The hatred OF ESAU, And the Love of JACOB unfolded, being a Brief and plain Exposition of the 9 Chapter of Paul's Epistle to the Romans, being the heads of what was delivered in several discourses, both Public and private.  
By Samuel Loveday Servant of the Church of Christ.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 4.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jud. 4. Qui reddet cuique secundum opera ejus, Rom. 2.6. Credens & baptizatus salvabitur: at non credens Condemnabitur. Marc. 16.16. 
Printed by John Clowes, for Gieles Calvert, at the 〈◊〉 Spread-hagle, at the west-end of Paul's.   

To the READER.  
Courteous Reader,  
IT hath been seated in the heart of man (since the fall of Adam) to put off the sin from himself and put it upon others, yea, upon God himself. Although it is very strange that man can find none to Father his corruptions upon but upon him that is purity itself, who as James speaks, James the first, and the thirteenth, cannot be tempted with evil, neither tempteth he any man. The Woman that thou gavest me (saith Adam,) Genesis the third and the twelfth, gave me, and I did eat, man is very loath to lay the saddle upon the right horse, as I may so say, he is loath to take it upon himself, the woman which thou gavest me. Old Adam in these words laid a platform to all his sons, to say as their Father said, the want of strength from the cause, he not being overpowered by thee, he not being compelled by thee, thy determination and appointing me is the cause that I am as I am, it is because thou hast made me thus. But let us a little consider what harm God did to Adam in giving him this woman, could not Adam have made use of her to no other end? nay, did not God give him her to do her good, and not hurt, Proverbs the 31. and the 12. Thus I say misapplying and misapproving Gods deal in Judgements or mercies, that makes men losers; here is Pharaohs heart hardened by God even by giving him deliverances: if you take good notice of it, it's not under the plagues, but under the deliverances, as you shall find in the following discourse, because man is so bad himself, therefore he judgeth God to be like him, as in the 50 Psalms, the 21. to reap where he hath not strewed, as Luke the 19 and 11. though indeed few men deal so hardly with their fellows, but I pray consider the Judge of all the earth shall do right, that is to render to every man according to his works, Romans the 2. and whatsoever he exhorteth man unto, be assured, he is not failing in himself.  
Therefore read without prejudice, and weigh things seriously, and see if these things be so, and see what wisdoms children speak, those that are begotten by wisdom which is Jesus Christ; for wisdom their Father is justified by them, Luke 7. vers. 35. and take good notice of the 29 vers. of the same Chapter, the Publicans justified God, being baptised with the baptism of John. Know this that God is most just and equal in his proceed towards the sons of men, my desire is that this labour of mine may be to thy profit whomsoever thou art, and if thou reapest benefit let God have the praise.   

The Epistle Dedicatory To his Honoured Father WILLIAM LOVEDAY.  
DEar Father, because this following discourse wants an Indulgent Reader, therefore I thought good to present it first to your hands, hoping you will readily pass by those failings which may appear therein, and  them with your favourable construction and Fatherly love, and look further than the shell, even to the kernel and marrow of this business, I shall not present it to you as a free gift, but as my obliged duty, as a small part of requital for your Incessant love. I entreat you to consider seriously of the matter and not to undervalue it, because of the meanness of the Author; but know I pray you that God's way and course in the days of the Gospel is to appear in weak means to advance his own glory, that no flesh may glory in his presence: Out of the mouths of babes and sucklings, he will perfect his praise; and not only so, but he will lay low the wisdom of the World, and the pride of men who stumble at Christ, because he is so obscure in the World that they cannot see him, neither will they stoop so low as to take notice of him; but I hope better things of you, therefore accept this small fruit from me, and what benefit you receive I doubt not but you will be ready to give God the praise. So farewell.   

A Brief exposition upon the ninth chap. of the Rom.  
I Say the truth in Christ I lie not, my conscience bearing me witness in the holy Spirit, Vers. 1.  
The Apostle having in the former Chapters of this Epistle largely treated of the glorious and happy condition of those that were entered into the way of the Gospel; in opposition to the Law, calling it being in Christ, as vers. 1. Which being in Christ is to be in and under the Ordinances of the Gospel, as Gal. 3. chap. vers. 27.  
As many of you as are baptised into Christ, have put on Christ. In the two former verses it is called Faith, in opposition to works. The way of the Gospel is called Faith, chap. 4. vers. 19  
My little children of whom I travel in birth, until Christ be form in you, (which is) till you worship according to the Gospel: and not according to the Law, as in the following verses.  
So that being in Christ according to the first verse of the 8. chap. Is to walk in, and under the Ordinances of the Gospel. It is likewise called Spirit, in opposition to flesh, as this Epistle treateth of, as also the Epistle to the Gal. chap. 4. vers. 29. he that was born after the flesh, persecuted him that was born after the Spirit, (that is) he that was born of works, or of the Law, persecuted him that was born according to Faith.  
The Apostle having (I say) again largely expounded and Amplified those two particulars, (viz.) works and Faith, in the seventh and eight chap. showing in the latter end of the eight, what cause he and the rest of Gospel-Saints (believers in Christ) had to Triumph in, as vers. 34.  
Nothing shall be able to separate us from the love of God in Christ: (that is) still in opposition to the Law, for under the Law there were many separations from Christ, (as I may so call them) upon which so many sacrifices were required to bring them together again, but now Christ hath by that one Sacrifice of his, for ever consecrated those that are sanctified, Hebr. 10. vers. 14.  
I would not here be mistaken, as though men thus sanctified could not again be defiled, for than I should contradict other Scriptures, as the second of Peter, the 2 chap. from the twentieth verse to the end, and divers other Scriptures. But thus, under the Law let a man do what he could to keep himself pure, yet there would be defilements, and so separations from God and Christ, but now God doth not so require purity of men, (that is) external purity, (that is) to abstain from touching of dead bodies or the like, but now only wilful sins make a separation betwixt God and man, (I mean) those once truly joined unto him, see Hebr. 10. vers. 26. If we sin wilfully after we have received the knowledge of the truth, there remains no more sacrifice for sins.  
The Apostle (I say,) being thus very high in his expressions of his blessed condition, with the rest of the Saints, (viz.) believers in Christ, as verse the first, he now like an affectionate friend looks back upon the rest of his kindred after the flesh, as it is the condition of a compassionate heart, to look upon others as well as himself, and to endeavour to bring others to the same enjoyment with himself, this was Paul's condition, as if he should say: Am I and you who are in Christ thus happy & glorious? But stay, have none lost that which we have found? yes, you my brethren the Jews have lost that which we have found: therefore my joy is a little abated; this he is now upon, he doth not only hug and embrace the thing found, but withal he wisheth he could persuade the owners to take it of him again, though he lose it, see verse the third, where the Apostle wishes himself accursed, or separated from Christ for his brethren his kinsmen after the flesh.  
Therefore the discourse that follows, is to be looked upon as from a man deeply sensible of his friend's loss, which will cause him to comfort himself, and them with this, that the lost goods shall be returned. Now I come to the words, verse the 1.  
Vers. 1. I say the truth in Christ, I lie not, my conscience also bearing me witness in the holy Spirit.  
These words are a preface to that which follows: the words themselves are an affirmation; or I may say an oath, where the Apostle doth affirm that he will speak nothing but truth in this following discourse: and therefore according to the custom of men he swears himself, being not required by any other.  
We have in the words something to be understood, or explained, as what he means by saying the truth in Christ. Secondly, what he means by not lying, or by a lie. Thirdly, what he means by Conscience. Fourthly, what he means by holy Spirit.  
For the first, to wit speaking the truth in Christ, I understand he meaneth, that he will not present that before them, which is not (which we call a lie,) but speak words in reference to Christ who is truth itself, and speak them as the truth itself, and speak them as the truth is in Jesus, and so it being truth which he should speak, it must centre in Christ, who is the truth itself.  
But the second will more explain it, what he means by a lie.  
The Greeck word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is severally taken in the Scriptures, sometimes it is taken for vanity or emptiness, in opposition to substance and fullness, so God is said to be true and every man a liar, Rom. 3. chap. vers. 4. And so Christ was said to be full of grace and truth, John the 1. chap. vers. 4. And so God will be worshipped in Spirit and truth. John the 4. vers. 24. But this lie is in opposition to truth, and so Idols are called a lie, in opposition to this substance Jesus Christ; see Esai. 44. vers. 20. Speaking of Idols he saith, is not there a lie in my right hand, and so the Devil is called a liar, because be persuades men to that which is not, as at the first he did to Eve, Genes. 3. chap. vers. 4.  
Therefore the Apostle exhorts the Ephesians, and so consequently all believers in Gospel-order to put away lying, see Ephes. 4. vers. 25.  
Thirdly, for that word conscience, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath affinity with the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth knowledge and understanding with the mind, and regard with the affections, as Genes. 48. vers. 19 the words of Jacob, I know well my Son, I know well, Exod. 1. vers. the 8. Who knew not Joseph, that is he did not know him so as to regard him, so Eccles. 2. vers. 19 Psalm 49.11. Where the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendered conscience, is rendered an inward thought, see likewise Luke 3. vers. 27. Math. 7. vers. 23. Where the Lord is said not to know the workers of iniquity, that is, not to know them so, as to regard them with his inward affections, so that now the Apostle will speak nothing but what he knows very well, and is affected with.  
Fourthly what he means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the holy spirit, by which we are to understand, sometimes that visible discovery of cloven tongues, Acts 2.3. sometimes a Dove, as Matth. 3. vers. 16. sometimes for the word of Christ as John the 3. vers. 5. Compared with 1. Pet. 2. vers. 2. Where you may see that that which is called Spirit in the one place is called word in another; see Rom. 8. vers. 16. The Spirit of God bears witness with our Spirits that we are the Sons of God, to wit, the word: this is that Spirit which being received, and believed quickeneth, see Psalm 119. vers. 50. Where David saith thy word hath quickened me. Compare this with the 6. of John, and the 63. Which will make it appear plainly, that the word is that quickening Spirit: so Christ saith in the conclusion of the verse, The words that I speak, they are Spirit and life; and so our bodies are said to be a habitation for God by his Spirit, Eph. 2. vers. 22. compared with Colos. 3. vers. 16. Let the word of Christ dwell richly in you: and to this add, 1. John 2. vers. 24. Let that therefore abide in you which you have heard from the beginning, which if it do, ye shall continue in the Father and in the Son: to this add John 15. vers 7. If ye abide in me, and my words abide in you, ye shall ask what you will, and it shall be done unto you: this is that Spirit or anointing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Christhood, which makes us on with God, as we have the mind of Christ, or Spirit of Christ, see 1. Cor. 2. vers. 16. That is as we have the word of Christ.  
I speak the more of this, because men in these late days speak much of a Spirit, and yet lay low the words of Christ, which are Spirit and life: but take notice, this is that Spirit, that doth cleanse, comfort, exhort, and lead into truth, yea, and make the man of God perfect and wise unto salvation, see 2. Tim. 3. vers. 15.17.  
The word Spirit, if we take it, as it is taken for the quintessence or abstract of God, as it may be so called, for it brings us thus to consider of God: God at the first was (to us) an incomprehensible being, therefore Moses could not deal with God as he was to be looked upon, but desires God to speak in a way more suitable to him, which was by giving them Laws to walk by, which God did for him and the rest, see Exod. 20. Yet notwithstanding this speaking of God was too hard to be understood, (that is,) what his intent was in those sacrifices and ceremonies wherein he was darkly seen, this was the first degree of God's condescension to man, to be abstracted, (as I may so say) and here was spirit abstracted from God, that so by a little, man might understand and taste, what this  incomprehensible being was: but this was not all, but God therefore is pleased further to be abstracted, that is, to send Christ, who is more expressly his image: now this Spirit comes to be more strong, and gives a nearer discovery what this incomprehensible being is: but this is not all neither, but this Image, or Abstract, or Spirit, must yet again be distilled through the Limbick or Still of sufferings; and death itself, to bring forth yet a more exact Spirit: this is intimated by John 7.39. & thus I have brought you down to the word of Christ, or Mind of Christ, which is the best discovery of God, and truest taste of him, that hath been yet made known unto the sons of men.  
This is that Spirit spoken of by Christ, John 14.26. john 16.13. Chap. 17.8. which some tasted deeply of after Christ's ascension, as Acts 2. ver. 3. and all taste of, who taste of the Word of God, Heb. 6.4. and receive the Gospel of our Lord jesus Christ.  
Indeed there are some that with those in the Acts 19 ver. 2. who have not received the holy Spirit since they believed, (that is) they have not been transformed into the same image of life and power. See Luke 24 49. compared with 2 Cor. 3.8. But we all beholding as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit (or Power) of the Lord.  
But are such as Timothy speaks of 2 Tim. 3.5. who have a form of godliness, but deny the power.  
This shows the Power of the Word or Spirit, that it is of a transforming nature; this is attributed to the Gospel, Rom. 1.16. It is the Power of God to salvation to every one that believeth.  
This is that Spirit or Power that Stephen was qualified withal. See Acts 7. he was full of the holy Spirit, 1 Thes. 1.5. Our Gospel came not unto you in word only, but also in power, and in the Holy Ghost. 1 Cor. 4.20. The Kingdom of God is not in word only, but also in power.  
This is that Spirit or Power which the Lord hath promised, and which we are to expect and pray for, according to that in Luke 11.13. compared with Judges 16.28. where Samson prayeth for strength, which in the former Chapter, 14. verse he calls the Spirit of the Lord. Likewise see and consider Micah 3.8.  
This I say is that Spirit which we are to taste God by, to know God by, and to comprehend God by, namely his Word: and he that hath this Spirit dwelling or abiding in him, walketh as Christ walked, pleasing to God, and profitable to men.  
So then thus I will speak, that which I am deeply affected with, and shall be substantial and true, not in word only, but in power. So much for the explication of the first verse.  
Verse 2. That I have great heaviness, and continual sorrowing of heart: This is part of that which he affirms in the former words.  
There are three gradations, or degrees, used by the Apostle to set it forth, as first, heaviness. Secondly, sorrow, and that continually. We shall a little consider what he means by heaviness and sorrow, and what difference there is between them, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth heaviness, which causeth sleep, as Luke 22.45. Christ cometh to his disciples, and findeth them asleep with heaviness: the Latin word aegritudo is taken for grief, passion, or sorrow of mind, and sometime sickness of body, as in 1 Pet. 2.19. the reading these Scriptures following will inform you what manner of heaviness it was, john 16.6.22. it is there taken for sorrow, 2 Cor. 2.10. it is there taken for grief, Phil. 2.27. there the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for sorrow again, but the second word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deep, as the Latin word cruciatus, which implies torment, pain, affliction, a cross, and to be nailed upon a cross, Luke 16.24.  
It is further taken for the travel of a woman, as 1 Thes. 5.3. where the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered travel: so likewise Gal. 4.19. it is taken for the sorrows of death, as in Acts 2.24. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, so that by these places here cited, it appears to be very great sorrow, even to pain and travel, nay, to be crucified for his friends the jews.  
Oh than I might a little press this upon you, is it so with you that profess yourselves to be of Paul's spirit: are you grieved even to death, even to crucifying, for your friends according to the flesh, because they are in darkness, and do not enjoy the light of the Gospel, which you do? I fear, we may all put our hands upon our mouths, and accuse ourselves of neglect of our duty in this particular.  
Paul's condition was like Christ's, indeed he walked as Christ walked, his soul was sorrowful even unto death, even so was Paul's: He, who thought it no robbery to be equal with God, yet made himself of no reputation, Phil. 2.6, 7, 8. and was excluded from the glory which he was before invested with, and was accursed from God, which separation makes him cry out, My God, my God, why hast thou forsaken me? Mat. 27.46. even so, Paul wisheth himself accursed, or separated from Christ for the jews, such was his love towards them, as you shall hear more at large when we come to the 3. v.  
Now if we were in this condition, oh, what means would we use, what industry would we use to be delivered, as the same Apostle expresses to the Gal. 4.19. My little children, of whom I travel in birth, until Christ be form in you: and do but look back upon Paul's Epistles, what means he useth from this travel, as his earnest prayers to God for them, chap. 10. ver. 1. so would we, if we were as Paul, how would we pray in their behalf, who are in darkness? and not only so, but he useth means, as in the 11. of the Romans ver. 14. he there magnified his office before the Gentiles, to see if he by any means could provoke the Jews to emulation, that thereby he might save some of them, he useth all means possible to bring them in again to what they lost: and the ground is, because he is in travel for them; and how willing a mother is to see her child brought forth, I leave you to judge.  
Neither is this a sudden passion of grief, and so rejoice again, no; and that brings me to the third aggravation here in the words; and that is, continuances, without intermission: there is no time when Paul doth not bear in mind the Jews loss their regaining.  
Now then let us look back upon what hath been said; he might well affirm it with such strong affirmations and witness, it would scarcely have been believed else that he could have been so troubled for them; Paul was like a bird flying up into the air, in the chap. but this clog pulls him down again, he cannot be elevated truly (nor no Saint) till this be removed.  
We who are Saints should look upon ourselves as tied to these dead carcases (I mean the Jews) we cannot be right as we would be till they have life in them, no ascending without them, no triumphing without them, so Paul hath it Rom. 11.15. Their restoring shall be life from the dead, when they and we shall be one body: as in another case it is said, Heb. 11.48. That the Saints that are gone before without us (saith Paul) should not be made perfect; so neither they nor we without them shall be made perfect.  
Therefore what need have we to be in Paul's frame; me thinks, it is like a company travelling towards a City, and some fall by the way, or stray behind, and the other that are willing to enter, runs forward, notwithstanding there are orders given out, that none shall enter until all come up together.  
How then should this make those that are strong help those that are weak, that they may all enter together to the gate. So let us know that none of us shall enter into glory, until the Jews come up too; therefore let us use all means possible to publish that light, and put forth that power we have to bring them up. And so much for the second verse.  
Verse 3. For I could wish myself to be accursed from Christ for my brethren, my kindred after the flesh.  
For the understanding of these words, we are to consider what is meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is taken from an Hebrew root, which signifies to limit, determine, or appoint, as Psal. 78.41. They limited the holy One of Israel: and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not differing, signifieth to six, determine, or appoint; these words are a fruit or effect of the former: you may remember, I told you concerning his heaviness and sorrow, the greatness of it; I told you he was brought up to the condition of Christ, who was contented for our sakes to be separated from the Father, as it appears by his expressions: See Matth. 27.46.  
Now Paul (as I told you before) being deeply sensible of their loss, is come up to the height of his affection, but how may we understand this, that he desires to be accursed from Christ: we must thus take it: That Paul prefers a general good before a particular, therefore he could wish himself in their condition, if so be, they might be in his.  
Now we are not here to think, that he meaneth to be for ever separated from Christ: for the Jews themselves his kindred are not so separated; for all acknowledge that they shall come in again, only he desires that if it were possible they might have been first, though he were last, as Christ speaks concerning the jews, The first shall be last, and the last first, see Matth. 19.30. that is, The jews who were first a people, for their rebellion against God, shall be last, and the Gentiles who were not a people, shall be first.  
There is another acception of this word, (that is) to be blotted out of the book of life: as Moses useth the same expressions to God, see Exod. 32.32. Numb. 11.15. which agrees with that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 1 Cor. 16.24. which is excommunicated to death, as it is sometimes taken, but I take it to be the former that Paul speaks of, (that is to say) that Paul desires (for a time) to be excommunicated from Christ, in the room of the jews, who were so excommunicated for their disobedience.  
Then if it be so, let us a little consider, (as I said before) Paul might well affirm it with such strong affirmations; for it might have been scarcely believed that his love and affection, should be so strong towards the Jews: where shall we find such love? here is such love, as John speaks of, to lay down our lives for the brethren, here was that love of Christ visibly seen in Paul, which we are commanded to imitate.  
It is no wonder, though Paul writes so tenderly to the Churches, as Rom. 1. vers. 7. 1 Cor. 1.1. chap. 4. vers. 14. I writ to you as my beloved children, I have begotten you, and so the whole currant of his Epistles was full of loving expressions, as a tender Father.  
Who would have thought, that ever that Saul spoken of Acts 8. Who you there read did make havoc of the Churches, drawing out Men and Woman, putting them into prison, he breathed out threaten against the people of God: his very name implies a man of a turbulent Spirit, a desperate, forcing, or Raping man: but see what power he hath met withal in the commands of Christ, that his Name is not only changed, but his nature also, for Paul signifies (separavit) that is, set apart.  
We may plainly see the power of the Word, of what a transforming nature it is, it transformed a man into love, not only to his brethren, but also to his enemies: This Doctrine Christ preacheth largely, see and consider Matth. 5. vers. 43.44. It hath been said, love your Neighbours; but I say love your Enemies: do good to them that hate you, and bless them that curse you: and these words of Christ, must be transforming words, to those that profess themselves to be Disciples of Christ.  
This lesson Steven had learned, Acts 7. Who prayed for his persecutors: Lord lay not this sin to their charge. See here if there be not the same mind in him as was in Christ. He prayed Father forgive them, for they know not what they do. So Paul exhorts the Philippians, Phil. 2. ver. 5. that the same mind in them which was in Christ.  
I might largely insist upon this, but this may suffice. Only carry this along with you, 1. john 2. vers. 2. He that saith he abideth in Christ ought so to walk, even as Christ walked. The chiefest thing in Christ imitable by us, is love to the brethren, as the same John in his first Epistle largely and sweetly treateth of. So much for the former part of the words. A word to the latter.  
My brethren, my kinsmen after the flesh. I hope you know that Paul was a Jew, and so his Brotherhood comes in as he was a circumcised person, therefore he calls them brethren according to the flesh, because he could not call them brethren according to Faith.  
I proceed to the fourth verse, which will more fully explain the precedent words: who are Israelites, to whom pertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises, vers. 4.  
Whose are the Fathers, and of whom as concerning the Flesh, Christ came, who is over all, God blessed for ever, Amen. vers. 5.  
In these verses we have a Catalogue of those Privileges which the Jews had, but lost them by their disobedience.  
1. Privilege, first they were Israelites of the seed of jacob, who you know was called Israel, upon his prevailing with God, Genes. 32.28. This name (Israel) was given him as an encouragement unto him, to believe that he should be a great prevailing people with God, and also with men; for we see in the next chapt. a fruit of the promise, when he met with Esau his brother, Gen. 33. vers. 4.5. and so forwards.  
Now that this was a very high Privilege, none will deny, as to be such an Israelite to whom such promises did belong, for we know that God did own the Israelites as his choice peculiar people, both under the Law and under the Gospel, as concerning his high expression to Nathaniel, Jo. 1.47. Behold an Israelite indeed in whom is no guile.  
Therefore Paul did very well to put this in the first place, that they were Israelites, because there were no promises made, either under the Law, or under the Gospel, but unto such as are or shall be found in the Commonwealth of Israel, for all others are said to be strangers, aliens, and without God in the World, both these are proved by the same Apostle into his Epistle Eph. 2.12.13. That at that time you were without Christ, being aliens from the Commonwealth of Israel; and strangers from the Covenants of promise, having no hope, and without God in the World.  
The second Privilege which the Jews were invested withal, was the adoption, now the Greek & Latin words, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adoptio filiorum) do signify a receiving in of strangers, & investing them with sonship, as we find, Gen. 17. from the 23 to the last, where we find as well those who were strangers, as those who were born in the house, were called sons, being circumcised, this also was a very high Privilege; for therein the jews had the same Privilege as jesus Christ had under the Gospel: for they might receive into sonship, whomsoever would submit to that Ordinance of circumcision, and herein they did signify, or type forth, that which is spoken of in the Prophet Isaiah concerning Christ, that he should be as an Ensign lifted up, unto whom all nations should flow according to that in Gal. 4.5. Wherein the Apostle doth declare our adoption by jesus Christ, for saith he, to redeem them that were under Law, that we might receive the adoption of sons, to this agrees Rom. 8.15.23. Eph. 1.5.  
The third Previledge is the glory, wherein we must inquire what the Apostle means by the glory: Now the Greek word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifies splendour, Majesty, or domminion, as john 9.44. Give glory to God, Acts 7.2. the God of glory appeared to our Father Abraham.  
Again, we see it was one part of the jews glory to have the presence of God, as in the 132 Psal. 13.14. for the Lord hath chosen Zion, and loved to dwell in it, saying, this is my rest for ever; here will I dwell, for I have delight therein.  
The second part of the jews glory is, that they had the Laws of God communicated unto them, 147 Psa. 19.20. He showeth his word unto jacob his statutes and his judgement unto Israel, he hath not dealt so with every Nation, neither have they known his judgements. Even as it is in inferior Courts, Judges, they have some of the glory and Majesty of the King, because they have power given them by the King, to execute his Laws and statutes in his name, which in so doing they do represent the person of the King. I might largely insist upon these words, but take notice of this, that these Privileges are essential unto a Church of God, for the Covenant, Genes. 17. was made unto them as they were separated from all the Nations in the World besides.  
Neither doth God make any Covenants or promises, either under the Law or Gospel, but unto a people separated from the pollution of the World, Esai. 8.16. and there God dwelleth.  
These Privileges belonged unto them as they were the Common wealth of Israel, Eph. 2.12. So that there was an Act of Freedom passed upon all that came into this Commonwealth, or Corporation, which Act was circumcision, without which they had no share in this Freedom or Privilege, for this was the door by which they were to come in.  
I shall hereafter show you how this doth allude to the Gospel-principles, and indeed which is but the shadow of that substance which the true Church of Christ are in the days of the Gospel, I proceed to the 5. verse.  
Of whom are the Fathers, and of whom concerning the flesh, Christ came, who is God over all, blessed for ever. Amen.  
In which words there is declared another high Privilege added to these jews, that Christ came of that stock, I shall not speak of the Deity of Christ, because it hath been largely treated upon by others, but only take notice of this, that when Paul doth speak of Christ's glory, he spoke very highly of Christ, so that in this verse is declared that not only God the Father, but Paul wisheth it so to be as in this word, Amen.  
Now from all this which hath been declared from the 1. vers. to the 5. vers. there are these 3. things considerable.  
First, that the jews were a glorious people above all people in the World besides.  
Secondly, that they lost this glory.  
Thirdly, that, for which loss Paul was very heavy, and sorrowful, yet this sorrow was not without hope, as we may see in the succeeding verse, as in the 6. verse.  
Notwithstanding it cannot be, that the word of God should-take none effect, for all they are not Israel, which are of Israel, verse 6.7.  
Neither are they all children, because they are the seed of Abraham, but in Isaac shall thy seed be called.  
In these words the Apostle gins to comfort himself concerning Israel, and here in he useth several Arguments to raise up his thoughts.  
The first Argument he useth is this, that the adoption, Covenants, promises, and glory, which he before spoke of, were not altogether given and made to fleshly Israel, but to some other, or at least to them under some other consideration; so than the Argument lies thus: If the promises were made with Israel as they were Abraham's seed according to the flesh only, that is to say, circumcised persons, than it must not have ceased to such an Israel: But we find that it hath ceased unto them according to the flesh, (as Mat. 3. where they came to require Baptism of John, because they were of the seed of Abraham, but that were not sufficient, therefore the promises were made to Abraham's seed by faith, which are those who are of the faith of Abraham, this is clearly proved, Rom. 2.28, 29.  
For he is not a Jew which is one outwardly, neither is that circumcision, which is outward in the flesh, but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God, Rom. 4.14.  
So the Apostle lays all the blame upon Israel, not upon God; for the word of God is become of none effect to that Israel, because they rejected this line of faith: for the Apostle saith in v. 31.32. That Israel hath not attained to the law of righteousness, because they sought it not by faith; (that is) Israel looked not further than this covenant according to the flesh, as they were circumcised persons; upon which ground John had such an harsh discourse, Mat. 3.9. Think not to say you have Abraham to your father: for that is not the right line, but you are to be the children of Abraham by faith, before you claim this badge of baptism, as you shall find the words clear; and upon this ground most of Paul's discourse, is to beat men off from this prop, to wit, outward privileges, as witness his whole Epistle to the Galatians, especially chap. 3. the latter end, For ye are all the Sons of God by faith in Christ Jesus, if ye be Christ's, ver. 29. then are ye Abraham's seed, and heirs according to promise. And hence it is that Paul lays low the whole dispensation of the law which is called Circumcision, equal to those without it, as Galat. 6.15. For in Christ jesus neither circumcision nor uncircumcision, but a new creature: And here is the Israel of God, namely, a new creature by faith. For in Christ jesus: you may remember I proved being in Christ jesus, was to be in and under the ordinances or dispensations of the Gospel, as Rom. 8.1. not under the law, which is called flesh, as Gal. 4.29. and by circumcision and uncircumcision, is meant jews and Gentiles, the whole world, as Rom. 2.3.4. largely declared, so that now it lies here: it is not circumcision, (that is) all those privileges, promises whatsoever, avails to acceptance with God now, but faith, neither is the uncircumcision any thing, or the contrary, to avail for condemnation, if thou be a new creature, as it is clear Rom. 2.26. to the end. So it is the circumcision of the heart, which was typified by the outward circumcision of the flesh: and therefore the same persons, Acts 7. who were of this outward circumcision, yet were uncircumcised in heart, as for 51. Ye are stiffnecked and uncircumcised in heart and ears, because they did not come under the dispensation of the Gospel by faith. And to this agrees the whole current of Scripture: and if you do but read Paul's Epistles to the Galatians and Romans, you may plainly see this truth, so that here lies the cause; now Paul is not so much grieved and sorrowful for the jews, because they are no longer such a glorious people as formerly they were: but for the cause of it, that they should be so blind, as not to see the intent of God in all those dispensations, as having reference to Christ: for it was upon this ground that Israel was rejected of God, and blinded, because they would not see Christ the end of the law, and that now the just should live by believing, as Rom. 1. Then we are come thus far, That the promises of God, Gen. 17. and several other places, were not made with Abraham, as he was a person circumcised, but as a person believing, and received the sign of circumcision, a seal of the righteousness of faith, as Rom. 4.10. and so those are his children that believe in Christ, as witness Zacheus, Salvation is come to thy house, in as much as thou art a child of Abraham, compared with Galat. 3.26. Ye are all the Sons of God by faith in Christ Jesus; for as many of you as have been baptised into Christ, have put on Christ. And thus the Word of God is not fallen away, but the Jews: Israel is fallen from the Word or Promises of God, so that God did never intent that men should be justified by fulfilling the law, but by eyeing Christ in it. Rom. 3.28. Thus I am come down again to the words: Nevertheless it cannot be that the Word of God should fall away, or be of none effect: so that thus I conclude, that Israel whom Paul so much grieved for, and those that have not obeyed the Gospel, nor entered upon that true line of faith in Christ: so the comfort lies here, That there is yet an Israel of God, which are those that are of a clean heart, Psal. 72.1. Pax super ill●s & misericordia, & super Israel Dei, Gal. 6.16. Well then, how doth this comfort Paul concerning the jews: That at the time when those jews shall believe in Christ, they shall be counted for the Israel of God, and their punishment shall be taken away, 2 Cor. 3.15. When they shall turn to the Lord, the vale shall be taken away.  
And this shall be: and therefore Israel is yet in a hopeful condition, Israel is not yet past mercy and grace, and then Israel who is now hated for their disobedience, shall then be loved, and his adversaries hated: and now we must understand, that as the Jews or Israel sinned, they were not only blinded spiritually, but afflicted outwardly, and given up into the hand of the enemies, as ye know the whole current of the Scripture runs: Now Paul is grieved for this cordition of theirs, and chief the cause of it, their unbelief: they who were such a glorious people above other nations should now lie amongst the pots, Psal. 68.13. that they should now be the undermost, who then were highest: they the tail, that were the head, they the last, which were the first, Mat. 20. but in Isaac shall thy seed be called, Gen. 21.12. that is, in that line that is most unlikely with men: a son of laughter o● mocking, a son in Abraham's old age: God in all ages made use of the lowest and weakest means and ways to drive on this design, because he will have men to stoop to him in this way: it must not be glorious Israel according to the flesh, decked with outward circumcision, and carnal ordinances, but Israel of a clean and circumcised heart, in the mean way of believing in Christ: and hence it is that Christ himself comes as a Carpenter of mean parents, despised and mocked of men as Isaac was, and not like a noble learned man, or wise after the flesh, 1 Cor. 1. God will make men stoop, let them be never so high, never so learned, never so wise after the flesh; and why should men in this age wonder, if God go the same way to make use of base things, foolish things, despised things, to confound and bring to nought the high and mighty things, as wisdom, learning, and greatness? Why then is it that they cry now a days, as it was in Christ's, have any of the great and learned men believed on him? only a few poor despised one's that know not the law. But take notice, that this small channel is that where the promise runs: and the Jews for not submitting to this way of God, lie under blindness and hardness till their stout heart comes down as Christ tells them, Mat. 23. last, I will not see you henceforth tell you, blessed be he that cometh in the name of the Lord.  
And here is that treating made good, 1 Pet. 2.7, 8. unto you that are not persuaded, or are disobedient, The stone which the bvilders refused, or dissolved, the same is made the head of the corner. These wise bvilders who at the first thought the stone not worthy to be laid into their glorious building, must return, and make it the chief stone, the cornerstone to direct the whole building: Oh miserable are those people that are too wise to build upon this stone, especially now after they have had this precedent, namely, the jews folly and mistake; Men are to take Christ's Rules, examples, and precedents to build by, though they be counted fools by the World, it must be so, 1 Cor. 3.60. become fools to be wise; remember the jews folly was their wisdom, being too high for Christ: so much for the 7. verse.  
Verse 8. that is They which ●e the Children of the flesh, are not the Children of God; but the Children of the promise are counted for the seed: I speak little to th●se words, because I spoke largely to the same thing: In the former only take notice of this, the discourse how it runs: This verse is as it were an explication of the former, and it is Paul's second Argument to comfort himself, concerning Israel, and to clear God, concerning his promise: there are as I said before two designs here carried on, the chief is this, Paul's kindred for whom he so grieves, shall yet again be received and exalted, because they shall be found of the seed of Isaac. The second is the manifestation of the cause of this their blindness or hardness: the first of these is the chiefest here intended, else it doth no way answer the former part of the Chapter: neither is it a suitable plaster for such a sore; for were the second the chief, that is to say, that God hath chosen the Covenant of grace in Isaac, and rejected the Covenant, the Covenant of works, Ishmael; therefore I say these three Chapters treat chief of the Jews coming in again to that glory which they had only by promise, but shall have it really afterward.  
I might from this strong affirmation of Paul, that the Children of the flesh are not the Children of God, prove that it is not Children of believing parents, or the like that are in the promise, but believers.  
But I hope most people are taken off from this groundless conceit; therefore I hasten to the main and chief thing here intended, which will lie in the third Argument from the 11.12. and 13. verses, that is thus, viz. that though Israel for whom I grieve so, be now thus low, yet they shall be brought in again, and exalted because of God's promise, to wit, the elder shall serve the younger: I have Gods promise for it, nay, this was Prophetically spoken by God (to Rebeckah) who calls things that are not as though they were, who cannot be mistaken: Known unto God are all his works from the creation of the World; but he hath said the word, jacob shall rise and Esau fall, therefore it must needs be so: the place Isuppose is known to all Gen. 25.23. Rebeckah being with child with twins, and strongly struggling in her Womb, or hurting one another as the Hebrew word signifieth, she could not but be troubled at this strange work: Now God by this way or in this speaking to Rebeckah would comfort her concerning him whom she loved (who should first be suppressed by the elder,) that yet he should be chief and rule over his Brother, therefore he gives her this promise, the Elder shall serve the younger, Jacob shall rule Esau: Now you know that Esau at the first had dominion over Jacob, as witnesseth his calling of him Lord Esau, and submitting to him when he met him, Gen. 33. This promise or prophesy of God to Rebeckah, as it then comforted her, so also it here comforts Paul; and therefore he makes use of the same words: Now that we may take up the whole scope of the words, I shall lay down these two conclusions.  
First, that jacob's love, nor Esau's hatred (here spoken of) is not yet fulfilled.  
Secondly, that the time of jacob's love, is the time of Esau's hatred; for the understanding hereof, we must inquire what the love and hatred here spoken of is; for the which I shall refer you to the several Prophecies concerning Esau, as chief the whole Prophecy of Obadiah, the whole Prophecy speaks of this particular, as verse the 8. and 9 they of the Mount of Esau shall be cut off by slaughter, and in the 21. verse, I will judge the Mount of Esau, and add to it the last verse. where he tells us when it shall be, to wit, when the Kingdoms are become our Lord Christ's, likewise the Prophet Malachy, Malachy the 1. and the 2. He hated Esau, and laid his Mountain and his Heritage waste for the Dragons of the Wilderness; but this is not yet made good as you shall know, for it is when God brings back the captivity of Zion, Psalm 137. Remember the Children of Edom, (which is Esau) in the day of Jerusalem, so that the love of Jacob, and the hatred of Esau is in a visible way of exaltation or laying low: now that this is not yet clear, if you take but the said 3. Chapters together, to wit, the 9.10. & 11. of the Romans, Love and hatred in God are not to be looked upon as inherent passions as they are in man; but we say God is angry when it appears by his acts and works; and thus sometimes he is angry with, or hates Israel, as in the 2. of Samuel, the 24. when David numbered the People; and so likewise Esay the 60. the 14. and 15. verses, where he saith, Israel was sorsaken and hated, so likewise in the second Psalm, verse 5. where the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the nostrils, or the appearance of anger in the nose, because we should then say God is angry, when we see the effects of it, so that then God hateth Esau as aforesaid in Obadiah and Malachy, when he layeth his Mountain low, and not before, and then also he loveth Jacob when he acts towards him, according to Psalm the 68 and the 13. Now that God shall thus deal with Esau, and that he hath thus dealt with Jacob: I shall assert some Scriptures, first, concerning Jacob or Israel, the Lord speaks largely by the Prophet jeremy, jer. 4.6.7. verses, he threatened to bring a plague upon them, he threatened to lay their Land waste, and destroy their Cities, waste without Inhabitant, and this was not for nothing but for their great Rebellion, chap, 3. largely set out; by this you see how Gods love or hatred appears in his acts: so likewise chap. 5.14. and 15. verses, and verse 25. Your iniquities have hindered these things from you.  
We have further fruits of this hatred, chap. 8.17. I will scatter them with an East-wind before the Enemy, I will show them the back and not the face, in the day of their destruction, and so likewise vers. 19 and many other Scriptures: Now all this while Esau who is jacobs' persecutor, is saved in a sense, because Israel is given into his hands; for this love and hatred appears in outward Dominion and submission; and this is that hatred and love here spoken of in the Text, to wit, the making of the one great, and the other small: the major shall serve the minor; thus you see in some part the proposition cleared. For the understanding what love & hatred is here meant, and the time of it; For the second proposition, to wit, that the time of jacobs' love is the time of Esau's hatred, must needs be true; for all the world being persecutors, or persecuted, jacobs' or Esau's, the one being up, the other must needs be down: to this agrees the whole current of Scripture, and a pregnant place is Psalm the 60. which is to this very thing in hand, concerning Esau, under the name of Edom, where the Prophet mixeth his discourse betwixt them both, as in the first verse, where God is angry with Israel, and scatters them. In the last verse he threatneth to destroy both his and Israel's enemies: and Ezekiel 39 the whole Chapter being to this very thing in hand; so likewise Psalm 68 at the first verse, and the whole Psalm likewise is eminent to this purpose.  
So that is an undeniable truth, that the loving of jacob, is the hating of Esau, that is, the making of jacob great, must be the making of Esau small; I might speak much to this, but I must hasten. I thus conclude, that God did prophetically speak unto Rebeckah, that though Jacob should first be small, and despised (as you know he was,) yet afterwards at his embracing Jesus Christ he should be great and honourable: and so I proceed to the 14. verse, What shall we say then? is there unrighteousness with God? God forbidden. These words depend upon the former: the Apostle argues thus, men are very apt to think that God is unrighteous when he comes to render vengeance upon them, for persecuting his people: these enemies are as a rod in God's hand, that must be thrown into the fire, when it shall be said as the Prophet Esay saith, Esay 40.2. she hath received double at the hand of the Lord, for all her transgressions, which is the time, which the Apostle now points at; that men I say are very apt to think that God is not righteous in his rendering a recompense to his enemies, appears in their pleading with him, as in Mat. 25.43.44. When saw we thee hungry? etc. but the second part of the words is the affirmation, God forbidden: the sum of which words is this, that God shall appear most just and righteous in his hatred of Esau, and love of Jacob: this is cleared expressly by Paul, Rom: 2.4.6. for it is a righteous thing with God, to render tribulation to them that trouble you: it is an equal and righteous thing, that as Esau (and in him all the persecutors and oppressors of the people of God) have had their time, not only to persecute, but to enjoy the fatness of the earth; so Jacob who hath been small shall also have his time (as it is intimated by Christ, Luke 16.25. concerning Lazarus) shall have their time to enjoy the earth.  
I mean to reign with Christ on earth, herein is the righteousness of God seen very much, and this is cleared by several Scriptures, as Math. the 5. and the 5. The meek shall inherit the Earth, see Math. 19.28.29. Revel. 5.10. and Revel. 5.20. Psalm. 49.14. The just shall have dominion ever them in the morning. But it is objected, that this love and hatred was before they were born, verse 11. for ere the Children were born, and when they had done neither good nor evil, that the purpose of God according to the election, might stand not of works, but of him that calleth. For answer to which I say, the words were spoken by God, (that calls things that are not as though they were) before they had done good or evil; and there is no more in the words, leaving out the Parenthesis, it was said unto Rebeckah, the elder shall serve the younger: but for more particular answer, I say as I proved before, that God's hatred and love is known by his external actings, which is not yet expressed towards either of them; for the hatred of Esau Malachy the 1. and the 2. compared with Obadiahs' prophecy, was not acted before he was born, neither was it done without reference to his works, for in Obadiah its said, for thy violence against thy brother Jacob, etc. God's promises & threaten have always been conditionally from the beginning of the World. As first concerning Niniveh, God threatened to bring a Judgement upon them, they repent, and he repent to consider also Jeremy the 18. If I speak against a Nation to pluck up and to destroy, if that Nation turn, I will repent of the evil which I thought to bring upon them the truth of which condition of God we see in Ahab, 1 Kings the 21.27, 28, 29. So also Luke the 13. Except they repent, they shall all likewise perish. From whence I conclude, that God doth always threaten and promise conditionally: therefore if God did threaten to hate Esau and to love Jacob, before they were born; it must be according to these rules of his proceeding, which is according to their deservings: for his rule is to render to every man according to his works, Romans the 2. Now these conditions of God are not always expressed, but implied, which causeth the mistake, as in the case of Ninive; Forty days and Ninive shall be destroyed: where there is no condition expressed, yet it must of necessity be implied, otherwise God had not been so good as his word; for he did not destroy them. But a place eminent to this purpose is, the first of Samuel the 23. the 11.12. where David inquired of God whether Saul would come down, or whether the men of the City would deliver him up? the answer of God was first, that Saul would come down. And secondly, that the men of the City would deliver him up: neither of which things came to pass. If David had been of the mind of some men in our days, having a word of God, plainly saying that he should be taken, he would not have stirred, but desperately have continued in the Town till Saul had come down upon him, according as I said to the words of some men, if they be elected they shall be saved; If not, do what they can they shall perish: but would such men do as David did, who fled out of the City and escaped saul's hands, so let them forsake their evil ways and turn unto God, and they shall be saved. But it is further added, that the purpose of God might stand, that is, say they that God had a purpose to hate & love in time, it is true, God did foresee what the actings of these two would be, and except Esau leave persecuting of Jacob, and turn to love him, God will hate him, and when Israel shall turn to the Lord, God will lift them, as in the 2. of the Corinthians 3.16. when they shall look upon the brazen Serpent, they shall be healed. Ezekiel the 39 the 27.28. and 29. God's foreseeing that men will do good or evil, doth not give them power to act either; for did his foreknowledge of men's doing good give them power to act Godlike, than his foresight of wicked men's doing evil must also give them power to act wickedly, and so become the Author of sin, which he is not: as James the first and the 13. Galatians the 5. and the 8. But you will say, that God hath power to hinder men from sinning and therefore it lieth upon him. I answer, where hath God made any promise that he will hinder men from evil, or put them forward to good, but as Persons shall embrace his word, and by his working unto their reasons and understanding? so Luke 14. the guests are invited, not forced: he doth not send a Troop of Horse to bring them in by force whether they will or no, but he sends them word all things are ready, and this is likely to work upon their affections and to provoke them to come; for if God did put forth this kind of power, he might cause a horse or any other bruit beast as well as man: but the way that God takes with rational creatures, men and women; is to woe and entreat and beseech them to be reconciled: as in the 2. of the corinth. the 5. Esay the 55. the 6. and 7. from all this we gather that Gods Prophetical speech to Rebecca did not cause Esau to be wicked or jacob to be Godlike. And so much for the objection. And the 14. vers; vers the 15. for he said to Moses, I will have mercy on whom I will have mercy, and will have compassion on whom I will have compassion. These words were the words of God to Moses, Exodus the 33. and the 19 where Moses desired to see God's glory, he would not be satisfied with a little of the backparts; but he would see his face, but God doth as much as tell him, none can see his face, but as he is in Jesus Christ that rock. Now the Apostle here makes use of this promise of God there made to him and to Israel, and so the words are a reason of the former; he argues thus Israel must be loved, and mercy must be showed unto them, why? because God promised so to Moses, and he cannot lie; so that this is another argument to comfort Paul concerning his kindred according to the flesh, not only that promise made to Rebecca, but also this which was made to Moses. But it will be objected: God's supreme power, is here the cause, and nothing in man, for it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. For answer to this, I say, is not said, it is not in him that willeth, nor in him that runneth, but that it is not of him that willeth, etc. that is, it is not of or from him that willeth or runneth to procure a way of Salvation: for both Jews and Gentiles which are here termed willers and runners, are both uncapable of doing such a thing; for they had both sinned, and come short of the glory of God, Romans the 3. and the 23. Therefore mercy and grace, must needs be the gift of God, Ephesians the 2. and the 8. where Grace is called the gift of God, which gift is Jesus Christ, John the 4. So that it may well be said, it is not of him that runneth, but of God that showeth mercy, Hosea the 13. and the 9 O Israel thou hast destroyed thyself, but in me is thy help. So that the case lies here, Paul is very sad for a company of condemned creatures in the beginning of the Chapter, but he is a little comforted, that the finds or hears that the King whom they have been traitors to, hath given out, that all and every one of these shall be saved, if they will but own him for King, which is a small thing. Now the case of this pardon cannot arise from the creature condemned, but out of the King's mere mercy. The Apostle grieves for a company of men his kindred that are stung with fiery Sepents, but he is a little comforted in that there is a brazen Serpent set up to heal them if they will but look, and there is but a look required, and if they perish it is because they will not look upon the brazen Serpent; and Christ in allusion to this, calleth: look unto me, and be ye saved all the ends of the earth. So that now there is hopes for Paul and them in this thing, because willing and running is not now the way of Salvation, but looking and believing in Jesus Christ; it is only now as coming to a wedding where there is all delights, and therefore God had mercy on them that fell under the dispensation of the Law. But now how shall we escape if we neglect so great Salvation? there remains now no more sacrifice for sin, but a fearful looking for of Judgement. And so much for the 16. vers. the 17. For the Scripture said 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 throughout all the earth. The words are the words of God to Pharaoh, Exodus the 9 and the 16. For the word here used raised thee up, or made thee to stand, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes signifies a resurrection from the dead, and sometimes a resurrection from some deep extremity; see how God had thus raised up Pharaoh: how often had Pharaoh been very low by those plagues which were upon him, yet God did still raise him up and deliver him, and gave him as it were a new life, there was never any that we read of, that had more eminent mercies from God than this man had; nine several times we know God raised him up from the gates of death at his desire, by the means of Moses and Aaron, though it were such a great sin, and evil he lay under; as first, the persecuting the peculiar people of God; and secondly his despising and vilifying of God himself, saying, what is the Lord, that I should obey him? was there ever any that abused deliverances more than this man did? But let us a little examine the cause, because he saith, for this cause; the cause was partly in reference to himself, and partly in reference to Pharaoh. First in reference to himself two ways, as is expressed in the following words. First to show his patience, and secondly his power; his patience in forbearing and bearing so many abuses as Pharaoh offered to him and his people, as in vers. the 22. Where both these particulars are proved, what if God willing to show his long suffering, endured with much patience the vessels of wrath, etc. Secondly, to show his power, that he could take off such a stout Enemy in the height of his rebellion & persecution, and that he did not only to deliver and for the comfort of Israel then, but for the comfort of his people in succeeding ages, which is the very cause and ground that it is here cited in this Chapter; the proceed of God upon Pharaoh, that as; their God delivered Israel from so potent an Enemy, he will also at last deliver Israel from all the Edemites, Moabites, and Amorites, their Enemies. God will wound the head of his Enemies, and the hairy scalp of these that go on in their wickedness, as he did unto Pharaoh; and let men make this construction of all God's deliverances, to consider of the patience and power that God holds forth unto them; for Gods raising up of persons gives them power to amend their lives, as Pharaoh might and ought to have done. But the second consideration, why God made his power appear unto Pharaoh, was in reference to Israel, who else must have been swallowed up; and this proves the former Proposition more firmly. That the time of jacob's love must be the time of Esau's hatred, for the deliverance of Israel must of necessity be the destruction of Pharaoh: so that now Paul argues thus to comfort himself; God that did so much for Israel of old, in delivering them from Pharaoh; will do as much or more, in delivering them from their persecutors, Esau and the like. This is plainly proved by several places of Scripture, as in Esay the 10. vers. the 24.25. and 26. Where he describes the manner of Gods proceeding, in the second place to be according to that of Egypt, Esay the 11.16. Esay the 34. from the fifth verse to the end; and this deliverance of Israel was not procured by or from themselves, but it proceeded from the breast of God himself, for he looked down upon Pharaoh's cruel dealing with them, and he wrought their deliverance; only they were to do what he bid them, to go when he bid them go, and to stand when he bid them stand; and so must we or they: in the second Salvation by Christ the mercy is free, Christ is free, but we must do as Christ bids us, we must hearken to the voice of this Prophet in whatsoever he speaketh unto us, Acts 7.37. and as it was then to Israel, they were to hearken unto Moses that Prophet, they were to go on when he bid them, and to stand still when he bid them, so likewise it is now; so that therefore we conclude thus that mercy and pardon is free, it is not of him that willeth, nor of him that runneth: yet man must receive it, or else he shall be never the better: for so now I proceed to vers. the 18. Therefore he will have mercy on whom he will, and whom he will he hardeneth. The Apostle is now about to describe God as a Supreme Majesty that hath power to punish or acquit; these words are woefully abused. Some gather from these words, that God hardens and shows mercy by his royal prerogative only, without reference to man's works or deservings, yet at the same time the same persons deny an earthly King to use such a power, but call him a Tyrant that doth rule by his will and prerogative and not by his Law declared; but the Apostle herein showing the will and power of God, doth not intimate unto us, that he will quit the guilty, or condemn the innocent; but in a way of Justice and Equity, according to his declared Law and will, Rom. the 2. and several other places, where he declareth to reward every man according to his works, and this he hath power to do, namely if men break his Laws to punish them, and if men obey him to reward them; Gods will here spoken of his his word, part of which will is John the 6. and the 40. This is the will of him that sent me, that he that seethe the Son and believeth in him, should have life; and the second part of his will is, Mark the 6. and 16. He that will not believe, shall be damned. God will go by this will, and it being not observed, he hath this power to execute his Laws to the uttermost. But here I shall meet with a great objection, God hardens whom he will, and so he hardens Pharaoh, for his will or pleasure, to which I answer, that as hardness and blindness is a sin, so God hath no hand in it, but only as it is a punishment of sin, so he hath a hand in it, and so he hardened Pharaoh, and so he blinded the Jews. But for a more particular answer; let us a little consider what way and means God took to harden Pharaohs heart. It is by no other means then by mercies and deliverances, for all the while the judgements were upon him, we find a softness in his heart; but it was upon the removing and taking off the plague (which was an Act of grace and mercy) that Pharaoh contracts this hardness upon himself. Now that this way was a just ground from God to harden Pharaohs heart, let all men judge for it is the same way and course that both God and man takes to soften, and we know by experience that by this means many hearts have been softened, as Ezekiel the 16.63.  
It was that that softened Saul, when David shown him mercy in cutting off the lap of his Garment only, when he might have slain him, but this hardness of Pharaohs heart is no other ways to be attributed to God, than the stink of a dunghill to the Sun, or the hardening of a clay-Wall, which we know falls out accidentally, not intentionally; and thus God provoked David to number the people, which in one place is attributed to God, and in another place to Satan; which was true on both sides: for first, as he had life and motion and heat, that was frow God, but as he supplied this life, motion and heat, to triumph in the arm of flesh; this was from Satan: and thus God is the author of all the great transactions of the Sons of men; and thus he was the cause of Adam's sin, at the first, as Adam pleadeth: The woman which thou gavest me, etc. As much as if he should have said; if thou hadst not given me a woman to have given me the fruit, I had not committed this sin; So if God did not uphold the lives of men, they could not sin: but it is a very unworthy application of the mercies of God. It was the misapplying, and mis-improving the mercies and deliverances of God, that did necessarily occasion that hardness to grow upon Pharaohs heart; for if he were not softened, he must needs be hardened: for God's Word returns not emty and void, Esay 55.10.11. and in this it is like unto the Sun. But you may object, that as a judgement and punishment, God doth harden and blind as you say; therefore let us see what kind of hardening that is?  
For answer to which, I shall refer you to those several Scriptures which speak of this thing, as Pro. 1.24. Because I have called, & ye have refused; ye shall call, & I will not hear. Wherefore we may observe God's part, and man's part what they were. So likewise, Acts the 28.26. Go say unto this People, hearing, ye shall hear, and not understand. The ground or reason is from themselves, as in the next verse, 27. The heart of this People is waxed fat, their eyer have they closed, lest they should see with their eyes, and understand with their hearts, and be saved. Thus God likewise dealt with the Jews, Luk, 19.42. Now they are hid from thine eyes. Thus God punisheth sin with sin, Psal. 69.27. Add iniquity to their iniquity. And this he hath power to do, to all those that deserve it, as the Apostle, Romans the 2. largely declareth. Here then is the scope of the words, Paul is comforted concerning Israel again, because he finds God to be righteous & just, and also powerful to deliver Israel, and punish their enemies: he useth this as an argument to establish his heart, concerning his kindred, the jews, that those dry bones should live; that Israel, the whole Israel of God, shall be at last set free from the persecuting Lord Esau, to enjoy that promise, Gen. 25. The elder shall serve the younger jacobs enemies shall be subdued. Let us then with Paul, encourage ourselves, it will be ere long made good, and let us not question how this can be, that these dry bones can live; but look upon the power of God, who can show mercy on whom he will, and whom he will, harden and destroy, verse the 19 Thou wilt say then unto me, who hath resisted his will? why doth he yet complain? In the words we must inquire what he meaneth by this word complain. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath several acceptions in Scripture, Mark. 7. and the 2. They complained, or found fault. So Heb. 8.8. Col. 3.13 it is translated quarrel, 1. Thes. 5.23. It is translated, blame. So that put these together, and it is thus much. A contentious complaining to pick, a quarrel, and that is, a man complains or quarrels against God. This appears, Lamen. 3.29. why doth living man complain? man suffers for his sin; So that this it is, notwithstanding Gods equal dealing with man, yet some will not be satisfied, but will reply against God, as in the former verse, the 14. that God is not so righteous in his ways, therefore God pleads with Israel, Ezekiel 18.25. Yet ye say, the way of the Lord is not equal, though God dealt as exactly as he tells them that they could desire no juster dealing, yet they are not contented, he appealeth to all men, if this be not equal dealing, that if a righteous man, turn from his righteousness, he shall die, and if a wicked man turn from his wickedness, he shall live and not die; yet they are not satisfied, verse 29. they say his way is not equal, So hear one might ask Paul, to what end doth man complain of Gods dealing to men, their folly appears in complaining? the reason is given, because none hath resisted his will; that is, when God cometh down to render vengeance upon his enemies, and to exalt his people, none then shall be able to resist; so that is a further comfort to Paul concerning Israel, that God comes irresistibly to deliver them, as you may see more largely if you consider some Scriptures, as Esay. 14. the 3.4.5.6. where he speaks of the thing in hand verse the 6. He smote the people in his wrath, and none hindered. So Esay, 31.13. I will work, and none shall let. And to clear up this irresistibleness in God, (when he comes to recompense his enemies,) he adds the following verse, ver. the 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? ver. 21. hath not the Potter power over the Clay, of the same lump, to make one vessel unto honour, and another to dishonour?  
In these verses as I have said before, the Apostle doth undeniably prove this unresistable power of God, in that he renders God as the Potter, and man as the Clay, which is expressed also, Esay, 64.8. For the understanding of these words, we must consider whether the making of Vessels of honour and dishonour, here spoken of, hath reference to the first Creation or no. Secondly, how it comes to pass that men are made Vessels of honour and dishonour. Thirdly, why he here addeth these words, Of the same lump. Fourthly, what he meaneth by vessels of honour and dishonour, and how we shall be able to say how such a person, or such persons are vessels of honour, or dishonour. I shall by other Scriptures endeavour to clear these particulars. For the first, whether this making of Vessels of honour, and dishonour hath reference to the Creation?  
I answer no, in no wise? for if these vessels be only of mankind, as all men acknowledge; then God made but one of these vessels, namely Adam, who was a Vessel of honour; and for the whole Creation, God takes off this assertion, for he justifieth them to be xceeding good: and so Solomon in Ecclesiastes saith, God made man upright. Therefore I conclude, that God at the first made man a Vessel of honour fit for the Master's use: man is called a Vessel, because he is to contain some thing which the Master is to put into him, and he is honourable, so long as that liquor remains in him, but when he leaketh or that liquor runneth out, than he becomes a dishonourable Vess Secondly, neither hath it reference to what man was after Adam's fall, it is true Adam became a dishonourable Vessel by disobeying God, but he was not thus a Vessel of Gods making but of his own; for God created him honourable as I proved before.  
The second thing to be inquired into is, how it cometh to pass, or at what time, man becomes a Vessel of dishonour? I answer, when men be disobedient to God and Christ, than they become Vessels of dishonour, for this consider the 18. of jere. is plain to this purpose, from the 1. vers. to the 17. In which Scripture we find, that God intended Isael an honourable Vessel till they broke in his hand; God in this declares himself after the manner of men, we know the Potter doth not make a Vessel with an intent to break it when he hath done, but this falleth out accidentally; for want of the well managing of it when it is made, neither did God make Israel a Vessel wherein he might dwell intentionally to break them, and ruin them; but the case lay here whilst God was in framing Israel for a glorious and happy condition, in that very time they rebelled against him, as is plainly expressed in this Chapter. A dishonourable Vessel in this place is a broken Vessel; now it is not for a small sin that a Person or people becomes a dishonourable Vessel, but it is those that threaten and desperately say, we will walk after our own imaginations, and do every one after the stubbornness of his own heart; here is a people fit for destruction, fit to be made a dishonourable Vessel; and now there is no other means to be used, this crack in such an earthen Vessel is incurable; therefore now he must be unchurched or excommunicated from God, therefore to such a people God speaketh sadly, Esay the 1.24. Notwithstanding in the 14. vers. he had promised them that if they would be willing and obedient, they should eat the good things of the land, but if they were disobedient, they should be destroyed, for the mouth of the Lord hath spoken it; God will spew such a people out of his mouth; here is a Vessel of dishonour when God will no longer communicate himself unto him as a Vessel for his use; therefore let us not mistake God: it is for the highest and greatest sin that can be, to be a Vessel of dishonour under the Gospel, it's to be excommunicate from the offices and fellowship of the Gospel, according to that in the first of the Corinthians 16. and the last, If any man love not the Lord Jesus, let him be Anathema, Maranatha; this was the punishment of Israel.  
God excommunicateth them, taketh away his presence and his Laws from them, and delivereth them unto Satan, an adversary; as the fornicator was to be in the first of the Corinth. the 5. But you have a more plain place to prove that an excommunicated Person is a dishonourable Vessel, as in the second of Timothy the second and 21. If a man purge himself from these he shall be a Vessel of honour fit for his master's use. If the question should be asked from what he should purge himself? it is answered from the Doctrine of Himeneus and Philetus, who were excommunicate, as we may gather from the first of Timothy, the first for denying the resurrection, so that from hence we gather thus much, that the embracing their Doctrine was the ready way to be excommunicated and so to become dishonourable Vessels, and the cleansing or keeping a man pure from those Doctrines was the ready way to be made or continued Vessels of honour; so that we see the cause of men's being Vessels of dishonour, is their high disobedience, rebellion and blasphemy against God, when men do as it were by these means break in God's hand; when God is in making a Person honourable, and he doth not walk suitable to it, than it is that God designs him to be a Vessel of dishonour. Thirdly, why it is added of the same lump; to show that it is not nearness of relation that shall excuse or exempt men from punishment, though they be of the same lump of the same flesh and blood, Jacob and Esau you know were of the same lump, not only children of one Mother, but brought forth at one birth, they were twins, yet God hateth the one and loveth the other, as is declared Malachy the 1. and the 2. Is not Esau jacob's brother? saith God, yet have I hated Esau, and laid his mountain waste; so that it shall be no advantage to Esau in the day of God's wrath to plead that he is jacob's own brother, this Christ tells the Jews, John 8. and 37. I know that ye are Abraham's seed, saith Christ, but you seek to kill me; therefore they should not abide in the house, they must not be Vessels of honour in his house, vers. the 35. So likewise in Matth. the 3. Christ showeth that it is not near relation that can serve the turn, though they be Abraham's seed. So likewise Matth. the 24.40. Two woman shall be grinding at the Mill, one shall be taken, and the other left.  
Fourthly, what he meaneth by, or when a person or people may be said to be a dishonourable Vessel. This was partly cleared in the 2. particular, but you shall a little further see this cleared: when Israel was delivered up into the hand of her Enemies, than she was a dishonourable Vessel; when she lieth amongst the pots, as Psal. 68.13. When she is cast aside, as men commonly cast aside a broke pitcher as a Vessel of no use or honour; and she is again received to be a Vessel of honour, when she believeth in Jesus Christ, she shall again be employed for the Master's use, Rom. 11.23. If they abide not still in unbelief, they shall be grafted in: so that we understand thus much, that God doth not make men Vessels of honour and of dishonour, but upon just ground and sufficient causes. I might prove this by several Scriptures, but I shall only cite two; Rom. 1.26. For this cause God gave them up to uncleanness, the 2. of the Thess. the 2. and 11. For this cause God shall send them strong delusions; there is a just cause why God dealeth so with men, and God doth so far condescend as to give man an account of it, therefore he doth not rule by his will or prerogative as some men say. Let us then a little inquire into the cause why Esau shall be thus hated, or made a dishonourable Vessel. Esau is now an honourable Vessel, as God maketh use of him to correct Israel; but when Israel shall be sufficiently corrected by him, he is to be thrown into the fire, because he hath corrected Israel, not as being in God's hand, but as satisfying his corrupt heart and cruel hands, Obadiah the 10. For thy cruelties to thy brother Jacob shame shall cover thee. The cause of Esau's being made a Vessel of dishonour, is granted by the Prophet Amos, Amos the 1. The whole chapter speaks of this thing, but especially vers. 7. he hath not remembered the brotherly Covenant, but pursued him with the sword, and cast off all pity, as vers. the 11. Yet the cause of this upon Jacob or Israel is just too Mich. 1.5. For the wickedness of Jacob is all this come upon them; see likewise Michael the 6. Yet God had not given Israel any such cause as he pleadeth with them to be so rebellious, vers. the 3. O my people what have I done unto thee? or wherein have I wearied thee? testify against me. The Lord appealleth unto man in all his proceed, that if man doth see, or Judge, that God hath not in any thing dealt justly, or equally, let him speak, or plead, for he is not afraid that men should dive or search into his proceed in reference to man as some men will affirm; therefore Vessels of honour and dishonour are of Gods making for just cause and grounds, given by themselves and no otherways, vers. the 22. What if God willing to show his wrath and to make his power known endured with much long-suffering, the Vessels of wrath fitted to destruction? I shall be very brief in the following discourse. The words are a further vindication of God, that he doth not (as some say) make Vessels of honour and dishonour, without reference to their works, nay, he is so far from that that after they deserve to be made Vessels of dishonour, yet he waits a long time upon them; and useth all means to reclaim them, he suffereth with long patience, the Vessels fitted or made up for destruction, this the Prophet Ezekiel, Ezekiel the 33.11. speaketh largely to, why will ye die. O house of Israel? and how shall I give thee up, (saith God to Israel,) it grieves him to do it; and therefore it is called his strange work, executing of judgement of this long-suffering and patience of God, the Apostle Peter speaketh, 2. Pet. 3.15. And suppose that the long-suffering of God is for Salvation: to this agreeth the first of Tim. the 4.2, and the 4. and remains the 2. and the 4. Which is very pregnant to this purpose, but this is not the thing which is so much contradicted, but the question is, whether this fitting or or making up to destruction, be not Gods appointing and ordaining men to destruction from eternity? because Peter the 1. the 2. and the 8. He speaks of some that were disobedient whereunto they were appointed, and Judas speaks of some that were of old ordained to this condemnation: for that of Peter the words run thus according to the Greek, being not persuaded, because they were agreed or resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word is used, Joh. the 9 and the 22. The Jews had agreed or ordained, that if any should confess Christ, they shall be cast out of the Synagogue: for the 2. place, Judas the 4. of old ordained, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeseripti, ordained by writing: in the Law, and who were them, but ungodly men, turning the grace of God into wantonness; destruction must be to the workers of iniquity. And the curse of the Lord are in the house of the wicked, Proverbs the 3. and the 33. But he blesseth the habitation of the just. The wise shall inherit love, but shame shall be the portion of fools. So it is fitting for destruction is one man's part, it is he that must fill up his measure, as Christ speaks to the Jews, Matth. the 23. Fill ye up the measure of your Fathers, and then wrath must come upon them to the uttermost, without remedy when they are thus filled up they are fit for destruction; so was Pharaoh fitted for destruction by his often hardening his heart, the first of Samuel the 6. and the 6. Yet upon such a person or people God waits, Romans the 10. and the last verse. All the day long have I stretched out my hand to a gainsaying, and rebellious people. So God waits all the day long upon wicked men, to see whether they will return. Thus you see how these words agree with the former. Man is very apt to reply against God, because he doth not presently make his power appear in punishing the wicked, and rewarding the Godly, according to that which Solomon in the Ecclesiastes speaks, Because judgement is not speedily executed, therefore the hearts of the Sons of men are set in them to do wickedly. This is the use that most men make of God's long-suffering and forbearance. So Peter speaks of mockers walking after their own lusts: the reason is because all things continue as they were the people of God also are very apt to repine and mourn that God doth not presently reward them, Hebrews the 10. Ye have need of patience, saith the Author, that when ye have done the will of God, you should receive the promises. But here in the words you have the cause why he doth thus wait, that his blow might be the heavyer unto all the Pharaohs in the World, and that his riches of grace might appear the more eminently unto the Israel of God; which brings us to the 23. vers. the 23. ver. And that he might make known the riches of his glory on the Vessels of mercy, which he had afore prepared unto glory. He hath prepared unto glory all those that believe in Jesus Christ and obey him, Romans the 2. and Psal. the 4. and the 3. He hath set apart for himself the Godly man. The first of the Thessalonians the 1. and 4. They were elect of God, because they became followers of Paul, and the rest, as vers. the 6. Thessalonians the 2. the 2. and the 13. You are chosen of God, through sanctification of the Spirit and belief of the truth: so that if you be sanctified and obedient, you may conclude you are the elect of God, God's chosen ones, God's Jewels, those that own Jesus Christ for the foundation-stone to build upon: the first of Peter the 2. and the 7. God hath prepared glory for no other Persons; for no unclean thing shall enter into his Kingdom, therefore the Apostle addeth, they must be sanctified, they must be called, not only on God's part (which all men are,) but such as have submitted unto Gods call. Chosen; that is, those that are counted God's choice, that are contented to follow him as an obedient spouse; there is a great mistake in such expressions as these: you have not chosen me, but I have chosen you; where we are to consider Christ as one wooing a wife, according to that the 2. of the Corinthians the 5. Now we know it is not usual for the wife to look for, or to choose the husband: yet there must be a consenting or else it is not a match, and thus the wife chooseth the husband above all the men in the World besides; and thus Marie was said to have chosen the better part, but Christ is the first mover in this business; so that the sum of all is, God waiteth with long patience upon all, good and bad; Esau and Jacob; he waits on Esau to show the power of his wrath, and on Jacob to show the riches of his mercy; and not only so, but so, but for the Gentiles sakes, that they may come in, the fullness of them, as Paul speaks in the 10. and 11. verses. The 24. ver. Even as whom he hath called not of the Jews only, but also of the Gentiles. For the right understanding of the words, we must look into the Prophet Hosea; Hosea the 1. and the 9 and 10. And indeed the whole Chapter, where he speaks both of Israel's cutting off, and coming in; he endeavours to take them of from their carnal confidence that they were high in the esteem of God, being his children of whoredom, Chapter the 2. vers. the 4. And so he threatneth them as such a people, yet he interlines his threaten with promises of mercy, as vers. the 23. I will sow her unto me in the earth; I will have mercy upon her that had not obtained mercy, etc. So that when the Apostle speaks of calling, he means calling by the Gospel, offering Israel the means which once they abused and contemned, and in this appeareth his love; yet this appearance of love from God, is when they shall say, blessed is he that cometh in the name of the Lord, Matth. the 23. and the 39 They shall be glad to embrace him whom once they rejected, the 1. of Peter the 7. and 8. So that it is to these called one's that the promise runs, to those that are not rebellious, as Chapter the 10. and the last verse. For had God come by this power as some do imagine, to force men to accept him, than his power was too weak to deal with Israel; for he complains, I have stretched out my hand all day long to a rebellious people; and he saith, what could I have done more that I have not done? as in the parable of the vine-yard; therefore there was all the power Acted on God's side, but this would not do; therefore this calling here spoken of, is only the invitation of the Gospel, and those that are overcome by this invitation, as to come upon Christ's call, they are the called ones, that Christ speaks of; and upon this we are exhorted to make our calling and Election sure: it lies on our part when the means is offered, when Christ calls we are to answer. The word vo●abo doth imply the giving a name to a thing; it is so used in the next verse. In the place where it was said they are not my people, there they shall be called the children of the living God: so it is used, Ephesians the fourth and the first. That you walk worthy of the vocation whereunto you are called. That is, you know that you are called Christians, or Saints; I exhort you, that you walk according to such a name. So that Paul here intimates that upon their return they shall have a new name, that is, they shall be called or named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a people. Ye are to know; they had this name before, but they lost it by their rebellion and disobedience; a people that is in opposition to Nations or Gentiles; so that they were a Church for corporation, having Laws and statutes to walk by, vers. the 25. As he saith also in Osea; I will call them my people, which were not my people; and her beloved, which was not beloved. 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. In these 3. verses the 24.25. and 26. is declared some fruits of the long-suffering and patience of God towards the Vessels of mercy, prepared unto glory; the 25. verse. Seemeth to relate to the Gentiles, and their grafting in: but look diligently into the plaee which Paul citys, and it will appear to be undone, or unchurched Israel; which were rejected for their whoredoms, and fornications, as plainly appeareth by that Prophecy. And unto that add Peter the 1. the 2. and the 10. And it makes it more plain, for Israel now are not a people, by reason they are scattered, and dissolved, and in that sense they may be called Nations, as once the Gentiles were. So that laying the Jews equal with the Gentiles in respect of being a people, was the only way to make them capable of mercy. This appears plainly in Romans the 3. at the 25. and Romans the 11. at the 32. God hath shut up, or concluded all in unbelief; that he might have mercy upon all. Thus God hath hedged up their way with thorns, and stopped all passages every way, that no life or comfort can come unto it, but by believing and submitting to the Gospel, as Galathians the 3. and the 22. All are shut up under sin. So that now there is no people but believers, as appeareth plainly the 1. of Peter the 2. and the 9 Ye are a peculiar people (to wit,) believers; and the Jews are not a people, because they do not believe. Therefore God may well make a promise, to make them a people, who are not a people now. In the next verses the Apostle doth (as it were) produce a Copy of Israel's commitment; wherein is declared, first, the extent and depth of their misery, secondly the cause, why it was so; whereupon he directeth you to the prophecy of Esay, Chapter the 10. Which I pray seriously read and consider, for the better understanding of these things; wherein is declared at large the extent of their punishment, with the cause thereof; and also a promise of their return: for the extent of the punishment it was so sore, that a very small remnant escaped; insomuch, that it was almost brought to Sodom and Gomorrah's condition, wherein there were but eight persons saved, 1. Peter the 3. and the 20. Now in the 30. and 31. verses the Apostle gins to make the application of all that hath been said, (to wit) that a righteous Israel could not be acceptable with God, but the unrighteous Gentiles. For Christ came not to call the righteous, but sinners to repentance. Which sinners we find were under the name of Gentiles; the Jews were whole, therefore they needed not the Physician, they must be ungodly ones, that Christ must be a Saviour to. So that he concludes thus: a people self-righteous, are those that stumble at Christ Jesus, and stumbling at him they become broken to pieces like an earthen Vessel: And upon this Israel now lies amongst the pots, cast aside as useless. So that from the whole chapter we draw thus much that Paul was very much troubled at the Jews sad condition, because they are fallen from the word or promise of God. But he calleth to mind several promises of God concerning them, or at least so many of them, as shall believe in jesus Christ. We may gather thus much from what is here comprehended, that all external punishments are inflicted upon Nations, people, or Persons, as they are found in Arms or opposition against Christ, and the despised way of the Gospel. And secondly, people, Nations, or Persons, shall be outwardly exalted, as they are found friends to jesus Christ, and obedient Persons to the Gospel. I shall produce some Scriptures to prove this, and so conclude my discourse. For this consider Matthew the 19 from the 27. to the end. Revelations the 5. and the 10. Revelations the 20. and the 4. Luke the 12. and the 32. And a place eminent to this purpose is, Luke the 23. and the 43. Where as soon as the thief confessed jesus Christ, whom (all thereabouts) mocked and despised; Christ makes him a promise, that he should have a share with him in his Kingdom. I say unto thee to day, thou shalt be with me in Paradise; which is this Kingdom. So that you see, the only way to have Honour and greatness; is, to believe in jesus Christ, though most in the World despise and reject him; for if we suffer with him we shall also Reign with him, the 2. of Timothy the 2. and the 12. the 1. of Timothy the 4. and the 8. Godliness hath the promises both of this life, and of that which is to come. The just shall have domininion in the morning of the Resurrection, Psal. 49. & the 7. Therefore seek first the Kingdom of Heaven, and the righteousness thereof, & all other things shall be added unto you.  
Octob. the 29. 1650. John Downame.  
FINIS.