.27.

But the third circumstance requires most to be spoken unto, that is, how far God was concerned in hardning Pharaohs heart? to the end we might come at the truth in this head. I shall speak to it ne­gatively and affirmatively.

1. Shew you, what God did not do to Pharaoh.

• 1. God did not necessitate Pharaoh to be rebel­lious and hard hearted against him, by an eternal and absolute decree, in order thereunto: the Scri­ptures saith not one word to that purpose any where; and those who saith most that way, takes this hardening of God, to commence from Gods [Page 173]beginning of his treaty with him, when he saith, I will harden his heart, chap. 4.21. hardnesse of heart in men is contrary to Gods nature, therefore not necessitated by him so to be: see how contrary it was to the nature of Jesus Christ, of whom it is recorded, Mark. 3.5. he grieved or mourned for the hardnesse of their hearts, which grief in Christ sup­poseth four things.
  • 1. That Christ had done what he could to soften their hearts.
  • 2. He declares, that such a frame of spirit, name­ly hardnesse of heart, was greatly contrary to his spirit, or else he had not been greived for it as he was.
  • 3. They had a sufficiency of means to have made them soft.
  • 4. They were not necessitated to be so from him.
• 2ly, Negatively God doth not harden by infu­sing any quallity of hardness into man, to make a soft heart a hard heart; so saith some of those con­trary to us, God hardens none but those he finds hard.
• Therefore 3ly, God hardens none by his prima­ry and antecedent will, but by his subsequent will: God did purpose the hardning Pharaoh con­ditionally, if he was found hardening his own heart first, against all his applycations and commands, to let his people go: God never hardens properly, by changing the nature of a soft heart into a hard, this is agreed on all hands.
• 4. God did not harden Pharaoh by any proper means tending that way, the means that God used to Pharaoh had no tendency that way in themselves but as they were abused by him;
  • no, they had ra­ther a tendency to soften his heart, as for instance, [Page 174]all those loving messages sent from God to him; and,
  • 2ly, They being disobeyed, the dreadful fol­lowing judgments sent thereupon.
  • 3. The sparing Pharaoh in person, though de­struction to his subjects and servants.
  • 4. Gods ready harkning to Pharaohs request presented by Moses and Aaron, as to the remo­ving and taking off those judgments from time to time;

these had all in the nature of them a choice tendency to soften Pharaohs heart, and not to har­den it.

I might adde further, the means used might have humbled Pharaoh and made him to acknowledge the Lord Jehovah; as Gods silencing his Magici­ans on whom he too much leaned; making them to confesse that in that plague of the lice, that it was the finger of God: as also his miraculous distinguishing the land of Goshen, where his peo­ple were from Egypt: these particular dealings of God had conviction and softning in the bowels of them; and we in charity are bound to believe were intended for that end: but it is objected, did not God tell Moses before he went to Pharaoh, that he would harden Pharaohs heart, that he should not let Israel go? to which I answer.

• In the first place I premise, that there is much abuse of many places of Scripture, in laying too much stress upon this word ( shall;) whereas it may, as the learned Gramarians tells us, be as well read ( will;) and the truth of this appears from the usage of the word will as well as shall in the history of Pharaoh, Exo. 3.19. I am sure that the king of Egypt will not let you go, no, not by a mighty hand, and this hardning is elsewhere in Scripture apply­ed [Page 175]to Pharaoh as the agent, 1 Sam. 6.6. do not you harden your hearts, as Pharaoh and the Egyptians hardened their hearts and would not let Israel go: this was a received Opinion even by the Philistins in that day, so long after: that this hardening lay at Pharaohs door, not at Gods.
• 2. In answer to this objection God is said to do many things which are done by him only providen­tially and subsequentially; as for instance, Psa. 105.25. God is said to turn the hearts of the Egyptians, to hate his people, and deal subtilly with his servants, and how did God do this? not positively but pro­videntially, as be blessed them with increases under their bondage, so that they grew stronger then they, vers. 24. and from hence arose their hatred: and it might as well have occasioned them to love them, and fall in with them: how often is this a ground of love? is any thing more usual then (as we say) to worship the rising sun, at least to give fained love and obedience to a strong and prevailing enemie: yet this wrought in them hatred to them because they were so strong; in this sence God is said to send Joseph into Egypt Gen. 45.7.8. and in this sence God is said to bid Shimei curse David, 2 Sam. 16.10. the assembly saith, it was by a secret command of providence; and in this sence our Lord is said to come to give division, not peace on earth; yet di­rectly he brought peace on earth, Luke 2.14. thus Christ came to make seeing men blind, John 9.39. yet to open blinde eyes: the Scriptures doth often speak of the accidental and subsequent effects of ministration; this Solomon takes notice of, Pro. 1.32. the prosperity of fools shall destroy them: whereas prosperity may as well lead to repentance and love to God, according to what our Apostle speaks, [Page 176] Rom. 2. the goodness of God leadeth thee to rep [...] ­tance: but we see the same means may bring forth different effects, as Christ is set as well for the fall as the rising again of many in Israel, Luke 2.34. the hardning of Pharaoh by God is not primary and antecedently designed by God in his application to him, but accidentally as I shall shew you more clearly afterwards.
• 3. In answer to the objection I say, that God in declaring to Moses that he would harden Pharaoh, supposeth a condition, that is to say, that if Pha­raoh did not by all his messages and applications to him, at last let his people go, but harden his own heart under all his judgments, signes and won­ders, that then at last God as a judgment would harden Pharaohs heart, so as he should pursue them to his own destruction: so that though it is said by God I will harden Pharaohs heart, yet God did not do it primarily, nor necessarily; neither did the means that God made use of necessarily tend to hardning but rather to soften.

But then it may be replyed, seeing those means used by God to Pharaoh had a more pro­per tendency to soften then harden, why then did not God as well say to Moses, I will soften Pharaohs heart, as well as say, I will harden it: to which I answer,

• that notwithstanding the proper tendency of those means, yet God who sees the end and effects of all means, and cannot be mistaken, did foresee that these means would have upon him a contrary tendency, by reason of Pha­raohs base proud heart: therefore I will harden: a wise man may foresee, that the bright shining warm sun will make the dunghill stink: though the same sun will make the flower smell swee [...].
• [Page 177]2. God might thus say, I will harden, as he had an eye to the end of Pharaohs state, for it was so at last from God.
• But 3ly, it is replyed, could not God have ta­ken such a course with Pharaoh as to soften him ef­fectually, and make him let Israel go, and so pre­vented his own ruine? I said something to the an­swer of this before. To which I refer the reader: if we consider Gods power regulated by the attri­butes of his wisdome, and righteousness, and justice, he did what he could to reduce Pharaoh as he is said in effect to do for his vineyard, Esa. 5.4. God is not bound to proceed by his absolute irre­sistable power in converting, nor restraining sin­ners: this corrupt notion and expectation from God hath been the ground upon which many have miscaried: (but thus it is), God hath made man a rational creature, capable to choose the good and refuse the evil; God laid before Pharaoh life and death; life if he would let Israel quietly go, death if he still held them: there Pharaoh had his choice of these two, as all men have, where the gospel comes: this is Gods way, Deut. 30.15. vers. 19. and God takes it for granted, that they have pow­er to choose; therefore (saith he) choose ye: this was his proceedings with Pharaoh:

so that in order I shall draw up the result of this head.

• 1. That God hardned Pharaohs heart, that is, accidentally stired up and awakened the baseness of his heart, by sending that message to him; to let Israel depart his land, which was so much against his proud and covetous interest, if God had been pleased that Israel should still have abode slaves to him, we had not heard nor seen the relation of Pharaohs rebellion; as now we do: thus God was [Page 178]concern'd in hardning Pharaohs heart, as he crost his will by declaring his own.
• 2. God accidentally hardened Pharaohs heart by declaring himself above him in power, that must needs provoke proud Pharaoh to hear of a Jehovah above him.
• 3. God hardened Pharaohs heart accidentally by deferring the full manifestation of avenging power, so long as he did; this made Pharaoh grow strong, and thought he should yet be able to deal with him: as Solomon saith, Eccles. 8.11. because judgment is not speedily executed upon evil doers, their hearts are fully set in them to do evil. Thus a parent sometimes can say, I have spoyled you by my in­dulgence shown to you.
• 4. God hardened Pharaoh accidentally by his condescending to remove his judgments so soon, and at his request, and that this act of God har­dened his heart you have declared in the history, when God had taken off this or that plague: it is as the effect said, Pharaoh hardened his heart.

Thus much for the third thing to be enquired in­to, upon which I have been more long then ordi­nary.

I now proceed to the fourth circumstance, which is more particularly.

4. The time of Gods hardning Pharaoh positive­ly, for we must needs grant a two-fold hardning of Pharaohs heart.

• 1. The first of which is charged upon himself, Pharaoh hardened his heart or made his heart strong, or as some translations reades, Pharaohs heart har­dened it self: now this first hardning is from God [Page 179]accidentally, as hath been shown. As he is said to do many things providentially.
• But 2ly, we have a more special and more posi­tive hardning which is appropriated to God, he is said to harden Pharaohs heart, not as before ac­cidentally but intentionally and judicially; and that there is such a hardening imputed to God we may see in other cases and persons, that God doth shut up in and under blindenesse and hardnesse of heart to their own destruction, as the fruit of sin and rebellion against God: Thus God is said to harden Sihon king of Heshbons heart, made his heart obsti­nate to his own destruction: so also it is said of those cities that made war against Israel, Joshu. 11,20. God hardened their hearts to their own de­struction and ruine, and many more who were im­mediatly hardned by God.

Now the Question is, when God did thus in spe­cial harden Pharaohs heart, whether by purpose from eternity in the beginning of the treaty of God with him, or after he had obstinately stouted it out against God a long time. I answer, that the Scripture doth no where give us one word of Gods eternal purpose or previous decree, by vertue whereof Pharaoh was necessitated to this obdurate­nesse against God: our enemies will not say that, I mean those of them who have writ about this controversy; neither did God by any of his deal­ings with Pharaoh properly provoke him to be har­dened, but rather had they (as I have shewn you) a tendency to soften him: but the proper time of this judicial hardning Pharaoh by God more imme­diatly, was after he had tried him under six seve­ral plagues and their removals under all these six judgments: the relation runs thus: Pharaoh made [Page 180]his heart strong, or Pharaohs heart hardened it self: but after the sixth plague the stile is changed, and chap. 9.12. God is said to harden Pharaohs heart: it is true, that God did betimes, even before Mo­ses went to Pharaoh, predict this judgement, which afterwards was executed; he did tell Moses, chap. 4.21. that he would harden Pharaohs heart, that is conditionally, if he first hardened his own, and would not let his people go: but this foretelling of it or threatening of it, doth not prove, that it was immediatly done; it is usual for God to foretel things before they come to passe; God as well at first foretells Exo. 3. of Israels borrowing jewels of the Egyptians, which was the last thing in order to be done, and at first he bids Moses tell Pharaoh, he would slay his first-born, chap. 4.21.22.23. but with this proviso, if he did not let his first-born Is­rael go: even so he bids Moses to let Pharaoh know in like manner, if he did not let them go, he would harden his heart to his own destruction, I will punish his natural and his acquired hardnesse with judicial hardnesse: the sum of which is to punish sin with sin; as God threatens Ephraim, Hose. 8.11. because he made many altars to sin, altars should be to him for sin, that is, God would give up Ephraim to that sin he delighted; and that is usual for God to foretel his judgments before he execute them: see concerning the old world, Gen. 6. an end of all flesh is before me, I will destroy men: yet after God had determined to destroy men, he waits a 120 years: so as to the destruction of Je­rusalem he gives 40. years to try them: so after he had resolved conditionally to harden Pharaoh, he stays a considerable while till he had hardened him­self and rebelled against him with a high hand un­der [Page 181]six plagues; and that the threatning given out chap. 4.21. refers to this time and latter hardening appeareth, if we will consider chap. 8.29. where we have that special warning, ver. 29. such as we finde not before, let not Pharaoh deal deceitfully any more, implying, that Pharaoh had dealt deceitful­ly before, had promised and not performed; and it is emphatically added, Pharaoh hardened his heart this time also: Now after these six plagues, and Pharaohs six hardenings on his side, we have this emphatical threatning chap. 9.14. I will at this time, or turn, pour out all my plagues upon thy heart, which some understand of his hardening by God: so that this second hardening by God is the fruit and effect of his voluntary and obstinate hardening himself before: Now in speaking to this second sort of hardening, it will be needful to enquire in­to the difference between the second and first, see­ing God is concerned in both, either accidentally or intentially; it hath already been made plain, that God did gradually harden Pharaohs heart by his former applycations unto him, but what did God do more now then before to Pharaoh: from whence it is now said, God hardened his heart, whereas before it is said, Pharaah hardened his own heart? I answer as to the negative part, it hath been spoken unto under the former head, that God doth not do any thing positively, much less for­cibly to make the heart hard; neither doth he in­fuse any hardening quallity whereby he hardens soft hearts; but that which we are to understand as to matter of fact on Gods side is this, that God doth harden by withdrawing those influences of his spirit that should soften; as withdrawing the sun, makes the earth dark: the Naturallists tells us, [Page 182]that hardening is occasioned in a natural way by withdrawing the moisture out of any body or sub­stance, whereby it is condenst and made hard, and stiff and unyeilding to the touch, as the earth also becomes hard like iron, by the withholding its moisture by showrs.

Thus withdrawing of the influences of Gods spirit makes the soul dark and hard it seems to be supposed and granted in Scripture, that the spirit of God attends men ordinarily in striving with them, as they are considered in a general ca­pacity, by which means they are not so bad as otherwise they would be, Gen. 6. my spirit shall not always strive with men: it had strived and would yet strive, but not always strive: so that the wick­ed old world had this means, the spirit; and where­as we reade, the spirit shall not always strive with men; the greek turns it, my spirit shall not always continue with these men: it was one of the blessings that God bestowed upon rebellious Israel a long while in the wildernesse, that his spirit was with them, Nehem. 9.20. he gave them his good spirit to guide them, till they grieved and rebelled against it: this was the blessing which God intrusted Saul with, whilst he was obedient, 1 Sam. 16.14. but upon his disobedience God took his spirit from him, and an evil spirit came on him in the room of it: wicked men are attended with good motions of the spirit, but for great sins God sometimes withdraws it from them; and this withdrawing is called giving up persons: see that eminent place, Psal. 81.11.12. they would not hearken so he gave them up, or as Ainsworth reades, he lot them go away in the perversenesse of their own hearts: or to walk in their own counsels: this was Pharaohs case, [Page 183]he had grieved, quenched, rebelled against the motions of Gods spirit, which had several times instigated him to be willing to let Israel go: Now he is given up to follow his own will and counsel without controul: I will pursue, I will overtake, I will divide the spoil: Thus God is said to do with those wicked persons of which we reade, Ro. 1.24. God gave them up, he would possess them no longer: now the fruits and effects of his giving up or with­drawing the spirit, is very dreadful.

• As first, the fruits of it is a heavinesse and fat­nesse of heart, a very great indisposednesse of heart to hear what God or his servants shall speak to them for their own good: this was the case with Elies sons for their horrible sin in causing Gods or­dinances and sacrifices to stink, 1 Sam. 2.25. they hearkened not to their fathers instructions, because the Lord would slay them: God as a judgment had shut their hearts from hearing: such an effect we reade of to Rehoboham, 1 Kings 12.15. he had no disposition to take the councel of the old men which would have been his safety, but the young mens to his own ruine: such an instance we have Deut. 2.30. therefore Pharaohs hardening his heart, and not hearkening, are put together all along.
• The second effect of this judicial act of God, is an implacable hatred to Gods most faithful ser­vants, who seeks their souls good: when Saul had lost the spirit of God, and the evil spirit was upon him, he fought to kill David, whom he was forced to say, was more righteous then he, 1 Sam. 16.17. cha. 8.11. Saul cast a javelin at him, with a designe to kill him, whilst he was pleasing him with his musick: it is considerable that after this hardning of Pharaoh, Ex. 10.28. he forbids Moses to come any more into [Page 184]his presence upon pain of death; see thou see my [...] no more, for in the day thou seest my face thou shalt dye: this was the state of the hardned Jews, Mat. [...]. stoned one, killed another, yea Christ himself at last.
• 3. Such a person hath no sence of sin when com­mitted: a judicial hardned sinner is insensible, whereas a true-hearted person is sensible of the least sin, and hath checks in his conscience upon that account: the Apostle speaks of some 1 Tim. 4.2. who have their consciences seared with a hot iron, and to the Ephes. chap. 4.18. the Apostle speaks of some, that are past feeling: a hardned soul is under the withdrawings of Gods spirit, is insensible of sin, therefore the author to the Hebrews, exhorts them to have a care, and use the means to perserve them from being hardned by the deceitfulness of sin, Heb. 3. Rom. 1. is full to this purpose.
• 4. Persons thus withdrawn from, are delivered up to themselves, do much abuse Gods mercies; all the mercy of God to such a person doth further harden him in order to his own destruction: thus it was with Pharaoh, and such we reade of Rom. 2. who are impenitent, who take advantage thereby to treasure up wrath against the day of wrath: all the mercies of God to Israel after his withdrawing himself from them, still hardned them more and more, even those 40. years that God waited upon them.
• 5. Such withdrawings or deliverings up is fol­lowed with a stupid blindness in their understan­dings, that they cannot foresee their own danger that waits for them: thus it was with Pharaoh, Exo. 14.4. I will harden Pharaoh that he shall pur­sue he sees, nor feareth no danger, but on the con­trary [Page 185]promiseth himself to overtake and divide the spoyl: so it was with those cities, Ioshua 11.20. it was of the Lord to harden their hearts, that they should come against Israel in battel, that he might destroy them utterly; yet this they could not see, their own ruine was hidden from their eyes: so it was with the Jews, whilst under this state, Rom. 11.7,8,9,10. they were blinded, according to Da­vids imprecation: the same word is used for hard­ning and blinding:

these and many more are the sad effects of Gods withdrawing his spirit, and the influences thereof, and it may well be said in this case as God speaks to Israel, Hose. 9.12. yea, wo be to that person from whom I depart, the truth of it is, the heart of man is so bad and ill inclined, that God needs do no more then give him up to his own heart: and he will soon act all wickedness with greediness Act. 7.42, when God gives Israel up, they presently worship the host of heaven; this considered we may well allow of it as a choice mercy, namely restraining grace; for by this means men are not so bad to themselves or others as they would be: if God do but say to Ephraim, let him alone, he will be bad enough, Hose. 4. if God let a soul alone, it will undo it self to all eternity. David seems to intimate by his prayer and expo­stulation with God, Psal. 51. that the foundation of his gross falling, was not only the inclination of his nature in which he was concerned, but the withdrawing Gods spirit and the influences there­of in him, which makes him so strongly request, that God would not again take his holy spirit from him, but uphold him or sustain him with his spirit: he is sensible, that there lay his defect before: Now it is remarkable; and the consideration of it [Page 186]is much for our instruction, that this withdrawing the spirit of God, and the influences thereof, was never the portion of any, but as the fruit aad ef­fect of great disobedience to the motions of Gods spirit within, and the word without: any body will readily grant this a truth, as to Pharaohs case; God takes great pains with him before he delive­red him up to this hardening, and it is as clear concerning the Jews, Christ would have gathered them as a hen gatheneth her chickens under her wing, but they would not, Mat. 23. and that this deli­vering up is no other then the fruit and effects of provoking sin and disobedience, see these places following, Psal. 81.11. but my people would not harken to my voice, Israel would have none of me: so I gave them up to the hardness of their hearts, or their hearts lusts: Act. 7.42. after the children of Israel had made a calf, ahd thereby greatly provo­ked God to anger, and this after God had newly delivered them with a high hand out of Egypt, and brought them thorow the Red-sea, then God turned and gave them up: see Rom. 1.24. therefore God gave them up: see verse 26. for this cause God gave them up. So Ephraim is given to Idols, therefore God lets him alone: when persons sin against light, it is the ready way to forfeit their light: this was the case with the Jews, their mallice was so great a­gainst Christ, that they contrary to their own rea­son and experience, accuse him of casting out de­vils by Belzebub the prince of Devils; notwithstand­ing their children must cast them out by the name of Jesus: after this, Christ speaks to them in pa­rables, to the end they might not see or under­stand, to fulfill the prophefy of Esaiah, chap. 6. re­cited, Mat. 13. the ground of Gods shuting their [Page 187]eyes, and blinding and hardning their hearts, was but the effects of their first shutting their own eyes and ears, as you may reade, Act. 28.27. Solomon saith, Pro. 29.1. he that being often reproved har­dens his neck, shall suddenly be destroyed, and that without remedy: all that hath been added, con­firms the truth of the fourth head, that Gods har­dening Pharaohs heart, was Gods judicial act up­on Pharaohs hardning his own heart, under the first six plagues, and so we have done with the fourth particular.

We now proceed to the fifth and last circum­stance to be spoken unto, by way of explication, which is this, whether this second hardning is un­avoidable in its approach, or irrecoverable when under it? I shall speak a few words to both these particulars.

And to the first, I answer that God even in this his approach to harden in judgment, is very wil­ling to be hindered by the creatures meeting him by humiliation and compliance: this appears even in this second hardning of Pharaoh; though God is said to harden his heart, yet still his further pro­ceedings are conditional, as appears, Exo. 10.4. if thou refuse to humble thy self, and let Israel go, then I will proceed: now if Pharaoh had been shut up in & under an impossibillity of relenting and humbling, then this had not been propounded as a Medium: for it had been rather to have insulted over Pharaoh in this his deplorable condition. to have stirred him up to do that which he was in no possibility to per­form, which men are not usually found to do: if I shall see a person in an invincible strong place, from whence he cannot get out, and then make him promises upon condition of his coming out; [Page 188]what is this but to insult over his bondage? which God doth not do: if God invites Pharaoh to let Israel go upon promise of impunity, he well knows it was in his power yet to let them go, though not so easily as he could at first invitation, because every act of rebellion makes the heart yet harder and harder: therefore God promiseth Pharaoh, if he would yet now at last let Israel go, he would not bring the locusts, or any other plague; we reade that the worst and most rebellious of mankinde are still sent unto by God; who could be worse then the old world, for whom God was grieved at the heart, and repented that he made man? yet he strives with them by his spirit in the ministry of Noah a 120. years: so also 2 Cron. 36.15. he had compas­sion after all that hardness contracted by them, as appears by their abusing his prophets, see Ezek. 12. we there reade of a rebellious house; who had hardened themselves to a high degree, having eyes and see not, ears and hear not, yet still God useth means with them; and that with this proviso, ver. 13. it may be they will consider though they be a rebellious house, God knew that they were not in an incapacity to consider and return; such a hardened people are not debarred of means of con­sideration, the wicked old world were in a capacity of returning to the last moment of the 120. years so long as the patience of God waited: God waited after he is said to harden Pharaohs heart under four judgements more to provoke him to prevent his utter destruction: and besides all this, it appears, Pharaoh was not put into an incapacity to repent, because after all this hardning he did repent, though it did not hold with him chap. 9.27. (saith he) God is righteous, I and my people are wick­ed; [Page 189]and however some may judge of this repen­tance, had it been continued in and not repented of, it would have saved Pharaoh from destruction: so again cha. 10.16. I have sinned against the Lord and against you; So that God did not harden Pharaoh irrecoverably, so as that it was impossible for him to repent: neither was Israel so shut up after the death of Christ, but that they might still repent; for we reade of three thousand of them who were guilty of that great sin of killing Christ, conver­ted in one day, Acts. 2. by Peters sermon: and that they are not irrecoverably shut up by vertue of that sentence, and that hardening and blinding judicially by God is granted of all sides: for they shall yet in time have soft relenting hearts given them, and their blinding and hardening is but tem­poral: the first prophecy of it Esa. 6. had in it an (until) and Rom. 11. they shall be grafted in again; if they abide not still, in unbelief; and this must needs follow, unlesse we grant, that Pharaoh or the Jews had committed that unpardonable sin, which I suppose none will say: if this be so, then let us take up this consideration by the way, that if Pharaohs hardening was not irresistible nor irre­coverable, how can Pharaohs hardening be a meet type of absolute personal irrecoverable reprobati­on? except you will plead for a personal conditio­nal reprobation, seeing all these threatnings against Pharaoh are conditional, if he do not repent to let Israel go.

2. He was in a capacity to repent even under the worst hardening till his utter destruction; so that Pharaohs case will not do that service, that it is by most summoned to do, in the point of per­sonal and absolute irrecoverable reprobation: but [Page 190]it may be objected, doth not this arguing seem to lessen the judgement of Gods hardning Phara [...] heart as if it were not so great as indeed it is? for if it be not irresistible nor irrecoverable, how is there that dread in it? I answer that notwithstand­ing what of this kinde can be said, yet it is a great, yea, the greatest of all judgements that can be infli­cted upon a person, to be hardened by God, and that for these five reasons.

• First, because this hardening by God is the fruit and effect of the highest provoking sin, it is sin punished by sin, to be given over to commit sin with despight, which before he commited with regret and trouble but now with all greedynesse; see Rom. 1.28. it is to be given up to a reprobate minde.
• 2. This hardnesse of heart from God though there may be a possibility to withstand it or reco­ver out of it, yet know, it is unspeakable hard, next to an impossibility, as it must needs follow: for every act of impiety doth still harden more and more: it was very hard for Pharaoh to attain to that degree of relenting which he did attain unto, but yet more hard to keep it upon his heart: custome in sin begets a second nature: see 13. Jer. 23. can the Ethiopian change his skin, or the leopard his spots? no more can they learn to do good who are accustomed to do evil.
• 3. No person so near, so lyable, and ready to fall into his own destruction as a hardened sinner; he is very near to ruine: who (saith Job, cha. 9.4.) hath hardened himself against God, and prospered? muchless can they think to prosper whom God har­dens.
• 4. To be hardened by God is the greatest of [Page 191]judgements; because commonly it is the punish­ment of the abuse of mercy, and no judgement so severe as that which follows the abuse of mercy.
• 5. This hardening by God is a great judgement as it is a token of Gods highest displeasure, see the woes that go along with it upon the Jews, Mat. 23.

that which yet remains in order to a close of the 17. and 18. verses, is, to sum up those Doctrines that flow from the words thus explicated, which may be many; but I shall but little more then name the most of them.

1. From verse. 17. for the Scripture saith unto Pharaoh, from this preface this Doctrine offers it self to our consideration. ‘1. Doctrine, That the sayings of God are not less divine or authoritative, because they are written.’

The writing of Gods sayings doth not take away from them divine authority, but they are as if God had spoken them at present by his own mouth; The Apostle might as well have said, God saith unto Pharaoh, yet he chooseth to say, the Scrip­ture saith.

This Doctrine is very well worth our considera­tion in this day in which we are fallen; but I shall but briefly touch it, because I spoke something to it in the explication: it is plain these words were spoken by God, Exo. 9. yet the Apostle referreth us to the Scripture; and this is usual with the Apo­stle in other places: see Gal. 4. the Scriptures saith, cast out the bond woman, though God spake it: so 1. Timo. 5.18. the Scripture saith, thou shalt not muzzel the mouth of the oxe, whereas God spake it; So that to say the Scripture saith, and to say, God [Page 192]saith, are the same; and indeed, why should any body question the truth of this doctrine? are the sayings of Kings and Monarchs of lesse authority because they are written and made into a law? ho­ly men appropriates that to the Scriptures that is proper to God himself, as convincing, conver­ting, clensing, quickening: they are able to make the man of God wise unto salvation, 2 Timo. 3.15. able to build up, and give an inheritance amongst them that are sanctified, Act. 20.

From hence we may note.

• 1. That those that slight and undervalue the Scri­ptures are not guided by the same spirit that the Apostle Paul was: there are some that will cry up Gods speakings, yet undervalue the Scriptures; nay, preferring revelations and imaginary speak­ings of God before the Scriptures: Holy St. Peter, who we are sure was guided by Gods spirit was of another minde; who exalts the Scriptures above the real speaking of God to him in the mount, and calls the Scriptures a more sure word of the prophets.
• 2. Prize the holy Scriptures as sayings of God himself, obey them and tremble at them: as if God were speaking himself with an audible voyce, so much for the first Doctrine.

2. Doctrine drawn from the manner of Gods applycation to Pharaoh, the Scriptures saith unto Pharaoh: the greek word saith, it is to speak or treat with.

Though it is in Gods power to force, compel and crush them, yet he chooseth to treat with them; and invite them by his sayings to obedience this is a truth from the beginning, even with Adam in [Page 193]the garden, when he had sinned and forfeited his life, without a word to be spoken to him, yet God reasons or words it with him; and this is Gods way all along to Saul, to David, to Solomon, to the Jews: God is speaking before striking, but I shall say no more to this.

No father or mother doth more cordially and sensibly concern themselves for their natural chil­dren, who are most dear and tender to them, then God doth for his: God for their sakes will inter­pose with the greatest men and Monarchs on earth, and make them to know, that he is above them, when they abuse his first-born: this is the very ground of Gods sending Moses to Pharaoh; he had a perfect and deep sence of their afflictions, I have seen, I have seen, (saith God) their afflictions: it is recorded Judges 10.16. that his soul was grieved for the afflictions of his people: this is the cause pro­pounded why he sends to the nations, Zecha. 2.8. because they had been afflicting his people who were as dear to him as the apple of his eye; and so we have it, Esa. 63.9. where he speaks of this ve­ry affliction; if we observe the context, in all their afflictions he was afflicted with them: God hath a sim­pathy with them in their afflictions: it is as if he had afflicted himself: it is true, God many times seems as if he did not regard the afflictions of his people: he bears long with their enemies, as in this oppression in Egypt; he suffered them to be e­vil intreated 400. years, Act. 7.6. as afterwards he suffers them to be afflicted 70. years in Babylon, yet this is not because he did not perfectly see and [Page 194]take notice; but because God hath a work to per­form both upon his people and upon their en [...] ­mies: and when he hath performed his work upon both, when his people are fit for deliverance, and his enemies sins are full, Gen. 15. then God steps in precisely, the very same day, Israel must not stay a day longer then needs must in Egipt; God hath great judgments to bring forth upon the nations, upon this very account, for afflicting and oppres­sing his first-born: in special upon Mistery Babilon, for his peoples sakes, to avenge the blood of his ser­vants, this doctrine affords two words to two sorts of people.

• 1. To persecutors and oppressors of Gods peo­ple; know it is a dangerous thing to be found so doing, wronging Gods first-born son, such who are so near and dear to God: wo (saith our Lord) to the world because of offences to his little ones, and it is not the height or greatness of men or powers that can excuse them; God speaks to the great and high King Pharaoh in this case, and wherein he dealt proudly, he made him to know that he was above him.
• 2. To those whose portion it may be to be op­pressed or persecuted.

I shall only name three words of direction to you.

• 1. I know for certainty, that God takes speci­al notice of all your wrongs and injurys, even the least of them.
• 2. He sees such a state to be best for you for a time.
• 3. That state shall not last a day longer then the set time, see Exo. 12.41.

[Page 195]4. Doctrine, I have raised thee up, or delivered thee, according to the former interpretation. ‘ That every act of impunity and reprieve from judge­ment misimproved, doth directly contribute to the fitting and preparing such a person for wrath.’

Gods very purpose in reprieving of Pharaoh six times, was, that if after all, he did not humble him­self, and let Israel go, he would make him exam­plarily the subject of the power of his wrath, so as that all the world should ring of it; and he would place the foot of his proceeding in wrath upon his kinde and deliberate treatys with him. Ainsworth reading this text Exo. 9.15. doth reflect much light upon this doctrine; so also doth the Chaldee para­phrase, which I shall not again repeat, inasmuch as you have it before in the explication: this was Gods argument with his people Judg. 10.11. se­ven times I delivered thee: this is Gods argument with David, 2 Sam. 12.8. this is the argument with Hezekiah, Esa. 38. he had not rendered to God according to the benefit, and this with Pha­raoh: oh what a dangerous state it is for persons or nations to be rebellious under reiterated mercies and deliverances: no wrath is raised so high as that which is raised on this foundation: and so I will leave each person to apply this Doctrine, it may be of instruction to each of us.

[Page 196]5. Doctrine, That I might make my power known; in the which is the power of his wrath; I note. ‘ That as God is incomparable in his long-suffering, patience and goodness, so he is as transcendant and unconceiveable in the power of his wrath.’

As his thoughts of mercy is above our thoughts and imaginations, Esay. 55. so also is the power of his wrath as much above our reach: Psal. 90.11. who knows the power of thy anger? see how the pro­phet Nahum takes notice or both these in God, Nahum 1.3, slow to anger, great in power, will by no means olear the guilty: of this power and long­suffering we have the Apostle speaking afterwards. verse 22. there are two natures in God, Esa. 42. he is a lamb, he is a Lion, from hence learn to make peace with him before his wrath be kindled, Psal. 2. last.

He aimed at this in the destruction of Pharaoh, Exo. 14.17.18. Neh. 9.9.10. I will but name this. ‘7. Doctrine. That mercies exercised and judgments executed doth both tend to exalt Gods name.’

God had a double work in hand whereby his name should be declared in all the earth, in the sa­ving Israel, and the destro [...]ing of Pharaoh: God gets himself a great name by saving his people in [Page 197]such a miraculous way, and he gets himself a name also by destroying Pharaoh, see Esa. 63. verses 12, 14. which is eminent to this purpose, Psa. 83. latter end.

But some may say, how is Gods Name decla­red in his proceedings with Pharaoh?

I answer, First, by his proceedings with Pha­raoh to declare himself the God of his people, the God of Abraham, Isaac and Jacob: this is that Name that God would have exalted and magnified: See Exo. 3.15. this is my Name for ever, and my memo­rial to all generations: God is willing to be reckon­ed and named the god of his faithful servants, Heb. 11. he is not ashamed to be called their God; he is not asha [...]e [...] that is, he is very forward so to be called; this is the name that Moses in his Song doth endea­vour to exalt, Exo. 15.2. he is my God, my fathers God: he is my God (saith Moses) I will prepare him a habitation, my fathers god I will exalt him; as if he should say, God hath in this act shewn himself in special the God of his people; and this is no small priviledge in Davids sence, Psa. 48. this god is our god, Psa. 67.6. God even our God shall bless us; It was a singular strain of faith in them, as it was in Thomas, John 20.29. when he said, my Lord, my God propriety in God is a choice priviledge; it is the priviledge of overcoming Saints, Rev. 21.7. I will be their God; as he is thei [...] father in order to simpathy, so their God in order to power of sal­vation and deliverance: Oh then the happy state of such a people who are under such favour and love and care of such a God; as the Psalmist saith, Happy are they who are in such a case, whose God is Jehovah, Psal. 146.5. Happy is he that hath the God of Jacob for his help: this Name of God is that [Page 198]Name which he designes should be known in all the earth, declaring therein, that he is well able to save his people out of the hands and power of their most potent enemies.

Vers. 18. affords us these Doctrines following.

The Apostle brings this passage to vindicate Gods righteousness as to his proceedings with the Jews; to shew, that God is not unrighteous in shutting up rebellious sinners in the obduratnesse of their own hearts; for he was just in what he did to Pha­raoh: these words (as I have shewn you in the ex­plication) are an inference by way of application; the Jews themselves would easily grant, that Gods proceedings with Pharaoh were not only righteous but very gratious in the whole treaty with him.

There were six circumstances in Gods dealings with Pharaoh that renders his last proceedings with him righteous.

• 1. Pharaoh before God sent to him, was a cru­el oppressor of Gods people, who were near and dear to him, his first-born.
• 2. God offered implicitly to forgive all that had been past, if now at last he would discharge his people out of their slavery at his request.
• 3. God waits upon him a considerable time, sends several messages, and made many gracious applycations unto him, by his special and signal servants, Moses and Aaron; he sends six sent­ral messages unto him before he inflicted that spi­ritual judgement of hardening him.
• [Page 199]4. God never denyed or refused his request put up to him by Moses for the removal of those judge­ment that were upon him.
• 5. After so many returns to his former rebelli­ons, upon the removal of the stroke, yet after all, God offers him, that if yet he would humble him­self, and let Israel go, he would send no more plagues, chap. 10.4.
• 6. In Gods inward judicial hardning him, by withdrawing his spirit, he did not leave him in an utter incapacity to repent, as hath been before proved in the explication:

there is not such a pas­sage in all the Scriptures, wherein the long-suffer­ing and patience of God is so set forth, as in this of Pharaoh: the Apostle might well say, he endured with much long suffering the vessels of wrath, whilst he was filling up his measure.

Yet that which is yet further worth our conside­ration follows in the second Doctrine.

The 2d Doctrine, from the 18. verse, ‘ That God in his dealings with Pharaoh laid a plat­form of his proceedings with reprobates to the worlds end.’

And the Apostle doth intend no lesse in laying this instance before the Jews, to instruct them concerning Gods proceedings with them, to be as just as they were with Phuraoh to severely punish, after abuses of great long-sufferings and patience.

[Page 200] He hath mercy on whom he will: from whence ari­seth this Doctrine in the third place. ‘Doctrine, 3. That justification is not the fruit of our merrit, but Gods mercy: here he calls justificati­on by the name of mercy.’

He hath made the passage to life and salvation through grace by faith, and no other way but by faith alone: those whom he will have mercy on are Jews and gentiles, who believe and obey, Rom. 3.30. seeing it is one God that shall justisie the cir­cumcision by faith and the uncircumcision through faith: So much for the first part of the verse.

And whom he will he hardeneth, from whence I note this Doctrine. ‘5. Doctrine, In a Scripture-sence God is concerned in hardening sinners. This I have spoken unto also sufficiently in the explication.’

Whenas the Apostle makes use of this term har­den in direct opposition to mercy or justification, it supposeth a hardened person in a sad and deplo­rable condition: he hardens, it might as well have been said, he rejects or reprobates: from whence I note this. [Page 201] ‘6. Doctrine, That as hardnesse of heart in man is the greatest sin, so from God the greatest judgment:’

It is such a sin that the sin of Pharaoh is stiled hardnesse of heart: his refusing counsel, disobeying and rebelling against God; his abuse of Moses, is all summed up in hardnesse of heart: so the sins of Israel in the Wildernesse is called hardnesse of heart, Heb. 3.8. harden not your hearts, as in the pro­vocation in the Wildernesse; which takes in all their murmurings and rebellion: the sins of the Jews in Christs time is called by this name of hardnesse of heart, Mark 3.5. Mark 6.52. But for the sakes of some it will be needful to lay down some disco­veries of a heart that is not possest with this com­prehensive sin of hardnesse of heart; because some are apt to condemn themselves in this respect who are not concerned.

I shall lay down six characters of a heart that is not hard in this sinful state, whatever they may think: but I shall but name them.

• 1. That heart that stands in awe of God, that fears God, is not a hard heart.
• 2. That person that is of a cordial, constant, pri­vate, praying spirit is not hard.
• 3. That person that trembles at Gods word, so as to put in practise what it commands as soon as he understands it, is not hard: such a heart had Jo­siah, 2 Kin. 22.9.
• 4. That person that hath humble, low thoughts of himself, is not one of a hard heart.
• 5. That person that is sensible of the least sin and troubled for it, and is touched at it, is not hard; and when secret as well as open sins afflicts and pricks his heart.
• [Page 202]6. That person that trembles at Gods judge­ments, as did Josiah, that person is not of this num­ber.

The reason of this text and Doctrine, by S. Paul, is raised upon occasion of the quarrel some arrogant Jew, who would impose upon God, who should be the subjects of Gods hardening, namely, such who did not submit to the law of circumcision; they would have God to harden the gentiles or re­ject them, but he declares his wi [...]l to harden both Jew and gentile, who should disobey and rebel a­gainst Christ and the gospel: and this will of God is made into a law, as I have shown you, not a secret will as many would have it; but this his will is Ioh. 6.40. revealed, as with respect to those whom he will have mercy on: so also as to those whom he will harden, and make subjects of his wrath, Iohn 3.36. he that believeth on the son hath everlasting life, and he that believeth not the son hath not life, or shall not see life, but the wrath of God abideth on him: These are those whom his will is to harden: Thus I have done with the 17. and 18. verses.

I now proceed to verse. 19.

• THese words are propounded by way of inter­rogation, which kinde of speaking signifieth much intentness in the speaker, and hath much a­wakening force upon the person unto whom spo­ken; it is a kinde of speech much used by this A­postle, both in this Epistle and elsewhere.
• 2. This kinde of speaking supposeth a strong as­sumption and conclusion in the matter it self: Hath not, is as much as if he had said, it is certain he hath; it puts the question out of doubt:

we have the Apostle in these words further managing and manifesting his dislike of the former objection, ver. 19. and also further demonstrating the unreasona­ble perverseness of the said objecter, giving yet a more clear account, that God may harden whom he will, and yet be just in finding fault or complaining of them so hardened by him: which position is built upon this double principle.

• 1. From his unquestionable right of power and prerogative.
• 2. From this consideration, that he hardens none but such as by their sin break or first mar in his hands, when he is about to work them, and soften [Page 232]them for vessels of honour; or such as first are be­come clay of the vilest sort.

I need not (I suppose) tell you, that this pas­sage, and the words before us, in the 21. verse, is the chief of that presumed strength, which many think they have in this chapter, to stand by them in their opinion of an absolute personal election and reprobation, upon a meer personal account or consideration: but upon due consideration and ex­amination, it will appear to be one of the most serviceable passages in this chapter to the contrary opinion, and to demonstrate, that there is nothing of such a nature in this context, as personall e­lection or reprobation before-time, or without condition.

I finde three opinions upon these words.

1. Some are of opinion, that the words here are to be taken to relate directly and properly to God, and admits of no comparison; hath not the potter, that is, hath not God power to make one vessel to ho­nour & another to dishonor? (that is of a right pow­er) over that earth, of which he intended to make man, that of the same piece of it he may lawfully make some for life, and some for death and de­struction.

But the words doth not afford them any such no­tion, if indeed it had run thus; hath not our or the heavenly potter power? but this word potter without any article of application to God, will not afford such an interpretation, nor authorize such a con­struction.

2. There are others that do grant, that these words are comparatively spoken in each word as potter, power, clay, vessel; of this minde is Calvin and Beza: but that the application is not made by [Page 233]the Apostle, but is left to be supposed by the rea­der; which if so, then the application must be ac­cording to each mans judgment upon it: some therefore proceeds thus, as granting a comparison, hath not an ordinary potter power over the same clay or lump to make according to his own pleasure, one ves­sel to honour and another to dishonour? even so and much more hath God power at his pleasure, of the earth to make one man to life, and another to condemnation. This is the supplyed application which some (supposing the spirit of God hath left none) presume to give out from the treasuries of their own understandings, to supply the defects of the spirit, where nothing is wanting, nor no need of their help: yet those whom I have read that are of this opinion, (I do faithfully assure you) are much divided amongst themselves about this clay and lump: some think it is men uncreate or before creation; others think, that it is man create before his fall; others think, it is after his fall; great di­vision is amongst them about this matter, which doth much incline us to question, whether the truth in this matter is amongst them.

And the truth of this matter is near to each of us, if we will receive it; for according to the context and parallel place, Jer. 18. the clay and lump here intended, is man, considered as he hath voluntari­ly abas't himself by a course of obstinate sinning a­gainst God: but the aforesaid extravagant opi­nions are occasioned from a mistaken ground, think­ing that the spirit of God had not explained this parable of the potter.

But suppose there were no application of this instance by the spirit of God, but it be left to men, the question is whether a fairer and better might [Page 234]not be made, then what commonly is made? sure­ly yea: it is granted on all hands, that the potter hath power over the clay, of the same lump, to make one vessel to honour and another to dishonour: why not this application as well as that? in like man­ner, and much more, hath God power, (which none can be offended at,) over men who have cor­rupted and abased themselves by a voluntary course of sinning and disobedience (whereby he may be accounted as a lump of clay,) to ordain some of them, namely, believers, to vessels of ho­nour, and others of the same lump who reject his grace and love, vessels of dishonour and wrath: Is not this interpretation as proper as the former?

But there is a third opinion, which grant, the words are a comparison, and also, that we have the application made to our hands; and that the spirit is not beholding to any man to lend him his help herein, but that this application is ready made, and contained in ver. 22. 23. and this third opinion I finde nearest to the truth; and I question not, but so will you also, as we go along: it is easily granted, that every comparison contains two parts, the fore-part of it, and the application of it; and the same you shall finde here. I scarce meet with any expositors or interpreters of what judgement soever, as well those who are for personal and absolute election, as others, who do so much as put it to the question, whether our Apostle in these words before us, had an eye, at least of allusion, if not proof and demonstration, to that place, Jer. 18.3,4,5,6,7. the margent of your bibles gene­rally have it quoted; which if it be but granted, that our Apostle did at all refer unto this 18. of Jer. then we shall easily see and perceive, that this [Page 235]21. verse affords no assistance to that opinion that is commonly built upon it; nay, the opinion it self by that means will appear importune and unreaso­nable: what ground can be gathered for the for­mer interpretation? if Jer. 18. be a parrallel place with this: how then can God be understood the alone potter, the earth of which Adam was made the clay and lump, seeing in Ier. 18. we finde a pot­ter properly so understood a tradesman, to whose work Ieremiah is sent, in Ier. 18. Israel in their de­generated state is this clay and lump, as in a course of sin and rebellion; his dishonourable state is his state of captivity, Ier. 22.28. Hos. 8.8. but besides the general received opinion of men of all judge­ments, I shall lay before you seven considerations, tending to prove and demonstrate a parrallel be­tween Ier. 18. and this 21. verse.

• 1. The words in both places are spoken, to the same circumcised Israel of God; the Apostle Paul speaks to the same people, that the prophet Iere­miah speaks unto, this I think will not be denyed.
• 2. These words were spoken to them at both times, when they were in a state of actual rebel­lion against God, which you will finde as to the first clear, if you reade Ier. from the first to the 17. chap. and last verse.
• 3. Notwithstanding all their wickednesse against God in morals, as to judgement and righteousness, and obedience to Gods requirements, yet they leaned upon God, and presumed themselves to be Gods only people, and were of opinion, that God could not righteously leave them: see what pains God takes to beat them off from this their false confidence, Ier. 7. they leaned upon their temple-worship, whereupon God threatens to [Page 236]punish the circumcised with the uncircumcised, chap. 9.
• 4. The designe of both places ver. 21. and Ier. 18. is to set forth Gods right of power over his peo­ple, as they are his, to deal with them according to their doings, notwithstanding what promises had been made to Abraham their father, seeming­ly to them appearing contrary.
• 5. God in and by Ieremiah is not looking back to their original in creation in Adam, but looks directly at their present actual rebellion against God; even so in our context doth the Apostle.
• 6. The persons in Ier. 18. threatened and made vessels of dishonour, are the very same who were on the wheel designed for vessels of honour, but marred in Gods hand, which clearly agreeth with 2 Timo. 2.20. if a man purge himself from this, he shall be a vessel of honour: a great part of Israels dishonour and abasement lay first and last in their temporal captivity and outward destruction and desolation, Ier. 18. plucking up, and destroying, laying wast, Ier. 1.10. as also destruction as to their place of worship, Ier. 7.14. I will do to this house which is called by my name as I did to Shilob; the same is threatened by Christ to the latter gene­ration, Mat. 23. lest your house he left unto you de­solate:

thus we see, that the Apostle Paul might well in this present controversy with these latter Jews, allude to that passage, Ier. 18. as a place that might comport with his present businesse but I shall take a little more particular notice of these words of Ieremiah as they lye, being well assured that a humble and sencere heart, who is willing to see truth, may have much sight from this text, Ier. 18.

[Page 237]We reade in the beginning of this chap. that God appoints Ieremiah to meet him at the potters work­house, there God promiseth him to teach him a les­son relating to his people Israel: he must there study a Sermon, the potters wheel and instruments must be his books: It is usual with God to teach by tipes and figures: this method we finde often used by God to his prophets: God had something to teach Ieremiah by this signe and figure; go to the potters house, there will I cause thee to hear my words: God judgeth the earthen clay-pots to be a meet embleme of man in general: it is usuall for God in Scriptures to resemble men to clay, earth, potters vessels, see Esa. 64.8. we are the clay, thou art the potter: so Job 33.6. I am formed out of the clay, Jer. 19.11. I will break this city as one breaketh a potters vessel: whilst God represents men as the potters clay, he teacheth them a general les­son in four circumstances.

• 1. Thereby God teacheth and setteth forth mans mean and low original: he is formed out of the clay in Adam: this is one lesson that Jeremiah learns in the potters house, that the highest, holy­est man that ever lived in the world was but an earthen vessel, had but a house of clay: this Elihu speaks, Job 33.6. I am formed out of the clay; 2 Cor. 4.7. we have this treasure in earthen vessels: this is spoken to abase men: to that end both Eli­hu and the Apostle speaks: I am formed out of the clay as well as thou; to this end it is by some suppo­sed our Apostle in our text brings this comparison to humble these proud Jews: ye are but in the hand of God as clay in the hand of the potter.
• 2. Man is compared to clay, or a potters ves­sel, to set forth the curious workmanship of God [Page 238]upon man: he is not red lump, but wrought into clay, that may be moulded, shaped and wrought, and made a curious vessel: we know that there is very curious vessels made of clay: we have it vers. 3. he wrought a work: or, as some reade a curious work on the wheel: God takes much pains in mak­ing and shaping Israel as the potter doth with a ch­rious vessel: this God would teach Jeremiah; and in such case, the potter is not willing his curious work should mar, so as that he must be forced to turn it into a dishonourable vessel.
• 3. Clay or a potters vessell to set forth the brittle­ness of mans nature, easily doth he break & miscar­ry in both respects and that without remedy: we use to say, who can mend it? when God threatens men with a suddain and fatal destruction, he com­pares his destruction to the destruction of a pot­ters vessel, Jer. 19. Psal. 2. as a potters vessel will he break them.
• 4. That man is of clay or an earthen vessel, sets forth not only his easie destruction by God, but his easinesse to be overcome by temptations; he that is from the earth is easily overeome: this God considers as to his people, Psa. 103. he knows we are but dust.

These are those general lessons that the prophet may learn in the potters house, but there are more special and particular lessons which God will make Jeremiah to hear and learn from in the potters house with respect to his people Israel: from the passages of this earthly potter there are five more special Lessons that God will by this Embleme in­struct Jeremiah in concerning Israel.

• 1. He will here shew him the great care and pains that God had been taking with Israel to [Page 239]make them an honourable vessel, they had been up­on the wheel curiously wrought; God had taken them close to himself from the common earth and clay, and prepared them as the potter doth his clay, with much labour, before it comes to the wheel: God as to his choice love and respect to them saith, he hath made them to cleave to and clasp about him as a man doth a girdle, designing them to be for a name, a praise and a glory, but they would not: it is a remarkable passage of Gods care, love and respect to this people, Jerem. 13.11. as is also by Christ exprest as to this peo­ple, Matth. 23. how often would I have gathered you and you would not: It is a remarkable considerati­on, that Ieremiah must learn and know, that Israel was not rejected by God in the lump but upon the wheel, whilst he was forming them for honour; and this is as true concerning the Jews with whom the Apostle had to do at present in our Text: they also were rejected upon the wheel, not in the lump originally considered: this well weighed by the judicial reader may satisfy him, that there is nothing in this verse to the end it is brought for, as to eternal personal election or reprobation: the instance doth not afford the least whisper that way, and it is to be admired that any should bring it for that end.
• The second lesson which God would have Iere­miah to learn in the potters house was, that Israels marring and miscarrying, was from themselves, as God tells them elsewhere, O Israel thy destructi­on is of thy self, not of me: It is not probable, that the potter will bestow the tempering and fitting the clay, and then work it upon the wheel on purpose to break and spoil it: what potter on earth being [Page 240]in his wits useth to do so? neither must this mar­ring be imputed to unskilfulnesse of the potter, nor any efficient cause without them no, the Text doth undeniably import, that the clay it self only was in the fault▪ and that Israels destruction is of themselves, is convincingly presented in the para­ble of the girdle, chap. 13. when Ieremiah is dire­cted to take a linnen girdle, not an ordinary, not a leathern, but one of the better or higher sort of girdles, a linnen girdle, a lasting girdle, and whereas Ieremiah is forbid to wet it or hide it in a moist place, but in a dry place, in a Rock; Iere­miah is taught that Israels destruction proceeded from themselves, and from no extrinsick cause: no moisture, yet the girdle is marred and good for nothing: so here God would well convince Iere­miah, that Israels destruction did not arise from any external or violent means, but it was whilst on the wheel, in the hand of the potter, in order to her exaltation: Ieremiah is brought to the pot­ters house, to be taught that their destruction is from themselves. And as the Apostle in another case saith, he that imputes the present sin and eternal destruction of men to God, let him be accursed; for God would have all men saved, and no man perish.
• 3. God would have Ieremiah learn in the potters house, as to Israel, that their becoming a disho­nourable vessel was not the antecedent designe of God, but the subsequent designe of God: the pot­ter at first designed it an honourable vessel, but it is upon its marring that he proceeds to make it ano­ther, as seemed good to him to make it: it was then become obnoxious to the subsequent will of God, which then, and not till then, designes it a dishonourable vessel: which is undeniably plain, [Page 241]if we reade verse the 9.10. at what instant I speak concerning a nation to build and plant, if that nation do evil in my sight, I will repent of the good that I said I would benefit them: Gods antecedent will was to plant and builde, his subsequent minde to pluck up and destroy.
• The 4 th Lesson that the Lord would have Jere­miah to learn in the potters workhouse, was, that God hath sole and absolute power over his peo­ple, even so, and much more then the potter o­ver the clay, to dispose it at his pleasure; there­fore (saith he) behold, or take notice, that as the clay is in the hand of the potter, or power of the potter, so are ye in my hand, saith the Lord: Gods propriety is clearer and more absolule then a pot­ters power can be: for the potter, and his clay, and all are Gods; the potter hath power from his propriety and interest; he may do what he will with his own but still for his own advantage, much more may God; if the potters clay will not serve him for one end, it must for another: if his clay will not yeild and comply for an honorable vessel, can it complain, though he dispose of it to be a dishonourable vessel? so if Israel will not comply with Gods designe, and serve him in their own land, they must submit to serve his end in their e­nemies land as a dishonourable vessel.
• 5. God would have Jeremiah learn in the potters house this lesson, that the liberty that God claims to himself in making dishonourable vessels, is such a power as the potters is, onely over those who by voluntary disobedience and rebellion re­fuse his offers of grace and honour: God claims no liberty over that nation or person that repents under the threatnings against it, as is eminent ver. 8. [Page 242] Jer. 18. to make them vessels of dishonour: so that from what hath been spoken upon Jer. 18. we may perceive that it wil be very useful in handling this 21. verse, to carry our eye upon this so par­ralell a place, which will be greatly helpful in or­der to a right understanding: and I will in the fear of God appeal to the readers conscience, whether by what God hath spoken to Jeremiah you can gather such an opinion, that God hath either be­fore, or in the creation, of his meer pleasure and will, ordained or made of the earth, vessels of wrath, upon a meer personal account; the whole neither savours of, nor savours such an opinion in the least, the power which this heavenly potter claimeth, is, that when persons have imbased themselves by a course of actual sinning and rebel­lion against his grace and mercy, then to turn his hand and make them dishonourable vessels.

But I shall now return to the words as here they lie delivered by the Apostle.

By way of explication here are four words which I shall speak a few words unto.

• 1. What potter is here intended.
• 2. What kinde of power this is.
• 3. What is this clay.
• 4. Why is it here added of the same lump?

Of these a few words briefly.

But that which remains, is to sum up those do­ctrinal conclusions that do offer themselves from the words thus opened.

I shall only name six doctrins and proceed.

[Page 273]This reddition or application is argumentation, arguing from the lesse to the greater, as if he should say, and shall not God much more? the un­reasonable stupidity of the Jews was such, that they would not allow God that power which they would allow a poor potter as to his clay; that af­ter much enduring and long-sufferings upon dis­obedient and rebellious sinners, he might then make them vessels of dishonour.

Wicked men are the subjects, the proper sub­jects of Gods long-sufferings; it is not a little but much long-suffering that is exercised over them.

If God would shew his wrath and make his power known convincingly, to stop every mouth, he ushers it in with much long-suffering, and those who have had most long-suffering from God, may expect most severity from God, Mat. 11.22. Rom. 2. Rev. 18.

‘6. Doct. That the power which God claimeth and exerciseth in hardning whom he will, respectech not men as men, nor men as sinners simply considered;’ but it respects men as they are already actually prepared and compleated for destruction: such as he may justly destroy whether he harden them or no; so that the proper subjects of Gods wrath and reprobation are such as not only highly provoked God by sin and disobedience, but after all abused his long-suffering towards them.

So much for ver. 22.

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.

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 sinner [...], nay, he gave Christ for the worst of sinners.
• [Page 285]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.

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.

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.
• [Page 286]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.

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.

It is altogether needful, that persons be here moulded and shaped and made fit and meet for the [Page 287]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.

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 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.

WE have contained in this verse a fuller am­plification and description of the vessel [...] 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 [Page 289]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 [Page 290]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 re [...]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. [Page 291] 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 [Page 292]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 this verse, is labour­ing to satisfy the Jews, who were like to be offen­ded at his appropriating to himself, and those who had received his doctrine, the dignity of being vessels of mercy, who but a little before were in their condition: the Apostle gives them to know that this change was made by Gods calling some of each of them, both Jew and gentile.

Thus much for explication of these words, now that which remains, is to lay before you those ne­cessary conclusions that present themselves unto us from these words, which are these that follow.

That is, who have answered to his call; Gods way in making vessels of mercy and glory is by cal­ling them; such as are justified and glorified, are first called Rom. 8. therefore it lyeth upon each of us to make a diligent enquiry, whether we are called.

• 1. If thou art called, thou art removed from thy former state, 1 Peter 2.9. out of darknesse into light.
• 2. If thou art called, thou hast obeyed what is made known to thee; as Saul did, Lord what wilt thou have me to do?

This doctrine is drawn from that emphatical word (also), which I told you was to be taken with an emphasis, for it is the character of the true seed of Abraham, and none else to be effectually called: the whole work of conversion in gospel­days, is comprenehded in this, to be called: see the promise, Act. 2.39. it is to all that are called: it is a choice priviledge to be called. ‘3. Doctrine, It is very proper, and at once the du­ty and priviledge of a called person, to know and acknowledge his calling to God.’

This the Apostle did as to himself and as to o­thers, Rom. 1.6. amongst which we are the called, 1 Corin. 1.9. who hath called us, 2 Tim. 1.9. Ephes. 5.8. study your former and ptesent state, if you be called be thankful, Col. 1.12. 1 Peter 1.3.

Not only Jews but gentiles, he calls the worst of nations or sinners by the gospel, see Rom. 3.29. it is one God who justifie [...] the circumcision by faith, and the uncircumcision through faith, Gal. 3.28. there is neither Jew nor greek, bond nor free, male nor female, for ye are all one in Christ Jesus: admire [Page 294]the boundless mercy of God in the gospel to the worst of sinners.

This doctrine is implyed whilst S. Paul is insinu­ating to the Jews the way how he and the rest come to be vessels of mercy and honour, both Jews and gentiles, as they were called, and consequently persons come to be vessels of wrath and dishonour as they reject Gods calls to them, not being called: the truth of this appears, Prov. 1.24. Esay. 65.12.66. Jer. 4.13. Mat. 23.27. Gods call doth aggravate mans condemnation greatly, if they had not been called their condemnation had been the less: our Lord layeth an emphasis upon his bidding those gueits: Luke: 14. not those that were bidden sh [...] taste: had they not-been bidden, they might have had some excuse, but they rejected the call.

• Use 1. How sadly may this speak to many in our days, that have had call upon call, yet not answered.
• 2. You that are in the Church, examine your selves whether you are truly called.

So much for verse 24.

We are now past the difficult and controversial part of this chapter; therefore I shall pass the more briefly through the remaining part of this chapter▪ and in order thereunto, I shall reduce what re­mains to be spoken unto in the close of this chap­ter into four heads, and speak to it under these four heads.

• 1. We have quotations tending to ratify and confirm what the Apostle Paul had insinuated (at least implicitly), concerning the admission of the gentiles, upon believing in Jesus Christ, to be the true seed of Abraham and heirs of promise: and that this was no new nor strange thing, but what their own prophets had foreseen and fore told should be accomplished, either as to the gentiles, or such a [...] were in the same forlorn and rejected state: this we have verse 25, 26.
• The second head speaks thus much, that God by vertue of his promise to Abraham and his seed, was not obliged to entertain in his favour, all or the greater number of Abrahams natural or fede­ral seed, but the greatest part, nay all except a very few, a small remnant, have been liable to rejection for sin, yea even in former times: this we have verse 27, 28, 29.
• 3. Under the third head we have the Apostle summing up in a few words what he had been in [Page 296]chief treating upon in this chapter, as to the way purposed and determined by God, in which men may obtain justification: this we have verse 30, 31, 32. in which we have an epitomy or abridgement of the whole controversie; from whence we may easily gather, what was the matter he had been running at in this chapter, because they sought it not by faith, but as it were by the works of the law.
• Under the fourth head we have not only the more general and remote ground of this dreadful miscarriage of the Jews, but the very particular and immediate ground of it, they stumbled at that stumbling stone, that is, at Jesus Christ his ob­scurity and mean appearance in the world; this occasioned the Jews to be offended: Of these four heads I shall speak briefly in order.

The first of these heads we have contained i [...] ver. 25, 26. which two verses contain a quotation drawn from two places in Hosea, chap. 2.23. chap. 1.10. both tending to the same matter; the terms of the whole citation doth import a very gracious promise of a singular alteration and change, which the Prophet foresaw to be made to God up­on the present state of some people or other, for he doth not speak expresly, that these who are now, or shall be, in a poor and low, despicable state and condition, shall be changed to a state honou­rable and glorious, and admitted into the choyce and singular love and favour of God: we have [...] double description of their twofold state, neg [...] ­rively and affirmatively.

• 1. We have their state set forth under three cir­cumstances, negatively, which they are under before this calling.
  • 1. They are not beleved.
  • 2. They have not received mercy.
  • [Page 297] 3. They were not then Gods people.
• 2ly, We have as to their changed state three affir­mations.
  • 1. They shall be Gods people.
  • 2. They shall be beloved.
  • 3. They shall be children of the living God.

Thus we may perceive that the prophet had a clear and distinct prospect of a great change of estate as to some people, but it is not exprest who; there are some different apprehensions amongst expositors a­bout this passage.

There are three opinions upon these words.

• 1. Some are of opinion that these predictions relate to the Jews only as to their return from their captivated state, wherein they appeared, as if they were not the people of God, but cast off by him, that yet there should be a time again when they should have the face and favour of God, and by him be owned for his people: and the truth is, the context Hosea 1.2. doth run much that way as to them, which makes Calvin very confident of that side, as if he thought none could contradict him.
• But 2 ly, There are many others that are of opi­nion, that these words are a prophetical predicti­on of the calling of the gentiles, because they are said to be a nation not beloved, a people, not the people of God; and those appellations are commonly ap­plyed to the gentiles in Scripture; and also because the Apostle doth cite this saying in this place fol­lowing, what he had said verse 24. as a relative to those he there speaks of called, not of the Jews only but also of the gentiles; of this opinion is Pereus, with much confidence.
• But there are a third sort, who judge these words of God by Hosea, doth relate to both Jews [Page 298]and gentiles, and are fulfilled in both Jews and gentiles; that they are both couched in these words; and I think they may well answer to both, not on­ly to the Jews in their return out of captivity, but they will well answer to the acceptance and ad­mission of the gentiles to the grace and favour of the Gospel:

and so the Apostle Peter seems to ap­ply it chiefly to the gentiles, 1 Pet. 2.9. which i [...] time past were not a people, are now the people of God: it is usual in predictions in Scripture, th [...] they admit of several sulfillings; so might this be fulfilled to the Jews and also to the gentiles: and se­veral others: for instance, that prophecy of calling Gods son out of Egypt, is several times fulfilled, once it is fulfilled in Christ, as Mat. 2.15. so that Ier. 31. of Rachels weeping for her children that were not: this hath ahd two fulfillings already: so that Psal. 41. John 13.18. so that the prophets might it the first place intend the Jews, and afterward it might relate to the gentiles also; but take it either way, as relating to the Jews or gentiles, it doth accommodate the Apostle in his designe: for if the Jews after they had been rejected from being a people; may be restored and accepted, why may not the gentiles also, seeing they are both in the same condition: it may be supposed, that it was not the chief designe of the Apostle in this place to prove or declare either the re-instating of the Jews into the favour of God after that cloud of displea­fure which for a time had been spread upon them, the calling the gentiles to be a people, but rather to satisfy the Jews it was no new orstrange thing, or that which might give them occasion to quarr [...] with him, for asserting, that a people now alienated from God, may be called, and answering his call [Page 299]may be received into favour with him as his peo­ple; for the Jews and gentiles were both laid le­vel, and were all under sin, as he saith Rom. 3.9. what are the Jews better then the gentiles? we have proved (saith the Apostle) that all are under sin, and God makes vessels of mercy both of Jews and gentiles, and this (saith the Apostle) is no more then your own prophets do assert; he will call them his people that were not his people: so that the great designe of our Apostle in these quotations out of Hosea, was to convince the Jews that his do­ctrine was no new doctrine, that persons out of co­venant, love, and favour, as the gentiles were, might notwithstanding be admitted: it may be taken notice of, that in our Apostles quotations of these Prophets, there are some verbal variations between the Old and New Testament; and this very usual with the penmen of the New Testament, when they cite the Old. But this know, that when it is so, it is neither negligently nor ignorantly, but designedly, to accommodate the sence, and ren­der the Text more lightsome: yet the difference here, is but small, not material, as we may see, if we compare Hosea. 2.23. the Apostle instead of mercy, renders it love, which is more lightsome and Gospel: for mercy may be where love is not: so when the Old reade sons, the New reade chil­dren; which is still more evangelical: as to these words I would speak to them with respect to the authour, and the words themselves.

• 1. It is plain, that God is the speaker, it is God the Apostle intends, when he useth these words, for he saith also in Hosea, I will call them my people: Gods words and the Prophets words are the same: what the Prophet speaks, God is said to speak.
• [Page 300]2. As to the matter spoken, and that lyeth [...] two parts.
  • 1. A singular owning of a people to be his, who had been estranged from God, and out of his love and favour.
  • 2ly, We have very emphatically described the place where this happy change shall be made, in the same place where they had been eminently taked notice of as a forlorn people, not owned by God, ver. 26. It shall come to passe, that in the place wher [...] it was said unto them, ye are not my people, there they shall be called the children of the living God.

For the opening the words, we are to under­stand, that to call a people Gods people, is matter o [...] dignity, yea, great dignity and honour: things eminent and excellent are called Gods; so goodly Cedars, are Cedars of God, Psal. 36. the great mo [...] ­tains are called the mountains of God: an excel­lent man a man of God: so here to be called the peo­ple of God, is a title of dignity.

2ly, To be called in this sence is not mean [...] a bear title, but it means they are so; they are [...] people of God really, as Jer. 27. where it is said of Christ, he shall be called the Lord our righteousness, is the same, as if he should have said, he shall be the Lord our righteousness: as in like manner, wh [...] the virgin Mary saith, from hence forth all gene [...] ­tions shall call me blessed, that is, shall reckon and [...] ­steem me blessed, or acknowledge me blessed: so [...] be called Gods people, intends no less, then they shall acknowledge them to be so: the children seting forth the near relation and tender love that God in this change shall bear to them he shall carry it to them, as a father to children that are small and tender: living God in opposition to Idols. It is wor­thy [Page 301]our taking notice, how the spirit of God doth ingeminate and reiterate to the same effect in these vessels, to assure us the truth of the matter treated on, that he will certainly own relation and love also, even to a visible manifestation; a peo­ple who were or are at the greatest distance in both: This doth instruct us, how full Gods heart is of goodnesse to mankinde; how propense to goodnesse, to passe by transgression; and receive graciously: for out of the abundance of the heart the mouth speaketh, as our Lord in another case saith: we have an eminent place to the same purpose, Ier. 32.41. as to Israel in special, as to their re­turn, I will plant them assuredly, with my whole heart, with my whole soul; what God doth for a people, he doth it heartily; therefore the designe of this rei­teration, is not only to offer the certainty, but the cordialnesse of this admission into love and favour; so that (saith our Apostle) it is no strange doctrine, for God to admit the gentiles into favour, who were at the greatest distance, who were strangers and forreigners: they may also become fellow citi­zens with the saints and of the household of faith: yea, children of the living God.

Thus having briefly opened the words, it fol­lows after the method that I have before observed, that I give those doctrinal conclusions contained in them, which are as followeth; I shall but name them.

[Page 302]The Apostle brings down what God prophesied to Israel, therefore it is common for the Apostles to cite Gods dealings in both, 1 Cor. 10. Ju [...]. 2 Peter 2.

This I had occasion to take notice of before as to Pharaoh, that what God speaks in his servants is undeniably and universally true; see Luke 1.73. God spake by the mouth of all his holy prophets: since the world begun, 2 Pet. 1.21. holy men of God spake as they were moved by the holy spirit, therefore we ought to have a high esteem to the sayings of the prophets, as if God himself were speaking unto us.

He may call them his people, that is, own them his people to day which were not his people ye­sterday; he may love them to day that were not beloved yesterday: the truth of this Doctrine you may see proved if you look back to our Ex­position upon ver. 13.

[Page 303]But secondly, I note from these words, which were not beloved, yet in a sence there was love from God to all men.

That God bears love to mankinde is a truth in general considered, and is a truth asserted by our Lord, Ioh. 3.16. God so loved the world that he gave his only son for them; but that love that God bears to holy persons, to converted ones, to obedient ones, is a choice love indeed, a love of delight, Joh. 14.21,23. Joh. 16 26. the father himself loveth you, because ye have loved me: It is great love that God bears to a prodigal upon his return, See Luke 15.20. make this improvement,

• 1. To admire the greatnesse of this priviledge, to enjoy the love of God under this consideration, a love of delight: it is true, others enemies have his love of pity, Psa. 145. his tender mercies are o­ver all his works.
• 2. Admire the change in estate that is made up­on conversion, that you that were not a people that were beloved, should now enjoy such privi­ledges, Ephes. 2.

[Page 304] In the place where it was said ye are not my peo­ple, there [...]: This place may be considerable both upon a general and particular account.

• 1. In general upon the earth Revel. 5.10. where the Saints have suffered, there they shall raign.
• 2. In particular which is more proper to our Text; we have a parallel place, Zephan. 3.19. I will give them praise and fame in evey land where they have been put to shame:

It will be a circum­stance in the exaltation of Jesus Christ, that as he had suffered a shameful death at Ierusalem so he shall raign there in that place, Esa. 24. he shall reign in Jerusalem, and before his ancients glori­ously; this is a great condescention in God to his people: and a manifestation of his choyce esteem to them.

2. It may be a great comfort to all faithful, suffering, humble, and abused saints.

They shall be called the children of the living God: he takes pleasure to discriminate them and distin­guish them from all other children and worshipers whatsoever: the Apostle changeth the prophets sons into children, to shew the singular priviledge of Gospel-saints; they are all the children of God by faith in Christ Jesus: O the great priviledge of all truely called ones, that have such a God! who only can swear he liveth: he hath all life in himself and gives all life spiritual and temporal.

But for brevity sake I shall say no more to the first head of the four, into which I reduced the latter end of this chapter.

[Page 305]We are now by course to speak to the second comprehensive head propounded to be handled, from the close of this chapter which is contained in the 27, 28, 29. verses.

That which now remains, is to reduce the whole of these three verses thus explicated, into these do­ctrinal conclusions, which are as followeth.

This crying supposeth two things;

• sometimes a deep sence and sorrow for the state and condition of those so cryed over; this was the ground of S. Pauls sorrow for his brethren the Jews, as we have it in the beginning of this chapter.
• [Page 314]2. This crying sometimes supposeth a loud pro­clamation of the minde of God, that it might be taken notice of; thus Esaiah chap. 58.1. is com­manded to cry and lift up his voyce as a trumpet:

let it be either of these cryings in our text, it doth not crosse the doctrine; and that the true servants of God are of this spirit, see Ier. 9.1. and Lament. of Ieremiah.

It is not that they were Israel, nor that their number were as the sand on the sea, that keeps of the stroke, notwithstanding there is but a very finall remnant left: it is to be feared that amongst the vast number of professors, and persons in cove­nant with God by external profession in ordinan­ces, there is but a remnant, a seed that God will own and save, and they are only the righteous: see Esa. 3.10. say ye to the righteous it shall be well with them: whereas others let them professe what they will, if workers of iniquity, shall be rejected, Mat. 7. Luke 13. there are but a few saved, few enters in at the strait gate.

The whole duty of man Christ tells us, in two heads; To love God above all, and our neighbour as our selves, and tells us, that on these two, [Page 315]hangs all the law and the prophets: God saves by a short word.

All dutys are comprehended in the word of faith, the whole seed of Abraham and seed of Christ, are believers in Christ Jesus, Gal. 3. last.

God will ballance a very righteous account, God will consult the honour of his righteousnesse, he will cut it short in righteousnesse; God will save no more then what may well comport with the at­tribute of his righteousnesse to save.

This the Apostle James would have the oppres­sed saints take notice of, James 5. Heb. 1. last the angels are all ministring spirits, for those who are heirs of salvation.

If a remnant be left it is not the effect of the mer­cy of the enemy, but the power and grace of God; the enemy would not be satisfied as long as one is alive, if God did not interpose: take two words from hence. [Page 316]

• 1. Acknowledge God in all thy preservations, in the midst of his and your enemyes; say (as the Psalmist) Psal. 124. if God had not been on our side at this and that time, we had been swallowed up quick.
• 2. If Jehovah of hosts be on thy side, be not a­fraid what men can do unto thee: say as David, Psal. 46. God is my refuge I will not fear though the earth be removed:

So much for ver. 27. 28. 29. an end of the second head.