Personal Reprobation Reprobated: BEING A Plain EXPOSITION upon the Nineth Chapter to the Romans, SHOWING, That there is neither little nor much of any such Doctrine as Personal Election or Reprobation, asserted by the Apostle in that Chapter: But that his great Design is to maintain Justification by Faith in Christ Jesus, without the Works of the Law. Humbly Offered to serious Consideration,  
By Samuel Loveday.  
John 3.17. For God sent not his son into the world to condemn the world, but that the world through him might be saved.  
LONDON, Printed for the Author, and to be sold by him, and Francis Smith, at the Elephant and Castle, and P. Parker at the Leg and Star in Cornhill, 1676. Price Bound, 2 s.   

Licenced, Nou. 30. 1675.   

THE PREFACE TO THE READER.  
Reader,  
ALthough it is usual yet not always so needful as in this case, to usher in the following matter with a preparatory Introduction to prepare thee to consider of what is here offered, which is not that which is newly sprung up in my understanding, but that which hath been my steadfast belief and satisfied persuasion more than twenty years, as many can witness; and the truth is, those prodigious hard favoured and frightful notions and Opinions, which I often meet with, both in words and writings, built upon this portion of Scripture, has pressed me even beyond my genius to appear in this way; for I am deeply sensible of my own inability in parts and learning to answer the expectations of the knowing Critics of our age, neither shall make that my aim in my proceed: that which I design in this Treatise is in a very plain and familiar way to offer my Opinion and understanding to the unbia●st Reader upon this portion of Scripture, as my understanding has been rectified by the current of other Scriptures, and the judgements of many approved and very learned men both ancient and modern which I have consulted with: and although my genius has not at any time inclined me to embroil myself in controversies public or private, but hath given myself to the study of those more immediately necessary doctrines in Religion, yet I am greatly desirous (so far as God shall enable me) to be instrumental to make an essay, to dispel those clouds of darkness, that to many, do interpose between them and that truth shining in this Scripture: and the more willingly do I concern myself in this matter, because I judge the great name and gracious nature of our good God is much disparaged and obscured by the more general construction of this portion of Scripture: the common and general receiving Opinion of men upon this place of Scripture (I say) doth not comport with that name that God is known by elsewhere in the holy Scriptures, as to be a God good, gracious, merciful, just, equal, not punishing the guiltless, nor quitting the guilty, but judging every man according to his works, that takes no pleasure in the destruction of the wicked; but is long-suffering to us ward, not willing that any should perish: whereas the common Opinion supposedly deduced from this Chapter doth render God partial in his deal with the sons of men, whilst they are in no capacity to act good or evil: I may be bold to say, that there is no portion of Scripture in the whole book of God, more wronged, wracked, and tortured, subborned, and made to speak what it never meant as this is: This nineth of the Romans is made the supterfuge of many dreadful amazing notions; as for instance.  
1. That all things happen not only according to Gods fore knowledge but by his express decree, that Esau was a wicked man by virtue of God's positive decree of Reprobation, before he was born; that wicked men by strong impulses from God do that which is unlawful for them to do; that God's decrees are not less efficacious in his permission of evil, then in the bringing forth of good: some have ventured to say, that all sin is of God, as the author; and man as the instrument: others affirm, that there are two wills in God, a secret and a revealed, and by consequence the one quite contrary to the other, as to the same act, the one decreeing what the other forbids, which to me seems a greater piece of absurdity, than those are guilty of who were of Opinion, that there are two Gods, as the different authors of good and evil: But it is true, there are but few who will be so bold, though of the forenamed Opinions in the root, to make such an ingenious application of their own Opinions, as others have done. But (Reader) give me leave to present thee with the standard which I desire to measure by, to preserve me from all those extravagant notions aforesaid, which I hope may not be offensive to any to close with upon due consideration: and in order thereunto, know that I desire but two principles to be the square and measure of what I hold on the contrary to the premises. 

1. That all sin is of man and not of God; that God doth not tempt, much less force any man to sin.  
2. That all good is of God, and not Originally of man,   and in both these principles I have the Apostle James on my side; James 1. ver. 13. 17. God is the author of all the good men do and receive: man is the author of all the evil he commits, and of all the evil he suffers for his evil so committed; all the good we do is by strength received from God, not from any good distinctly in himself: grace makes men able to do good, not unable to do evil: God punisheth no man with eternal death under the notion of a creature, but as a malefactor; no man is sinful because he is ordained to condemnation, but ordained to condemnation because he is sinful, Judas, 4. if any suppose two wills in God, with respect to man's eternal state, we must; yea it were preposterous to judge of his revealed will by his supposed secret; but we must resolve his secret will into his revealed will, Deut. 29. last. Thus far we may grant, that God's antecedent will is, that all men should be saved, and his subsequent will, wherein he decrees the death of rebellious rejecters of his grace: I hope it will easily be granted that grace makes men able to choose good, not unable to refuse it: It is a saying of Tertullian, that as God made man in his own image so in nothing more lively then in the freedom and liberty of his will, otherwise (saith he) he were neither liable to reward or punishment, being under a necessity. I am sensible, that I am upon a great disadvantage in what I shall here offer, because the far greater number of zealous Professors are so prepossessed with ill will to this doctrine, that they will hardly be willing to read, much less consider of what is offered of this kind: the zealous Jews were not more prejudiced against our Saviour then many professors are against this doctrine: but know it is commendable and honourable for persons, to compare what they read and hear to the Scriptures, as the Bereans did, who hereupon rendered themselves more noble than those of Thessalonica: Truth is so worthy a jewel, that wise Solomon doth counsel us, to buy it what ever it cost, Pro. 23. he hath tied us to no price in the purchase of it; and this truth now in controversy is of great concernment, rightly to understand the terms of salvation: it is a dangerous thing to be yoked with error, especially in a matter of such great importance, about God's decree, with respect to man's eternal state: it is an uncomfortable condition, for persons to live in doubt and question of the reality of God's desire of their salvation, in the offers and tenders of his grace: and no opinion doth more naturally and rationally lead persons to spiritual slothfulness, to live in a doubt hereof, whether our labour will be successful in the Lord: I was lately reading a saying of a learned man, respecting the Opinion that I am now opposing, as to the tendency of it; and these are his words in substance, if not verbatim: If the God of this world had a mind or opportunity to petition to the grandees or pillars in Religion, met in council, that they would take some pity on him, and establish by law some few doctrines, which he should nominate for the relief of his tottering kingdom, this would be the first or chief he would nominate, namely, the doctrine of absolute personal and irrespective Election and Reprobation: which doctrine is directly calculated for the flesh and old man: for (saith that Doctor) in effect a man may be unjust, unmerciful, partial and full of dissimulation, hating most men without cause, and yet most like God himsef: Thus speaketh that Author as to the import of this opinion.  
But it will appear from the following Exposition, that our Apostle had no affinity with such an Opinion of such Personal Election, neither was such an opinion any ways properly conducing to the effecting his design upon the unbelieving Jews; who reckoned themselves the elect of God, and none else in all the world; but the whole world besides were cast off; and therefore they forbidden the Apostles to preach to the gentiles, that they might be saved: whereas the Apostles design was, to convince the Jews, that Gods elect were such and such only, who should believe in Jesus Christ, as well gentiles as Jews, there being no respect of persons with God.  
The method which I shall proceed in, is that which is usual in Treatises of this nature.  

I first inquire into the various readings of the words.  
2. Consult the Original reading with them.  
3. Give the scope sense and meaning with an eye to the Context.  
4. Lay down those doctrinal conclusions that doth naturally flow from the words.   
But I fear I shall hold the Reader too long in the Preface, which to some may be unpleasant, I shall therefore with a few instructions to the Reader, break off, and refer him to the book itself. 

1. I entreat the Reader, that he would not judge of the matter of this book, according to those many imperfections in the management of it, but according to that truth shining in the scope of the whole; you have here a brief compendium of the whole controversial part of the Chapter, wherein you may as in a glass see the face of the whole at once.  
2. Know this, that there was a time when I was pathetically engaged in my judgement on the other hand, till through reading and searching the Scriptures, and reasoning with those differing from me in the matter, the truth did forceably and convincingly shine into my understanding; from whence I am instructed to wait not only with patience, and with charity, but hopes also, as towards those, who now yet do oppose this truth: My own experience instructing me that a person may have a good conscience, though ignorant of truth in many particulars, but no man can have a good conscience who is debauched in morals.  
3. Labour to read and weigh what is here offered without a prejudiced mind; read to understand, not to contradict.  
4. This I entreat, that if thou findest some words, phrases, or say, often repeated, think it not strange, for thou wilt find it needful, in order to beating out truth.    
I will add no more, but only desire thee, to accept of this my service as ingeniously and candidly as it is honestly intended; for this I can say, I took not in hand this task, because I love to see myself in print, or because I fancy scribbling, but with a hearty and fervent desire of being instrumental to do some good; which as it hath been, so shall be the hearty prayer of,  
Thy obliged Friend, to serve the in the truth. S. L.   

The CONTENTS.  

Chap. 1. WHerein is contained what real, great and constant sorrow the holy Apostle had for the miserable estate of the Jews under their sin of blindness, p. 11.  
Chap. 2. Asserting the great duty of Christians to mourn over the woeful estate of their unconverted relations, and how much they ought to do or suffer towards the furtherance of their salvation, p. 18. 

An explanation of S. Paul's wishing himself accursed from Christ, p. 22.  
That Christians stand much engaged to mourn for their unconverted kindred according to the flesh, and to take all possible means to convert them, p. 26.  
A description of Jesus Christ, as to his deity, and dignity in itself, p. 33.    
Chap. 3. Plainly demonstrating, that the wise and holy God in choosing to salvation eternal, and reprobating to damnation eternal, hath a special eye to qualifications, p. 35. 

That sometimes some passages of God's providence do seem to cross his promises, p. 39  
The true seed of Abraham in all ages are such as bears resemblance to Abraham in faith and love, p. 41.  
That the true seed of Abraham are not, nor were not at any time estimated or accounted as they were found in the external professions or practise of ordinances, though of Gods own appointment, but as they had the life and power of them in their hearts, p. 45.  
That God in choosing and reprobating man hath a special eye to qualifications, p. 52.    
Chap. 4. Wherein is evidently asserted by the truth of reason, that the Apostles affirmation (Jacob have I loved, and Esau have I hated) could not respect in the least, n●…ther their pensons nor generations, as to a final saving or damning their whole posterity, p. 57 

In excluding Esau, God excludes works, in choosing Jacob God declareth his choosing faith and free grace in the Gospel for salvation, p. 68    
Chap. 5. Plainly evidencing that the salvation of mankind was the subject of God's heart, thoughts and purposes from the beginning, p. 72. 

What we are to understand by the purpose of God and the time when they do commence. p. 76.  
God is very stable in all his purposes, and among all his purposes in none more stable, than that purpose respecting the way and terms of man's salvation, p. 86.    
Chap. 6. Treating in Eight particulars the explanation of love and hatred in God, and that in this chapter it cannot intent election, and reprobation to heaven or hell, p. 94. 

Whether the first transgression of Adam is the cause of God's hatred against mankind, p. 96.  
The effects of God's hatred is a privation of good and in●…ction of evil, p. 98.    
Chap. 7. Showing Gods unquestionable and absolute right, to state and propound his own terms, upon which his grace and justification and salvation shall be had, and here determines it not upon the works of the law, but believing in his son, p. 102. 

That God's speakings of old to his servants were very significant and teaching to ages and generations to come, p. 122.    
Chap. 8. Showing that it is of mere grace and mercy in God, all men having sinned, to call them upon any terms whatsoever to justification, all grace no debt, p. 125. 

Why is willing and running opposed to God and mercy? it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, p. 128.  
It is possible for persons cordially to desire and laberiously to pursue this mercy of justification, and yet come short, and not attain it, p. 137.  
That persons to some degree righteous and obedient to God's laws, are very apt to challenge, and strongly expect the great privilege of justification as a debt for such their obedience; or as a reward for such work, p. 138.    
Chap. 9 God's act of hardening and reprobating to damnation, is the effects of great and persevering rebellion, when men shut their eyes and ears at ●…st after much long-suffering and patience, p. 139. 

As God sealed up Pharaoh for his impenitency, so did he with the Jews for shutting their eyes and ears, therefore gave them up to a judicial blindness, p. 151.    
Chap. 10. Plainly explaining how and in what sense God may be said to harden men's hearts, in like manner how God is said to show mercy, p. 164. 

God's will differs from men's will, because it 〈◊〉 of counsel, he doth all things according to the counsel of his own will, p. 166.  
Terms of mercy and terms of wrath are founded in the breast of the most high, p. 168.  
What mercy is intended when he saith, he hath mercy on whom he will, p. 169.  
Four instances to evidence, God did not necessitate Pharaoh to be rebellious, p. 172.  
How God is said to harden Pharaohs heart, p. 177.  
Five marks of Gods withdrawing from hardening sinners, p. 183.  
No person so near, ready, and liable to fall into his own destruction as a hardened sinner, he is very near to ruin, p. 190.  
Those that slight and undervalue the Scripture● are not guided by the same spirit that writ the Scriptures, p. 192.  
That God Almighty doth greatly concern himself in his people's afflictions and oppressions, p. 193.  
That every act of impunity and reprieve from judgement misimproved, doth directly contribute to the fitting and preparing such a person for wrath, p. 195.  
That God in his deal with Pharaoh laid a platform of his proceed with reprobates to the world's end, p. 199.  
Six Characters of a heart that is not hard, whatever they may think of themselves, p. 201.    
Chap. 11. God's will and word are terms equivalent, and his purposes to mankind in order to mercy and judgement is not , p. 203. 

That God may justly find fault with whom he judicially hardens, p. 213.    
Chap. 12. Detecting that unreasonable consequence of Gods forming men on purpose to damn them, p. 215. 

The great sin of the circumcised Jews was spiritual pride, p. 229.    
Chap. 13. Explaining the Potter and clay, and that God makes and mars vessels, according to their submission and rejection of him, p. 231. 

That sin and disobedience is of an embasing nature, it makes man comparable to the earth, the potter's clay, p. 251.  
The same people or persons at distinct times may be honourable and dishonourable vessels, p. 253.    
Chap. 14. Explaining who are vessels fitted for destruction, and who are vessels of mercy, and why both become such? p. 255. 

Wicked men are the proper subjects of Gods long-suffering, p. 273.    
Chap. 15. Showing the superabounding riches of God's grace to sinners for their encouragement to turn, p. 274. 

That the present state of Christians in this world is a state of preparation not of perfection, p. 286.    
Chap. 16. God's love to the called whether Jew or Gentile, is great and singular love, yet not so unchangably fixed in this life; that neither the obedience of some nor the rebellion of others can alter it, p. 288. 

The great aggravation of man's condemnation will be the rejecting and not complying with God's frequent and loud call, p. 294.  
That God's love or hatred with respect to persons or people, is not unchangeable or fixed, p. 302.    
Chap. 17. That it is not Number, nor being in relation to godly Ancestors that can secure rebellious persons from God's wrath and destruction, p. 305.  
Chap. 18. Explaining the causes why the Jews miss and the Gentiles obtained the righteousness which is according to faith, p. 316.  
Chap. 19 Plainly demonstrating that persons justified and saved in Gospel days, shnll have no cause to boast, but on the contrary to attribute all to freegrace, p. 321.  
Chap. 20. Calling for greatest circumspection, because persons in a very fair and likely way unto salvation in their own thoughts may suffer disappointment, it is very easy to stumble at Christ and his ways if careful heed be not taken, p. 325.    

Errata.  
PAge 3. line 29. for Appstle read Apostle. p. 6. l. 14. r. unrighteousness. p. 9 l. 20. deal chief. p. 11. l. 15. r. his person. p. 18. l. 20. for would r. could. p. 18. l. last for summary r. sum up. p. 20. l. 27. for 33. r. 23. p. 21. l. 14. for Christ's r. Christ. p. 22. l. 23. r. abdicated. p. 28. l. 8. r. was. p. 305. l. 23. for nations r. notions.   

A Brief Compendium of the whole controversial part of this Chapter, as a Preface to the Matter following.  
Showing the concurrence of each passage therein to the making up of a sweet harmony between this 9th and 3, 4, 10, 11, Chapters of this Epistle, and herein I am persuaded that if the Reader do but lay aside prejudice, and observe narrowly and heed carefully as he go along, he will receive great satisfaction in the truth of what is spoken from each verse distinctly, by that joint consent and argument, appearing in the whole, put together: for although it is possible to wrest and misinterpret some single verses or passages in Scripture, yet it is granted on all hands, that he that takes in the whole scope of Epistle, Chapter, and Context, in what he speaks, is in the ready way to make an unerring Construction of matters. This 9th of the Romans has been much wronged for want of this observation, by Insitting upon some verses, without heeding the scope of the whole; it was, (to Solomon) a sight of the true mother, which would not have the Child divided: an honest Expositor will take the scope, whether it makes for or against him; now if you shall so observe me, and go along with me, I dare to promise you ample satisfaction, that there is no such Doctrine concluded in this context, as Irrespective Election, or Reprobation of persons.  
I proceed, it is granted on all hands, even by those zealous on the other hand, that the great design that the Apostle carried on in this Epistle and Chapter, is to assert and maintain justification and eternal salvation to come in by faith alone, without the works of the law; and that there is an absolute necessity of believing in Jesus Christ, to prevent eternal perdition, both by Jew and gentile: this is positively determined, Cham 2.8.9. tribulation and wrath upon all that obey not the truth, upon the Jew first, and also upon the gentile: there being no respect of persons with God, the Jews must come in at the same door with the gentiles.  
Now the Apostle being deeply sensible, that his brethren the Jews lay under the danger of this great severity, as they were Rejecters of Christ and the Gospel, he is cordially concerned for them, as appeareth by his solemn protestation and asseveration, as to the sorrow of heart that he lay under for them, vers. 1. and that which he knew was as a stumbling-block in their way as to their believing in Jesus Christ, was their dependence upon their carnal privileges which they were invested with, as they were Abraham's seed according to the flesh, which privileges the Apostle grants to be theirs, and makes an enumeration of them, verses, 3, 4, 5. but that these privileges were not of such a singular and saving nature as they thought, he takes pains to satisfy them; and moreover whereas they were ready to plead, that they were not only thus privileged, but further as they were Abraham's seed, the Inheritance was theirs, and so entailed upon them, that they could not miscarry, except a failing should be in God's word of promise: to which their supposed plea the Apostle replies, ver. 6. not as though the word of God had taken none effect; and as to a further amplification, the Apostle in the following verses, takes pains to assert and maintain, that they may miscarry to all eternity, and yet Gods promise stand fir● and true to those to whom it was made, which he doth pathetically demonstrate, both negatively and affirmatively, to be not Abraham's seed according to the flesh but according to faith in Christ; the promises made to Abraham, I will be thy God and the God of thy seed, did not intent Abraham's seed according to the flesh, but according to the faith in Christ, which was eminently set forth in the miraculous birth of Isaac, which is also confirmed in his Epistle to the Galatians, in plain terms, chap. 3. last, if ye be Christ's, then are you Abraham's seed, and heirs according to promise, else not, it must be supposed; to which construction agreeth, ver. 7. ver. 8. following; neither because they are the seed of Abraham are they all Children, but in Isaac shall thy seed be called, or by faith shall thy seed be called, as Isaac was a child of faith: this is further amplified, ver. 8 the children of the flesh are not the children of God but the children of the promise are accounted for the seed; which vigorous and pathetical arguing of the Appstle, doth clearly instruct us what was the false bottom that the Jews rested upon, namely, that they could not miscarry who descended of Ahrahams' loins according to the flesh: 2ly, that God in his promise to Abraham did not intent his seed, merely according to the flesh: he proceeds to demonstrate from matter of fact, because some of Abraham's seed are by God east out and disinherited, namely Ishmael, who by appointment of God was excluded from inheriting with Isaac, though begotten from Abraham's own body: and whereas to this instance of Ishmael the Jews might be ready to say, there might be some reason given for his rejection on father's side, mother's side, and his own, he was born before the covenant of circumcision; his mother was a Bondwoman, and Ishmael is taken mocking Isaac: the Apostle proceeds to give a 2d without exception, even to the instance of Esau the natural son of Isaac, in whom the promises were especially lodged, In Isaac shall thy seed be called: this instance is without any or the least exception born in circumcision, of his free-wife Rebecca, and a twin with Jacob, born at the same time, and yet in his race rejected the Edomites; God foreseeing they would be a wicked persecuting people, predicts their servitude and bondage and exclusion from the land of Canaan, to inherit the barren Mountains of Mount Seir, which shows, that it is not enough to be Abraham's seed, if they be not of his saith and holyness; for some of Abraham's seed by his special son Isaac are rejected and hated for sin, Mal. 1. Obed. 10. for his cruelty against his brother Jacob, shame shall cover him; so that the Apostles argument lieth here, if Esau in his posterity eminently descending from Abraham's loins through Isaac, in whom the promise was lodged, might be hated, and his mountain destroyed; then how can you Jews, though the seed of Abraham, in a remote sense, claim from that foot of account? especially considering that you have persecuted to death the son of God whom Abraham loved and rejoiced to see afar off, seeing God is not obliged to any of the seed of Abraham, but as they are found in Christ, who was Abraham's right seed, as is eminently expressed, Gal. 3.16. he saith not, to seeds, but seed, which seed is Christ; and if the Jews should further plead, that beside there descent from Abraham's loins, they are a people near to God, in covenant, by circumcision and the Ceremonial law, and thereby distinguished from all the nations of the world to be God's people: the Apostle follows them in that also, ver. 11. that the purpose of God according to election should stand, not of works, that is not of works of that kind, which was eminently typed out in the excluding Ishmael out of Abraham's family, and from the Inheritance: for in so doing God did also exclude the works of the law from justification, as we may see plainly Gal. 4.22,23,24. for Isaac and Ishmael were two lively types of the two Covenants, and that from Sinai is rejected as to Justification, so that neither from their pedigree nor their legal obedience, could they have any special acceptance with God, for by the works of the law shall no flesh be justified, and thus it is not of works, ver. 11.  
Now hereupon the Jews proceeds to raise a 2d and new Objection, form thus, what doth not God Justify according to works (Paul?) then by this doctrine of thine thou seemest to contradict that declared righteous Rule of God's proceed, which is to judge and reward every man according to his works: this Obj. the Apostle supposeth and replieth unto, ver. 14. is there unrighteousness with God? God forbidden: no such thing can be (saith he) neither can such a conclusion be drawn from such premises, but more particularly the Apostle proceeds, in order to clearing his doctrine from the least imputation of impeaching the righteousness of God, which he endeavours to do from a double Argument. 

1st, That Justification cannot be of works, because it is of grace and mercy;  
2ly, That God cannot be unrighteous, in casting off the seed of Abraham according to the flesh who were strict observers of the law of circumcision, and in their room receive the gentiles, who should believe in Jesus Christ, and obey the Gospel, because from the beginning he had left himself that liberty, and is not obliged to any man; so that there can be no righteousness, in doing that which he hath a justness of power to do:   this which I say (saith the Apostle) is no more than what he hath declared from the beginning, that salvation shall be of grace, Mercy and Compassion, and consequently not of works; for the Scripture saith unto Moses, Exod. 33.19. I will have Mercy upon whom I will have Mercy, which words were occasioned by Moses' interceding with God for Israel after that great sin of theirs; that God would in special own them for his people above all the people of the world besides; to which petition God returns this checking answer, (say no more) I will have mercy and compassion on whom I will, or upon what sort of person I please, and will not give thee an account, though thou be'st my friend Moses: thou shalt know I have an unquestionable right in this case to show my mercy and grace on whom I please, Jews or gentiles, and upon what terms I please; and in these words to Moses we have a prophecy of the admission of the gentiles, or else it had not served properly to our Apostles turn in this place: from whence the Apostle draws up this result, ver. 16. so then, it is not of him that willeth, nor of him that rnnneth, but of God that showeth Mercy, that is, not of works but of grace: and 2ly, as he hath left himself a liberty which none can question, to show Mercy to whom, or upon what terms he please, so also he hath the same liberty to inflict spiritual Judgements, yea, judicially to harden whom or what sort of sinners he please; and to be plain, (as if he should have said) God hath singled out above all sinners as the subjects of this his severity, such as shall abuse his long-suffering and goodness, the firstborn of which sort of sinners was Pharaoh of old, who is brought as a type of such in all generations, both as to the nature of their sin and destruction; and therefore the Apostle brings that saying of God to Pharaoh, ver. 17. which he quotes from Exod. 9.16. for this cause have I raised thee up, or delivered thee from so many deaths, and kept thee yet alive, that I might make my power known in thee: and that this Pharaoh was a lively type of these stubborn rebellious Jews, I think need not be questioned, and as the righteousness of God in his proceed with Pharaoh, was never by any questioned, much less denied, no more can it be questioned in his deal with the Jews, who trod in his steps: Now from both these Instances drawn from Gods say to Moses and Pharaoh, the Apostle draws up this result, ver. 18. so then he hath Mercy on whom he will, and whom he will he hardens, that is, hardens such as Pharaoh, who first hardens themselves in their own hearts against God as he did now; hereupon the Apostle supposeth the Jews raising another Object. ver. 19 if God hardens, why doth he find fault with those so hardened by him ● seeing this his will is : for who hath re●…sisted his will? ●erein the Apostle doth personate a captious and quarrelsome person, not one making an humble objection with a desire of an answer, as doth plainly appear by the Apostles Reply to it, ver. 20. wherein he takes pains to humble and shame them for their bold, and saucy, and quarrelsome disputing against God, which to effect he asserts the power, yea the unquestionable and inoffensive power of God to save and reprobate upon his own terms; to the justness and unquestionableness of which terms he doth amplify by the similitude of a potter; who hath a power that none questions, to make vessels of honour and dishonour, and that upon his own terms, and upon his own discretion, that is to say, when he designs of a lump of clay to make an honourable vessel, and that piece of clay, mar, break, or run too course for such a vessel, he hath a power (which none questions) to make it again, the same lump or piece of clay, a vessel for a dishonourable use as he please: according to that place at least alluded unto Jer. 18. ver. 4. and when thy second vessel is made, God may justly complain or find fault that it would be no better a vessel, and the vessel cannot say, why hast thou made me thus? because it was designed for a better; of which comparison of the potter, we have the reddition or application, ver. 22. 23. thus if the common & ordinary potter have such a power and privilege which none is offended at, much more hath God power or liberty to make, vessels of honour of those who shall yield to his hand and wheel, and fall in with his design, whether Jews or gentiles: and consequently, hath not God ●ower that none can question to make them vessels ●f dishonour and wrath who have abused all his ●uduring, long-suffering, and patience exercised ●owards them: an Instance whereof we have in Pharaoh, and afterwards in the circumcised Jews; ●his power God claims, to make those vessels of wrath who abuse his goodne●…, and so treasure up ●rath against the day of wrath: Chap. 2. but if a ●an cleanse himself he shall be a vessel of honour, prepared for the master's use, 2 Tim. 2.21. thus I have given you in a few words the coherence and scope of this Chap. to the end of verse 23. The Apostle Peter 2 Pet. 3.16. tells us, that in his beloved brother Paul's Epistles their are some things hard to be understood, which the unlearned or unskilful wrist to their own destruction, amongst which things (or sayings) this part of his writing this Chapter, cannot be exempted but necessarily comprehended, especially if we will observe the context or verse chiessy before, 2 Peter 3.15. no portion of Scripture seems in the judgement of most men to be attended with greater difficulty, and many persons takes occasion from what is here declared to disparage and obscure the universal and impartial love and grace of God to Mankind in Jesus Christ: to prevent which mistakes, it will be altogether needful in our reading this chapter to carry along in our eye the main scope and design of the Apostle in what he here writes to this people, which was in a direct line to prove his grand thesis, namely, justification by faith without the deeds of the law: and therein this Chapter carries a complete analogy with the former, and two following Chapters of this Epi●le, the grand scope of all which is to convince the Jew of his sin, in not believing in Jesus Christ for life and salvation.  
The Apostle in this Epistle and Chapter had an eye to the Jews great Argument, with respect to the covenant made with Abraham, which argument is by them form thus: if not any be justified but by faith in Christ, than the Jews (though the natural seed of Abraham) are not justified, but are in the state of condemnation, for they hate Christ, have persecuted and slain him: but it is absurd to conclude, that the Jews are not justified, therefore man may be justified some other way then by believing in Christ: and the Minor of this argument is strengthened by a threefold fortification which the Jews think impregnable.  


As first, say they, to the seed of Abraham was the promise made, and if they be not justified, then there is a failing in God's word.  
Secondly, there are not any amongst all the sons of men so zealous for righteousness, therefore they must needs be the persons justified.  
Thirdly, say they, if they be not justified, then hath God cast off his own people which he hath chosen:   But these things cannot be so, therefore this doctrine of justification by faith in Christ must be a doctrine of Paul's devising, and not the truth of God.  
Now, my souls desire and prayer to God is, that the truth in this Scripture might clearly shine into the hearts of all that are sincere, who shall read the ensuing matter; and that which I design as I go along, shall be to discharge this Scripture from that hard service which it is pressed to serve in; which is, to attest a personal absolute Election and reprobation, unchangeable and irrevocable, established before the foundation of the world; which preordination of God doth avoidable necessitate men to be what they are, and shall be, as to sin and death, Righteousness and life; which inference and conclusion will appear very foreign to the Apostles design in this Chapter.   

CHAP. I. Personal Reprobation Reprobated. Wherein is contained what real, great, and constant sorrow the holy Apostle St. Paul had for the miserable estate of the Jews under their sin of blindness.  
Vers. 1. I say the truth in Christ, I lie not, my conscience also bearing me witness in the holy Ghost.  
IT may be easily and readily supposed, that the Apostle had here to do with a people, who partly through prejudice to the persons and partly his doctrine, were likely to be hardly persuaded that Paul had affection for them; that he had in his heart secret hatred and revenge against them for those injuries done to him; and therefore he is necessitated to take great pains to raise and beget in them a credit of his choice love and affection to them, which he labours after, in the beginning of this Chapter: these 5 first verses contains the proem or preface to the Chapter.  
In which preface, we have the Apostles most ardent and pathetical complaint and manifestation of sorrow, in the behalf of he Jews, his countrymen, who were not only ignorant, but persecutors of Christ and his Gospel, which rendered them in the Apostles judgement in a very sad and deplorable condition.  
Now these five verses are two ways understood. 

First, some understand them to look backward to what the Apostle had been treating on before, 〈◊〉 the former Chapter, in which he had been treating of the choice privileges of such as were believe● in Christ, that they were not liable to condemnation, that they were chosen of God, had the spirit; were heirs of God, joint-heirs with Christ; and that nothing should be able to separate them from this their happy estate: some (I say) do judge that the Apostle having been deeply contemplating upon these things, breaks forth passionately and abruptly with these affection at lamentations for those his Countrymen, who for the generality of them lay short and at a distance from these privileges.  
Secondly, there are others, who understand these verses as a preface to what follows in this Chapter; and as a preparative to what he had to say, which I think is the likeliest to agree to truth; and I shall handle them as so understood;   and that great truth which the Apostle takes such pains to fasten upon their hearts, was this, that he had a cordial and deep sense of the present state of the Jews and their condition, even to exquisite sorrow and grief.  
In which sorrow we have four circumstances considerable. 

First, the certainty of it.  
Secondly, The greatness of it.  
Thirdly, the cause of it.  
Fourthly, the heightening circumstances of this sorrow which are two. 

1. The Jews are his kindred.  
2. They were such who had been invested with very great privileges:     of each of these a few words in order.  

First, the Apostle is very pathetical in this his attestation of the truth of this his sorrow; he doth with much earnestness assure them, that he had such a sympathy 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 lie 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 lie not.)    
These words of our Apostle are read two ways: some read instead of in, by Christ, not as we read 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 writ unto you, behold, before God I lie not: so also 2 Corinth. 11.31. the God and father of our Lord Jesus Christ knoweth that I lie not: I appeal to him that I lie not, as here.  
But 2dly, the most both of ancient and latter Interpreters understands and reads 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 read those words, 2 Cor. 12.1. I knew a man by Christ; and of the same mind are most of our latter writers, who also takes these 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 lie 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 die and not live, so Psalms 118. I shall not die but live: 1 John 20. confessed and denied not; and this kind of speaking was usual: see what pains the Apostle takes to persuade 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 offered by a Gospel-Minister: that the people be satisfied, that what be says, he speeks from the root of tender love and pity 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 die 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 persuade the Churches into a belief of his love to them: Paul takes pains also with the Jews to persuade them, that this sorrow was the effect of his to them; which to do he could appeal to his own conscience; he was always careful to make conscience to his Friend: see Acts. 24.16. 2 Corinth. 1.12. therein was his rejoicing, and he knew the holy spirit stirred him up to speak that he spoke: 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 than this cometh of evil: to which I answer. 

1st, That Christ's design in these words could not intent 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 Christ's 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 designs 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' words, Chap. 5. if Christ's design had been to forbid all kind of swearing, there needed not to be an enumeration made, of what they should not swear by; neither can swearing in a solemn way in the fear of God be a Moral Evil, which is used by God himself, and Angels, and saints; in th● purest times; but where Christ would enjoys 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 greatness of this grief and sorrow of the Apostle for the Jews; the Apostle is not satisfied 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 greatness 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 expressed as it is to be understood in our text; it is so great, that the Apostle cannot express it, his heart will not serve him to express in particulars the cause he saw for this sorrow: great grief sometime silenceth a man from giving the particulars of the cause: the substance of this cause was, that the Jews had rejected Christ who was sent at first to save them, and ●hat now they were under judicial blindeness from God thereupon: there is the ground of Paul's so great sorrow; from whence I would note too 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 knowledge of God ●nd faith in Christ are in a sad, a miserable, ●nd deplorable state and condition: here lieth the ground of Paul's sorrow; he understood the danger of such a state, as they were ignorant of Christ and ●is righteousness, and thereupon judicial obdurateness and blindness was upon them; such was Pha●aohs case, such was Israel's case, Esa. 6. and there ●s reason why their case should be pitied and lamented, Act. 13. they are in a perishing condition, because there is no other name under heaven by which men can be saved.  Second Doctrine, That to mourn, sorrow, and lay to heart the sin and misery of others, by those whose own condition is secure, good and safe, is a character of one whose heart is truly touched for God. 
This was Paul's case, he knew his state was good, but this doth not satisfy him so long as his kinsmen and countrymen were without Christ, and this was not only the spirit of Paul, but others of God's servants: see Psalms 119.53, 136, 139, 158. Jerem. 9 Ezekiel 19.41. v. Mark. 3.5. Christ is greive● for the hardness of men's hearts. From whence we may learn; that sorrow for others is a true discovery 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 privilege to be mourned for in affliction, and in this the Jews had a privilege, so had Job: his friends came to mourn with him, and for him; the contrary God threatened to Nineveh, Nahum 3. to Jerusalem, Esa. 51.19. and it is a duty not only to mourn for those that mourn, but those that have cause to mourn; but I proceed to the next.    

CHAP. II. Asserting the great duty of Christians to mourn over the woeful estate of their unconverted, relations; and how much they ought to do or suffer towards the furtherance of their salvation.  
Ver. 3. For I would wish myself accursed from Christ, for my Brethren, my kinsmen, according to the flesh.  
4. Who are Isralites, to whom pertaineth the adoption, and the glory, and the Covenants; and the giving of the Law; and the service of God, and the promises.  
5. Whose are the fathers, and of whom as concerning the flesh, Christ came, who is over all, God blessed for ever, Amen.  
THe matter contained in these 3 verses, I shall summary into these three heads in general. 

First, we have a strong confirmation of the Apostles former affirmation and protestation, tending more fully to demonstrate his love to, and sorrow for the Jews rejection, which he had so pathetically spoken unto in the former verses.  
Secondly, we have a character at large of the persons over whom he thus mourned and sorrowed for, in two considerations. 

First, they were his brethren and kindred.  
Secondly, they were a people dignifyed, and distinguished with many singular privileges, as above all the people in the world besides; which privileges and immunities the Apostle doth in verse 4th and 5th enumerate under nine heads, as I shall show you.    
Thirdly, we have in these 3 verses a glorious Ellogam of Jesus Christ, in which we have these two things considerable. 

First, a description of Christ what he is.  
Secondly, we have the Apostle ascribing blessing and praise to him:   in this Ellogam the Apostle hath a double designe● 

First, to heighten the privileges of the Jews, of whose loins such a transcendent glorious person came.  
2dly, His design thereby was to aggravate the sins of the Jews, and their condemnation, in that they should reject such a glorious and worthy person, who is blessed for ever.      
I shall speak to these three heads briefly.  

1st, As to the Apostles confirmation of his former protestation setting forth the reality and greatness of his love to the Jews, and sorrow for their Rejection, and that his love to and sorrow for them was very great, appears by this exigency which it drove the Apostle unto, the Argument riseth thu● that person that can dispriviledge himself even 〈◊〉 extromity that he might thereby procure for other their exemption from sorrow and sufferings, must needs have strong love for those he intends therein; this was Paul's 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 reduced 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 greatness 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 Paul's enemies, and sought his life: as we read Acts the 33.13. about forty Jews laid wait for Paul to kill him.  
But to come more closer to the words, and more strictly to inquire what is wrapped 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 parabolically, 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 myself accursed●, but I think these extravagant inter pretations, do not suit with the solemnness of the Apostles attestation and asseveration going before; to the truth and reality of which his speech, he calls Christ's conscience and spirit to bear witness.  
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 intent 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 intent his inward state, is the word which is made use of to set it out by (anathama) imports; no less as sometimes used: as for Instance, 1 Cor. 16. If any man love not the Lord Jesus Christ, let him be anathama when the Lord shall come: but I shall lay down some reasons why it cannot be so understood, as if Paul hazarded his eternal state, the, love and favour of God to all eternity, he wished 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 required 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, doubtless 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 Father's face, but this separation is not limited.  
Fourthly, Such a state was worse than the state of the Jews themselves, they are not abdicated eternally from God; so that we cannot rationally 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 assemblies, 〈◊〉 the saints, to be excommunicated the Gospel Church; because sometimes and generally that i● rendered by the name of anathama; as if the Apostle should have said. I could wish myself excommunicated from the Gospel Church for their sakes not only to be deprived of the honour of an Apostle, but of membership in the Church.  
Obj. But some may say, our text saith separate from Christ: I answer the Church is called Christ, 1 Corinth. 12.12. So likewise is Christ, that is, the body of Christ; and our last expositors do so render it, and understand it, that the Church is called Christ: so Doctor Hammond: Paul did prize at a very high rate the Communion and fellowship of Saints, yet for the Jews sakes he could have been content to have been excluded that sweet and happy estate.  
But 3dly, Others understand, and they are the most and best approved interpreters, that the Apostle doth wish not only a privation of good, and all his high privileges, but a dreadful infliction of much sufferings and corporal punishments; which amongst the Jews did follow their anathama: they were delivered up to Satan, they were exposed to open shame and ignominy and detestation, they were anathamized, were disdained of all, abhorred of all: so that according to that interpretation, this was the sense of the Apostles words, I could wish myself the veriest abject and object of shame and spite; let me be as thus exposed to the worst of ruins, yea, the most cursed death itself: this interpretation seems to agree most currently with the Scriptures; not that this anathama must intent the vengeance 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 expressed, that is, let him be rejected as an accursed thing; let him be detested and abominated, and withstood to the highest; and thus it must be understood, Gal. 3.13. Christ was made a curse for us, which being made a curse, takes in all Christ's sufferings and humiliation, from the beginning 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 die: 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 than 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 brethren's 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 brethren's sakes: thus as in a glass 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 ourselves to loss and sufferings, this was an engagement upon Christ: many were concerned, the world were concerned; this may be of great use to be considered by those entrusted with the work of the minisity; especially consider this example of Paul, to beget a spirit for public 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 distinguished, with very high privileges above all people in the world;   besides which privileges and immunities the Apostle doth enumerate verses 4. and 5. under nine heads. 

1. They were Israelites.  
2. They had the Adoption.  
3. The glory.  
4. The Covenants,  
5. The giving of the law.  
6. The service of God.  
7. The promises.  
8. Theirs were the fathers.  
9 Christ came of that line.    
A short word by way of explication to each of these.  

1. That which heightened the Apostles sorrow for these people, was the near relation they stood to him, they were his brethren, his kinsmen according to the flesh: brethren is a word of general signification, and applicable to all men, without exceptions, yet here it is restrained; he doth not only call them brethren as they were from Adam; but as they sprung from the loins of Abraham, Isaac, and Jacob: and he adds, here, according to the flesh, because notwithstanding they were the seed of Abraham, yet they wanted the spiritual character, the faith of Abraham: yet Paul owns them as his brethren, as he and they were of the natural seed of Abraham; the Apostle doth fully own, the brotherhood upon this account, are they the seed of Abraham? and more particularly, Phil. ● of the stock of Israel; of the tribe of Benjamin, or hebrew of the hebrews. S. Paul had a dear love for the people, as they descended from the same Jacob and Israel, according to the flesh, though as yet enemies to the faith of Abraham, who foresaw Christ day and rejoiced in it. Note this Doctrine by the way. Doct. That Christians stand engaged much to mourn for their unconverted kindred according to the flesh, and to take all possible means to convert them.  
Though it be a duty for Christians to do good to all in this respect, yet more especially for kindred and relations; to do much and suffer much for the salvation of our kindred; it is observed by the learned, that Christ as to his Ministry began at Nazareth, whereas he had been brought up to instruct them: see Luke 4. and doubtless if outward suplie● are to begin there, much more spirituals: he is worse than an Infidel, that provides not for his own, they of his house.   

We now proceed to the 2d branch of the Apostles description of this people, for whose unhappiness he thus mourns; which we have contained in the 4 and 5 verses, in which verses we have the Apostle making a distinct and particular enumeration of their several privileges and immunities which they were honoured with.  


1. They were Israelites, a title of high esteem; sometimes taken in a large, and sometimes in a strict sense; in one Text in a large sense, all that descended from the loins of Jacob, after his name, was changed to Israel, for his princely power in prayer with God.  
2ly, Sometimes Israelites are understood in a more strict sense for sincere, holy persons: thus Nathanael is said to be an Israelite indeed, in whom is no guile: John 1.   so Gal. 6.16. such as walk according to the Gospel-rule, are called, the Israel of God, now here the Israelites are to be understood in a large sense, and that was a privilege to descend of him who was in such esteem with God: in the seed privilege as was to them, did pertain the Adoption, that is, the childship, or sonship: of all Nations God took them into his family as his sons: Israel is called Gods first born, Exo. 4. and not only were they so by title, but he provides them a worthy portion, the land of Candan, a land flowing with milk and honey for their Inheritance.  
They were so called Children, that in comparison all the nations are called dogs, Mat. 15.16. they are shut out and excluded from the children's provision; whereas other nations in comparison did dwell in the dust of the earth, these children did dwell with God on the throne, as it were: the office of Adoption was placed amongst them, that if any would come into Adoption, they must come in thorough them, by being proselyted first to them, yet this high privilege was but a show of Gospel-adoption by Christ, Rom. 8.15. john 1.12. 1. Ephe. 5. Adoption is to make a son by favour; Adoption is a legitimate act imitating nature.   

3d Privilege was, they had the glory, glory is divers ways taken in Scripture, sometimes for empty pomp and Majesty, Mat. 6.26. Solomon in all his glory, in his riches, rule, splendour of apparel, and his earthly enjoyments. So also the sun is said to be glorious, thus Israel waa more glorious than any nation besides; they had the whole of outward glory. They had glory upon a spiritual account; the glory of God shown upon them; the Lord walked in the midst of them; they had the ark of God's presence, called the glory: 1 Sam. 4. from whence the temple was called the habitation of God's glory, the place where his glory dwelled, Psal. 26.8. other nations had no glory in comparison of Israel; they sat in the dust: God was a spirit of glory upon them every way; and they are promised this glory upon them again upon their return Esa. 60. their God shall be their glory.   

4th Privilege, the Covenants were given and made to them: these were the people that God entered into Covenant with in special; Genes. 17.  
But may some say, did not God enter into Covenant with all flesh? Genesis 9 and the bow is a token of it still.  
I answer, there are two sorts of Covenants, one conditional, the other free; that Genesis 9 is a Covenant without a condition, and it may be called a free promise on God's side voluntarily, but a Covenant properly understood supposeth a mutual contract between two; and in this sort God made his Covenant with them: Genesis 17.  
2ly, No people had the covenant renewed as they had from time to time, and therefore we have it here in the plural, Covenants; Israel was singularly dignified above other nations, yet this is not to be understood exclusively, but chief and eminently: Israel had the Covenants, that is, they were Feoffees in trust, as to the Covenants; if any of the gentiles had any benefit in them, they must first be proselited to them.   

The 5th privilege was, that the law was given them; not only the law of ceremonies but the Ten Commandments was delivered to them: in special the ten Commandments are directed to them, as those whom God brought out of Egypt: to them were committed the Oracles of God: and that is a singular privilege in God's account; see Psalm. 147. he hath not dealt so with any nation, Acts. 7. they received the lively Oracles of God: and it is possible, that the Apostle in these words had a special eye to the manner of the giving of the law upon Mount Sinai in that magnificent and miraculous way, because he saith, giving of the law, it was no small privilege to this people, that the law that they should be governed by, should be constituted and framed, and also given to them by Jehovah himself: Is it not a privilege to that servant in a family, who is entrusted with the laws and rule by which the whole family is to be guided? the Jews had a superintendency in this point.   

The 6th privilege, that to them pertained the service of God: there is some difference amongst expositors about the meaning of this: some take it for divine worship, even the whole ceremonial law; that they and they only were directed how to serve God therein: others understand it of the priests office, which was only from amongst them; there were no prophets but what was from among them, nor no priests to serve at the altar but of them; they only came near to God to serve him Deut. 4. and 7. not any but Aaron's sons and successors.   

7th Privilege, they had the promises pertaining to them only; but some may say what difference must we make between this and the former covenants? I answer that by promises here; we must understand, the free and voluntary, beneficent promises of God are begun in them: where do we find in all the Old Testament-Scriptures any promise but what was made to them either present or to come? insomuch that when our Apostle Eph. 2. is setting forth the state of the unbelieving Gentiles, he declares them to be without the promises, as they were not of the commonwealth of Israel; and therefore it is said Act. 26.6. that the promises were made to the fathers, to them was the free promises of Christ made: so that not any can come to understand the promises but by ploughing with their heifer.   

8th Privilege, theirs are the fathers; it was their privilege to be children of worthy Ancestors, Abraham, Isaac, and Jacob, who were worthy in the sight of God, and to whom he made great and precious promises, in which their children's children were comprehended; it is a choice privilege to come of a race accepted of God, a● these did, they were descended of these worthy Fathers.   

9th Privilege, the last but not the least of thest privileges was this, that Christ came of that line according to the flesh: In which words we have something expressed and something employed; 

the Apostle supposeth that Christ had another nature then that of the flesh.  
2. It is positively expressed, that Christ was born of them; it was a great privilege to mankind that the son of God would take our nature, and a singular privilege to that family in particular of whom he came, he was born of a sister of Israel, of mankind: therefore Simon might well say and sing, Luke 2 32. that Christ was the glory of his people Israel: and well might Mary the mother of Christ say from thenceforth all generations should call her blessed: Is it not an honour to a family to have an earthly prince descend of it, much more must it be a privilege to have the son of God to descend of Israel:     

Thus I have briefly touched these distinct privileges which these people had been inve●…ed with, who are now so unhappy, and for whom the Apostle is so deeply sorrowful: but why doth the Apostle make such a particular enumeration of their birth-priviledges?  


First, that he might remove from their minds the least suspicion of prejudice in his mind against them, whilst he is not willing to obscure the least spark of their glory according to the flesh. It is true where want of love is, it is usual with men to slight others as to their privileges: but it was not so with the Apostle, 〈◊〉 is free to own what he might, Rom. 3.1.2. he saith, their privileges were much every way: St. Paul was far from slighting the Jews as to their outward privileges, which commonly is a fruit of want of love.  
2. This enumeration of their privileges might be to aggravate their sin the more, who did not believe, notwithstanding they stood upon the upper ground of all these advantages; they were Christ's own before as it were, John. 1. he came to his own and his own received him not.    
I shall note a few things briefly from what hath been said, and so pass along. First Doctrine, That the body of the Circumcised Jews indefinitely, and universally considered were transcendently exalted, dignified and distinguished; with very great privileges above all the world besides, they were beloved for their father's sakes. Second Doctrine, It is possible for persons invested with the highest privilege under heaven to be enemies to Jesus Christ. Third Doctrine, That a person or people enjoying the highest privileges under heaven, yet short of believing in, and closing with, and obeying Christ, are in a state and condition to be lamented: Or thus, that believing in, accepting of, and obeying Jesus Christ, is the sum and substance of all privileges; It was not so great a privilege to be Christ's Mother, as to be Christ's disciple. Fourth Doctrine, It is a right Gospel-Spirit, and savours of love and respect to our enemies to acknowledge what is worthy in them, as they have received it from God: see Act. 26.27. King Agrippa, believest thou the prophets? I know thou believest: Rom. 10.2. the Apostle acknowledgeth their zeal, though he saith, it was not according to knowledge. Fifth Doctrine, That is good to let persons know what God hath done for them, as to outward benefits and privileges: see Nathan to David: so Paul to the Galathians, chap. 4.15. Heb. 10.32. Revel. 2.6.    

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

1. A Description of Jesus Christ, as to his deity and dignity in itself.  
2. An acknowledgement of the glory due to him from us.    
1. In this description of the Deity and dignity of Christ, we have the Apostles voluntary acknowledgement of Christ to be God over all: and this the Apostle doth for two ends. 

First, still to exalt the Jews privileges.  
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 owes to Jesus Christ, doth so rule in him, that he cannot mention him without honour and praise, who is to be blessed for ever, saith our Text; this is the work of Saints here and hereafter to all Eternity, Rev. 5. and chap. 11.  
But why is this Article Amen here added? It is a Greek word, the English of it is commonly verily, and it hath a twofold signification according as it is placed: when it is placed in the beginning of a sentence either in the Old or New Testament, it carries in it an attestation and asseveration: See Psal. 37. verily thou shalt be fed: Psal. 39 verily every man is vanity: and it is commonly so used by Christ, sometimes singly and sometimes doubly: We have it by him about 50. times used singly in John; only about 24. times verily, verily; amen, amen, is a word of attestation, but when it is used in the end of a sentence, it signifies the souls desire of the performance of the promises: as see Deut. 27. twelve times all the people shall say amen, or, let it be so with all my soul; thus it is understood 1 Cor. 14.16. how shall he that occupieth the place of the unlearned, say amen at the giving of thanks? so it must be understood, Rev. 1. so chap. 22. let it be so I wish with my soul: and it supposeth more than a bare wish, but it carries in it an echo of faith; it shall be so, as in this Text is read, who is to be or shall be blessed for ever.  
One Note, and so I shall conclude the Preface. Doct. It is not only the soul-desire, but the undoubted faith of Saints, that Christ shall be glorified; the Saints can say amen to this truth.  
Thus we have done with the Preface to this Chapter.    

CHAP. III. Plainly Demonstrating, That the wise and holy God in choosing to salvation Eternal, and Reprobating to damnation Eternal, hath a special eye to Qualifications.  

Ver. 6. Not as though the word of God had taken none effect, for they are not all Israel which are of Israel.  
HAving now finished the Apostles Preface contained in the five first verses, we now proceed to the body of matter contained in this Chapter, which matter calls for our most serious consideration, to the end we might attain to the true intent and meaning of the spirit therein.  
It appeareth upon the first cast of our eye upon this Scripture, that the Apostle had in good earnest to do with a stout and strong adversary, with whom he is joining issue, and that with all his might; and this enemy was the zealous circumcised Jew, boasting of his carnal privileges, 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 address himself. And his great design (as we may clearly see) is to assert Justification and salvation to come in only and alone by faith in Jesus Christ without the deeds of the law.  
Now the course and Method which the Apostle proceeds in is this; First, to weaken and dissolve their grand objections, and take off those absurdities which seemed to the Jews to follow upon the Apostles Doctrine of Justification by faith alone.  
Those two Objections which he knew lay in their minds 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, than it renders God not so good as his word, than his word is of none effect: But it is absurd to imagine God's word to be fallible: his promises are yea and amen; therefore the circumsised Israel must be Justified 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 righteousness, and reject us who are comparatively a righteous people, walking in his ways living in his Ordinances, and worshipping him; then doth the ways and proceed of God savour of unrighteousness, and seems to bear a resemblance of justifying the unrighteous, and condemning the righteous; which as Abraham said of old, is very far from God: therefore it must needs be the seed of Abraham, that are the subjects of justification and acceptance with God.   Now that this must needs be the substance, will appear from those answers which the Apostle shapes out to them in the following verses: and the taking off the first of these Objections, takes him up the 6, 7, 8, 9, 10, 11, 12, 13. verses: and the taking off the second Objection, takes him up the greatest part of the chapped. from the 14. ver. forwards.  
As to the first of these Objections, the Apostles concess with them, that God's word cannot fail, his promises are yea and amen, vers. 6. not as though the word of God had taken none effect; God's 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 show, that God in his special promise to Abraham, did not intent 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 intent Abraham's seed according to the flesh, the Apostle doth descend to some instances of some persons within the compass 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 God's appointment cast out of the family, and disinherited from a share with Isaac; and whereas they might readily plead 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 Offspring of Isaac, in whom the promise did more especially centre, yet he is hated and comparatively ruinated, which things we have treated on to ver. 13. all which tends to strengthen the Apostles distinction that Abrabams' seed was not intended the natural or fleshly seed, but the seed according to saith: to which the Apostle to the Galathians; chap. 3.29. doth fully speak; if ye be Christ's, then are you Abraham's seed, and heirs according to promise: So that if Esau be not an heir, it is because he is not Christ's 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, God's word of promise stands good and steadfast, 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 show the design, 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 conciseness 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 Abraham's seed, ver. 6. 7. 8. 9  
I begin with ver. the 6. in which the Apostles design is, to assert the steadfastness of God's 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 mind that God's word or promise should be liable to fail: These words are read three ways.  
1st, It cannot be that the word of God hath failed. Others read, it is not possible that the word of God should miscarry: Others read, 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 steadfastness and certainty of God's 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 pass. First Doctrine, That sometimes some passages of God's providences doth seem to cross 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 Abraham's 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 seemed as if God had cast off his people; Rom. 11.1. the Phrases and say of Scripture seems to be contradictory many times, that such as are inconsiderate men may be in danger to wrest them to their own destruction 2 Peter. 3.16.  But Secondly, That however circumstances may appear to us, it is safe to conclude, that God's word and promise rightly understood are certain and unfailable. 
And that Opinion or saying whatsoever which carries in it a question of the truth of God's promises is in itself false and unsound: we see here what pains the apostle takes to deliver himself from the least imputation of his interfering with God's promises: in what he had been asserting in the former two verses, as to the privileges and promises to this people; the Apostle would have God true though all men are liars: 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 lie, Titus. 1. God's Counsels are by the same Apostle said to be immutable.  
Now the Apostle in vindication of the steadfastness and immutability of God's 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 abraham's nor jacob's spirit; as Christ told the Jews, John the 8th. though he grant them to be Abraham's 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 Abraham's seed: so these are not Israel, because they rejected God's way by Christ.  
I shall note one point by the way, and pass. Doct. That true heirship to God's singular promises comes in by a supernatural way, by a spiritual birth: and not by common generation.  
Persons were never in no age born heirs of singular and special 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.  Doct. from the 7th, verse. The true seed of Abraham, in all ages are such as bears resemblance to Abraham in faith and love. 
It is frequent in Scripture to reckon persons the Children of those whom they resemble in good or evil; 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 Abraham's seed in a large fence: nay some of these very Jews, john 8.44. are the children of the Devil; and why? but because they resembled the Devil in their lying and murdering: so the women 1 Peter 3.6. are children of Sarah, who carry it as she did: Gal. 3.29. if ye be Christ's then are you Abraham's 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 Abraham's son by H●gar the 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 wife's 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 intent Ishmael, though a child of Abraham's body.   

Vers. 8. That is, they which are the children of the flesh are not the children of God, but the children of the promise are counted for the seed.  
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 read, that is to say, and this kind 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 kind of Dialect in Scripture is the most certain and obliging kind of speaking that can be.  


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 offspring of Adam: thus must John be understood, joh. 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 son's 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 mind 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 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 sense the spirit is said to war against the flesh, Gal. 5. that is the fleshly mind: and this was the mind that S. Paul warred against, 2 Corinth. 10.  
Thirdly, and chief, 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.    
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 Christ's, 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.  
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 always, so he always required heart and inside-worship: he did always require to be worshipped with heart, soul, and strength. In Abel's time Cain was a worshipper 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 than Cain.  
In the time of Circumcision God was not satisfied 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 threaten of God against Israel for the want hereof, jerem. 9 Inward spiritual worship was always required, and much more in Gospel-days: 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 righteousness 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 justifieth the ungodly, his faith is accounted to him for righteousness: so that it is plain, that the spirit of God is greatly concerned in beating men off from bearing upon works of righteousness: and we see the spirit of St Eaul to this purpose, Titus 3.5. not by works of righteousness 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 err 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 always 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 God's children pass 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 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 sense 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 baptised Disciple of Christ, is one in whom Christ dwells 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 country, 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, james 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 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 pronounced a child of Abraham by Jesus Christ himself, Luke, 19.9. It is the judgement of some learned men that Abraham's 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 Abraham's 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 Abraham's 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 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 grievous 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 cross 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 kindly taken at his hand: God reckons him his friend, James 2.23. and this privilege is promised, John. 15.14. Ye are my friends when ye do whatsoever I command you: if thou be'st 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 Isaac's loins  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 God's power: therefore he saith in special, the children of the promise: it is undeniably plain, that if the Apostles design had been here to lift up Isaac as a type of absolute personal election, honeeded not to have proceeded this way as he doth, to compute Abraham's seed by Isaac, and by him in such a way: but if the Apostles design was to render Isaac as a type of such a sort of persons, so qualified, than the whole context will concur with it.  
2. Whereas the Apostle here styleth these persons acceptable with God, children of the promise, we are to understand, such persons as the promises 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 Christ's then are you abraham's, and consequently Isaac's 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 kind 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 God's promise, and it was accounted for righteousness: 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 lead 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.  
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. Judas tells us, certain men were Ordained to that condemnation, and he doth desipher them thus, ungodly men turning the grace of God into wantonness, 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 wind 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 gracious 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, for 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. 

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 God's free promise; Isaac was the son of God's 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 righteousness: 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 special Providence, for there was no strength in Abraham or Sarah to have a child 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, verse. 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 persuaded 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, 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, therefore 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 ourselves, of ourselves, 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 God's promises to Abraham and his seed, because God did never intent 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 God's 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 God's 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 God's part, but believing on their part.  
3. If the works of the law were rejected in point of justification, which were so laborious, painful, and costly, much less can gospel-works justify, 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, than 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 God's nature to allure by promises to Obedience, this was Gods proceed 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 design in distinguishing Abraham's seed, to the end of the 9th verse.      

CHAP. IU. Wherein is evidently asserted by the truth of reason, that the Apostles affirmation (Jacob have I loved and Esau hated) could not respect in the least, either their persons or generations, as to a final saving or da●…ning the whole posterity.  
Ver. 10. And not only this, but when Rebecca also had conceived by one, even by our father Isaac.  
11. For the Children being not yet born, neither having done any good or evil, that the purpose of God according to election, might stand, not of works but of him that calleth.  
12. It was said unto her, the elder shall serve the younger.  
13. As it is written, Jacob have I loved, but Esau have I hated.  
THe reason why I take in all these 4. vers. is, because they all belong to make up the Apostles answer to their first objection: the Apostle is in these 4 verses still carrying on the former Argument, to take off the absurdity cast by the Jews upon Paul's Doctrine of free justification by faith in Christ: their objection (as I have before-shown) was this, if Abraham's seed be not justified and saved, than God is not so good as his word of promise to Abraham; but God is as good as his word, therefore Israel is justified, and thou Paul art mistaken.  
To this the Apostle has been labouring in his reply in the former 4. verses; and to take them off from their confident opinion of the whole seed of Abraham: he has been instancing in Ishmael and Isa●…, one rejected, the other elected: Ishmael being cast out of the inheritance shows, that all Abr●hams-natural seed were not heirs of the promise: we have now in these four verses his 2d instance to the same end, from Ahraham's family, and that in special from Israel's family, the special son of promise: yet not all his fleshly seed heirs with him, though God said, In Isaac shall thy seed be called.  
And since we are now entering upon the borders of the controversial part of this chapter about absolute personal election and reprobation, I shall endeavour to be as distinct, clear and plain, as possible I can, that at lest what I intent and speak may have a ready access to your understandings and consciences in the sight of God.  
And before I come close to the words, as an introduction to what shall be said, I would premise three or four things to be considered to prepare you to what I shall say directly to these verses.  

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, than 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 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 God's 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 virtue 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 design 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 the last and not the first, and that the rejecting 〈◊〉 the Jews is not the effect of God's absolute decree. 

First, because their casting off is rendered 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 God's absolute decree, it could not be reversed again, as most will say.  
3. That this could not be the Apostles design to establish absolute personal Election, because such a doctrine would not have comported with his grand design, to convince the Jews of their sin in rejecting Jesus Christ; such a Doctrine 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 than 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 S. Paul's Doctrine; which kind of arguing was needless, if his design had been to exalt personal Election, therefore the Apostles design 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 shows 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 (mere 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 heart's counsel to all that would find the truth of God in this Chapter, is to observe the scope of the Epistle and Chapter: and if you find 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 forced 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 design 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 mind more darkly, in the instance of Ishmael and Isaac, so he is now proceeding more clearly in this instance of Esau and jacob; 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 kind 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 kind of speaking, and not only so, is so used.  
2. That the Apostle is carrying on the same Argument, appears from his mending and strengthening 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 child. 



1. Ishmael was begotten before circumcision was commanded.  
2. Of a bondwoman and Abraham's 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 steadfast; 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 immediately 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 than 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 entering upon a new matter, have lost themselves, and have been involved in great darkness 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 undeniably 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 expressed 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 than the other people; four times expressed: So also in that prophecy recited by the Apostle out of Malachi, as it is written, Jacob I have loved, Esau have I hated, chap. 1. ver. 2, 3, 4. It is plain, th●… it is not jacob nor Esau in person to be understood, as doth easily appear to those that will but read and consider; in that it is all along rendered in the plural: Edom said, we are impoverished, 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 applied 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 rendered it: It is rendered only thus; before they were born: and if they would have had honesty supplied the place, they should have in the room of children supplied 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 mere personal election and Reprobation, but as to a specifial National election and Reprobation, it bespeak a laying low a certain sort of people who did not fall in with God in his design through Christ, although they were the elder, as the covenant of works was elder than 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, called 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 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 Author 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 jacob, notwithstanding the occasion offered of offence by jacob, this appears Gen. 33.  
2. He joined with him in the burial, cha. 35. ult.  
3. Say they, he died in the true religion:   against this some, not for want of ignorance, objects, the Apostles calling him a profane 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 profane at that time in that act, and so was out of God's 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 jacob, as is plain Gen. 27.33. I have blessed him and he shall be blessed; he could not recall it again:   besides, its plain, that many of Esau's posterity were Godly: It is the general Opinion of the learned, that holy job was of Esau's race, and was that jobab of whom we read Gen. 36.33. and it is strange, that any should imagine 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 judas then Peter, nor Esau then jacob; and further he saith, as to the Text in hand, that the threatening of God against Esau, is no more of necessity to be executed then his threatening 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 God's way to declare the final state of persons: set this instance aside, where shall we find 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 struggling 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 jacob was given in as the answer of 20 years' prayer by Isaac; therefore it cannot be rationally supposed, that they understood God in this Oracle.  
5. I premise, that though our Text seems to intimate, that when the threatening was given out, there was no good on the one hand, nor evil on the other; yet when the threatening was executed, there was evil enough for which it was executed: see Obadiah ver. 10. for his hatred and cruelty against his brother jacob.   

Now we proceed to the words more closely as they lie 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 offspring of Abraham, which did naturally proceed from his loins, but such as should fall in with his design 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, jacob and Esau's.  
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.    
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 rendered 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 jacob, 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 jacob 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 jacob signifieth a Supplanter or deceiver: some renders his name heel or footstep, because he took his brother by the heel, pulled 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 child 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 shown you) were both in an even and equal capacity, one father, one mother, one birth. Now these two children are only 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 bloody 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 jacob and Israel: the seed of jacob, the Israel of God, even in Gospel days; as I have shown before.  
So that jacob 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 Christ's 2d coming, Obadiah, 21. and saviours shall come upon Zion to judge the mount of Esau, and the kingdom shall be the Lords: and in that day the house of jacob 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 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 special 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 took like Nimrod, of whom it is said, Gen. 10.9. that he was a mighty hunter before the Lord, or as some read, 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 styled a profane person, one that slighted spiritual things, as they were contained in his birthright; I am at the point to die, and what good will this birthright 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 Barrabas a wicked man, that he carried a significant name; Barrabas the son of the father; that it was to be feared, that his father too much loved him, which was one means to spoil him; what a cross and vexation was Esau to his father and mother in his marriage? Gen. 26. but I pass this briefly.    

CHAP. V Plainly evidencing, that the salvation of mankind was the subject of God's heart, thoughts, and purposes, from the beginning.  

WE now proceed to the predicate, the oracle itself, 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 mind about the strange struggling in her womb, inquires of God, who gives her this answer, as a prophetical prediction of their future condition in their posterities, which God foresaw was like to be, not as if this foresight did necessitate its coming to pass: no, Austin long since laid down a Maxim in this case, which is this, that God's 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 inquire. 

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. 

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 Esau's 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 find the first fruits of this servitude in David's time, as we read 2 Sam. 8.14. 1 Chronicles 18. when David put garrisons 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 jacob's 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 jacob.   

2. From hence we may see and learn, how dark many times God is in his footsteps, contrary to his own order: that the elder should rule, and have the primogaritorship, yet here it is contrary: God can dispense with his ceremonical and judicial law, and all to promote the interest of his grace to true believers, the seed of jacob. I shall show you how this oracle of God carries in it also a mystical sense: It is the judgement 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 show 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 judesaries, 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 possessed with as many & great privileges 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.  
4. The elder Covenant stoops to and gives way to the younger and last by course, as is usual 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 than 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 jacob 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 jacob; this doubling the speech doth show the certainty of the fulfilling, as in like case in Pharaohs two dreams of the lean  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 reads it; and so the Church of England in their Old Translations, this 11th verse may be left out, and the sense remai● good; yet because I find 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 read, that the purpose of God concerning Election, which is not of works, but of him that calleth, might stand or remain: Some read not for works; Some read not of works, but of the caller: Others read, that the purpose of God's 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, God's Elect way of adopting children to Abraham, is not by works of the law, but by the freegrace 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 mind, a determination touching what a person intends to do, and under this consideration the redemption of mankind by the death of Christ was purposed before the foundation of the world: thus God the Father did purpose to elect all that should be found in his Son, See Eph. 1.4. chosen us in him before the foundation of the world; and cha. 3.11. according to the eternal purpose which he purposed in Christ jesus 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 Soldiers that had been trained for war were called chosen men, tried men: In this sense 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 read 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 ourselves 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 probation, to prefer one above another, and so to choose in that sense: 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 the Greek words used in Rev. 17.14. called ●…sen, faithful, are joined together as words of the fame import: Election and faith seems to be taken one for another; and should we read 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 intent 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 righteousness.  
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 doubtless our Apostle doth judge this circumstance of time observable, as to his controversy in hand: this relation of our Apostle many do greatly wrest contrary to the Apostles intent and meaning, as I shall make plain; though it must be granted, that the Apostle in this his contention doth as we do sometimes by a crooked stick, bend it quite the other way, to the end he might set it right: so here doth the Apostle decry works, because they too much rested upon them: but I shall afterwards show you, that by all he saith, he doth not altogether trample upon them; though at first sight his speaking seems to give encouragement to such an Opinion: some from these words do urge, that as Esau is here rejected, so are men by name without the least regard had to works, either good or evil: and that men are hated, rejected, chosen, elected, merely 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 God's election; the authors of that personal and absolute election takes it for grant, that God's choice is out of the fallen lump of mankind: 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 creditor, 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 mankind by the promise, gift, and death of Christ are put 〈◊〉 to another capacity of liberty and freedom; 〈◊〉 Christ is the surety, ransom and propitiatory sacrifice; not for a few, but for all the fallen lum●… of mankind: this was prophesied 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 john 2.2. so that now by Christ the prison-doors are 〈◊〉 open, God is reconciled; so that now the condemnation of man doth not lie upon Adam's transgression, 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 john 5. this was emphatically typed out in the brazen serpent, of which Christ is the antityp●… john 3. the people died not, because they were stung but for not looking upon that serpent on the pole: and thus our Lord applies it, john 3.17,18,19. this is the condemnation, that men love darkness rather than 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 God's 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 〈◊〉 Deut. 28. the blessings upon the obedient and curse 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 righteousness 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 mind 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 holiness: in this sense 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 kind respect or disrespect; for in this both Jew and Gentile are laid level; 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 design the humbling and silencing the Jew, who entertained two false Opinions of their state. 

1. That God designed the whole posterity of Abbraham for the seed.  
2. That they above all other people and natio●… of the world did deserve this signal favour 〈◊〉 their works of legal righteousness:   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 kind; 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 righteousness 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 shown you before: It is true, God hath sometimes (as to some) taken liberty of disposing of men's temporal estates and conditions, without any respect to their righteousness or unrighteousness, to dispose to a person less godly riches and rule, whilst a person more godly is subjected to servitude and poverty; sometimes persons equal in godliness 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 dispense 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 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 jacob's 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 goodness or badness 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, jer. 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 jacob 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 find conditions propounded as to life and death.   

Now we proceed to the Fourth Circumstance to be handled, which is, the ground and reason rendered by the Apostle why God chooseth such a time to speak to Rebecca, before the children or nations were born, or before they had done good or evil, which we have in these words, that the purpose of God according to election might stand or abide, not by works but by the caller: I have already spoke to these terms by way of explication, as the word purpose, election, and works; so that the Apostle doth understand that the ground of this saying to Rebecca, and at such a time, was to declare to the world, that he would exclude works in point of justification (not of works) and bring in faith: The Apostle to the end he might assert this great tr●… to the greatest advantage, lays it down both negatively and affirmatively, not of works but of the caller; I design much brevity in the following part of this paragraph, therefore I shall sum 〈◊〉 what remains to be spoken to this verse, into six Doctrinal Conclusions.  First Doctrine, That many of God's say of old, besides their literal sense and proper signification, had a further respect even to things to come. 
What God said to Abraham about his excluding Ishmael from his Family and heirship, besides the reality of it to him, had a further signification it was allegorical, as the Apostle saith, Gal. 4.24. these two sons of Abraham type out the two Covenants, Law and Gospel, the rejection of Esau held forth the same, the truth of this Doctrine.  
I may prove from a hundred places of Scripture if need were, when God appointed Noah to make an ark for the saving himself and his house, there was more in it, 1 Peter. 3. when God appointed his people, that they should not mussle the mouth of the ox that treadeth out the corn; besides the literal sense, 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 God's 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. 

1. Admire the depth and riches of the Scriptures of the old testament.  
2. Be cautioned however of turning Scriptures into allegories, contrary to the scope and current of them.    Second Doctrine is this, That the repetition and second relation of the same things by God, though under different instances and figures, doth greatly demonstrate the certainty of those things. 
We have two instances in this context to the same end, (as I have largely proved before;) and both brought to demonsttate the same thing in the antitype, to show the stability of God's purpose of election, whom, or what kind of persons he would purpose to choose: the two differing dreams of Pharaoh, of the  and corn, did teach the certainty of the seven years of famine and scarcity, Gen. 41.32.  Third Doctrine, That the salvation of mankind was the subjects of God's heart, thoughts and purposes from the beginning. 
God's 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 God's eternal purpose Eph. 3.11. 2 Timothy 1.9. which purpose of his was his design, contrivance and determination for the saving of lost man, God had strong thoughts of heart this way, as appears by his early promise and timely sending Jesus Christ, to that end that men might be redeemed.  
This consideration may work admiration in 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 designs; this is an unspeakable high favour. See how the psalmist takes notice of it, Psal. 136.23. who remembered 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 chaldees; it is not possible to order th● praise.  Fourth Doctrine, God is very stable in all his pur●…ses, and amongst all his purposes in none more stable, than that purpose respecting the way and terms of men's salvation. 
God's election and reprobation lieth 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.  Fifth Doctrine, That God hath absolutely purposed and determined, and is resolved, that justification and salvation shall not be by works. God's purpose of election is not according to works. 
As to this Doctrine I shall take liberty to speak a few words. 

1. More particularly to distinguish of works.  
2. Show 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. Show 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 justify 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 God's election might stand, not of works.  
But 3dly, doth not some Scriptures seem to speak otherways, as Rom. 2.13. not the hearers of the law are just, but the doers of the law are justified and see how S. James argueth chap. 2. was not Abraham our father justified by works when he offered Isaac? doth not these Scriptures seem to cross this Doctrine?  
In order to reconciling which Scriptures I answer.  
There are two circumstances in works, let them be of what sort they will, if present, that will re●der all works unacceptable and unserviceable. 

1. When they are merely 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 looked upon as meritorious, and so we take justification and salvation as a compensation or suitable 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 abraham's 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 justify, yet works doth demonstrate, that we are justified: why cannot works justify simply considered? 

1. From the imperfections attending the best works.  
2. They are no more than what we own to out sovereign Lord; and when we have done all, we have done no more than 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 received: 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, fight, 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 nonelection of works; we have only Gods firm resolution and purpose not to elect by works, as the Jews supposed he would.  
The 6th Doctrine drawn from the affirmative part of this condition, but of him that calleth, or of God that inviteth, or freely calleth.  Sixth Doctrine, That justification and salvation are the effects of unmerited and undeserved grace. 
God's purpose to elect is this way, no way to be justified and saved but by grace; that which is here rendered him that calleth, is elsewhere rendered in the room of it faith and grace, not of works but of faith, not of works but of grace, here not of works but of the caller: so that put all together, it amounts to thus much, that the salvation of man must 〈◊〉 had in a way of grace, Rom. 116.  
God is so conversant in that gracious work of inviting and calling persons to repentance and salvation, that we see he is said to be, him that calleth, by way of eminency; he is so styled: 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 〈◊〉 pass, 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 superior, some inferior, some rich, some poor.  
2. This passage of such Gods deal in pro●…dence, as to Jacob and Esau about earthly things, was of a teaching nature, as to God's Election by freegrace, 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 spoken unto, as to the predicate, or what is spoken of concerning the subjects Jacob and Esau: and as to the 5 I shall be more brief, and speak but a few words, because I am sensible there remains more to be spoken to the 6 which is contained, ver. 13.  
The 5 th' particular to be spoken unto, was the subject with whom the Lord did intrust this Oracle of considerable significancy, it was with Rebecca, a woman, and mother of these children; God doth not tie himself always to intrust stronger, but sometimes weaker instruments with his mind 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 mind to him, but doth intrust Rebecca with his mind 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 mankind in general, as I shall briefly show you by some particular instances out of the Old and New Testament: see what a glorious prophecy the Lord entrusted Hannah with, 1 Sam. 2. a prophecy which is yet to be fulfilled; we read of a woman 2 Kin. 22. who was a prophetess, Huldah by name, who was entrusted with the mind of God in general, and concerning Josiah in particular: and although there were so many eminent men in that day, as we read of, yet they must go to this woman to inquire of her what should come to pass, and their enquiring of her is called enquiring of the Lord.  
And was not the great and unspeakable mystery of Christ's 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 Gentiles, 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, Marry 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 mind unto: (it was said to her) in which is wrapped up the purpose of God concerning election not to be 〈◊〉 works but of the caller: which mystery 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 mind, and this is no more than he prophesied of by his servant joel, ch. 2. that he would pour 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 abilities to instruct learned and eloquent Apollo's in the ways of Christ, Act. 18. and we read of Ph●lips four daughters, which did prophecy: but I shall wind 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 applies her 〈◊〉 to God by prayer in this case, and this discovery is her Answer: the like we have in that good woman Hannah; she was a zealous, cordial praying person: let this serve for a spur to prayer even in women; if you would have discoveries of the mind of God be much in prayer; women have been successful in prayer as well as men, 1 Samuel. 2. for this child I prayed, and the Lord hath given me my petition: prayer is an inviting duty to the revealing God's 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 choice 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 entrusted any of you with knowledge in any part of his mind, 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● pass this being but an implicit Doctrine from the words, and I come to the 6th and last circumstance, contained in ver. 13.    

CHAP. VI Treating in Eight particulars the explanation of Love and Hatred in God, and that in this Chapter it cannot intent Election and Reprobation to heaven or hell.  
Ver. 13. (As it is written,) Jacob have I loved, but Esau have I hated.  
AS it is written, It is very usual with our Lord Jesus, and with his Apostles, as they were preaching or writing thus to speak, our Apostle is very frequent in these quotations, 13 or 14 times to this Church (as it is written;) and the servants of God had two ends in thus speaking. 

1. Sometimes by way of proof and confirmation.  
2. By way of demonstration, more clearly of the matter spoken of;   and to both these ends ar● the words of Malachi brought.  


1. To confirm the truth of that Oracle spoken to Rebecca, from the testimony of the prophet in his time: it is a good way to prove a point, to say thus, it is written.  
But 2dly, This quotation is brought by way of illustration, and further clearing what was before spoken, and it is considerable, that dominion and servitude to Rebecca is in Malachi's times turn●… by love and hatred; he that rules is loved, he 〈◊〉 serves (in this sense) is hated:   for this prophecy of Malachi is counted by our Apostle for a threefold illustration and explication of Gen. 25.23. 

1. More particularly to distinguish, who and what those nations and people are of whom God speaks to Rebecca, for in Gen. 25. we have it only laid down in general, and comprehensively. two nations, two manner of people: here we have it explained to be Israel and Edom, these are the two sorts of people.  
2. To certify the Jews, that the serutude of Esau to Jacob was the fruit of a defect of love in God to him: Esau have I hated: for we have nothing of hatred expressed, Gen. 25. only their state is there expressed.  
3. Malachi gives the reason of this servitude, which is not spoken unto, Gen. 25. it is as they are the border of wickedness, and so the people against, whom the Lord hath indignation for ever.    
Jacob have I loved, and Esau have I hated; these few words require to be plainly and fully spoken unto, because they are very much wrested and wronged to the great disparagement, if not to the overthrow of God's free and impartial love to mankind: are not these the inferences drawn from these words?  
That by love here in this text is to be understood election to eternal life; and by hatred, reprobation to hell-torments; and that the time of the commencement of this is from eternity, before the persons are born, or have done good or evil: so that God elects and reprobates, loves and hates without any respect to works good or evil: therefore do they read these words in conjunction, before they were born. or had done goad or evil: one was hated and the other beloved. or one elected and the other reprobated; and that at the mere pleasure and purpose of God's will; and that these two persons by name are as leading examples or types of 〈◊〉 kind; and that when God hath set this love or 〈◊〉 tread, it is for ever, without any revocation; no the one side or the other.  
Now as the Lord shall assist, I take it my proper work to labour to discharge this portion o● Scripture from that hard service, in which it is ●… unwillingly pressed to serve, contrary to its genuine sense; the which I shall do by enquiring into these Eight circumstances following. 

1. What is the nature of this hatred in God?  
2. Doth God hate any man without a cause?  
3. Whether the first transgression of Adam is the cause that God takes up against mankind to ha●… them?  
4. What is the cause that doth provoke God against any people to hate them?  
5. What are the effects of God's hatred against any people when conceived?  
6. Whether we can find ground from hence or elsewhere to believe that God doth hate parri●…lar persons?  
7. Whether God's love or hatred to a people be irrevokable and unchangeable?  
8. How doth such an understanding of our apostle accommodate his scope and design in th●… contaxt.    
First, Hatred in Scripture is taken two ways. 

1. Positively and absolutely in a strict sense.  
2. Comparatively, in a mild and lower sen●….   

1. Hatred is taken sometimes in a proper 〈◊〉 positive sense, to detest and abhor, to standing from, and seek destruction of: thus Cain hate● Abel; such a hatred is in conjunction with malic● and envy: thus Ahab hated Micaiah, when 〈◊〉 sought his life: In this sense the Apostle must be understood, Eph. 5. No man ever hated his own flesh, but nourished and cherished it.  
2. Sometimes hatred is taken in a comparative and mild sense for less love, this is called hatred; In this sense Jacob hated Leah, Gen. 29. which is there interpreted only for less love: thus it is understood Deut. 21.15. Matt. 10.39. Luke 14. to hate father and mother, and life, that is to love them less than we love Christ; and in this sense, if we will take the opinion of the Learned, who have left their opinions behind them, it is, that there is no more in these words, Esau have I hated, that is, in comparison of Jacob, to whom I have given the land of Canaan, whilst Esau hath only the barren Country of mount Seir.    
The Second Question to be spoken unto is this, Doth God hate any without a cause? I answer, that as hatred may be either understood in a comparative sense, and with respect to external and temporal dispensations, it may sometimes be without a cause; he may show less love to one then to another in outward things without a cause: this I spoke unto before from ver. 11. but God doth never hate without a cause; if hatred be understood as to a personal, final and eternal state.  
3. Is Adam's sin a sufficient cause taken up by God to hate his posterity? I answer, 

that hatred in God is not to be understood as a passion of mind; but God is said to hate, love, or be angry as the effects appear; now we may see God's hatred to Adam's posterity by the effects of it, which is an irrevocable sentence of bodily death to the grave, which hatred is plain without exceptions to all Adam's posterity.  
But 2ly, If we speak of hatred as antecedaneous to Reprobation; as to the second death, I dea● any such hatred to be in God as to Adam's posterity so understoed, but the quite contrary; See Psal. 145.9. God is good to all, and his tender mercies are over all his works: and he swears, Ezek. 33.11. that he hath no pleasure in the death of the wicked; and consider in the Fall, God so loved the world that he gave his only begotten son for them, Joh. 3. Rom. 5.8. God commended his love to us, that whilst 〈◊〉 were enemies Christ died for us:   Thus love or hatred in our Text cannot be understood of such a love or hatred, whereby either person or party are saved or damned: Esau in his lineal posterity was not so hated, as I have shown already; for many of them it will be granted were saved, as Job and others of that race.  
Fourthly, What is the cause that doth provoke God to hate a people? I answer, Sin; and therefore when God hates he renders a reason, Psa. 5.5. thou hatest the workers of iniquity, Psal. 11. he that loves violence his soul hates: This is an undeniable truth, that if God hate so as to reprobate to the second death, it is for sin, namely actual sin, but God may hate in temporals without sin, for he afflicts whom he loves, Heb. 11. Esa. 49. God's carriages to Zion was as if he hated her, whilst his love was to her; Gods inward love and outward hate may stand together.  
Fifthly, What are the effects of God's hatred? I answer, a privation of good, and an infliction of evil is reckoned hatred in these Scriptures following, Deut. 1.27. Esa. 60.15. Jer. 12. Amos. ●. 8. Ezek. 35. Hos. 9.15.  
Sixthly, Can it be proved that God hates particular persons? that God hates things and people is plain, Zech. 8.17. I answer, that wheresoever it may be elsewhere proved, it cannot be proved from this text cited by our Apostle out of Malachi; you cannot from that text understand a personal hatred; for it is plain, that what is said here is upon a national and plural account: I cannot find in all the whole Scripture where God is said to hate any one single person, although I can find where God hath declared himself to love a particular person, as of Solomon and the young man, Mark 10. God and Christ loved them. 〈◊〉 text in Malachy will not prove, that God ever hated a single person; for there it relates to a prople upon a national account, and to and of a people deserving hatred and indignation for ever.  
7ly, Is God's love and hatred unalterable and unchangeble and irrevocable when it is set? some there are who would endeavour to prove the immutability of God's love from john 13.1. whom he loves he loves to the end; to which I answer that if this text could be taken in the sense those persons would have it, yet still we want a text that would say something like unto it, that whom he hates he hates to the end also: but for that text, john. 13. it is plain enough, that the end there spoken of is the end of Christ's life; he loved them as long as his life lasted, and therefore would show it in supping with them and washing their feet, and advising them whilst he had any time so to do.  
But that God's love and hatred is not immutable I shall show. 

1. Consider that God is said to love jacob and Israel, yet at some times he is said to hate Israel his Church, jer. 12.  
nay further he is said to hate the excellency of jacob, Amos. 6.8. and his hatred is taken off again, Esa. 60.15. whereas they we●… hated God loved them again:   so that God may love those at one time that he hates at another, and therefore there is not that stress to be laid upon what is here spoken, as some would have Christ loved the young man, but it will a be difficult thing to prove, that Christ loved him to eternity, seeing he went away from him: God's hatred of man is for the most part by way of retaliation, as he threatens, Deut. 7.10. he will repay hatred: there are haters of God, Rom. 1.30. Psal. 139. hate them that hate thee, saith David.  
8thly, How doth this accommodate the Apostles design in a further and fuller answer to their objection in reciting Malachi's words. I answer, the scope hereof tends to convince the jews, that all that descended from Abraham's loins were not intended for heirs of Canaan; for here are some of Isaac's race are not only denied Canaan, but therein less beloved than some of the same line: your prophet Malachi (saith Paul) tells us, Esau who was jacobs' brother was hated, from whence I may conclude, that you the unbelieving jews may be hated also.  
But I shall sum up the whole of what hath been spoken to this context under these three heads. 

1. That this whole passage respecting jacob and Esau is not, neither can it be understood as to them in their particular distinct persons: but as to their posterity; and therefore from hence cannot fairly be drawn personal election and reprobation: neither did what was spoken by God take place upon their persons in their life time, as appears plainly from this quotation from Malachi: the hatred and love there spoken of is national, therefore in this Oracle, jacob and Esau are only spoken as heads or tips of two families that should afterwards arise.  
2. We have heard and learned, that this Dominion and servitude, love and hatred is not to be understood of election and reprobation to heaven or hell; there is not one syllable that should incline us to such a belief, neither from Gen. 25. Malachi 1. nor the Apostle here: and it is strange that any from these premises should draw such a consequence, as that Esau either in his person or posterity should be damned eternally, or jacob saved, from these places: but only that God hath left himself at liberty, to dispense temporal favours to good and evil promiscuously on whom he pleases, either with or without respect to works, whether good or evil.  
3. The whole design and scope of our Apostle in this whole passage ●f jacob and Esau is to possess the minds of the legal self-righteous Jews, that God, who had an undoubted and undeniable right to propound his own terms, upon which justification should be had, here utterly rejected the way of justification, namely by works: and elected or chosen the way of believing in Jesus Christ to be his way: and that this purpose and design of God was pointed out in rejecting Ishmael and Esau, who were the elder children both of Abraham and Isaac also, yet both exposed in their posterity to a state of less love and favour: and are in effect shut out of the proper inheritance of Abraham; that the purpose of God according to election might stand, not of works, but of him that calleth: which is the substance of what Malachi hath written, jacob have I loved and Esau have I hated: the spirit and meaning of which was, I will reject works in point of justification, and embrace faith in Christ.    
Thus much for the Apostles answer to the Jews first Objection from verse the 6th to the end of the 13th.   

CHAP. VII. Showing Gods unquestionable and absolute right to state, and propound his own terms upon which his grace of justification and salvation shall be had, and here determines it not upon the works of the Law, but believing in his son.  
Ver. 14. What shall we say then? is there unrighteousness with God? God forbidden.  
15. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.  
16. So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.  
17. For the Scripture saith unto Pharaoh, even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared through all the earth.  
18. Therefore hath he mercy on whom he will have mercy, and whom he will be hardeneth.  
BEfore I proceed to these verses, I judge it may not be amiss or needless to revive your memories with a few words of introduction; you may remember, that upon the first entrance upon this subject, I desired you diligently to observe the main scope and design of the Apostle in this Epistle, chapter and context; as that which would be of a most worthy tendency to the right understanding of the matter in controversy between S. Paul and his countrymen the Jews: consider what is the Apostles ultimate design and scope to effect in this his labour: which design we may perceive was to convince the Jews in these five circumstances following. 

1. To convince them of sin in not believing in Jesus Christ, and seeking for justification another way, namely by the works of the law.  
2. To convince the Jews, that that way of justification unto which they did adhere, was a way absolutely rejected and reprobated of God, and that God's purpose of election was not to stand or be founded upon that foundation, but by faith in Christ.  
3. The Apostle doth labour to satisfy the Jews, that this was no new Doctrine broached by him, but a Doctrine preached by God to Abraham; though to him more darkly in types and figures, in the casting out of Ishmael and Esau, from those privileges which were external: in these his lower passages he did teach higher things, the rejecting the old covenant of works in point of justification, and choosing the younger Gospel-covenant.  
4. It is the Apostles endeavour to convince the Jews, that God had left himself an absolute and unquestionable right to propose his own terms and conditions, upon which he will justify and save, without being imposed on by the creature; and that this his way which he hath unalterably and peremptorily fixed and declared, is the way of 〈◊〉 grace.  
5. The Apostle is labouring here to convince the Jews, that their rejecting and casting off, was no other than the fruit and effects of their rejection of this his way by Christ, as is plain, vers. 32. because they sought it not by faith, but as it were by the works of the law.    
Now these considerations carried along in our eye will be a light and guide to us in the following subject.  
We now proceed, The Apostle having been in the former Uses labouring to certify the Jews of the eternal purpose and decree of God to elect and adopt for Abraham's children only such as should believe in Christ, and to reject therefrom all others of what line soever descended, who should depend upon works for that privilege; and in this doing he had been vindicating the truth of God's promise to Abraham, against their first Objection, verse the 6th; showing them, that the rejecting such a carnal seed of Abraham as they were, did no ways cross, much less make void the word of God, or render it of none effect.  
He now proceeds in these verses to vindicate the righteousness of God in these his proceed, in answer to their second Objection, that God is not only just in decreeing this way of Justification, but righteous in his prosecution of the same; we may suppose, that the Jews were satisfied that the Apostle had fully answered their first Objection; and cleared the way as to the tied seed; the Jews were ready to say, Paul, thou hast well salved the truth of God's word of promise, but now how can this comport with the righteousness of God and his equity, whilst he is rejecting the greatest number of Abraham's seed? who have been willing, and running, zealously labouring in ways of obedience to that law of God delivered to them: and in the meanwhile receiving into favour the nations and sinners of the Gentiles, either ignorant of or disobedient to that law; and that only believing in another: This (saith the Jew) favours to us of unequity and unrighteousness; and thus the Apostles answer to their first Objection begetteth another Objection, the answer to which is that which the Apostle is running at in the following verses, namely, to vindicate the righteousness of God: The substance of the Apostles answer amounts to thus much; that as Gods rejecting the Jews, the natural seed of Abaaham, did no ways entrench upon the truth of his word of promise to Abraham, so neither doth his rejecting these who were zealous of the law entrench upon his Justice and righteousness: so that God is righteous in his proceed though the Jews are not justified by the works of the law.  

Ver. 14. What shall we say then, is there unrighteousness with God? God forbidden.  


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 rendered the righteousness of God at least questionable.    
I do confess, I find men much divided as to the spring, rise and root of this Objection; 

some think this Objection was raised from the Apostles quoting of Jacob and Esau, with respect to the time when the words were spoken to Rebecea, which was before they had done good or evil, one to be hated, and the other loved: whereas they were both equally sons of Isaac, in whom the promise was lodged; some think, that the Jews thought, that Puul in this instance had at least implicitly rendered God unrighteous.  
2. Some think, that the Jews took this advantage from Paul's interpretation of these Oracles and instances of Ishmael and Esau, as thus; that God in his proceed with Ishmael and Esau did intent to declare his established 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 unrighteousness: for God to slight and reject the zealous Jews, who were observers of the law, whilst he received into favour the sinners of the gentiles, as they esteemed them.    
Now the Question is, which of these two are likeliest to be the spring of this Objection; I answer: That it could not so properly be drawn from the first as the last of these foundations, for these two reasons. 

1. What the Apostle speaks concerning Jacob and Esau, was only what was recorded in their own Scripture, and they dared not to quarrel at that: they had the very words that Paul mentions, Gen. 25. Malachi. 1.  
2. What Paul had said concerning Jacob and Esau, and particularly concerning Esau, or the Edomites that could not offend the Jews, because the Edomites had been their father's implacable enemies: the Jews would hardly upon their account interpose or to charge Paul's Doctrine with imputation of unrighteousness 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 unrighteousness 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 forbidden, let not this be so much as named; it is in St. Paul's account abominable: the Syriack read, God forgive; implying the heinousness of the sin wanting forgiveness; it is a supposition to be abhorred, that there should be any unrighteousness in God, as we may gather from the usage of the same word elsewhere, Rom. 3.4.6. Gal. 2.27. God forbidden.  
2. Besides this general disclaimer, he proceeds more particularly in two parts, which contains the reasons tending to demonstrate God's 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.  
2ly, With respect to the subjects of his Reprobation:   in both these the Apostle renders God righteous.    
1st, As to the vindication of God's righteousness, as to the subjects of mercy: we have it laid down vers. 15. as to God's righteousness, 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 show 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 shall 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 design in these verses is to vindicate the righteousness 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 kind 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 kind 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 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 unrighteousness with God?  
2. This Interrogation is Seconded with a determination of abhorrency, God forbidden:   however it may appear, as if there were unrighteousness with God in this matter; yet there is nothing less, far be it from us to hold or maintain any such notion that might reflect unrighteousness on God, God forbidden.  
But I shall be very brief upon this verse because the controversy doth not lie 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 Doctrines and opinions whatever they be that reflect any unrighteousness or hard deal on God as to man kind, aught 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 jews a stumbling block, and to the greeks foolishness. 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 possessed with the devil the name of Jesus; as to the Baptism of john, 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 lie 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 forbidden, or God forgive: it is a heinous 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 God's 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 earth do right? so did job take great pains to vindicate God's righteousness: so also did David and jeremy, 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 God's righteousness; is there unrighteousness with God? God forbidden. I need not at this place show you, how dishonourable to God's righteousness 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 God's righteousness in general in ver. 14. I shall proceed to speak to his more special vindication of God's righteousness, ver. 15. in these words.   

Ver. 15. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.  

Before I come to speak closely to the matter contained in this Text, give me leave to recite the opinion of those contrarily minded upon this Text, God is here (saith some) to be understood as a supreme Lord, who will have this to live, and that to die, amongst men corrupted alike; this man to be chosen and that man to be Reprobated, merely to show his prerogative. I will love Jacob, and I will hate Esau, because I will; I may do what I will with my own: but I shall say but little to this opinion, in this place, because I shall meet with it more fully afterwards.  
Yet thus much I now say, that this kind of speaking soundeth contrary to the current of other Scriptures; for God's thoughts of mercy are as far above our imaginations, as the heavens are above the earth; Esau 55. who would have all men to be saved, and come to the knowledge of the truth: Calvin thinks, that this word doth sound thus, or to this effect (on whom I once decree to show mercy, I will go on to show mercy for ever; I will never take it away, but follow him with perpetual kindness:) but how this paraghraph of Calvin will accommodate the Context, and the Apostles design, I leave the wise to Judge, seeing he is now in this context asserting, that the Jews who were once in God's favour and love are now cast off for unbelief.  
But as the Lord shall assist me I shall endeavour to lay before you the true and genuine scope and intent of our Apostle in these words; it is plain and granted on all hands, that the Apostle in these verses is labouring to deliver his former Doctrine from the least imputation of reflecting unrighteousness upon God, as they were ready to charge upon him: you have heard before, that the spring of this objection is from the Apostles interpretation drawn from two instances of Ishmael and Esau, which was this: see upon vers. 11. that God therein did teach, that his purpose of election was not of works but of free grace, or of him that calleth: here lieth the foot of the objection, and it may be framed thus: that if thou teach, that God doth not reward and deal with men according to their works, than thou dost cast a blemish upon the righteousness of God, who hath declared this to be a part and none of the smaller parts of his righteousness, that he doth reward every man according to his works: and lest any should think this objection, to be substantial, I will speak a few words by way of distinction unto it; therefore remember this I pray, that the works spoken of, and struck at in this Epistle, chapter and context, are not intended works of faith and Gospel-obedience and holiness, but these works must be understood of legal and ceremonial obedience, as circumcision and those rites on which the Jews rested.  
2. Neither the presence of those works, but as looked on as meritorious, for justification & salvation: now in order to the Apostles asserting this his Doctrine, and vindicating God's righteousness, the Apostle in this 15. verse, is reciting the words of God anciently spoken to Moses, Exod. 33. and doubtless the Apostle did well know, as he was guided by the spirit of God, that these words sure his present purpose; as with much strength to silence and satisfy the Jews, who were ready to say, it is true, Paul, thou hast spoken something to this point, that God hath not broke his word made to our fathers, Abraham and Isaac, in rejecting us who are so considerable a part of Abraham's seed▪ But suppose we do concess with thee, that herein the word of God is not violated, yet how canst thou clear the righteousness and equity of God in so proceeding, that we who have been zealous willers and runners, and that according to the laws and rules given by God himself should lose all our labour, and be rejected, whilst others who have been no observers of these laws, but are ungodly, profane and Idolaters, are received into favour, by faith in another; these proceed seems to ●…vour of unrighteousness, according to Heb. 6. ●…. God is not unrighteous to forget our labour of lov●▪ yet this thou hast taught, and how canst thou clear this doctrine from reflecting disparagement upon the righteousness of God.  
Now the business that the Apostle hath before him, is to vindicate God's righteousness, notwithstanding which to do, he brings these words to Moses: in which Scripture we have at least implicitly contained, the absolute and unquestionable right that God hath left himself, to state and propound his own terms and conditions upon, how this grace of Adoption, Justification and salvation shall be enjoyed, whether upon the works of the law or faith; which was the case in hand: God hath an absolute prerogative without the propositions of men or angels: I will show (saith God) this mercy of justification to what kind of persons I please, which terms (as I have showed before) are only believing in his Son, and no other way whatsoever; which conditions was wanting in the Jews, notwithstanding their pertinacious contending with the holy Apostle: for although they had been zealous observers of the law as aforesaid, this was not the terms upon which this adoption to be Abraham's seed was promised.  
2. Whereas they were ready to quarrel at the reception of the Gentiles into favour, this text doth answer, that God was not tied to the Jews only, for he had an unquestionable right to show 〈◊〉 on whom he pleased, and consequently to the Gentiles if he pleases; and they are ●ound within the compass of his terms; and therefore the Je●… were peremptory and overbold to question 〈◊〉 quarrel, and reply against God, as we shall hear more hereafter. God is not accountable to man in any of his ways towards sinners, by what way or means they shall be blest; forasmuch as all hath Jew and Gentile have sinned, and come short of the glory of God, and so stand in need of his relief: and it is but reasonable, that he which is the free donor of the grace of justification and salvation, should have liberty to propound his own terms, whether by works or faith; which was certainly the case in hand. But for the more orderly management of this portion of Scripture, I shall in the first place endeavour to explicate these words spoken to Moses, by enquiry into six Circumstances. 

1. What was the occasion of Gods speaking these words to Moses, here cited by our Apostle?  
2. How this word in this quotation doth accommodate the Apostles design in vindicating Gods righteousness, in rejecting the Jews, and receiving the Gentiles?  
3. What kind of grace and compassion, and mercy is here intended?  
4. Why it is rendered in these two words, and how we may understand them?  
5. What kind of people or persons are intended in this restrictive word whom twice exprest●?  
6. How is Gods will to be understood here, being four times reiterated, I will, I will, I will, I will?     

1. It is worth our enquiry the occasion of these words in the Original place to Moses, Exo. 33. which was this, whilst Moses was with God in the Mount to receive the law, Aaron and the people fell to Idolatry, they made a golden calf, and worshipped it, appropriating that great and unparalelled deliverance lately received, to this calf, or such like Idol: these are (say they) the gods that brought us out of the land of Egypt, whereupon the wrath of God was justly kindled against this people, and sends Moses in haste down to them, who was himself so moved at it that he threw the tables of God's law out of his hands, and broke them in this his passion: yet soon after, this meek sweet-natured Moses sets himself to seek God's face and favour for, and in behalf of this rebellious and Idolatrous people; all though God had told him, that himself would not go up with them lest he should consume th●… by the way, but he would send his angel before th●…, yet notwithstanding Moses is not satisfied▪ but doth passionately still beg God's face and presence▪ and sight of his glory; and it is worthy our taking notice, the argument that Moses useth with God ver. 13. consider that this people are thy people: and again, ver. 16. to demonstrate that I and they 〈◊〉 separated from all the people upon the face of the earth; in which argument we have Moses pleading the peculiarity of this people, that God had taken them to himself, and so was obliged to the●… Covenant, let their manners be what they will.  
Now the reply of God to Moses doth savour ●f some dislike to Moses' Intercession upon this ●…gument, as if Moses would impose upon God, that he must of necessity be the God of Israel, 〈◊〉 cause they are Israel; and hereupon comes in th●… words as a reply to Moses; as if God should say, do not think I am tied to Israel, because I 〈◊〉 brought them out of Egypt, no, I will be graci●… to whom I will be gracious, and will show mercy to whom I will show mercy: I am not tied to thi● or that people, upon any external obligations. I have others, that I shall show mercy unto as well as they; in which words we have a prophecy of the admission of the gentiles into favour and mercy with God; and indeed, if this had not been God's design, how could this have suited to the Apostles design.   

2ly, But how doth this Scripture accommodate the Apostle to vindicate God's righteousness?  
1. I answer, This Citation is out of their own law, and so was a good testimony to his end, for they owned what was recorded there; God's way of saving, according to my Doctrine, is no other than what he declared to Moses of old, that it was by grace, by compassion, not works; and the Jews would easily grant; that God could do no unrighteous thing, they honoured God and his say, but they questioned whether Paul were within the compass of God's works and say: therefore the Apostle to deliver himself, citys this saying of their Law, that said as much in effect as he had said; for the Scripture here speaks the same to Moses; this in general: but more particularly, this saying doth accommodate the Apostle, if we will consider the spring of the Jews Objection, as from his Doctrine before laid down, ver. 11. that God's purpose of election was not of works but of him that calleth, that is, that it lieth merely in Gods own breast, of his mere mercy and compassion, and so cannot be of works; and that the foot of the Jews objection lay upon the former doctrine, is the judgement of many besides myself: now if it be of grace, it is not of works, as the Apostle argues, chap. 4.5. That this was the●… Objection is further confirmed by the Reply following, ver. 16. It is not of him that willeth, n●… of him that runneth, but of God that showeth mercy▪ So that (saith the Apostle) my Doctrine of Justification by freegrace and the pleasure of God through believing, is no other than what in effect and substance God said to your old friend Moses, Exod. 33. and you will acknowledge God righteous in such his ways.   

3. What kind or degree of grace and mercy in God is this, that this text speaks of? when it saith, I will have mercy on whom I will; because the Scripture speaks expressly of two kinds or sorts of love and grace shown to mankind from God. 

1. There is one kind of grace which is antecedent to saith and obedience, such is the gift of Christ and means of Salvation.  
2ly, That which is subsequent and follows upon believing, when persons are admitted into God's special favour by adoption;   Now which of these are here intended? I answer, the latter not the first, for these three Reasons. 

1. Because God makes no difference nor distinction of men in the first, namely the gift of Christ, and his preventing grace, as the learned calls it; in that respect it need not run as it doth here, I will have mercy on whom I will: but on all equally alike John. 3.16. Rom. 5.8. 1 John 4.10. and according to this love he calls all men every where to Repent, Acts. 17. and many are called.  
2. The whole discourse of the Apostle in this context, doth not relate to the first but the latter: the scope of this Epistle doth relate to Justification and Adoption, not of preventing grace, but subsequent grace, according to these texts, Gal. 3.26. chap. 4.6. 1 John 12.  
3. It must be taken in the latter not the first sense, because he is taking pains to satisfy the Jews, that they were excluded from that grace and mercy that he is speaking of all along, as ver. the 8th, the children of the flesh are not the children of God, but the children of the promise are accounted for the seed:   but none will venture to say, that the Jews are excluded from Gods preventing grace; they had the benefits of Christ's death and the privileges of the Gospel; So that it is not here to be read or understood, I will have mercy, that is, choose unregenerate men, and thereby draw, nay force and necessitate them to repentance and faith, but I will justify and save what kind of persons I please and upon what terms I please.   

4. Why doth the Lord speak it in two words? which also our Apostle turns by mercy and compassion. 

1. Why in two words.  
2. What doth these two words, import?    


1. This kind of speaking by way of reiteration or repetition doth import much ardency and intentness and vehemency in the speaker; as when Thomas saith, my Lord and my God, he showeth his warmth of affection to Christ; so in the Lords thus speaking, he demonstrates that he is much affected with the acts of this grace and mercy, and that he would also have it taken notice of.  
But 2ly, What doth these two words signify? I answer. These are two distinct words in the Original, yet these words are taken one for another, and are the self same in signification, the greek Lexicon expounds the one by the other: yet some learned men tells us, that the former word signifieth the inward disposition and passion of the mind to mercy, and the other signifieth the out-going of this mercy in the execution of it, in matter of ●a●…, which is the relieving those in misery; thus God may bear inward affections and outward manifestations to whom he pleaseth.     

5. That which we are to inquire into, is the extent of these words, with respect to who or whom, whether they are to be understood in the abstract or concreet; that is, whether persons simply considered as such persons only, or as persons so considered; as such a species or kind of persons so qualified: it doth much tend to the clearing up the truth in this context rightly to understand this circumstance.  


1. I answer, we are not bound to understand it in the abstract of such distinct persons because this phrase, or this kind of speaking is used specifically of kind and qualification elsewhere, Psal. 16.3. in whom is all my delight, that is thus so qualified: so John 18. I know whom I have chosen, which supposeth such as are contrary to Judas, vers. 18. whom he will be hardeneth; 2 Timothy 1.12. I knew whom I have believed, that is, that he is merciful, faithful, powerful, etc.  
2. That this place must be understood specifically of such a kind, appears, because this very grace and mercy of justification is never promised to any abstracted subject, as to John or Thomas, but to persons believing as such: the Scripture speaks plentifully hereunto, Mark 16.16. Joh. 1.12. Joh. 6.40. this is the will of him that sent me, that whosoever seethe the son, and believeth on him may have eternal life: in which words we have explained the terms of this grace and mercy, it is upon conditions; for in Christ jesus all the promises are yea and amen: we are all the children of God by faith in Christ jesus: so that the words before amounts to thus much; I will show the mercy of adoption, justification, and salvation, to all that do believe whether Jews or Gentiles.     

The Sixth head to be enquired into is, whether this will of God in our text so often reiterated, to show mercy and grace, be peremptory and absolute? I answer, that this kind of speaking, I will, I will, I will, I will, doth import the greatest resolvedness imaginable, and the greatest peremptoriness that can be expressed: doth it not savour of much resolvedness and peremptoriness in Pharaoh, Exo. 15. when he speaks after this manner; I will pursue, I will overtake, I will divide the spoil, even so must it be understood in this text, that the Lord is much resolved in this matter, that is, to show the mercy of adoption and salvation to believers, and that, not all the men on earth, nor angels in heaven, can alter or turn his resolution or purpose, as not to show this mercy to them that believe, or to show it to any upon any other terms; God is greatly resolved, everlastingly resolved, to proceed upon these and no other terms, to the jew first, and also to the Gentile.   

Thus I have briefly endeavoured to give you the meaning of these words, as they are a quotation out of Exo. 33. and now according to my promise, I shall sum up the whole into seven doctrinal conclusions, which are as followeth.  1. Doctrine, That God's speakings of old to his servants were very significant and teaching to 〈◊〉 and generations to come after. 
The say which in themselves seemed da●…, yet Christ and his Apostles make great use of them: time would fail me to mention those many quotations of Christ and his servants out of the Old Testament; how lightsome doth out Lord make those dark words of God, Exo. 3.6. I am the God of Abraham, the God of Isaac and Jacob: which ou● Lord brings to prove the resurrection of the dead to the Sadducees; so the Apostle finds argument in this 33. Exo. to prove the initiating the Gentiles.  
The 2. Doctrine, Is drawn from the familiarity of God with Moses: from whence I note. There is much freedom in God to communicate himself in his mind and will to his faithful servants.  
Moses was faithful in all his house; God spoke to him face to face, as a man speaks to his friend so did God to Abraham, Gen. 18. concerning S●dom: only from hence learn a word of caution, which is this, that notwithstanding this his familiarity with Moses, yet God will not bear with Moses in sin, God slew him, he must not enter the land of Canaan, because he did not sanctify the name of God; therefore take heed of that antinomian Opinion, that God sees no sin in his people, for he said unto Moses.  3. Doctrine, The calling the Gentiles to the grace of the Gospel, was founded in the will of God from the beginning I will have mercy on them so qualified. 
This our Apostle acknowledgeth, Ephes. 3. God had a design to enlarge his grace to the Gentiles, though the Jews the elder brother could not bear to see the kindness shown by the father to the prodigal, Luke 15. they forbidden the Gospel to be preached to the gentiles, that they might be saved: they would fain have restrained the grace of God to their terms, but God will have his own terms Gen. 9.27. God shall persuade Japhet to dwell in the tents of Shem.  4. Doctrine, Not only the means but the terms of salvation are founded in the ausolute will and pleasure of God. 
As Christ was the means, so faith the terms upon which life and justification is attained: it is not what man thinks, but what God propounds; I will show mercy on whom I will.  5. Doctrine, The justification and adoption of mankind is the effects of freegrace and mere mercy, when all the conditions are performed which are required. 
What God doth for sinners though upon highest terms of believing and obeying, is called mercy, compassion, and grace, Ephe. 2.5. saved by grace.  6. Doctrine, That God's terms of grace and acceptance with him, are fixed on his part with all p●…emptoriness and absolute resolution: so that me● nor Angels cannot change nor alter them. 
Therefore is the gospel called the everlasting gospel.  
7. Doctrine, from these terms grace; mercy, I observe. That men indefinitely considered, before justification and adoption through faith, are truly miserable, and stand in need of mercy, let their privileges be what they will as to preventing grace.  
I shall close all with an inference, that God is righteous in rejecting the zealous Jew, and receiving through faith the believing gentile, because he may of right show mercy to whom he will; and this is no new assumption, but he was invested with this power from the beginning; for he said unto Moses, I will have mercy on whom I will have mercy.  
So much for the 15. verse.     

CHAP. VIII. Showing that it is of mere grace and mercy in God, all men having sinned, to call them upon any terms whatsoever, to justification, all grace no debt.  
Ver. 16. So then, it is not of him that willeth nor of him that runneth, but of God that showeth mercy.  

WE have contained in these words, the Apostles emphatical conclusion and result, drawn upon the premises: these two words so then, are a common note of inference and conclusion elsewhere, as well as here: as I shall show 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 immediately going before, cited out of Exo. 33.19. which he brings to discharge himself from casting any blemish upon God's righteousness, by his doctrine of justification by faith, and consequently by freegrace: the Apostle seems to argue thus, if God have a sole and unquestionable right to show mercy to whom, or what sort of persons he will, and upon what terms he please, than adoption and justification doth not begin in the creatures will, nor end in his own work. It is not of him that willeth or runneth: the great controversy between our Apostle and the Jews (as you have here before) was about the terms of way of Justification, whether by the works of the law or by grace, through faith in Christ: that for which the Apostle incurs the high displeasure of the Jews, is for asserting faith alone as sufficient to justify circumcision or uncircumcision; that this was the Apostles Doctrine is plain, if you read this epistle with that of the Gallathians, it was the preaching this doctrine that occasioned the Jews to charge him with impeaching God's 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 vindicate 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 proceed with mankind▪ 〈◊〉 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 blind, 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 〈◊〉 sert to Moses, in order to silencing him in his intercession for the sinful Israelits; which if so, than 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 pursuers 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 untie 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 God's righteousness, or the way of God's righteousness, and going about to establish their own; they did not attain to the law of righteousness, which Calvin expounds thus, they have not found the terms of Justification propounded and authorised by God, so that this text considered with the forenamed, doth undeniably prove and demonstrate to those who are willing to understand, that the famous controversy between the Apostle and the Jews, was not about personal and absolute election and Reprobation before time or power to believe, but about the terms of Justification and adoption, which way persons come to be legitimate children of Abraham, whether by works or by saith, which is answered negatively, not of works: no●… for our more orderly proceed, 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 inquire 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 expressed, 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 showeth mercy.    

To the first, as to these two words, (it is) they are inserted in the translation, as a necessary supplement, though they are not in the original; as we have the like supplement elsewhere, as to the same words: and that this supplement was necessary, is of all granted, and is necessary to fu●… the sense, and set forth the subject of this speech; to show that something was aimed at by these persons of whom we are speaking there are but two opinions about this subject that I know of: 

First, some tells us, that it is election or power to believe which is here intented in this it is: an● therefore some to gratify such a notion, do supply in the room of it is the word election; it is 〈◊〉 of him that willeth or runneth, but this is but to, 〈◊〉 comodate their own private Opinion without and warrant from the Original (as I have said before 〈◊〉) for there is not one syllable in the Original of election.  
The second Opinion is, that the it is intends Justification and Adoption, and those blessings belonging thereunto, and not election, or precedent or preventing grace,   and that this latter, and not the first is here intended, I shall offer my Judgement as followeth. 

First, the truth hereof appears, by comparing the parallel places with this, which if they should be read of election, how incongruously would they sound, and indeed without sense: as for instance; ver. 32. because they sought it not by faith, but as it were by the works of the law; so Rom. 4.16. These places and indeed the whole context speaks of Justification and adoption, not of precedent but subsequent grace.  
But 2ly, If we read it, and take it for Justification, than it doth comport and concur with the context currently; we may easily see, that Justification is the antecedents to this relation it is; I need not b●…ng texts to prove, that Justification was that which the Jews run for, and mistt of; that Justification was the subject of the Apostles discourse, is plain: we have these words, justify and Justification and Justified above twenty times in Galathians and Romans.  
3. If the Apostle should here mean election, power to believe, or preventing grace, there were no Argument in his words; he did but fight against the wind, to say, that election before-time or power to believe was not of will or works, defacto, this none would oppose, but it is certain, that the Apostle was here saying something to his Antagonists the Jews, who did seek Justification in matter of fact by their legal Obedience, Gal. 5.4. So that if our Apostle should here intent election, 〈◊〉 power to believe, or faith, it would have been altogether besides his present business with the Jews.  
4. If we take this it is for Justification, and adoption, and consequently subsequent grace, th●… this was not of him that willeth or runneth; the● i● runs in a straight line with other places of Scripture see Rom. 3.24. justified freely by his grace, ver. 28. without the deeds of the law, Eph. 2.8. not of works of righteousness, Titus 3.5. So that Justification and salvation is not of the willer or runner.     

2. By way of explication what him is here to be understood which is twice expressed?  
I answer, That although the Apostle is principally speaking to and of the Jews, yet it comprehends all, willers or runners, as well gentiles as Jews; the whole species and kind of runners; such as propound believing as their own terms; for faith doth not justify as the terms of the creature, but as it is God's terms, no more then legal Obe●…nce; as the healing the blind man's eyes by clay, was not by that simpathetical virtue that was in the clay but the power of God, and the wisdom of God; so it is not of him that willeth or runneth, though by faith, as his own terms, to such an and but as he by believing doth humbly fall in with God's means to such an end.   

3. Why willing and running? I answer. 

1st, Willing signifies strong desires to wish, ask, pray with great earnestness; it is taken two ways. 

1st, Sometimes authoritatively to will, is to resolve or establish a thing, I will have it so.  
2. Sometimes to will, is taken submissively, as in Christ's prayer to his father, John 17. father I will, that is, I desire it may be so; and so willing must suppose a thirsting desire of having it to be so.    
2. By running is understood labouring, pursuing, taking pains; running is a laborious work:   many interpreters would have this passage to allude to that of Jacob and Esau in person about the blessing, nor in Esau's running for it, but of the providence of God that confirmed it on Jacob: but I am not of the mind that Paul looked so far back as this, but he had his example before him; it was a truth that the Jews with whom he speaks, had deserved to be reckoned great willers and runners, and as to such, and of such he speaks; chap. 10.1. I bear them record that they have a zeal of God, here's their will and desire: see how zealous they were Acts. 15.1. they taught that except persons were circumcised, and kept the law of Moses●, they could not be saved; and this their zeal held after they believed in Jesus Christ, see Acts 2.20. they had a strong desire to be accepted and justified of God: they were these willers chief intended.  
2. They were also those runners, as is expressed of them ver. 31. They followed or pursued the law or terms, as they thought would have justified them: they sought Justification, chap. 11.7. Israel hath not obtained that which he seeketh for, so that the spirit of God takes notice in these emphatical words, that the circumcised Israel were great runners: and as the fruit and effect of this their run, they did boldly challenge Justification and Adoption thereupon: Now the Apostle to prevent them, tells them in our text, that it is not of him that willeth, nor runneth, but in God 〈◊〉 shows this mercy of Justification.   

4. Why have we here such a formidable o●…sition between willing and running, and God 〈◊〉 mercy? I answer, 

These are opposed to set ford the inconsiderableness and successlesnesse of all the utmost endeavours of the creature, though, willing and running, inward and outward, for the procuring this blessing, that so it might lay the creature low in all his endeavours, knowing that he doth not receive Justification as a debt but as a grituity, Rom. 4.4.5. willers and runners are apt to have their feet taken in that snare of prescribing laws to God.  
2. This opposition may be made, to show that propensity and readiness that is in God to show mercy. It is not to be attributed to man's inward or outward endeavours, but to God who is so ready to show mercy.  
3. This opposition is made to show the posit●… rejection of works and all endeavours of men, and the absolute and positive way of obtaining is by sitting still in believing, as the Prophet faith in another case, our strength is to sit still.   But against this there may seem to lie a twofold objection.  
1. If there be no profit in wishing, willing, and desiring, nor in labouring, running or pursuing after justification, then to what end should our desires be enlarged, and our endeavours be pursuing; Shall we run in vain, seeing it is not to be had that way? then let us sit still and be only passive and leave God to show his grace, where, when, and to whom he please.  
To which I answer, 

1. These Willers and Runners in our Text must respect the circumcised Judisaries who trusted to and boasted in their legal obedience to the Cerbmonial Law, and their own Righteousness, our Text doth immediately concern them.  
2. If it be taken for Gospel willing and running to the highest strain, it cannot be meritorious of justification, because the blood of Christ admits no competitor or copartner in the point of justification, See Rom. 3.20,24,28. cha. 4. Gal. 3.16. cha. 5.4.   yet notwithstanding it doth not follow, that the creature should fit still and cease all his desires and endeavours; as thus, because the pardon of a Malefactor ariseth freely out of the Prince's breast, and of his prerogative, it doth not follow that he must sit still, for although it is not in the power of the malefactor to merit a pardon, yet he may sue it out as the grace of the prince: It is our duty to hunger and thirst after the grace of justification as well as after sanctification, and they are pronounced blessed by Christ who are so qualified.  
2. Object. Doth not this seem to cross some other Scriptures that exhorts to, and calls for great industry, as 1 Cor. 9.24. where we are called upon so to run that we may obtain; where we have obtaining propounded as the great encouragement to running: So also Heb. 12. we are to have an eye to the recompense of reward, to encourage us in our running: and Paul himself was not willing to run in vain; and we are called upon Phil. 2.12. to work out our salvation with fear and trembling.  
I answer, That in all these places the Apostle speaks to justified persons in order to perseverance, not to such as are strangers to the ways of God and his Gospel, as these in our. Text were; and all these endeavours are more properly a●… sanctification then after justification: we are called upon to work out our salvation, and to perfect our holiness in so doing; but we are never called upon to work out our justification, that is only the effect of Christ's death and sufferings, without any other efficient cause or means: all acts of holiness in man is rather to declare his justified state then procure it, Abraham in obeying and following God in those several steps which the Scepture takes notice of, did not thereby procure but demonstrate his justification; and see how Alrahams' obedience and faith centres in one; to this end our Apostle saith, that Abraham believed God, and it was imputed to him for righteousness, thereby he was accounted righteous: yet S. James saith, our father Abraham was justified by works when he offered Isaac, Jam. 2.21. that is, he did declare or demonstrate it thereby.   

Thus I have briefly run through the words by way of explication.  
I now return to consider of them as they lie.  
And before I proceed to those Doctrinal Conclusions which lieth in them, I shall briefly take notice of them as they are the Apostles Conelusion and result, and inference from what goeth before; for that they are as a conclusion, they have the note of an inference or conclusion in this so then, for so these words are used elsewhere: See chap. 10.17. So then faith comes by hearing, which words are the result from the former; so chap. 8.8. so than they that are in the flesh cannot please God, cha. 14.12. So then every one must give an account of bi●…self to God: so 1 Cor. 3.7, chap. 7.38, thus we see, that this kind of speaking is used as a centre to draw the precedent and subsequent matter to it: so that this 16. verse is a result: the Apostle in these words doth conclude and seal up the matter of this first argument, in order to purging himself from the Jews false imputation of charging God with unrighteousness, which they gathered from what he had said, as is recorded vers. 11. that God doth not justify by works; this result doth cast light upon the whole Context upon a threefold consideration. 

1. As these words doth determine the nature and matter of the controversy between the Apostle and the Jews, that it was about the terms of justification, and who had right to make them, both which are here resolved, not of him that is most desirous and pursuing after it; he has not power to propound, but God who is the gracious donour of it.  
2. By the Apostles result in this verse, he doth determine where the foot of the Jews objection lay, which was from his interpretation made of these two instances of Ishmael and Esau, as their rejection taught the rejection of works as to justification, ver. 11. and not upon the unequal proceed of God with Jacob and Esau, as some would have it; for it will easily be granted, that not of works, and not of him that willeth or runneth, are terms synonimous, or of like signification.  
3. We must understand this conclusion and inference to be drawn from the words immediately going before, Exod. 33.19. So then, that is to say, from hence it appears, not to be of the willer or runner, because God in showing mercy is positively resolved in himself, and from himself about it; so that this conclusion concludes the propriety of Exo. 33. to this controversy; and that God sp●… the same in effect to Moses, as here S. Paul sp●… to the Jews, that is to say, that justification 〈◊〉 adoption is of freegrace and mercy and not●… works.     

Thus much for the scope and explication of the words, I shall now sum up the whole of this verse in these five doctrinal Conclusions.  
From the nature of these words as they are a result or conclusion, whilst S. Paul is labouring 〈◊〉 vindicate God's righteousness and equity in this terms and proceed with mankind, he arrives at great fatisfaction in himself.  
The Doctrine is this, That he that makes it his work to vindicate God's righteousness: in his proceed with man preva●… in his arguments.  
The Apostle had no cause to be ashamed of his contest in this matter, in asserting justification by faith in Christ without the deeds of the law, though in so asserting he is charged for impeaching God's righteousness; yet he overcame, and in vind●…ting God's righteousness he vindicates his own doctrine, (So then) it is not.  2. Doctrine, That justification is a prize worth the running for when once seen and understood. 
The Apostle supposeth that these Jews had been willing and running after it as a blessed privilege; justification with God is very desirable: but suppose you should ask me, what it is to be justified? I answer; when a person is declared just upon the account of pardon and non-imputation of sin, that is the blessed state which the Apostle speaks of Rom. 4.6,7,8. blessed is the man to whom God doth not impute sin: but how may thee and I know whether we are in this blessed state? I answer. 

1. If thou be'st justified with God, thou art acquitted in thine own conscience, there remains no more conscience of sin: this is that spoken of, Rom. 5.1. being justified with God there is peace in thy conscience, that is, quiet, it doth not condemn thee.  
2. If thou be'st justified from sin, thou dost experience strength against sin, that sin which is pardoned, we have a perfect hatred unto; we have an eminent place for this, 2 Corinth. 7.11. there was indignation and revenge against it.    3. Doctrine, It is possible for persons cordially to desire and laboriously to pursue this mercy of justification, and yet come short, and not attain it. 
This was the case of the Jews, they were willers and runners, they had a zeal, a desire, they sought after it, verse 31. yet not attained it, chap. 11.7. Israel did not attain what they fought after, and why, not because they were not elected, vers. 32. but because they sought it not by faith; therefore this we may learn, that in our zeal and running, it is good to keep God's line.  4. Doctrine, That persons to some degree righteous and obedient to God's laws, are very apt to challenge and strongly expect the great privilege of justification as a debt for such their obedience, or as a reward for such work. 
Therefore the Apostle doth set himself against this mistake, this makes him so intently and pathetically cry down works in this Epistle, chap. 4.5. not of debt, Gal. 2.16. and many other places; this was the state of the Jews, they thought themselves much wronged, that they were not justified; they made their boast of the law; oh! how apt are persons to lean upon their works for justification: we have an eminent instance of this in the parable of the pharisee, Luke 18.  5. Doctrine, That the absolute right of nominating and appointing the laws and terms of justification, is in God; because it is of his mere mercy and grace, that men having all sinned, are called to justification upon any terms whatsoever: God in showing mercy is resolved to follow his own method: so than it is not of him that willeth, n●r of him that runneth, but of God that showeth mercy. 
Thus I have spoken to the first branch, wherein S. Paul vindicates God's righteousness, in that he hath a right of prerogative, to show mercy to whom be please, and upon what terms he will: and so I have done with the 16. verse.     

CHAP. IX. God's act of hardening and reprobating to damnation, is the effects of great and persevering rebellion, when men shut their eyes and ears at last after much long-suffering and patience.  

Ver. 17. For the Scripture saith unto Pharaoh, even for this purpose have I raised thee up, that I might make my power known, and that my name might be declared in all the earth.  
WE are now entering 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 Paul's writings, which (as he saith) the unlearned wrist, 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 God's 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, levied against his Doctrine by the Jews, which objection was occasioned by his answer to the first; and having answered the first branch, and vindicated God's righteousness in showing 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 God's righteousness in condemning, rejecting and hardening whom he please, or rather what manner of persons he please: Now his answer in this second branch, the Apostle buildeth upon another ancient saying of God by way of threatening 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 form 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 hardening; as being such, who had not (as Calvin saith on vers. 31.) complied with those terms prescribed and authorized by God for justification, but rebelling against the same; so he: how Gods rejecting and reprobating such wilful rejecters of him, his grace and mercy, patience, and long sufferings, in his unwearied applications to them, was emphatically held forth, in his proceed with Pharaoh, which is now the subject before us: and that these proceed of God on both sides, are the effects of an eternal decree of election and reprobation from the beginning, is granted; and that this decree of reprobation is subservient to Gods decree of election and salvation; and is as conducible to the salvation of men as any other decree whatsoever: and S. Paul made use of God's 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 myself 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 itself, spoken unto Pharaoh by way of threatening, 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 itself, which will require some stay upon it a while, I shall speak a few words to the preface, which is the Apostles; for the Scripture saith unto Pharaoh.  
And as to the preface, I shall speak a few words to these four circumstances. 

1. As to the connexion of these words with the former.  
2. The author of these words.  
3. The subject to whom.  
4. The time when these words were spoken;   the consideration whereof may reflect some light upon the place.  

1. As to the coherence or connexion of the words appearing in this particle (for), which seems 〈◊〉 couple these words with the former, there are tw● opinions about these words. 

1. Some think this (for) is a relative to verse 〈◊〉  
2. Others think, that it is a relative to the words immediately going before:   I think we may be at liberty to take them either way: if it relates to the 14. verse, than it runneth thus, is there unrighteousness in God, God forbidden; for the Scripture saith unto Pharaoh: God is not unrighteous in condemning unbelievers who are contemners of his grace; as the Jews are to whom he speaks; for the Scripture saith unto Pharaoh: meaning, that God, proceed with Pharaoh, a stubborn and impenitent unbeliever even to destruction, is a just argument, that God is righteous in so proceeding with others in the like capacity, and so with whom he please: and the connexion thus considered doth agree to the Apostles conclusion, vers. 18. so then he shows mercy to whom he will, and whom he will he hardens.  
But suppose we make the connexion with verse 16. it is not of him that willeth nor of him that runneth, but in God that showeth mercy, for the Scripture saith unto Pharaoh; than it follows thus, that the laws, terms, and conditions upon which men are justified, are not moulded or framed by men though never so zealously bend and intent that way, but by and from God only, who is the donor, because the Scripture saith unto Pharaoh, meaning that inasmuch as God claimeth a just and unquestionable right to condemn whom he please, he hath the same right to save whom he please; so that the way by which the Apostle clears God's righteousness in his proceed with Jews and Gentiles, is his undoubted right thereunto: God is not unrighteous in justifying the gentiles by faith, neither is he unrighteous in condemning, and hardening the obstinate unbelieving jews, because he was righteous in so proceeding with Pharaoh upon like grounds of disobedience: no man ever questioned the righteousness of God's proceed with Pharaoh, but justified him in it, therefore the Apostle makes him here a precedent, Pharaoh being the first born of rebellious unbelievers and obstinate disobeyers of God, and a type of all gospel-disobeyers to the world's end: and so his proceed with him a pattern of God's proceed with such to the world's end: as in like manner when God declares his sole love and approbation to Abraham, upon his believing, he doth also declare his good liking to all such like believers in all succeeding generations; Abraham the firstborn of believing and obedient souls, he is the father of obedience, as Pharaoh was the father of disobedience, not that the children of these two grand heads are in degree equal to Abraham in faith, or Pharaoh in disobedience, but their faith and their disobedience are of the same species that their fathers was, as Abraham may have many sons or children who comes not to equalise him in the degree of his faith, provided it be of the same kind, even so may Pharaoh have sons who may be heirs and liable to the same hardening and condemning, who notwithstanding have not disobeyed to the degree of Pharaohs disobedience; and it is a certain truth, that amongst all people and persons that have been since Pharaohs time, none ever came so near to the degree of Pharaohs disobedience, as these Jews, to whom the Apostle is speaking, as afterwards I shall demonstrate by the circumstances of them both: for that from this casual word (for), we may easily gather, that this instance of Pharaoh is not foreign to the Apostles business in hand; but it doth suit with it, to help to carry on his design in vindication of the righteousness of God, both in showing mercy and in hardening.   

The second circumstance to be taken notice of, is the speaker of these words which is here appropriated to the Scriptures, the Scripture saith unto Pharaoh, which consideration (by the way) may be of instruction to us, of the divine authority of the Scriptures; for notwithstanding these words are the words of God, yet the Apostle saith, the Scripture-saith, I have raised thee up to make my power known: what God speaks and what the Scripture saith, are the same with the Apostle, and so it is elsewhere; see Gal. 3.22. where he saith, the Scriptures hath concluded all in unbelief, which the same Apostle appropriates to God, Rom. 11.32. So 1 Timot. 5.18. the Scripture saith, thou shalt not muzzle the mouth of the ox, which are a part of God's words: I must take up this by the way, that say of God, and say of Scripture are of equal authority, and it must needs be so, because the say of Scripture are the breathe of God by his spirit, in his servants: see what Peter saith to this 2d Peter. 1. last verse 2. Timothy. 3. but why seeing Gods sayings, and say of Scripture are the same, doth the Apostle rather choose to say here, the Scripture saith, rather than God saith, as before verse the 15. I answer, the Apostle might choose his way to declare it, that he might provoke the Jews to consult and consider the whole passage, as they had it in their law; which also did so greatly concern them; and for the same reason doth he so often use this dialect, the Scripture saith, as Rom. 10.11. chap. 11.2. and many other places.  
2. It is considerable, that whilst he is saying that the Scripture saith; he so rendereth it in the present tense, he therein gives the Jews to understand, that this saying is a standing word, not only spoken, but speaking, it is a speaking Oracle: what was said to Pharaoh still speaketh in all ages (the Scripture saith).  
I will only add a word of instruction, see the choice esteem the holy Apostle had for the Scriptures; whilst he reckons the Scripture say, and the say of God equal, God's faithful servants in all ages have been distinguished by this; their worthy esteem of the Scriptures both in Old and New testament, and so had Jesus Christ himself, let us try ourselves by this rule.  
2. Here is a rule for all preachers, the Scripture saith, the preacher saith well, whilst he saith the Scripture saith, in testimony to what he speaks, thus it is written.   

The third circumstance to be considered is the subject to whom spoken to Pharaoh, worthy our consideration upon a threefold account. 

1. It was the common name of all the kings of Egypt successively, but this was not that Pharaoh which shown that kindness to Joseph, nor he that appointed the midwives to slay the male-childrens, this Pharaoh takes another way, for Moses was 80 years old at this time; Exo. 7.7.  
2. As to this Pharaoh, he was an imperious proud man, his power was great as he was king of Egypt, he had a vast strength above other nations, and as his power was, so his heart was great; he acknowledged none in heaven nor earth above him, as appeareth by his words, chap. 5.2. who is the Lord that I should obey him: I know not the Lord, or as Ainsworth reads it, Jehovah is not revealed to me▪ Pharaoh was a man much trusting to and leaning on Magicians and Sorcerers, with which that land abounded above all lands: here was those janies & jamebrise wh● (as the Apostle saith) withstood Moses: but that Pharaoh was wholly ignorant of Jehovah, as to a bear knowledge, few think; and there may be some reasons given, that Pharaoh must needs know him, though he stubbornly and wilfully withstood him, being thereunto seduced by the Magicians.  
3. This Pharaoh is considered as a type and head of all the great persecutors of God's people, as we may perceive from the prophets, where God's enemies are threatened under the names of Pharaoh and Egypt: see Esa. 30. Ezek. 31. the great man of sin is called Pharaoh, and the place of his seat Egypt, Revela. 11.8. Sodom for all debauchery and profaneness, Egypt for oppression and persecution; so that Pharaoh is to be understood as a head and leader of disobedience.     

The 4th circumstance to be considered, is the time when these words were spoken to him, and that is plain, if well considered; it was after the sixth plague, the plague of the botches and boils: which (as some think) were plague sores, whereof many died, and so this plague was the more dreadful and amazing; yet in this plague Pharaoh himself is preserved alive: that this was the time, and not before, we may find by the scope of the context: we find not one word like this before; the consideration whereof will reflect light upon this passage, which doth inform us, that God had received very high provocations against Pharaoh, before he thus speaks to him in this severe threatening. Thus I have opened the preface, and now I come to the words themselves.    

Ver. 14. Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared in all the earth.  
The nature of these words are minatory, or a threatening.  
Before I proceed to give my sense and understanding upon these words, it may not be altogether needless 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 show 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 hardened his heart, in order to justification.  
And 2ly, Not only so, but that God's proceed with Pharaoh was a precedent and pattern of his first, and second proceed with all reprobates to the world's end, as he, so they are prepared unavoidably before they are born to their own eternal ruin, without any possibility of escape: that those who are under an eternal decree of Reprobation, are under an impossibility of repenting or believing; in order to salvation: These are the common notions deduced from this passage of Pharaoh; though every one will not so freely declare them, as some of them have done in my hearing.  
Now by the Lords help, my design is, and my endeavour shall be, to set free this portion of Scripture from this unpleasing service in which it is pressed to serve, contrary to its genius. I have already minded you in my former proceed upon this Context, that our Apostle was far enough in this Epistle or Chapter from a design to assert or maintain absolute and personal Election or reprobation from eternity; neither could such a doctrine at all contribute to his business 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 inquire into these Five following Circumstances. 

1. To what end doth our Apostle now bring in this passage of Pharaoh, and how doth it accommodate his present design to clear up the righteousness of God against the Jews Objection, which is his present work?  
2. I shall open the nature of God's purpose and intention concerning Pharaoh, that is to say, whether God's purposes are absolute or conditional, because the Apostle renders it, for this cause have I raised thee up.  
3. Show 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 deal with him.  
5. What part or parts of God's Name is declared in the world, or throughout the earth, in destroying Pharaoh, after that way and manner which he did.    
As to Gods hardening 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 expressed.  

1. How doth this passage of Pharaoh accommodate the Apostles design in justifying God's righteousness, which is his present work, in answer to the second Objection?  
I answer, his design in bringing in this example and instance of Pharaoh, is to show, that God is righteous in rejecting the stubborn, disobedient, rebellious Jews, who had rejected the many applications of God to them, that is, deprive them of all their outward privileges and the good promised them; and to cause them to cease to be a body politic, but to be a people dispersed up and down the world, which is now their present state: the Apostle argueth thus, if Gods will and pleasure was (and that most righteous) to threaten Pharaoh an obstinate rebellious person, that if he persisted in his rebellion he would destroy him with a most prodigious destruction, which also was performed accordingly thereupon; he may justly do so with others of the like kind, and consequently with you; the Jews whose stubbornness and rebellion against God, in order to Christ and the Gospel, doth clearly resemble that of Pheraoh; what God did by Pharaoh he may do by you, for the same sins, if you persist in them as he did▪ this is the Apostles Argument.  
And 2ly, the Apostle might well bring in Pharaoh, he being in order the first and most notorious in that sin of disobedience against God with a high hand; he was the head & father and firstborn of all that race, as Abraham was the head & father of all true believers; and therefore the Apostle citys God's dealing with the father to instruct all his following children, of like strain, what they must look for at his hands: Pharaoh is here brought in as a proper parallel instance, in his sin and punishment, in these five circumstances. 

1. God sent a loving message to Pharaoh king of Egypt, to desire him to let his firstborn son Israel go out of his land; so God sent a loving message to the Jews to invite them to believe in his only begotten son Jesus Christ; but as Pharaoh refused in slighting terms, so did they.  
2. As Pharaoh was a cruel oppressor to God's Son the Israelites, so were the Jews to Gods only begotten Son Jesus Christ, they were cruel unto him; and that Israel's being in Egypt did type out the state and condition of Christ is plain. See Matth. 2.25. that the Scripture might be fulfiled, I have called my son out of Egypt.  
3. As God did not cease in Pharaohs rejecting the first message, but sends several more, even so did God to the Jews, he sent servant after servant, till they misused them, and at last they kill the son; as we have it in the parable.  
4. As Pharaoh was hardened and strengthened in his rebellion against God, by his long-suffering & patience toward him, so it was with the Jews, for he stretched out his hand to a gainsaying and a rebellious people.  
5. As God at last sealed up Pharaoh in his obdurateness and impenitency, so did he do with the Jews; forasmuch as they had shut their eyes and ears, God at last gives them up to a judicial blindness, as we read Act. 28.26,27.   so that the intent of bringing Pharaoh upon the stage at this time, is to demonstrate, 

1. That God is at liberty to destroy what sort of persons he will, whether debauched, profane sinners of the Gentiles, merely for such their wickedness, or whether Jews and Gentiles for rebelling against the gospel and the tenders thereof.  
2. This liberty of his doth issue in this, that he will pitch upon (without respect of persons) Jew's and Gentiles, who are wilful rejecters of his grace and mercy in Jesus Christ, to be the subjects of reprobation; as well the Jews who are observant of Moses Law as the idolatrous gentiles;   so that the Apostle doth not here bring Pharaoh as a type of personal reprobation, but a specifical of such a kind, qualified & fitted for destruction, as he was not personal reprobation, for these Reasons. 

1. That would not have accommodated his grand design in this Epistle, Chapter and Context, as I have said before, which was to exalt and magnify faith in Christ, as the alone condition, law and terms of justification, without the works of the law. Now if the Apostles design had been to assert and maintain personal Election and Reprobation without any regard to qualifications of the creature, but the only pleasure of God, he need not strive as he doth about faith and works.  
2. This was not the way to humble the Jews for their unbelief and crucifixion of Jesus Christ, and rejecting the gospel, which was his present work, as I have said before.  
3. If his design had been to exalt personal Election and Reprobation, without terms and conditions, this Instance of Pharaoh would not have conduced to his end, because all the world will grant, that Pharaoh was destroyed for his disobedience and open rebellion against God, and abusing his long-suffering and mercy, in his many applications to him; the man hath not yet been heard of who hath not justified God in his proceed with Pharaoh.  
4. Besides, it is undeniably plain, that the Apostle brings in this instance of Pharaoh as a type of national not personal reprobation, inasmuch as it is by the Apostle applied to the nation of the Jews.  
5. Whatever we may gather or conclude by circumstances, yet we have no Scripture in the whole book of God that speaks any thing of Pharaoh himself as reprobated to eternal misery; all Gods threaten mentioned and executed, referred to his temporal overthrow, at least in the sea, as the like was before spoken concerning Esau and Ishmael; though consequently it must follow that he d●ing in impenitency, it can amount to no less than perdition to eternity; yet (I say) the Scriptures doth not convincingly assert it in any place, though it is granted on all hands, that Pharaoh is exhibited as a type of those who shall eternally perish in abusing God's grace and mercy:   so that we see, this instance of Pharaoh did accommodate the Apostle, if rightly understood; in vindicating the righteousness of God, whilst he is rejecting the rebellious Jews.   

The second thing to be enquired into is; how far the purpose and intent of God must be understood to be absolute; and how far conditional? whether this purpose of God as to Pharaohs destruction was so precise and absolute, that no interveniences of Pharaoh could prevent or hinder it? or whether it were conditional, that is to say, that if Pharaoh did repent, and at last quietly yield to let Israel departed his land and not pursue them, whether then this wrath of God had not been diverted?  
The answer of this question is of great concernment to a right understanding of this passage, in answer whereunto I shall speak a few words in order to the general opinion of men about this question: It is commonly objected, that Pharaoh from first to last of Gods sending to him, was in no capacity to repent, but shut up by God in a state of impenitency. I shall reply more fully to that, upon ver. 18. yet at present I shall speak a few words; and by the way I say this, that to suppose that God by virtue of his eternal decree of reprobation, had laid upon Pharaoh an unavoidable necessity of rebelling against him, is a high charge against the most pure and righteous God, and little less than blasphemy to say or think, God doth not necessitate that to be done which his soul abhors to be done: but some moderate men will plead thus; that he did foresee Pharaohs rebellion and impenitency: I answer, and it is not my judgement alone, that God cannot in a proper and strict sense be said to foresee any thing, for he sees all at once as done; but were it understood as foresight in God, God's foresight of things done or to be done in the world, doth not necessitate these things to be done: this was a received maxim of old amongst the learned, and it may be as well said, that God foresaw that he might have repent; and those mercies that God used with him were not only proper and effectual mercies to draw Pharaoh to repentance, but did to some degree effect it by fits; for he did sometimes yield and promise to obey.  
But to come closer to the matter; I must say, that unless God's deal with Pharaoh was different from his deal with all nations, persons and people, throughout all ages, there must be supposed a condition in this threatening to him from God, at least employed, if not expressed, that is to say, that unless Pharaoh would speedily and willingly let Israel departed his land, he would make known his avenging power in his destruction: now that this is the general terms of God's proceed is plain, whether as to temporal or eternal destructions, and sometimes the conditions are expressed, as Jer. 18.7,8. If I pronounce evil against a nation or people, to pluck up, pull down, or destroy, if they repent, I will repent: so it is supposed on the contrary, as to Eli's house, 1 Sam. 2.30. I said, indeed his house should continue for ever; but now far ●e it from me; there was a decree gone out, Zeph. 2.2. yet they are exhorted to repent before the decree bring forth: God swore to Israel to give them the land of Canaan, but it seems it was conditional, Numb. 14. and so in general, there is a condition in God's highest promises and threaten: and why should we think this to Pharaoh had no conditions annexed to it? we grant, that the conditions are not always expressed, but God's threaten seem to be positive, as in Niniveehs case; Ionas himself thought it had been positive; as appears by his discontent at the appearance of the condition: have we not positive say and determinations, that such and such shall not inherit heaven? 1 Cor. 6. Ephes. 5. yet they had a condition, except they repent: and have we not reason to believe, that God's purpose unto, and concerning Pharaoh, is of the nature of all the rest in Scripture? but we have some who will venture to tell us, that God hath two wills, a secret and a revealed will or purpose; and that albeit by his revealed will he would have all men saved, yet his secret will and purpose is, that the far greater number shall eternally perish: to which I reply, that were it granted, that God hath two wills, a secret and a revealed, yet this I find that Gods revealed will is the most severe and hasty, and his secret will most merciful; as appears by all the former instances: his revealed will was, that Niniveh should be destroyed, whilst his secret will was, that it should remain, if it did repent.  
2ly, As to answer this question, I do say, that God did manifest, that there was a condition in the bowels of that threatening to Pharaoh; and that God did seek and labour with Pharaoh to draw him to repentance, and that by proper and suitable means; the very tendency whereof, was to lead to repentance, namely, those miraculous judgements on the one hand, and those deliverances on the other: these did both tend to draw Pharaoh to a compliance with God: it is a saying of the synod of Dort, that we must more consider the efficacy of the means in themselves, than their successes; Gods means was sufficient, though the end was not effected: but some will further plead, could not God have so handled Pharaoh if he had pleased, that he should have complied, and let Israel go, without all those plagues and destruction at last: this question requires a double answer. 

1. That the power of God simply considered in itself, without that regulation which it admits of, could have effected it, for had God refused to take off any of those judgements till he had permitted Israel to departed, doubtless it had been done rather than Pharaoh would have suffered his whole land to be destroyed.  
But 2ly, If we speak of the power of God regulated, managed or acted forth by his wisdom and understanding, and in conjunction with his righteousness, he was not able, or had not power to work Pharaoh to repentance, or prevent destruction;   for God cannot do any thing unwisely or unrighteously, by the same rule, as he cannot lie nor deny himself, Esa. 5. as to his vineyard he could do no more than he had done; whereas in a strict sense he could have done much more, sent many more prophets, even without number▪ but it must be understood, he could not honourably, wisely and righteously have done more: we have such another instance, 2 Cron. 36.15,16. without remedy God had lest himself no more means to heal them, so Mark. 6.5. Christ could do no mighty works: such a kind of speech we have, Act. 27. though God had given S. Paul the lives of all that failed with him in the ship, yet (saith he) except ye abide in the ship ye cannot be saved: God is not bound so force men to repentance against their wills, or beyond an usual way; so God could have kept Adam and the Angels from falling, by his absolute power, without this regulation by wisdom and counsel: but it is further objected, that if Gods purpose as to Pharaoh, and others, be conditional, then there seems not to be so much weight or dread in God's threaten, for the execution of them is suspended upon the creatures repentance; is not this some blemish to God's honour? I answer, that there is a sense wherein all the counsels and purposes of God are absolute and peremptory, unalterable and unchangeable, and are like the great mountains that cannot be removed by men nor Angels; as for instance God's eternal purpose is to save all that continue in faith and love to the end, this is unchangeable like God himself.  
2. That all unbelieving rebellious rejecters of his gospel-grace shall perish eternally, this decree is as absolute: these are established by a decree that cannot be reversed: and thus God's purpose to Pharaoh must stand, which was this, that if he did still exalt himself against God, and not let Israel go, than his great power should certainly be seen in his destruction: the condition of his repentance is employed not expressed.   

The third Particular we are to inquire after, is, what God did to Pharaoh called here, raising him up? what doth this raising up refer unto? there are many understandings and interpretations upon these words; some understands this raising up to refer to his creation, others understand this raising up to be his making him King of Egypt: but I shall be much swayed by the original words, and the consent of the generality of ancient Authors herein: the greek word translated raised thee up, signifieth (as the learned in the greek tells us) to raise out of some low state and condition, sometimes out of some sickness or disease: so it is used, Jam. 5.15. sometimes out of the grave: Pharaoh was (in a sense) often in the grave, or dead as we say, for his rebellion reiterated: the hebrew words from whence the Apostle draws this, Latined (steer feci) is read thus: I have made thee to stand, the vulgar latin reads it, I have sustained thee; the Septuagint reads, thou wert kept alive; the Chaldee Paraphrase reads, for this cause have I endured thee or patiently born with thee: to which agreeth verse 22. he endureth with long-suffering; God had raised him up, and delivered him from six several plagues and still saved him in person alive: the generality of interpreters as well Calvinists as others, do receive this as the most proper reading: I have made thee to stand, I have kept or sustained thee; thou hast often been laid low under the sentence of death, but upon Moseses intercession I have raised thee up, I have rescued thee, I have forgiven thy disobedience, and tried thee again; yet with this purpose, that if still after all this, thou shouldst remain obstinate and rebellious, than the stroke shall be the heavier at last: my power shall be seen in thy destruction, which shall be so prodigious, that all the world shall ring of it; it shall be known in all the earth: now that this raising up Pharaoh could not refer to his creation or raising him to be king, as some would have it, but must respect the proceed and deal of God with him in this present treaty, appears from these reasons. 

1. Because this minatory declaration of God, is not sent to Pharaoh till after the six plagues; now had this speech respected his creation, or making him king, or any other precedent act of God to him, this message would have beeu applied to him in the beginning of this treaty, when God first sends Moses to him, as an argument to dismiss his people, but we have not one word of it then: but now when God had exercised much patience and long suffering under six plagues, and delivering Pharaoh under all, he now speaks of raising him up, or making him stand: so that we have good ground to judge, that this raising up respects some latter, past, special favour, extended to him.  
2ly, That this raising up must be so understood, and not of raising him from nothing in creation, or to the kingship, because there could be no argument drawn from such his former raising up, to vindicate God's righteousness in his so notorious destruction: it would have sounded very strange and harsh, to have run thus, for this very purpose have I created thee, that I might show my power in thy destruction, or, for this cause have I made thee King, that I might so signally destroy thee: but to read it thus, for this cause have I heard thy requests by Moses and Aaron, and taken off my plagues from thee and thy land; for this very purpose, that if after all this favour shown to thee thou still continue obstinate, thy judgement might be the heavier and more remarkable; thus understood, God makes him often and reitarated favours shown to Pharaoh: and his reiterated refusal an aggravating argument to his great destruction: and I appeal to each judicious reader, if this construction doth not fall in fully with God's common proceed with men in all ages: for this read Judg. 10.12. where God makes his often delivering Israel, an argument to forsake them who remained still disobedient.  
3. Such a raising up, as we are speaking of, b● multiplied favours upon Pharaoh, doth most clearly compo●t with the Apostles design in representing Gods deal with Pharaoh, a platform for his proceed with the unbelieving Jews; for God aggravates the sin and just condemnation of the Jews from his many gracious applications to them: in convincing miracles, and prophets, see Matt. 11. Matt. 23.34. behold I send you prophets, wisemen, and scribes; and some of them you shall, or will kill, that upon you may come all the blood from Abel to Zacharias: from hence it is, that Jerusalem and the temple is left desolate to this day; and this is the ground to aggravate their condemnation, not their birth or former privileges, but their latter, and more immediate favours received from God in the last tenders of his grace: this was the case with Pharaoh, Gods raising him and preserving him alive under the former judgements, is the foot of this conditional threatening.  
4. If we should understand this raising up to be his creation, and read it according to that construction, that Pharaoh even before he was born, was decreed and ordained of God to be a vessel of wrath, that is to say, that God created Pharaoh, for this same purpose, that he might destroy him with a remarkable destruction; how strangely will this represent God to men, whose tender mercies are over all his works, to be more cruel than any of his creatures are to their kind; for all creatures are propense in their affections to those who receive their beings from them, or are propagated by them; they have bowels of pity towards them: yet by such a construction, God who is the perfection of all bowels of pity is presented, implacably bend upon the eternal ruin of his offspring, even to exquisite torments; and that the greater part of mankind lineally descended from him by Adam, who was the son of God, Luke. 3.38. and this before personal or actual sin by them committed: this horrid imputation upon God's name and nature, by such a construction, may induce us to incline to the other interpretation of Gods raising up Pharaoh.     

The 4th particular which is by course to be enquired into, is, this power that conditionally is made known in Pharaoh, in case he remains obstinate; some are ready to think, that this power respects an inward power exercised in keeping Pharach in his sinful rebellion, or hardening his heart; but I hope I need not speak to that: the power here intended is most clearly to be understood the power of God's wrath in Pharaohs destruction in the Red Sea, this power of God is exalted in that Song of Moses, Ex. 15.6. thy right hand, O God, is become glorious in power, speaking of Pharaohs destruction in the sea; notwithstanding Pharaohs greatness and power, yet the power of God is above him, and can easily overthrow him: this is that power which God speaks of in the threatening which is seen in the execution, and that this is the power we may easily perceive by the repetition of it again, usr. 22. of this 9th of the Romans, What if God willing to show his wrath and make his power known? these two phrases of wrath and power are exegetical, and doth one expound the other; God's power is seen in the letting forth his wrath, as is also understood, Psa. 90.11. who knows the power of thy wrath? so that we have thus much in this passage, that if Pharaoh would not comply with God, but persist in his stubbornness, then, as hitherto he had largely tasted of God's long-suffering and mercy, so he thould also as deeply feel his power, crushing him in his destruction; So much for the fourth particular.   

The Fifth and last propounded to be spoke unto is, how the name of God is declared in Pharaohs destruction, and what part or parts of his name: by the Name of God in Scripture is sometimes understood his power, his Name is great unto the ends of the earth; God did not only design the destruction of Pharaoh upon his obstinacy, but to get himself a name and a common name; Gods special Name is that which he is known by to Israel in Egypt, and to Pharaoh, See Exo. 3.15. the God of Abraham, the God of Isaac, the God of Jaceb; and chap. 5. to Pharaoh, the God of Israel, or the God of the hebrews; that God is by name the God of the hebrews, and of his people, shall be declared: the Nations shall afterwards say, oh! what a God hath the Hebrews that hath so eminently appeared for them; this we understand may be the special Name of God intended in our Text, his great love to his people; he is called, the God of Israel, or of the hebrews.  
2ly, Suppose we take this Name of God for his common name, recorded Exod. 34.6. than it respects God's proceed with Pharaoh.  
There are three syllables of Gods Name loudly declared in God's deal with Pharaoh. 

1. The attribute of his mercy, his favour, his preventing grace, in sparing him for so long a time, in his oppressing of his people; as also in delivering him from so many plagues, whenas he might have cut him off at his first slighting Reply to Moses, Who is the Lord that I should obey him? I will not let Israel go.  
2. We have magnified in God's deal to Pharaoh the attribute of his long-suffering and patience: God was eminently known in this attribute of his long-suffering after receiving many affronts from him, therefore the Apostle takes special notice of that ver. 22. he endered with much long-suffering the vessels of wrath fitted for destruction.  
3. The attribute of his righteousness is magnified in his deal with Pharaoh, that he will not always clear the guilty: God shows his justice, righteousness, holiness, in this eminent passage of Pharaoh, as we have it in that song made upon that account, Exo. 15.11. this is imputed to God amongst the rest to be glorious in holiness:   Thus I have briefly passed over the 17th verse, by way of explication, I shall proceed to the explication of the 18th verse also, and then draw up those doctrines that ariseth from both.     

CHAP. X. Plainly explaining how, and in what fence God may be said to harden men's hearts, in like manner how God is said to show mercy.  
Ver. 18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.  
THe Apostle having in answer to the Jews second objection been vindicating Gods rigteousness in justifying the heathen by faith, and hardening and rejecting the circumcision for unbelief and disobedience to the Gospel; which answer in the two branches of it he had been prosecuting of by the help of two ancient say of God, one to Moses Exo. 33.19. the other to Pharaoh, chap. 9.16. he now in the verse before us proceeds to draw up the whole of both into a doctrinal result and conclusion, in these words (so then) or therefore he hath mercy on whom he will have mercy, and whom be will be hardeneth: that is to say, it clearly appears from the premises, that God is at liberty and hath unquestionable right to make his own terms, upon which he will show mercy, or upon what terms he will reject: at our first view of these words our Apostle seems to represent God in his proceed with his creatures as an absolute monarch, who proceeds and rules by an arbitrary power, his own will being his law: and so tied to no law nor conditions; and thus also Daniel represents God, Dan. 4.35. he doth whatever he will in heaven and earth: and that this is the power of an absolute Monarch, appears from what is declared of that great heathen Monarch Dan. 5.19. whom he would he slew, and whom he would he kept alive, whom he would he set up, and whom he would he pulled down; and this is the character of that great king and Monarch, the man of sin, of whom we read Dan. 11. three times over expressed, vers. 3. 16. and 36. he shall do according to his will: thus and much more is God represented to do according to his will, to show mercy to whom he will, and harden whom he will: from whence some gather personal peremptory and absolute election and reprobation from his own will, without any law or condition, with respect to the creature; but although the Apostle doth thus seem to represent God as proceeding in mercy and judgement with his creatures as an absolute Monarch; yet I shall show you wherein there is an apparent difference between such an arbitrary proceeding and the proceed of God, though according to his will in five circumstances. 

1. God in his proceed with men cannot will or act any thing but what in itself is righteous, just and equal: whereas it is very incident to men in such a capacity to err, whilst they rule according to their will; and therefore it hath been the endeavour of all nations to bond the wills of their Governors by laws and conditions; men themselves being judges, cannot impeach Gods will with any injustice or unequallity: God appeals to men, Ezek. 18. whether his ways were not just and equal; it was Abraham's maxim, that the judge of all the earth will do right, to say, that whatever God willeth or acteth, is just, is a great truth, and worthy of our faith, and greatly tends to God's glory: but to say of things unequal in themselves, yet done or acted by God, are just, is a great dishonour to him, God's will cannot be swayed to injustice.  
2. God's will differs from men's will, because it admits of council, Ephe. 1.11. he doth all things according to the counsel of his own will.  
3. God's ruling by his will differs from men's ruling by their wills; for men in that capacity are understood to rule by their wills without a law, but Gods will is form into a law, both as to his mercy, and as to his justice; therefore we find little or no difference between Gods will & God's law, they are taken one for another in Scripture, to do God's word, and to do Gods will is the same thing, therefore the 19th verse of this chapter by some is read instead of who hath resisted his will? who hath resisted his word?  
4. Men commonly ruling by their will do conceal their will, till the time of execution of it, but Gods will is declared beforehand both to warn on the one hand and encourage on the other.  
5. Persons ruling according to their wills amongst men, are not steadfast, they may will one thing to day, and another to morrow; those who are the subjects of their favour or wrath, are not always the same, but Gods will is the same to day, to morrow, and for ever; the subjects of God's favour and wrath are the same yesterday, to day, and forever; his will is, that whosoever seethe the son, and believeth in him should have eternal life: and this is the same still, and his will is, that he that rejects the son shall not see life, but the wrath of God abideth on him: and thus considered, God may be said to show mercy to whom he will, yet show mercy to none but such as believe in Jesus Christ: and he may be said to harden whom he will; and yet to harden none but those who first harden themselves; for after the same manner doth the Apostle speak of the spirits distributions; he divides to every man severally as he will, yet upon conditions of coveting and seeking of it.    
But before I proceed, there is a question which I would speak a few words unto, in order to clearing our passage, that is, why the Apostle rather chooseth to declare, God showing mercy to whom he will, and hardening whom he will, then to declare Gods showing mercy to believers, and hardening impenitent sinners and rejecters of the gospel.  


I answer, he speaks after this manner to silence the proud atrogant Jews, who would impose upon God, and teach him whom or what sort of people he should accept into his favour, and whom he should reject; these Jews had a tincture of proud Pharaohs spirit, who thought there was none above him, therefore to humble them, the Apostle doth assert Gods absolute supremacy and superintendency over man, he doth what he will: this was the occasion of this kind of speaking at the first, Exo. 33.19 to silence Moses, who seems to be so pertinatiously pleading with God for Israel, above all the nations of the world; besides God takes him off by telling him, I will have mercy on whom I will; in showing mercy, I am not bound to give thee an account, though thou art my friend Moses: and after this manner doth David take off and silence the heathen, who in an undervaluing way were ask, where was his God? David to set God out of their reach, tells them, Psal. 115.3. our God is in the heavens, he hath done whatsoever he will, or pleased.  
2. He thus speaks, to show that the law and terms upon which God shows mercy to some, and hardens some, doth not arise from the creatures side, but hath the original from himself; it is founded in the breast of God, without the creatures contrivance or proposition of the creatures: terms of mercy and terms of wrath are founded in the breast of the most high.  
3. He thus speaks to magnify the righteousness of God, which was a great part of his present business, he that hath an undeniable right to show mercy to whom be will, and harden whom he will, cannot be charged with vurighteousness in his proceed, though he jnstifie the heathen by faith, and reject the circumcision for unbelief and disobedience:   thus the Apostle concludes that from Gods hardening Pharaoh, he hath a right to harden whom he will: the words are a conclusion made up of three circumstances. 

1. That God had an unquestionable right to harden Pharaoh, or else it had not been done; that God proceeded rightly and righteously in his proceed to, and with Pharaoh.  
2. That God hath the same right of power to harden all such, as Pharaoh was, this none can question: he that righteously executes one for murder, may as righteously execute a thousand being such as he was.  
3. It is supposed in this conclusion, that Gods will is to harden none but such as Pharaoh was, abusers of his mercy and long-suffering-grace in Christ, that is, his will is to harden those, who first harden themselves:   I remember what a learned man saith upon this head, that every breach between God and the creature, gins first on the creatures side, from the beginning to the end; God at first made man upright, but he hath found out many inventions.  
This Doctrine hath been plentifully preached throughout the Scriptures, see 2 Cron. 15.2. the Lord is with you whilst you are with him, if you forsake him, he will forsake you, 2 Cron. 24.20. because you have forsaken the Lord, he hath forsaken you; so Pro. 1.24. if Christ takes away the talon, it is from them who hid it, Mat. 25. the great breach between God and Pharaoh begun on Pharaohs side. 

1. In his cruel persecuting and oppressing his only people and firstborn son Israel.  
2. His slighting and contemning God himself, chap. 5.2. the breach between God and Israel, the people to whom the Apostle speaks, begun on their side; Matt. 22. ver. 2. 7. chap. 23. to the end. ver. 37. Oh Jerusalem how often would I have gathered you, but you would not.    
But for our more orderly proceed, after the manner of an Exposition, I shall first speak something in order to the Explication of these words, and those circumstances relative to them, and after that, lay down those doctrinal Conclusions that doth rise from them.  
And in order to Explication, I shall inquire into Five Circumstances. 

1. What Mercy is here intended when the Apostle saith, He hath mercy on whom he will.  
2. What is this hardening as to the nature of it.  
3. How far was God concerned in hardening of Pharaoh, and likewise how far he is concerned in hardening of others in general, and what means God makes use of in hardening.  
4. What was the time that God did properly take in hand to harden Pharaoh, was it an act from eternity, or in time?  
5. Was Pharaohs hardening by God irresistible by Pharaoh, and irrevocable by God? that is to say, was Pharaoh by virtue of Gods hardening his heart shut up under an impossibility of obtaining any degree of softness again.    
The Answer to these Five Questions will give some light to the passage, therefore I shall speak a few words to each of them in order, and chief to the third.  

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 show, 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. God's gospel-proceeding 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 justified.   

2. What may we understand by hardening, whom he will he hardeneth: 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 naturalists tells us, to some elementary bodies; it is proper to steel, stones, and such like bodies 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 threaten, exhortations, instructions, reproofs nor corrections; no means neither mercies nor judgements take place upon him: upon this very consideration is Pharaoh's heart called a hard heart, because he resisted the touch, when Gods kind messages came to him, when God's judgements were upon him they did not penetrate his heart, his heart did not suffer any alteration or impression: we read of God's complaint of his people upon this account Zacha. 7.12. that they had made their hearts harder than 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 slumbering, Rom. 11.7. the rest were blinded or hardened, and Doctor Ainsworth reads, 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 hardness of heart I can concess with the Calvinists, who speaks of a threefold hardness of heart incident to men. 

1. A natural hardness which every man hath naturally upon him, whereby he doth hardly suffer the touch of God's 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 hardness, there is a contracted hardness even in those who have had some softness; the Church complains of hardness 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 deceitfulness of sin.  
3. There is a hardness which is called a judicial hardness, that is, a hardness, as a judgement from God, and this is the hardness of heart spoken of, and intended in our Text, whom he will he hardeneth; this is the hardness inflicted upon the Jews, which was threatened, 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 hardening Pharaohs heart? to the end we might come at the truth in this head. I shall speak to it negatively and affirmatively.  
1. Show 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 God's beginning of his treaty with him, when he saith, I will harden his heart, chap. 4.21. hardness of heart in men is contrary to God's 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 hardness 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 hardness of heart, was greatly contrary to his spirit, or else he had not been grieved 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 quality 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 hardening Pharaoh conditionally, if he was found hardening his own heart first, against all his applycations and commands, to let his people go: God never hardens properly, by changing the nature of a soft heart into a hard, this is agreed on all hands.  
4. God did not harden Pharaoh by any proper means tending that way, the means that God used to Pharaoh had no tendency that way in themselves but as they were abused by him; 

no, they had rather a tendency to soften his heart, as for instance, all those loving messages sent from God to him; and,  
2ly, They being disobeyed, the dreadful following judgements sent thereupon.  
3. The sparing Pharaoh in person, though destruction to his subjects and servants.  
4. God's ready harkening to Pharaohs request presented by Moses and Aaron, as to the removing and taking off those judgements 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 add 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 confess that in that plague of the louse, that it was the finger of God: as also his miraculous distinguishing the land of Goshen, where his people were from Egypt: these particular deal of God had conviction and softening 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 hardening is elsewhere in Scripture applied 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 Philistines 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 subtly 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 than they, verse. 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 feigned love and obedience to a strong and prevailing enemy: yet this wrought in them hatred to them because they were so strong; in this sense God is said to send Joseph into Egypt Gen. 45.7.8. and in this sense 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 sense 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 blind eyes: the Scriptures doth often speak of the accidental and subsequent effects of ministration; this Solomon takes notice of, Pro. 1.32. the prosperity of fools shall destroy them: whereas prosperity may as well lead to repentance and love to God, according to what our Apostle speaks, Rom. 2. the goodness of God leadeth thee to 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 hardening of Pharaoh by God is not primary and antecedently designed by God in his application to him, but accidentally as I shall show 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 judgements, signs and wonders, that then at last God as a judgement 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 hardening but rather to soften.    
But than it may be replied, 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●.  
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 replied, 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 ruin? I said something to the answer of this before. To which I refer the reader: if we consider God's power regulated by the attributes of his wisdom, 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  power in converting, nor restraining sinners: this corrupt notion and expectation from God hath been the ground upon which many have miscarried: (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 God's 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 proceed with Pharaoh:   so that in order I shall draw up the result of this head. 

1. That God hardened Pharaohs heart, that is, accidentally stired up and awakened the baseness of his heart, by sending that message to him; to let Israel departed 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 concerned in hardening Pharaohs heart, as he crossed 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 judgement 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 spoilt you by my indulgence shown to you.  
4. God hardened Pharaoh accidentally by his condescending to remove his judgements 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 than ordinary.   

I now proceed to the fourth circumstance, which is more particularly.  
4. The time of Gods hardening Pharaoh positively, for we must needs grant a twofold hardening 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 reads, Pharaohs heart hardened itself: now this first hardening is from God accidentally, as hath been shown. As he is said to do many things providentially.  
But 2ly, we have a more special and more positive hardening 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 blindness and hardness 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 ruin, and many more who were immediately hardened 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 virtue whereof Pharaoh was necessitated to this obdurateness 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 deal with Pharaoh properly provoke him to be hardened, but rather had they (as I have shown you) a tendency to soften him: but the proper time of this judicial hardening Pharaoh by God more immediately, was after he had tried him under six several plagues and their removals under all these six judgements: the relation runs thus: Pharaoh made his heart strong, or Pharaohs heart hardened itself: 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 immediately done; it is usual for God to foretell things before they come to pass; God as well at first foretells Exo. 3. of Israel's 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 firstborn, chap. 4.21.22.23. but with this proviso, if he did not let his firstborn 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 hardness with judicial hardness: 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 foretell his judgements 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 six plagues; and that the threatening 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 find 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 threatening 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 inquire 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 quality whereby he hardens soft hearts; but that which we are to understand as to matter of fact on God's 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 naturalists tells us, that hardening is occasioned in a natural way by withdrawing the moisture out of any body or substance, whereby it is condensed and made hard, and stiff and unyeilding to the touch, as the earth also becomes hard like iron, by the withholding its moisture by showers.  
Thus withdrawing of the influences of God's 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 read, 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 wilderness, 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 entrusted 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 reads, he lot them go away in the perverseness of their own hearts: or to walk in their own counsels: this was Pharaohs case, he had grieved, quenched, rebelled against the motions of God's 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 control: I will pursue, I will overtake, I will divide the spoil: Thus God is said to do with those wicked persons of which we read, 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 heaviness and fatness of heart, a very great indisposedness 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 harkened not to their father's instructions, because the Lord would slay them: God as a judgement had shut their hearts from hearing: such an effect we read of to Rehoboham, 1 Kings 12.15. he had no disposition to take the council of the old men which would have been his safety, but the young men's to his own ruin: such an instance we have Deut. 2.30. therefore Pharaohs hardening his heart, and not harkening, 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 than he, 1 Sam. 16.17. cha. 8.11. Saul cast a javelin at him, with a design to kill him, whilst he was pleasing him with his music: it is considerable that after this hardening of Pharaoh, Ex. 10.28. he forbids Moses to come any more into his presence upon pain of death; see thou see my 〈◊〉 no more, for in the day thou seest my face thou shalt die: this was the state of the hardened Jews, Mat. ●…. stoned one, killed another, yea Christ himself at last.  
3. Such a person hath no sense of sin when committed: a judicial hardened sinner is insensible, whereas a truehearted 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 hardened soul is under the withdrawings of God's 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 hardened 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 read 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 hardened them more and more, even those 40. years that God waited upon them.  
5. Such withdrawings or deliver 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 promiseth himself to overtake and divide the spoil: so it was with those cities, joshua 11.20. it was of the Lord to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly; yet this they could not see, their own ruin 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 David's imprecation: the same word is used for hardening 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, woe 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 than 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 itself 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 God's 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 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 and effect of great disobedience to the motions of God's 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 than the fruit and effects of provoking sin and disobedience, see these places following, Psal. 81.11. but my people would not hearken 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, and thereby greatly provoked God to anger, and this after God had newly delivered them with a high hand out of Egypt, and brought them thorough the Red-sea, than 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 malice 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 fulfil the prophefy of Esaiah, chap. 6. recited, Mat. 13. the ground of Gods shuting their eyes, and blinding and hardening their hearts, was but the effects of their first shutting their own eyes and ears, as you may read, 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 hardening 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 hardening 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 judgement, is very willing to be hindered by the creatures meeting him by humiliation and compliance: this appears even in this second hardening of Pharaoh; though God is said to harden his heart, yet still his further proceed are conditional, as appears, Exo. 10.4. if thou refuse to humble thyself, and let Israel go, than I will proceed: now if Pharaoh had been shut up in & under an impossibility of relenting and humbling, than 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; 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 read that the worst and most rebellious of mankind are still sent unto by God; who could be worse than the old world, for whom God was grieved at the heart, and repent 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 read 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 hardening he did repent, though it did not hold with him chap. 9.27. (saith he) God is righteous, I and my people are wicked; and however some may judge of this repentance, had it been continued in and not repent 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 read of three thousand of them who were guilty of that great sin of killing Christ, converted in one day, Acts. 2. by Peter's sermon: and that they are not irrecoverably shut up by virtue 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, unless 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 threaten against Pharaoh are conditional, if he do not repent to let Israel go.  
2. He was in a capacity to repent even under the worst hardening till his utter destruction; so that Pharaohs case will not do that service, that it is by most summoned to do, in the point of personal and absolute irrecoverable reprobation: but it may be objected, doth not this arguing seem to lessen the judgement of Gods hardening 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 kind 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 despite, which before he committed with regret and trouble but now with all greediness; see Rom. 1.28. it is to be given up to a reprobate mind.  
2. This hardness 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: custom 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 liable, and ready to fall into his own destruction as a hardened sinner; he is very near to ruin: who (saith Job, cham 9.4.) hath hardened himself against God, and prospered? muchless can they think to prosper whom God hardens.  
4. To be hardened by God is the greatest of judgements; because commonly it is the punishment of the abuse of mercy, and no judgement so severe as that which follows the abuse of mercy.  
5. This hardening by God is a great judgement as it is a token of God's 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 than name the most of them.   

1. From verse. 17. for the Scripture saith unto Pharaoh, from this preface this Doctrine offers itself to our consideration. 1. Doctrine, That the say of God are not less divine or authoritative, because they are written.  
The writing of God's 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 spoke it: so 1. Timo. 5.18. the Scripture saith, thou shalt not muzzel the mouth of the ox, whereas God spoke it; So that to say the Scripture saith, and to say, God saith, are the same; and indeed, why should any body question the truth of this doctrine? are the say of Kings and Monarches of less 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, cleansing, 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 God's 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 God's spirit was of another mind; 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. Prise the holy Scriptures as say of God himself, obey them and tremble at them: as if God were speaking himself with an audible voice, so much for the first Doctrine.    
2. Doctrine drawn from the manner of God's application to Pharaoh, the Scriptures saith unto Pharaoh: the greek word saith, it is to speak or treat with.  Doctrine, That God's way even with very wicked men is to entreat them, not force them to obedience: 
Though it is in God's power to force, compel and crush them, yet he chooseth to treat with them; and invite them by his say to obedience this is a truth from the beginning, even with Adam in the garden, when he had sinned and forfeited his life, without a word to be spoken to him, yet God reasons or words it with him; and this is God's way all along to Saul, to David, to Solomon, to the Jews: God is speaking before striking, but I shall say no more to this.  3. Doctrine, which is more general from the text; That God almighty doth greatly concern himself in his people's afflictions and oppressions. 
No father or mother doth more cordially and sensibly concern themselves for their natural children, who are most dear and tender to them, than God doth for his: God for their sakes will interpose with the greatest men and Monarches on earth, and make them to know, that he is above them, when they abuse his firstborn: this is the very ground of Gods sending Moses to Pharaoh; he had a perfect and deep sense 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 sympathy 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 entreated 400. years, Act. 7.6. as afterwards he suffers them to be afflicted 70. years in Babylon, yet this is not because he did not perfectly see and take notice; but because God hath a work to perform both upon his people and upon their enemy's: and when he hath performed his work upon both, when his people are fit for deliverance, and his enemy's sins are full, Gen. 15. then God steps in precisely, the very same day, Israel must not stay a day longer than needs must in Egypt; God hath great judgements to bring forth upon the nations, upon this very account, for afflicting and oppressing his firstborn: in special upon Mystery Babylon, for his people's sakes, to avenge the blood of his servants, this doctrine affords two words to two sorts of people. 

1. To persecutors and oppressors of God's people; know it is a dangerous thing to be found so doing, wronging Gods firstborn son, such who are so near and dear to God: woe (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 injuries, 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 than the set time, see Exo. 12.41.    
4. Doctrine, I have raised thee up, or delivered thee, according to the former interpretation. That every act of impunity and reprieve from judgement misimproved, doth directly contribute to the fitting and preparing such a person for wrath.  
God's 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 kind and deliberate treaties 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 God's argument with his people Judg. 10.11. seven times I delivered thee: this is God's argument with David, 2 Sam. 12.8. this is the argument with Hezekiah, Esa. 38. he had not rendered to God according to the benefit, and this with Pharaoh: oh what a dangerous state it is for persons or nations to be rebellious under reiterated mercies and deliverances: no wrath is raised so high as that which is raised on this foundation: and so I will leave each person to apply this Doctrine, it may be of instruction to each of us.  
5. Doctrine, That I might make my power known; in the which is the power of his wrath; I note. That as God is incomparable in his long-suffering, patience and goodness, so he is as transcendent and unconceivable in the power of his wrath.  
As his thoughts of mercy is above our thoughts and imaginations, Esay. 55. so also is the power of his wrath as much above our reach: Psal. 90.11. who knows the power of thy anger? see how the prophet Nahum takes notice or both these in God, Nahum 1.3, slow to anger, great in power, will by no means olear the guilty: of this power and long-suffering we have the Apostle speaking afterwards. verse 22. there are two natures in God, Esa. 42. he is a lamb, he is a Lion, from hence learn to make peace with him before his wrath be kindled, Psal. 2. last.  And that my name might be declared. 6. Doct. That God almighty designs in his de●…ings with men, the exalting his own name, to make his name known, to get himself a great name. 
He aimed at this in the destruction of Pharaoh, Exo. 14.17.18. Neh. 9.9.10. I will but name this. 7. Doctrine. That mercies exercised and judgements executed doth both tend to exalt God's name.  
God had a double work in hand whereby his name should be declared in all the earth, in the saving Israel, and the destroying of Pharaoh: God gets himself a great name by saving his people in such a miraculous way, and he gets himself a name also by destroying Pharaoh, see Esa. 63. verses 12, 14. which is eminent to this purpose, Psa. 83. latter end.  
But some may say, how is God's Name declared in his proceed with Pharaoh?  
I answer, First, by his proceed 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 father's God: he is my God (saith Moses) I will prepare him a habitation, my father's god I will exalt him; as if he should say, God hath in this act shown himself in special the God of his people; and this is no small privilege in David's sense, 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 privilege; it is the privilege of overcoming Saints, Rev. 21.7. I will be their God; as he is thei● father in order to sympathy, so their God in order to power of salvation and deliverance: Oh than the happy state of such a people who are under such favour and love and care of such a God; as the Psalmist saith, Happy are they who are in such a case, whose God is Jehovah, Psal. 146.5. Happy is he that hath the God of Jacob for his help: this Name of God is that Name which he designs should be known in all the earth, declaring therein, that he is well able to save his people out of the hands and power of their most potent enemies.   

Vers. 18. affords us these Doctrines following.  1. Doct. That God was unquestionably righteous in his whole passage and deal with Pharaoh of old. 
The Apostle brings this passage to vindicate God's righteousness as to his proceed with the Jews; to show, that God is not unrighteous in shutting up rebellious sinners in the obdurateness of their own hearts; for he was just in what he did to Pharaoh: these words (as I have shown you in the explication) are an inference by way of application; the Jews themselves would easily grant, that God's proceed with Pharaoh were not only righteous but very gracious in the whole treaty with him.  
There were six circumstances in God's deal with Pharaoh that renders his last proceed with him righteous. 

1. Pharaoh before God sent to him, was a cruel oppressor of God's people, who were near and dear to him, his firstborn.  
2. God offered implicitly to forgive all that had been past, if now at last he would discharge his people out of their slavery at his request.  
3. God waits upon him a considerable time, sends several messages, and made many gracious applycations unto him, by his special and signal servants, Moses and Aaron; he sends six sentral messages unto him before he inflicted that spiritual judgement of hardening him.  
4. God never denied 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 God's inward judicial hardening 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 deal with Pharaoh laid a platform of his proceed with reprobates to the world's end.  
And the Apostle doth intent no less in laying this instance before the Jews, to instruct them concerning Gods proceed with them, to be as just as they were with Phuraoh to severely punish, after abuses of great long-sufferings and patience.  
He hath mercy on whom he will: from whence ariseth this Doctrine in the third place. Doctrine, 3. That justification is not the fruit of our merit, but God's mercy: here he calls justification by the name of mercy.  4. Doctrine, That the law and terms upon which men are justified and saved, are founded in Gods own will without the contrivance and proposition of the creature: he hath mercy on whom, or what manner of persons he will. 
He hath made the passage to life and salvation through grace by faith, and no other way but by faith alone: those whom he will have mercy on are Jews and gentiles, who believe and obey, Rom. 3.30. seeing it is one God that shall justify the circumcision by faith and the uncircumcision through faith: So much for the first part of the verse.  
And whom he will he hardeneth, from whence I note this Doctrine. 5. Doctrine, In a Scripture-sence God is concerned in hardening sinners. This I have spoken unto also sufficiently in the explication.  
Whenas the Apostle makes use of this term harden in direct opposition to mercy or justification, it supposeth a hardened person in a sad and deplorable condition: he hardens, it might as well have been said, he rejects or reprobates: from whence I note this. 6. Doctrine, That as hardness of heart in man is the greatest sin, so from God the greatest judgement:  
It is such a sin that the sin of Pharaoh is styled hardness of heart: his refusing counsel, disobeying and rebelling against God; his abuse of Moses, is all summed up in hardness of heart: so the sins of Israel in the Wilderness is called hardness of heart, Heb. 3.8. harden not your hearts, as in the provocation in the Wilderness; which takes in all their murmur and rebellion: the sins of the Jews in Christ's time is called by this name of hardness 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 possessed with this comprehensive sin of hardness 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 God's word, so as to put in practice 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.  
6. That person that trembles at God's judgements, as did Josiah, that person is not of this number.    Doctrine, 7. That disobedience to Gods declared will and command, persisted in, is very highly provoking to God; in order to giving up persons to hardness of heart; This was the case with Pharaoh, this was the case with the Jews. Doctrine 8. and last, is this, That the law, terms and conditions of hardening, rejecting and reprobating, are not founded in, or according to the will of men, but of God. 
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 will 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 joh. 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, john 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    

CHAP. XI. God's will and word are terms equivolent and his purposes to mankind in order to mercy and Judgement is not Irrestible.  
Verse. 19 Thou wilt say then unto me, why doth he yet find fault? for who hath resisted his will?  
WE have contained in this verse, the Jews quarrelsome replycation by way of Object, against what had been asserted by the Apostle in these four following verses: we have the Apostles severe and pathetical reply in two parts. 

1. A sharp reproof.  
2ly, A substantial vindication of the righteousness and wise proceed of God with mankind;   both which the Objection seems to impeach. But I shall first speak unto the 19 verse before us, in which we have the Objection framed, either as the Apostle framed it himself, or as they themselves made it: some think the Apostle framed it himself as personating the Jews in it: the rise of this Objection may be supposed to be from what the Apostle had been lately asserting concerning the power and prerogative of God, in justifying and hardening men at his own will: some think that from the Instance of Pharooh, and the conclusion drawn thereupon, that God hardens whom he will; from thence the Jews apprehended themselves some of those subjects of his will to harden: thereupon their spirits were enraged against the Apostle his doctrine and God himself; and that what we have in this 119 ver. is the fruit & effect thereof; they are ready to impeach S. Paul's Doctrine as if he had not represented God consistent with himself, whilst he had shut them up in hardness and blindeness, irresistably, and yet having so done, complained or found fault with them, and blamed them, who are under such a kind of necessity by a decree of his own will.  
The words themselves are presented as a perverse object or reply against God; in which we have these four parts considerable. 

1. The objector or person objecting, expressed in the singular particle thou.  
2. The person unto whom this objection is directed; unto me saith S. Paul.  
3. The Subject objected against, why doth he find fault?  
4. The absurdity it, self imputed to God, for who hath resisted his will?   this objection some think is drawn from the passage of Pharaoh, Exo. 9.17. that God seems to complain of Pharaoh after he was hardened by God, and there is a colourable ground also as to the Jews, that after they were hardened and blinded by God, he yet blames them: and the foundation of this Objection is from a rational principle, that those persons are not to be complained of, who are determined by an absolute decree or will of God, as they supposed Pharaoh and themselves were, according to the Apostles Doctrine? It is the principle of wisemen that persons are excusable who are necessitated by a greater power than their own to be what they are: The Apostle in these words doth not personate an humble conscientious person modestly desirous of satisfaction, with a spirit of meekness in things wherein they are dark: But as an impatient men in hearing the truth, when the light thereof shineth into his conscience, to discover his nakedness: and further we may perceive by the form of the Objection, that it doth discover a confident insulting spirit in the objector, as also much haughtynesse in the face of it; he finds fault with God for finding fault: but to come more closely and distinctly to the words themselves, by way of explication; as I have proceeded in the former verses, so I shall inquire distinctly into these words, and that under these six considerations. 

1. I shall inquire into the reading of the words.  
2. I shall inquire what sort of persons may be supposed to make this quarrelsome Objection or reply?  
3. From what part of S. Paul's Doctrine this Objection is raised?  
4. What are we to understand by Gods finding fault?  
5. What may be supposed that God finds fault with?  
6. What is this will which the objecter supposeth to be irrisistable in God?    
Of each of these a few words in order.  
And 1. As to the reading of the words, most interpreters reads them as they are here read, yet I meet with a second reading which runs thus, why doth he find fault who hath disobeyed his law? and there may be a good colour for such a reading from the consideration of that affirmity that is between God's will and God's law or word, they are taken one from another; see John. 7.17. he that doth my will shall know of my doctrine: by which will is to be understood his word, and those who thus read the words, do thus paraphrase upon them: why is he so angry with us: and resolved so severely to deal with us, who are so far from refusing obedience to his law, that it is only out zeal for the law that makes us reject your Christian religion? And to make this reading more plain they proceed also upon the 20 verse: thus from S. Paul's reproof you may be ashamed of your saucy and profane arguing: for may not God your creator impose what law he please upon you? is he bond never to abrogate that law given by Moses? and cannot he give you another law, and require obedience to that? and for your nonobedience to that law, deal with you, as the potter with his clay, that marreth in his hand and maketh you vessels of dishonour? and this parraphrase seems to have some colour of truth in it. But I rather incline to the common reading before us, forasmuch as the words so read, well agree with the Original and the Context.  
The second thing that I am to inquire into, is the persons propounding this quarrelsome objection: it is here propounded in the singular thou: some are of opinion that the Apostle did not really and in matter of fact meet with such an Objection; but perceiving the spirit of the Jews his Antagonists did shape it out accordingly; by way of anticipation; and so applycable to any at any time who should make such an objection; but it rather seems by the answer, that there was such an Objection really made, unless we should suppose the Apostle is making a man of straw, and then fight against it: for his answer seems to be directed to a real Antagonist; and that the persons he replied unto, were the blinded obstinate rebellious Jews is plain enough; they being the people he now was concerned with in this Epistle and chapter, unto whom in particular he did direct his speech, under the same appellation, as in the reply to the Objection: see chap. 2. O man! which O man is understood the Jews; see chap. 2. ver. 17. thou art called a Jew: So when the Apostle speaks under the same appellation, O man! he means the Jews see ver. 20. and we may easily perceive, that they were the people intended, by considering their temper and spirit: we read of no people in all the book of God, so perverse spirited as they, even against God himself, in all ages: what cause God had to complain of them all along: their fathers are said to speak against God, Psal. 78.19. It is no new thing for them to quarrel and capitulate with God: see how God complains of the same people, Mala. 2.17. ye have wearied me by your words, yet you say wherein have we wearied thee? so Mal. 3.13. your words have been stout against me, saith the Lord; yet ye say, what have we so much spoken against thee? thus they dispute with God; and the same spirit appeared in this generation, in Christ's time; see how he represents them in the parable murmuring against God, Mat. 20.11. not allowing him to do what he will with his own: and such a spirit our Apostle met with from them, Act. 13.45. when he had preached the gospel to them (in love to their souls) they were filled with envy, yea they contradicted and blasphemed at the doctrine of the gospel: so that what we have in our text is no new thing with them, they were much destitute of the fear of God, and a humble spirit. Some would here have it thus, that S. Paul had been in this discourse managing the Calvinists opinion of absolute election and reprebation, and that the Jews like Lutherans (or free-willers) doth reply and cavil thereat; to whom the Apostle takes pains to convince, vers. 20, 21, 22, 23. and indeed at the first view it seems to sound that way; but upon examination of the Apostles reply throughout in the four following verses, it will clearly appear otherways.  
The third particular to be enquired into is, from what part of the precedent doctrine of the Apostle is this objection raised? it is the general received opinion on both sides, from all that I have read, that I can remember, that this objection is drawn from the close of the former verse, (whom he will he hardeneth): and that which occasions persons so to judge, is from these two relative particles in this verse; as the particle then or therefore; thou wilt say then, as also the particle yet why doth he yet find fault? notwithstanding what hath been said before, and that the objection is raised, from that verse appeareth from hence, that he keeps the same stile, who hath resisted his will? so that it is probable, that the objector had his eye upon the close of that verse, and indeed the very voice of this verse doth discover it to be begotten of the former; and the objection argues thus: we are hardened by his will and pleasure, and yet he finds fault and upbraids us for not believing in your Jesus, notwithstanding we are shut up by an absolute decree; for his will and counsel must stand: and if we should now believe, it were to no purpose, being concluded in his will: thus the Objection seems to argue from the Apostles words going before.  
4. What may we understand by Gods finding fault? the word in the greek is to complain or reprove, not to punish or reprobate, as some imagine it is supposed; that God doth complain of and reprove those hardened by him: Pharaoh being hardened by God is yet complained of by God, for God to find fault according to the context, seems to contain a threatening destruction upon those he so complains of; sometimes for God to complain of or find fault, is to mourn over a people, as he did over Israel, Why will you die, O house O Israel? and this kind of complaint is used by God in both Old and New Testament: Christ weeps over jerusalem in his complaint for them: so that for God to find fault or complain, is to mourn and bewail for a person or people's destruction, and the cause of it.  
5. What is it that God finds fault with and complains of in them? I answer, the great evil that God complains of in his people is their unbelief & disobedience, because they believed not on his only begotten son Jesus Christ; all the threaten and complaints against the Jews was for their disobedience to and rejecting of Jesus Christ.  
But that circumstance most needful to be enquied into, is about this will of God which the objection seems to render ; who hath resisted his will? the whole ground of this objection seems to be laid here, that it is not reasonable to find fault, or blame the Jews who are necessitated by God's will to be what they are; the great question is, what will of God is intended here which none are able to resist? for the words must be understood, who hath been able to resist his will?  


I answer first, it cannot be understood of God's preceptory will, the will of his commandments, for that will of God hath been resisted by some, even from the beginning of the world to this day: Adam in paradise resisted that will, and so do all men more or less, as the Apostle james saith, in many things we offend all: and it might have been as properly if not more properly said, who hath not resisted his will? and many have resisted his spirit also: Act. 7.  
2. Suppose we understand it of God's decreeing will, than it runs thus, who ever did or can hinder the coming to pass of that which God hath purposed the coming to pass? what he hath purposed shall come to pass, and take place against all interveniences whatsoever; and if it be taken so, what then will appear in this objection to cross what the Apostle had said in the premises, who hath resisted his will? that is, his absolute will, without conditions expressed or employed:   there are two decrees of God (as I have said before) that none can resist, nether men nor Angels. 

1. That believers in Christ, so continuing to the end, shall be saved.  
2. Such as disobey the Gospel, and so live and die, shall be damned;   this will of God is ; but that those who are now unbelievers and hardhearted persons may by the help and grace of God be recovered, is very possible; for we do not read of any such hardening of God, as doth leave men for ever in and under an impossibility of returning: this was neither the state of Pharaoh nor the Jews (as you have heard;) so that these circumstances considered, the present objection in our text seems to be but an irrational quarrelsome reply, contrary to their own reason and experience, like unto that quarrel with our Saviour, Matt. 12.24. when they charge him with casting out devil's by Beelzebub the prince of devil's; when as their children must cast them out by the name of Jesus: and that this objection doth favour of such a spirit, captious and quarrelsome, designing only to undervalue God's proceed, and to disparage the Apostles doctrine, will very clearly appear in our further traversing the Apostles answer thereunto, the answer doth clearly demonstrate, that these words proceeded from a base and unworthy spirit, tending to the disparaging God's power and Supremacy over Jews and gentiles, which the Apostle had been before asserting, both as to his showing mercy and as to his hardening: but I shall be very brief as to this verse, because I shall have more properly occasion to demonstrat the nature of this objection, in the answers following, in verses 20, 21, 22, 23.  
That only which I shall do in order to the conclusion of this 19 verse, is only to present you with those doctrinal conclusions that ariseth from the words thus opened: which are as followeth,  
First, From the nature of the Apostles proceed. 1. Doctrine, That it is one part of the work of a gospel-Minister to anticipate and answer those Objections which they foresee may arise either through ignorance or obstinacy against their Doctrine.  
This our Apostle is careful in, and therefore he repeats the Objection, and prepares to take it off; It is certain, that the best and clearest of doctrines may admit of cavils and objections, and therefore their mouths must be stopped by the power of reason and current of Scriptures: whether S. Paul met with this Objection in so many words, or whether he meets with it in his own apprehension he proceeds upon it; we are not bound to stay till an Objection comes out, but we may anticipate it: this was much the practice of Jesus Christ and his forerunner John, Matt. 3. think not to say you have Abraham to your father, Matth. 5. think not that I am come to destroy the law; so chap. 9 when he saw their blasphemous thoughts concerning his pronouncing forgiveness of sin, he answers them in their thoughts, so Luk. 12. he saw that they had some secret thoughts that his coming should procure peace, but he teacheth them the contrary, so Luk. 4.23. he prepares for their objection against him, because he did not do those works in his own Country that he did elsewhere; and we have the same spirit appearing in this Epistle also, chap. 11.19. thou wilt say then, they were broken off, that I might be graffed in: the Apostle anticipates what they would say before they said it: So 1 Cor. 15.34. Some men will say, how are the dead raised? This may serve for Instruction to gospel-Ministers, consider well what may be objected against your doctrine, and prepare an answer, leave not any pit of Objection open lest any should fall into it: this is greatly the care of our Apostle in this Chapter.  2. Doctrine, That God may justly find fault with those whom he judicially hardens. 
It was the ignorance or perverseness of these Objectors, so to think or suppose, that God might not find fault with those whom he hardeneth; for it is certain, God doth and may find fault, and blame those whom he hardeneth; he did so to the Jews and also to Pharaoh, as you may see Ex. 9.17. Matt. 23.  
And that God may justly and righteously complain of those who are hardened by him, I shall offer four Reasons. 

1. Because God doth not positively or forcibly nor yet primarily or antecedently harden any (as you have heard) but accidentally by the passages of his providence.  
2. He hardens none but such as first harden themselves voluntarily under his mercies, yea such mercies and means as are as proper, yea much more proper, to soften then to harden; hardness inflicted by God as a punishment of former sin.  
3. God may justly find fault and complain of those hardened by him, because he hardens none but fore against his will, when no mercies nor Judgements will work upon them: he first useth all means to prevent it, as you may see 2 Chron. 36.15. it is when there is no remedy: so Mat. 23.37. how often would I have gathered thee as a hen gathereth her chickens, and ye would not.  
4. He may well complain and find fault with those hardened by him, because they so continue, notwithstanding they are not necessitated, neither are they shut up in an incapacity of returning to softness, as hath been plainly proved as to Pharaoh and the Jews;   therefore it is not absurd for God to find fault with those hardened by him.  3. Doctrine, That Gods will and purpose as to mankind, in order to mercy and judgement, is not i● resistible. This I have also spoken to in the Explication. 
The Fourth and last Doctrine is this, That Circumcised Jews, a people near to God, and a people that had received kindness from God, above all others, are most abusive, perverse, and rebellious against God:  
These are the only people who contend and quarrel with God, God had occasion in all ages to complain of Israel; see that pathetical complaint, Esa. 1. I have nourished and brought up children, and they have rebelled against me: these are the people that God complains of, Jer. 2. that said, they were Lords, and they would come no more to God: these are they that charge Gods ways with unequallity, which God complains of, Ezek. 18.29. is it not such a spirit that our Apostle in their children here fights against; a perverse, angry, quarrelsome spirit against God did always attend them: none have been so boldly abusive to God as his own people; these are they that are finding fault and replying against God, whilst they are demanding why he finds fault with them.  
From hence we may draw a double Use of admiration. 

1. At the baseness of men's hearts, that should so evil requite God, who had made them his people above all the world besides; God hath often had occasion from his people to appeal to the nations upon this account; as to their respect and steadfastness to their gods above his people to himself.  
2. We have from hence cause to admire at the unconceivable patience and long-suffering of God to mankind, yea to his people: oh the patience of God to those rebellious Jews whom he had brought out of Egypt: how did he bear with them in all their murmur and rebellion in the wilderness, for 40. years: he suffered their manners, as the Psalmist speaks;   but as to the cursed nature of this Objection, you will preceive more hereafter, from the Apostles answer in the four following verses. So much for the 19 verse.   

CHAP. XII. Plainly detecting that unreasonable consequence of Gods forming men on purpose to damn them.  
Ver. 20. Nay, but O man! who art thou that repliest against God? shall the thing form, say to him that form it, why hast thou made me thus?  
AS to the reading of these words, I find very little variation, therefore I shall handle them as they lie before us. These verses to the end of the 23. requires our diligent enquiry into and careful heeding, because they seem to have much darkness and knottiness in them, on the one hand.  
And 2ly, on the other hand being rightly understood, they will cast and contribute much light to the precedent verses; but it is plain that these verses are by many persons much wrested and abused, as they are compelled to serve in that hard service of strengthening that hard-favoured opinion of personal and eternal predestination, scarce any one passage of Scripture more frequently abused then this 20. v. it is a weapon near at hand upon all occasions to take up to silence, those who do but question their irrational, absurd and horrid extravagant notions about Gods eternal personal election or reprobation, they presently snatch up this Apostolical reply, who art thou that repliest against God? as if he that asserts the doctrine aforesaid were as infallible as the Apostle was, when he spoke these words; nay although the matter against which this reply is taken up, be of another nature than this before us.  
Before I come to the words, it may not be amiss to give you a hint of what is commonly built upon these words by the persons forenamed, which are these and such like notions, that God of his mere pleasure antecedent to all sin original or actual, did decree to glorify his sovereignty and justice in the eternal rejection and damnation of the far greater number of mankind, nay, all but a remnant; and that this may have a face of justice and equity with it, he hath shut them up under an unavoidable necessity of sinning and rebelling against himself, and refusing his grace: that God hath as absolute power to create, thus vessels of honour and dishonour, and consequently of wrath, as the potter hath to make vessels for inferior and superior use at his pleasure, without contradiction, of the same lump of clay.  
And that these are the notions declared of many, my own ears are witness, though indeed there are some who although they hold the same, yet are ashamed to make application of their own principles; and if any person shall soberly urge the contradictiousness of such notions to God's declarations, and his oath to the contrary, then presently this is returned, who art thou that repliest against God? and it follows, shall the thing form, say to him that form it, why hast thou made me thus? and know this, that these abominable God-abusing notions and opinions, with such confidence, are built upon a double mistake of the Apostles Doctrine in these verses, and so they are erroneous in their foundation: as that,  
1. This forming and making in this context doth refer to man's creation at first in Adam, and that the lump which is here intended, is the mass of earth tha● Adam was made of, and that God from that original, made or determined some for vessels of honour or elect, and the far greater number for reprobates or vessels of dishonour and wrath, not considering what the Scripture speaks to the quite contrary, as to that making, that God made man upright, even all good and vessels of honour.  
2. This mistake is founded either upon an ignorant or wilful misunderstanding, that this abasing of men according to our text, is the fruit of disobedience and rebellion, and abuse of God's mercies, long-suffering, and patience, as this parable in our text doth set forth, as it alludes to Jer. 18.6. it is when the clay is marred in the hand of the potter, in not submitting and yielding to the mould to be a vessel of honour, then and not till then his mind changes, and he makes him another vessel: for although it must needs be granted, that it is in the potter's power in one sense to make most of his vessels for inferior and dishonourable use, yet it is not for his interest so to do, in case the clay will run, so as to make a finer sort; a workman doth not usually commit such waste upon his materials, much less doth the most wise God, who made man to glorify his grace: but I shall have occasion to speak to this in the next verse; only in a few words, I shall show you, that there was no such doctrine on foot in this context and controversy with the Jews, as personal and absolute eternal election and reprobation, as I have shown and proved all along by many arguments: it is a grand mistake to think that any thing of that kind had been proper in this case: for if the Jews had understood, that personal and absolute election and reprobation had been S. Paul's doctrine, it had been against their judgement and interest to have opposed him in it or cavilled against it; for they could not but know, that if there were any persons above others under personal election, it must be the circumcised Jews who were chosen in Abraham, Isaac, and Jacob: and God had before told them, that he had elected or chosen them above all the nations of the world besides, to be a peculiar people unto himself: they are called God's charge or lot; therefore we must conclude, that the Apostle was not here treating of that point, namely, of mere personal election or reprobation, but a specifical election of persons so qualified, namely, believers and obeyers of the gospel, whether Jews or gentiles: and this is the doctrine that offends the Jews, that God had destroyed that personal election (as they thought Paul preached) and made both Jews and gentiles levelly, that they had no privilege or advantage more than the gentiles, as to justification, without faith in Jesus Christ: of all people under heaven none were more for personal election than the Jews: see what pains God takes to persuade Peter to be otherwise minded to go to the gentiles, Act. 10.10.  
2. That personal election or reprobation was not the doctrine that was on foot in these verses, because such a doctrine would have been heterogeneous, and of another kind to all the rest of the context in general: for it is not hard for the weakest who are willing to understand, to see that the great controversy lay about the terms of justification, whether by the law or faith, which controversy needs not have been, if personal election had been the design.  
3. It is plain, that the controversy doth not in these verses depend about that point, nor the first making, but that making which is Gods handling persons made: it is not said, that God ordained Pharaoh in creation to be hard, but it was done in time upon his own hardening first, and after he had endured him in his long suffering a great while, as you shall hear upon ver. 22. 23. making doth not always refer to proper making in creation, in the Scriptures, but handling as we may perceive, Mat. 23.15. and several other places: this forming or making Pharaoh was God's just hardening him, and so as to the Jews, their objection did not lie, as to their first making or creation; they have nothing to allege against that, but about their present making or forming by God to destruction, for their rebellion against Christ and the gospel: the Jews above all other people were honourable vessels in their first making of this kind, in Gods handling them: but for their sins they were prophesied of to be dishonourable, Hos. 8.8. now shall ye be amongst the gentiles as a vessel in whom is no pleasure: but I proceed to the words themselves distinctly, wherein we have the Apostles zealous and pathetical answer to the Jews captious and quarrelsome objection, ver. 19 this answer of the Apostle consists of two parts. 

1. We have a sharp and severe reproof in the former part of the words.  
2. We have a substantial confutation even to conviction, to the end of the 23. verse.   by the Apostles answer to this objection we may clearly see the nature of it, that it did tend to the disparagement and impeachment of the wisdom and power of God, in his handling and hardening whom he will: the objecter will not allow the almighty that liberty which he will allow a mean tradesman, a potter, to design and form his vessel either more honourably or more contemptibly at his pleasure, and according as his stuff will run, either finer or courser: the Objecter will not allow God to make of a stubborn rebellious person or people, a vessel or vessels of dishonour, and to make those who obey the gospel, and so yield and submit in his hands, vessels of honour, namely, such as are called both Jews and gentiles, before prepared unto glory.  
I shall first speak unto the reproof contained in these words, wherein we have these four circumstances considerable. 

1. We have the Apostle designing to abase the objecter by the manner of his speaking, (but O man who art thou?) which is compellation of diminution; what a man, a poor mortal man, sold under sin, liable to death at God's pleasure, what thou to stir up thyself against thy creator! this kind of speaking tends to lay men low, as when David thus speaks, Psal. 8. what is man that thou art mindful of him? the tendency of his words are to abase men.  
2. In this reproof we have the Apostle laying before them the transendant power, wisdom, might, majesty of him against whom they contended, couched in this appellation (God), who art thou that repliest against God?  
3. The Apostle lays before them the nature and quality of their sin by name; he calls it, replying, taking up a dispute or answering again, the which is forbidden to servants, as to poor mortal men, Tit. 2.9. not answering again or gainsaying.  
4. We have the Apostle amplifying and enlarging upon the indignity and unworthiness of the objecter, by a similitude of the work and workman; shall the thing form say to him that form it why hast thou made me thus?   this comparison sets out the deportment of the objector towards God, with a kind of unnatural prodigious deformity and unworthiness; for what can be more repugnant to nature, then for that thing or person which receives his being from another, to quarrel with him about the nature of that his being the sheep, that he is not an ox, the ox that he is not a man, men that they are not angels; or according to the Metaphor, as if the chamberpot should say to the potter; why was not I a drinking-pot? so that we may perceive by the manner of the Apostles speaking and arguing, that his design was to abase and lay low the objector, even those Jews who had been charging God with either defect in wisdom or in power, this vocative kind of speaking is the effect of passion of mind, O man! sometimes wonder, sometimes of sorrow mixed with love; see 2 Sam. 18.33. O my son Absalon, O Absalon my son, my son! signifying very high passion of mind: so Mat. 23.37. O Jerusalem! sorrow mixed with love and pity, the Apostle is under much passion of mind, for these his contreymen according to the flesh; as he also seems to be in the beginning of this chapter; he had a great zeal for this people, and it grieves him to see them so obstinate against their own mercy in this passion of mind, he seems to speak to the same people, chap. 2.1. O man! ver. 3. O man! the Apostle in our Text is not only thus affected for their sin but the dishonour of God; and now his design is to vindicate the honour of God; but some may say, what was there more particularly in this objection that so much provoked the Apostle to make this pathetical reply in order to abasing the objector? I answer there appears four circumstances in it, that doth so greatly stir up the Apostles zeal. 

1. The Apostle had a clear sight from what spirit this objection did arise, which was not from ignorance or weakness, but from an arrogant, captious, quarrelsome spirit, a bold, imperious, insulting spirit against God.  
2. The Apostle in this objection perceives much slighting and undervaluing put upon God himself; from the very manner of speaking: we have not so much as one of these honourable names or titles of God inserted, neither God nor Lord, but he and his; which we always account ● slight put upon any superiors by inferiors: as she or he speaking of parents or masters.  
3. We have in this objection or reply self-justification: why doth he yet find fault? they see no cause of Gods finding fault with all their behaviour under his judicial hardening, they are blamed, but they know not for what; they see no cause.  
4. We have at least implicitly a charging all their disobedience, and rebellion, and hardness of heart upon God, as the fruit of his  determination and decree, as we may see in the reading the words, who hath resisted his will? whereas it hath been proved, that the worst of sinners; such hardened by God, are not necessitated by God so to remain:   but there are two things to be enquired into by way of explication, the answer to which may be of great use to clear the Text and context. 

1. What is, or where is it sinful to discourse, reason or word it with Ged?  
2ly, What making or form are the Jews put into by God, at which they are so much offended, and at which they thus quarrel with God?   of both these I shall particularly speak a few words.  
1. We are not to understand by all that the Apostle hath so importunately spoken, as if it were unlawful or unmeet for men with reverence to God & sobriety, to search out the righteousness, wisdom, and goodness of the ways and counsels of God: we shall find that this hath been allowed and accepted from men. Questions of this kind have received answer, as is plain in Abraham's case, Gen. 18, how freely did Abraham reason and discourse with God about the destruction of Sodom, and God was not angry with him, but condescends to his propositions: such familiarity did Job take upon him, Job 21. and so did Jeremiah, chap. 12. let me talk with thee of thy judgements: God is willing his ways and works should be enquired into, provided it be with a humble spirit and with due respect to the Majesty and power of God; that is, not replying against God, which many times is so accounted from this place, to stand up for the vindication of God's equitable and impartial proceeding with mankind, when by the doctrines and principles of some they must necessarily be impeached; for to show the absurdity of such opinions is not taxable by our Apostle in this text; those who are of that opinion to urge this text, to oppose such vindication of God's righteousness, supposeth the Jews to be of that which they call the Arminian principle, which is a great mistake in them: for there were no people under heaven more cordially principled on the other hand for a mere personal election than they; they took all but themselves to be reprobates, and forbidden, that the gospel should be preached to them that they might be saved: 1 Thes. 2.16. this S. Paul complains of, that by the Jews he was forbidden to discharge his office in this kind, therefore they were far enough from the opinion of universal and impartial grace: but this I shall speak unto more afterwards as I proceed; but to speak positively to this question, I answer, to reply or take up a dispute against God according to this text, is considered two ways. 

1. In matter.  
2. In form.    
As to the manner or form, when our words are stout and bold, without rendering God his due Titles; see what a humble frame of spirit Abraham appeared in, in his reasoning with God; and so likewise jeremiah, job, and others also, the contrary whereunto God complains of, Mal. 3.13. God complains that their words were stout, so in this text, their words were of a gainsaying nature, the Jews spoke to God as if he were their equal. this was the manner of Pharaohs speaking, Exo. 5. who is the Lord? I know him not: and this was the spirit of the Jews in the wilderness, they murmured and quarrelled against God, thus much as to the manner.  
2. As to the matter condemnable, when what is spoken or thought doth tend in itself to the disparaging the Wisdom of God: this is an exceeding high piece of presumption against the most high and most wise God; this God will not bear with in his most dear servant Job: in all his exquisite misery he must not be allowed to speak the least word that might reflect upon the wisdom of God; see how severely God speaks to him, Chap. 40.2. Shall he that contendeth with the almighty instruct him? he that reproveth God let him answer it; and Job falls flat under it, else he had been broken: see the sharp rebuke of God to such a people as this, Esa. 45.9. woe to him that striveth with his maker, shall the clay say to the fashioner, what makest thou? or thy work, he hath no hands? It is imperfect blaming the work of God; this is the spirit discovered in the Text, God will not have his Wisdom nor his Power questioned.  
2. It is sin when men do not quietly sit down under the mighty hand of God, who art thou that repliest against God? that doth not sit down silently under God's reproofs, but complains discontentedly, like Ionas to be angry, and vindicate himself in so doing: but that which is altogether needful to be enquired into, is the matter against which the Jews find themselves so aggreived and discontented, and wherein they do implicitly impeach the wisdom and power of God: and that is supposed here by our Apostle to be about their form or shape, which they were now made in, therefore the Apostle sets it forth by a similitude of a workman and his work; as the work disparaging the workman, saying to him in a disparaging way, why hast thou made me thus? or of this fashion or shape: this our Apostle judgeth a parallel instance to the case. Now the question than is, what form of shape are the Jews cast into with which they are so displeased? to this I shall speak in answer, both negatively and affirmatively: but before I speak particularly to it, I premise this by the way, that this word make or form in Scripture hath divers acceptations, a matter of twelve ways it is taken: so that it is not always to be understood to respect creation of man, but sometimes to ordain and constitute; thus God is said to make Saul king, that is, put him into such a capacity: thus it must be understood, Esa. 43.7.21. this people have I form for myself, that is, with respect of their restoration: thus Paul speaks 1 Cor. 4.13. so Rev. 5.10. he hath made us kings and priests.  
Now what making did the Jews quarrel at? 

1. Negatively, the Jews could not here mean by making and forming, their original creation in Adam, their forming there and then was as good as all the rest; there was nothing on foot of this nature in all the controversy (as I have shown before;) they could not be offended at their proper term.  
2. Neither could it be supposed, that they intended God's decree or ordination of Reprobation, for they were far enough from believing that notion as to themselves especially; neither is there any thing in the Context that sounds that way as to personal election:   but of this I shall speak more clearly when I come to ver. 21.  
But affirmatively, there was a twofold framing or making upon the Jews, at which they were much offended at God, and both respecting Gods present deal with them for their actual rebellion against the Gospel, which was now judicially upon them. 

1. They were by God subjugated in their outward state to the Nations, as to their outward glory and politic government, wherein they had exceeded all the world besides; God's presence was in the midst of them; his sanctuary was amongst them; they were his firstborn son, the head and not the tail; this people are now scattered amongst the Nations, and their temple and glory laid in the dust, they are made as a vessel in whom is no pleasure; as it was prophesied of them, Hos. 8.8. and herein are a dishonourable vessel according to our Text: this our Lord tells them Matth. 23. last. their house is left desolate: this formation they are greatly offended at, why hast thou made me thus? say they, they are not sensible of any sin of theirs that could deserve this forming, nay, they questioned whether God had power or right to thus make them, contrary to his promise made to their father's Abraham, Isaac and Jacob.  
2. They took themselves wronged (as we may perceive) that God had put them out of a capacity of obtaining justification or salvation, by all their zeal and legal obedience, whilst enemies & rejecters of Jesus Christ; they are threatened with eternal death if they do not believe in Jesus Christ; ye shall die in your sins, notwithstanding all your legal obedience, if you believe not that I am he: why hast thou made me thus? that is, put me into this capacity:   Now the great design of the Apostle is still to maintain Gods unquestionable right of power, to turn a disobedient people into what form he please, when they have first abased themselves by rebellion; he still carries on the same conclusion, be hardens whom he will: but according to promise I shall be brief upon this verse, because I shall meet with it more fully and properly in the following verse that which remains according to our usual proceed, in order to concluding this verse, is only to lay down those Doctrinal conclusions that offers themselves to us from these words.  
1. From the Apostles zealous replication, I note. 1. Doctrine, That it is the nature of a true cordial faithful servant of God to have his zeal kindled, when he hears God's name and glory dishonoured, and his attributes, his wisdom, power, mercy, and goodness abused.  
This was the spirit of meek Moses Exo. 32.19. he broke the tables hereupon: this was the spirit of Jobs friends, when they saw but the least appearance hereof, as they thought in Job. So it was with Paul at the sight of Idolatry Act. 16. his spirit was stirred in him: it is as it is with a dutyful child to his father, he cannot bear to see him dishonoured; so David was sensible hereof, Psal. 42.10. as a sword in his bones: Paul and Barnabas waxed bold, Act. 13.46. when the Jews blasphemed: see also Psal. 44. so was Hezekiah, upon the blasphemy of Rabshakeh, 2 Kings 19 compared with Esa. 37.  
From the design of the Apostle to abase the Jews. 2. Doctrine, The great sin of the circumcised Jews was spiritual pride, or pride of spirit.  
This sin of pride in them God complains of old, Hose. 5.5. cha. 7.10. their pride was testified to their face; and to this our Apostle speaks, Rom. 2. they made their boast, they said we see, John 9  3. Doctrine, It is a very high piece of presumption and impudence in man to question the reasonableness of the terms and conditions propounded by God in order to man's justification and salvation. 
To say or think that there is a defect in God's wisdom in propounding such or such a way rather than such; this was the very case in hand, and the great fault of the Jews; this is very unreasonable so to reply: it is but reasonable and equal, that he that is sole author and donor of man's salvation, should take his own way, and propound his own terms upon which persons shall reap that benefit: if God be about to bless Abraham with a great blessing, to make him the father of the faithful, he must follow God at his foot, stoop to his directions in every thing, as to the way to it; the clay must yield to the hand of the potter, if it will be a vessel of honour: to this speaks Esaiah 40.13. cha. 45.11. they must not command God.  4. Doctrine, It is very unreasonable and a high provoking sin against God, for a poor finite creature, who hath received his very being from him, and who hath forfeited his very being a thousand times by sin, yet to be found disputing and quarrelling'with God about the form of his being, why he is not treated better by his maker. 
As if a malefactor pardoned by the king should quarrel with him, that he did not make him one of his bed chamber or confer some great honour upon him; may not God do what he will with his own? Mat. 20.7,8.  5. Doctrine, That the great dispute that the unbelieving Jews had with God, was not about their original making, or future rewarding, but about their present handling, called making. 
The Jews question with God about the justness of his present judicial dispensations upon them, why hast thou made me thus? the truth of this will more clearly appear if we consult the context about this present hardening whom he will.  
But I proceed to the next verse.   

CHAP. XIII. Explaining the potter and clay, and that God makes and mars vessels according to their submission or rejection of him.  

Ver. 21. Hath not the potter power over the clay, of the same lump to make one vessel to honour, and another to dishonour?  


THese words are propounded by way of interrogation, which kind of speaking signifieth much intentness in the speaker, and hath much awakening force upon the person unto whom spoken; it is a kind of speech much used by this Apostle, both in this Epistle and elsewhere.  
2. This kind of speaking supposeth a strong assumption and conclusion in the matter itself: 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 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 mere 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 personal election or reprobation before-time, or without condition.  
I find 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 dishonour? (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 authorise 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 mind is Calvin and Beza: but that the application is not made by the Apostle, but is left to be supposed by the reader; which if so, than the application must be according to each man's judgement 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 supplied 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 abased 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 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 find 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 forepart of it, and the application of it; and the same you shall find 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 margin 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 21. verse affords no assistance to that opinion that is commonly built upon it; nay, the opinion itself by that means will appear importune and unreasonable: what ground can be gathered for the former interpretation? if Jer. 18. be a parallel 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 jer. 18. we find a potter properly so understood a tradesman, to whose work jeremiah is sent, in jer. 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, jer. 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 parallel between jer. 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 jeremiah speaks unto, this I think will not be denied.  
2. These words were spoken to them at both times, when they were in a state of actual rebellion against God, which you will find as to the first clear, if you read jer. from the first to the 17. chap. and last verse.  
3. Notwithstanding all their wickedness against God in morals, as to judgement and righteousness, and obedience to God's 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, jer. 7. they leaned upon their temple-worship, whereupon God threatens to punish the circumcised with the uncircumcised, chap. 9  
4. The design of both places ver. 21. and jer. 18. is to set forth God's right of power over his people, as they are his, to deal with them according to their do, notwithstanding what promises had been made to Abraham their father, seemingly to them appearing contrary.  
5. God in and by jeremiah 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 jer. 18. threatened and made vessels of dishonour, are the very same who were on the wheel designed for vessels of honour, but marred in God's 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 Israel's dishonour and abasement lay first and last in their temporal captivity and outward destruction and desolation, jer. 18. plucking up, and destroying, laying waist, jer. 1.10. as also destruction as to their place of worship, jer. 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, jer. 18. as a place that might comport with his present business but I shall take a little more particular notice of these words of jeremiah as they lie, being well assured that a humble and sencere heart, who is willing to see truth, may have much sight from this text, jer. 18.  
We read in the beginning of this chap. that God appoints jeremiah to meet him at the potter's workhouse, there God promiseth him to teach him a lesson relating to his people Israel: he must there study a Sermon, the potter's wheel and instruments must be his books: It is usual with God to teach by tips and figures: this method we find often used by God to his prophets: God had something to teach jeremiah by this sign and figure; go to the potter's house, there will I cause thee to hear my words: God judgeth the earthen clay-pots to be a meet emblem of man in general: it is usual 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 form out of the clay, Jer. 19.11. I will break this city as one breaketh a potter's vessel: whilst God represents men as the potter's clay, he teacheth them a general lesson in four circumstances. 

1. Thereby God teacheth and setteth forth man's mean and low original: he is form out of the clay in Adam: this is one lesson that Jeremiah learns in the potter's house, that the highest, holiest 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 form 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 form 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 potter's vessel, to set forth the curious workmanship of God 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 read 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 potter's vessel to set forth the brittleness of man's 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 sudden and fatal destruction, he compares his destruction to the destruction of a potter's vessel, Jer. 19 Psal. 2. as a potter's vessel will he break them.  
4. That man is of clay or an earthen vessel, sets forth not only his easy destruction by God, but his easiness 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 potter's house, but there are more special and particular lessons which God will make Jeremiah to hear and learn from in the potter's 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 Emblem instruct Jeremiah in concerning Israel. 

1. He will here show him the great care and pains that God had been taking with Israel to 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 God's care, love and respect to this people, Jerem. 13.11. as is also by Christ expressed as to this people, Matth. 23. how often would I have gathered you and you would not: It is a remarkable consideration, that jeremiah 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 jeremiah to learn in the potter's house was, that Israel's marring and miscarrying, was from themselves, as God tells them elsewhere, O Israel thy destruction is of thyself, 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 in his wits useth to do so? neither must this marring be imputed to unskilfulness of the potter, nor any efficient cause without them no, the Text doth undeniably import, that the clay itself only was in the fault▪ and that Israel's destruction is of themselves, is convincingly presented in the parable of the girdle, chap. 13. when jeremiah is directed to take a linen girdle, not an ordinary, not a leathern, but one of the better or higher sort of girdles, a linen girdle, a lasting girdle, and whereas jeremiah is forbid to wet it or hid it in a moist place, but in a dry place, in a Rock; jeremiah is taught that Israel's destruction proceeded from themselves, and from no extrinsic cause: no moisture, yet the girdle is marred and good for nothing: so here God would well convince jeremiah, that Israel's 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: jeremiah is brought to the potter's 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 jeremiah learn in the potter's house, as to Israel, that their becoming a dishonourable vessel was not the antecedent design of God, but the subsequent design 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, designs it a dishonourable vessel: which is undeniably plain, if we read 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: God's antecedent will was to plant and build, his subsequent mind to pluck up and destroy.  
The 4 th' Lesson that the Lord would have Jeremiah to learn in the potter's workhouse, was, that God hath sole and absolute power over his people, even so, and much more than 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: God's propriety is clearer and more absolule than a potter's 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 potter's clay will not serve him for one end, it must for another: if his clay will not yield and comply for an honourable vessel, can it complain, though he dispose of it to be a dishonourable vessel? so if Israel will not comply with God's design, and serve him in their own land, they must submit to serve his end in their enemy's land as a dishonourable vessel.  
5. God would have Jeremiah learn in the potter's house this lesson, that the liberty that God claims to himself in making dishonourable vessels, is such a power as the potters is, only 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 reputes under the threaten against it, as is eminent ver. 8. Jer. 18. to make them vessels of dishonour: so that from what hath been spoken upon Jer. 18. we may perceive that it will be very useful in handling this 21. verse, to carry our eye upon this so parallel a place, which will be greatly helpful in order to a right understanding: and I will in the fear of God appeal to the reader's 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 mere pleasure and will, ordained or made of the earth, vessels of wrath, upon a mere 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 embased 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.   

Ver. 21. Hath not the potter power over the clay, of the sum lump to make one vessel to honour, and another to dishonour.  
By way of explication here are four words which I shall speak a few words unto. 

1. What potter is here intended.  
2. What kind 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.  

It is the general received opinion of men, that these words potter, clay, power, and lump, vessels, and such like, are all spoken comparatively: By potter the Apostle means a common ordinary potter; and herein he argues from the lesser to the greater, in this similitude, that God is fitly resembled to a potter, who works in that material of earth and clay: and thus the Church styles God, Esay. 64. we are the clay, thou art the potter: God like a potter makes of low, vile man, honourable vessels; hath not the potter, any ordinary potter, power over the clay, to make it what vessel he please? and when a piece thereof runs course, and is marred upon the wheel, then without control hath he not power to make it a less honourable vessel? and hath not God the same, and much more power over you who have embased yourselves by slighting and abusing all those mercies that he hath designed to prefer you and make you honourable: to be plain (saith the Apostle) why may not God for your obstinacy, and disobedience and rebellion to his son, as zealous as you are for the law of Moses, of a glorious people and invested with all those extraordinary privileges, make you a base and contemptible people? and besides you continuing still in your unbelief, make your condition far worse in the world to come? such a Paraphrase as this, seems to bear a sweet harmony with the place alluded to Jer. 18. as also with the scope of the whole context, and with the Apostles conclusive result, vers. 32. that they did not attain it, because they sought it not by faith, but as it were by the works of the law.   

2. By power here must not be understood bodily strength or might, the potter may be a weak man, and yet have this power spoken of here; the word here translated power signifieth privilege or prerogative, and so the same word is understood, John 1.12. power to become the sons of God, that is, as most understand it, privilege. So here it is to be understood of an  prerogative in God by this similitude: but there seems to lie a considerable objection in this kind of arguing of the Apostles: doth it not seem strange, that the Apostle doth take so much pains to assert the power and prerogative of God? are there any in the world who own God that question this truth? the Apostle seems to insinuate, that the hardening and rejecting of the Jews, was founded in the absolute  will of God, rather than upon their own wickedness: he hardens whom he will: the thing form must not say ●o him that form it, why hast thou made me thus? and so in this simillitude, hath not the potter power: might not the Apostle (may some say) more properly have insisted upon their rebellion as the only cause? and instead of saying, he hardens wh●m he will, have said, he hardens those who reject his grace: what may be the reason why the Apostle argues this way rather than that? are there any that deny this power of God? I answer that the Apostle knew what he did and said of this kind, though the Jews did not deny the power of God in one kind, yet they did question and also deny the equitable proceed of God, as we may see, Ezek. 33. they were bold to say the ways of the Lord were not equal in his deal towards them: and further they questioned his wisdom and truth, in his severe deal with them, who were the children of the promise to Abraham, and who walked in the law of God appointed by him to their fathers: they did question, yea deny, that God could justly east them off upon any terms, or disinherit them, let their manners be what they would, though greatly degenerated & corrupted by moral evils, yet as long as they held to temple-worship they could not be made dishonourable: therefore it is no wonder though the Apostle argues with them after this manner, it is undeniably plain, that the Jews would not allow God the power of the potter, to make a dishonourable vessel of marred clay; they looked upon themselves to be the children of Abraham in the best sense, whilst they were children of the devil in the worst sense, john 8.39,40,44. so their fathers were of the same spirit, jer. 5.12. they did conclude no evil should befall them, nay their prophets told them so: see 23 chap. 17. though they walked in the imaginations of their own hearts: such a spirit appeared from them, jer. 7. though they did steal, committed adultery, swear falsely, yet they thought God had no right of power to punish them, so long as they cried the temple of the Lord: and read but Rom. 2. from vers. 17. to the 23. and you shall see these are the very same to a tittle, they made their boast of their Jewship and law: it is no new thing for formal professors to make their external professions a sanctuary in their own conceit, to shelter them from all evil: O horrid mistake! God hath power to make the best of men base and contemptible, if they live not up to their near relation to God, notwithstanding any seeming privilege to the contrary; So much for the potter and power.   

The ● d circumstance is the clay, power over the clay; we have the Apostle in the following verses in this similitude still taking pains to humble this proud people, in laying before them their own vileness: He doth not say, Hath not the potter power ever the clay that he may do what he will with it? from his propriety in it because it is his, but because it is clay: and this part of the similitude sets out the Jews embased condition; now by sin they were become clay; time was when they were comparable to fine gold, Lam. 4.2. but by sin become as earthen pitchers: that place is full to this purpose, to show how sin abased Israel: God's people in their sanctified estate are compared to vessels of gold, 2 Tim. 2.20. but in their sinful state to vessels of wood and earth: But some may say, hath not the goldsmith also power of his gold, to make vessels at his pleasure, some to dishonour? to which I answer, if the gold smith makes dishonourable vessels of his materials, to answer the ambitious desires of some, yet the worthiness of the materials may admit of a question, why hast thou made me thus? so that it is the clay that is liable and obnoxious to be made a vessel of dishonour, and the maker's power incontroulable in so making of it: the serious consideration of this circumstance will help us much in our present business, and agree marvellously to the parallel place of jer. 18. for God did not take jeremiah to a goldsmiths or silversmiths' workhouse, but the potter's house, to show jeremiah Israel's abased estate, as now our Apostle doth.  
Now these who hold personal eternal election before the world began, must also understand, that God makes vessels of dishonour, of gold or silver, not clay, of innocent persons, for so was man made in his first creation in Adam, and in him he resembles the goldsmith not the potter; and so the work may be admitted to say, why hast thou made me thus? but if of clay, the thing form of that mean material, hath nothing to say: so that this similitude serves to humble and lay low the boasting Jew.   

4. Why is it here added of the same lump or mass? I answer, This may be taken two ways, either by this whole lump may be intended the whole stock of Abraham and Isaac, unto whom the promises were made, and so considered; it anticipates the Jews Objection, which might have been this, that God accepted of some of the same offspring of Isaac and jacob; rejecting Ishmael and Esau; & to come nearer, some of this present lump of the Jews in the Apostles time, some believed, some contradicted and blasphemed at the gospel: of the same lineage and party endued with the same privileges; and thereupon were blinded and hardened, and rejected: so that in this sense of the same lump, some are vessels of honour, others vessels of dishonour: yet neither of them without a cause appearing in them, differing, Act. 28.24. some believed the things that were spoken, and some believed not.  
2ly, By the same lump sometimes is to be understood, a double making, or an attempt of making the same, a vessel of honour, and upon breaking or miscarrying, to make the same particular lump again a dishonourable vessel; as it did not comply to be an honourable vessel; and is the very case in that parallel place in Jer. 18. where it is plain, that the same piece of clay that was upon the wheel intended for a vessel of honour, and breaking or marring, the potter thereupon, makes it again another vessel, as seemed him good, the same that was for another use: so in the parable of the girdle, chap. 13. the same that cleaved to God's loins for a name, and a praise, and glory, is that girdle which is marred and profitable for nothing; and this is as certainly true, considered of Israel in general; they all in general were as to their outward state vessels of honour, they were the glory of the world, the head not the tail: the same Jews, the same people, distinguished by all these privileges, verse, 4. 5. of this chap. are now abased, scattered, desolate, for rejecting God's design; marring in his hand upon the wheel: but take it either way, it will not accommodate those who are for understanding this lump, to be the earth of which Adam was originally made▪ that God of that lump or mass in his first creation; made some vessels of honour and some of dishonour, is not in the least to be imagined from this, or any other text of Scripture, from the first of Genesis to the last of the Revelations▪ I am sure that hard favoured Opinion, hath no resemblance of the nature of the just, equal impartial good, God, whose tender mercies are over all his works, Psal. 145. and that this lump cannot refer to man in his Original, I shall offer five reasons. 

1. Because in that Original making, there was made no difference in vessels, not then vessels of honour and dishonour, as is plain, they were all made innocent and upright, and see what God himself saith of what he had made of this lump, Gen. 1. last. he saw every thing that he had made, and behold it was good; abundantly, as the hebrew reads, no defect in it, or in any thing, as was then made; to which Solomon gives testimony, Eccle. 7. last, this one thing have I found, that God made man upright, but he hath sought out many inventions: man in general considered, was made upright, therefore there were no vessels of dishonour.  
2. If we state this Original after the fall, and then suppose God made the difference, it will not yet hold, because Jesus Christ hath restored man into an equal capacity of being vessels of honour, for the plaster in Christ is as large as the sore in Adam, as appears clearly Rom. 5.18. as by the disobedience of one condemnation came upon all, so by the righteousness of one the free gift came upon all men.  
3. Because if by a vessel of dishonour we mean a sinful man, as well as a miserable man, than we shall make God the author of sin and disobedience, which is far enough from God to do; he doth not use to necessitate that which his soul abhors; the potter did not designedly break the vessel on purpose that he might make it a dishonourable vessel, when it was more for his interest to make it a vessel of honour. I remember what Ainsworth observes upon Gen. 1. and last, this showeth (saith he) that sin and evil is not of God or by the work of his hands, but come in after by the creature itself falling from God: to which he citys the same place, Eccles. 7.31. It is a known maxim, and a proverb, that God did not make the devil nor a wicked man; it is true, he hath made or ordained wicked men for punishment, as Solomon saith, God made man but not sinful man.  
4. Neither could our Apostle mean this Original making in Adam, in this text or context, for these three reasons. 

1. If so, it might well have silenced him as to his blaming the Jews, when the defect lay in the root and Original.  
2. It had been altogether improper if this had been so, to make so clear an appeal to Jer. 18. by way of illustration, when we find that the abising Israel was the fruit of their actual disobedience and rebellion against God, as is plain in the former part of that prophecy.  
3. Besides this the Apostle gives an exact account why and how Israel came to miss of justification and honour, which was because they sought it not by faith, but as it were by the works of the law.    
5. If God had designedly made vessels of wrath, then would he have taken pleasure in filling them with wrath, which he doth not: we have his solemn oath to the contrary, Eze. 18. but of this more in the next verse.     

That which remains as to our closing up this verse is after the manner of an exposition, to sum up those doctrinal conclusions which doth offer themselves to our consideration from the words thus explicated, which are these: there are ten Doctrines observable from this 21. vers. worth our noting, which I shall only name, and so proceed: which are as followeth.  Doctrine, 1. That God in his handling and dealing with sinful men is pleased to resemble himself to a potter, a mean tradesman. 
God thought a potter and his clay and his proceed thereupon a meet resemblance for instruction to the prophet, jer. 18. and would have jeremiah study the metaphor, the proceed of the potter, to set forth his proceed with Israel as they were sinful, degenerated from him, called marring in his hand, the Church in her humble and low estate doth acknowledge God the potter, she the clay: I gave a threefold reason, why God is styled a potter and we the clay, which I would not have forgotten. 

1. From the meanness of the material that God works in as well as the potter; the potter works in the lowest materials, not in gold or silver, brass or iron, but earth.  
2. Because, if the potter makes a very mean vessel of such materials, it cannot take exception, or say, why hast thou made me thus? because it was at best but clay.  
3. The potter doth make curious work, a rare and excellent vessel of clay, so doth God many times of great sinners; he makes of Saul a choice vessel of honour, though of a persecutor, Act. 9    
2. From the Apostles taking such pains to assert the power and prerogative of God indefinitely, I note this second doctrine. 2. Doctrine, That God is not tied to any person or people by virtue of any promise or covenant, but only conditionally.  
The promises of God made to Abraham, Isaac and jacob, are only conditionally as their seed should be found, walking in the steps of the faith of Abraham, Rom. 4.12. Gal. 3.19. if ye be Christ's, then are you Abraham's seed: here was the Jews mistake, they thought God could not reject them as his seed outward.  3. Doctrine, That sin and disobedience is of an embasing nature, it makes man the highest piece of God's creation. 
Comparable to the earth, the potter's clay, for we find this similitude used to set forth meanness & baseness, when applied to men; this comparison is used by way of imbasement, Esa. 29.16. shall be esteemed as the potter's clay: the prophet designs by this similitude to disparage their work and forwardness in turning things upside down: it shall soon be broke: to the same end is that similitude made use of, Esa. 41.26. and Lament. 4.2. 〈◊〉 made vessels comparable to gold, to be esteemed but as earth.  4. Doctrine, For people or persons to presume upon God for impunity and acceptance with him, merely upon the account of external acts of Religion and worship, when living in a course of sinning in morals, is a great and dangerous mistake, and will end in the greatest disappointment imaginable. 
This was the very case with this people to whom our Apostle speaks, and it ought to be a warning to us; it was the case of those, Mat. 7. compared with Luke 13. they were such and so disappointed.  5. Doctrine, That Gods rejecting, hardening and reprobating men, rightly understood, is so equal, wise and just, that it admits of no plea or acception by man. 
No more than for a potter to make a mean and contemptible vessel of a piece of clay that will not yield and comply to the wheel, or hard to be made for a higher use: who can in this case find fault with the potter? if indeed a goldsmith should so abase his higher metal of gold, to make a contemptible base vessel, some might have a mouth open to say, it is pity such a choice material should be so made, even so it might admit of some kind of objection or finding fault, if God shall make vessels of wrath of innocent men, but it is far from the judge of all the earth to do so.  6. Doctrine, That the power which God claims, which answers to the potter's power according to jer. 18. is a power or prerogative to harden, reject and reprobate, only for a course of actual rebellion and disobedience against Christ and the Gospel. 
When God is taking pains to make them honourable, and they mar or break in his hands, to this remember that former instance of the girdle, jere. 13. which doth greatly contribute to this truth.  
7. Doctrine, Of the same lump upon a double notion take this doctrine. That even of Abraham's posterity and family to whom the promises were immediately made, proceeds dishonourable vessels. Ishmael and Esau: this is plain, ver. 7.8.  
From the second understanding of the same lump made over again, we note. 8. Doctrine: That the same people or persons at distinct times may be honourable and dishonourable vessels.  
This is plain from the forenamed place, jer. 18. he made it again another vessel: the same girdle that did cleave to God's loins before, is afterwards marred and good for nothing, jer. 13. so on the other hand, 2 Timothy 2.20. the vessels of wood and earth, upon purgation, may become of gold and silver fit for their master's use.  
From these two words honour, dishonour. 9 Doctrine, One great part of the saints reward for obedience and holiness consists in glory and honour.  
Psal. 110. such honour have all the Saints, Psal. 68.13. though they have lain amongst the pots they shall be glorious; so saith Jesus Christ to his disciples, John 12.26. if any man follow me him shall my father honour: what God spoke to Eli is true in this case, 1 Sam. 2.30. he that honoureth me I will honour, Rom. 2. glory and honour to every man that worketh good, which glory and honour is in the highest service they shall be put into as vessels for their master's use.  10. Doctrine, That a great part of the punishment of slighters and disobeyers of God shall consist in shame and dishonour. 
They are called vessels of dishonour, he that despiseth me, saith God, shall be lightly esteemed, this is the portion of the wicked in the resurrection, Dan. 12. they shall rise to shame and contempt.  
From all that hath been said, learn this one instruction.  
That to be vessels of dishonour is the effect and reward of actual sin and rebellion, not Gods absolute eternal decree of reprobation, there is not the least whisper in this text with jer. 18. that way: so I have done with vers. 21.  
We now proceed to vers. 22, 23.     

CHAP. XIV. Plainly explaining who are vessels fitted for destruction, and who vessels of mercy; and why both become such: also asserting, that persons even fitted for destruction may yet be in a capacity of repentance while God spares them with his patience.  
Ver. 22. What if God willing to show his wrath, and make his power known, endured with much long-sufferings the vessels of wrath fitted for destruction.  
23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory.  
THe Apostle in these words is yet further vindicating the justice and righteousness of God in hardening whom he will, according to his former conclusion, ver. 18. against which conclusion the cavilling, captious Jews, raiseth their Objection, vers. 19 thus, if God hardens whom he will, why doth he, or how can he justly complain or find fault with those so hardened by him? considering, that this will of his in hardening is , wh● hath resisted his will? now the Apostle in this 21.22.23. verses is labouring to maintain, that God may very justly complain of such. 

1. Not only from his unquestionable and  power and prerogative.  
But 2ly, His equitable regulation of his power, in that he hardens none but such as first harden themselves, or become clay, or marred clay: he hardens none as men, nor as sinners, simply considered, but such as have highly provoked him.  
But 3ly, From his manner and method he takes in hardening, which is by means more proper to soften then harden, namely, by long-suffering and suffering, and consequently with a sufficiency of means to keep them from further hardening and patience:   he doth endure them with much long-also to mollify and soften them; that which answers to the clay marring in the potter's hand, is the abuse of God's mercies, long-suffering and goodness; and as the potter may without offence or contradiction, from his clay, make that a vessel to dishonour, who will not comply nor yield to the hand or wheel, to be a vessel of honour, so God may as inoffensively and unquestionably make those persons or people dishonourable, who despise and abuse his patience and long-sufferings towards them: from the words the Apostle argues from the lesser to the greater, if the potter may do so to make of the same lump (these circumstances considered) one vessel to honour, and another to dishonour, the lawfulness of which pour none can question, much more unquestionable and apparently equal and every way just, is that power in God which he exerciseth in destroying terribly those who shall abuse his great patience; so that it is very plain, that God's great long-suffering exercised over sinners doth marvellously vindicate and magnify his justice and righteousness in their destruction: what made Pharaohs signal and dreadful destruction so unquestionable but this, that God waited so long upon him, gave him so many deliverances from judgements under all his reiterated rebellions: from this foot of account it is, that all men do vindicate God's proceed with his circumcised Israel first and last, that he had stretched out his hand all the day long to them, Rom. 10.21. whilst they were a gainsaying people: God might have destroyed Pharaoh upon his first act of rebellion, as he might also have dealt with Israel; but what if God willing to show his wrath, and make his power known, endured with much long-suffering, as it is in our Text.  
This 22. verse is another considerable passage to reflect light upon the whole passage if it be well weighed and considered, and doth undeniably offer satisfaction to all that are ingenious and willing to be satisfied in the controversy; for in this passage we may plainly perceive, that the Apostle in the whole doth not design in the least to assert or maintain personal, peremptory and absolute reprobation from eternity; for if he had so designed, the words had more properly run thus; and what if God willing to show and declare his sovereignty over men, was pleased from eternity absolutely to determine and decree, that the far greater number of mankind should be vessels of wrath: (what is that to thee?) but from this context it is plain, that God doth neither reprobate men as men, nor as sinners, simply considered, but as graceless rebellious sinners, such as have highly provoked God by a course of obstinacy: therefore the words runneth thus; And what if God willing to show his wrath, and make his power known, endured with much long-suffering those who have made themselves vessels of wrath? yet God waits upon them who are so sited, in these verses, as also in the whole context: the Apostle hath a special eye upon Pharaoh; for there seems in these words some answer to what we have, ver. 17. for this same purpose have I raised thee ●p, or made thee to stand, that I might show my power in thee, that is, have shown thee such signal deliverances at thy request so many times, that if thou dost not humble thyself at last, thy destruction may be the more dreadful and amasing to all the world: but I shall come more closely to the words as they lie in these two verses, as to the nature of these words in the Judgement of the most ●ationall; they are the reddition or application of the former comparison of the potter, ver. 21. we know commonly a parable consists of two parts. 

1. The parable or comparison itself.  
2. The application,   so as here; the Apostle hath form a comparison of a potter in a proper fence considered, ver. 21. so here we have the application, as between the potter and his clay, and his prerogative over it; so now he applies it between God and rebellious sinners, and his power he may justly elaim over such to destroy them.  
And that which some object concerning the form of these words, will not rationally contradict, but that these verses are taken as an application; that which is offered in contradiction is because these verses are laid down interrogation-wise, what if; to which it may be replied, that it is usual so to render the application of a parable, as appears, Mat. 6. Luke 12. Mat. 6.23. If thy eye be single; If thy eye be evil, Luke. 12. Luke 18. Shall not God avenge his own elect? so that it is no strange thing to find the application of a parable rendered interrogation-wise; and as in that place it is rendered argumentation-wise, from the less to the greater, so here; as thus: if the widow by importunity obtained an act of justice from one that had it not in himself, of one that feared not God, nor regarded man, much more shall the elect obtain of God who is naturally inclined to acts of justice and mercy; thus must it be understood here: if the potter have power to make a dishonourable vessel of the marred clay, God may much more destroy those terribly which withstand his grace and abuse his long-suffering: all are not of opinion, that these verses are the application of ver. 21. but those of clearest understanding in this context, are: and there are four Circumstances considerable to confirm our belief, that these verses are the application of vers. 21. 

1. From the relative particle (and,) which is in the Original, though not in all Translations so englished: and it is taken notice of by some very Learned men, that the Translators have not dealt very fairly with us; an English word for it it will very well bear: and two of our old Readins so express it, and what, or even so what if God; so tindal reads it: the Vulgar Latin reads, and if God: all which readings do own these verses is the application.  
2. It is the judgement of most Interpreters that these words are not perfect fence without borrowing some supply somewhere else; there seems (say they) to be a defect in speech, for here are Questions propounded, what if God willing to do so or so? but no answer given to them: but if we borrow these words, ver. 21. hath he not power? and place them in the end of these verses, it will make the reading good fence: hath not the potter power to do so and so? and what if God willing to show his wrath, and make his power known? hath he not power much more? Some Learned men are so sensible of a defect in this case, that they fetch supply from ver. 20. who art thou that repliest against God? What if God willing to show his power? but I think that nearest to us will do us the best service.  
3. That which inclines me and others to think that these verses are a reddition or application to the comparison, ver. 21. is for these two Considerations. 

1. Because there is nothing else delivered by the Apostle in all the context that can be so properly answering to it as these.  
2. It is not at all likely, that in a similitude of so great importance concerning the prerogative of God over his creatures, and so liable to divers and various interpretations, and not to leave with it its application; it is not usual in matters of lesser concernment so to do.    
4 lie, That which may fully satisfy us of the relation of these verses, is that sweet harmony between them in the substance of the matter: In the comparison there are two sorts of vessels: 

1. Some to honour, and some to dishonour, in the power of the potter.  
2. As the potter makes his dishononrable vessels of his marred clay, according to jer. 18. so God makes his of such as despise and abuse his long-suffering grace in his continued applications to them: these are those whom he claims a right to harden and reprobate, such as have thereby fitted and prepared themselves for destruction, as Pharaoh and the Jews have done.  
3. As the potter hath power of the same lump to make honourable vessels, so God will of all those who comply with his terms of grace in Christ, make them vessels of honour whether jews or Gentiles;   so that we may perceive, that these verses are given as an application of the comparison, ver. 21. hath not the potter? the great design of the Apostle in these verses is to exalt and magnify two great attributes of God. 

1. His powerful wrath, or the power of his wrath.  
2. The attribute of his enduring mercy,   both which attributes of God the Apostle would have the Jews to know, were magnified in the Gospel-dispensation: there is a revelation of both these, Rom. 1.18,19.   but my principal work upon these verses, will be explication, wherein I shall inquire into these seven circumstances. 

1. What may we here understand by God's wrath?  
2. By his power?  
3. When are they said to be shown?  
4. In what fence is God said to exercise long-suffering?  
5. What capacity are they understood to be in on whom God is said to exercise this long-suffering?  
6. What doth God expect or aim at in this his long-suffering thus exercised?  
7. What kind of sins makes persons vessels of wrath?    
Of each of these a few words briefly, in the 4 first especially.  


1. Wrath here as to God must be understood with an emphasis, great wrath and anger: we often read in Scripture of the wrath of God, though wrath in God is not rage as many times in man, but his wrath is known by the effects of it, according as we have it prophesied of, Esay. 42.23. be shall roar, and tear, and rend.   

2. Power, by power in this place is not the same word which we have before, ver. 21. hath not the potter power over the clay? that is, authority, privilege or prerogative; the same word which we have Joh. 1.12. but here is another word which signifieth might, strength, to avenge himself of his adversaries; therefore we have it here in conjunction with wrath, which makes it the more dreadful, for wrath without power signifieth but little as to the dread of it; but in God there is wrath and power mixed together, which being so mixed is so great, that David puts it to the question, whether any can know it? Psal. 90.11. who knows the power of thine anger? it is most dreadful indeed.   

3. But what doth the Apostle mean by the showing or making of it known? I answer by the effects of them openly as in Pharaoh: God did show his powerful wrath in his destruction, as the Apostle speaks, ver. 17. for this purpose have I raised thee up, that I might make my power known in thee; that is, in thy dreadful destruction: now this showing God's wrath and power doth relate to God's proceed with rebellious sinners in this world, yet not with all such sinners nor all reprobates alike, but such as have highly provoked God: the Scriptures are plain, that God's deal with reprobates is not to all alike: few are dealt with like Pharaoh.   

4. How is long-suffering to be understood in God? I answer God cannot properly be said to be long-suffering, God cannot suffer: it is only a borrowed word, and spoken to our understanding: it is a word hard to be translated into our language, therefore our old translations gives it us in the latin, longanimitas, which according to the Hebrew signifieth to be long before angry, or long of nostrils, or as we say; slow to anger, not soon angry: the learned makes some difference between patience and long-suffering; long-suffering being when we have power to revenge, yet defer it, or delay to do it; this is eminent in God, who is not hasty to execute his wrath on those who have highly provoked him by rebellion.   

5. What capacity are those in of whom the Apostle speaks, to whom God doth exercise this his long-suffering? 

1. I answer, it is generally to be understood of the rebellious unbelieving Jews, who had highly provoked God by killing his son.  
2. I answer negatively, these people or persons are not under an unalterable decree of reprobation, as some would have it, God doth not exercise long-suffering upon those who are under such a capacity.  
But 3dly, This is a certain truth, that all those that are under those long-sufferings of God are in and under a possibility of repentance:   these are those on whom God waits with design and expectation of repentance, therefore not reprobates by any absolute decree; wherever God neither willed nor expected repentance, though he granted a reprieve for a time from the punishment; in such case the Scripture doth no where call this forbearance by the name of long-suffering: as for instance, the devil's torments are respited for a long time from his fall so many 1000 years: yet this respite is not where styled long-suffering, neither can it properly be so said, that God exerciseth long-sufferings to the devils; yet that their torments are suspended for a certain time is plain, from their words to Jesus Christ; art thou come to torment us before the time? so in saul's case: the execution of God's judgement threatened upon Saul is suspended for a time, yet it is not where said to be an exercising long-suffering upon Saul: and the reason is, because as to these and such like, God's decrees of punishments were absolute and irrevokable, and so no repentance expected: whereas on the other hand wherever there is inducing, waiting and long-suffering, and expectation on God's part, it doth satisfactorily teach, that such persons are not under an absolute decree of reprobation as the devils are; yea, the old world of whom S. Peter speaks, 1 Peter 3.20. though they had sinned so greatly as they had, that it grieved God at the heart, that ever he had made them; yet because God's resolution as to their destruction was but conditional, not absolute, but like that of Nineveh, it is therefore said, that the long-suffering of God waited or expected in the days of Noah: God expected repentance all that 120. years and offered them means accordingly by the ministry of Noah; so it was with Pharaoh, though he was so bad, yet so long as God afforded long-suffering to him, he expected repentance from him, as appears by the means he useth with him to the last: so we may say of the Jews, of whom we are speaking, they were in and under the long sufferings of God, and God expected repentance from them, and blames them for not repenting and believing all the while: so that take this for a sure and infallible rule, that those persons or people whoever they are, who are under the long-sufferings of God, are not shut up under an absolute decree of reprobation, but repentance is required and expected from them: as see Rom. 2.4. the long-sufferings of God leadeth to repentance: so 2 Peter 3.19. compared with ver. 15. long-suffering to us-ward, not willing that any should perish: the long-suffering of God is salvation, wherever it is exercised without exception, that is, the design and tendancy; so that those vessels of wrath fitted for dostruction, are not under an absolute decree, because under God's long-sufferings. It is true, that through the baseness of men's hearts, which is so ready to abuse this his long-suffering, they many times grow worse under the mercies of God, as Pharaoh did: to this Solomon speaks, Eccles. 8. because judgement is not speedily executed against an evil doer, his heart is fully set in him to do evil: wicked men (as one saith) deals with God, as birds do with a scarecrow, afraid of it at first, and dare not come near it; but in time it not stirring or moving towards them, they grow bold, and will fly to it, and sit upon it; so by the long-sufferings of God, wicked men grow hardened, and worse and worse; so that the means appointed to repentance, through the base heart of man, doth harden to destruction: so that Gods will of showing his wrath, and making his power known, in this place, must be understood only conditional, not absolutely; th● in case persons are not overcome by his long-sufferings, than this manifestation is to take place: this was the very case with Pharaoh: if Gods raising him up so often at his request, did not humble him, and bring him to let his people go, then be would make his power known in him: from hence it is plain, that the Apostle in this place, is not treating absolute personal reprobation, but of a conditional and specifical.   

The Sixth thing to be enquired into, is, about this fitting and making up for destruction, with respect to the time of it, and the author of it: there are not a few who have drank in that opinion, that this fitting is by God from the beginning, by an absolute and eternal decree of reprobation; but in the very considerate and deliberate reading, the words will enlighten and inform us better, and other ways: fitted, this word I find but three times used in the whole Scripture, that is 1 Kings 6.35. Proverbs 22.18. and in this place; and in all these places it signifieth, deliberately to prepare, to proportion, to finish, to complete, and not at all to ordain or decree; neither can the word be understood in that sense: but that which I would inquire after, is the author or operator in this fitting, by whom is this fitting accomplished; it must be either of God or themselves; I answer, this fitting is not appropriated to God except accidentally and subsequently, as God is said to harden Pharaoh.  
1. The truth of this appears in the different reading of what relates to the reprobate, and the elect in these two verses: if God did in any sense prepare, or fit these vessels of wrath to destruction, as he prepares the vessels of mercy to glory: why should the spirit of God render these two so differently, appropriating the one unto God, and not the other, he doth not at all intrust God in the one, nor man in the other.  
A Learned man doth well observe upon this place, that this difference in reading doth import something worthy our consideration, and this difference is taken notice of as considerable, even by those of the Calvinists opinion; one of them saith, they are fitted by God and themselves also; this a very ancient Writer saith, on this place, not (saith he) for God's pleasure, but his own desert, for (saith he) if they deserved it not, his pleasure would have been to have saved them.  
2. It is plain, this fitting is not of God, because God's applycations of long sufferings is towards them, as such so fitted, to be a means of their reducing from that state of fitness for destruction, to a state of preparedness for glory; for it is undeniably plain, that this fitness is not, as some would have it, the effect of Gods enduring them, but they are said to be fitted before God, who did thus endure them with long-suffering: and it cannot be properly said, that God doth endure them especially with much-long suffering till they have first highly provoked him by a voluntary course of actual rebellion, which doth prepare persons for destruction, as it did Pharaoh, who was fitted for destruction after the first plague, much more after all the six plagus; yet after this God waits under sour plagues more: thus it is plain, that persons may be said to be fitted for destruction, before God is said to endure them, so that all this endurance as is exercised from the beginning to the end of it, is upon such as he may justly destroy the first day of his applycations to them; so that it cannot be fairly gathered, that this fitting is wrought, much less ordained or decreed by God, but by sinners themselves: but against this it is objected, that according to this notion men may be said to make themselves vessels of wrath or dishonour, and how then doth it answer the terms of the text, and the instance of the potter who is said to make vessels of each sort? I answer, that even in the fimilitude of the potter, it is plain, that the potter doth not antecedently make vessels of dishonour, but only subsequently, when they will not be otherways form; as you have largely heard from jer. 18. it is marring of the clay that precedes its being a vessel of dishonour; the potter designed it for honour: so that man anticedently, and God subsequently makes vessels of dishonour.  
2. God is not where said anticedently to make vessels of wrath, but much on the contrary, to make men upright, Gen. 1. God made men very good, but they found out many inventious: it is true, there is a way how God may be said to make vessels of wrath, that is, by making a law or decree wherein he doth declare what sort of sinners shall be vessels of wrath, and so they come judicially to be vessels of wrath: in this sense must that saying be understood, Judas the 4th. certain men of old ordained to this condemnation, ungodly men, turning the grace of God into wantonness; so that for God to decree or ordain vessels of wrath, without respect to qualifications, doth not answer the potter's power in the comparison, nor other places of Scripture: the potter doth not claim this power, to make vessels of dishonour of the clay, because it is his own goods, as men would suppose in God, but because it is clay, and not only so, but marred clay, not merely from his sovereignty or propriety, but from its vileness; which liberty might be allowed the potter, if he were a servant, and the clay none of his own: so that this fitting is to be understood the voluntary act of the creature not of God; and these words contains a declaration of God's carriage towards those whom he meets with, fitted and prepared for destruction; he endures with much long-suffering such as they; but it is objected, doth not the Apostle Peter speak of some made to be taken and destroyed, 2 Peter 2.12. which some apply to this place, and to Gods making? I answer. 

1. This word is not expressed in the vulgar Latin, but in the room thereof; they read tending to the snare and destruction; and so making signifieth an aptness or fitness, which may be taken one for another.  
2. What is spoken of and unto persons in an actual course of sin, yea, brutish sensuality, and not spoken of men as men; and so this making is appropriated to themselves.  
3. These persons spoken of here are some of those over whom the long-suffering of God was waiting, 2 Peter 3.9. not willing that any should perish; therefore not made so by God under any unalterable decree of Reprobation.     

The seventh thing to be enquired into is, how persons comes to be vessels of wrath? in speaking to which head, I shall 

First, speak a few words to this borrowed word vessel.  
2ly, Show you what kind of sins are these preparing sins that prepares for wrath.    


1. The Apostle here calls those of whom he speaks by the name of vessels, both the reprobate, and the Elect; the Original word here translated vessel, doth not always intent a hollow vessel to contain things liquid or dry: but in the Hebrews the Apostle calls the instruments of the temple or tabernacle, tongs and fireshovels, yet elsewhere are called vessels; but it is commonly and properly that by a vessel is meant a cask or vessel to contain: men are called vessels from a threefold consideration. 

1. As they are the fruit and product of labour and art, as well as design, and some vessels are more curiously wrought & fixed according to what they are to contain, either liquid substance or dry, yet all vessels made are the fruit of labour; wicked men takes pains to make themselves, they weary themselves to destroy themselves; men are not these vessels in their Original, but by their formation; the clay in the lump is not the vessel, till it be form and shaped by gradual proceed, so men come to be vessels of, or for wrath, by a gradual and followed course of actual sin and rebellion. We read of children of wrath, Ephes. 2. but we must make some difference between children of wrath, and vessels of wrath; children of wrath respects the averseness of our nature against God, but vessels of wrath respects God's wrath to men, who are fitted and form to it.  
2ly, They are called vessels, because they are to contain what is put into them, therefore saith the Lord by the prophet Jeremy, chap. 13. speaking of men, every bottle shall be filled; vessels are not made to keep always empty, but to contain; when Saul is called a vessel, Act. 9 it was with respect to what God is to put into him; he is to contain and carry his name amongst the gentiles; saith the Apostle, we have this treasure in earthen vessels.  
3. Called vessels of wrath, because God doth design to fill them with wrath, as a vessel is filled with liquor to pour in wrath, as liquor is poured into a vessel, made for that purpose, till it be brimful: for this wrath shall not only be without but within: I will (saith God to Pharaoh) pour all my plaguos upon thy heart, they shall be within as well as without thee: thus we see that wicked men by rebellion against God do form themselves into vessels of wrath:   but that which I have yet a few words to speak unto, is this, what sins are those that tend to make men vessels of wrath, or prepare persons for wrath, as a vessel is prepared to contain things moist or dry. I answer 

in general, first reiterated acts of disobedience and rebellion against the known and declared will of God; this was the case with Pharaoh and with the Jews.  
2. More particularly slighting and abusing the faithful servants of God, sent of God, who seek your souls and bodies good: this also in particular was the case with Pharaoh, he threatens Moses and Aaron, who came from God upon a message for his good, yet tells them, that if they see his face any more they shall die: this was also the case of the Jews, see 2 Chron. 36.16. they mocked and misused his servants, till the wrath of God broke out without remedy: this was the case with the latter Jews, See Matt. 21.40. chap. 23.37. they killed the Prophets, and stoned them that were sent unto them.    
3. Sins of hypocrisy in the worship of God, job 36.13. the hypocrites in heart heap up wrath: See with what indignation our Lord appears against the hypocrites, Mat. 23. eight woes pronounced against them.  
4. Such as abuseth God's mercies and favours multiplied upon them, and grow worse under mercies, as Pharaoh did, and so did Israel; see Psal. 78. hereupon the wrath of God broke out upon them: see Rom. 2.4. abusing Gods mercies, they treasure up wrath against the day of wrath.  
5. Voluntary contracted hardness of heart, this hath been shown at large, Pharaoh hardened his heart a long time, when neither mercies nor judgements will touch or penetrate the heart, that resisteth the touch, impenitent hearts precedes wrath.  
6. That sin that prepares a person for wrath is unbelief and gospel-disobedience: see for this, John, 3.36. the wrath of God avideth on such: Rom. 2.8.9. those who do not believe on, or obey the truth, tribulation and wrath: 2 Thes. 1.8. he shall come in flaming fire, rendering vengeance on them that know not God, nor obey the gospel: there are several gradual steps by which persons are form to be vessels of wrath.      

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 doctrines and proceed.  1. Doctrine, That God's proceed with disobedient rebellious sinners is more inoffensive and equal then the proceed of the potter with his marred clay. 
This reddition or application is argumentation, arguing from the less 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.  2. Doct. That God is admirable in his attribute of long-suffering and forbearance as to the worst of sinners, over such as are fit for destruction. 
Wicked men are the subjects, the proper subjects of God's long-sufferings; it is not a little but much long-suffering that is exercised over them.  3. Doct. It is not the work of God but the work of men themselves to prepare and make themselves fit for destruction; God finds men fit for destruction when he thus endures them. 4. Doct. That which vindicates and justifieth the Revelation of God's wrath and revenging power, is his precedent long-sufferings exercised towards them. 
If God would show 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.  5. Doct. That persons fitted and prepared for destruction may yet be in a capacity of repentance, whilst God spares them, See three Scriptures, Jer. 36.3.7. Chap. 26.3. Ezek 12.3. 
6. Doct. That the power which God claimeth and exerciseth in hardening 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 completed for destruction: such as he may justly destroy whether he harden them or no; so that the proper subjects of God's 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.    

CHAP. XV. Showing the superabounding riches of God's grace to sinners for their encouragement to turn and persevere through all difficulties in well-doing, the rich favour and glory they shall enjoy to all eternity.  
Ver. 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory.  
THese words seems to be a continued speech tending to vindicate the just and unquestionable power of God, not only to make vessels of dishonour subsequently, but much more properly and antecedently to make vessels of honour and mercy; both which answers to the power of the potter, in the comparison before: as God may justly on the one side make them vessels of dishonour who withstand his formation of them and abuse long-suffering extended to them, so he may much more make them vessels of mercy, who shall be found complying and tractable to his will, and so be prepared for glory: the Apostle seems to lay great stress upon this preparing and fitting, as considered on both sides, only here is an apparent difference, he entrusts God in this latter not in the other; It is clearly appropriated to God, to make vessels of honour or mercy, but no such application to the other: God is not unwilling to be accounted the author of preparation for glory: we have the Apostle in these words offering a second reason of Gods enduring with such long-suffering the vessels of wrath, that had fitted themselves to be destroyed, not only that he might have the clearer ground of advantage against them to show his wrath, and make his power known in their eminent and remarkable destruction, who should so a base his long-suffering.  
But 2. That by his so enduring he might make manifest and declare by way of eminency his grace, love and mercy, upon them who should be prevailed upon by such his mercy, to comply to his holy will: the Apostle argues thus, if God shows such mercy to his worst and most provoking enemies, much more to his obedient friends, joh. 15.14. ye are my friends when you do whatsoever. I command you: God's mercy exhibited to the old world who were so wicked, that they had grieved God to the very heart by their sins, is a ground to beget faith in Gods singular choice love and respect to his friend righteous Noah, who had been singularly righteous before him in that generation; so Gods long-suffering to Pharaoh so spare him so long, doth demonstrate his fuller respect to Israel his firstborn, who were in Goshen, where his plagues came not: that singular favour shown by the father to the prodigal, doth demonstrate a greater love to the elder son, that had not so done amiss: therefore the father tells him, he was always with him, and all that he had was his: the potters taking pains with a cracked and marred vessel (that hath made itself obnoxious to his will to be destroyed) to make it a vessel of honour, doth highly declare his very high estimation to that vessel, which is a vessel of honour, more than if he had ground the marred vessel to powder.  
So that to issue the matter in a few words, Gods great love to sinners demonstrates his singular and choice love to saints. These words are two ways understood. 

One way is according to what I have declared as the argument is drawn from God's mercy to the vessels of wrath.  
2. There are some, yea not a few who understand this argument, to be drawn from the severity of God to them, that he shows and exerciseth his wrath on them, that the riches of his glory may appear to the vessels of mercy:   from thence some of them of that opinion, renders it in these words, that Gods showing his wrath, and making his power known, in the dreadful destruction of reprobates, commends and sets off upon terms of far greater acceptance, the riches of his grace and love in the salvation of the elect; or thus, (as some say) God making so many reprobates greatly advanceth his love to the elect; he makes the reprobate drink the dregs of his wrath; that his mercy may be the more sweet to the elect: as two contraries sets off each other the better: but that this latter cannot be the sense of our Apostle in this place, we may be satisfied in the very reading the words: for if that opinion were a truth, yet it doth not appear from this context, that such an opinion hath any footing in it as may be easily seen: for here it is undeniably plain, that the argument is drawn from God's mercy to the reprobate: the Apostle seems to argue something like this, chap. 5. if God had such love to enemies, as to give Christ for them: he argues, with a much more as to those reconciled, as to their salvation.  
Here are couched in our text two reasons, why God doth endure, and not suddenly cut off and destroy such as have highly provoked him. 

1. That in his so doing he may leave himself without excuse, and cast all the blame upon the sinner.  
2. That from these his proceed in ways of mercy to such so unworthy, he may offer a demonstrative ground, how great his glory shall be which he will show and bestow on those who are bettered by mercy. God did do something for this end, that he might make known the riches of his glory on the believer.    
But I shall briefly inquire into some words and circumstances in this text by way of explication, and so hasten to draw up those Doctrines which flow from these words so opened. 

As first, what is here to be understood by God's glory?  
2. Why is it added riches of his glory?  
3. What it is to have this riches of glory known?  
4. Who are these vessels of mercy? and why are they so called?  
5. How is the making these vessels of mercy appropriated to God, different from the former?  
6. What may we understand by this preparation?  
7. When is it accomplished?    
Of each of these a very short word.  


1. this glory twice spoken of in this text, is two ways understood, sometimes it is taken as the effect for the cause; it is sometimes taken for that in God which is just matter to glorify God, matter of honour & glory to him; the due consideration whereof renders God glorious and worthy of admiration and adoration: this is to be understood by the words of Jesus Christ to Martha, John 11.40. I told thee (saith our Lord) if thou wouldst believe, thou shouldest see the glory of the Lord, that is, thou shouldst see that for which thou shouldst glorify God; therefore this glory of God is commonly referred to God's power and his grace, because from these appearances from God, for the most part, men are aptest to glorify him.  
2. By God's glory sometimes is intended his power itself, as Rom. 6.4. Christ was raised from the dead by the glory of the father, that is, the power of the father, Ephes. 3.16. according to the riches of his glory, to be strengthened with might. 2 Thes. 1.6. called the glory of his power: and often it is applied to his grace, as Ephes. 1.6.12.16. sometimes glory is spoken of as the portion of believers in the life to come; see 73 Psal. 24. receive me unto glory. Pro. 3. the wise shall inherit glory. John 17.22. Rom. 2.8. 1 Peter 3.13. I am inclinable to believe, that the latter is intended in this verse, that which is the portion of the vessels of mercy, is glory, and the portion of the others is destruction.   

2. Why is this word riches added? that he might make known the riches of his glory on the vessels of mercy? I answer, riches signifieth abundance of whatsoever is spoken of: this metaphorical word is often borrowed by the Apostle to do service; in commending the attributes of God, and the future glory of the Saints; sometimes it is borrowed to set out the unconceivable fullness of God's attributes: we read of the riches of God's goodness, Rom. 2.4. despisest th●u the riches of his goodness▪ we read of the riches of his wisdom and knowledge chap. 11.33. of the riches of his grace, Eph. 1.7. and again, the riches of his glory: and we may from hence know, that whatever God is furnished with, he is richly and plenteously filled with: God is rich o● plenteous in all his attributes.  
2. Sometimes riches is applied to the future reward of the Saints, Rom. 10.12. the same L●… over all is rich unto all that call upon him; for he that calls upon him shall be saved, Ephes. 1.18. S. F●… prays, that they might know the riches of his glory 〈◊〉 the inheritance of the Saints in light.   

3. What is it for this riches of his glory to be known?  
I answer, there are two ways of making things known. 

1. When they are brought to open and ocular view, to make a thing obvious; in this sense the glory of God can be no more seen than himself by man in a moral state.  
But 2ly, things are made known when they are discovered by arguments to be so to the understanding;   and in this latter sense it is most like, the Apostle here intends: it is God's design to exhibit an argument or Medium, by which men may be led to this knowledge of the riches of God's glory in himself, and in his distributions: God is not wanting in his dispensations to men of sufficiency of means of knowledge and understanding, whereby they may come to make an estimate in themselves, how abundant rich in grace and bounty God is to them that obey him.   

4. Who are these vessels of mercy, and why so called? it is granted on all hands, that these vessels of mercy are such as once were miserable, and of the same lump of those who were dead in sins and trespasses; according to Ephes. 2. whilst they were walkers according to the course of this world, these have obtained mercy: all which is comprehended in that word (called,) verse following, where these vessels of mercy are so described, even us whom he hath called: vessels of mercy are such in their call, not in their decree.  
2. Called vessels by a metaphor, because as vessels properly called, have a particular form given them by the artificer, who maketh and formeth them, to be commodious and fitted to receive and hold things liquid and dry, which is put into them: so these are called vessels as they are form and fashioned by God by his word and spirit; converted, regenerated persons are as vessels, they are the from of God's work and workmanship, Ephes. 2.10. thus these formed by God are fitted to hold the mercy of God to all eternity; so that whilst men are dead in sins and trespasses, they are destitute of this formation, and so uncapable to hold present mercy or future glory: vessels of mercy are such as have suffered a new formation.   

5. Why is the making these vessels of mercy appropriated to God differently from the former?  
1. As we are in pursuance of the application of the comparison of the potter: I answer that the potter may in a more special relation be said to make vessels of honour, because he makes them antecedently such, but he makes vessels of dishonour but subsequently, upon their marring; so those that are Gods vessels of mercy are so antecedently: God hath his primary design answered in them, but the Scriptures doth not appropriate the making of vessels of wrath to God; we have an apparent difference in reading: the vessels of wrath are said to be fitted and prepared passively, or in a passive sense, but God is not interested in it by the Apostle, but these are said positively to be prepared by God, which he hath prepared unto glory: and there is little reason why God should be interested in making vessels of wrath, seeing he hath so often disclaimed his willingness that any should be such: and we have his oath, that he takes no pleasure in any's being such.  
I remember one on this place saith, If God made vessels of wrath, he would take pleasure to fill them with wrath, but that he is unwilling to do: but why is God in special interested with making vessels of mercy, and it is not appropriated to man at all?  


I answer, first from God's Original design, will and desire; he wills all men's salvation, that they would accept of his mercy:  
2ly, He gives Jesus Christ as the effectual means to work us to this-form, Ephes. 2. created in him.  
3. It is of him as he occasions the publication of the gospel, with all tenders and offers of grace.  
4. Because he follows the soul with the continual strive and operations of his spirit within, in order to sanctification; by which it comes to be a vessel fit for its master's use, 2 Tim. 3.21.    
But why are these (by a variation of terms) vessels of honour, called vessels of mercy? 

I answer first, mercy supposeth misery, that these as well as others were found in by God.  
2. They may be called vessels of mercy. 

1. As they contain mercy here.  
2. Because they contain mercy to all eternity.   

1. They contain mercy here, as they are partakers of the grace and mercy of the Gospel, in opposition to the law; they have it not by debt for work done, but by free grace: for the dispensation of the Gospel is called mercy in this chap. ver. 16. chap. 11.30.31. 2 Corinth. 4. as ye have received mercy, yea faint not, Ephes. 2.4. the Gospel is the sure mercy of David, Act. 13. Gal. 6.  
2. Vessels of mercy, as they are to contain mercy to all eternity, as Judas saith, looking for the mercy of our Lord to eternal glory.       

6. How are we to understand this preparation (afore?) why afore? from whence some argue thus; 

That those who are the vessels of mercy are only such who are necessitated to be such by an absolute decree from eternity; there being vessols of mercy in time, is the effect of a decree of God afore-time, and that upon a mere personal account, they were such before they were born; To this I answer, that this word afore or before, is of late foisted in, and is not in many approved copies; neither Tindal nor the Vulgar Latin, nor the translation of the Church of England against the College of Rheims; and it will better suit with the Original to leave it out, and ●ade only, which he hath prepared.  
2ly, Had it been the Apostles design to assert their eternal predestination to this mercy upon a personal account, doubtless he would have rendered it in a word which signifieth to ordain or decree and not render it prepare; which word signifieth another thing, to form, make fit and ready gradually, as appears in these Scriptures, Matt. 22.14. chap. 26.17.19. Luke. 1.17. Luke. 9.52. chap. 12.47. 2 Timo. 2.21. Revela. 19 Heb. 11. Noah prepared an ark, wrought it with pains and art with many a stroke: but suppose it should have signified to ordain, it could not have crossed the text nor Scriptures in general; for it is granted, that God did predestinate and unalterably decree that all believers in Christ so persevering shall be vessels of glory: but what need we departed from the grammatical sense of the word prepare? the prepared one's are the vessels of merey.     

7. When is this preparation accomplished?  
I answer in general, that it is the work of a Christian all his days to prepare, and it is God's work also to make him meet for the inheritance of glory to come, Col. 1.12. it was Paul's labour, ver. 28. that he present every man perfect in Christ Jesus, it must suppose a holding without cracking till they are finished, as the potter's vessel, for a person is not accounted meet by God for a translation into celestial glory immediately upon repentance, faith, and obedience; though they may then be termed vessels of mercy, but there is a great deal of sanctifying and preparing work to be accomplished before we be meet for Communion with God in glory, Heb. 10. ye had need of patience that after ye have done the will of God ye may inherit the promise; glory is to be sought for by patiented continuance in well-doing. 1 Tim. 6.17,18,19. there are good works to be found in order to laying hold of eternal life.    

Having thus opened the words, that which now remains, is to give you those Doctrines that doth arise from them: I shall sum up the whole into seven Doctrines.  1. Doctrine, That God's present bounty, goodness and mercy extended to very high hardened, provoking, disobedient sinners, and very rebellious persons, doth exhibit a sufficient ground of knowledge of God's unconceivable grace and mercy towards those who by the help of his grace repent, believe, and obey the Gospel. 
God who is regular and uniform in all his proceed, must needs love his friends 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 God's grace to the world, to enemies, to such as walk contrary to him; he causeth the sun to shine upon the good and bad, giveth rain and fruitful seasons to the worst of sinners, nay, he gave Christ for the worst of sinners.  
2ly, Study the immense and unconceivable love that God bears to the vessels of mercy, O what great goodness hath God laid up for them that love him.    2. Doctrine, That the portion of believing obedient holy persons, is a state of unconceivable glory: The saints and people of God are designed for glory. 
How often is the future state of the saints styled glory, Ps. 68.13. Mat. 13.43. they shall shine like the sun in the kingdom of their father: they shall be equal to the Angels, those glorious creatures: it is called, Ephes. 1.18. the riches of the glory of the inheritance: they shall be glorious within, glorious without, Phil. 3. last. who shall change our vile bodies and make them like his glorious body; a great change shall be on the saints in that day.  3. Doctrine, It is one piece of the great condescending grace of God to mankind to declare and make known beforehand for encouragement, what rich glory and favour they shall enjoy who for the present are tractable and conformable to his will, even to all eternity. 
How full of precious promises are the Scriptures throughout to such, of which promises (one saith) they are, 

1. The breathe of divine love and affection.  
2. The life and soul of faith.  
3. The anchor of hope.  
4. The wings of prayer.  
5. The true foundation of industry.  
6. The rays and beams of the son of righteousness;   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 glorifying to all eternity.    5. Doctrine, That the present state of saints in this world is a state of preparation not of perfection. 
All men in this world are upon their making or marring; in this world they are all like the potter's vessel upon the wheel: we are at present shaping and forming, in order to what we shall contain hereafter.  6. Doctrine, That it is altogether necessary for the advancing God's glory, that persons be completely fitttd and perfectly prepared before they be glorified 
It is altogether needful, that persons be here moulded and shaped and made fit and meet for the inheritance: we read 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 master's use: 2 Cor. 7.1. Heb. 12.14. thus we cannot see God without holiness.  7. Doctrine, That the spiritual work and work manship in new creating and forming, and preparing persons for glory to come, is and may fitly be ascribed to God and the effectaal workings of his grace. 
To this the Scriptures are very full: I need not stand to speak to them Ephes. 2.1. Cor. 2.11. Phil. 2.13. 2 Corinth. 5.5. but how comes it to be ascribed to God? 

1. The whole means by which it is effected is of him, from first to last.  
2. It can arise from no other, but of him, not of themselves, not of the world, not of the devil:   These are all against this formation.  
Use, how should this teach us humility, see what a spirit our Apostle had in Timothy and Titus, as to this, God who was rich in grace: so St. Peter 1 Pet. 1.3. blessed be God who hath begotten us again.  
But so much for verse 23.  
We now proceed to verse, 24.    

CHAP. XVI. God's love to the called, whether Jew or Gentile, is a very great and singular love, yet not so unchangeably fixed in this life, that neither the obedience of some nor rebellion of others can alter it.  

Ver. 24. Even us whom he hath called, not of the Jews only, but also of the gentiles: or, as in the greek, whom also he hath called.  
WE have contained in this verse a fuller amplification and description of the vessel● of mercy, who are prepared unto glory; they are here said to be such as are called, they are not such by virtue 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, showing 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 intent the natural seed of Abraham, according to the flesh, he is now showing them which way the seed comes in, namely, by their being called, whether Jews or gentiles, not the Jews only, but also the gentiles; not all the Jews, nor all the gentiles, but only the called of both: I shall be very brief in handling this verse, and also the remaining part of the chapter, therefore I shall speak a few words by way of explication, and in order thereunto it is altogether needful to inquire 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 sense for God's 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 read, 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 sense in the Scripture, rather as the effect then the call itself; 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, verse. 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 sense our text is to be understood of an effectual call, because this call is a demonstration of vessels of mercy, so that calling according to our text is comprehensive of repentance, faith and obedience, the whole new creature.  
But 2 lie, 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 lie, Why is the obedience of believers here and elsewhere rather ascribed unto God's calling, then to the creatures compliance, and answered, whom also he hath called, though we know the compliance 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 man's compliance; 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 gainsaying and rebellious people, therefore it may well be appropriated to God.  
2. God is not only the first but the cordial, importunate seeker and caller, he is unwearied in his calling; he calls again and again; how doth the truth of this appear in that parable? Mat. 22. he sends again and again, and that with arguments,  
3. It may well be appropriated to God, that we are called, because he gives ears to bear, and legs to come, to answer his call: the abilities of the creature is every way of God.    
These things considered, it may well be ascribed to God the caller, not ourselves: but why have we this particle (even or also)? this also is to be understood emphatically, as taking special and singular notice of God's 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 find 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 kind 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 privileged with the choicest favour of God, they must be themselves, if not only yet chief: 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 separation and partition, and made his gospel-priviledges levelly to Jews and gentiles: he hath made no difference between Jews and gentiles, having purified the gentiles hearts by faith, Act. 15. therefore our Lord in his parable sends into the highways, 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.  1. Doctrine, That the character and description of those persons who are vessels of mercy, and prepared for glory, are such who by God are truly called. 
That is, who have answered to his call; God's 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 lieth 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 darkness into light.  
2. If thou art called, thou hast obeyed what is made known to thee; as Saul did, Lord what wilt thou have me to do?    2. Doctrine, For persons to be effectually called, so as to give answer to the call of the gospel, is a choice and singular privilege afforded from God. 
This doctrine is drawn from that emphatical word (also), which I told you was to be taken with an emphasis, for it is the character of the true seed of Abraham, and none else to be effectually called: the whole work of conversion in gospel-days, is comprenehded in this, to be called: see the promise, Act. 2.39. it is to all that are called: it is a choice privilege to be called. 3. Doctrine, It is very proper, and at once the duty and privilege of a called person, to know and acknowledge his calling to God.  
This the Apostle did as to himself and as to others, Rom. 1.6. amongst which we are the called, 1 Corin. 1.9. who hath called us, 2 Tim. 1.9. Ephes. 5.8. study your former and ptesent state, if you be called be thankful, Col. 1.12. 1 Peter 1.3.  4. Doctrine, That God makes no difference as to nations or conditions of men in his gospel calling or invitations. 
Not only Jews but gentiles, he calls the worst of nations or sinners by the gospel, see Rom. 3.29. it is one God who 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 the boundless mercy of God in the gospel to the worst of sinners.  5. Doctrine, That the great and aggravating circumstance in the condemnation of men, whether Jews or gentiles, will be the rejecting, and not answering the call of God, not complying with God's loud-call. 
This doctrine is employed 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 man's 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 notbeen 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 yourselves whether you are truly called.   
So much for verse 24.   

Ver. 25. As he saith in Hosea, I will call them my people which were not my people, and her beloved which was not beloved.  
26. And it shall come to pass, that in the place where it was said unto them, ye are not my people, there shall they be called the Children of the living God.  
We are now past the difficult and controversial part of this chapter; therefore I shall pass the more briefly through the remaining part of this chapter▪ and in order thereunto, I shall reduce what remains to be spoken unto in the close of this chapter into four heads, and speak to it under these four heads. 

1. We have quotations tending to ratify and confirm what the Apostle Paul had insinuated (at least implicitly), concerning the admission of the gentiles, upon believing in Jesus Christ, to be the true seed of Abraham and heirs of promise: and that this was no new nor strange thing, but what their own prophets had foreseen and fore told should be accomplished, either as to the gentiles, or such a● were in the same forlorn and rejected state: this we have verse 25, 26.  
The second head speaks thus much, that God by virtue of his promise to Abraham and his seed, was not obliged to entertain in his favour, all or the greater number of Abraham's natural or federal seed, but the greatest part, nay all except a very few, a small remnant, have been liable to rejection for sin, yea even in former times: this we have verse 27, 28, 29.  
3. Under the third head we have the Apostle summing up in a few words what he had been in chief treating upon in this chapter, as to the way purposed and determined by God, in which men may obtain justification: this we have verse 30, 31, 32. in which we have an epitome or abridgement of the whole controversy; 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 expressly, 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 choice 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.  
3. They were not then God's people.    
2ly, We have as to their changed state three affirmations. 

1. They shall be God's 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 expressed 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 lie, 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 applied to the gentiles in Scripture; and also because the Apostle doth cite this saying in this place following, what he had said verse 24. as a relative to those he there speaks of called, not of the Jews only but also of the gentiles; of this opinion is Pereus, with much confidence.  
But there are a third sort, who judge these words of God by Hosea, doth relate to both Jews and gentiles, and are fulfilled in both Jews and gentiles; that they are both couched in these words; and I think they may well answer to both, not only to the Jews in their return out of captivity, but they will well answer to the acceptance and admission of the gentiles to the grace and favour of the Gospel:   and so the Apostle Peter seems to apply it chief 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 God's son out of Egypt, is several times fulfilled, once it is fulfilled in Christ, as Mat. 2.15. so that jer. 31. of Rachel's weeping for her children that were not: this hath and two fulfilings already: so that Psal. 41. John 13.18. so that the prophets might it the first place intent 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 design: 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 design of the Apostle in this place to prove or declare either the reinstating 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 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 than 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 than your own prophets do assert; he will call them his people that were not his people: so that the great design 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 sense, 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 read sons, the New read children; which is still more evangelical: as to these words I would speak to them with respect to the author, 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 Prophet's words are the same: what the Prophet speaks, God is said to speak.  
2. As to the matter spoken, and that lieth 〈◊〉 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 pass, 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 God's 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 sense 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 esteem me blessed, or acknowledge me blessed: so 〈◊〉 be called God's people, intends no less, than they shall acknowledge them to be so: the children setting 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 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 God's heart is of goodness to mankind; how propense to goodness, to pass 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, jer. 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 hearty; therefore the design of this reiteration, is not only to offer the certainty, but the cordialness 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 foreigners: they may also become fellow citizens with the saints and of the household of faith: yea, children of the living God.  
Thus having briefly opened the words, it follows after the method that I have before observed, that I give those doctrinal conclusions contained in them, which are as followeth; I shall but name them.  Doct. 1. That what God both done in former times, either in mercy or judgement, is significant to us in Gospel-days for our instruction. 
The Apostle brings down what God prophesied to Israel, therefore it is common for the Apostles to cite God's deal in both, 1 Cor. 10. Ju●…. 2 Peter 2.  Doct. 2. That the say of the Prophets are the say of God himself, God speaks in Hosea. 
This I had occasion to take notice of before as to Pharaoh, that what God speaks in his servants is undeniably and universally true; see Luke 1.73. God spoke by the mouth of all his holy prophets: since the world begun, 2 Pet. 1.21. holy men of God spoke as they were moved by the holy spirit, therefore we ought to have a high esteem to the say of the prophets, as if God himself were speaking unto us.  Doct. 3. That for a people to be owned and accented of God as his, is a very choice and great privilege. It was prophesied as such, I will call them my people. Doct. 4. Which were not beloved, from whence flows these two Lessons. 1. That God's love or hatred with respect to persons or people, is not unchangeably fixed. 
He may call them his people, that is, own them his people to day which were not his people yesterday; he may love them to day that were not beloved yesterday: the truth of this Doctrine you may see proved if you look back to our Exposition upon ver. 13.  
But secondly, I note from these words, which were not beloved, yet in a sense there was love from God to all men.  2. That the love that God bears to mankind, either Jews or Gentiles, before conversion and call, is no love in comparison of that love he bears to them who are truly called: Or thus, That Gods love to converted called persons, is a very great and singular love. 
That God bears love to mankind is a truth in general considered, and is a truth asserted by our Lord, joh. 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 greatness of this privilege, 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 privileges, Ephes. 2.    Doct. 5. That it is one circumstance of aggravation in the exaltation and the glorification of God's people, that they shall receive their glory where they have had their shame. 
In the place where it was said ye are not my people, 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 reign.  
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 every 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 jerusalem so he shall reign there in that place, Esa. 24. he shall reign in Jerusalem, and before his ancients gloriously; this is a great condescension in God to his people: and a manifestation of his choice esteem to them.  
2. It may be a great comfort to all faithful, suffering, humble, and abused saints.  Doctrine, 6. Such as are the truly called of God have the living God to be their father. 
They shall be called the children of the living God: he takes pleasure to discriminate them and distinguish them from all other children and worshippers whatsoever: the Apostle changeth the prophet's sons into children, to show the singular privilege of Gospel-saints; they are all the children of God by faith in Christ Jesus: O the great privilege of all truly called ones, that have such a God who only can swear he liveth: he hath all life in himself and gives all life spiritual and temporal.  
But for brevity sake I shall say no more to the first head of the four, into which I reduced the latter end of this chapter.  
We are now by course to speak to the second comprehensive head propounded to be handled, from the close of this chapter which is contained in the 27, 28, 29. verses.    

CHAP. XVII. Plainly showing, that it is not Number, nor being in relation to godly Ancestors that can secure rebellious persons from God's wrath and destruction.  
Ver. 27. Esaias also crieth concerning Israel though the number of the children of Israel be as the sand on the Sea yet a remnant shall be saved.  
28. For he will finish the work and cut it short in righteousness, because a short work will the Lord make upon the earth.  
29. And as Esias said before, except the Lord of Sabaoth had left us a seed we had been as Sodom and been made like unto Gomorrha.  
IN which three verses we have the Apostles second testimony taken out of the prophet. Esay, chap. 1. chap. 10. the Apostle in maintaining his grand doctrine of justification by faith alone, doth in the Jews apprehensions introduce two nations, which were hard for them to digest, which was these. 

1. That by that his doctrine as well gentiles as Jews may become the people of God, that is to say, upon believing.  
2. From this his doctrine follows, that far the greater number of the natural seed of Abraham, the Jews, who reject and abhor this doctrine of faith, must necessarily be rejected, and cast off by God, from being his people.   Now the Apostle by concession doth allow both these nations to be truly and naturally deduced from the premises, and therefore doth bring the Testimonies of their own prophets, Hosea and Esaiah, to confirm the same.  
The first of these testimonies we have considered already; we now proceed to the second testimony to confirm the Apostles notion, that not all nor the greatest number of the seed of Abraham shall be saved, but on the contrary, a very small remnant, according, to the testimony of that royal Prophet Esaiah, chap. 10.22,23. chap. 1.9. As to the first testimony we may divide the matter into two parts. 

1. The testimony itself.  
2. The amplification of it.   

1. The testimony itself is this; that of the ●ast and innumerable body of the Jews that went into the Babilonish captivity, though their numbers were as the sand on the sea, yet but a small number should return out of it to re-enjoy their own land; a remnant is taken for a very small part, in comparison of the whole piece; and we may take notice, that this prophet Esaiah looked forwards also in this his prophecy, even to gospel-days, and 〈◊〉 their last estate is also taken in by him: for the Apostle citys this place of Esaiah, to sure with his present design, and the Jews present case, which appears plain enough, by the manner of the Apostles expressing this return, by the word saved, a remnant shall be saved. 
2. The truth hereof appears from the Prophet's amplification of this return, Esa. 10.21,22. they upon their return shall stay upon God, in truth they shall return to the mighty God; which return some learned interpreters expound of Conversion.   
2. We have the Apostles amplification of this testimony in four circumstances. 

1. The author, the Apostle doth not deliver this from himself, but he gives the Jews their own Prophet's testimony; if he had given this of himself, he knew it would not so readily have been received by them, but Esaiah was a Prophet, against whom they could not object.  
2. In this amplification, it is considerable, the manner of the prophets delivering this testimony, as our Apostle hath it here, he cryeth; showing either his grief and sorrow for them, or pathetical desire that his prophecy might be beeded and regarded by them: and there seems to be an emphasis, in the Apostles thus delivering himself, as if he should say, are you angry with me for implicitly whispering? that but a few or small number of you Jews, the natural seed of Abraham, shall be saved, when your own prophet Isaiah cried it out, and proclaimed it with a loud voice in the ears of your forefathers, when time was.  
3. In this amplification we have the Apostles argument; as to the number of the children of Israel, they were as the sand on the sea, therefore the matter the more to be lamented, that so few should return.  
4. We have hinted in this 18. ver. by the Apostle the way or means how those few or small number comes to be saved, namely, by a short word; or as some read, short account, which according to the best interpreters, refers to the concise contracted word of the gospel: which is a short word in comparison of the law, but more to that ●non.      
The second testimony which is in this 29. vers. is taken from Esa. 1.9. except the Lord of host's 〈◊〉 left us a very small remnant, we had been as Sodom, and been made like Gomorrha: this small remnant our Apostle here turns, by the word seed: in this testimony we have two parts.  
First, the position itself, a seed or small number shall return, or be left, in the first, or converted i● the last: not all or a considerable number, but a seed shall return; as a few returned out of the captivity, so a few shall be justified by faith in Christ, chap. 11.6. a remnant according to faith, or the choice of grace, a seed, it is a metaphor taken from a husbandman, who sells or spends the greatest part of his crop, and but a small part is left for seed-corn to stock the ground, in order to a new harvest: this position is amplified two ways. 

First, from the author of this reservation: styled here, Jehovah Sabbath, the Lord of hosts, as he hath all creatures at his command, in heaven and earth, whereby he is able to save and destroy at his pleasure.  
2. We have here set forth, the deplorable state and condition of Israel considered in themselves, who had been totally destroyed, if this Jehovah Sabbath had not interposed: their total destruction is set forth by the destruction of Sodom and Gomorrha:   but to come more close to the words, as I obferved before, upon the testimony of Hosea, so here, the Apostle doth not t●e himself to exactness of words, but takes liberty to vary in some words from the letter of Esaiahs' prophecy in this quotation: we shall find some verbal variations if we read them together, yet no material or substantial, much less contradictious variations.  
For explication I shall inquire into these three things. 

1. How doth this testimony of Esaiah accommodate the people in his present case? how doth it ferve him at this time?  
2. What may we understand by Gods finishing and cutting short his work, and making a short work in the earth?  
3. Why is God as to this present passage styled by this double name of Jehovah Sabaoth?    


To the first, I answer, all the service which the Apostle requires of this testimony at this time, is to satisfy his antagonists the Jews, that it need not seem strange, or a new thing to them, much less an impossibility, or contrary to the promise of God to Abraham, that their whole nation, a very small number only excepted, should be rejected and abandoned for their disobedience to the gospel, seeing this had been again and again the state of their forefathers, from whom they claim at prefent all their privileges; and that for their high provocations against God, as is testified by their own prophets: from whence it appears, that God was not tied to them first or last, according to the flesh, but only to the righteous and faithful amongst them, such as had the saith of Abraham, who rejoiced in Christ: the Apostles argument lieth here, if God at any one time cast off the fleshly seed of Abraham from his promises made to their fathers, for their sin and disobedience; then ●e might do so again upon the like occasion; but that he hath done so before, you see plainly from your prophets; and thus the Apostle here brings the prophet Esaiah to confirm his doctrine of the rejection of the Jews for their unbelief, and crucifying Jesus Christ.   

But our second enquiry is, how to understand the second verse? in the judgement of some judicious and learned interpreters, these words are not so properly rendered in our common reading as they might be: these words in the Vulgar Latin are read thus, for consummating a word and abridging it in equity, because a word abridged, shall our Lord make on the earth, the Church of England reads thus: in the Rhemish Testament Annotations, for he will finish the word, and make it short in righteousness for a short word will the Lord make on the earth, or in the whole world; so some greek copies read: Tindal and most old readings agree, and read, that which we commonly read work, word; and the greek lagos, and latin verbum is so read; some will have this to signify an account, and so they read, a short account shall the Lord make on the earth, resembling God to an accountant, who is to adjust or balance an account, set down his receipts and disbursements, and the remainder to be the true account due: this short account or word, the ancients, Hierom, Anselm, Aquinaes', Chrisostom, Ambrose, Cyprian, and many more, understand to be the word of the Gospel or Christ; the substance of it, the Word Incarnated; for it cannot be thought, that these words, or this prophecy did only relate to Isaiahs' time: that prophet had a clear sight of things to come, as we may perceive from many parts of his prophecy, chap. 8.14.28.16. he foresaw that Christ should be for a stone or stumbling and rock of offence, and that many of the Jews should be broken, snared, and taken: Esaiah saw the latter as well as the former state of the Jews, but how may God be said to shorten the account or word? by shortening or contracting, is to bring it into a narrower compass, as when we comprehend several words or lines in one, that is to say, that whereas heretofore the seed of Abraham were by themselves and others reckoned and looked upon as the peculiar people of God, and all the nations besides reprobates, now God draws his total sum, his complete account out of both Jews and Gentiles, only so many of both as shall accept of his free grace in and through Jesus Christ they are his choice elect sum; God desires no more to balance his account: Doctor Hammond is much of this opinion, God hath singled out his remnant, his seed, to be such only, who believe in, and obey Jesus Christ: so that this abbreviated word, this, this shortened word, is the word of faith: it is one word, the whole dispensation of the gospel is called a word, Act. 10.36. God hath reserved to himself a remnant, according to the choice of grace by faith; and this short account or contracted word, in much goodness, and much righteousness, he shall do this in righteousness.   

3ly, Why doth the Apostle in this passage stile God jehovah sabboath, the Lord of hosts; some not for want of ignorance and oversight in reading, have from the sound of the word, thought that God had here styled himself, Lord of Sabbath; but know, that these two words proceed from two different roots in the hebrew, & are 2 distinct words, Shabbath and tsabboath: but I need not stay upon this: Our english reading may satisfy them in the matter: but why doth the Apostle in this place, and at this time, choose to render the almighty by these two names of his, rather than by any of his other eight names? we have it but twice used in all the New Testament: in james, 5.4. and here: I answer, in both these places, the Apostles design is to magnify God's power, as he is captain general of the whole creation, who are all in a military posture armed and visited at his command, they are all round about him waiting for his command, as he is Lord of hosts: but why doth the Apostle use it at this time? I answer 

to instruct the Jews, that it was not for want of power sufficient in God, for that he was Lord of hosts, that they were not first and last totally annihilla●ed, like Sodom and Gomorrha who had so greatly sinned against him; but that there was a remnant spared; but it was the fruit of his withholding his power and exercising mercy.  
2ly, On the other hand the argument is drawn from the power of the enemy, that God is here said to be the Lord of hosts, to let the Jews know, that the will and power of the Babylonians was such to themward, that had not God's power been above them, they had been swallowed up and none lest, Psal. 124. but God had all creatures, angels, stars, and all at his beck, judg. 5. the stars in their courses sought against Sisera, God's hosts are all for the good of his people;   and therefore doth the Apostle james make use of this his name, chap. 5. as if he should say in the behalf of those oppressed once, it is not because he doth not hear your cry, for your cry is entered his ears: neither is it wan● of power, for he is Lord of hosts; therefore it must be for some other end, that you are not set free.  
That which Esaiah calls a remnant, our Apostle calls a seed, because a seed is more Evangelical; and it is the language of this ch. ver. 7. 8. so Gal. 4.16. so that all Israel are not the seed first nor last, but the reserved and saved are the seed, and they are but a few; ye or we had been as Sodom, and been made like to Gomorrha; There had been ●…er name nor remnant, as in those cities: but may some say, Was there no seed lest in Sodom, and Gomorrha? did not God preserve a seed in sparing Lot and his two daughters? I answer. 

1. That Lot nor his daughters were not saved in these cities, but by an escape to Zoar; but th●se few Jews were spared in the captivity, where the rest were destroyed.  
2. Though Lot and his two daughters were spared, yet there was not a seed left in a strict sense considered, which was some ground of that incest committed by Lot with his two daughters; there were no sons nor men left in the destruction of Sodom and Gomorrha, only father Lot.      

That which now remains, is to reduce the whole of these three verses thus explicated, into these doctrinal conclusions, which are as followeth.  1. Doct. Cryeth: That the true servants of God are greatly concerned, and deeply affected at the destruction and ruin of their people for sin and rebellion against God. 
This crying supposeth two things; 

sometimes a deep sense and sorrow for the state and condition of those so cried over; this was the ground of S. Paul's sorrow for his brethren the Jews, as we have it in the beginning of this chapter.  
2. This crying sometimes supposeth a loud proclamation of the mind of God, that it might be taken notice of; thus Esaiah chap. 58.1. is commanded to cry and lift up his voice as a trumpet:   let it be either of these cry in our text, it doth not cross the doctrine; and that the true servants of God are of this spirit, see jer. 9.1. and Lament. of jeremiah.  2. D●… That it is not number, nor covenant-relation to godly ancestors that can secure from God's wrath and their destruction: though they are the children of Israel they are liable to destruction. 
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 final 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 profess 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 straight gate.  Doctrine. 3. God's way in time of common calamity and destruction, is to preserve seed: a remnant for a stock: so he did in the old world, so in Sodom: so in the Wilderness Caleb and joshua. Ver. 28. Doct. 4. That God in gospel days hath shortened contracted or abbreviated his mind and will, in a short word, in jesus Christ, and the Gospel. 
The whole duty of man Christ tells us, in two heads; To love God above all, and our neighbour as ourselves, and tells us, that on these two, hangs all the law and the prophets: God saves by a short word.  Doct. 5. That Gods finishing, consummating, and perfecting his reckoning and account, as to his seed is by faith and no other way; 
All duties are comprehended in the word of faith, the whole seed of Abraham and seed of Christ, are believers in Christ Jesus, Gal. 3. last.  Doct. 6. That God in his latter and gospel-dispensation, and his proceed in destruction and salvation, with Jews and gentiles, doth marvellously magnify the attribute of his righteousness. 
God will balance a very righteous account, God will consult the honour of his righteousness, he will cut it short in righteousness; God will save no more than what may well comport with the attribute of his righteousness to save.  Ver. 29. Doct. 7. That God would have his people to know that he is Lord of hosts, captain-general of all creatures in heaven and earth, and they are in a military and battle-aray at his service for the good of his remnant. 
This the Apostle James would have the oppressed saints take notice of, James 5. Heb. 1. last the angels are all ministering spirits, for those who are heirs of salvation.  8. Doct. That when God delivers his people into the hands of his and their enemies for sin, if they be not totally destroyed and swallowed up alive, their preservation must be appropriated to the gracious interposer, the Lord of hosts. 
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. 

1. Acknowledge God in all thy preservations, in the midst of his and your enemies; 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.    

CHAP. XVIII. Explaining the causes why the Jews miss and the Gentiles obtained the righteousness which is according to faith.  
Ver. 30. What shall we say then? that the gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.  
31. But Israel which followed after the law of righteousness, hath not attained to the law of righteousness.  
WE now proceed to the third head propounded to be handled in order to a brief conclusion of this chapter, which contains the present state of the Jews and gentiles: we have the Apostle in these 2. verses drawing up his result as the sum and substance of what he had been treating about in this chapter, as to the right way and means appointed by God, in order to justification and salvation, only by faith: this particle (then), what shall we say then? doth undeniably serve to demonstrate, that these words are relative to the former matter in this chapter; and if you would be satisfied what has been the Apostles precedent theme in this Chapter, you may read it in this collection: it is the judgement of those who would believe, that the Apostles theme in this chapter was about personal election and reprobation; that this result is only drawn up from the two last testimonies out of Hosea and Esaiah, which he had been treating upon: others who are clear in their judgements of the contrary, takes them to be the result of what he had spoken unto in the whole precedent part of the chapter and Epistle; and there is some good reason to be given, that these words are the result of the whole rather than of what he had been speaking of from the prophets; it being plain, that these prophecies spoke nothing of justification which notwithstanding is the Apostles great doctrine in this chapter and Epistle: our adversaries being our judges; they agree, that the great controversy of the Apostle with the Jews, was about the way or law of justification, whether by the works of the law or faith in Christ; this is plain, if any should deny it, cha. 3. cha. 4. cha. 10. of Romans: now if this was the controversy I appeal to all unbiast souls, if this conclusion be not very proper to fall in place here.  
But some may say, how doth it follow from the main body of this chapter, that either the gentiles not following do attain, or the Jews following doth not attain to righteousness. I answer that both these conclusions are in the bowels of the doctrine of justification by faith, without the works of the law: as for instance,  
1. The gentiles who did believe were justified, though they did not observe the Mosaical dispen●…tion. 2. It is as plain, that the Jews who did pursue will and run, in this dispensation, yet were not justified, but rejected by God, both these are carried along in this Epistle and chapter: their verses cannot be the result of any other doctrine but that of justification, much less can it be properly the result of that doctrine of personal election or reprobation: those who are willing to see the truth, may see as clearly as they may see the sun shine at noon day, that this conclusion cannot be drawn from such premises, but may on the contrary draw from them an impregnable argument, that the Apostle had not been concerned about any such doctrine of election, but something else: but sorasmuch as I must be brief according to promise in the conclusion of this chapter, I shall come to the words as they lie, what shall we say then? this kind of interrogatory speaking is common with this Apostle on several other places, as I have before spoken, ver. 14. this kind of speaking doth cast a kind of reflection back upon what he had been speaking, as it doth in other places, chap. 6.1. cha. 8.28. and other places: that the whole world, is divided into Jews and gentiles: by gentiles here must be understood all the whole uncircumcised world, except such as were proselited to the Jews religion, that followed not after righteousness, that did not steer a course that way: but we are to know, that in this kind of speaking there is more to be understood then is expressed: spoken or expressed, it is not only to be understood in a negative fence, that they were not just or righteous men, or that they did not pursue or mind righteousness; or that they could not be charged with unrighteousness, but affirmatively and positively, they walked according to the course of this world; in a positive fence they lived in all wickedness and all abomination, Ephes. 2. they were abominable, and to every good work reprobate: for this adverb of denying, hath more in it then what is spoken and expressed; as I might show you in several instances, 1 Cor. 10.5. with many of them God was not well-pleased, that is, he was greatly displeased and angry, Heb. 10.38. if any draw back, my soul shall have no pleasure in them (that is,) I shall abhor them: so here, they followed not righteousness, that is, they were very far from righteousness, they had nothing to plead as to acceptance; and by this kind of speaking concerning the gentiles the Apostle doth anticipate the Jews, from making this an argument, that the gentiles could not be gods people, from the consideration of their sinfulness; therefore S. Paul puts this in the front; they followed not after righteousness; they attained: the word signifieth to overtake, lay hold on righteousness, because that this righteousness came in by believing, not by working; for these gentiles when righteousness and justification came to be preached to them by the gospel, soon laid hold upon, and embraced those doctrines; the gentiles received the word with joy, Act. 8. and that upon Gods own terms, as a hungry man falls to his food: the gentiles had no righteousness of their own to relieve them, as the Jews had, therefore they accepted of the righteousness of faith: gospel-righteousness is called the righteousness of faith, because men upon believing are declared righteous; as it was with Abraham, he believed God; and it was accounted to him for righteousness; as if the Apostle should say to the Jews, I mean not such a righteousness as you speak of or dream of, which consists in the observation of the law, but such a righteousness as is according to God's free grace; and imputatively by believing, aecording to chap. 4.8. blessed is the man to whom God will not impute sin: the blessedness is not, that he hath no sin, but that it is not imputed. Now when the Apostle here saith, that the gentiles who followed not after righteousness, have attained to it: he must not be understood, to suppose or imply, in so saying, that this faith was given them whilst they flept, or that they attained without the exercise of their inward abilities; or that they were under an unavoidable necessity by any decree to that purpose: but all that may be supposed to be intended in this kind of speaking of the Apostle, may be reduced to these three particulars, that when it was said, they followed not yet attained. 

1. That God did graciously overlook or wink at their former ignorance, & notwithstanding all their former idolatry and profaneness did send the gosspel & the offers of grace & reconciliation amongst them, when they did not think of it, or seek after it.  
2. That these gentiles falling in with the gospel in the gracious invitations and tenders of it, upon God's terms, and did actually believe, they are accepted; and in respect to these two circumstances, it was prophesied, Esa. 65.1. and quoted Rom. 10. God is found of them that sought him not, and was made manifest to them that asked not after him.  
3. These gentiles thus receiving and believing the gospel, God keepeth covenant and mercy, and so justifieth and saveth them: thus it is to be understood, that those that sought not; yet attained, nor can it be understood otherways, notwithstanding what hath been said; but that those who do unfeignedly seek after God are in the most likely way to find him, for the promises run directly & properly to such, 1 Chro. 28.9. Pr. 8.17. Es. 55. and where is any promise made to those that do not seek.    
2. Let not any of us think, that such kind of speaking as this, doth prove that persons living under the sound of the gospel from day to day, and neglecting obedience thereunto, are not farther from attaining every day than other.  
3. Neither doth this kind of speaking, prove, that God will be savingly found of any persons at any time, but when his heart is engaged in the use of those means wherein he is to be found: now when the text saith, he was found of them that sought him not, It must be understood, that God was moving towards them, before they were moving towards him; and hereupon they are drawn to seek God that never sought him before.   

CHAP. XIX. Plainly demonstrating that persons justified and saved in Gospel-days, shall have no cause to boast, but on the contrary to attribute all to freegrace.  
Ver. 31. But Israel that followed after righteousness.  
ISrael, or the Israelites are two ways understood in Scriptures, 

sometimes upon a spiritual, sometimes upon a fleshly account, sometimes by Israel is meant those who resemble Israel in faith and holiness; in this sense are they to be understood ver. 6. all are not Israel in this sense, Nathanael is an Israelite, John 1. and upon this Israel doth our Apostle wish mercy and peace, Gal. 6.  
But 2ly, And most commonly, Israel is taken in a larger sense for the whole posterity of Jacob, who was by God surnamed Israel, his posterity according to the flesh are called Israel, as distinct from those that did believe: but others understand, that in this place is intended the rule, method, or way of righteousness, the way propounded in order to claiming it; the Jews followed a law which they thought would have led to justification, being of Gods own giving forth: the Jews did conceive, and therein they were right, that God had appointed some law or other for the justification of the world, and without the obedience whereof they could not be justified.   they are here to be understood the body of the rebellious Jews: who were enemies to Christ, yet these are said to follow after the law of righteousness: these did eagerly pursue the law of righteousness, or the righteousness of the law some by the law of righteousness, do understand righteousness itself, and so the same Apostle is understood, chap. 7. that the law of the mind was the mind itself;  
2ly, They thought this law or rule was that given on Mount Sinai, in the external part of it, and therefore they followed that law for it, but they miscarried, and did not attain to the law of righteousness, that is, they never came to understand and see, and so not to pursue the right law wherein righteousness was to be had, called Roy. 3.27. the law of faith: so that here was the case, though the Jews contended, might and main, about the observation of a law, which they imagined would have justified, yet they came not near unto the true law: they did not take hold of that right law of righteousness; nay, which is yet more plainer, the Jews did not attain to the righteousness of that law which they followed: for whilst they observed some part of the law in the letter of it, they were short in the spirit of it, and inside of it: as our Lord tells them Mat. 5. and besides they sought justification in a wrong way, which God did never intent for that end: and being in a wrong way, the further and faster they run, the worse. So much for explication, I shall only name those doctrines which doth offer themselves to our considerations, from the words thus opened, which are as followeth, what shall we say then?  1. Doctrine, That it is a matter of great concernment for persons rightly to understand the right way and proper terms of justification. 
The Apostle having been arguing till he is weary, knows not what more to say, yet he is not willing to leave a matter of such great import; I know not what to say more, yet I will give you the result of the whole which I have already said.  2. Doctrine, That God hath made provision for present grace and future glory for gentiles indefinitely. 3. Doctrine, That God affords a people a very choice favour, when he sends the gospel amongst them. 
By this it was, that the gentiles came to attain righteousness, the gospel coming into a house or city, and salvation coming, is all one, and is taken one for another, Luke 19  4. Doctrine, That God hath prepared and made ready the gospel dispensation for sinners. 
Such as are far from righteousness; these were the persons which S. Paul took notice of in his day, to attain to righteousness: in Christ's time publicans and harlots embraced the gospel before scribes and Pharisees.  5. Doctrine, That persons justified and saved a gospel-days shall have no cause to boast, but to attribute all to free grace: Rom 3.27. boasting is excluded by the free-law of justification, Ephes. 2. not of works lest any should boast. 6. Doctrine, That the gospel is most readily and most sweetly embraced of the poor. 
Poor dispisable gentiles first laid hold of it, and the terms of it, the gentiles were glad of the gospel, Acts. 13. chap. 8. they rejoiced with great joy, the gentiles by pursuing, overtook and laid hold.  7. Doctrine, Faith is the true and ready way appointed by God to attain justification and acceptance with God. 
The righteousness of faith is the only righteousness in God's account, Abraham believed God and it was accounted for righteousness, and he was called the friend of God.  8. Doctrine, But Israel, Doct. A people in covenant with God: yet not tractably following God, at the worst of people. 
The gentiles though strangers to God, yet following God tractably in his gospel-dispensation; are preferred above Israel: Israel is named by a term of diminution, from this adversative but; ●ut Israel: the first are left upon this account by God.  
9 Doctrine, It is possible for persons to be zeal●… in a wrong way, to a good end. They aimed at righteousness and acceptance with God, Rom. 10.2. they had a zeal, but in a wrong way: Paul was zealous in his persecution, Phil. 3.6. Gal. 4. the goodness of our end will not excuse the badness of our way: 〈◊〉  10. Doctrine, Israel suffered a total disappointment in those things they expected, though they painfully pursued hard after them. 
They expected singular acceptance with God, and in the room thereof met with rejection, they expected justification but they missed it, and lost their labour.   

CHAP. XX. Calling for greatest circumspection, because persons in a very fair and likely way unto salvation in their own thoughts may suffer disappointment, it is very easy to stumble at Christ and his ways if careful heed be not taken.  
Verr. 32. Wherefore? because they sought it not by faith, but as it were by the works of the law, for they stumbled at that stumbling-stone.  
33. As it is written, behold I lay in Zion a stumbling-stone and rock of offence, and whosoever believeth shall not be ashamed.  
IN which two verses we have contained the fourth and last head, which head contains the more special and more singular and particular cause of their coming short of justification, which we have under two circumstances. 

1. They sought it as it were by the works of the law.  
2. They stumbled at Jesus Christ:   the Apostle draws this 33. verse out of some passages in the prophecy of Esaiah chap. 8.14. chap. 28.16. and as the Apostle in other places and cases doth supply the Old Testament imperfections, so here also, he doth make these places more clear by evangelical light: we have three amendments in these verses. 

1. He expoundeth the prophets indefinitely, he that believeth by a universal, whosoever believeth, or every one believing, which is more clearly in gospel-language expressed, John 6.47. Mark. 16.16. John. 3.16.  
2. Whereas the Prophet expressed himself only thus, he that believeth not, expressing the person or thing to be believed on, our Apostle in his citation of the words mendeth them, and saith on him. 

1. Signifying that it is a person who is to be believed on.  
2. That this person is he that is compared to a stumbling-stone.    
3. Our Apostle expresseth the prophets will not make baste by will not be ashamed:   but to the words more closely, which in these verses contain a double reason more particularly of the succeslesness of the Jews endeavours after justification; that they did not attain though they followed after: we have here a rational account in sight not supposed but expressed. 

1. They sought it not by faith, but as it were by the works of the law.  
2. They stumbled at something that lay in their way, they stumbled at that stumbling stone;   as the Apostle gins this chapter with cordial grief and sorrow for his contreymens' disappointment, so he concludes the chapter with a rational account, how this came to pass; this their sad estate was founded in their unbelief, and their unbelief was founded in their being offended, and so stumbling at Christ as to his mean and low position; he lay so low that they stumbled at him: the Apostle by this kind of conclusion, doth further amplify what the subject was upon which he had been treating in this chapter; the Apostle being to render a true reason of their disappointment, doth not in the least suggest, much less assert in terms, that this their present sad estate was the effect of an eternal decree of reprobation, upon a mere personal account, without respect to their works, which had been ●…ry proper, if that had been his theme in this chapter, but it is plain and clear and above-board in this conclusion; and that it might be satisfactory, he gives it negatively and affirmatively, not because they were not elected are they not justified, but because they sought it not by faith, but as it were by the works of the law.  
I shall inquire into the words as they lie by a brief explication of them.  
1. Our apostle in this introduction supposeth some body, from what he had said lately to the Jews, as to their not attaining, ask a question to this effect, why or wherefore did they not attain? this is supposed from this wherefore in the beginning; now the answer to this question, both negatively & affirmatively, takes up the whole of these two verses; these words they sought it, are not in the Original, but are a supplement from the former verse; yet they are a necessary supply to accommodate the sense and make it more clear, these words are also left out in the Vulgar Latin: but why doth the Apostle add these words, (as it were)? this kind of speaking supposeth some kind of resemblance, though not the same thing, as the same kind of speaking is understood, Cant. 6.12. as it were the company of two armies, that is, it did seem like or bear some resemblance to such an appearance: so Luke. 22.44. our Lord it is said, sweat as it were drops of blood, in appearance it seemed so, but there was water with it: so 1 Cor. 4.9. 2 Cor. 11. Some think the Apostle speaks this to impeach the Jews, as to their imperfections in their observations of their own law, and that they did not really and completely do those works which that law required, there was but some resemblance of their doing them: their works being works of the devil which they pretended were according to God's law, John. 8. and so in a strict sense very far from the works of the law: others think, he thus speaks to discover the mistake in general of those who think in the least to obtain justification by the observation of the law, if strictly observed, for at the best it was but as it were a way of justification, and not the real way; for faith even in Abraham's time was the way of justification: but if a second Question should be asked the Apostle, how comes it to pass that the Jews were so averse to believing in Christ? for it we have a second answer, in the latter part of these 32. and 33. verses, they stumbled at the stumbling stone, or as in the original, at the stone of the stumbling; these two are rendered both with an Emphasis, the stone, the stumbling: they are both remarkable: by this stone is understood Christ; I need not stand to prove, that he is said to be a tried stone, a precious corner stone: now that this stone should be an occasion of stumbling is strange: this stone was the most excellent of all stones, and this stumbling the most significant and most dangerous of all stumblings: of this stone and of this stumbling our Lord Christ speaks, Mat. 21.44. they that fall by stumbling at this stone, shall be broken: those it falls upon, it shall grind them to powder: he that is so offended, and stumbles, so as not first nor last to believe in Christ shall utterly be undone and ruined, there can be no healing that wound: there was a fivefold ground of offence by the Jews taken up against Christ. 

1. At the meanness of his parentage, that joseph who was a Carpenter was his Father; they would have had him the son of a prince.  
2. They were offended at the meanness of Christ's person, he did not appear in pomp and glory, as they expected, and as he shall appear the second time: his garb was then mean and despisable.  
3. At the meanness and lowness of his educatition, he was not brought up in humane learning, arts or sciences, which occasioned this question of the Jews, john. 7.15. how knoweth this man letters, having never learned?  
4. At the meanness of his followers, Christ's disciples and companions were but mean fishermen, and such like: the rulers were not his followers, but silly people in the world's account.  
5. They were offended at the plainness and severity of his doctrine, he was bold in reproving sin, especially the sin of hypocrisy, which they were so deeply guilty of: and this he did without respect of persons:   now the reason why a man stumbles at a stone, stick, or block in his way, is not always for want of light; men may stumble at noonday if they take not heed to their feet, if there be not a careful circumspect observation: the Jews stumbling, was not for want of light, but diligent heeding their own prophets, which prophesied of Christ in that way he came, as Isa. 53. and others of them: stumbling doth sometimes arise from the thing itself, & that from a twofold reason. 

1. Sometimes because it is laid so low, on the earth; the Jews did stumble at Christ, by reason of his low position and placing; he was in a low condition, he was poor and mean; the meanness and humility of Christ put the Eunuch to a loss; he wanted some body to guide him, Act. 8. after this sense job is to be understood, job. 27.2. he complains, that God had taken away his judgement, that is, that men could not judge him but to be an hypocrite, so the Jews judged that Christ was smitten of God in his humiliation: so that the low position of this stone is one reason of their stumbling.  
2. It is not only placed low on the earth, but in the very way and path, even amongst them, where they go; it was laid and pitched in Zion, which doth not always intent the literal place, the strong hold of Zion, but it is often spoken as to God's people, they are often called Zion, as Psal. 69. Esa. 49. this made the Jews to undervalue Christ because he was laid amongst them, they knew him and his original, and that this did heighten their offence see Mat. 13.55.56. John. 6.42. ch. 7.27. and this stumbling in this metaphor implies the dashing the foot against something hard and resistive, whereby he receives much harm, is bruised and broke, and not only so, but it occasions a stop in their proceed in that journey, they can go no further, by reason thereof, they stumbled so at Christ as to cavil and quarrel at him, as not being the true Messiah, when indeed he was, and were malicious and hateful to him, and so rejected him, and were rejected by him.    
But some may say, may not God be concerned in this stumbling of the Jews? doth not our text say, that the Lord God laid this stone there, even in Zion, and that as a stumbling-stone and rock of offence? and doth not S. Peter speak to the same purpose 1 Peter, 2.8. They stumbled at the word, being disobedient, whereunto they were appointed: from which text some gather a necessity for the Jews, to stumble, disobey, and reject Christ? to which I answer, that such a construction were not only repugnant to the current of Scriptures but a great impeachment of God's justice and holiness, to make him the author of sin and disobedience, so contrary to his nature, and abhorred by him: some interpreters mends this construction by turning this word appointed to the word disposed, with an eye to themselves not God: Dr. Hammond reads the words thus, that those that are disobedient to the gospel and stand obstinately against Christ, are those who are by God appointed and declared, to so stumble as to be ruined, by this their obstinacy: so that instead of Gods appointing the sin according to this construction, he appoints the punishment of the sin; for disobedience to the gospel, is not to be imputed to the God of heaven, but the God of this world: as 2 Cor. 4. the God of this world blinds the minds of those that believe not: our Lord Jesus gives this as the reason why they did not believe, because they receive honour one of another: but that God lays this stumbling-block in the Jews way, according to our text, is plain, but for a far better end in God, then for them to stumble at: their stumbling was accidental from the evil of their own hearts, as the dunghill stinks because the sun shines upon it; Christ is not antecedently or intentially a stumbling-stone, but accidentally and eventially, as Christ also saith, he came to make division not peace, and to set the daughter against the mother●. so Christ is said, Luke 2.34. to be set for the fall and rising of many in Israel; their fall accidentally, their rising intentially; they stumble at Christ out of stubborness and wilfulness, not for want of light; this Calvin himself grants. It is added here in the conclusion, shall not be ashamed or confounded: I before told you, that in these adverbs of denial, the contrary is intended: that is, he shall be bold, and shall glory; the reward of believers being not only privative but positive; they shall not only be delivered from shame but greatly glorified, Pro. 3. last, these two are opposed one to the other, the wise shall inherit glory, but shame shall be the promotion of fools.  
I shall now only sum up what doctrinal conclusions these two verses thus opened doth afford us, and so close the whole chapter: I shall lay down ten doctrines.  
1. From the question wherefore. 1. Doct. That the notorious succeslesness and palpable disappointment to the Jews in their pursuing after righteousness, admits of a question, wherefore, or why it is so?  
Here is a reason above-board, God is ready and his servants ought to be ready, to render a reason of God's severity to sinners.  2. Doct. Persons in a very fair and likely way to salvation in their own thoughts, may suffer disappointment. 
3. Doct. The true reason of the Jews rejection and non justification, was founded in their not believing in Jesus Christ: this is the positive reason, and not their reprobation from eternity; if you believe not in me, you shall die in your sins, saith Christ.  4. Doct. (As it were) The Jews were very imperfect in the law by which they expected to be justified: their obedience was but like, not the same. 5. Doct. God hath in much wisdom and counsel so ordained and appointed the state and station of Jesus Christ as to his humiliatian, that if persons be not very considerate and circumspect about it, they may easily stumble at him (being so laid) to their utter ruin and destruction. 
The case stands so with Christ and his ways, that if we would be kept from stumbling, we must look narrowly into them: it is easy to stumble at Christ and his ways, if not carefully heeded.  6. Doct. (As it is written) S. Paul in his preach and writings had a special eye upon the Scripture 〈◊〉 before-written. 
This language is frequent with the Apostle, we have him a matter of thirty times in his Epistles appealing to what is written, and sixteen times of them in this Epistle; the Apostle had a high valuation of what was written in the Scriptures of the prophets.  7. Doct. (Behold,) That the position, setting or placing of Christ by God, as to his humiliation, is a very remarkable passage; 
It wants a behold to awaken persons to take notice of it and consider it before Christ came in the flesh: see how careful the spirit of God is to foretell Christ's humility before he came, especially this prophet Isaiah, from whence this place is fetched. 8. Doct. The Jews offence against Christ was heightened by his being founded and laid amongst themselves.  
9 Doct. (A rock of offence:) The same Jesus Christ which is a rock of defence to believers, is a rock of offence to unbelievers: Believers make use of that in Christ for their encouragement which unbelievers apply for their ruin.  
10. Doct. Faith in Jesus Christ doth beget patience and stability in waiting for glory and exaltation: Isaiah saith, they made not haste, that is, those who fear no disappointment: the Apostle turns it, not ashamed, shall not have cause of shame: they shall not be disappointed, they shall not be confounded shaken or shattered: Faith in Christ doth fix the heart.  
Thus have I very briefly offered my judgement concerning the Apostles scope in this chapter; and my desire is that what I have offered may be carefully examined, without prejudice and offence, and my desire also is; that the Lord may help your understandings to understand the Scriptures, Amen.  
FINIS.