a? -v^-A l-J'l /5y ^,k >i^\ ■m ^Kv 'W- Iff 'A S'k /' 4^ AN EXPOSITION OF THE Nineth Chapter Of the Epiftle to the ROMANS: • WHEREIN By the tenor and carriage of the Contents of the faid Chapter, from firft tolaft, is plainly fhcwcd and proved, that the Apoftles fcope therein, is to aflert and maintain his great Dodrine of JUSTIFICATION by FAITH, And that here he difcourfeth nothing at all concerning any Perfonal ELECTION orREPROBATION ./of Men, from Eternity. By John Goodwin , Minifter of the Gofpcl oi ^epM Chrifi, dm I therefore become your enemy ^ hecattje I tell you the trn^h ? Galar. 4. i6. 9ff^g ^of according to the appearancty btitjndg righteont jftdgr^efit. John 7. 29. Tentit eft mendacium : perl(tcet,ft diligent er injpextru. Seneca. ^Ht vero ms err are exiflimant,, etiam at que eiiam diligent er qax funt diCla eonfiderent, nefortAJfis iffi errent. Aug. de B^go Perfcvtr. London ^^ivnxx^ by John Macock^, for Henry Cripps,ind Lodowtck^ I'/o/ti, and are to be fold at their (hop in P opes- head Mky. 1553. ,(]'x\o'?^ii'^^o^- - '^^^^' To the Right Honorable John Fouk? Lord Major of the City of London, TOGETHER With his Worfliipful Brethren , the Aldermen of this City. Right HenDr able md KightWor^i-fful, >Y your high Approbation of a Sermon preaGhedat ?auU% before you in May laft by -one M"" ^<^hyi (Parvfo^ ( as the Prefs nameth him) teftified by your Order in Court of 5^»»^the 15. following, about the printing of the faid Sermon^, Ican- ' liiot, with the falvage of your Honors, but judg that you aie Mafters ( at leaft in your own fence and appreheh,^ -fi'ons) of thofe noble Controverfies now on foot a- 'mongft us, concerning Ele(5iion,Reprobation, the DeatJ^ of Chi^ift, the Grace of God, the Perfeverance of the '^Sairtts,^&c.beihg the principal, if not the only. Points •difcourfed in that Sernlon. Nor would I willingly but A 2 prelume, The BpfiU Dedicatory, prefumcjthatjhad you not been very ftudioufly and con- IcientioLifly verfcd in thefe great Queftions, you would not fo publiquely have appeared in the habit of a Facul- t(U Theologies, nor gone fo near to the giving a definitive fentence in matters of fuch profound difputation^as your faid Order (printed) even candidly interpreted, amount- eth unto. It is one of the foveraign and high contentments of my Soul to underftand and find, that Magiftrates and Judges of the Earth, arc willing to lift up their heans to the acquainting of thenifelves with the counfels and mind of God, and will find time to fearch throughly in- to thofe worthy Myfteries, which the BlefTed^Angels (thofe great Princes of Heaven) judg it ho ways beneath them, but rather an advance of Bieflednefs unto them, to pry into. When they who are Gods by Inftitution, fliall narrowly and with delight contemplate the real excellency oi his Glory, who is a God by Nature^ they muft needs be transformed into his likenefs, and this more and more, according to that mod obfervablc paf- fage of the Great Apoftle : But m all with of en face, be- holding as in aglafs the glory of the Lord, are changed into ■\ the fame image from glory to gUry, as by the Spirit of the " ^ ^° •^^^•1/-^r^^ And when the Gods on Earth fhall be changed into the fame Image with the God of Heaven, no doubt BlcfTednefs is coming with an high hand upon the world. But of this I muft crave leave to inform your Chrifii- an minds, that as a narrow and intcnfe beholding of the fiice of God in a true glafs, and which reprefenteth him .uniformly like unto himfelf, is an unqueftionable means of that blefled Transformation I fpeak of 5 fo on the contrary,to feed upon a falfe or undue rcprefentation of him, with a ftiong conceit that fuch a rcprefentation is according i^ e^h-c^titi^t^ua^^ff^ i.piple Dedicatsrj. according to Truth, and that God is really fuch, as by the falfe light of this reprcfentation he is exhibited and appeareth iihtO us, is (efpecially as the mifreprefentation miiybe) of moft dangerous confequence, and apt to transform men into the likenefs of the Devil, or at leaft to harden and confirm men in fuch a transformation. The Prophet X) 41^/'^ perfonateth God fpeaking thus to ,the wicked : Thonthdii^htfl that I rva^s altogether fuch an .^r x , -one as thyjelj ^, When men are unjult, unmercitul, m- ordinate lovers of themfelves, partial, hollow and loofe in their prom ifes, full of diffimulation, or the like, if under thefe moft hateful and horrid imprellions upon their Souls, they fliall be brought by men of learning, parts, and of fuppofed Godlinefs, into this Hellifli Para- dife, (whether it be in exprelTnefs of words, or in preg- nant and near-hand confequence, it is much the fame : the flefli will fmell a confequence afar off, that fympa- thizeth with her,) that the like things arc found in the Glorious God himfelf, and that He ads and moves in his way, as the Sons of fuch abominations are wont to move in their way, this muft needs be as oyl cafV upon the raging fiames, a teaching of wickednefs to be more confidently wicked, then otherwife ( in all likelyhood) fhe durft prefume to be. It is like that the Prophets of ^erujalem in Jeremy s days, built up the Inhabitants thereof, great and fmall, wnto ruine, by fuch Dodrines as thefc.For the Lord complains of them in thefe words; / have feen 4lfo in the Prophets of ferufalem an horrible ^i^i hgrvenda thing: the f commit adultery , Q /. ^. they adultefate thchominum adui* trutb,as Gr^?//^ interpreteth,]^;^^ rvalkinlyes, \_i,e. teach fj^^*'^^ ^^"" the people day after day things which are falfe,] they ftrengthen alfo thehands of evil doers, that none doth return from his wickednef «=. He that fliall put it into the heart ' ^* **^* '"*• and confciencc of an evil doer, that God is like unto him A3 in The Efiftle Dedicatory. in the way of his evil doing, makes it next to an impolfi- bility For fuch a man to relinquifli the evil of his way. For who will not with his whole heart and Soul defire and delight to walk in fuch ways, being other wife pleaf- ing to the flefli, wherein he verily beleeveth that he fliall belike unto God ^ Now that you maybe unjuft, un- merciful,cruel5partial, haters without caufe of the great- eft part under your Government, full of dilfimulation, Indulgers of all manner of fin and wickednefs, and yet be like, yea very like unto fuch a God, as M"^ Pawfi;^ pourtrayeth out unto you for the true God, the God of your hope and Salvation5in his Sermon (lately mention- - ed,) although I have demonftratively and with preg- a KcdewpihH nant evidence proved as much already in fome of my Redeemed, p. Writings '^3 yet if you fliall pleafe at any time to lay the '^^ V^' VJo comm.and of your Honorable Court upon mc to per- .514 &c. 499, \ r r • • • L -I r 489 490, 4 77, form the lame lervice again with more particular refer- ^<^- "^^^^^^^gj; ence to the {liid Sermon, I here engage my felf, teftib^ ani D'$ fiorv pace J with other emergent diverfions, which are like to f> rove not a few, will afford) for the ht^aling of i$^ tf God jhall gracioufiy pleafeto. flmd hy me in the cure* By rea- fon hereof my intentions^ declared for the drawing up of a fe- condpdrp to my Book of Redemption (now fom^while fince publiJ1)ed) are inter loped^ and jet back for a time* Tea whe- ther God will not by the hand of death difcharge me from the fervice^ before I fhalLbe in a capacity to lift up an hand unto it, IS beyond the ken of my underfianding. However, He whofe To the Reader. tphofe Intveft is A theitfdnd times more concernedin ^uch d fervice^ then mine^ rvtll (Jam fictirelj confident) awake^i other inftruments to the performance oftt^ though iJh.ififMl ajleep, : v'^ Concerning the Bxpofition norvin thine hand) though it §,2. he net yet of, age, yet I f^ppofe it cm^ and m/l Jpeak for it felf^ to thvfe who under f and the Dialect ■> which itj^eaketh : if not J jjhaltnot beinporttme, n.r rife up early to commend it. The parcel of S criptttre expounded in it j is (doubt lef) if amofi high and exellent injpiration 5 as our Saviours ad- vice aljo IV ^ upon his commending thofe., who had mixdt themfch^cs Ehnuchs for the Kingdom of Heaven. And as He bj Jubjoyning this Epiphonema^j He that is able to receive it, let him receive it, plainly fgnifed, as welt the paucity of thofe that wehlike to imbrace and follow that his counfcl on the one hand, as the great and fmgular benefit:, whereunto it mufl needs redound to thofe who jhould follow it^ on the other hand : In like manner the Jpojile 'Pauly when by the Holy Ghofl he had indited the contents of this Chapter^ might well hai/e Chara6feriz,ed the Genius of it by this^ or fome like Eioginm I Capiat, qui potis eft capere. Let him under fiand it, that can underfiand it. It is a feld where- in there is a treafure ofwifdom and knowledg hid: but he mufi be content to dig Jeep and hard, that de fires to find it ^ yea and mufi be provided of fuch digging injlruments alf, which are proper for the work ^ I mean, of fuch principles, which are of good and ptegiant accord with all things deli- vered^ and intended by the Apojlle in the Chapter, Other- wife the pre-conceptions of his j udgmcnt being erroneous, and ^ing thwart and cro^ to thofe notions and truths^ which are averted here, mufl of neceffity. turn him out of the way of the Apofiles meanings andoccafion him to fit down in his be- lief quit be fides that which is written* Tea though a mans fiidgment be comportani enough with the general [cope^ or main To the Reader. mAin cmcltifion driven At in a Dtjcourfe, yet if either it wars agdnftdny fart of the met hod j or any argument man- aged in order to the evi^ion offtich a. conclufton, or elfe mif' apprehends thefcope andmamconclufionit felfy judging it to be one J rvhen a^ it is another {far differing from it) either of thefe^ but effecialy bothof them meeting together^ mufi needs diforder amans thoughts, and reduce htm to an utter incapacity of underfiandtng aright the carriage of particu- lars in the aifcourfe. Both thefe di [advantages, in reference to a true under (landing of the Apoftle in the Chatter before us ^ I clearly fnd in thegreatefi fart of our modern Expo- fit or s, (yea and in feme of the more ancient alfa) who have commented upon it. For, § . 3 . \* {To Ifeak firji to the latter) They more generally con- ceive the Jpo files fcope in the body of the Chapter^ to be an holding forth, or afjerting, of a peremptory Ele^ion and Re- probation from Eternity of a determinate number of men, under a meer perfonal conftderation. Whereas to htm that fhall narrowly and attentively weigh and confide >■ the tenour andprocefi of the Apo files difcourfefrom verf. 6. to the end, it will be found as clear as the light at noonday, that there is ncc volanec vz&\^\\xm^ neither little nor much, of an) [uch, either Election, or Reprobation in it '^ but that his exprefi fcope ind intent is to vindisate that Great DoHrine of fufltfication bj Faith, and this {more particu- larly) againfi two main objeBions {the one inftnuated, verf. 6. the other mentioned vcrC.i^,) This I plainly demon fir ate in the entrance of my Expofitiom, and give further light ever and anon to the truth of it uponoccafion offered, in the progref thereof. 2. The opinion and fence of the faid Expofitors, being, that if God fhouldeleB or chufe men, or purpofe or decree to ele^ them, by, or according to, their Faith, Ele^ion fhould be as much from men themfelves, and as little from God, as it To the Reader. it vpouldbiy in cafe hcjhuttld Ele^^or furfofc to EleSfjt^cm, hjf^or according to the merit of their works, where ^ the A- pfile clearly fi^ppofeth the contrarpn this his Difc our fe (as J make evident tifon verf. ii.'j evident it is that they lie under the other disadvantage alfo (lately mentioned^) and by reafon offtich a notion, or principle, cannotpo^tblyfiU.^ in, or' cloze kindly with him tn his fence and meaning along^he ^ chapter, if my Brethren of hardefi thoughts againfl me, really l.^ knew, frfi, how little pleafure I take in declining them, of their.judgment, either tn the fence of this Chapter, or in any other controverfd Foint in Religion -, and, 2 . How little of- fence I take at them^or any of.them,fim^lyfor their oppofition ■ in judgment unto rhet, Ifuppofe they could not (lightly) be any otherwife^ ^cUed towards me, notwithfianding my diflance in judgment in fintk things from themy^^en I a0 towards them-j andconfetjuehily,that they would ortty pity md fray for me, as a man 10 whom the light of the Truth hath Only in part M yetjhined, and not be continually fhoottng the arrows of bitter vyords (as David caUs them) again ft me, as if I ei- ther were a perfondifAffe^ed unto them, on their Jntefefl, or did not deftre «AH9iv/ Armini- iihifriOi, tUatby this timeitfighijieth'linle or nothing totkem, and that they are no more affeAed with the found of it, then rhofe that dwell near unto the Catad'upes of Nilus are with ; the hideous mife thtreof\ who^ya contintfd'h'earingiti arc' fcitreeferi^fibletBaf^ thty do^^ear H^, Horar)e'any^'Ways difurbed ■ or Weonveniencedbf it . -Bowever,m kyi(iw,notwiPhf(anding 'that difgraceftil dem'md in tht nmnth of k tr He iff Mite, Can any. good come out of .Na^retii ^' that^ there did come thegreatefi'gMthitt, )e^'ei^tM Wo'H^fawii had, ormjoy- ; edifH>^ themi Fifths B^oftmri^doit K\mmmzt]^i.:e^' rvasfiyft^ivefi W>?^^> yndwfit/ered' hyv Af mkiijs, or ariy per fin fliled by fnen, Arminiait, 1 knvw much jnoreriafon why thtminjh'Mldbe had in honour for the Ex^fition fake, then whf the E'xpofiiion . jhould fuffei fdy tj^e Orihsjake;- That Arminius'ftudrcd (upon equal te)'0s t^ftktketefiof his felloviis) to ftietv himfelf approved unto God, a work- man that needed not to be afliamed, rightly dividing the Word of Truth, is a word fufficiently efiablijhed in the mbuth'of mhrethn neither two, ' oX- three Witncffes, and thefe' trery co?nf.efe?it ' amfher^fAt according to' the%aw,he ou^t to be acquhiedfrom any fmifier imputation in that kind, §.6. Notrvithpinding., unlef both the credits, and the confci- encesjcfthpfjwhofhall call t^e E xpofition, Atmlnhnybe re- lievMft^eJlguy^y'^Sjnecdx^ifhty which in fif^e cafes allovk' ethmen tockll tkeiphole bfkterm appropriate unto apart only, they will both fujfer deeply in the adventure. For though there be fime fireins and turnings here and there whichfytn- pAthize with the principles. of that way, yet the n^din body am ' bulk To -the Reader. btdk of. the ^xj>ofmon, is built u^ on grounds of common re- cepion-AmongH 41 under f.mdiK^ and -lcArnedQ\\n^\ZXi%, Anmnius h/mfelf, as far as I cmfind^ hath not mitten (Comrncntary-mfe) ^gve the. fr»^ortion of three or^ fonr leaves . (dt mo ft) it} Quarto u^ on the Ch after, Thii .^itce, thoHgh pffo narroi^ a compaf, I never read^to this.daj^, np- ther hj '^y felf, nor by any other for me ; nor do I knojv any one notion contained m it, , Iconfef^ I furpo[ely forbore the reading ofit^that 1 might have.mh.eremth to fiofthe mouths that were like to be ofenedagainfi me, asiflh^d, ploughed with Arminius his heifer. The Kemenjl rants ,who appear^ed at the Synod of Dorr, delivered into this Synod thetr fence fimewhat largely touching the middle fart of the Chapter ^ beginning with vex f,6, and ending with vcrf. 23 . butmed- dlednot either with the beginnings or theend^ofit, I confef that atfome turns I ^nfalted this piece of a Commentary, and fometimes met withfuch apprehenfions , which. conformed well whhmyCtmws^ and which contributed fomewhat to- wards the mrk I h^d in han^. But. he that jha.llco?^pdr.e the consents, of^l^is writing with .my Bxppfition^ . mlCfind vt^ry , Uttk (comparatively ) borrowedfrom thence 5, arid that which ,.\is borrowed J fotransformedy and the property of it fo altered, 'by fiperadded explications i limitations ^ diftmcf{pns, qiiejii- ^n^i^rC that the natural face partly the S'v l) Itttlc To the (Reader. little readings under fland the management and cmrjevfh throughout i and Jo make fome eftimate whether it be At any turn rvrejied or forced ^and not very naturally c&nfortingand comporting all along mth the context it felf. After the Ex- pofition,! havefdj oynedyfor thy benefit (with nofmallr^ains to myfelf) four Tables 5 the fir fi containing fitch f articular Texts of Scripture occafionally mentioned^ with fome touch or other, of interpretation fUpn them. Thefecondexhibiteth fuch general Rules for the Interpretation of Scripture, which are upon occafion delivered in the -Bifcourfe. The third, is a - ColleBton of the principal ^efiions. and Difficulties dif cuffed and replved herein* The fourth and lafi dire^eth unto jome other particulars in the Expojition, which are notto be found out by the help of any the other Tables. Ijhali not need to inform thee of the nfefulnefi oftheje Tablet yor tell thee that by means of jome one or other of them, thou may ft: very pre^ Jently find any thing material contained in the whole. I knew no ground (neither fhall I build without) why I fboiild expeB any better quarier for this piece from men, who have adventured fo much of their efiates in credit, in the crazy bottom of a Perfonal Reprobation from Eter- nity , as the greateft part of Minifiers^amongH us have done, then what my B ook of R edemption, and fome other writings relating in argument thereftnto., vkavefound^ T%e Serpentine hifitng of tongues and pens agai^ftnit- is now no f range thing^unto me, andfo no great tryal, . > > ^ Cunarum labor eft angucs fuperare mearum* From my youth up until now J have confined the viperous centradi^ions of men, the Truth having a^edmeinfull op' pofition to my Genius andfpirit, by makingme (with Jcrc- k Icr, 15. 10. j^y^ a ^2in of contention to the whole Earth ''. But now I can willingly and freely fay of the Truth (a^s the Empref of her Son) Occidat, modo imperet: Let Truth haridle measfhepleafeth, deprive^me of all things, yeaof that very being To the Reader. bein^ it (elf, of which 1 am yet p^ffejfed, upon condition that Jheherjelfmay reij^n, I hnve thead'vantageofoldage, and of the fan^uAT) ofthegrAvt near at hand, to dej^ife all ene- mies and avengers, I know that hard thoughts J and hard fayings, and hard writings, andharddedings, and frowns, and pourings out of contempt and wrath, abide me: But none of thefe things move mc, neither count I my life dear unto my felf, fo that I may finiih my courfe with joy, and the Miniftry which I have received of the Lord Jcfiis,t(ytc{Viii5ih«Gorpel:cf the Grace of God^. Fare- *°**^' well: '(gisodiMAdet) in tM^Zdr^.: Lephimhofue d Friends portion in'thypv '>/< « >> " ■». n>^i il i i. A PARA P H Of The RASE Nineth Chapter of the Epiftle to the Romans, according to the tenor and fence of the Expofition following, containing (in brief) the (urn and fubftance thereof. Rom what hath been already delivered by me, in this Epiftle, concerning Juftifica- tion by Faith, and not by the obfervation of Mofes Law , as likewife from what I fhall further add in the fame argument, I cafily forefee that my Country- men^the fem^ will infer and conclude, that I make of them no better then Re- probates, a people caft out of the fight and favour of God, in as much as they doe not receive this my Doc- trine. And I am not a little jealous, but that they will judg, and fay, that it is of hatred and evil will towards them, that I am fo zealous in alTerting and propagating fuch a Dodlrine, in as much as they are confcious unto ^hemfelves how injurioufly they have 1. J fay the Truth in entreated me, and what great evil they thrift, J Ije not, my eonfci- [^^ve done unto me. But to prevent, encealfobcaringme ^itn/^f f ^'"^ '»^'^«r//^ /'*''"» other Saints, but hath alfo inveftcd me ^I'^fi^f'^ ^J ^I''^T'7L .,1 'i. J- r A /ii h»imen according to thi with the peculiar dignttyof an Apoftle ^A and made me his Great EmbafTador un- to the world, yet am I not onely willing and content for their faks, and to recover them out of that bitter fnare of death, (their unbelief) to run all extremities of haz- ard, and danger, and to fuffer things very greivousto be indured by men 5 but alfo ardently wifli and de fire, that. I could, or might, purchafe or procure this Grace for them at the hand of God, though it were by my be- ing made, not only the moft vile, abjed, and defpica- ble bondfla vein the worldj and handled accordingly^ biit even fuch a per fon alfo, who is efteemed^ or looked C c ) upon A Paraphrafe of the upon as the nioft abhorr€d and abominated creature in all the world by Chrift himfelf, and which of all others he would never own 5 or as a nfian devoted unto the worft and moft ignomious of deaths, and ready to fuffer accordingly. And this I can, and do, the rather wifti and dciirc on their behalf, to favc them from the wrath and vengeance which is to come, and never to p.afs away, or end, beeaufe they are by nature and communion in the fameblood,my Brethren and Kinfmen,they and I being joyntly defcended from one and the fame Great Proge- nitor of our race, Abraham, In this refpe^ I cannot but with all naturalnefs of afFe(5lion, and tendernefs of bow- els, com mile rate their moft deplorable and fad condi- tionj and (confcquently) offer my felf moft freely arvd willingly to fuffer the uttermoft of what I may fuffer, or lawfully wifh tafuffei?, for tlicir Redemption from fo great mifery. Nor mdcedfhould I iTiew that reverence, which be- Cometh me, to the moft fignal and worthy difpenfations oF God himfelf towards this Nation and people, if I Ihould fuffer them to perilli, in cafe I had a price in my hand, whatfocver itwere, wherewith to relieve them. For, I. God brought them out of the 4. ivhi are Ifradites, to loynS of a moft famous and worthyPro- "iifhorn pertatKeth the Adof^ genitor, wholc nante, being jACdhy upon tiin^ andthe Glory, andtke a (pecial occafion he exchanged for// Covenants, and the giving y^el, and herewith gave him honour in a- ^f the Law and the fervtce ^undance to boot. in which honour they of God, and the Prom.fa, ^^^^ ^^^^^^^ ^.^^ |^.^^ ^^-^^^ ^^j^^ j j^^^^ The l/h, Ch'J;ft™S ^^^^^^ V ^- Neither hath he cattTionour over all,godbUS[cd for tvtr. "P^" ^^«"^ o^ly in the Great Patriarcn Amtn, and Father of their Nation, and in their acknowledged relation of dcfccnt from him. Nineth Chapter ^^ ^^ ions they imitate. Ezek,i6,^, ifai, 57.j./?tf/5.7. gf^^.8.37,3P,44. i Pet,s.6, i^foh.^.S. Now then, in as much as nothing can be more evident, then that all that carnally defcend from Ahrahamt and fo hoin Jfaae, and fac&b, are not thus fpiritually born^ do not depend upon this free promife of God. for their Ju- ftificdtion, as evident it is that all thefe may be repro- bated and rejed^d by him, without any mifcarrying or falling to the ground of that promife, by which he en- (C3) gaged A Parafhraje of the — ' gaged himfelf to be A God unto Abraham, and his feed. True it is, that that Interpretation of his promife made by God unto Abraham) Butm ifaac jhall thy feed k caUed^ livas fome»,vhat obfcure •, but God foon after gives fur- ther light unto it, by another Oracle •, and however, ex- pcded that they who (liould come to the hearing or reading of it,{hould fearch and enquire with aljl diligence after his mind in it. Nor did God (ignifie and declare un- 10. And not €mly thu, to Abraham only, by faying unto him, but \Hcn Rebecca aljo had ^^^^ -^ ^r ^^^ ^^ ^^^^^^^ ^^ feedjhould 'cTF^ttrVZ'- ''''" ^^(T^//^^, who, and what manner of per- '""^uFZthTMdrenlot ^ons they are, and muft be, whom he raiher, Nations] being not meant by that /^^^ of iiis, unto which he yn horn, neither having made tliat Great Promife of being-a God d neanj good, or evil, that and Great Benefadior for ever, but he thepurpofe of God, ^<^^<'^^' further declared his will and pleafurc in ir^g toBUaion might /and ^j^^ ^^j^^jr ^^^^ ^^y^^^^ ^jf^ . ^^j ^{^^^ Tautr "P""" ^^'^ terms,and under fuch circum- il. 'it ^as raid mto her, ftances,as by which his mind and counfel "^he Elder /ball ferve the inthe buiinefs may be morc clearly and 'lounger; pcrfcdly known and undcrftood, then 13. Asitis'^ritt6n,'ltzo\> by the Oracle mentioned and delivered have I loved, bat Efau havt ^j^^q Abraham upon the fame account. ^ hfited, Pqj; whereas it might be pretended, or thought, that God therefore paffcd by ifmael, and made choyce of ifaac for Abrahams heir, and confequentfy meant to eftimate or count him, and fo his pofterity, for Abrahams feed, either becaufe ifmael was the Son of a Concubine, andfhea bond- woman, //?4^ the Son of a free-woman, and Abrahams principal and moft legiti- mate wife 5 or elfe becaufe Ifrriael was a Scoffer, and of a morc irreligious fpirir, whereas ifaac was of a morc gracious temper and behaviour 5 and confcqucntly, that "0 Nineth C hapten totheKouAns, no fuch myftcry, or meaning, as I infer fromthe faid O- racle Q^'/;£.that God in his promife, fliould by Ahruhams [ecdj intend only fuch, who fpiritually refemble ifaac in his birth] can rcafonably be deduced fron^ it ^ Evident it is, that no fuch exceptions or pretences as thefe to ob- fcure the mind of Cod concerning Abrahams feed,' can have place in that Oracle, which not long after God himfelf like wife, in way ot further difcovery of his mind about the fame bufinefs, delivered unto Rebecca (jfaacs wife) being now ready to be delivered of two children ( the Heads and Signrhcators of two Nations ) in thefe words, The Elder jhdU [erve the Tonnger, For, i . Thefe two children had one and chc fame Mothtv^viz, Rebecca, and wcrclikewife begotten by the fame Father, and he not a bond-maPj or perfon of mean parentage, but a Great and worthy Patriarch of the ^ewijh Nation, yea Abrahams Son and Heir (Jfaac by name.) 2. When God declared unto Rebecca his mind concerning thefe chil- dren, in the words mentioned {The Elder jhallferve the Tounger,~\ the cafe between them wa» not as it was be- tween Jfmael and ifaaCj whciyffmaeli being a fcoffer, was reje folate and wafte, with a refolution never to fuffer them* to be built more. By thefe differences put by God be- tween them, the fervilc condition of the onc^and filial or fon-likc Ntncth chapter totheKoMAtis, fon-like condition of the othcr,manifeftly appearcd^and this in peife(5t confonancy to that Divine Oracle, which long before, yea whileft as yet neither of them was a Nation or people, yea before the heads of either Nation were hr/7, had pre- declared thefe things. Nor doth it follow from that Inter- pretation which I have made of, or from , ^f . ^^^ f^'*^{ f" '''^. ii^.r i-iTi jr then? u thtre Uitriffhttott;- thatmference,which I have drawnfrom, „^^^ ^.,y ^^^, Codforhil the two Divine Oracles mentioned, (the former delivered unto Abraham concerning his two Sons, ifmael, and ifaac, the latter, unto Rebecca concern- ing her two Sons, £fau, d.nd fas ob,) n^iz, that not all who are the natural ifTue and ipoOicnty o( Abraham^ no nor yet offacob, were intended by God in his great pro- mife made unto Abrahamj for hisfeedt no nor yet any o- therof his natural ifTue, but only thofe, who, after the manner o^lfaac, are children of promife, and fpiritually begotten of the Word of Gods Grace, which promifcth Juftification and Salvation to thofe that beleeve •, from henced fay) it doth not at all follow that God fliould be mrighteoiis^ or unjuft, as (it is like) my Countrymen the ^ervs will pretend. They are apt to think, that if God (hould eftimate Abrahams feed, and juftifie men, by be- leeving, rejeding from thefe priviledges theftridand zealous Obfervers of his own Law, he fhould be un- ^ghteous and unjuft. But I defire they will pleafe to un- derftand, that I am as far from teaching any Dod:rine whatfoever, whereby God fhould be rendered unrighte- ous, as themfclves ; yea every fuch Dodrine as this, is the abhorring of my Soul. But that there is no refledri- on in the leaft of any unrighteoufnefs in God, in my Do(ftrinc of Juftification by Faith, and not by the works of the Law, is evident from the mouth of God himfelf. , . ^?^5^^^,^>^ "ot afTume and claim to \^ p,, ^, ^^^^^ ,, Mo- himtcif a liberty, or right of power, to {g,^ / ^^m (;ave mercj, «•» (d) a juftifie whom A Parafhraje ef the vchm I ^ili have mercy, juftifie and favc, who, or what manner of and I will have com^afion, perfons himfdf plcafeth, in faying unto on "dchom I Xi'ill have com- xdofe^, I will have mercy, on whom I will p^(P<^"' , have mercy y(^c, Doubtlefs God claimcth unto himfelf no liberty or power in one kind or other, but only that which is moft equitable-righteous^and juft. shall not the fudgofall the Earth{CmhAhraham)d0 right'! and fo, fpeak right '! * Therefore if God be at liberty to accept, juftifie, and fave, who, and what manner of per- fons,he pleafeth, (and confequentlyjto rejed what man- ner of perfons he pleafeth,) he cannot be unrighteous, or unjuft, in ihewing the mercy of Juftification, and fo the Grace of Salvation,uponthofe who belecve,or in deny- ing thefe priviledgeSjto thofe that feek after them by the works of the Law. From hence it clearly foUowcth;^ that 1 6. So then it « not of Juftification, i,e. the Law or terms of Ju- him that ^^illetio nor of htm ft^fication, do not proceed from, are not ti^^^rnnneth bmof god -^^^j ^ nominated, appointed, thHtfhcweth mercy. r ^,, , I'^^r C^J * ^ or made by men, though never lo tor- ward or defirous of being juftified, though never fo zealous in purfuing Juftification •, but the right of en- ading this Law, and of prcfcribing thefe terms, unque- ftionably appertaineth unto God •, and this for this rea- fon, and upon this account, viz>, becaufe it is, and was, in his power, whether any perfonwhatfoever of mankind^ fliould ever have been juftified, or no, by one means or other. For as he that freely foundeth an Hofpital or Alms-houfe out of his own proper eftate, and endoweth it with revenue and means for the relief of thofe that are hclplefs and poor, hath in equity the right and power of . making what Laws he pleafeth concerning the perfons that (hall be admitted to partake in the benefit and com- fort of cither of thefe houfes, as how they fliall be quali- fied in order to their admiffion,how regulated after their * admiflion, Nineth Chapter /^ //;f Ro m a n s , admiflionj&c, at lead there is no colour of reaion, that the perfons themfelves, who ftand in need of, and ac- cordingly dcfire, the benefit of fuch charitable founda- tions^iliould prefcribe Laws for their own admfiTion and government-. In like manner, God of his free Grace, Mercy,and Bounty,afFording the blefTed opportunity of Juftihcation unto the finful and loft world of mankmd, hath a moft equitable right and power ( and claims and exercifeth it accordingly) to nominate, ordain, and ap- point what Laws, terms, and conditions himfelf pleafcth and judgeth meet, for all thofe to fubjccft unto, who dc- fire part and fcllowfliip in this great and blefTed bu^nefs of Juftification,beforc they come to enjoy it. And it is a moft prepofterous thing to imagine or conceive, that he • ftiould fuiFer of permit men themfelves, who are finful and vile, and ftand in the utmoft neceflity to partake of his bounty in that royal bleffing of Juftification, to make their own terms how they will be juftified. . And as ihcvc is no uftrighreotifnef in 17 For the Scripture Cods fhervin^ mercy, the mercy of jufti- faith unto Vkmoh, even/or fication, and fo of Salvation, on whom '^'f/f"'^, f'^'P'f' ^"^^ ^ he pleafeth,andconfequently, not in '^f^^ '^'' ^P > ^^^^ I ' n r • L r L i i V • t mt^ht Jherv my power m juftifymg thofe, whobeleeve fo neither ,^f,^ ^,^ ,^J^ ^^^^ is there any wnit more unrigkeoiijnejs in might be declared through' his re je (fling, condemning and deftroy- out all the E.rth, ing, whom, or what manner of perfons he pleafeth ♦, and confequcntly, not in his rejecfling and deftroying impenitent, unbeleeving , and obdurate finners. For himfelf fas we are informed from the Scriptures plainely told Pharaoh by Mofes his fervanr, that whereas by his frequent rebellions againft him, in dctayning his people in bondage, contrary to many ex- prefs Orders and commands from him to let them ^o, and thefe feconded by many terrible figns and woncTers time after time, he deferved to have been cut ofFby (da) dea^: K A Frraphrafe of the death, as many of his fubjet^s ( partakers in the fame re- bellions with him) had been, yet he had, upon a fpecial defign, refpited him from deftrudion hitherto, -u/;?:.. that in cafe he fliould ftill ftand it out in flubbornnefs ^and re^* bellion againft him, and not relent to the difmiflion'gf his people, by all that goodnefs and patience which had akeady in part been fbewed, and fliould yet further to a degree be ihewed unto him, he might fliewthc dreadful- nefs of his Power in his deftru(flion, and fo caufe the knowledg of his great and fearful Name to be fpread far and near throughout the world* By this admonitory and mina'cpry addrefs unto Pharaoh, God plainly de- clares that he is at liberty, and hath a right of power to rcjed from his Grace and Favour, and to dcftroy, who, and whatkindofperfonSjheplcafcth-, and particularly, that that fort or kind of perfons, whom he is plcafed thus to rejedl, and deftroy, are ftubborn and obdurate unbc- Icevers. Now then,what from the words (latc- 18. Therefore h^th he ly recited) fpokcn by God unto 3/(?/f/,on wercy,on ^hom he ^ilt have ^j^^ ^^^ hand,and what from the meffag^ mercy ; andUom he \v,//, ^^^^^ mentioned) fent unto Pharaoh, on hi hardcn^th, ^^^ ^^^^^ ^^^^^ .^ clcarly followcth, that God hath a liberty, or right of power (which he accord- ingly exercifeth both ways) as well of (hewing mercy, juftifying,and faving, who, and what manner of perfons hepleafeth, asofrejeding, punifliing, and deftroying, in like manner, whom he pleafcth •, and confequcntly, that there is no unrighteoufnef^ in him, when he doth cither. If things be thus between God, and 1 9. Thou iipih fay then his creature,Man,i//;&. th.^.t he hardeneth, uKto me, why doth he yet find puniflicth, and rejeaeth, whom he pleaf- ^7u \Iin ''^^" cth,and at his Will •, it may be that fome out of frowardnels ^ or ignorance , or both, Nineth Chapter totheKoMhu s . both, will demand •, HqW Cometh it to pafs that he Co frequently complains of, and reproveth, tllofe whom he hath hardened, and rejeded, confidering that they are in no capacity to reform or amend any thing that is blame- worthy, either in their hearts, Or ways, or to recover themfelves from unde r their prefent mifcry, in as much as that Will of his, by which they are hardcnedy or reje(5l- cd,cannot be rcfifted, or the effects of it diflblvedjOr dif- anuUcd by men < Are fuch things meet matter of re- proof, whichthe pcrfons reproved arc,in no condition. Or poiribility,to help or amend i ' ' ' For aafwer to this dcinand,whoroever thou art that makeft it, if thou becft but 20. Nay but, o ntAn, ^ho a man, I cannot but demand another art thon that refiyefiagain(i thing of th^e yndi me, AVJiether it be f'^' ^^^" *^f ^foi^^gfo^mcd meet,or(mdeed)tolerable,thatthoube- ^ ^^ ll^Zt l\ mg a poor, weak, ignorant and nnful ^^^ ? creature, d\velling in an houfe of clay, and who muft fhortly appear before the dreadfel Tri- bunal of J^^//^ C^r//?, to receive judgment for all thy thoughts,words,and works, ihouldft enter a quarrelfom and froward conteft againft the moft glorious, moft ho- ly,moft righteous,and only wife God, before whom the pillars and powers both of Heaven and Earth tremble, who is able in the twinkling of an eye to crufh and de- ftroy thee, about cither the righteoufnefs^ or wifdom, of his ways ^ If he doth reprove, complain of, and pnd fmlt with, thofe whom he hath hardened, of rejeded, oughtcft not thou t© reverence him, and prefume both wifdom and rightcoufnefs in this his way, although thou through thy prefent ignorance and prophanenefs of heart, art not able to comprehend them i For (let me- yet once more ask thee) is ii in the leaft degree reafon- ablc or comely, that when a workman hath given being fd 3; to A Paraphraje of the to any thing made by him, infuch orfuchaform, that this thing fhould cxpoftulate^ with him about the fliapc or form, wherein he hath made it, or complain of him for making it in this form,and not rather in Ibme other ^ cfpecially confidering that that thing, which the work- man hath rnade in one form, could not poiTiblyhave been made by him in another ^ in as much as it had been another thing,and not that which now it is, if it had been made in another form. No more reafon is there, nay much lefs reafon there is, why finful men, who by fin- ing agaihfl God have forfeited their very beings a thou- fand times, fhould contend with him about his proceed- ings with them, or about the terms of that being, which he,notwithftanding thofe many forfeitures, isgracioufly pkafed to vouchl&fe unto them ^ efpecially confider- mg, that God, his infinite Wifdom and Juftice on the one hand, and their folly and finfulnefs on the other hand, confidered, cannot grant them any being at all up- on better terms, then that which hqnpTVjVpuchfafeth un- to themj^ ' '."^^^ And let me ask thee, Q man, yet once ai. Hath not the 'Potter niore, the more throughly to convince fower over the clay, of the \^^^ ^f ^^^ unreafonablcnefs of thy con- fame IhwJ toma^e one vef- ^^^ .^^ ^^^ about llis, dealings by lei tint honour y anaanother • i^ • • • ^ r j ' i. r iv^i r into di/h^nofir ? thec,having now imbafed thy felf by fin- ing, and fo art become obnoxious unto his difpleafure •, let me (I fay) ask thee, Doft thou, or any other man of common reafon apd underftanding, deny unto an ordinary, P^r^^r a lawfulnefs of fen/er over his[ctap the vilenefs of the material on the one hand, and his civil right and propriety in it on the other hand, con- fidered, as if he might not without the violation of any principle, of reafon, jtiftice, or equity, of the fame parcel or lf(?9Jp of it, make one vejjel for ferviccs, not only necef- fary, Nineth Chapter totheKouh^s, faiy, butalfo comdy and honouralfle -, anorhcr/or em- ployments Icfs creditable and feemly c And if God Ihall pleafe, for the mani- 22. [.^w^] tvhat if God feftationof his moft dreadful avenging ^'/"f'"? '« ^erf hu wrath. Fewer upon men prodigioufly finful, on '^^^fo^/k^ f^ power kr^ov^^^ the one hand, and on the otlier hand to '«^«^^f *^^^^«^^/-^>/- , . Ti ' J r 1 1 J J ftn»g the vfffels of Wrath, admmifter a ground of knowledg and ftudtodefiriaJr confideration unto the world, how rich 23. And that he might above meafu re his remunerating grace mAke k:?own the riches of hu and bounty is towards thofe, whom by g^ory to the veffels of mercy, his lon^-fuferm^ and gracious applicati- ^^*^^ ^' ^^^ 4ore prepared ons of himfelf othermfe, he fhall bring to ^^'n^^ry t repentance, and fo prepare and make them meet before- hand C or , before their death ] for Salvation , if he fhall (I fay) forthefe or the like ends, mercifully, and with much long-fuffering and patience, entreat obftinate and obdurate {inners,who are already, by means of an a- bund^nce of guilt contracted by a long- continued courfc in (inning, fufficiently, or above the ordinary rate even of finnerSjfittcd for deftrudion^ is he not at liberty, hath he not a lawfulnefs or right of power to do it i Hath any man any colour or pretext of reafon to blame his difpen- fations in this kind ^ For otherwife then by enduring fin- f ul men rvith much long-fuffering and fatience, he harden- €th no man 5 nor is any man by this means upon any fuch terms hardened, but that he both might have pre- vented his hardening, by repentance 5 yea and all along- the courfc and time of this his hardening, have repented, and fo have prevented his deftrudion. Neither is that Will of God, by which men are hardened, in any fuch fence irrefijiible, but that, this notwithftanding, had they been ftudious or careful of the things of their peace,they" might not only have efcaped all hardening in this kind, but even have- recovered themfelves alfo from under their A Parafhrafe of the their greateft hardening, however true it is, that very icvf do recover themfelves in this cafe. For the Will of God concerning the hardening of men, as appears by the manner and method of his ^4r^m;7^ (viz>. by en- during them mthp^uch long- fujfering) is not abfolute or peremptory, but conditional, not enforcing, not con- ftraining, not neceflitating any man to be, or to become, hardened, but only upon a fuppofition of his own volun- tary negled or contempt, of the gracious applications made by God unto him. This being the cale of mens hardening by God, evident it is, that whcnhcfndsfattlt with thofe who are hardened , he neither infults over their impotencytohelp themfelves, nor ads contrary to any principle of wifdom, reafon, or equity in fuch a cafe. For reproofs are in no cafe more proper, then when men through their wilful fooliflinefs, have ineur'd any great inconvenience, or danger-, and efpecially, when having power and opportunity in their hand, to redeem themfelves, they ihall notwithft anding negled to do it. Among{\. tho^cv effels of mercy, which 7^, BvfK us x^hom he God by his grace bring(?th to repentance hath called, mt of the Jews ^^d holinels, and fo vrevares and makes 'tils ^''^ f'' ^^' ^/t^r;, of Heaven, hcfore he confers the fame upon them, whom alfo he intends to reward moft munificently.(as he gives both them, and all men, . to underftand, by his great kindnc(s and patience towards thofe, who maft of all provoke him) are ir^jwhom he. hath, effcdually called,cLnd p):evaU-. ed with to belcevc ip fefus Chrijl, Nor are we all,\yhoip| God hath thus made ^effels of mercy, the children of ^- braham by natural defccnt and propasatioq, (as the Jews more generally fupppfe all thofe mufl; need^^be,, vytio arc in grace and favour with God,) buf m^ny of ^.^ f^f^-; tiUs Nineth Chapter to the Ro mans. /;/(?/ by birth, and upon this account, perfons on whom they look, as men with whom God never meant to have anything to do in anyway of favour, or refpe^fts of Grace. * But what I affirm in this, that many of 25. As y fuith alfo i>t my who arc called into grace and favour Ho(cj, / u^;// call thtm rr.y with God, arc Gentiles, is nothing but /'^"/'p "^'^''^ }''''"'/ ^'^ I ■ r ^ L -I ^., peopfe ; a«a her. belovcU, what IS confonant enough with many ^J^^;^^^^^^^^;^^^^ Prophetical Prediaions, owned by the 2^. ^,^^ itp^^Uc^me to Jews themfelveSj and particularly with p^ifs, that in the pUce when feveral paflages of the Prophet Uojea^-, as it wiu [aid unto thtm, Teare firft where he exhibiteth God, himfelf not my people, there [hall i hey fpeaking to this effed, that when time b^caiUJ, thechUdnnofthc fhould be, he would give the honour ^'^^^^i^''^- and happinefs of being a people in fpecial manner re- lated unto him, unto thofe, who before had neither part nor fellowfhip in fuch a bufinefs. And again, that he would fhew great love to fuch a people, on whom he had frowned before with great indignation. And yet once more, that he would fo interpofe by his grace and power, thatintheLandof 5^«^e4, where, under the fe- venty years Captivity, the people remaining were, by reafon of their poor, low , and miferabk condition, efteemed by the Nations round about them, as a people deferted and forfaken by their God, they wtth their Brethren returning from the Captivity, and their pofte- rities, {hould be a Nation fo profperous and flourifliing, fo abundantly blelTed by him, that the world (liould not but acknowledg them for a people highly honoured and refpeded by God. For though thefe paflagesCand others like unto them) do properly, diredtly, and in their letter, fpeak of that great and happy change which Godj, when time was, promifed to make in the ftate and condition of the Jews, when it was very low, and in outward appear- ance, helplefs ', yet the nature and fpirit of them plain- ly fignifie and import, that God adeth but like unto Ce) hira- A Parafhraje of the himfelf in former times (and confequently that there is no ftrangcnefs, or incredibknefs in the thing j in cafe he makes fuch a wonderful alteration in the Spiritual eftatc of the Gentiles, that whereat they have been formerly for many generations, a people in whom He took no delight, nor ever revealed himfelf unto them after any fuch manner as he did unto the Jemy yet now he fhould look gracioufly upon them, place his holy Name amongft them, and take of them a people holy to himfelf. -,-, r:r,:„ ir . ' ,L And in cafe my countrvmen the ^^jv/ cone rning Ifrael , Though ^^^^ objcd, that from my Dodrmcot the number of the children of Juftification by Faith, it foUoweth, that Ifrael be oi the fund of the far the greatcft part of them and their fex, a remnant /hall be Nation, who rcje(5l and abhor this Doc- ■^'*^^'o r r trine, muft be excluded from the love 28. rorhemfinijhthe and favour of God, they may pleafeto "^ork, and cut $t fhort m , , ^ rj .1: 5 vu ri^hteoH/nefs : becaufe a remember, and confider, that neither Jhert Work, ^i^ the Lord ^^ ^"^^ any ftrange, or new thing with makson Earth. God ♦, I mean, torejed andcaft out of 29 And Of KiMs f4id be- his fight the main body and bulk of their fore, e.xctpt the Lord of Nation. For even their Great and Sabathhadleftvuafeel^e R^y^l Prophct jfatOS, fpake it aloud, tfze mto omorra . fathers, that though they were a Nation numerous and populous above the rate of any other Na- tion under Heaven, yet fince they hadfo highly pro- voked their God as generally they had done, he was rc- folved to make fuch havock and defolation of them by their enemies iht Afjjrians ^ that a very fmall number of them (comparatively) fliould efcape ^ in as much as he was refolved to make through and quick work with them,, and todeclare and make known unto the world the incredible numbers of Tranfgrellbrs and wicked pcrfons amongft them, by a proportionable extent and comprehenfivcnefs of his feverc Judgments executed upon Nineth Chapter ftf ^e Ro m a k s . uj)Ort them J nor fpartng aiy, fave Only thofc vtHo were righteous amongft them, and (pofTibly) fome few others for their fakes, and to be fubtervicnt unto them. Yea the fame Prophet had in like manner informed his Na- tion not long before, that unlefs God, who hath the fovereign and abfolute command of all ftrengths what- focvcr refiding in his creatures, had, when the fwords of Rezi-/} King oi Syria, and of Pekah the Son o^Remaliah, raged againft the inhabitants of fudea, and again when S-hAlmanezer made that fearful work we read of (2 King, 17.) amongft the ten tribes, had not (I fay) God very gratioufly and fome what out of courfe, interpofed with his providence and power on their behalf, to fave a rem- nant of them alive, out of whofc loyns this their Nation might again in time fpring, and recover it felf, their defolation had been as abfolute and univerfaj, as the de- ftrudion of thofe great finncrs, the inhabitants of Sedom and Gomorrah, of whom not fo much as a fmall rem- nant was fuffered to remain.. What riwv may we clearly infer and 3-0. H^hat jliaU ^e fay conclude, for all that hath been argued *^^» - f^^^ 'f^ gentiles, concerning the prementioncd Oracles, ^.^^^^ followed not after the one delivered by God unto Abraham, ''l^^'o!*MsMv^ ^ttaM ^L ^ • r/" rrin iii n j ff»iortahteeuJnejs, even ti-je VIZ. thit in Ifaachs feed JhoM he called. righteoifnefsAU h of the other, unto Rebecca concerning her Faith .- two Sons, Efauy and Jacob, viz, that 37. But Ifrael, which fd. the Elder fhotild ferve the younger, toge- lowed after the Law of righ- ther with the Anfwers given to fuch ob- teonfnefsy hath not attained jeaions as we met with, in opofition to '* ^^' ^""^ of right eonCnefu thofe arguings, what (I demand) may we plainly' de- duce and infer from all this c' Doubrlefsthis, viz,, that . upon the Gentile world [infcveralof their members] though they little, or not at all, minded or looked after any fuch bufienefs, as how, or whereby, they might be- juftificd before God, yet notwithftandin^ this blefled- nefs is come, they are juftified m the fight of God with that Juftification which is obtained by beleeving in J't- ^ ( e 2 ) [tts A fArafhrA[e,&e. ' ftis Chrijfyir\ as much as they Q'.e, many ofthemjas hath b.een (ludjand is commonly known] have thus beleevcd this being the only way or^ means (andified and appro- ved by God for the Juftitication of men. And on the otherihandj that thcj^ervs^ whomoft zealouily "purfued fuch a \vay,ymeans or courfc for their Juftilication, whereby they confidently expesHed to obtain it, yet profpered not in their way 5 were, not juftified by the cour fe, which they (leered in order hereunto. 3 1. f^-herefoe / fiicnttft ih / If you ask mejBut whyjOr how it com- jciiihi tnot h p'i^^, J''^ '^^Z eth topafs, that the^^^iw, who were fo ^trt (>iif^'^^oki of the L nrpi for ' i ^ /l j-i- • "^ i r- r • tb,f fimbUi «' ihat ftunbUKg zealoully diligent in thcpurluit ofa)u- j:ane; ^ ftified eftate before God, did notwith- ,,H;s1^n' ^«X;?w:il' ftandingmircarry andlofe thatprizeof^ mi •/■ ># »«' • *»'^ ^^f" '^'/ '''■' blefledncfs, tor which with fo much car- i:cvnho', h-m ihd nk bi fjhme\ ^^^^^^ ^^^^^^ cpntcntion of mind and foul they ran, my anfwer clearly is ^ that the true and fole rea- fon of their fad mifcarriage in this kind, was., becaufc they ran in a by-way of their own, pieafingthemfelves withaconcck that fomewhat. like to anrobiTervatjonpf Mofes his Law, would juftifie the m,fo turning. afide from the way of beleeving, which is the only way opened and eftablilhed by God for the juftification of men. But they (miferably blinded and deluded men ! ) were offended at the great humility and abafement of him, who was - their Mefiiahy upon this account difdaining and rejecting him, and obdurately refufing to bcleeve on him ^ con- cerning whom not with ftanding God himfelf had given them warning of old by one of his greateft Prophets, that in the houfc and line of -D41//W their King, he would , raife up, and cftablilh with Power and Authority for cver,fuch a pcrron,who by rsafon of that poor and mean condition, wherein he iliould appear in the world, would be obnoxious to be defpifed and rejeded by unwary and inconfiderate men to their deftru<^ion and ruine -, ^ who , notwithftancimg iliOuld be a BlciTed Author of life and peace and glory unto all thofe, who Ihould receive and acknowlcdg him, by beleeving on him. A N AN EXPOSITION OF THE Ninth Chapter Of the Epistl^ of TAVL to the %pMA:NiS. Concerning the Scope of the Chapter. jT is a faying, though common , yet of wor- thy confequencc, and this m cafes of feveral sapims dckt imports , A wifemanfhoutdjlill begin at the indpcreafiff: end, A man of underftanding being to write,orto fpeak, will firft diligently conii- der what his end is in either ; what it is that he propofeth unto himfelf to obtam by the one, or the other: and will accordingly form hisDifcourfc in all the parts and carn- ages of it. By means hereof all uncomely cxtrayagan- B cies^ Sence of words difcernable by thefcope, cies, and tedious impertinences of words will be pre- vented^ and only^i^Ch 'thin^ delivered /'which fiaVca clofe and acceptable proportion umo his end. And ( doubtlefs ) he that defircs clearly and without miftake to underftand the particular paffagcs , or fayings , in the Dilcourfe of a wife and fober man, which inthemfelvCs fimply confidered, may be fomewhat obfcure , and of a doubtful Interpretation , fhall put hinifelf into the beft pofture of advantage for compafTmg this his end, if he can difcover the end of the Speaker, and carry along with him the confideration hereof to the faid pafTages. I confefs that in fuch cafes, where the end and main in- tent of the Speaker is otherwife doubtful, and hard to be known,it is to be enquired after ( and may very pofTibly be fo difcovered, and found out) in the tenor, llrain,and tendency of the pafTages themfelves of the Difcourfe. There is no one thing of a richer conducement to a true underftanding of this ninth Chapter to the Romans^ efpecially in thofe pafTages which are more-difficult and obfcure, then a clear^ fleady , and diflind: knowledge of the Apofllc's fcope herein, and what Dodrine or Con- clufion it is , which the Holy Ghofl feeks to prove, ex- plicate, or eflablifh, throughout this Contexture of Scripture. The rcafonhereof is, becaufe all parts of the Difcourfe mufl be carryed in their refpedive Interpre- tations, as it were in a ftreight line upon that , which is the fcope and end thereof, fo that Avhat fence or mean- ing of words or phrafes, though otherwife confiflent enough with the letter ( fimply confidered ) yea or with the truth it felf in other points, yet iliall be foundry ftand off from the faid fcope,and be irrelative to it, may hereby cleerly be detedtcd not to be the genuine or true ience or meaning of the holy Ghofl in thofe words. Therefore by way of Preface to our Explication of the Chapter Sefjce of the words dtfcernahU by the [cope. Chapter it ielf, we iliall enquire a little after the mam drift and intent of the Apoftle herein 5 concerning which I find only thefe two difterent Opinions ( in the general) amongft Expofitors ^ nor indeed do I conceive any place left in reafon5 0r with any colour of reafon/or a third, at leaft materially differing both from the one , and the other. Firft, Some conceive that the Apoftle in this Chapter, from the reje(5tion of the fewifl Nation out of the Love and Favour of God, ( insinuated verf.z^, ) who had for many ages paft , been a peculiar and chofen people unto him, together with the calling and afTuming the (ientiles in their flead , takes occafion to declare and open unto the World the Original Fountain , or fupream Caufc hereof, ^utz, theAbfolute and Eternal Purpofe, and Decree of God , according unto which , he haih prede- ftinated fuch and fuch perfons (as it were by name) unto Eternal Life and Glory, and fuch and fuch others unto Eternal Death and Mifery. From this abfolute Decree of Predeftination in God, it comes to pafs, as they con- ceive and teach. That fome perfons, viz., thole who axe predeftinated unto Life, have fuch means of Grace vouchfafed unto them by God, by which they are infal- libly, and without all poilibility of mif-carrying , brought to Repent and Belecve ; as on the contrary , Th^t others, 1^/^. who are not predeftinated unto Life, but unto Death and eternal Condemnation, muft of ne- ^•eifity remain in impenitency and unbelief, and confe- quently be atlaft ixjeded by God , and penfh everhift- ingly. This is the brief of the account,, which this Opi- nion gives of the rejeftion of the ^eyvs^ and calling of xhtGentiks ^'uiz. the Election of the one, and Repro- bation of the other , from Eternity ^ and this according to the abiolute and meer Will and pleafure:. jbf God-* B 2 from The mijlaken, a»J trite fcope of the Chapter. from which different purpofc in God towards the one , and the other , it comes to pafs ( faith this Opinion ) That the one , as v^z^ the Gentiles , Q/. e. great numbers of them] arc brought to Believe 5 and hereby become the people of God ^ and the other , viz,, the Jews [_ a fmali remnant onely excepted] remain hardened in un- belief, and fo arc caft off by God, and perifh. The dif- cufTion of thisbufinefs, the Opinion wcfpeak of, fup- pofeth to be the foveraign drift and fcope of the Apoftlc m the prefent Chapter. The other Opinion conceiveth,that the Crown which the Apoftle runs for in this Chapter, is, partly the pre- venting, partly the fatisfying, of fuch Objediions, which heknewthej^^mj, cither had made, or very probably might make, againft that main Dodrine of Justification by Faith alone in Chrifi without the Works of the Law, which he had argued and afTcrted hitherto ( with fomc occafional infertions of other matters, nearly relating hereunto,) and for the obftinatc and wilful rejection whereof, being now fo plainly and fully preached and opened unto them, he certainly knew that their rejedion and cafting off by God approached, and was even at the door. That this, and not the other, is the genuine, proper, and direcft fcope of the Apoftle in the Chapter in hand, will be fufficiently evidenced by thefc confiderations (efpecially in conjundion with that natural correfpon- dcncy and agreement,which wc fhall find in all the prin- cipal pafTages of the Chapter therewith, when wc come particularly to examine and unfold them. ) Firft, The Dodrine of fuch a Predeftination, as the former Opinion not ioneth, andcontendeth for, as the fubjed matter of the Chapter, hath nothing at all in it to convince the Jem of any rebellion or difobcdience a- gainit The mistaken , and trite fcope of the Chapter, gainft God, in rejeding the Dodrine of Juftification by Faith in Chrijt, or in cleaving fo pertinacioully as they did, to the obfcivation of the Law,for their Juftification. For, that fome are Ele(fled by God, others Reprobated, , no ways proveth,eithcr that they who embrace the Doc- trine of Juftification byFaith,are they that arcEleded by hiiii,or approved of him 5 nor yet that they who depend upon thcLaw for their Juftification,are thofe that are Re- probated by him,or rebel againft him. Now it is as clear as the light of the Sun, that P4;*/,both in thisjand the two next following Chapters, labors mightily to convince the ^ews of their obftinacy againft God, in rejedmg his counfel concerning their Juftification by Faith; and that this obftinacy of theirs was the caufc of their cafting out of the Favor of God, and of the invefting of the Gentiles cJ^^k t^^^ with their priviledges. Nay, 2. Such a Dodrine of Eledlion and Reprobation as that fpecified, isfo far from having any thing in it, whereby the Jews ftiould be convinctd of difobediencc againft God by rejecting the Gofpel , and Juftification by Faith , that of the two it hath rather a tendency of a contrary import , as ijiz,, to ftrengthen their hand under this their reje(ftion,and to harden them in their rebellion yet more. l?or might not they upon a very plaufible ac- count argue, and conclude , that they,, who continued in the Law and Ordinances of God given unto their fore- fathers, and who fought for Righteoufnefs by the ob- fervation of them, were the Eled of God : and on the contrary, that himfclf , and fuch of their Nation , who apoftatized from the Religion of their forefathers, and went an whoring after a ftrange'God,and a ftrangc Law ( for thus they interpreted their believing in Jefus Chrifi and profeflion of iht Gofpel ) were the perfons Re- probated by God? and therefore deftitute of his Grace, t B ? and Rfafons evincing and Spirit t Doubdcfs tbe Apoftlc, who profcfTed, and this with all facred folemnity ( as we fhall hear in the opening of the beginning of the Chapter) fuch a tran- fcendency of love to his Brethren, that he could rvijh to he an Anathema from Chrift for their fakes, was far from (delivering any luch Doi!mer.eoja£fting of the five firft verfcs 5 the latter oftfte itxth, feventh^&c. to the end of the Chapter. In the firftjthe Apotle in a moix2 The Occafion $fthc Apofiles V e R s . i . Chapter,) or clfc, of the Argument that he intended next to enter uppn in the fubfequcnt part of the Chap- ter, together with the two Chapters next following. If the fbrmer confideration miniftred the occalion wc fpcak of, it is to beconccivcd of after this manner. The Apoflle, towards the latter end of the former Chapter, having fpoken very excellent and glorious things con- cerning the Love of God in Chrifi fefuf towards thofc that bcleevc, and fet forth the great BleiTcdncfs that ac- crues unto fuch perfons hereby, on the fudden, and whil'ft he was yet in the fweetnefs of his contemplation, he remembers the moft deplorable and fad condition of his dear Friends and Kinfmen the feivst^ who by the ftubbornnefs of their Unbelief, cut themfclves off from all part and fcUowfliip in fo great and bleiTcd a bufincfs. Loving them with fuch an intenfe and ardent afPcdion as he did, he could not but be very intimouily affc^ed^ forely ftruck and pierced in his heart and foul, with the confideration of their wilful blindnefeand rueful folly, whereby they did not only make faft (as it were) with bars of Iron the door that Icadeth into all Joy and Hap- pinefs, agamft themfelvcs, but alfo dcfperately plung cl thcmfelves into the bottomlcfs gulf of the Wrath and Indignation of God. Thus it often comcth to pafs, that upon the mention, or thought, of fomething greatly de- iirable, wc fall upon the remembrance of our dcareft Friends -, and are either afFefted with }oy,far their fakes, as, ^'/;c. when we are in hope that they either do partake, or arc like to partake, therein: or othcrwifc are apt to be troubled for them, as when wc cither know, or elfe have caufc to fear, that they neither do,nor Jhall^panakc thereof, but rather are m danger of luffenng that evil, which IS contrary to It. if the Apoillc be conceived in the faid proem of the Chapter V E R s . I . pafheticsl e^preftoni to the ^etvs . 1 3 Chapter (contained in the five firft vcrfcs) to mind the Argument or fubje^r matter intended by him to be han- dled in the fequel of the prefent Chapter, and in the teoth and eleventh Chapters next unto it (which I rather incline unto) the relation or connexion between them ]s this. Doftrines or fayings, which are of any difpara- ging, fad, or threatening import unto thofe, to whom they are fpoken or delivered, are oh times liable to a (i - niftcr interpretation, and apt to be conftrucd by them as favoring rather of hatred, then any good affeftion to- wards tnem,in thofe by wnom they are delivered. Now fuch was the Dodrine, in reference to the fcrvs, which the Apoftle was now about to deliver unto them. He was to vindicate and aflert that great Do^rine of the Gofpel concerning Juftification by Faith, againft fuch Arguments and Objed^ionSj as wherein they magnified themfelves againft it,and by the fnare whereof they were defperatcly hardened m their own fence and opinion of Juftification by the obfcrvancc of Mofs Law^ Upon which ftubbornnefe and obduration, he,according to the exprefs import of the Scriptures^ and tcaor of his Com- miffion in this bchal£,plainly informs them of the Coun- cel and Purpofe of God concerning their abdication and reje^^ion by him, and of the calling and receiving of the (jcmiUs in their ftead. And becaufe fuch Do^nnes as thefe could not but fecm hard filings to the fervs, and confequently to proceed from a perfonof an cxulcera^ ted,or much-difaiFei6ted fpirit towards themjupon which account alfo they lay under a great difadvantagc for be- lecving them, and were the more likely to rejcdfc them ; therefore the Apoftle, ii it were pofliblc^ and as far as lay in him, fecks, in his entrance upon this Do^nne, to poffefs this people with a confident opinion of the reali- ty and truth, yea aiadcf a more then an ordinary degree C 3 ^f feEccI.io. lo of love and dear afFeAian iahiia towards them, pro^ fcfling that his heart would freely ferve him to facrificc his own dear Intereft in Chrift upon the fervice of their peace v hereby endevoring to ircmovc that great %ma* IjHng ftone of prejudice our of their way. This briefly for t^he connexion of the former part of this Chapter^ with the lattcr^and confequently with the general precc^ dure of the Epiftle. We come to the words themfclycs* ifrj rkeTritih m ChifirI'Lye not^,mf^mfcfenct &S..'} if the IraniS^y^ S 6lomon)he biuim^And-a, mAn haxh not vshet the t^^fit muf thenfut to more fir ength^,Yz^ though the Irm {_ ke, the Ax5or other cutting Inftrumentjifnade of /r(7»] be (harp ta a good degree 5 yet if the meiing'Unto. i*A*/S.3*^'x4>4b» [not, Titt)«;Ml*fttf*] U^^/?jft Trafifl.atiofli«a^ -it: y «'*aj^>«*, T« « Trmh, is com- liaonly ipiii for fbc according to Chrifl * meaning (I conceive) accord ing to the mind of cM)?, or, ^^Chnfi would have mc fpeak ; or/or the honor and glory pf Chrifi^^ iforihe^dvancc^ mcntofhis Work a^dlCingddmii; or father Us is pro*) bablc fifom what he had faid immediately before) in the prcfcnce of Chrtfk ■ Or, a. «* -neAsify m Chnfti i, g, through C/5^//?, ( as the prepofition, *♦, very frequently importcph.) This C0nftri*<5bi6n' of the particle, wr im- por-iietfe, that t haft iTk)tioi| of heopt or foul, * oat of which ftttil ' profeffcth t^6rcHeth, ■ was in a fp^Cial manner, failed, or wrought in him by Chrifi, This EKpo^ioa m vety probabAe,and is .. . 1 6 Ifaj the truth in Chrift, idrc. V e r s . i • is the Judgment of M' Bucer upon the place. Some ia- terpret,/> Chfft, fer chrift um, hy Chrift-^ as if the A- poftle's intent were to appeal unto chrift, the great Judg of Heaven and Earth, who fearcheth the heart and reins, and knoweth pcrfeu doivrit him to be a witnefs to a lye importeth. This Expo-\ cunfi^mttjure fttionof thc place itt hanc|> hoi^i Calvin ^ aLndiPifcAter^^ hcini^c. ^ aflert V E R s . I . why Paul frvears by Chrifi, 1 7 afTert for legitimate, without difpute : and Mufculm ^ i -wee h» bends the fame way. Nor is there any thing of moment '^^^^''^j^*^'^", (as far as I apprehend) againft it. Whether the Apoftie's IL«wf Chn- ' intent be to make Chrifi either the Author,or Avoucher, ^"1"/ 'f""'^^ of what he is about to fay, amounts much to the fame in^JX^'f'j^^.^^ point of confirmation of truth in ir. phiti'm S'-n- If it be demanded. But wiw doth the Apoftle make f'"^*?*"^'^': his Oath ot afleveration rather in, or hy^Chnft, then by verbu, eft, ifi, God : efpecially confideringthe unbeleeving Jews, for ''"'^. f"^^ ^j.^''*' whofc fikes principally he feems to make this high Affi- To([' davit, did not acknowledg the Divinity oichrifi, and fo were not like to give any whit the more credit to what was attcfted by him < I anfwer, 1 . Though the unbeleeving fervs did not themfelves own or- acknowledg the Godhead of Chrifiy yet they knew that the Apoftle Paul did both own and preach it with an high hand of confidence, in the world, yea and fuffered deeply for preaching it. In which refpe(5t they had as much reafon to bcleevc what he fliould afTert or affirm upon an appeal,by way of Oath, unto Chrifi, as if themfelves had acknowledged him in his Godhead, as well as he •, yea or as if he had atteftcd the truth of what he was about to fay, by God himfelf. 2. The reafon why our Apoftle makcrh his aflertory Oath in the Name of Chrifi, rather x.\\Q\-\God, is (pro- bably) this ♦, viz^ becaufc God ^in eflence] was at this ' time,and always had been, genervilly owned and honor- ed as God, or for God, in the world, and by the Jews themfelves •, whereas chrifl, efpecially irt refpedt of his Godhead, was not only, as yet, a ftranger in the world, but rejedled and blafphemed (in a manner) by All-, the number of thofe who did beleeve in him, z.% God, being inconfiderable, in comparifon of thofe, who reje(fled him. Now the Apoftle, according to what he faith D die- 1 8 Paul frveareth , fjot bj Cody but by Chrift. V e r s . i . clfewhere concerning the members of the natural body, that ttpon thofe, which we think to be lefi honorable, we bejloiv more ah und ant honor ■> and our uncomely farts have more ^f I Cor I i , a.bundant comelinefs Mcaufe our comely farts have no need s, *^'"^ chufeth rather to aflert the Godhead of Chnft by ap- pealing unto him in his Oath of afTevcration, then to avouch the Honor or Being of God, byfwcaring by him •, bccauie God (as we have faid) was generally ac- knowledged m his divine Prerogative, by being called upon in Oaths for confirmation,amongft men, whereas the Godhead of Chrifi wanted as yet that honor in this kind, which was, and is, due unto it. chrifi himfelf, in the days of his flefli, pleaded for, and demanded divine Honor for himfelf of thofe, whom he acknowledged as worthy homagers unto God. Te beleeve in GftU, but infome cafes ex- pedient Vbrs.i. obfcrvations from Ferf,i. 2$ fedient and neceffarj-, to offer t and confirm hj Oath the trttth of what wejpeak. Qucftionlefs the Apoftle did not take tlic Name of Chrift- in vain, when he interpofed it to gain credence to what he had to fay. Gen, 21.24. Deut.6. 13, 5^^/2.17,20. i^€^'. I o,6,t&c. S econdly, T hat the promotion of the eternal peace and fdl'vatton of men, is m undoubted caje, wherein the mterpofal of an Oath,is,or may he>expedient and neceffarp for the con- firmdtionofwhat wejfeak. The example and pra<5tile of the Apoftle in the words opened, is a fufticicnt proof and demonftration hereof. See alfo Ez,ra 10,^, Rev,io.6. Thirdly, The pafTage in hand compared with the general purport of the other writings of this Apo- &e 5 wherein he very feldom intcrpofeth with 1 the fecrcd Authority of an Oath for the confirmation of any thing, which he afferteth, although all that he wri^ t€th,is written by him in order to the promotion of the Salvation of men, the Corollary from hence is^ That the ufe of an Oath, even, in matters relating to the Salvation fifths Souls of men, is expedient only infome cafes, andthefe of rare occurrence. This is fumcicntly evident from nence, viz. that there are fo few Oaths found in the Scriptures upon fuch an account. Fourthly, That one fecial caje, whereifithe intirp^fal of an Oath m order to the Salvation of men, is expedient, or neciffary, is, when that rvhich ii affirmed in this kind, is,. X . of very material andfignal confequence in the belief of it to further this Salvation, 2. When otherwifi^ and without the advantage of an Oath, there is little, or no likely haod that it will be beleeved, by thoje, the furtherance of whofe Salvation is deftred thereby. Both the'fe conliderations are m anife ft in the cafe before us . For, that w hich the Apoftle here coafiirmechbyOath, i$ />rdi Continual, V t r ^ . 2 . the body, fuppofing it properly to fignifie, fliarpncft of pain herein. Some define oJ^mJit, to be, xt^w '^rtv^, /. e, a laborious or painful kind of forrow. But this diflfercnt notion of the words, xuVm, and oS^vimt hath no place here : becaufe the Apoftle plainly profeflcth, that he had x^uibii hi xfltf J^»tf «uTi", 0$ his hcArt* Only it is probable (or rather fomewhat more ) that by oJ^u«5»i ( pur in the latter place) he underftandeth Tome fuch impreffion, which was more affe^ing and afflicting to his heart and foul^ then that which he had (ignifted by the former word, x»^»». 'AJ^/*A.«ir/(^, doth not fignifie continual, or perpe- tual, in the ftri(5tnefs of their Significations, as -v/^:.. that which is as well without any intermiltion, as which hath ■not abfolutely and totally ceafed to be : but continual in fuch a fence, which importeth a frequent recurrency of athirig upon all occafions, and without any confider- able, or long, intermiflion. In fuch a fence as this the Apoftle ufeth the adverb,wherc he exhorteth the Theffa- $ I Th6r.5 17. lonians xo pray ilidLKu-Tlai , continuallf, i. e. upon all oc- cafions, and fo as not to intermit the duty long together at any time. So when he giveth thanks unto God that he • had a.ltAhHir]o9 yLvi'idMy the mention, or a remembrance with- out ceafwg ( as we hav^e it tranfl.ited ) of Timothy in his f t .Tinvi.j. prayers night and day p, his meaning is not, as if he never ceafed, or gave over naming Timothy y whileft he was in praying, but that upon all occafions he remembered him in his prayers early and late, and never forbore the mention of him long together. See alfo Rom, 1,9, I Thefj.i,-^, andCap.2.13. According to this fence and interpretation of the word, it is eafie to reconcile that affertion of the Apoftle concerning himfelf, where J.1 Cor. 6. 10. jjc fai^h^ that he was always P.ejoyctng "^j with the place in hand, where he faith in eflPcd, that he was always forrow- ing, or inheavincfs. He may bcfaidtobe always rer- Vbrs.1. ^ AlrVitysforrorving, and alwajs rej eyeing. *7 joycingy who ever and anon, and without any long inter- miiTion, maketh his rccourfe in mmd and fpirit to fuch obje^s, whether pcrfons, or things, the contemplation whereof workcth cfFcdually upon his paflion of joy, and caufcth it to abound \ as on the contrary he may be faid to be in continual heavmefs, or to be always for- rowing, who from time to time, without any long inter- vals of refpiration, feedeth upon the thoughts and confi- dcration of fuch things, which remembered and confi- dercd, awaken the natural 'xi^©' or affedion of forrow within him,and jaufc this to fiU the Soul with bitternefs» Now a man may have occafionsof both kinds with ^ frequent interchange,^ (I mean, both of recalling and ruminating matters of a joyful, and matters of a forrow- ful irapQrt) and may engage or apply himfclf accord- ingly ^ and confequcjitly,be (in the fence declared) both always forrowing, and always rejpycing. Only this is tobe confidercd about the cafe in hand, that though a man hath matters of both the kinds fpecified relating to him, yet unlefs they be conceived and apprehended by him ajs fignally and very-confiderably fuch for degree, in cither kind rcfpciflively, it can hardly be faid of him with truth, that he is always forrowing, and always re?; )oycing*; For example, if a man apprehends that hfli hath very great matter, or occafionof forrowing, but] only fome faint, orlefs confiderable matter of rcjoyc-* ing, he will be alrvays for rowing jhut not always rejeycingm •. So on the other hand, when a mai) conceives that he hath many fetriqus and weighty grounds of rejoycing, . bMC none much con/iclcrabIe,for forrowing,hc is m a pofturci of re^oycing continually,but not of forrowing upon any-j fuch terms. For when a man apprehends that he hath: any very material and fubftantial ground ofrejoycingy be i^ fo muchthf; marc fjropjenfc ,aad apt to take all oc-. E 2 caiions. 2 8 who for rows, and who rejoyceth, continually, V e r s , 2 . cafions, even thofe that are but flenderj light, and very remotCjfor the reminding of himfelf of fuch a ground 5 and confcquemly muft needs very frequently aduate his joy by means hereof. There is the fame confidera- tion of him, who conceives that he hath a lemblablc ground or caufe of forrowing : a very fmall matter, a circumftancc of the fartheft relation thereunto, will be fufficient to bring to his remembrance the occafion of his forrowing 5 and fo it cannot lightly be, but that he tauk forrow continually (in the fence formerly fpecified.) Whereas if a mans occafions either of furrowing, or of rejoycing, be but faint and ordinary, and no otherwift apprehended by him, he will not readily take any im- prcflion from fuch things coming in his way, which are in themfelves apt enough to remember him of fuch oc- cafions, unlcfs they be very pregnant indeed, and effec- tual for fuch a purpofe : and confequently fuch a man will ntii\itx forrorv, nor y^trejoyccr continually : thefc af- fedions will be feldom raifed, or engaged within him, to any confiderable degree. But if a man be known to have fome high and excellent ground, or caufe, of re- joycing, and withall to be underftanding and apprehen- five enough of the excellency of it in this kind, and yet fhall be found, or known to be, in continual forrow or bcavinefs alfo, fuch caufe of rejoycing notwithftanding 5 it is an unqueftionable fign, that the caufe of this his forrowing is apprehended by him to be exceeding great, and of a very fad rcfentmcnt with him ; otherwifc the caufe of his rejoycing, being great and richly affe(5ling, would leave him little of his heart or of himfelf to mind the occafion of his forrowing, this being but little com- paratively. Now this was the Apoftle's cafe before us. He had as many, and as weighty grounds of rejoycing as any perfon under Heaven : he had as full, as pcrfeS Vers. 2. Why Pm\ prefeffeth fp much forrorv, 29 a knowlcdg of his bleflfed Intercft in God, of his Joifti- fication. Adoption, Glorification in due time, as he was capable of: he was poffeft of as many fpiritual and hea- venly priviledgcs, as a man yet inhabiting flefh and blood could be. Yet all this n Dtwithftanding, he moft folemnly (as we have heard) and withafacred AfTcve- ration protefteth, thathc hadgreatforroiv, and cantinud heavinefs in his /&^4rf.Therefore how great muft he needs apprehend thecaufe of this his forrow and heavinefs to beC Asforthofewords . In my hear tl^lhcj import the deepeft intimoufnefs and cordialnefs of that forrow and heavinefs which he profcfTeth. The Scripture frequently expreffeth the reality, tfiroughnefs, and deep affedlingnefs of any in- ward impreflion, by mentioning the heart as the feat or place of refidence thereof. 5^^^.16.22. J^.i'.iS^^j, JRom.io,iydcc, But it may be here demanded, To what purpofe the Apoftle (hould make fo ferious and folemn a profeffion of x.h.tgrea[ne_f of his forrow y and the continual heavinef of his hearty without declaring the ground, or caufe of it < Or of what concernment was it to render the Dodrinc, which he was about to deliver, any whit the more pafT- able, either with the Jews-, or any other men, to under- (land that he was aman of fo mwch [or rowyandhear^imf? lanfwer. inivi>jf^n>'i£ v/f- ;(> ,->l«?;'>.i(. I. True it is, \ns forrow and heavinefs j had they been greater (if greater they could have been) and more im- portunely preffing him, then they were, confidercd Am- ply as luch, or as the grounds of them might have been, would have been of little or no value to commend his Dodrine, either to one fort of men, or other. For, I. Worldly forrow (as himfelf elfewhcre informeth) fvorketh death ' .- and thcgreater it is^itworkethihQ fafter, ' * ^' •7- '<^- E 3 and and bringeth dcat^ [/.tf. bothtcmporal, aiid eternal, as is evident by. the anti-theiis} fo much the mope fpcedily upon men. Now that which is a proper and dired caufc, or means, of any mans own ruinc and deftru(ftion5 can- not reafonably give credit unto anything he (hall {ay or teach. And, 2. For^^^^y^^r^witfelf, ifit be con- ceived upon the account of a mans own fins, and in or- der to his own Repentance and Salvation only, though it may, the greater it is, render the words of a man fo much the more weighty and confiderablc in fome re-« fpe(5ts, yet it little .conducetfe^tOithe raolllifying or qua- lifying of fuch/woirds, or Do(ftrines, which are like to prove of an hard interpretation ,, ^nd difficult rcccp« tipn wiphthpfe5,6c>i;3Yhofi? fakcsichipfly they ar€iU|:tcred» 2. Wih^n fof:rm md heavmfs. fill a mans heart,, for^ their rakes,to whom he rpeaketh,as either through a fear, or forefightj of fome great evil or mifery that is like to come upon them, the making known of fuch afft(aiona of his towardsthen),mufl: needs* be proper,and of a very promifing impoft^ to conciliate! a bencvolous affeAion in thefe perfons towards the things that are fpoken, though other wife they be of a very fad and diftaftful coof<;que.ncc unto them* Now though, our Apoftle doth not e^prefly n^oie, or mention^ the particular ground^ or caufc, of that great forrow andheavinefs of hearty which here he fo folcmnly profcireth(as \vc have heard,) yet he plainly enough inunuatcs it in the words imme- diately fpUpwing v- -from whence he leaveth it to be in-^r f;rred:and:C-oi3^udfd by.thicnifelves^ hke a prudent* 6i'ator,,.whpA^lines ^ much 5S may be^ without detrin mcnt and difad vantage to the caufe he hath in hand, thci particular and exprefs mention of what he conceives to bq flifenj(iYe,v!V.kfi ^leafing to his, Auditory, Pforti this ftcottd Verfe^ ihdfe ' tH^ee tbifigs ai^ bl>- fervable : :\i^-.:'A^ 1 . That ^^8. II. c^ 20.3. ^2 2. ip. Z«^f 19.41. &G. 2 . ThdX ^reatnels of forrow, and heavinefs of heart con- tinued for the miferies., and fad condition (f men, tvhether imminent, or in^uinbmt, is an undoubted Argument and fia-n of great love horn towards them* The Apoftle pre- fumes that his Brethren the ^ews would interpret his forrow and heavinefs for them, as unqucftionable argu- ments of his unfeigned love and affedaon towards them: otherwife heAVould not, efpecially in fo ferious^ fblemn), and facred a manner ( as we heard from the preceding Verfe) have profeffcd them. For it is not imaginable upon what other account, or for what other end, he fhould make fo high a profeffion^ fo deep a proteftation of fuch paflionate impreflfions in himfelf, ^x^. \ i .s$.j^6>f i Sam.ip.6. 2 Ctfr.2.4. Jfai^66.TO, 3. (Andlaftly) That when theoccafton, orcaufe, of any forrow, orftdnef lying upon a man, is if any grievous or horrid refentment tinto thoje, to whom, or for whofe fakes, we J 2 Account. of Paul/ greM Heavineffd'c, Vers./, we fpeaky it,is frudentid, ^ much as may be, to forbear the direB mention or naming ofitt and to intimate y rather then exfref, it. The Apbftle plainly, and with great afleve- ; rationjprofefleth \iis great [or row y^nd. continual heavinep but exprefTeth not in terms of any fuch plainncfs, the caufe of them, which was, the rcjedion of his Kinfmcn x\\^^evps by God for their obftinacyin unbelief: but leaveth it to be colledcd by themfelves from what he exprefTeth to another account in the words immediate- ly following. The reafon whereof was (doubtlcfs) this vfd)at he might not trouble or grieve the minds ot the J'ews y above what he judged nccefTary for their fpiritual accommodation. 2 Sam. 1 2 . 1 8, 1 9, J- oh, 1 1 . 1 1 . iThef^.lS. ferf* 3, For I could mfh that my Jdf were aecurjed from Chrift for my Brethren my Kinjmen according to the flejh • who are lfraelites,&c.'] In tnefe words, as the caufal particle, fory importcth, he rendereth an account both of the re- ality and truth of thofe deep imprefTions of forrow and jicavinefs, which he had exprelfed, and fo folemnly af- ferted in the two preceding Verfes (as we heard,) as alfo of the perfons, over whom, or for whofe fakes he tra- velled with fuch forrow and heavinefs. Tlicfe (to touch •the latter of thefe particulars,in the firft place) he plainly declareth to be the Jews, .. whom, the better to gain cre- dence from them to that high and mighty AfTertion, which he makes in the words in hand, he calls, his Bre- threny His kin\men according to the flef})y ifraelttesy enu- merating feveral other moft honorable Prerogatives ap» propriatetothem (of which we fliall hear more parti- cularly anon ) whereby they flood as a people fignalJy recommended by God unto the world, tor a Nation or people highly beloved of him. By this mentioning, partly of his near relation urtto them m the fle(b,as being defcended V E R s . 3 . ^or whom men mlling tofttjfer . 33 defcendcd from the fame royal Progenitors, Abraham, ifaacandjacobf with them, partly of thofe many facrcd Priviledgcs, by the collation whereof upon them they were fealed by God for a people greatly beloved of him, he feems defirous to infinuate, that the greatnefs of that affccftion, which he profcfleth towards them (of which prefentiy) is the more rational, and fo may the more cafily be beleeved by them. The nearer a perfon, one, or more, are unto us by blood, and withall the more we apprehend,or know them to be refpedl-ed by God,it is fo much the more likely that we fhould be willing to fuffer much for their fakes in a cafe of great exigency, and for the procuring of their peace. Concerning the other ( the former of the two parti- culars mentioned) the Apoftle here profeffing, to how deep a degree he could wiili, or be willing, to fuffer for the ^^n^j fake, to redeem them from that mod heavy Judgment and Curfe, which he evidently faw would Ihortly come upon them, confirms the reality and truth of thatforrow and heavinefs, which he had profclTed, and this according to the extent of that great degree and meafure, wherein he profefTed likcwife that they lay up- on him. For he that findeth himfelf willing, or con- tent, to fuffer very deeply, and to extremity, to purchafe for others an exemption or immunity from fuffering, cannot but be filled with forrow and heavinefs for them •, yea and this to a fuller meafure, and further de- gree, then his own fuffering the things,which hewiiheth to fuffer for them , would occafion in him, in cafe he knew certainly that he fhould indeed fuffer them. ■ But great is the divifionof thoughts amongft Inter- preters, concerning the Apoftle's wilh in this place, as in refpcft of fome other circumftances relating to it, fo more efpecially in refpcdt of the fubje<5): matter of it. It F would 34 The matter of PzuV s ivijh, Vbrs.j* would rather (I conceive) be matter of wearinefs, then fatisfadion, unto the Reader, to furvey all that variety of notions and conceits, which might be prefentcd unto him from the writings of Expofitors upon the place. Ifliall therefore mention only two or three of them, which I judg to be more worthy confideration, and of fome confiftency with theTruth^dcclaring and account- ing for mine own fence in the clofe. I. (To pafs by the Opinion of thofe, as altogether improbable, who conceive, that Paul here avoueheth that vehemency of aftedion, which he bare to the Jews, and their Religion, when he fo furioufly perfecuted the Gofpel, and the ProfefTorsof it, by means whereof he wiihed to be accurfed,or feparatedjfrom Chrifi ♦ as alfo theirs, who underftand the place, as if the Apoftle did here profefs,or rather indecd,confefs,that fince his Con- verfion unto Chrift, viz, whileft he was not yet fo well principled or inftruded in matters of Chrijiian Religi- on, he did through an inordinate heat and vehemency of affedion, wiili to be excluded bimfelf from that Salva- tion which Cometh by Chrijly upon condition that his Brethren the Jews might be faved y I fay, to pafs by thefe, and fome other, as ill-digefted Interpretations, as thefe) Some conceive, that the Apoftle doth not here cxprefs, or avouch, any conftant, fetkd, or habituated affedion, wifli, or deiire in him, but only fuch, which was tranficnr, arifing from an intenfe contemplation of that moft deplorable eftate and condition of being re- ceded by God, which he faw coming apace like an arm- ed man upon the whole Nation ( in a manner ) of his Kinfmen, the Jews, and continuing only whileft he was taken up in his mind and fpirit with the faid contempla- tion. This Interpretation fuppofeth (at leaft the Authors ©f it fuppofc ) that the fub)ed KWtter of the Apoftlc's willi V E R s . ^ . AlternAtim of contrary ^ of tons , 3 5 wifti, was an abfolute, utter, and eternal reparation from Chrtfl, and all that bleflednefs, which accrueth unto Be- lecvcrs, through him. To prove the tranfientnefs of the Apoftle s affcSion, out of which he conceiveth the wifli here exprefled, they infift upon the word, iiwx^f*'"'' ^ verb of the preterimperfcifl tenfe, which (fay they) fignifieth^ not that he did now, when or whilcft he wrote the paf- fage in hand, wifli, but that he hjdmjhedj and was wont towifli, {viz., when, and as oft as, he intenfly thought upon the fad condition, wherein they were now ready to plunge themfelves through the obftinacy of their un- belief. Not but that he did as ferioufly alfo, as deeply, as affedionatcly will) and defirc on the other hand, the glory of God, even in the deftrudtion of this people, upon the fuppofition of their remaining obdurate in un- belief 5 viz, when,andas oft as he ferioufly confidcred, that the glory of God could not otherwife be falved, or provided for, in fuch a cafe-, and confide red withall,the fovcraign ncceifity that the glory of God be fufficicntly provided for in every cafe whatfoever. This alternation and interchangeablenefs of contrary affedions, as like- ^viCe of fuitable expreflions,and that with reality ,yea and great intenfnefs in both, upon the contemplation or feri- ous minding of different ob;eds,yea of one and the fame objeifl (materially taken) in different confiderations or rcfpe(fts, is not only poflible, but in many cafes matter of duty unto men, and accordingly enjoyned by God in the Scriptures. Rejoyce with them that rejoyce (faith our Apoftle toth^Ro^f^ansJ-andrPeep-with fhem that weef^.l'^''"^-^^^^^' Wherein ye G^e At VY^ijey^' en -( faith P*/?r unto o- thers) though No v v for ajeafon (if need he) ye are in hea- ^inefi, through manifold temptations \ The altering and / 1 ?ct i 6. change oi Paul's condition by death, was unto him in X)neconlidcration, matterofdcfire-, in another, of the F 2 con- ^ S whether eternal fefaration from V e r s . 3 , ftPiiii.i.»j;X4 contrary ", The »fharp Epiftle, which he wrote to the Church at Cortnth, in one refpcd: made him fad, or for- rowful, viz>, as it occafioned their forrow : but in ano- ther, njiz, as it occafioned their repentance of that fin X xCor.7,8,j which lay upon them, it was matter of joy to him ". So that the Authors of the Interpretation now in hand, fup- pofe nothing contrary to the Truth, in faying that Paul might be fo intolerably affli(5led in Soul for the de- ftrudion of the Jews, as his wifli for their prefervation here importeth, viz, whilefl he looked upon it meerly as the lamentable condition of a people in many refpe(5ts moft dear to him 5 and yet might be well enough fatif- fied with it, when he confidered it as the only means for the vindication of the glory of God, in cafe of their wilful obduration in unbelief. That the obje(^, or fubjed matter of Pauls wifh in this place, exprelTcd, by his being aii'^fle/wst iJro' t» xe/s-», ac- cttrjedfrom Chrifi,\N^s his eternal feparation from Chrifly they prove, i. From the fignification of the word, avelhiJLA^ efpecially as it is ufed elfewhere by this Apofllc, as 'viz. I Ctfr.16.22. where they fay it clearly iignifies, perpetually, or everlaftingly accurfed. But this is not fo clear as is pretended. 2. From the proportion,which(they fay) ought in reafon to be conceived between that cflate of mifery, whereinto the Jews were in imminent danger of falling,and that eftate,whereuntoPrf/^/ profefTeth him- fclf willing to expofe himfelf for their Redemption, or Prefervation. Now the mifery which the Apoftle appre- hended ready to come upon the fetvs for their obflinacy in Unbelief, was not any temporal afflidion or mifery, nor a temporal or corporal death, but death eternal : therefore,uponthe aforefaid Suppofition, Paul mudbc fuppofed to willi himfelf eternally accurfed from Chrifi, to exempt them from fuffring the fame or like condition. But V 1 R 5 . 5 • Chnfii the matter of Paul V rvifh, 3 7 But neither is this Reafon much convincing. Whereas tliis Interpretation is by fome charged with this inconvenience, viz,, that it maketh Puuh wifli finful, or unlawful •, in as much as it is repugnant to the love of God, or of C^r//?, in any man, to wifhhimfelf eter- nally feparated from him, upon any terms, or for any creatures fakes whatfoever-, to this the Friends of it anfwer. That what proceedeth from love, at lead from fuch love which God requireth in men, cannot be con- trary to the love of God, and fo is not finful upon that account. Now that affe(ftion of love in the Apoftlc, whereof his wiih before us is the natural fruit or pro- du(5^3 is a love to the Souls and Salvation of the ^ervs : which kind of affedion is of all others an affedion plea- fing unto God. Befidcs, to wifli or defiire a feparation from God or Chrift out of any hatred, difrefped , or negled of him, is indeed finful, and repugnant to that love of God and C^r//?,which of duty ought to be found in every man But the Apoftle's wifh of being fepa- rated from Chrifij was fo far from being the fruit of any hatred or negled of Chri(t in him, that it proceeded ra- ther from a vehement ardency of love towards him 3 the Apoflle wifliing unto himfclf the greateft evil and mifery that he was capable of enduring (for fuch was his eternal feparation from Chrifiy and fo apprehended by him ) that, or upon condition that, Chnft might reap that abundant glory, which would accrue to him by the Salvation of fuch great numbers of men, as the Jervijh Nation amounted unto. This Expofition, as it hath been opened, is (for fub- ftance) delivered by M' Bttcer upon the place ; and Cat- vm feems to concur with it. Nor doth it want a fair face of probability : only the Reafons, which it infifteth up- on, to prove themauerofP4«/swi{li to have been his F 3 eternal. j8 AmthemAyXvhat ftgnifieth. Vers. 3. eternal reparation from Chrifiy are not (as hath been al- ready touch'd) effctaually concluding. For, i . It may be doubted, whether the word Avi^i».A, fignifieth (i Cor, t^eertumrfi i^-^^O ^ perfon eternally accurfed ; ycsi Cahirt him- auum opmne fclf qucftioneth it(upon the place) and fecmeth to incline iuu exiwm the Contrary way y. 2. If this fignification of the word m/r!I fiMu^ in the place mentioned could be evinced, yet if it appears bM im execra- to havc another fignification elfewhere in Scripture, ?-^'4S^;^^c^pec^^^^^ fameApoftle, and this cite/' expono. ic fairly confiftcnt with the place in hand, that evi(aion f'dmumjifu, jjj-fie availeth the faid Interpretation. Now Cahm him- fclndanLr^&c. fclf cxprcfly affirmeth (that which ©therwife is manifeft enough) that the word AVAkiJ.A, ufed twice together by our Apoftle,G4/. i .8,9. doth not here G^gmiic ^Reprohate, or damned by G od, hut thatwhich is to be abhorred) orabo* z ^"(f^^f^- f^i^atedof us"^, 2. Neither is itneceffary tofuppofc diim ad Gal. r i • i-- 11' i ^*' 1 . 8. Evange- any luch proportion, as that mtimated, between the con- lii corruptorem dition, wheixunto the ^etvs were expofed through their nabma''^mn wilful blind ncfs and unbehcf, and that, which the Apo- fgnifnauepyg ftlc wiflicth that he might undergo for their deliverance dmZnm i(i ^^^"^ ^^* ^^^ ^" ^'^^^ ^^ ^^^^^ granted, that the Apoftle a Deo, fed no- profcfTcth himfclf willing to be eternally accurfcd from bu abhminar. chrtfly yet would not this evince any proportion bc- nf\ ct\v^ln tween the ranfom proflFered,and the Redemption or Dc- I Gor.i^tii liverancc, for the procuring whereof it is proffered by him. For what proportion is there between the eter- nal pLinifliment, or llifferings of many thoufands, or millions of men, and the like punifhment orfufferings of one man only, being a man but of the fame line and level with them < And befidcs, manifeft it is, that the reafon and ground of the Apoftle's wifli (in the place in hand) was not at all to fignifie, that he was willing, or content, to give any tiling of a valuable confiderarion, or any thing proportionable, for the Redemption of his Brethren Y E R s . 3 • P^ul not rvifli ettrnd fefaration . 3 9 Brethren from that heavy doom, which he faw hanging over their heads •, but only to exprefs the reality, and truth, or at mod the heights and depths, the great ar- dency of his aflfedion towards them. Now (as our Sa- viour himfelf informeth us) great^er love then this hath no man \_ i. e. a more fatisfacftory or convincing argument orexprertion, either of the reality and truth, or of the excellency of degree, ofthisaffedion, can no man ex- hibit,or give] that a man laj down his Itfefor his Friends^, « Job.i 5 1 j. Sothati'4/// needed to go nofunher, no deeper (in- deed could not regularly, or lawfully, go cither further, or deeper) to exprefs, either the trutH, or greatnefs of his love to his Brethren the ^exos, then to poflefs them fully and throughly with this, that he was defirous and ready to lay down his life for them, and this upon terms of the greateft ignominy and iliame, in cafe it were pollibJe to make an attonement with God for them hereby. The Apoftle J'fl^;? declaring from God the higheft engage- ment of love, wherein any man ftands bound even to his Chriflian Brethren themfelves, and this upon the ac- count of the highe ft engagement from God, and Chriji, cxprelTeth it in thefe words : Hereby^erceiverve the love of God) becaufeheUyddorvnhislifeforus: and we [,i,e, therefore we •, the connexive particle, ;^, andj is fre- quently illative ^] ought to lay dojvn onr lives for the Bre- ^ ^'^-catreron tbren ". Nor is there any other precept or charge from ff job' j!i^? God to be found in all the Scripture, wherein he requi- rcth any greater expreffion, or fruit, of love in any man, either to himfelf, or to men, of what relation or capacity foever, then to lay down their lives, or dye, forcithcr- Thercfore if it fhall be fuppofed that Paul wis willing, yea defirous, not only to lay down his life, but his Soul alfo, for bis Brethren the ^ervsy to fuffer the lofs of the love and pre fence of God for ever, together with the vengeance 40 Vzxx\ not ftifererogate. Vers. 5, vengeance of eternal fire, he muft be fuppofed, i. To have exprefTed and fliewed greater love to a fmall par- cel of men (comparatively ) then the Lord Chrifi him- felf (hewed to the whole World ; for fohn{as we heard) reprefents the love of Chrift to men as difccmable in the greateft height and excellency of it, in none other glafs, then this, that he layd down his Itfefor them. 2 . That He fupererogated, and this in a very high degree 5 in as much as the Commandment or Law of God requireth no Greater love,ot fruit of love, from any man, then that he lajeth down his life for the Brethren. Now for a man to devote himfelf to everlafting burnings, and this not for his Brethren in the Faith, but in the flefli only, and thefe defperately fet and bent in wrath, rage, and malice againft him, ( as the unbeleeving ^ews generally were againft Paul) argues a far greater and higher degree of love ( if yet it be love, and not rather fome phrenetical diftemper) then the facrificing of a mans natural life upon the fervice of his Chrifiian Brethren. For (befides all this) it feems repugnant unto, and inconfiftent with, the Order and Law of Love and Charity, that a man 1/ Rom 7. IX. fliouldpart, or be willing to part with his God, or with t.^oa jujium \\is ftimmtim bonnm,\\\s> foveraign Good, and that irreco- trf^^ccr' verably and for ever, and further to expofe himfelf to turn fixd cat, the greateft extremity of all endlefs and remedilcfs tor- exprimerexoiu'^ mcnts and mifery, upon any account, or for any mans, *Liege'^fi"aql:' ^^' mens,fake whatfoever. The Law of Love,is (doubt- lai.w, wiUti' lefs) like the reft of the Commandments of God : and Sta^cm."" ^^^^^^ ^^^ Apoftle informeth us to be holy,, .wdjufij and lUud quoci & gcpd^. Good, i. e. (as Bucer well expoundeth it) frofit- Servaiurde ^^/^ and com'rnodiom ^ •, parallelling herewith that of our <^a/z i^jugim Saviour concerning his Dodrine, where he faith, Mi nifum bonum^^;^^ is good (for fo hc tranflatcs the original xjHs-if, which Lcun/uve! pi'Opcriy fignifieth, ureful,or profitable) andmj burthen light. . — idi. V E R s .3 . PauiV Tvip}, not eternal deflrttitim. 41 light ^, Confonant whereunto is that alfo of D4v/^, /-Mat.u.jo. whenfpeaking oixhtjudgementSyOii ftatutes, of God, he faith, in keeping of them there is great rervardz, Af- £ Pr*'.'?- u. furedly if this were the Law or Commandment of God, that a man fliould facrifice his fovereign and chief good, his hope and portion in God, and Chrifi, devo- ting himfelf to endlefs and eallefs torments, upon the ferviceof any man, or numbers of men whatfoever, it is unpoffible to conceive how the obferving of this command fliould be either ufeful, or profitable unto him. And if the adtion it felf, or doing of the thing, be fimply, abfolutely, and in every refped inconfiftent with the benefit, peace and comfort of him that (hall do it, andconfequently repugnant to the Law and Com- mandment of God 5 it follows by clear confequencc, that for a man to wiih, or to be defirous or willing to do it, muft needs be repugnant to the Law of God al- fo. For what is not lawful for me to do, is not law- jFul for me to wifh , or to be defirous to do. There- fore Pauls \vi{[\ of being amSe/xfitiiTO x^'^^> accttrfed from Chrifly was not a wifh or defire of being utterly, abfo- lutely, and eternally feparated from him. Nor (indeed) is luch- a wifh incident to the nature of man, efpecially where the import and confequence of the thing wiflied is fully underftood and beleeved, in neither of which can we reafonably fuppofe our Apoflle to have been defe(5tivc. The reafon is, becaufe nothing is volihile, competent to become matter of wifh, or de- fire, to a man, or other reafonable creature, but what hath in one confideration or other, either the nature and fubftance,or at Icaft the appearance of good, in it.Now there are but three feveral kinds of good (in the general) Utileyjucundttm,ma]usg^ ambobt^ honejium, . i .- that which is profitable, that which is plcafant, and that G which 42 Paul'j wijh no f ef oration from Chrifi, Vers.^, which is honcft, which furpafTeth in goodnefTe both the other. Yea the three may very well be contraded unto two : for that which is honcft, muft needs be profitable, and what is truly proiitable,muft needs be honeft. And the Heathen Orator levies a fore complaint againft thofe, who by a contra-diftin(5lion feparated that which is honefty from that which is profitable. Now certain it is, that an eternal feparation from chrifi, hath neither fubftance, nor fhew in it, either of any thing profitable, much leffe of any thing pleafant unto any man : nor in- deed of any thing honefi,zs that which is honefi is,or may be, diftinguiihed from that which is />r^^4^/f. There- fore (queftioaleire)fuch a feparation from Chrifi, as that now argued againft, was not the Apoftles wiih in the Scripture in hand. If it be here demanded. But why might not Paid look upon it, as honeft, yea and infome refped profi- table, to be eternally feparated from Chrifi;^ fuppofing that he fhould purcnafe or procure the falvation of a whole nation thereby, and this fo dearly beloved of him, as the Jews were < To this I anfwer, 1 . That cannot be good or honeft, which rendreth a man uncapable of reward from God for it. Knomng (faith the Apoftle Efh,6.%.) that r^hatfoever good thing any man doth, the fame fla/i he receive of the ZW,!^ mean- ing in a reward, or confideration of good anfwerable according to the Law of divine bounty, thereunto.] Now an eternal feparation from Chrift, rendreth a per- fon utterly uncapable of all reward, or muniiiccnt con- fideration from God, becaufeit imports fuch a condi- tion, with which nothing that is good or comfortable to 4 creature is confiftent. 2. That which is honeft, is defirablc fimply,abfolute- ly, in, and for it felf : But no feparation from Chrift is upon -- as -^ — ■ 1 . ■ . . ■ V E R s . 5 . Paul' J wifh, rvhether conditionaL 45 upon fuch terms defirable ^ lead of all, an eternal repa- ration from him. That which is penal or affliding, as the caufe of fuffering it may be, may be honourable. But honefty imports properly the comlinefs or worthi- ncfs ofamoraladion. 3. (And laftly) That cannot be profitable to a man, which excludes all comfort, peace, and eafe, and in- cludes nothing but fhamc, torment and forrow. There- fore (doubtlefs) an eternal reparation from Chrifi, can be profitable for no man. Upon a refentment ( I fuppofe) of that,or fome fuch irrationality in the Interpretation mentioned, as that, now prefented, fome underftand the Apoftles wifli con- ditionally, as if his meaning in the words in hand were this : / could mjh) viz,, if it were lawful, and that which could be done, to become accurfed from Chrifi, This Interpretation though it doth not fuppofe an eternal fc- paration from Chrifi, to be the matter of the Apo- ftles adual wifh, at one time or other, or upon one con- fideration or other, ( wherein it differs from the for- mer) yet it rendreth it as a thing wifhable , or which the Apoflle could, and would wifh, in cafe the two im- pediments fpecified, which render it de fa6fo un- wifh- able, were, or could be, removed out of the way. But neither is this Interpretation fo fatisfying, although it hath many grave and learned Friends {landing by it^ Firfl, becaufe here is no mention, no not the leafl inti- mation of either of thofe conditions, or of any other like to them, which the faid Interpretation iiiferteth: Vy hereas the Apoflle, when he mentioneth fuch con- ditional wifhing, or ads of willing, is wont to expreffe the conditions. / bearyou^ record ( faith he, to the Ga- Uthtans ) that If It Had Be e n Po s s i b l ^^joii wO/fld have plucked cut yo;iroipn. eyes J arid have given them to G 2 mci. 44 Paul'^ wifhjin the freter-imperfeB tenje. V e r s . ^ . ibG9i,4.i5. ^^^7 meaning, either that if it had been lawful or or- derly thus to have mangled or defaced their bodies for any mans fake ^ fometimcs fofthle^ is ufed for that which is lawful -, id poffftrnf^^ quod jure foffumns lot if it had been fephky'viz, for them to have gratified him, or done him any confide rable good, by fuch a mif-figu- ring of themfelves. 2. The Word wherein the Apo- ftle expreffeth his wifh,is a verb of the Indicative mood, nu;)^e/^b;, I did wifti, \_ t. by an emtlage of one tenfe for another, frequent in Scripture, IdowiOi] not a verb of the Potential mood, luxoif^tw, I could or would wifii. Therefore it feeems his wi(h, whatfoever it was , was aftually conceived, and in prcfent being within him. And probably the reafon why he exprelTeth it rather in a Verb of the Preterimperfe(ft tenfc,then of the Prefent, may be to infinuate, that this \vifh was not to fef ve his prefent occafion,or through the prefent heat, or high ftrainingof his fpirit, to fpeak fome great thing unto them, naw firft conceived in him, but had been the fo- bcr, fetled, and ftanding wifti of his fouljfor fome fpace of time before. 5. (And laflly) It is of very dange- rous confequence-, in the Interpretation of Scripture, to infert, or underftand a condition, where a thing is abfo- lutely, or pofitively affirmed, when there is a fence, e- very way agreeable to the words, tothefcopc of the place,,import of the matter in hand, and to the courfe and current of the Scripture elfewhere^ (which we fhali fliew prefently to be the cafe in the place in hand) efpc- cially when fuch an infertion, or condition, is not jufti- fiable by any other Text of Scripture-, as I beleeve there is none that will juftifie the inferting of the. conditions fpccified in the claufe before us. Thirdly, fome limit the Apoftles cxpreffion of being anamfls/kut, or Accursed from Cmji ,^xtQ\k\y to that which the s^ V E R 8 . 3' The matter tf/'PaulV rvifh^not poena damni. 45 the Schoolmen term fcena damn't^ the puniflimcnt of lots 5 and do not include in it, either any thing finful^or any thing that is matter of any pofitive or feniible fuf- ferings. According to this notion, the matter or fub- ftance of Tmls wifh ( in this place)on the behalf of his Brethren the Jews, and for their falvation, is oncly a deprivation orlofTc of all thatpofitive blefrcdnefTejali thofe great and 'high injoyments, which according to the tenour of the promife of God made unto thofe, that fliould beleeve in his Son ^e^m Chrift, and ferve him with that zeal and faithfulnefs that he had done, he cer- tainly expeded from him. That moft ardent affecfti- on of love, which he bare towards thefe his Brethren, and that moft tranfcendent defire of their eternal fafcty and peace, which reigned in his foul, according to the interpretation laft mentioned, wrought at fo high and ftrangc a rate within him, that they made him well con- tented, yea put him into a capacity of really wifhing and defiring, that they might be procured, though it were with the moft invaluable damage and lofs that he could poflibly fuftain, even the lofs of that crown of glory, that im.mortall Kingdom which ke was fliortly to re- ceive from the hand of his great Lord and Mafter, Chrift, This Interpretation of the Apoftles wiih, I could willingly fubfcribe unto, were there not thefe three things in the way, advifing me rather to a demur. I. Such a ftrain or degree of love in any manjwhich ma- keth him not onely willing, butwifliing,to part with his portion in Chrift^ eternal blcftedncfs and glory^ for the accommodation and benefit of othe? men, is greater love then God requireth of any man upon fuch an ac- count. This we lately fliewed, arguing againft the firft of three Interpretations mentioned. 2. God requires no greater love of any man, then the laying down of G ^ hi« ajS VauYs tpijh no.t ^ poena damni. Vers.j. his life, and this^not for the enemies of God and Chrift^ or his own, but for the Brethren •, /. e, Belecvers, bre- thren in C^r/y^^ or at kail chiefly for thefe. Hereby fer- ceive we the love of God, hecaufe he laid down his life foy us : md we ought to Uy down our lives For The Bre- ' "^*^- THREN^ I do not remember any command of God impofed upon the Saints to lay down their lives for wicked, obftinate, and obdurate men •, much lefs to part with their eternal inheritance in the Heavens, for their fakes. Therefore if Paul bare any fuch aifedtion of love towards the Jews, who were indeed his Brethren ( as he calls them) md Ktnfmen according to the flejhj but otherwife moft inveterate enemies unto him, and to the Gofpel alfo, which made him ready and willing, and ( which is fomewhat more) wiihing to facrifice his ever- lafting inheritance upon their fervice, this love muft needs be a love of fuper-erogation, a love of a far high- er ftrain, then God by any Law or precept of his requi- reth of any of his Saints. And in cafe this love were in Paul, and withall, were a commendable orpraife- worthy affedion,(as they I prefume, fuppofe it to have been, who afcribe it unto him) then muft the Law of God be adjudged imperfed, as not requiring of men a(5lions or deportmens of greateft perfedion. 3 . (And laftly) to me it is matter of doubt, whether it be lawful for any creature to wifh himfelf upon any account or confideration whatfoever, or out of any affedion what- foever to any creature or creatures whatfoevcr,into fuch a condition, wherein he muft needs be eternally di- vcfted of all capacity of loving God,or Chrift. There- fore, Fourthly (and laftly) I rather clofe with the judg- ment and fence of thofc, who judg the matter and im- port of the Apoftles wifh^ (in the Scripture now before US) V E R s . 5 • y^'^^f (frobably) the mattter cf Paul' j rvijh, aj us) proceeding from his (ignal aflfedion to his Brethren the Jews, and defire of their falvation to be onely this, 'viz>. to be looked upon, and in every refped dealt with in the world, by men, as if he were tiv^^ii^A ^ Xf/r», the onely perfon in the world accurfed by, and fronni Chrifi ^ and abominated by him, and fo worthy of all the ignominy 5fliame,reproach,punifliments,tortures, deaths, that could be inflided by men upon him, and were wont to be inflided upon fuch perfons,who for fome hateful and execrable crime, or other, were fepa- rafed and devoted to utter ruine and deftrucftion : Under which devotement they were termed, ctm^e/^*?*. The word is indifferently applied, either to perfons,or things •, and in Scripture commonly iignifieth fuch in cither kind, which are-defigned and configned, either by God himfelf, or men, or both, to deftru(aion, in the nature of piacular facrifices ♦, /.? .Of fuch things, withotit the utter and totall fub verfion and abolition whereof by death, or deftruftion, God, either really and in truth will not be fatisfied, nor his wrath appcafed towards a place, or people ( as viz>. when himfelf ordereth the death, or deftrudion, of the one,or the other in order to fuch an end) or elfe is fuppofed by men unfatisfiable, and his wrath unappeafable , otherwife then by the death and ruine,either of the one or of the other^ as viz, when they ignorantly and fuperftitioufly conceive of the appeafableneffe, or unappeafablenefsofhis wrath 5 and confequently devote, either fuch perfons, or things, to dcftrudion, out of an intent and hope to pacifie him, the deftruiftion whereof in the mean time rather pro- voketh him. Some conceive ( and with good probability) that the more ufual and proper crime, for wluch men were ana- thematized, or devoted for piacular facrifices unto the GpdSy:^ fyt^n: 48 V-2i\xVsmjhi rvh^tmof; frobablp Vers. 3. Gods, was racriledg,/. a taking away, and converting to their own ufe, rd a-U^iiiArtt, fuch things as were con- fecrated in their temples to the honour of their Gods. This crime of facriledge God himfelf in the Scriptures hinteth forafinofthedeepeftabhorrency and detefta- tion amongft the heathen themfelves. Will a mm r oh God ? or ( as our former Tranflations read it) Will a, mm fptlhis Gods ? Tefje h.ive robbed me — in tithes and of- k MaLj,g. ferings^. Yea the ApoHle himfelf feemeth to refent it as a fin of a very high provocation in the fight of God, more provoking then Idolatry it felf. Thou that abhor- I Rom i.xi. y^fi Idols, do fi thoH commit facriledge ^ .<* But this by the way. The Apoftle then in widiing himfelf an Anathema^ or accursed from Chrifi for his Brethrens fake, profef- fcth himfelf content, and willing, yea defirous, to lie under all the ignominie, infamy and fhame, whereunto facrilegious perfons, or men feparatcd and devoted to the worftofruinesor deftru<5tions for the moft enor- mous crimes that are, are expofed, yea and to fuffer the death it felf of fuch accurfed perfons as thefe,to procure fafety and deliverance for them, from that moft heavy curfc, of an eternal feparation from God, which he cer- tainly knew hung over their heads, for their obftinatc refufal of the Gofpel ^ and would moft afTuredly fall upon them, if they repented not in time. Hereby he plainly fignificth and declareth, that that forrow, and heavinefsof foul which was now upon him, out of his fence and confideration of their great mifery approach- ing, was greater, and more infupportable to him, then any forrow whatfoever, whereof he was capable upon his own account in matters appertaining to this prcfcnt world could have been. This Interpretation is confirmed, i . By the wcaknefs and V E R s . 3 • Anathema from Chrift. 49 and great improbability of all other Interpretations fet up in competition with it,whcreof an account hath been given. -2. By that perfe^ agreeablcnefs, which the A- poftles wifli, thus underftood, hath with the precepts of God, and of the Gofpel, concerning love ( as hath been likewife fhewcd.) 3. By the ufual fence and import of the word otr^'fle//* ; which feldome or never fignifics cither perfon, or thing, devoted to the deprivation or lofs of eternal! blelTednefs, ortofucha death, or de- ftrudion, which ftandeth in fuffering the vengeance ef eternal fire 5 but moft fequently, fuch, both perfonSjand things, which are piacularly feparated and devoted to a prefent vifible deftru(5lion, (as nath alfo been declared.) Nor do thefe words, ^' xe/r?, from C^r/y?,import a- ny fuch variation from the ufuall fignification of the word *m9g/x*, as intended by the Apoftle, which fhould make it fignifie, a perfon eternally feparated or accurfed from Chrifi'^hnx. rather fome fuch thing as this, that whereas he was now (as it were) a bofome friend of his, in the ncereft union and conjundion with him, of which * flel]i and blood was lightly capable, and was upon this account highly honoured by his Friends, and by all the Churches of Chnfi: throughout the world, he could ne- verthelefs be content, and wifti himfelf for his Brethrens fake, in the condition of fuch a man, who is generally looked upon, as a perfon feparated and divided to the greateft diftance from Chrtji, and this upon the moft juftifiable grounds that can be 5 and confcquently, who lieth under the greateft hatred,detcftation,and abhoren- cyof men, andisby all men adjudged worthy to die the worft of deaths. And probable it is that the Apo- ftle doth therefore exprefs the ardency of his affedion towards the Jervsy by profeffing himfelf willing to be rtm^s/x* isTo X£ or any other di- ftaft or offence that they might fuppofe he had taken or conceived againft tiiem, becaufe ot their hatred againft him, and violent perfecution ofthat Dodrine, which he fo much magnified, and laboured to plant in the world, Thofe words, x?i ^m, according to the flejh.y{ccm to in- H % iinuatc 52 jjraelite.d Name of honour. Vers. 4. finiiatejthat Hotwithftanding bis fpiritual dcfcent(by regeneration) from Jejus Chrifi and the Gofpel5where- in he moft gloried, and wherein they difclaimed all communion and affinity with him, yet he owned, loved, and refpeded them in that natural band of blood and kindred, wherein both he and they were mutually ob- liged. Ferfe 4. ^^^ ^^^ ifrdelites : to rvhcm pertameth the Adoption, ^ and the glory, and .the Covenants, and the giving of the LaWjAndthejer-vtce of God,andthepromiJes : Who fe are f^cy\c 5. the Fathers, and of whom, as concerning the flejh, Chrifi came, who is over all^ God hle^ed for ever.^ Amen, ] In thefe two Verfes, he fummarily reporteth the fignal and high priviledges, and prerogatives of the Jews^^hmc all other Nations. The reafon why in this place he a- voucheth them, and this with fo full an enumeration of particulars, hath been already intimated 5 viz. That by a plain and exprefs vindication and alferting of all their royalties and glorious priviledges unto them, he might withall vindiciite the reality and truth of his great love, and high refpeds of them, againft all furmifes they might poflibly have of a contrary fpirit in him. who are ifraehtes ] The Name of an J/raeltte^v/as ve- ry honourable, as being derived from ifrael, a name of extraordinary grace and dignation impofedby God himfelf ( and this upon a very fignal occafion) upon the j»Gcn.ji,i8. renowned Patriarch facol? ""jfrom whom the Jews are li- neally propagated- and as partakers of their Fathers ho- nour and dignity in that Name of divine impofition, are termed ifraelites . Are they Hebrews (faith this Apoftlc, fpeaking of fome vain- glorious Teachers, or falfe Apo- ftles, his Corrivals) j^ am I, Are they ifraelttes ? fo am wiCor.n. »2 / n. Meaning, that the perlbns he fpeaks of, /food upon their pedigree and dcfccnt from Jfrael, as matter of ho- nour V E R 8 . 4. ^dpi ion, how belonging to the Jews . '53 nour and repute unto them. Oncly it is here to be re- membred,that in this place he allows the Name of if r4^//>^/, unto the whole Nation of the Jews, who were - naturally defccnded from Jacob or l[rael, without di- ftiniftion: whereas afterwards, 't^^r/l 6. he appropriates the name, or term ifrael^ onely unto fuch of them, who refembled their Father ifrael in Faith, and fo were fpi- ritual Jfyaelites, true ijraelites, jfraelites indeed. To whom fertaineth the Adopton'^i, e, who were the onely nation or intire body of people in the world, a- dopted by God,into the priviledges & refpeds of a Son unto him J according as himfelf was pleafed to honour them once and again by owning them in fuch a relation. And thou jbaltfay unto Pharaoh, (jaith God to MofesJ thu^ faith the Lord -^ Ifrael ^ My Son, fi/^;? 7ny frfi-born. And I fj unto thee->Let}AY So^ go,that he may ferve me, drc. So our Saviour in the Gofpel fpeaking of the""'^ "^*-*'- Jews 7 faith,/? is not meet to take The Childrens bread, and to caft it to the dogs p. See alfo Jer» 3 1 . 20. /> M«ttb. i y. jfa.6^.26.GaL^.i, It is true, this Adoption of the Jews was but a ihadow or type of that high and hea- venly adoption which appertaineth to beleevers through C^n7?,( in which refped the Apoftle feems to appro- priate it to the times of the Gofpel, 6^4/4. 5. )yet was it iimply confideered, a prerogative of a very rich and fa- cred import. Or elfe the meaning of thefe words, Zv n vioflesrictj to whom fertaineth the Adoption, may be, that God placed his great and gracious office (as it were) of Adoption,which he eredcd for the benefit of the world, amongft them. So that whofoever of any nation under Heaven defired the honour of Son-ihip unto God, or the priviledge and repute of fuch a high relation , he was to feck and obtain it Amongft the Jews, viz, by turn- ing Profelitc to their Religion and Worihip, and by H 3 in- ^^ 54 The Glory J and the Covenmts, VER5.4. incorporating himfelf with theiTi. And the glor J '^avYt Hlsiy\v\io(. in trufl, as the word W/rgu-a^Mo-*!', fignifies) the Oracles of God, Which Oracles, or at leafl a part of them, are ellewhere term- ed by him, the rudiments, or elements, of the rvorld,{GaL 4.9. C0L2. 8.)becaufe they were intended and given by God for the nurture and training up of the gene- rality of mankind,during the infancie ( as it were) or the nonage of it, in the knowledg, love, and fervice of him- felf. There is the fame coniideration of the three Pri- viledges following, jind the giving of the Law, and the fervice of God, and the Promifes ] By iht giving of the Law, he means chief- ly (I fuppofe) that mofl glorious and majeflique pro- mulgation of the Moral Law by God himfelf, whether immediatly, or by the mediation of one, or more, of his great Angels, upon mount Horeb ^ not excluding the more private delivery of thofe other Laws, Ceremonial, and Judicial, upon the fame mount unto Mofes, to be by him communicated unto this people, as from God, with this Vers, 4. Service ef God, Fromtfes, 57 this declaration, that by a careful and due obfcrvation of them they ihould be in allrefpei5is the happieft Na- ^^ tion upon the face of the whole Earth'". Now ^ow i^l'sccTxo*^ great a prerogative this was to this people to have their ^^ 15. Laws, by w^hich they were to be governed, compofed and fram'd, not by men but by God himfelf, and by him delivered unto them, ratified, and fandioned by fo many glorious and magnificently- miraculous folemni- ties, cannot eafily be meafured by the line of humane underftanding. By the Jervice of God, n ActT?/.«6, is meawt, not the ce- remonial Law it felf ( as fome interpret, reftraining the former priviiedg of ^/i^/^^ the Law, to the Moral and Judicial Law onely, and to the giving of thcCe ) but that worfiiip, or thofe fcrvicesthemlelves, which were pre- fcribed in the Ceremonial part of the Law : meaning, that it was the fingular priviledg of this Nation, that they had the true worihip of God, fuch as was accept- able and well -pleafing unto him, amongft them ^ and that no perfon of any other Nation could have the like but by being a debtor unto them for it. Origen, with fome others, reftrain the fervice of God here mention- ed, to the Prieftly fundion, and the particular execu- tions and imployments hereof. An Interpretation not improtfeble. By the Promifes, I conceive are chiefly meant thofc frequent declarations found in the Scriptures of, the Old Teftamcnt of the gracious purpofe aad intention of God to fend his Son at the time appointed Into the world, to accompUih the great work of the Re- demption thereof, to repair the many fad and wide breaches, which fin had made upon the peace and com- forts thereof, and to gird it agam w^th joy and gladnefs. Though there be many other promifes extant in thofc I Oracles 5 8 Whofi are the Fathers. V e r $ . 5 , .Oracles of God Avhich were committed to the fervs, yet thefe are fromifes kat «|«x^ * Thefe are the firft-born amongft their Brethren •, and this Apoftlc in his write- ingSjVery frequently appropriates the general word, fromife and /'r/?wi/cit, according to the flejh, plainly fuppofeth another nature in Chrtft, ac- cording unto which he came not from the ifraelites otfews'^yjhkh. can be none other but the Divine nature, or Godhead •, which in the fequel of the Vcrfc ( as W:C fhall hear prefently) is exprefly attributed unto him. The Apoftle referves the mention oi Chrifis defcent from the J^ews, for the laft place in his Lift or Cata- logue of their prerogatives, judging it (as it feems) the greateft and moft worthy of them an. And if it be a matter of Honour and high vouchfafement unto man- kind (in general) that Chrifi,xht natural Son of God, . was pleafed to affociate himfelf in communion of the fame nature with it •, much greater honour it muft needs be to that particular family or defcent of men, which he chofc from amongft all otherSjto receive this condefcen- . tious inveftiture of flefli from it. So that Simon had good ground in his Prophetical gratulation,to ftile him, ^ l^j^^ die Gior^ of his f>eople ifracl ^ And if the Virgin his Mo- ^ *' ^ * I 2 ther X 6o what toknorv Chrifl after the flejh , Vers.j ihcr hadcaufeto judg,that all generations would call her hkjfed , and that He that is mighty dtd great things to »Lukfi.48, fjg^n^ jj^ caftingthe Relation of a Mother to his Son ^^' Chriftupon her^doubtlefs the nation of whom both Mo- ther, and Son defcended, hadcaufe to judg themfelves happy jand to fay thatGod had done great things ^or them alfojin taking a mother for his Son from amongft them, hereby making this glorious Son of his bone of their bone, and of their fieih, in a more appropriate manner. Whereas this Apoftle elfe- where admonifheth tlie Saints, though they had knorvn Chrtfi after the flejh, yet that henceforth ( vtz,. being now become new creature^ ) ' z Cor.5. le. they would know him [fo ] no more ", his intent onely is to give them to confider, that to boaft of, or to think the better of themfelves for any carnal relation whatfoe- yer unto men, yea though unto Chrift himfelf, favour- eth more of an unregencrate eflate, or at leaft of weak- nefs in the Faith, then of fuch a change of heart, which accompanieth the new birth, cfpccially in the ftrength and perfe(Jlion of it 5 and upon this account admonSh- eththcm to refrain all fuch,whether words,or thoughts. For though it be a priviledg and honour, and thcfe very great in their kind, and within their own Iphere, to be of the fame line, or defcent of blood with Chrifl, or of the fame nation with him, yet do they not reach within the vail, nor commend any inan unto God upon any other terms, then as thelenccand confideration of them are improved and contriv'd by men,to provoke them to de- firc and labour for fpiritual union and communion with Chri/l. And indeed the benefit and advantage of all cx- t<:rnal priviledges whatfoever, confifteth, if not onely yet mainly and principally, in this j I mean, that they afford opportunities, and impofe ingagemcots upon men that have them, to quit themi^lvcs more worthily in Vbrs.5. why Chrifi fo highly magnified. 61 in matters relating unto Godjthen other men. And up- on this account I iuppofe it is, that the Apoftlc con- cludes elfe-where, that the advantage which the fe^v had tabove the Gentile] was very much, and fo the profit of Circumcijion^. - ^ Rom j r.i. who IS over d!l, G od blefjed for e'ver^Amen.'] This glo- rious Elogium of Chrtjiy as on the one hand it highly exalts the prerogative of the ^erv , njiz,. as being that people, of whom a perfon fo excellent, and fo tran- icendently bleired,was defcended •, fo on the other hand it proportionably aggravates their fin and condemna- tion, in rejed:ing a perfon of that infinite .worth, not- withftanding his defcent from themfelvcs. It is pro- bable that the Apoftlc gives this fo highly- honourable a teftimony unto Chrift, becaufe he was fo vilified and abhorred by the Jews 3 thus not onely . fupplying, as much as might be, that which was more then lacking on their part, but withall making up that great breach , which they had made on his Name and Honour by their unbelief. He is here faid to be Wi tihTcov, over all , whether perfons onely , or things and perfons • both. The word indifferently admits either Interpre- tation: Yet I find Expofitors rather inclining to the latter, as being the more comprehenfive. chrtfl is faid to be over 4//, becaufe ( as himfelf exprefieth it.) All forver was given unto htm ( viz., by his Father ) in Hea- ven and on Earth"^. And John Saptifi-^The Father lo-'^^^*'^^- ^9* veth the Son, and hath given all things into his hand^, ^ John meaning that he hath made him his great Pleni-poten- tiary,totranfad,iflue, and conclude all things what- foever relating unto the whole creation, efpecially An- gels and men ^ to fettle the affairs of Heaven and Earth for eternity. He cxprefly affcrteth his Godhead, part- ly (as was hinted )ta commend yet further the prero- I 3 gativc 6z Amm. Vbrs.j. gative of hisBrethrcn the y^ir/,from whom fo great and worthy a perfon, as he that connteth it no robbery to be e- qual rvith Godj\i2Ld^m the humane nature afliim'd by him, chofen to defcend ^ partly alfo to awaken others, to the fame acknowledgment of him, or at leaft to inquire after him, until they ihould come to fuch a light, by which they might difcovcr him to be indeed God. He addeth thefe words, e«Ao5^7of «/; r^iaxSvAi^blefied for e- very or, to be ^/^jfe^C /.e. that ought to be ble{rcd]/'.;r ever, to infinuate, that a far differing meafure from that which they had meafurcd out unto him hitherto^ was due unpo Chrift from them (as from all other men) They had reviled, and reproached him, called him ac- curfed, &c. TheApoftle here admonifheth them, that he was fo far from deferving any fuch intreatings at their hand, as thefe, that his divine goodnefs and glo- ry every ways merited the greatefl: acknowledg- ments of praifc and honour', that they or any other creature could tender unto him. He clofeth the bufi- nefs in hand, with this v^ox^^Amen, a word common- ly ufedfor a fcrious confirmation of whatis faid im- mediatly before, together with an approbation there- of, fomctimes alfo iiif^Sfnfiga^viflifor the perform- ance of it. It is (ix times ufed by the Apoflle in this Epiftle. Our Saviour in the Gofpels frequently ufeth it as an Adverb of afTeveration, or valid Aflertion, and in the beginning of the fentencc : in the Gofpel accord- ing to ^ohrij he never ufeth it, but with an ingeminati- on, or fecond repetition of it •, in the other Evangelifls alwaies fmgly. In all-other places of Scripture, it is never found ufed in the beginning of a fenrence, but al- ways in the end: and this feems to have been the ordi- nary conftrudion of it, according to that of this Apo- ftle, where, fpeaking of a perfon who underftandeth not, V E R s . 5 . Do^frinal obfer^u^tier^s from verf, 3 ,4, 5 . 6^ notj he dcm^ndtihy How jhal/ h that oecufietb the room d the unlearned, ja^ Amik, a^ [_i. t, attcr, or upon] thy gi'vingof thanks^, &c. It is once ufed as an Epi-AxCor 5 thite5ordefcnptivcChara(5lerof Chrift himCdf, Thefe things flit h the Amen, the faithful md true mitnefs S drc c Rev 3.14, o' 'A/^V. q, d. Thefe things faith He, who is as trua ^^'^ '^<';^'' ^-_ in his fayings, as Truth it ielf, whofe cfTential and in- woHhln'^^um natc veracity is confirmation in abundance of whatfo- 5- " e^ 5^w ever he Ipeaketh. i,.j , ^ ^^^ Ffom this paffage now Uft opened , confiding of ' * ". 'verf 3, 4, 5. 1« us briefly obferve ibmc heads of Do- dh:ine5and then go forward with our Expofition. 1. Whereas the Apoftles forrow and heavinefs of heart for the fad condition of his Brethren the Jews , was fuch and fo great, that to be delivered from it, and to better his condition in refped of it, he wilh'd to be an Anathema, one accurfed froai Chrifi, It may be ob- fcrved-. That Perfms highefim favourV and acceptation with God, yea, and fuch whofe joy in htm is unfpeakahle and glorjoHs (as this Apoftle's doubtlefs, was ) may not- notwithflanding have a fvord fafsing through their foul, and no mens forrorvs like unto theirs in this prefent world, Luke 2.35. 1C0r.15.19. 2 Cor.6.4, 5,6, &C.C. II. 2. From verf^. Whereas the Apoftle profeflTeth that he could wijh [_ox: did wifh] r^ he accurfed from Chriftifor his Brethren his Kinfmenj &c. It is obfervable from hence. That Great love inableth to great and difficult fer- vtcesandfujferings. Gen.ap.i0.iCant^,i6, i:SaiD.23. 16. 2C0r.12.15* -O vf] fi^.-'^-K-iton Miiicv/ b*-!] ' 3. Whereas he was ready to be himfelf accurfed from Chrifi for his Brethren, a'C' It may be obfcrved 5 That it is the natural Genius or property.of a truly great, ^Afid pihli-ke Sprit to facr if ce himfelf with all his dear- ■ ^fi 6/\. Heads sfDoBrine from verf^y 4, 5 . V b r s . 5 . efi injoyments in this frefent world, upon the fervice and jafety of ptanp 2 Cor. 12.15. Job. 1. 12. 2 Sara. 24. 17. 4. Whereas it was the fpiritual benefit of his Brethren, (their exemption from under the heavy difpleafure of God) for the procuring whereof he vpijhed to be himfelf accurfedfrom Chrifl, the Dodrine is, That The fp/rttu- aland foul-lntereji of great numbers and multitudes of of men, flwuld tngage U4 very deep for the promoting of it. 2 Cor. 12.15. I Cor.9.i93 2052i,c^r. 1 John 3.16. 5. Whereas they were the Apofties Brethren and lOnfmen after thejlefh, whofe fpiritual good he profcfs- eth himfelf fo defirous to advance, though with his own utter ruine, and this to be under-gone and fuffer- ed by him upon the foreft, and moft grievous terms, that lightly could be, it may be obferved, That Chri- fiiansjland bound in a more peculiar manner before God,to endeavofir the fdvarion of their kindred • to do more, and fuffer more:, if need be j for their faivattony then for other ■mens.'^ even as they Jland charged likewife, to provide'out- ward things for thofe of their own houfe. So that neither of the i^ ingagcments do imply any fuch knowing of men After ihefiejhy which the Apolile 2 C^r.5.16. reprefent- cth as a difparagement unto Chriftians. Acis 10, 2^, iSen.iS.J9' -E/lh.S.e 6. Whereas the Apoftle exprelTeth a great height and depth of affection towards his Brethten the fews^ in ■wijhmg to be himfelf accurfedfrom Chrifl for their fakes, .notwithftanding he knew certainly that his offer in this kmd would not be taken by God, and that they were not like to tafk of that blefling, which he wiihed he -might procure tor them by his being accurfed, it may be obferved ^ That reality and truths yea and great arden- cy ofaffeflionj mtiy be exprefjed by ftch offers, or profcf ions, which V E R s .4. Heads of Doctrine from verf, 3 > 4? 5 . 65 which are never like to be put in execution j nor to benefit thofejtorvhom, or onrvhoje behalf they are made, by any actual performance, 2C0r.12.15. 2 Sam.24.17. 7. Whereas the Apoftle, being ( comparatively ) in- nocent, wifheth htmfelf accur/ed, tor his Brethren, who were offenders, it may be obferved,That/> is not con^ trary to the rules of ju'jHce, or equity, that by the fujferings of an innocent ferfon, (innocent , I mean^ comparatively) freely ojfering himfelf hereunto, thofe that are guilty jhould he difcharged from fuffering, Otherwife the Apoftles wifliin this place would be unlawful, as dcfiringthat, which were unrighteous or unequal for God to grant. ^;,i^32*fe» 1. 9. compared with 'Verf 12, 15. 8. Whereas Paul^ though confcious to himfclf of be- ing in many things anoffender,(asthcbeftofmen are, ^am,2.) yet mjheth himfelf accurfed for his Brethrens Jake, C /'. e, in effed, that by his itripes they might be healed] it,is obfervable •, That it is of good accord with the righ- teoujnefs of God, to reward, as the Frayers,fo (and doubt- lefs much more ) the regular fitfferings of his Saints , with a kind of mediatory honour, and with the exemption of of- fenders from fuchpunijhments, as they have deferved, 0~ therwife ( as we argued before) the Apoftles wifli be- fore us will be found finful, as defiring that at the hand of God, which would be unrighteous or unjuft for him togive,ordo. p. Whereas the Apoftles wifh notwithftanding of being accurfed iox his Brethrens fake, and notwithftand- ing Gods liberty in refped of his juftice, to have ac-" ccpted him in this his wifli, as viz,, by being pacified towards his Brethren upon his being made accurjed ior them, yet God did not accept him in this kind, was not pieafed-torecievethej^frr/ into his favour by putting him upon thofe fuffcrings^which he was fo well cont-ertt K to S 6 Beads of D oBrine from ^erf* ^,4, 5. Vers. 5* to undergo upon that account, it nnay be obferved , Thzifuchfrajers or de fires which are regular yand of choice acceptance wtth God, tn a way of approbation, are not yet always accepted hy him as to a literal perform^mcey or gra- tification. 2 O/-. 1 2,8,9. £xW.32, 32, 35, z Sam, 11^ Id. With the 18. 10. Whcreisthe Apoftle intending, cither onelvjOr chiefly, to commend the reality and truth of his affedli- on to the Jews, declares unto them how great things he could even wifli to fuffer for their fakes, the Ob- fervation from hence is. That a readinefi to fuffer for e- thers, is a very convincing argument of joundnefs and fin- cerity of affeBion towards them , Gal* 4. 15 . Col, i . 24. Gal. 2.20. 11, Whereas, defiTOUS to exprefs how deeply he could be content to fuflper for his Brethrcns gooJd, he giveth inftance in being made an Anathema, or accurf- ed from Chrift: ( in the fence declared and aflerted) It is obfervable •, That to thofe who affeBionately love the Lord Chrijt,it is the extremity or height of fufferings, to he looked upon as perfons hated and abhorred of him, i Cor, 4. p, 10, 11,12,13.2 Ctfr. 13. 7. i2.(From i'(fr/4,and 5. ) Whereas the Apoftlementi- oneth fundry great and excellent prerogatives apper- taining untahis^/^/^^rf», the Jews, viho all thefe not- withftanding, were a people extrcamly r£fra(ftorie a- gainft God ^ from hence the Obfervation is, That the ■ greatefi, andgreatefl number of outward priviledges and vouchjafements from God, may very pofwly confifi with, yea and occafion tn men, the greater jiubbornnefs arid ftout- nejf of heart ogainfi God,Rom.2^,2/\,2^,Jer.j,/\,S,9,io. 13. Whereas the Apoftle, liberally, and without any extenuation or expreflion, acknowlcdgeth all the ex- cellencies or vouchfafemcnts from God appropriate to the V B a & . J . Do6trifMl obfervations from verf^ 3 74) 5 . ^7 the Nation of the fervs, we may learn, That/> is a pom of Chrifiian candor and ingenmtjj freely to own And At- inorvledgAll tejlimomes ofref^e^sfromGodinourgreAt- efi enemies, Rom. 10,1,2, A^s 26,1^, 14. Whereas the Apoftle the better to infinuate the cordialnefs of his affecflion unto the Jewsj gives fo free and large a teftimonyofthc great honour, which God had put upon them (in many iignal prerogatives) above any other, yea above all. Nations, it may be obferved. That A free and full acknowledgment of things worthy ho- nour And rejp eels inmen,ii 4^ pregnant argument or fign of good affe^ion towArds thefe men, in thofe who make this Acknowledgment, or at leaft that they do not hate them, RQm*io,i,2, G4/.4.15. H^^.io.32,53. Rev,2,6, 1 5 . Whereas the defccnt of the Jewifh Nation, from the Fathers, and fo honourable a perfon, as ifrael Jior^ their being ifraelites'] together with thedefcentofthe hox. thus-. If they would orfhould all be chil- dren, i.e» followers, of the Faith, right€Oufnefs,ahd ho" linefs of Abraham y and tfrael{xhtit Fathers) as they were the children of their flefh, he would be a God, i,e. a glorious and fignal Benefador unto them all for ever. Buwn this fence, and upon thefe terms, it was made as well unto the Gentil€s,and the whole world, as unto the Jews-, though it was not fo plainly, or immcdiatly com- municated or made known unto them, as to thefe. And that it (hould be made unto the Jews themfelves in any fence, or upon any other terms then thofe exprciTed, as viz,, upon their good behaviour,* and conformity to their worthy Progenitors in Faith and Holinefs, is re-* pugnant to all principles of reafon^ yea of common fence it felf. For who can imagine or conceive, that God being infinitely juft, righteous, and holy, ihould promife the higheft and molt facrcd enjoyments and re- wards, which he hath to confer upon the belt and ho- lieft of mtn, unto the worft, the moft ftubborn and dif- obedient oi men, and this whether ever they repent of thefe abominations, or no < If this were fo, had not the world caufe to demand. And where is the God of judg- fbAi\ z 17. ^g^f f ? Yea the Jews themfelves plainly enough grant- ed this pnnciplcjfor a truth,w.^. That all that were car- nally dcfccndcd from Jfraelj were not true Jfraelitesy or the Ver8.6. of Jei»s,r»ho rejeBedhj God, %vho not. 71 the J frail of Godiin char they counted all fuch of this dcfcenr^accurfcdandrejedcdby God, (and upon this account hated and perfecuted them, even unto death) who embraced the Apoftles Dodrine of Juftification by Faith, and turned Chriftians. From whence it is e- vident, that the Apoftle doth not aiTert the faid prin- ciple, m oppofition to the Jewsy but onely maketh ufe of it, as far as the import of it will reach in this kind, to dilTclve the force of their Objed:ion againft his Do- ^rme •, the tenour of which Objedion (as hath been al- ready intimated) was this, that the faid Do(5trine,fuppo- finga rejediionofagreat pan of their Nation from God, rendred the Wordand promife of God unto Aha- ham and his feed, of none effect. Now the Apoftle e- vincctha nullity in the faid Ob je 2 . -R om, 5 , y . 31. foh,ii,2^,drc, 2. Upon the fame account ( onely fomewhar more particularly) it is obfervable, Th^xfuch events now and then come tofofi, which feem to contradict the Word of God in the Scripures^ and yet really and in truth are far from it, Rom. II, I, ^oh,l2»^/^, ■r^.\\\\i:.-Vs\vy^\ 3. Whereas the Apoftle rejeds fucfi a fujpp^lition as this, That the Word of C?tf^lhould be of none ejfe^, not oncly, or limply as 2, non-fequittfr, or tL'it which fol- L ' loweth 74 Heads ef DoSfrine from verf, 6^']^'^, Vers. 7. loweth not upon any thing that he had either faid, or meant, but as that which is in it felf erroneous and dan- gerous y it is obfen'-able, That any opinion or faying what- foever^ involving in it a non-ferformance t>f any fromtfe, or Word ef God-, is un found, and of a danger om tendencie > andconfequence. Kom.^.^^j:^. 4.From this chu(e^For they are not all Jfrael,that are of jfrael ( as it hath been expounded) it is obiervable, That though Faith and holinef^ commonly jhoot forth in fome of the branches of a natural fr of agation or defcent, where there is, or hath been, a godly Anceflryor Parentage, yet feldcme, or never do they appear in all, Rom, 11. i, 2, i f , 16. jspromthefameclaufe, asfuppofing that the y^ivj conceived all, or at leaft the greateft part of, thofe to be T/r^f/, Cthe true //^W of God] who were naturally defcended from //nf^7/thc Obfervation is. That men frequently ftretch the intentions of God in his collation of outward Priviledges beyond the truth: Or xhws^ Men un- der the' enjoyment -of otttmard friviledges, are apt to think more highly of them fehje'fi' then there is caufe, and to conceit 'ihemfelves iomc{nin§\ iphen ^ inde-^d they 4r^ nothing, ( as this Apoftle fpeak$ elfe where ) PhiL^, 3. Rorn,^. 3. 15. Jer.j,^. ■^\--- 6, (And laftly) from thefc words, Neither becaufi they are the feed of Abraham, are they all children, which imply- that the JP^rvi (more generally) thus argued, and judg- ed, it is obfen^able, That>^^ Scriptures, in refpecH- of the fhraf, and manner of expre^ion in many things^ are fo framed and dra;fvn up by God, that by men of carnal minds they may eaftly be wrefted to their definition, 2 Pet, l* 16. 2 Cor. 3 . 1 4, 1 5 . It foHoweth : Verfe 7. ^^^ ^^ H^^^ 1^^^ ^h f^^^ ^^ called,^ Meaning, that God hixtifelf declared, who, or what pcrCons of Jbra- hams V E R $ .7» Paul V Bo^irinc not againft the Word of God, 7 5 hams natural feed, his intent was (hould be counted for his children Q vtz,. fuch children , that fhould inherit thc' promifes] as alfo who fhould not be counted for iuch, inthefe words (fpoken by himiilf unto Ahraham) iwf in i/mc jhallthy feed be called^ It is frequent in *Gen.ti. i%. Scripture to mention words fpoken by a perfon, with- out mentioning either the perfon fpeaking them, or fomctimes thc perfon to whom they were fpoken. See Gal. ^, iiyii. Acts i,Af.&c, Thc Apoftle here enter- eth upon his main demonftration, intending to prove. That the rejedion of fuch of Abrahams pofterity by God, who according to his Do Arine, either were, oi: were likely ere long to be, rejedcd by him, doth in no confideration at all, by no tolerable confeque nee, make the Word of God of none effect , but rather (as he fpeakcth elfewhere ) eflablijh it. The argument or pro-fyllogifra by which he proveth this, may be thus formed. The rejection of fuch ^eivs ojfelyjor offuchofAbrahdm^ feed], to whom Godmadeno fromtfejmodbfolute framiftiif being their God, of]itftifpng>ble_ftngiOr fiving them, caft^ not make the Word, orpromffeof Godio A'hrahAmmd his feed, of no effe^» ■>!'■ ' ,/!'-^ > jurli .■ » • . ^ Bu-tfuch are thofe few^^ and.omiffuQhf tuiz>^ to whom God hath jnade napromife, &c, rvhofe re]e5Hon^is e'ah^r afjerted, or fap^opd by me in my Dj)cirpn&, . Ergo, The rejedion of onely fuch as thefe, maketh not the Word of God of none effe^i and confequciitly,.neitherismy Do- drine guilty of fuch a crime, cither for afferting arfup- pofing it.. The Process of this, argument from the firft to the laft, is very pregnant and clear. . The Major Pro- pofition the Apoftle taketh for granted, as well he may 5 and therefore infifteth not upon any proof hereof. The ■Minor is the ball of contention between him^ and his oppofers, (the Jews) therefore ib^ this'Jie.vranttcth, L 2 and y5 Whoy or what ^ervs they are, who Vers*? and that by the way of this Argument. if none ofthofe fews^who according to myDo£frme,cire re- jected, or likely to be rejeBedhy God,have any fromjfz from God that he will be their God,thathewiH jupfie, blejfe, or fave them, then cannot the reje^ton of thefe make the Word or promije of God of none effect, But true it is. That none of thoje Jews whofe reje^i- on is either affirmed, or fufpofed, in my DoArine, have any juchpromife. Ergo, Theconfequcnceinthe Major of this Syllogifm al- fo is too pregnant with evidence of truth, to be denied. Therefore the Apoftle pafTeth over this likewife with- out proof. For the proof of the Minor, he i . fuppofe- cth (that which is plain enough, and which his Adver- faries knew well enough) viz., that fuch Jews, or fuch of Abrahams feed, who according to his Dodrinc were fpurious,and rejefted by God,were onely fuch, who re- jcfted lefi^ Chrifi, and peremptorily oppofed the Do- ^rine of Juftification by Faith in him. 2. He proveth that fuch lews as thefe , had no fuch promife made or appertaining UHtothem,as whereby God fhould ftand ingagcd to be their God, or to own them for fuch chil- dren of Abraham, to whom he ever engaged himfelf upon fuch terms. This he undertaketh to dcmonftrate from two famousOracles uttered by _God ijimfelf of old 5 the one, unto Abraham himfelf in perfon, Gen, 2 1 . i^.the other unto Rebecca,xhc wife of ifaac. Gen, 25. 23. To this latter, he fubjoyneth a teftimony from one of the Prophets, for a more ample declaration of the mind of God herein, as we (hall fee when we come to verf, 15. By both thefe Oracles, as well joyntly, as fcverally, he proveth that the pcrfons, whether Jews, or of any other Nation, with whom, under the name of Abrahams feed, God covenanted to be their God, to V E R s . 8. by PaulV BoBrim Are reje^ed by God, 77 to juftifie and fave them, were not fuch, who fhould fcek to be juftified by Works, or the Law, but by Faith. Thetcnourofthe former of thefe Oracles is contained in the words recited, But,tnlfaacfha.llthj feedbe calUd."] The occafionof thefe words, fpoken ( as hath been faid ) by God him- fclf unto Abraham J was this. Sarah, taking notice that Jfhmael, Abrahams {onhy Hagar his fervant, proved a fcoffer, and mifufed her fon ifaac, midcit her carneft requeft unto Abraham, that together with his Mother, he might be turn'doutof doors. Abraham being ve- ry much dif-fatisfied with the motion, and loath to put in execution, what Sarah herein deiired, received a command from God, however to hearken unto her,and perform her requeft, giving him this reafon to fatisfie him in the bufinefs 5 For in ifuacjha/l thy feed be called,'] As if he fliould have faid, let it not be fo grievous un- to thee, to part with thy fon Jjhmael out of thy houfe, becaufe I have a myftcrious and great defign in ap- pointing thy fon Jfaac to be thine onely heir, "and cut- ting off Jjhmael from all hopes of being a fliarer with him in thine inheritance : This, or feme like fence to this, to be the true fence (at leaft one fence) intended by God in thofe words, the Apoftle himfelf plainly de- clares in the words immediatly following by way of Interpretation y ^ Jhat isythey whicharethethtldrertoftheilejh, thefe are r- r q not the childrert of God : bttt the children of the f rami fe are ^^' ^ counted for the feed,'] I confefs that without ploughing with the Apofties heifer in this place, i^ would ha\'c been very hard for a man to have found out tliat Divine riddle in thofe words, which he findeth. But we need not, be jealous of his Interpretation, knowing from, whom he. received it. Well thenCfaith he) the mein- yg But in ifiac jhall thy feed , ^c* Vers. 8. ing of God ( at leaft Jiis principal meaning ) in thofc words fpoken unto Abraham, I» ifaacjha/l thy feed, Sec. was this, or to fignifie, teach, and declare this ; x.That the children of the flefh, are not the children of God. la. That the children of the promife, arc, and rtiall he coftnted f0^th€ fe^d,i» e.xho. children of God. For that is to be minded, that the Apoftle doth not here give, or intend to give, the grammatical or literal fence of thofe words j But m I fiac fia/l thy feed he. called, hut the myftical or typical fence onely. And by this Inter- pretation which he gives, he plainly (ignifieth that the faid words were not fpoken or meant by God in a Hte- jal or Grammatical fence, or not in thefe fences onely ^ but rather in a fence typical, myftical, and allegorical. The type, myftcry, or allegory contained in the wordiS of that Oracle, he unfoldeth in this eight Verfe, as the word T«Tfer/, that is, (lieweth ^ being a word familiarly ' iifedby this Apoftle to give notice of an explication or Interpretation enfijing, ii;^?#?.7. 1 8. Rom, 10.6, 'j. Phi- lem.v,i2.&c. The myftery or fpiritual fecret, typi- fied in the faid Oracle, the Apoftle declareth to be the mind orcoimfelof God concerning fuch perfons of mankind, whom he purpofed to own in the relation of children, and to confer the bleiTmg or great inheritance qjF righteoufnefs and ialvation upon •, and whom on the other hand he purpofed to dif-own, and exclude from all part and fellowlliip in thefe bleffed priviledges, Thofe (in the firft place) whom he purpofed to dif-own, and to exclude from the Grace and Priviledg of Sons, the Apoftle, in his Interpretation of the Oracle, de- fcribes by this character oprelation, that they are, chil- dren of the flefh : The^ which are children of the flefh, thefe are not the children of God* ^y^chtkdrenof the fiejh,o^- pofed to, children of the P/o?^ife (^itthQ latter part of the V E R s . 8 , Flejhy and works ^ fynonymom. -j^ the Verfe) he clearly mcaneth fuch pcrfons, who feek after5ancl expe(^ fpiritual priviledges, Adoptiorij Juftifi- cation,Salvation, &c. in a pfd^j way, /. c. by works, or by the obiervation ot the Law ^ as by children of the fro- ynifty he muft needs mean fuch, who depend upon the .gracious and free promife of God tor thefe heavenly accommodations. Elfewhere he uieth fiejh and works fynonymoufly, and as mutually exegetical the one of the other. What fha/i rve (ay then that Abraham our Fa- ther-, a^ pertaining to the Flesh, hath found ? For if A- braham werejujitjiedby Wo r k s Jje hath whereof to glory i but not before God '\ Evident it is, tliat by xj^ o-tff ^a, ac- ; Rom.^. i i cording to the /IeJ}),{inihc former verfe)and hyi^t^yov^ by 7ytfr/'5-( in the latter Verfe) he meaneth one and the fime thing, and that he doth expound Abrahams finding fomewhat according to thefiejh, by his being jujiified by works, S o Gal. 3 • 5 . by being made perfeH by the Flesh, he clearly means a being complcatly juftified by works, as appeareth hoiW I'erf.i, (immediatly preceding). as aj- fo from 'uerf 5". and indeed from the general fcope and carriage of the Chapter, yea and of the whole Epiftle it felf. . Again, when he faith thus {Gal. ^.ip.) but as then he that wa^ born after thefejhyperjecutedhin^ that was born after the Sprit-, even fo it is now ^ in thefe laft words, e- ■ 'venfo it is now Ms meaning muft nc««ls be this 3 they that arc nowj in thefe days, born after the fie jh, perfecute thofe that are born after the Spirit, And, by thofe now born after the flejhy he cannot mean, either i . men born ac- cording to the courfe of natural propagation-, becaufe thofe here faid to be born after the Spirit, were born up- on fuch terms, and fo the Antithefis, which he makes between the one, and the other, will fall ^ nor, 2. can he mean unregenerate men, {imply confidercd, or as fuch, becairfe thefe are nowhere expreifed or defcribed, by 8o who called the children ofthefiefh. Vers. 8 by a being born after the flelh,{ in the literal fignification of the word, /^/^) this being a chara^^eror dcfcnption, agreeing as well to perfons regenerate, as unregenerate^ and bcfidcs, fuch a fence as this, is wholly irrelative to the bufinefs in hand,which is to prove an oppofition^not between an eftate of unregeneracy, and Faith in Chrift, but between the works of the Law, and fuch a Faith, in the important bufinefs of Juftification : Therefore by tho^t born after the Jlejh, he muft needs nmean fuch,whoCas k a .j, 10. £jCg^y|^gj.g ^g defcribes them) are of the works oftheLaiv^, i,e. have their dependance upon the rvorks of the Laiv for their juftification, which dependance is (as it were) their fpiritual fubfiftence and being. Yet again, where he faith, We are the Circumcifion, ivhich rvorjhip God in the Spirit, and re Joyce in Chrifi fefus, and have no confidence I Phil. J. 3,4 In The pLESH^^by having no confidence in the fep, he means,that they have not the leaft or lighted depend- ance upon the works of the Law for their juftification. i/^^.p.io.the injundions or performances of the Ce- remonial Law are termed //;ca/*^AT* o-ctfjcoj, carnal , or flejhly Ordinances, So that by ike children oftheflejh, (in the place in hand) it is a clear cafe that theApoftle meaneth fuch perfons, who feek for righteoufnefs in the fight of God, by the obfervation of the Law. The Metaphorical fenitl,OY bylfaacov by any other of h^is na- tural children, were partakers of his Faith, as well as of his flefh, and true woriliippers of the lame God with him. Laftly, thofe alfo are in the Scriptures ( e- fpecially ofthe NewTcftament) frequently called A- brahams feedj who beleeve in God, as Abraham did, whe- ther naturally defcended from him, or no. Thefc two laft named kinds, notwithftanding the difference of car- nal dcfcent between them, may yet well pafs but for one and the fune feed ^ and fo the New Teftament fpeaketh of them. And of this leed the Divine Ora- cle before lis, But inljaac jla/lthy feed be called, princi- pally fpeaketh. To prove, that God,by declaring unto Abraham^ that in ifuic his jeed fhould be called, in thofe words, /« //wr, onely minded Ijaac in refped ofthe manner, means, or terms of his conception and brth, (andconfequently, that his meaning was, that they who rtiould fpiritually refemblc him in thcfe, fhould be called, /. e. counted and honoured by him as Abrahams jeed, xat l^oxUu ) he im- mediatly adds ^ For this is the word of f rami [e, Atthis time will I come, f^^'f 9* And Sarah fhall haveajon, ] To iliewthat ifaitc was a f©n of promife ( and fo a meet type of thofe, that ihouM be begotten of the gracious promife of the Gofpel by- Faith ) he citeth the very words ofthe promife, or at Icaft the fum and fubftance of them) by which ifaac was begotten and born. Thctenour of the place ( op places rather ) in Genefis, unto which the Apoftle re- latethjis this : y^;?^ he (God) faid, I will certainly return untd theeaccordmg to' the time of life, and h Sarah thy rvtfe JhaH h4vea Jon^, Andbccaufe Sarah. iLt the firfl hear- *Gcr.i8. ic. ing 88 Gods coming to Abraham at afet time, Vers.p, ing of thefc words, Unghedy as not belecving them to be true, ( herein a type of the great averfnefs in men to bcleve the promife of Juftification by Faith) God re- peats and re-aflerteththem Toon after : At the time af- ■pointed will I return unto thee^ according to the time of life, t Vetrei4 ^^^ Sarah fkill have a Son''. But before either of thefe promifes, God had faid thus to Abraham : But my Co- venant rvt II I e/labliff) with ifiac, whom Sarah [hall bear unto thee at this fet time the next year ^. Our Apoftle (m rfGen.i7. a', the place in hand ) takes fpecial notice of that y}^ f/W, mentioned in the laft pafTage from Mofes,'m thefe words, KATot T Kiti^}v TOTorj /'. e. according to this very time --, as al- fo of the word, ihiv^oixxt, I will come, from both the for- mer. Thefe two circumftances,the one of Gods com- ingi viz,to fulfill his promife in caufing Sarah to have, or to bring forth, a Son-, the other,of the precipe fet time, when he would thus (ri>w^,plainly and pregnantly evince jfaac to have been a Son of promife, conceived and born, not upon the mcer account of nature, or in the way of ordinary propagation, but by vertue of that pe- culiar promife, which God interpofed, and both Abra- ham and Sarah , beleeved in order to his conception and bringing forth. At this time I will come y and Sarah Jhall have a Son ■' As if he fhould have faid, Thou may ft certainly know that that Son, which Sarah thy wife ihallbear unto thee, fliall be conceived and born, by vcitucof my coming unto thee t/. /><«/? -type of perfonsfeekingjuftification by the Law, whe- ewem pater- ther in time they come to repent of this Error, and feek l\"!J/[''.f':itbY¥mKoi'no. Yea I knownoExpofitor, whether ter itfntidem Ancient or Modern, that palieth any definitive fentence deiiqucmtja of Reprobation Upon Jlhmael-^ but I know that fome intern tawm ^ inx^rj -i-^ r / -n, j^^r (ff,ifuHti jint, 01 our belt Modern Expoiitors ( as Bucer a.ndMujcu' donaa & ipfi Im by name)alfirm and teach, not onely a pofllbility^but mI/w«S«w ^ probability odjhmaels falvation «. Yea Auflin himfclf, Dmini, &c. a«iongft the Ancient, teacheth once and again, that He Rom ""i *^ ^^^ ^^^ ^*^^ ^^^ oi Abrahams family kcaufe he was born of J^a licet mkltum frxr^intivt hab^rent, citjus APo^olm Kom.9. meminit, htud imptdiebant tg- men quominKt & lfinaU[tgmf(£deru obfiguindu* tjfet& adgiAtiam unius « vert Dei perlineret^ ft pdem Aiffoha pMtrii fui non abi'uirtt. Neq>ie ^dmefutur Ifmatli jpa faint U^ quM ^ Cbri^t Mfiuo medi*eore €xfiU*lMLtHr^ &c» Mufc. in Gen. 17.1. the VeRs»^» Manner §f Jacobs birth conftdered* 9^ the Tervanrj or bondrvomariy but becdufe of the injury which he did unto Jfaac^. Nor doth Gods adt in chiifing ifaac \^^^l;^^'lf^] before he was born, to make him a Son of promife, any „/ * ways prove his Election or choice of him from eter- nity, unto falvation-, butonelyhis defignment of him for a type of thofe, whom he intended to juftifie, or ra- ther for a typical Dodor of that method , way , or means, by which his counfel, and purpofe was to jufti- fie the world-, and this notfo mucn3(or rather not at all) in his perfon, or in refped hereof, but of his propaga^ tion and the manner and terms hereof, according to what hath been already obferved. If the Apoftles fcope or intent had been to propofe or mention Ijaac^zs a type, inftance, or example, of perfons, under a meer perlo- nal confide ration, or of the meer will and pleafure of God, cleded from eternity, his narrow fifting and fearching into the terms and manner of his conception and birth*, and fo his mentionmg the Divine Oriicle con- cerning Gods eftimating or computing Abrahams feed by him, had been meer impertinencies, and altogether irrelative to his purpofe. Whereas if we fuppofe him to be in this paflage held forth as a type of fuch perfons, whom God intends, and always intended to juftifie, all the faid particularities will appear like apples of Gold with pi(^u res of Silver, I mean, of a moft plcar' fant and pertinent accommodation thereunto. The confideration hereof (I prefume) it was that fo farivfer- ruled the judgment of learned J. Camerony that ftc granteth that the Apoftle hitherto had difcourfed tfie bufinefs of Juftification. And how little reafon hd had to conceive thar here he fhould lay down this flib^ ; je(5t, and in the next words fall upon Vocation^ wrli fuf-' ficiently appear from the words themfelves, wheil we come to them. In the mean time,X.et us tUke upTdme N 2 brief 5?2 Heads of Dtfifritfe from 'veyf, y^Sp^. Vers. p. brief Obfcrvations from the Verfcs laft opened by the way •, and then advance* 1. From thcfe words, verf. 7. But in ijaac fhalt thy feed he called, this Dodlrine arifeth (in the general,) That Godteacheth the great myfleries of falvatton, not by ex- fref^nef of words and DoUrine onely, hut hy fpecialprovt- dences and dtfvenfations alfo. By cau fing that part, or vein of Ahratjams pofterity, which was to defcend from the loyns of ifaac, to be eftimated and taken know- ledg of in the world, for Abrahams feed ( viz, by con- ferring the great things'promifed unto Abraham and his ped) upon them, and upon them onely, and upon no o- ther part ofit) he informed the world (as the Apoftle hereinformethus)ofhis great and blefled counfel and purpofe to juftifie men by Faith ^ as on the contrary by caufing Jfhmael with his mother to be caft out of Abra- hams family, he taught the world, that they who cx- pcdedjuflificationand falvation by works, ihould be rcjeded by him , i Cor, lo, 11. Gal. 4. 25, 24, 25, &c. 2. From the fame words, But in ifaac fhall ^c. this alfo is obfervable. That God rvithout acceptation of per- fonSy may advance one branch, or line, of the fame family a- bove another, not onely in outward things., but in fpiritu- aI privikdges and accommodations alfo. ifmael was A-^ brahams fon, as well as ifaac ^ yet ifaae and his pofte- rity had a better (hare of the good things promifed unto Abraham and his (t.cd , fetled , and conferred upon them, then Ifhmad, and his. Acceptation of pcr- pcrfons hath place onely.in judiciary awards, not in di- fpcnfations of grace or bounty^ i .S/iw. 1^.12. compared vi'iih verf. 7? 8, &c, 1 ifz/zg;. 2. 12. compared with verf a.3, 24, &,c. 3. Thefewords(a'^//. 8. )Jhat is,jhey which, are the fhildren V E K s . ^. Heads of Do^rinefrom 'verfj, 8,9. 5>3 shildren oftheplh^thefe are not the children of God -^ cx- • hibitc this Doftnne, That Gods comfel, or pi^rpofe, con- cerningthe way wherein, or terms upon which, he will ju- fiifie, and adopt men, are not fut able to the carnal thoughts or imaginations of men. jfa,^^,S,9. 2 Cor, 10. i^.^om, 2. 4. From the fame words, this aifo may be obferved 5 That .zs contrary as mens thoughts are to the cottnfd of God about the great hufmefs of^ufiification and Adoption, yet very confident men are of their congruity, or confo 'mi- tphereunto. This the Apoftle fuppoteth in oppofing this conceit of the. Jervs , that the children of the flefh, ^i.e. feekers of Juftification by the Law] muft needs be the children of God*. Gal^ f» j^S, Rom. 10.3. foh.p, 39? ^o. :o: v: ^ ^^\ . 5 ., From thefe words, C ^^^^ ^he children of the promt fe ure counted for the f^ed "] this Do^rine putteth forth 5 Amongfi men, capable through ye ers of belecvingtthofe one- ly are the true Sons of God, {£0 efteemed by him)^;?^ heirs of falnjation, who receive their Jpi ritual being from, and are begotten of , the gracious and free promife of the Gofpel. 2 Pet. 1.4. Gal. ^.16. 6. From thefe words (i^^r/p J For this is the ward of promife. At this time will I come, and Sarah flralL have a Son^i\\\'i, Dodirine Ibeweth itfelf ; God frequently maketfr promife of fuch great things, which he gracioujly intendeth unto men, fome time hef ore he a^uaUy confers, or performs them. 2 Vet.i^Yi, Rom. 1,2. ( befides other places with- out number.) 7, (And laftly5)llpon the latter part of the words, At this time will I come, and Sarah,. (jrc the fruit of this- Dodlrine groweth. That by means of a jpecial Divine interpofure fometimes things a^e hroiight to pajs a'jove, and beyond expect at ion. Who rpoidd hd vefiid . uMo Abrahamr N 5 (faid-. II. 12. p^ Ijaac and fuoh types of the fame kind.YEn. s . i o, ii ^dre* ( faid Sarah her {cliythat Sarah jhould have given chil- dren fitck ? Gen. 11, 7w Yet by Gods coming tohef (as we have heard)it fo came to pals. Jfa,6^,^.i Sam.i,is> 20. ( with other places.) Verfi 10. And not onely this, hut when Rebecca alfo had conceived by one, even by our Father ifaacy (For the children not be^ tng yet born, neither having done any good or evill, that the purpofe of God according to Ele^pon, might fiand, not af works, but of him that calleth,) It was faid tfnto her, The J 5 ^ elder p)all ferve the younger , As it is written, Jacob have I loved, but Ffd» have I hated. Having proved from what had been done in ylbra- hams family, and had pafTcd between God and him, a- bout his Son //rf4o that Gods plcafure and purpofe was to account onely thofe for Abrahams feed, or perfons juftified, and in a capacity of inheriting the true Cana- an, who after the manner of ifaac fhould be children of the promifc, i, e. true Beleevers, in the Verfes now mentioned, he profecutcs the fame Argument, by in- fifting upon another fpecial difpenfation of God in the family of ifaac, whereby he difcovered himfelf, onely with more fignificancie and plainnefs,tothe fame pur- pofe. This Elliptick claufe, » iiovnv 3, ( frequent in the writings of this Apoftle) here tranflated. And not onely this, plainly fl-jewcth, i. That the Apoftle continueth, and goerh on with, the Argument or Subjc(5t of his for- mer difcourfe; And 2. That what he is now about to add, unto that lately fpoken, is of fomcwhat a more pregnant and conliderable import that way. The words according to the Original, onely fignifying, But not one- ly, ftandinneedof fomcwhat to be added to them, to compleat their fenfc. The fubftance of what is to be added upon this account, is eafie enough to be conceiv- ed by the exigency of the context, which clearly (hews, that Vbrs.IO,! I ,&c. ^KJiif.by Faith more plainly to Rebecca. 5>J that the Apoftles meaning in them, with that which fol- lows) was this, or to this cffed : That God did not onc- ly difcover his mind or counfel unto Abraham) by fay- ing unto him, /// ifiac Ihall thy feed be called, who, or what manner of perfons they fliould be,whom he would cftimateor call Abrahams jeed-^ but he made a more full and clear difcovery ot the fame counfel of his alfo in the family o^ ifaac, in faying unto Rebecca,when fhe had conceived by one —the children being not yet bom — The elder jhall Jerve the younger, q* d. God did not onely at firft difcover unto Abraham , fomewhat more darkly and obfcurcly, who, and who onely, fliould be reputed his feed, that feed of his, whom he intended to make heirs or the world, but foon after he made the fame dif- covery, onely more lightfomly and plainly, unto Kebec- CA alfo. 'The knowledg and due confideration hereof will help us to keep a ftraight courfc in interpreting and underftanding the Apoftles meaning all along the con- text in hand-, wherein otherwife we ii^iay foon be bc- wildred, and fo intangled, that w-e flialt fcarce be abltf. to make, either head, or foot, fap, or ^tnct^ of any thing delivered herein. And this is that which hath befallen the generality or greareft part of our Interpreters in their Expoiitions of the place. But it may be demanded, how it can, from the pafr fagc before us, and the words hereof, be proved, that the Apoftle herein intended at all, to fhew, or prove, who, or what manner of perfons they are, who God accounteth for ^^r^^^wj feed (in the fence declartcd-, ) And 2. How fuch a Point or Doctrine as this can be conceived to be more emphatically, and with mare ef- fc(^ualnefs of proof, argued and demonftratcd in ^i* paffage, then in the former. Concerning the former, (not to re-mention the Ar- gument ^6 Jacob afidEJaff not confi have I hated, arc cited by the Apoftle to prove (accord- ing to their typical fignification and import) That the j?urpofe of God according to elect i on t dotli, and will fland, not of works y but of htm that calleth : t,e. That the pur- pofe or counfel of God, which anfwereth, or corre- Ipondeth with, and which is the ground and caufe of that Elcdion, which he maketh amongft men, unto the honour and dignity of being reputed Abrahams feed (in the fence declared, for there is no ground to ima- gine thathe here fpcaks of any other Elcdion ) might appear to remain unchangeable in him, even the lame, which he had declared unto Abraham, ( and in him,un- tothe world) in that Oracle delivered unto him, late- ly mentioned, and explained-, the tenor, or effed, of this purpofc, or eledlion, of his, being, not to eled: or chafe to that dignity,upon confideration of mens works, or obfervations of the Law, ( which unto men feems moft reafonable and equitable ) but according to his own will and pleafure, as having an unqueftionable right to make his terms in this kind what he pleafeth, in as much as he is he rvho calleth, i.e, who freely fettcth, O or 9 8 —But of himthat calleth, Vers.io,i i,e^f. or holdeth forth the great price of JuftificatiorijOr Son- ihip unto Abrahamy inviting the world to contend and run for it. As he that at his own coft and charges , builds an Hofpital, Alms-houfe, or the like, ought in all rcafon and equity to be at liberty to conftitute and ap- point the Laws, terms, qualifications, or conditions,by, and according unto, which, perfons fliall be admitted to partake of the benefit of either, and not to have terms obtruded or put upon him in this kind by others : And as in the Olympiaque games of old, he that was the 'AyavQ^Wni, /. e. the perlon who at his proper charge beftowed andfet forth the prize, or reward, by which men were invited to try Mafteries inthofe games, was always allowed to nominate and prefcribe the Laws, or rules, by which thefe exercifes were to be performed,. fcTheA Qftlc ^"^ according unto which the prize fet forth by him- iTim. x.f. felf wastobe awarded and given •^r In like manner plainly rcia- ( faith the Apoftle , in effed: ) God freely , of his teih hercunto> ji • •• j ir writing thus , Hicer grace, and bounty, inviting and calling men to Andifa mm the high prizc and priviledg of Juflification, or Son- w«£T«r« ^"^^P ^^^^ ^^rA;??, and not being necefiitated hcreun- bevottrowned,x.o by any Obligation, or rule of Juftice, molt reafon- «ffptfc;/?rji/f able and meet it is, that he (liould pleafe himfelf, not lawfully. I.e. a i • • • i i f • uniefs in his men, Hor Aagcls, in appointing the terms and conditi- firiving he ons, upon which this blefTed inveftiture iliould be Z'Siu- a"n^d"obrcivcs'' ^% Conferred upon snen. And what his good will the Laws pre- aQQ pkafurc is in this kind,(I mean concerning theLaw, fcribed by ihc ^j. ^^rms, upoa which he will juflifie meUjOr own them Exercifc,or of for Abrahams feed) as viz.. that he will confer thefe him that be- priviledges upon men, not for, or acccording to their Crowr!^*^ jy^r/t'j-, or obfervnacc of the Law , but for, and upon their beleeving, as he had formerly declared in Abra- hams family, by faying unto him , But in IJAac jlall thy fiedbe 4/, as appears by the offer- ing of Sacrifices, many generations before this, and fo by Circumcifion,injoyucd unto, and pradifed by, A- hraham and his feed ^ and again by the mariage of the widow of a kinfman dying without ilTuc ^^ pradife'd '" ^^^' ^^ ^j alfo- ^' 1 04 Servitude tmforteth re\e6i-ion bj God, Vers. 10, 11, (^c, alfo long before the faid giving of the Law. Yea the Lawyor Covenant of Works, was as ancient as Adam himfelfrand it was by the tranfgrefTion of this Law, or Covenant, that he involved himfelf, and his whok pofterity, in the guilt of death. So that it is out of que- ' ftion,that theLaWjOr Covenvtnt of Works, was the firft born of Teftaments,or Covenants made by God with the creature,^Man: ^nd upon this account,they who are of the Lmvj ( as the Apoftles phrafe is, i. e. who fcek jiuftirication by the Law ) may be very aptly refembled by £fauy who was the elder-, as on the other hand, they who cxped Juftific^tion by the New Teftamcnt, or Covenant of Grace,/, f. by Faith, may as proper- ly and emphatically be typified by Jacob, w^ho was the younger Brother. But fome queftion 5'et may be,how thefe words from God, The Elder jhall S e rv e the T ounger yihould myfti- cally importjthc rejed:ion of the elder people, fuch who fcek Juftification by the Law, from the inheritance of blefling ^ and the acceptation of the younger, whofeek it by Faithjhereunto. To this Anfwer may be, i.That fervitude and fubjed:ion import an obnoxioufnels to a being feparated from, or caftoutofthe houfe or fami- ly, fooner, or later (and confcquently an exclufion from the inheritance ) according to that ot our Saviour, foh. -8. 35. And thefervant abtdeth not in the houfe for ever : but the Son abideth ever. 2. The bleffed cftate and condition of the Saints, or children of God, is fre- quently exprefTed by foveraignty or dominion over the world, and wicked men •, and confcquently the hard condition of thefe men implied by fcrvility or fubjedi- on. The uf right ( faith David ) fha/l have Domini- 8 Pfa'.49.i4. mon Over Them in the morni/ig ". And the Ktng- dome, and Dominion, and the great nefs of the Ktng- dorne V E R s . I Oj 1 1 ^&c* h kUisriy how of htm ihdt calieth. 1 05 dome under the whole Heaven fall begivenio the people of theSaints oftbemoft Htgh,whejcKmgdomism ever- la jl trig Kingdom, a/^d nil dominions flmllSEK^^ md obey htm °. And he that overcomethj and keepeth my works nn^ " Daar.tr. to the end, to htm will I gt've power over the Nations : And he fhall rtile them with a rod of iron, p ^c, ( to omit ^> ^«^«*.a<^' other places. ) So that when God faid to Rebecca, con- cerning the two Nations that were in her womb , The elder jhall ferve theyonnger, he myftically fignificd and declared, that his abfoiute, will, purpofe and decree was^never to own for Sons, nor to admit to the inherit- ance, the people of the elder Covenant, /. e. thofe that fhould leek j unification by the Law, but to alTign over thefe for fervants, or bondmen, unto his children, i. e. unto thofe of the latter or younger Covenant , who iliould feek the Adoption of Sons, and Juftification, hj Faith, upon whom likewife he intended to confer the bleffed inheritance of the heavenly Canaan , althougk according to the judgment of men, the former may feem more worthy the preheminencc,then the latter •, as the firft born more worthy and meet to rule, then the younger Brethren. Thus God was pleafed to declare unto the world, that his purpofe according to EleBioyt' fhould fland firm, and unchanged 5 and that he meant HOt to elect, or make choice of thofe, whom he fhould or would adopt, by the rule of works, or by any rule that men iliould commend unto him, or delire to im- pofe or obtrude upon him ♦, but onely by the rule of his own mofl gracious and wife plcafurc,(which he hath declared to be the rule of Faith ) in as much as an equi- table right of making his own choice in this kind accru- eth unto him, as he is the fole magnificent Founder of the bleffed feafl of Juftification, calling and inviting the world, from all quarters unto it. p From 10 6 Jacob have J loved, bttt,&c, V e r s . po , 1 1 , ^r. From the Prernifes, the true fence of the words im- Verfe ij. mediatly following, t>^// i^. cited from the Prophet Malachi, by way of confirmation of what he had now cited from the mouth of God himfelf concerning the two Brother- Nations in iJf^^rr.^j womb, the elder, and the younger, fully appeateth : As it is written , 'facoh 1 Mai.i.aj. fj^^g I loved, but Efm have I hated \ Thefe words, .^j it is rvritten{it\ conjundion with the tcftimony following^ import , either that what he had already cited from Mo- fes, as fpoken by God concerning the two Nations, ftiled by the names of their refpedive heads, Jacob and £fiu, was but the fame ( in fubftance ) with what was fpoken many years after by the Prophet Malachi 5 ot cllc that what he had cited from Jkf^/^/, concerning the ♦faid Nations, was declared by Malachi to have been ful- iilled in, and before, his generation. The difference js not much material, nor do I fee any thing but that they inay both ftand together. For the Teftimonieit felf, Jdcobbave I loved, (^c. The captious and unthankful Jews, had in Malachies days, either openly, and in words, or elfe inwardly,and in their hearts, expoftulated with God, and demanded of him, upon his profeflion of love to them, wherein he had loved them, /. ^. declared any love unto them. / have loved J cu, faith the Lord, yet ye fay, wherein haft rMili.i^^^.thifu loved us "^ To this the Lord anfwcrerh •, Was not Efau Jacobs Brother? yet I loved Jacob, and I hated Ejau, ftm laid his mountains , and his heritage wafle,for the Dra- gons of the Wildernep, Whereas Edom faith, We are tm- ^overi\hed, but rve wdi return and build the de folate places : Thus faith th€ Le,d oftiofis,'Theyjbdllbuild,b:itI rviU ihrorv^OTvn 5 and they jhall call them, The border of mck- ednefS) and the people againfi whom the Lord hath mdigru- nation for ever. And your eyes fhall fee, and ye JJhiil Vers.io,ii ,(^c. Ejau not ferfonallj confidered, 1 07 fiy , The Lord will be magnified from the border of if 1. It clearly appears from thefe pafTagcs^ that/the Prophet doth not Tpcak at all of the Perfon of Bfau, ( and confequemly neither ofthe perfon of 5^^r although they were not ifraelites by kiade [_ or , /«« iolU^o^i fi\y\xxh'ywere notwithfianding members of the true Church^, cfrfe^HibM And concerning the perfon of Ejau , Authors both i?f«i6e«ca6 bene- fetal unto them ^ fo that thengh they oft finned and this in (m high degree, yet they obtained foliation, bung endi^- 1 oe tfmttt ed with true faith m the mercy of God "^^ So that cvi- f" ^^*y/fl dent it is that this Orthodox Writer ( for he was never T^^i^Lmt" C« counted other by Proteftants ) was To far ivompofui a utt conceiving the eternal Reprobation of -E/^^^obc hcld'*^^^^"' ^^^^';g forth in any, or in all, the Scriptures before us, that he ^I'.-j, pje^jiew judged there is better ground to think he was faved, ^*'«"'*'"^ ^''] then that he was reje(5led by God, Peter Martyr, con- g^futw'J** temporary with Calvm{2LS the former alfo was) though 'Wu dt&aw*,, . * ^' ««w^«"» ^»mtn fo^enute non ntgrnm aliqw fgtuife fervari, noa mwts i^*m ex dcr^i Jacobi ^XostvMdtre potutfepirfidos &>Aftin»m. x It* PauUu ea a^^ Je },l,oo ^ ciiu. , in ^" c j jr ^^- the: 1 1 o TArnovim and dilnjin concerning Efaii, Vejis.io,ii r&c theererft^l eledion of J^i^^^^^y or repfobatibn bf Efan^ nor yec of either of their pofteritics can be inferred troin either of the Scriptures before us. T^rmvitis another learned^ Proteftant ExpofitorC though of the Lutheran jjerfwaiioin ) in his Commentaries u^on MaLtchhch.t, > Qui wtcm '^* 5 'Writeth thus:^/^^/'/ / narrowly and a> tentively conjider naJcnus lum the things tnfificd ufon hitherto-, together with the Prdjhets aiiata cum a- Jcope> taking hi6^ words a/f into cmnfel, 1 eafily come to be of imacms'' p*r ^^^^ opinion.that tn this pUce (however) there ^s nothing fud pcndimu^ , cOHcerning eternal EletHon or Reprobation-^ horvioever they oc fcopum xvhofelloiv QAv'm.mth fome Paptflsy would fam hammer verba ipia outjuch a fpujmejs jTom hence y. And this opinion ot his non ncgi.gi. conccming the (cope and fubjed matter of the place, Snd^mu* ^^ argues and proves at large in that which follows 5 iacamfemen- affirming ( towaids the clofe of this his difcourfc ) That turn , in hcc ff^if/j^f. doffj the Apoflle in the ninth Chapter to the Romans, quidcm loco .,, ;/•/ t t r r r 1 ri ■ ticxtcrna £ primarily handle either thehujinejs of Elect tm to eternal kdionc aui [f^^^ or of Reprohaiton to eternal deflrHctim"^ : And in noTagi*mut^ ^^^^ conclufion of all, {heweth how P^w/^ applieth the roagnoconatu £,v4w^/t'j" «,quaoi tft //«« & {Atak ob%na£i,apparct non fiiiiic ab ipfo penicus alicno,', pcrcm- V 1 R s . I o, 1 1 . ij^ae not under flmd Epi/f's Reprobation, i-ifi peremptorily reprobatddby God from all poflfibility of falvation, arc altogether eltranged from him. For how can God lightly be conceived to eftrange himfelf morc^or to a further or higher degree, from a creature, then by an irrevocable decree to thruft it To far from himfelf, that it fhould never come fo much as wiihin a poffibility of falvation < And be/ides, it God had eter- nally reje^ed the two perfons we fpeak of, ///^;??4f/ and Efauy from the Covenant of Grace, and polTibUity of falvation •, and not onely fo^ but had declared alio his purpofe in this kind ( which according ;unto thofe, who are contrary-minded in the bufiiicfs in hand, muft needs be fuppofed, at leaft concerning JS/^/0 i^ is no way^ credible, that he would by a fpecial order and com- mand, injoyntbc application, ora^miniftratjon of the feai of the C ovcnant of Grace lintb : tliem . < ; T Q 'M^h*c purpofe, or with what comfon could // acj$nQwled(g.r b Quod dci- eththat they belong to the Patriarchs whek posterity, which t"'> '«<»* tJi- ihe Frophet oppofeth unto thepollerity of E fan ^\ and con- '^"'^ ["linct fequently cannot imagine , or fuppofe, that they fpeak boicm p«ri. -of Elei^ionto Salvation, i*ecaufe he ccftiid not be is," ^^^^^' ^':"'" noraotbuttliat m^ny crjacol^s pofterity wererfjcarrpponu'nit'' ed by God, and never came to be faved, much lefs^"" ^f^t that he ihould fpeak paniculaiiyaf Jacoh Bkaionfli'^^l'S'. thereuntow. .And .whiaaeas,ia rile. i\:ords,imgiediatly ' ^* following:. 1 1 2 Calvin and Par cm about Efau's Reproh.VE r s . I o, 1 1 ,^^, following, he i$ pleafcdto add, that notwithftanding the words fpecified, relate unto /^c^y^j whole pofterity yet this htndreth not, hut that then May he^ fpecimen /.e. wSi/Tjlo- ^" overture, or view of ele^ton held forth unto us in the minus mftrft fcrjon of One manmhich eafinoi: mtfcarrj, he plainly difco- HAuniui fluw- yers a tenderncfs,or doubtfiihieis in himfelf to affert its Tumu^^oft Nor indeed, granting the words in hand, to concern la- ptttm mbit fii» cobs whole poftcrity,can he with any tolerable congruity 0»ViMft%' untofucha notion, affirm any view or infts'nce of fuch csp si.fea,7, an Eleciiony as he {peaks of, to be here propounded, or held forth in theperjon of one man* For if the Eledion here fpokcn of, reiateth, and be attributable,as well un- to many, who were not Eledcd to falvation, as unto fome, who were thus Elected, it is a plain cafe that no inftance of fuch an Eledion as this can be here concei- ved to be propounded in the pcrfon of any man, onc^ or more, in as much as the Eledion here mentioned ^ muft of nec«ffity be conceived to be an Eledion of ano- ther kind, and fuch, whereof as well they who were not elecflcd to falvation, as they who were, were capa- ble. So that neither is Crf/i^/;?fo through-paced in his judgment for a perfonal Elcdion, or Reprobation, in this place, as fome conceit him to be. Nor is Parens, though much devoted to Calvtns Dodrinc, free from ail regreet about Efata Reprobation. For having confidently avouched, That Efau did not onely jhadotv $ut the Reprehation of his pofteruy, hut was himfelf alfo a Reprobate from the Covenant, and from fdvatton, prc- fentlyaftcr, asifhe had trod upon a Serpent before he •was aware, he flcps back, aifirmmg onely, that it is m- d Parru!^ ad mts probabile, i. e. too too probable that he is damned ^ : Du^z' «' '" Againff which apprehenfion of his, I fhall not (at prc- ' fent ) contend •, though many of his cqualls, as well in learning, as piety, are adverlaries unto him herein, BiOiop Vers. I o, II j&c. Bp Hooper, Molterusyconcerning Efatt. 1 1 5 Biiliop Hooper, a worthy Martyr in Queen Maries dayes, plainly affirmeth. That Cai/j rvas no more exclu- ded tUL he excluded himfelfy then Abel ^ Saul then David, Judas then Peter, Efau then Jacob, ^y the Serif ture it jeemeth that the fen fence of God was given to fave the ene> and to damn the other, before the one loved God, or the other hated God. Hoxvhett thefe threatnings of God agam/i E- fau (if he had not cf his rvtlful malice excluded himfelf from the promt fe of Grace ) jhould no more have hindred his fxlvation , then Gods threatnings againft Niniveh •' ivhich^notwithflanding Godfaid fhould be deflroyed within forty days, flood a great time after, (^c. And foon af- ^ ^.^ ter : That his life and converfation was not as agreeable muii'prctacc unto jufliceand equity, as Jacobs, the fentence of God^^"^^^ ^ook unto Rebecca w.ts not in fault, but his own malice, -F'^'* commind- there is nothing at all in that ^lace, that Efau was difmhe- mcncs, rited of eternal life : hut that he fhouldbe inferiour to his f^"^^ J^^^^^ Brother Jacob m this world. Which prophecy w^s fulfil- confeau'r"ru> ed in. their poflerities, and not the perfns themfelves, of •i poflunc, this acceptation of the one, and Reprobation of the other"^^^ ^^^^^^^^ [ concerning the promtfe (f the earth) fpeaketh Malachi rcjcdu.n clFc the Prophet^ <= ^c. Thus far ( and much more to the ' ^^^ > "t fit fame purpoie ) the worthy Martyr. ';Z"S^ ^t M oiler us ^2Lnoi\\cv late Writer, of the Reformed Re- giff^ Fceniten* ligion, and of good efteem doth not look upon £J4/^ *^^ a-tcTnst ft "^ a Reprobate, but as an heir of eternal life. His words cach^redcw. (upon Mai. I. verf.2,^.) are to this efFed : Probahle^f^^^^<^<*^'^ Arguments may be taken from the book ^/Genefis, which ^i &" pqitel* [hew that Efau was not jore^eBedby God,ast.obe dar/}nedi^^^^f'-"^'^T ^^t but that he was converted and repented, and became an h'eir^^^^'' P.'"'*-* r" I 1 r 1 It It t ■ nee poll re-. Of eternat lip. For he was hoth reconciled unto his ^ro- ciViKioncm ther, and afterwards joyned with him in the burial of his ^^V^^^^^^^^^^^ Father. Neither was he ever an enemy unto his Brother, 7a.:^gt^^T.\n ' after his reconcilement^ urito hi?n - . Npr ^\vas ,Qecolam',^fl*uyW, j. ' ' .6 Q^ padius'-'-i' • ■^-' 114 Bfliusy'feromey Ambrose-, Auftm&c. V e r s . ro , 1 1 ^c^'^ xNon >^?i.^ fdditi^ (an Author of equall refpe^s with the former) P^opTcr h'c ^"y otherwife minded -concerning the fpiritual eftate of diftum dtcetcSfii'i* For he alfo ( writing on Mai. i. v. 2, 5.) faith q^/ndoq^Ili.' ^^"^ • ^ ^'^''^ ^^'fi^ ^^^ Ay^^<^' ^^^ Efau a Reprobate-, dcm hie per ^^ ai much a^ by temporal things in this place rather pi- temporal ia fi- yitual thi/tgs are tjfificdy or figttred ?. ^oec*£mpad. In ^P^y though as rigid in the Thefis or Dodrine of hiAi,x, v.»,3. Reprobation, as Calvm himfelf, or any, of his foUow- oi^el^i'mpTr.^'^^'y^^^'^^ touching the Hypothefis or particular cafe tinenseffs hu- of E^aiij he judgcth him fived npon thefe two grounds. kloco,an £^ i. xhat at Ufl Ik rekntedfrom that hatred, which he had fan hi rcpro* r i t J t ■ , / batusjca re- jormerLy conceived again jt his Brother, and was reconci- probatione, de led to him, 2 . That he died in the true Religion, where- TpoaSTnJ^^^ ^^^ ^^^^ ^^^^^^'^ f^P h ^^^ Parents^, que ad^ non Amongft the^ ancient Writers, Hierome clearly un- pribabiilT' ^^^^ft^"^s the love and hatred of God here mentioned, quod port d<. I. To relate onely unto temporals, (affirming that the t^numodf* -^P^^^^ difputes of them myftically in the place in (dequo Gen. ^'^^<^- ) ^' That they refped more the pofterities,then 33.; m ReiigU the perfons,of 5^4^^?^ and E/au \ Ambrofe exprefly af- Smibu?acccr ^^^^^^^5 That Jacob and Efan were types of two kinds of tadcfunausj people[_ oi\ perfons] I'/j^. beleevers, and unheleevers ^, *ul"firEfl7 Augupne (much to the fame purpofc)fiith, That^^- i» Ropi.9. i^, ^^^ bare the figure of the Church, as Efau the figure of the * — }^ i*^°^i old Synagogue 3^ [^mczning^iht Jews. ^ Nor doth Jn- EfauidumJosfi^^ in his fence of the bufinefs in hand, diffent from odio habui. the former, making the literal fence ofthcfc words, T^t' ^^'^^^^^^^\elder jhall fernje the younger, to be this: The idumeans, lus myftica descending from Efau,flall befubjeB to the pesple of the dirpuiatione eventilans, fcrlblt ad Romano^j &c. Etpiulo pof!. N 'n'olim^iirj di'cxi J'J ch,■»r^ e- ^uam nafccretur, &od o habui E/*«, priufqutm cxutcro matrh fundcrctur : (cd in poflc- ro3 corunij amorem mcum & odium confetvavi : odium in E/*«, cujus montcs q n 'P/Cl' lamut 5«>, rcdcgi in folitudine^i &c. Hiertftjm. in Mai c.i. v.i, j , &c. ^ Jfatic in H^ura ftlvatoris nitu, eft , Jacob vcro & Ep« dunrrumpopulo u n habcnt tjrpurn^ crcdentium & non credcntium, &c. ' Ambv, td Kom.^ *> 9. 1 Jaiab cjuippe Hguram gcftat Ecclcfix , ficut E/4« Tctcris Sjrnagp|«. Wk^, i« E»flfr. i'/i/.78. ^ervs ^^Sm V E R s . I o, 1 1 y&c, R eaforjs a^ainfl Efau's Reprobatio n. ii$ fern : And the allegorical or myftical fence, this : The people of the Jews, who were Gods firft-hrrt^Jhall ferve the S^^f;,;^"^^;;™, ChrijUam who come after them "" •, expounding the words E/i«,j. f. pi.- oF Malachi alfo, lacoh have I loved, &c, in perfcd con- ?^^^ i fcivivit learnedFathers concluded from the paffages in hand,ei- Suus 'fuic ther£jQ«'sRcprobation from eternity ,or his eternal con- popuio Juux- demnation in time. And yet more certain I am, that "'^'^"J^fJE'jJ^] neither could they, nor any other, have any fufficient ^ <-. popuiu* ground from the faid pafIages,tofoundfuchaconcla- H^^l"'"^*!"* lion upon. Becaufe, ^ ^<* -^ ' ^ ^ ni^ J^ fcrvivic 1. (As hath been oft fignified, and proved from the minori,?. very like to make againftit^ zsviz. That God made choice of ifaacyi^.- ther thenof Jjhmaeljhj .w;hom to eftimateand compute Abrahams feed, pot out of an intention, as Paul prete;id- cd, to teach or fignifie unto the world, that they who R fliould 12 2 ^Acob and Efau more emphatical types. V e r s . ro , i ij&c (liould beleeve, fhould be reputed by him for Abrahams feedjbut i. Becaufe he was bornof^^r^^?, a free- wo- man, and Abrahams Legitimate, or principal wife, whereas iflmael was born of Hagar, a concubine and fervant, or bondwoman. 2. Becaufe //^Jtr was vertu- bufly and religioufly difpofed, whcncis I /h'^asl was a fcolfer and prophane. In both which refpcifts, it is no marvell (might the ^tfiw pretend) that if lac (hould by Gods appointment be made Abrahams Heir, and fo thofe be reputed his feed,that rtiouid defcend from him : there is nothing of a myftery, nor like unto a myftery , in all this. Now the Apoftle eafily apprehending that the Jews would think thus to evade the force of his for- mer pi-oof, drawn from the Divine Oracle concerning Jpitffjihthe Verfes now before us, advanceth another, which he knew was both more convincing, and no ways liable to any fuch exceptions, or pretences, as the former was -, and therefore in his entrance upon it ex- pr^flcth himfelf thus (as we heard ) » y.'ovof 5 notone- /^yZ», or,notonely this-, meaning, that God indeed in faying unfo Abraham, But in ifaac fhall thy feed be call- edj fignified his counfcl and good pleafure touching fuch perfons, whom he meant to count for Abrahams feed, but yet he figrtifkdthefame much more plainly anddiftindly afterwards, i//;2^. when he faid unto Re- i^e^f4, concerning the two Nations, wliich ihe had con- teivtd hy J faac onely,and who were yet in their two rc- ff edivc heads ( Efm and facob ) in her womb, and hi- yitig^s yet done neither good nor evi/i, God (faith he) -ftid unto their Mother Rebecca concerning thcm,T/:>^ El- der fhall ferve the tounger. "if it be deifianded, but what is there more in this O- ycTe, thtn in the former tb evince or prove, that Gods pltafUteind purpofeisto account thofe onely for A- brahams VERs.io,ii,^f. ^dcoff and Efau fuller types. 123 hraham^ ktd^ who {lull beleeve and not expe(fl Juftifi- cation by the deeds of the Law •, I anfwer, Thole circumftances weighed and confideredjwhidi the Apoftle here carefully inlifts upon in relation to the laid Oracle, render the proof of the faid Dodrine con- tained herein, much more fall and exception-lefs, then the former. Thefe circumftances are five ^ i. That the two children(interpretcd, Nations ) were conceived and born ofone and the fame Mother -K^^ef ^4, and be- gotten by one and the fame Perfon,or Father,i^/^. ifaac. 2. That He, that One, who was the Father of thefc two children, was the Father or Progenitor of the Jews, a pcrfon beloved, of God, and partaker of the promife madcumo Ahrahd^. 3. (Asibme underftand, ef l/af, of, or by, ofte ) that they were begotten, at one and the fame time,or by the fame A(5t of generation.* Orhow^ ever, this appears by their being born together, or fo neer in time. " 4. That God fpake, as is cxpreired un- to iJ^^^ir^, concerning them, whileft tliey were yet un^ born. 5 , ( And laftly) whilft they had done neither g^od nor evill. The firft of thefe circumftances, takes off that exception of the Jews againft the former argu- ment, njiz-. that God made rhe difference mentioned between ifomael and iJ^ac^ becaufe of the difference be- tween their refpe<5tive Mothers, the one being born of a free woman, the other ofa bond woman. In the cafe of Efaii and Juicoby (faith the Apoftle) between whom notwithftandin.g God made the like difference, there is no fuch ground or reafoh of this difference can hi pretended. Becaufe thefe, as they had one and the^ fame Mother, Rebecca^ fo hadthey one and the fame Father ijuc. Therefore though ifJvnael znd ifaac^ were born , the former of a bondwoman, the other of a free, yet this was not the reafon why God made,, ^ ' R 2. ^ that 1 24 ^^ ^fjd ^^ Circ»mfiafte£m Jacobs cafe, V e r s . i o, 1 1 ,drc. that diflFerencc between them, which hath been fieni- fied. ^ The fecond circumftance^ viz. That he who was the Father ofthefc two children, //44c, was a great Father and Patriarch of the Jewiih Nation , inverted in the fame promifes with Abraham^ takes oflpfiich an excepti- on as this, viz. that Jfaac might be preferred before 7/- ?«4^/, forthe righteoufneis lake of his Father v^^r^;?'^;^, falling in conjundion with the condition and piety of his Mother, who was both a free- woman, as likewife a perfon fearing God. No (faith the Apoftle, by the voice of the circumftance now under confideration ) this could be no reafon neither why ifaac was chofen by God, and not J fhmael, for the perfon by whom God would eftimate Abrahams feed : becaufe Ejau and Ja- cob were born of a worthy Father, much gloried in by the Nation of the Jews, as well as they, and of a Mo- ther alfo equall both in condition, and vertue, unto theirs, and yet God put the like difference between thefe alfo. Therefore it was not for the Parents fake,, cither one, or both, that God made fuch a difference be- tween them. The third circumftance ( if admitted ) takes off fuch an exception-asthis againft the former Oracle, differ- encing //Z>/»W and JEj^a, ( as hath beenfaid) and the proof drawn from it, viz, that Abraham might be in a better pofture of acceptance with God, more holy, ful- ler of Faith, &c. when he begat ifuac, then he was when J jhmael was begotten: and upon this account it might be, that God was better pieafcd with the for- mer, then with the latter •, asthe child which > David be- gat under the. guilt of murther and adultery, was foon after the birth of ir, f^ruck by God withdeath •, wherc- aahe tDok.pleaCuce, in Solomon , who was begotten by him Vers. lo,! 15(1^^ . F$urth and fifth Circumflance. 125 i-iim of the fame Mother, in an cftate of Repentance and reconcilement with God. Neither (faith the Apoftle, this circumftance allowed ) was there any fuch ground as this, of the difference made by God between ijhmael and //i^r •, becaufe he made the like difference between Ejau and Jacob, who were begotten at one and the fame time, and confcquently there could be no difference in him that begat them, in point of acceptation with God : he was as jufl, as holy, as faithfully when the. one. was begotten, as when the other. The fourth circumftance,^/^^;? the children [^or Nati^ ons] were yet unborn, takes of! fuch an exception as this, againft the Apoftles argument from the former Oracle, viz, that Cod had had experience of ijhmael and iftac, and of their different tempers and behaviours for. many yeers before he made that fignal difference between them ^ and accordingly finding IjhmaeUohtoi^ rough, fcoffing, and prophane fpirit, and ifaac better difpofed, this might be a confideration moving him to ^ivc order for ijhmaels ejedion, and ifaacs acceptance : and fo no fuch myftery in this difpenfation as he had afTerted.. Nay (faith the Apoftle, in this circumftance) the expe- rience which God had of Abrahams two . Sons, ifhrnaeL and ifaicy was no ground or motive, at all unto him to make the difference mentioned.between them.- becaufc he made the like difference between iJmc's two fons, E- ///* and ^4f(?^, whilft they were yet Urnborn, and confe- quently before he had, or madeihe leaft, experiment of them. The fifth and 1 aft circumftance, neither having done- good, nor evill, may be (I fuppofe) added, . for amplify- ing and clearing of the former •, or elfe to prevent any fuch- conceit as this, that though thc- children were not yet born,y^tAt\i\i6x wraftlin^ or ftriving together im R. 3 the- 1 2 6 j'dcob not preferred for works fdrefeen* VERs.io,ii>(^f. the womb, the one might do well, or that which was foincvvays^^i?^, and the other thar which was in fomd degree ^6////. No (faith the Apoftle) when God fig- niiied unto Rebecca, ( and fo by her unto ijaiic^ and in- deed unto the world) what -difference he meant to make between her two Sons,(in their Pofterities refpeftively) by faying to her, ^he Elder jhall ferve the Tounger, he had no refped:at all unto any thing done by either of them, good or evill, neither of them having done ei- ther. Therefore though ///>W4^/ had done evill, when God commanded his removal, out of Abrahams houfe-, and lfaacyi\\2iX. which was good, when he was by Gods exprefs order eftablifhed for his heir ^ yet was neither the evill done by the one, nor the good by the other, the reafon or ground of this deciding difpenfation of God towards them, as appears by a like divine difpenfation or ddSjifion between Efaii and Jacob ^ oi which neither good, nor evill, done by either of them could be the ground. If it be demanded, but though Godinchufmg Ja- cob and rejeding Efau (in the fenfe declared) had no re- fpc<5l unto either good or evill, already ad:cd or done, by cither ofthem, yet might he not have refped unto fuchjboth good, and evill, which he foreknew they would do afterwards, in this his fo different a deter- mination of their outward conditions in the world , yea and this be fuppofed here by the Apoftlec" I an- fwer, Nor.Becaufe the Apoftle exprcfly affirmeth, that the reafon or end why Cod fo determined the re- fpcdire eflates and conditions of the two Brethren, or Nwitions, as hath been oft mentioned, whileft as yet they had neither dime good or evill, was this, that the purpoje of God according to Election might Jl and [_m\ghx. appear or be declared, to fland, firm and unchangeable] not of Works, V E R s . I b, 1 1 . Works ddncj andforefeen^ tbefimey &c, 127 Wo R K s , but of hun thdt calleth. Now works, when- focver done, whether fooner, or later, before, or after, whether feen when already done, or forefcen before done, are of the fame confideration in tlie «aturc of works : Therefore the Apoftlc excluding works (im- ply, from havmg any influence upon ihc pftrpofe efGod according to Electton, excluded as well thofe forefcen, as thofe fort -done. Befldes, affirming Gods intent in the faiddecifivc Oracle between the two Nations, to be. That his pnrpofe according to Elecf ton might fta fid, not of works , hut Of Him That Calleth , he plainly Iheweth, that no kind of works, whether known, or fore-knoivn, is any bottom, ground, or foundation, of that his pitrpofe. Becaiife both kinds of works carry the fame, or like oppofition, to the origination, or firft free conception of this purpofe by him who calleth, t, e, ( as hath been faid ) God himlelf. And fuppoij^' the faid purpofe had been taken up by, or conceived in God, by vertue of any refpeits born by him unto works forefeen,it had been never the more of, or from him^ fclf , then in cafe it had been conceived in him by means of works already done, and fo confidered by him. If it be here objeded, or demanded, but is not Faith a work? And if the purpofe of G^^ we fpeak of, be of Faith, is it not as much,at leaft as well,of works, and as little of htm that calleth, as if it were of works^ ■f^nftf fudatcoj'm fueha fence as the Jews contended •f(ai:.<,::I. anfwer, , . . ;:;i!r; 1. It cannot be denied, but that Faith, in a. fmc^iiiT^ to beleeve, is a work. T^aj- (faith Chriji totl}Cjf: or w:?rks, wherein wtrks are fo frequently, ( or rather indeed con- ftantly) excluded by this Apoftle from Juftificarion, and oppofed unto Faith, can for this very reafon, be no work* And accordingly our Apoftle oppofethit un- to works, Rom. 4. 5 . But to him that rvorketh not, but he- leeveth on him that jujlijieth the ungodly , his Faith is counted for righteoufnefs . If it be demanded. In what fence then of the word work, is itjwith )v Therefore though a man worketh, yqt if his work be in- confidcrable in value compared with this reward^ which is given him, this reward is to be imputed to the grace and mcer good will of him that giveth ir, and not unto the work, or working, of him that receivcth it. Indeed if that which a man B'tfr/^ds^^, dcfervcth in a way of ju- fticc or equity, that which is given him in conflderation of it, that which he receives in this cafe, is no matter of grace, or favour, but &\xcdebt. And in this rcfpcft S he 130 Werks oft fut for merit of works, Vers.io,ii^<^ he thzxbeleeveth, is by the Apoftle (in the words immc- diatly following ) faid, not to work [^meaning, not to do any thing fo much as in (hew meritorious, cither of ju- liification^or falvation. 3 ^*^ ^, with a conceit of merit] but beleevetb on him thxt piflifeth the ungodly j hii faith is counted for righteonfjaefs ^ meaning that God of his free and raecr grace accepteth / Not as in fuch a mans Faith, vice & loco, in the place or ftead of a poincot mcrir, pcrfedfl and compleat obfervation of the whole Law ^ : cation ondy.' Which werc it exhibitable, and adually exhibited by any man, would be meritorious of his juilification. For the rcafon why the Law blefTeth no man with jufti- fication, but accurfeth every man, is bccaufe it is too fkrid and holy to be compleaily and in all points per- formed by men, by rcafon of that weaknefe, whereunto they are at prefent fubjeded by the flefh. For as many as are of the works of the Law[^t.e. depend upon the works of the Law for juftification] are under the cxrfe -^for it is tCii written 9 Curfed is every one that continueth not in all v^ • ^* ^°* things that are written in the book of the Law to do them ^ ^ clearly implying, that were men in a capacity of conti- jming in all things written tn the Law to do them, they might be juftified by works,/, e. by the merit of works. For he thatonely workcth rig hteoufnefs, never (inning fo much as in the lead, cannot juflly be condemned by God, as a (inner, and confequently muft needs be jufti- fied. Therefore what, or how many works focver God (hould require of men, for, or in order to, their juftification, onely beneath the compleat obfei*vation of the Law, and they perform them accordingly, their juftification upon, and with rcfpcd unto fuch a per- formance, would notwithftanding be of free grace, and not of works (in the Apoftles fence) becaufe God is A Debtor of juftification umo no man for any per- formance Vbrs.io,ii,c/<^. Fdithi though a W0rk, maj jftfii^e* 1 3 1 I III mil- -t — formancc o^ works whatfoevcr, but onely unto the moft abfolute and diftrid, and uninterrupted obfervation of the whole Law. So that however Faith, or belecving in chr^/l, be a work (in the nature of it) yet wanting merit, it may juftific, and this without any breach or intrenchment upon that great Maxime or Dodrine of our Apoftle, viz. that juftification is not of works, but of Grace. Indeed if it be fuppofeable, that a perfon may beleeve, with fuch a conceit of his bcleeving, as the fews {kkcmSyGaL$.2. A^s 15. i.) had of their being circumcifed, as viz. that it is meritorious of their juftification, it would be fomewhatthe more qucftiona- ble, whether belecving upon fuch terms would juftific him or no 5 confidering that the reafons why the femjh Obfervations of the Law, did not, could not, juftific them, was not becaufe they had matter of merit in them ( for if this had been, they would have juftified them) but becaufe they conceited fuch a thing of them, which occafioned them to ftumble at that great ftone of of- fence, feff^ Chrijij to rejed: the merit of that artonc- mcnt which was made by him. But there neither is, nor (I fuppofc) ever will be any occafion to difcufs that queftion any further. Becaufe he that belceveth on C^r{/^ for juftification, muft needs beleeve the merit of liis death in order to the procuring thereof at the hand •of God ^ and confequently cannot lightly be intangkd with a conceit of merit in his own belecving. How Chnfi alone may be faid to juftific , and yet Faith alfo be faid to juftifie, is of ready explication. Chrift alone juftifieth by way of merit, and as l\e that hath purchafed with a valuable price (the laying down of his life) the grace of juftification for men : Faith ju- ftifieth inftrumentally, or fubferviently under Chrifl, viz.assL conditional aaire4. 138 Purfofe of God according to B lection. Vers. 1 0,11 ,^c. paired, though they be full of confidence that they (hall be able to effcd it, and that with advantage. But as for Jacobs poftcrity, I intend fuch further Grace and good- nefs unto them in their land, that I will caufe my Name to be magflified throughout the world for what I (hall do for them. Now that which God myftically and my- fterioufly intended, in declaring himfelf to Rebecca,con' cerhing the difference which he purpofed in time to put, or makCjbetween her two Sons, in their refpe»- foQftT** in the Olympiaque games had to prefcribe Laws unto thofe that ftiould try mafleries , and to declare how they were to behave themfelves in the refpedtivc excrcifes, who fhould receive the crown, or reward, and what mifcarriages in men, in, or about the faid ex- crcifes, fhould render them uncapablc hereof. But of this formerly. If it be demanded, but why doth the Apoftle here exprefs himfelf thus, not of works , but of him that caU- €th, making the oppofition, not between rvarks, and Faitb, (as commonly he doth in the bufinefs of Jufti- fication ) but between works, and the will and pleafure of him that calleth, (meaning, God <) I anfwer^ the rea- fon may be, either becaufe the plea of the will and plea- fure of God, is more authoritative, and binding upon the judgments and confciences of the gainfayiijg Jews, T 2 then 140 F^i th needs be the Larv offuftijieation. Vers. 10,11 y&^ then the meer Allegation or AfTcrtion of Faith would be 5 orelfe to infinuatc, that God freely callmg and inviting men to the unfpeakable Grace and benefit of juftification, (and falvation upon it)hathby reafon here- of ( as hath been argued in the premifcs) a moft equi- table and unqueftionable right to make the terms of the one, and of the other, what himfelf pleafeth ^ and con- fcquently ftandeth no ways obliged to accept of their terms, who will needs obtrude works, or the merit of workSjUpon him in this kind. And- if God will not fuffer men,who are obnoxious to his juftice , and condemned perfonSjto prefcribe terms unto him for their own jufti-_ fication,and they upon this account are fdund to pre- fcribe nothing but works, it follows(as it were)of courfe that Faith in his Son Jefus Chrift, muft needs be the terms, or Law of Juftification impofed by him, in as much 2.srvorks never met with any competitor in this kind from the hand of any man pretending knowledg of the mind of God in thefe matters, but Faith onely. By the way, from the end and intent of God, in fay- ing to ReheccAj (under all thofe circumftances mention- ed by the Apoflle, and by us explained ^) The Elder jhall ferve the Totrnger-, being the fame in fubftance with, facohhAve lldved,but E fan have 1 hated -^ this end be- ing (as we have heard) to infinuate that Gods purpofe, according to which he eledeth, or adopteth, is fully c- ftabliflied, and ihall ftand firm for ever, and be carried on, not by, or according to the Intcreft of works, but according to Gods own good pleaffccre otherwifc ^ from this CBd (I fay ) of God in fpeaking fo to Rebecca, it fully appeareth, (over and above all the light formerly given to make the Dikovery) that it was no pait of his intent here to teach, either Jacobs peremptory Ele^i- on unto falvation, nor yet £/4//j peremptory Repro- bation Y^j 1^ 5 . 1 o, 1 1 . obfervittionsfrom verj, i o, 1 1 , c^f . 141 bation from eternity. Becaufc had this been his end, either in whole,or in part, in the faid Oracle, that aflfcrt- edbythe Apoftle for his end, cannot ftand. For had Bfan been peremptorily reprobated from eternity, then had he been every whit as uncapable of falvation, la cafe or though, he hadbeleeved, as hecould orfhould have been, in cafe he had fought his juftification by works : And if fo, Gods furfoje according to Ble^ton, fliould no more fi^nd of him that ca/Ieth [^i.e. be efta- bhflied unto men in that way, which God himfelf hath freely chofen] then by works. To fay that £faf^ being fo Reprobated, was in no polTibility to beleeve, befides . that it is in it felfan untruth (as is demonftratively and^^^^J^;'' at large proved elfe where y) reachcth not the point in p. 480, 4^' s., queftion. Forthe w;^/e of God according to I^lfjon,f9,^^'^^^^ heredefcribedbythe Apoftle, purporteth, not iim^Xy ai^Dov^rj^.^, theEledionofthofewhofhall defaHo beleeve, but oi 10, to tin mj. all others alfo, in cafe tl.ey fliould beleeve. But he^^/rT' that is peremptorily reprobated from eternity, is unca- B>etkcK,c»y.^ pable of Elea-ion, yea though he (hould comport with ^'■^'^^"ghout. tie will and pleafure of him ^hoca/Iethy in belecving: in which cafe the furfofe of God according to Election fhould not fiandy but fall. But of thefe things at large z Rrdemp-m elfewherc^ ff.T^i Wefliallonelytakeup a few Do^rinal Obfervati- *^ ons from the Verfes lately opened •, and fo advance in ourExpofition. I. Whereas the divine purpofe ofputting the differ- ence we formerly heard of, between ijhmael and ifaac, was revealed ( immediatly,or originally )u nto Abraham, and not unto Sai^-^ but the like purpofe concerning E- p« and y^co^, was thus revealed unto Rebecca, and not unto Jf^ac ; it is obfervable , That God is fometimes f leafed to make the firfh dtfcevery of things nfyfieri- T 3 ^^^^^ i^% Ohfervatms frtm verf* i o, 1 1 ,&e. Vb r $ , i o,i tt&c, riom and fecrct unto rveaker inflrumtnts , and other' while, unto thofe of more ftrength and honour, Exod.i^, 20. fudg, 4. 4. 2 Kings 22. 14. X^uke 2. 46. A£ts 18. 26. ^^i 21. 9. I Cor.i,2j, 28, (i-c. 2. Whereas the Secret of the Divine pleafure as well concerning Ipmael ^nd Ifiac, z% concerning Efau and ^acob, was firft imparted, or revealed, unto a fingle perfononely^the former unto Abraham, the latter un- to Kebecea, it may be obferved, Thzt matters of general concernment, and the knowledg xvhen^tf is neceffary for ail ferfons, are uftta/ly in their firfl difcovery made known by God but unto fome one fin'gle ferfon onely, or very few. Exod.^.jS* Am,^*'], aBs 10. ^0,/^i, arc, 3. Whereas the Divine difpofition, and difpcnfation in matters of this life, werefo different (as we have heard) in reference to the two pairs of Brethren, ijhmael and Ifaac, Bjau and Jacob, it may be obferved, That Cod hath left himfelfat more libertie te di/fofe of the tempo- ral ejlates or conditions of men , then of their eternal. Or thus •• God hath not declared, (andfo not ingaged) him* felf to walk towards men in matters appertaining to this prefent life, by any Juch pofitive or determinate Rule, as he hath done in matters relating to their eternal conditions. Bccleff. 1,2,3. with Mark 16.16. &c^, 4. Whereas the Apoftle exprefly informeth us, that the end, purpofe, and intent of God, in pre-dcclaring unto Rebecca, under the circumftances mentioned, his will and pleafure concerning the different conditions of her two Sons, (or rather their refpedive pofterities, as hath been fhewed) in this prefent world ( and confe- quently, of his adual and providentii^difpofal of thcfc theif conditions in time , accordingly ) was to make known unto the world this moil fpintual and myftcri- ous itcit^^viz.that hk purpofe according to EleBion might fiand V > n s . I Oj 1 1 jC^r. ohfervations from verj, io,ii^&c, 143 JtdftJ, not of works, but of him that calleth ( in the fence givcn)itisobrerYable5That God hath revealed the great myfttrks of [alvatton unto the world, not onely by the words of his mouth, but by the works of his hands, and divers providences, CaL^,22,2$y2/^,^o. &c. foh.^.i^, 5. Whereas thcApoftlc argueth and proveth Gods counfel and purpofe of juftifying men by Faith, and not by works, from fuch Texts and paffagcs of Scrip- ture, where the Jews were not able to difcover or find any fuch thing, it is cafic to obferve. That Many truths may be difcovered by perfons that are ffiritual, of found frincifles,andraifedttnderflandings,infuch veins of the Scriptures, where they who are carnal, and of mifiakenj or unfound principles , are, or may he confident, that there is no fuch thing to be found. Mat. 22.23. compared with verf 29,Si,Si:,&c, 5P<«&.5.45,46,47. foh.^.^o. 6. Whereas God was not fatisfied with that one fig- nification or fingle intimation given unto Abraham of the ratification of his purpofe according to Election, ( as viz>, that it was founded, not upon works, but upon his own plcafure) but he was pleafed to make a fe- cond, and this a more full, declaration hereof unto Rebec£a,VNO things are from hence obfervable ^ i .That The end and counfel of God in thofe frequent repetitions and re-affertions of the fame things in the Scripture, being for the mo ft part matters of greatefl weight and confequencd is to give unto men the fuller ajfurance of their certainty 4nd truth, Gen,^i,^2, Fhilip,^,i. 2. That what God difcovereth more fparingly or darkly in one place, efpe dal- ly the matter being of much concernment unto men fuU ly to under fi and and beleeve ( which is the cafe before us ' in the Context) commonly he revealeth it more plainly and fully in fome other. The Scripture aboundeth with ex- amples in this kind. Seealfo Heb, 8.6. and 11.40. 7. Where- 1 44 ohfirvatiens from verj. i o, 1 1 j^c* Ver«.io,ii» 7. Whereas Gods furfofe according to Election (in the fenfe declared ) fiandeth^ net of works, but of him that cdl- ^f/>,itisnot unworthy Obfcrvation, Thsit Gods eternal Purpofes or Decrees concerning the Eleci^ionj^ufiification, And Siilnjationof meny are i$ot always formed or reguUted ly Juih rules crfrtnctfles, which are mofi plaufihle unto men, but ly ftchy which are "^leafing nnto himjelf, which commonly are muoh dijfcringfron thoje appro'vedof men* /p.5).8,p. i?^w. 10.2,3. and 2. 28, 2^. Luke 16.1^, 8. Whereas the Apoftle mcntioncth Gods moft gra- cious and free callngmtn^ ('x'/j?;.. to the great Bleflings of Juflification, Aaoption, Salvation, &c. as hath been explained ) as a reafon and ground in equity, why he fhould make the terms and conditions of obtaming thefc rich prizes, what himielf pleafeth, it may be oblcrved. That Codafjumeth or clatmeth unto himfelffto power (meer- lyprerogatinje-wije) for over-ruUngthe eternal ejtates of men,but onely juch,which rnofi equitably, and upon a clearac- icunt of reason appertatneth to him, Ez.ek. 1 8» 2 5 ,26,2^. &c, jja,'^.^,/^. FfaL^S.p. andi45.ip. 9. From thefe words, verf 12. The Elder jhali ferve the younger (myftically underftood, as hath been dircd- cd in the preceding Expolition.) Two things arc ob- fervable. i . T hat God]udgeth tt meet to facrifce the car- nail priviledges of feme men j though given and avouched for fuch by himfelf, upon the spiritual jervtce of many . O ut of the duft and afhes of Efau's Prerogative of Primo- geniture, hath fprung a lively conrirmation of this blelTed Truth unto the world, That it is the younger or latter Covenant of Grace, not the Elder of works, by which finners muftbe juftified. Gen, ii»io, 11, and 48.14. 2. From the tenor of the fame Divine Ora- cle (fo underftood and confidercd, as hath been faid) it may be obfervcd iunh^r, Th^Jitthofe^whofhall inherit the great -LjlltT Vl t w 'p^ . ' ?r«»xg^n.t ag;aiP3 Vers. 14. Verity, M^tp»timft^tife]t,^e. 145 , „_ .1 ^^ Jhall be heirs, ( ^ e. Lords ) if the world, andt^ey ii^b» exfe5t jupficAtm by the works $fthe Litrv,fia/i befervafUs »nto them. Rev,2.26,iy, CaI.^.^o, Rom»^* 1$. Pfal*0^ 10. (Ahdlaftly) FroiAthcIt'w(5rd%W^f. li.fi^M have I loved, but Mfm have I hated, (uiiclerftdod , as they have been explained) it is bbfervaWe, That m wdt- ters efthis frefertt li fe, God hath left hin^fdf at liberty ^ ifi fvis^e cafes, and ufon fome (fecial occapons, to /hew more 6r l^s love unto men, under a meer perfonal, or genealC'^^ gical and farentick cmftderaticn, Ecclef 7. 1 5 . and ^.11. fre,ii.t. WhatjhaUm fkjff^i^'t is there uOrighteoufnefs with f^g^^r^ ia God? God forbid. ^^^^[^': The Apoftle, havirtg by the two famous Tefl:imd- nies of the Scriptures and ancient records o( the fervs, aflcrted his Do(5trine concerning the eternal purpofe and Decree of God to juftifie , and adopt for chil- dren, thofe that {houW beleeve, excluding fuch who depend upon the v/orks of the Law for the obtaining of thefe heavenly priviledges ^ and confequcntlyjinade it good, that no word or prortiife of God falls to the ground, by the rejeftion of the fews, thefe (generally) being none of the feed of ^^r4^4»?, to whom the pro- mifcs oflife and falvation were intended •, proceeds (in the next place ) to demonftrate the righteoufnefs or e- quity of the faid Decree of God, and the execution of it in the world, being led hereunto by occafion of fotfie Objfetj'o/Te, let it not be : or, far be it from me, and from every man to affirm or teach TUTIM^IMI V E R s . 1 4» ^^ ^^^^^ unrighteonfncf mth Cod? 1 4.7 teach any thing, that (hould imply any unrightcoufnefs, or unjuftice in God, in the leaft. Mw et//xi* TmpJ^ iJ ©sw'i Is there unrighteoii^efsy or in- juftice 5 with God ? 1. e. Doth it follow from the prc- mifcs that God {hould be unjuft:" But what is the un- righteoufnefs here fpokcn of c' Or in what fence did the fews mean, that Paul by his Dodrine, made God un- ' juft i I anfwer, There are two, or rather three, kinds of injuftice : The one confifteth, in decreeing, the fc- cond in doing things that are uncomely, or which arc contrary toreafon and equity : The third, in fpcaking, promifing, or profefling, that which is not in the heart, or in the mind ever to perform. When the ^ews pre- tended that the Doctrine of Paul rendred God un- righteous or unjuft 5 they meant ( doubtlefs ) in all thefe refpeds , or with all thefe three kinds of inju- ftice. But that his Dolftrine was not chargeable with making God unjuft with that kind of unjuftice, which confifts in fimulatory promifes, or fpcakings, he had proved already, 'uerj. 6, 7, &c. Not as if the Word pf Cod had taken none effect, For,drc. Therefore in the pafTage now before us, the Apoftle muft needs be con- ceived to fpeak of one, or both, the former kinds of in- juftice, which(indecd) are, upon the matter, but one and the fame. Forto purpofe or decree things that are uncomely, and contrary unto equity, and to perpetrate and ad I'uch things, proceed from one and the fame fpi- rit of injuftice. So that the import of that Objc(^i- on, which he infinuates ( in this 14. 'verf.) was levied a- gainft his Dodrine by the fem^ was, that hereby God was rcprefented, both as a Decreer, and an Ador of things which were uncomly, and of no good coniiftcncc with principles of reafon and equity. Some conceive that the fpring, rilCjOi* occafion of this V 2 Ob- I if 8 The ^rin^ef the ohje^Un, ViRs.i4' Objecaion, was the Apoftks difeourfe concerning fa- cob and Efaff, viz, in that he had afcmed, that whilfi they rvere yet unborn, and had done neither good nor evill, and though thcr were the children of the fame Pa- rents on both fides , yet God fhould decree con- cerning them. That the Elder Jhould fcrve the Teung- ir y which feems to be a ftrain of that kind of in- juftice lately mentioned ► But that this was not the occafion of the Objedion, is evident from hence, i .Be- caufc whatfoctcr P'4/z/ had faid concerning facob^nd. Efau, was exprefsly contained in the Scriptures •, and confequently it is no ways likely that the ^em would ©bje(?t any thing againft it. 2 . That which he had faid concerning facob and £/i«,containing matter of favour and refiptiks horn God on Jacobs (idc, who was their Great Progenitor , and in whom they much gloried upon that account, if they (hould have reputed it mat- ter of injuftice in God to refped facob above Efatt^ ( which is the effed: of all the Apoftle had faid concern- ing them) they (hould have been like ill birds, defiling ( as the faying is) their own neft^ nor is it probable in the leaft, that they would impute unjuftice unto God for dealing fo gracioufly and refpe^fully as he did, bythem and their forefathers, above any other Nati- on: Orthat they were fo zealous in the cd.uCeo( Efiu, or thie IdumeanSy his pofterity, and their profefTcd and inveterate enemies, as for their fakes to charge unrigh- tcoufncfs upon God. Therefore the clear fpring of the Objc(5^ion herein- timated, was, not the Text, but the Interpretation, or that inference or dedudiort which P4/;^>,and that which is repugnant to all reafon and equity 5 as njiz, that he (hould re j eft and con- demn thole who arc diligent and zealous obfervers of his own Law, the law which himfelf hath recommend- ed unto them, and iitipofed on them •, and receive in- to Grace and favour fuch perfons, who never yeelded the like obedience unto him, onely becaufe they be- leeve in Another, and expeft their Juilification by, andfrorii, him. TothisObjeftionthe Apoftle anfwers'^ ^-^ ^^' nyingtheconfequcncejintheclofeofthisVerfe. 2. By. fnbjoyning a reafon of fuch his denial •, And this, i . In rcfpe& of thofe whom God juftifieth, or to whom he fheweth mercy verf 15, 16. 2. In refpe<5t of thofei- whomhe Reprobates or condemns, verji ly. Iti the former, he vindicates the righteoufnefs of God, in ju- flifyirig thofe, whoni he is pleafed to juftifie: In the latter, he vindicates the fame righteoufnefs in repro- bating and condemning fuch, who are reprobated and condemned by him. Firft, he dcnieth that any fuch thing folio wcth from his Doftrinc, ©r In$erpretation of the Scriptures al- V ^ ' kdged. 1 5 © / rvill hAvt mercy on ivhom, &c. Vers. 15,1 6)&c, ledged, as that God fhould be unrighteous. Yea he de- nieth it in that phrafeor form of words, y^h -^ttros God forbid, which doth not barely fignifie, or import, the untruth of what is denied, but further, that the untruth hereof is fuch, that it deiervcth even to be abhorred of every man. See Rom, 3, 4, 6, Gal, 2.17. ( to omit other places. ) Secondly, he giveth this account of his denial, as to the firft particular obje(ftcd,[l -i/z-^i. that God fhouldbe unrighuom, in cafe he fhould juftifie, or fhew mercy to beleevers.] Verfi 1 5 . For hejaith to Mofes, I mil have mercy on whom I mil have mercy, and 1 mil have companion, on whom I mil Verfe i^^f^^'^c compafion, Sothen it is notofhimthatmlleth, nor of him that rtmneth, but of God that Jheweth mercy. For he faith to Mofes, I rvill, drc. As if he fhould have ^j^^ p ^ faid •, My Do(5trine of Juflification, by the free Grace noun Kcia- and plealure of God through beleeving, is fo far from tivcjof, f«/, rendring him «wr/V/'^^^^, that himfelf plainly exprcfs- who,or wuom, gt-[5 3^ aflcrtcth tlie effed and fubftancc of it, in fav- ufcd cuacreif^ mg thus unto Mojes, I mil have mercy ^ on whom crc. and fignificih Meaning, that in as much as all men having finned, are birciy^^^th'c °^ t)ecome miferable, and fo abfolutely obnoxious unto i^bj a, to me, and my pleafure touching their relief, and I am re- tcth*^^butat'fo ^^^"^^^ to ufe my prerogative herein, and to re- or fo quaijfi- licvc and fliew mercy unto whom , [ id efi, unto what ed. Thus our fort or kind of perfons^' ] I pleafc, not upon fuch who 1 r'im.i. It. A^all be obtruded upon me by men, or who ihall judge / i(»** J thcmfclvcs worthy or meet above others to be parta- yvhom I hav? f>rletvfd } f .^nV^fX manner of Gcd,h<-wf;racioii^jhow merciful, how fatrhfuljand powcrfuI,€2>c lichwucm I havcbclti-vcd/'rhciruflcdrnv fclfaudfjll wirh. Thus aifoour baviour,/o6.3.i8, / l^mtv whom [». f. what manner of men] / have thofcn [meaning for Difciplcsi]Or rather ihus:oT<^ herein follow Mofis, rather then Paul, who cxpreflcth both in the prefent tenfe. As well the fence, as the em- phaticalnefs of the AfTertion, is alike preferred in both readings. Onely that is to be minded by the way, that it was no part of the Apoftlcs intent by owning the Septu- agint in their exchanging tenfes with Mofes, to ftrength- cn Calvins apprehennon,occafioned ( as it feems) there- by-, his conceit being, that the words found to this ef- fed: •, On whom I have once decreed tofhew mercy, I will . . never take away my mercy from him, and will follow him nim fonant ^i^h prpetual kimnefs, to whom I once decreed to be kindi. verba , acfi Such Po{itjk)ns ss thcfc are no confedtarics to the A- cfjrfcm^V' Poftles Doarine -, the intent whereof ( as hath been pro- dccKvi mifc ved) is onely to alTert a liberty in God to fheAV mercy, T\£dlm'' ^^ ^^^^^"^ Juftification, Adoption, Salvation, &c. upon jiunquam^u. whoffljOr what manner of perfons, himfclf pleafcth 5 feram: & per- not a liberty, much lefsa purpofe, to continue thcfc, £?»*e^pr"ofe' ^^ any likc metcics unto fuch perfons as menfhalob- quar cum, (ui trude uDon him, and particularly not unto fuch, unto fta"'^""* *^*wh0m he hath moft fevcrely thrcatned and declared .that they (hall not be continued . Now many of thofe, who God decreed upon their bclecving,irom eternity to Ve,rs»i5' Nof firengthen Calvins af^rehenfion, 157^ to juftific, and adopt, apoftatizc from, and make fhip- vvrack of their Faith ( as the Scripture in many places teftifieth) from whom he hath peremptorily th re atncd to take away the Grace of Juftification, which before he had conterred upon them ^ : Therefore the Empha- tical import of the Apoftles expreflion, eAswsrw or IhiS, J mil have mereyon whom 1 hav€[j\o\v^oi3X prcfent ] f-^^'^^^^^^f^^*"^" mercy, refpeds the fame /pedes , not the fame pcrfons of p. 1 j i, i y z/ men 5 being as if he had faid. To that fort or kind of *^i^*77,278. men, to whom now, or at this day, I (hew mercy [ viz. in pardoning their fin, and juftifying their perfons, meaning, Beleevers,3 1 will ihew the like mercy at all times hereafter to the worlds end. Or rather thus : / wfll have mercy J ort whom 1 have mercp i. e, I will not, or there is no rcafon that I ihould,be taken ofF,or put by, by men , or by Angels , from (hewing the grace or mercy of Juftification, and Adoption, unto thofe [ /. e. that kind of men] to whom I at this day, (hew this grace or mercy •, and thefe are fuch who beleeve 3 on thefe I am ultimately and unremoveably refolved to (hew mercy. According to,as well the one expofition, as the other, God afferteth his liberty againft all oppofers, and con- tenders with him, to difpence his high favours where , and on whom himfelf pleafeth. If it be demanded, But is this a fufficient Argument or Plea to vindicate the juftiee of God in juftifying and adopting thofe that beleeve, viz>, that himfelf challeng- cth or aflcrtcth unto himfelf a liberty, or a refolution, thus to do : I anfwer, the plea is both fufficient in it fclf^ and alfo in reference to the Jem, With whom panicularly the Apoftlc had here to do. Firft, it is fuf- ficient in it fclf, upon this foundation 5 viz, that God is abfolutcly righteous and juft.If fo, then can he not con- ceive within him an a^ of will^but what is righteous and X 3 j«ft5 1 5 8 'fiM«, o«itIrfj», rvhether fjnonymms. V e r s . 1 5 ,&c. juft J nor claim a liberty in one kind or other, but what is juft likewifc. Not that he makes a thing, an a^ion, ^ righteous or juft, by willing or doing it, which is not fuch in it felf, and lb would have been, whether he had willed, or done it, or no •, but by willing or doing any thing, he fully declares the righteoufnefe, yea and fomewhat more , I mean , the meetnefs or fitnefs of it, to be dorxc, at leaft at fuch a time when he doth it. To fay that whatfoever God willeth, ordothjisjuft, is a truth, and well confiftent with his glory. But to fay, concerning things that aire in themfelves, and in their own natures, unrighteous or unjuft, that in cafe God Ihould do them, he would here- by make them juft or righteous, is extreamly diftio- nourable to him, and (as Calvin truly obfcrves) deffoils 4 Deum cnim htm of thtglerj ef his jufiice ». qui ex legem 2. For the ^fiTj, the faid plea was every ways fuf- ium|ioi*i» nla ficicnt and convincing unto them, becaufe they acknow- patc«ipciiar. ledgcd the perfc^ rightcoufnels of God: and fo could VTj^^,^''^'' not but fubfcribe any liberty that God fhould claim to himfelf, as righteous and juft. I do not obferve amongft Interpreters any difference made between the two words, 8A4«,in the former claufc tranflated, / will have mercy j and o/jctwj «, in the latter, rendred, / mil have comfafsion* They generally take both words, as purely fynonymous, and the felf-fame ia fignification , onely conceiving that a plurality of words co-incident in fence is more emphatical, and im- porteth a certain vehemcncy, or intcnfnefs of fpirit in him that fpeaketh, about that which he fo uttcreth. And the truth is, that it is very hard to aiHgn any dijffcrencc between the two words, which will be found any ways pertinent to the Apoftles difcouri'e.The Greek Lexicons commonly expound the one by the other 5 fo leaving us V 111 s . 1 5 • GtAce And Mercy , h^w differ, i yp us under a prcfumption, that neither of them fignifie any thing more, nor any thing lefs, nor any thing elfe, then the other. Notwithftanding if the grammatical propriety of the words were narrowly fcann'd^the for- mer word, ihiiiv, would (I conceive) be found to fig- nifie the inward paffionjOr affedion it fclf of mercy,and the latter, hiKTu^a, the outward expreffion or fruit there- of, in one kind or other. According to this diftindri- onof the words (to which notwithftanding I would not have too much afcribed,) God in the words before us, may be thought to make this Declaration of himfelf to the world, 'uiz,, that he may of right, and according- ly will, both inwardly in heart and foul pity and com- panionate , and outwardly alfo and vifibly exprefs thefe gracious affedions to, whomfoever himfelf pleaf- eth. The difference between the two words in the Hehrew, according as they are rendred by Arias MontmrnyJ-u- niii^ and Tremeliw, and as our Englirti Tranilators like- wife (in confent with them) read them, is of more eafie Obfervation. For here the former claufe fpeaksthus: And\_ I '^willbe gracioiis, to rvhom I will be gracious • the latter thus •• And will jhew mercy, o % whom I will Jhew mercy. T o he gracious jipropcrly imports a pro- penfncfs of mind and will to do fome fignal good with- out any motive or ingagement thereunto from without, efpecially from the pcrfon, orperfons, to whom this good is done, or intended. To fhew mercy, imports one- ly the releiving of thofe that are in mifery out of a merciful difpofition. Grace may as well be (hewed to him that is not in mifery, as to him that is : and mercy may be fhewed to him,whom we have fome ingagement upon us to relieve, as well as to him, from whom we are wholly free in this kind. So that the formal and Ma i6o ratal's mercy little differ from Mojes Grace, V e r s . i j , ftri(5l fignifications of the words Grace and mercy, arc very differeot. Though ads of Grace, and ads of mer- cy, arc fometimcs the fame materially, and make ( as it were ) but one and the fame ftream or current, yet are they different in their fprings or fountains. There- fore when our Apoftle preienteth God as faying unto Mofes , / will have mercy , on whom I have mer- cy j\\c is to be underftood, of that kind of mercy (to- gether with the fruits, or effeds of it) which is purely gracious, no ways provoked, ailifted or ftrengthned by any motive or ingagement from thofe, to whom it is (lie wed. From hence it follows, that that mercy, the ihewing of which unto whom he pleafeth, is here claim- ed ( prerogative-wife) by God, is not fo much (if at all) provoked, wrought upon, or drawn out, by the mifery of thofe to whom it is jherved, as by the wife, gracious, and good pleafure of God himfelf^ for othcrwife, there are many thoufands altogether as miferable,as thofe,on whom this mercy is (hewed by him, to whom notwith- ftanding it is not vouchfafed. Which is a plain argu- ment, that it is not of that kind of mercy, the exercife whereof is drawn out or procured, by any thing what- foever in thofe to whom it is (hewed, no not by their mifery it felf-, but offuch a kind, which though it re- lieveth fome of thofe that are miferable ( in which re- fped it is called, ^//^r^j/j yet it doth it not becaufe they are miferable, (for then it (hould relieve them all, as hath been (iiid ) but becaufe it pleafeth it felf, or him in whom it refideth, fo to do. In this refped it differs very little, or nothing at all, from Grace : So that our Apoftle, exchanging Mofes his, / mil be gracious, to whom I Will be gracious, intOy J will have mercy, on whom I will have mercy, was but his Interpreter-, and flieweth that the Grace, of which he fpake, was of that kind oi Grace, which V B R s . 1 6. It is not of him that mlleth, &c» but &c, 1 6 1 which as well difpofeth the fubjed to the gratuitous, or undcferved relicfoffuchmiferableones, ashimfelf pleafeth, as to the advancement of their comforts or well being, whofe condition is at prefcnt, profperous and defirablcj as the condition of Mofes himfelf was, when God fpake the words unto him. f- From the teftimony now opened,wherein God(as we • have heard ) afferteth his liberty of iliewing mercy to whom he pleafeth, the Apoftle infers thus : Se then it is not of him that rvilleth, ncr of htm i hat runneth, but of God ^cy[» l6, that Jherveth mercy, q, d. Since it is God that hath, and will have mercy j on whom he will have mercy , [,i.e» as hath been faid, will juftifie, ad optjfave, and glorificjwhom, and what manner of perfons himfelf pleafeth, ] it plain= ly follows, that Juftification ( with the reft of the blefs- ingsattendingonit,)isnotQa//^i. inrefpedof the terms. Law, or condition of it ] of thofe [_ i, e. by their ap- ^ pointment, or at their will or contrivcment ] who arc the moft diligent and zealous obfervers of the Law Cmuch lefsofany other fort of men) but onely of Godi [/.f. by the counfcl, will, pleafure, and appointment of God] and this moft equitably, and upon the beft and cleareft account of reafon, viz,,^ biecaule it is he that . jhewetb mercy , [_ /. e. who freely, of his own accord, without any ingagement from men, or any other crea- ture, affords unto men the opportunity and means of Juftification, and thereby of life, peace, and falvation, and eternal happinefs, whereas he was at full liberty whether he would ever have cafledy or admitted any per- fon of mankind whatfoever, being fallen, unto juftifi* cation ( and fo unto thofe other blefifrngs ) upon any terms, condition, or conditions, whatfoevcr.] Thofe words Q it is"] are inferred in the Tranflati- on, as ncceffary to be lupplied •, being omitted in the Y Original, I gi Him that wiUeth, AndthAt runneth, V e r s . i ^. Original, as eafie to be fupplicd. The like EUipfis wc {hallhave'vr/32. That by him that willeth , And him that runneth [here oppofed unto God. that Jheweth mercy ] is meant the whole fpecies or kind of fuch perfons , who ase moft zealoufly intent, and bent in their fpirits upon the keeping of the Law, in order to, or upon hope of, their juftification thereby, is (Iprcfume)the fence of moft, if not all, Expofitors : or however, is in it felf a thing too manifeft to be reafonably denied 5 though I do not conceive onely fuch as thcfc, and no others, to be here meant. The Jews, with whom our Apoftle, had either onely, or chiefly, to do, in the place in hand, (as we have been oft informed) weie both great wipers, for Defirers] of Juftification, and great runners alfo, [/. e> laborious obfervers of the Law, for the obtaining ©f it.] This the Holy Ghoft, both in the fequel of this Chapter, verf.^i, 32. and elfewherc in Scripture, plain- ly fignifieth. But ifrael, which felkwed after the Law if righteGufnejsi Q.^^bythe Yi^mthypdlagey therigh- tcoufnefsofthe Law, if C^c/i//;? expoundcth it aiight ] hath ndt attained the Lav? $f right eon fnefs [[ i, e, hath not found the terms of juftification, prefcribed, and autho- rized by God. ] wherefore ? Becaufe they fought it Q i, e» sighteoufnefs or juftification] nat hy Faith, hut as it were by the works of the Law* But more of thefe words in their place •, at prefent we onely obferve from them. That the Jews did J'tnx.uv yifioy j'lMMfimf, earneftly pur- fuc a Law, by which they hoped, to be juftified : See alio Rom, 10. 2,3, Aifs 15. 1, and 21. 20. and elfe- where. So that there is little queftion, but that, by him that willetb, and him that runnethy the Apoftle mcan- €th fuch perfons , who were or (hall be raifcd to the Ijceatcft. height of defire. aftfi j,uftificatkin; iathe fight of. V B R-s . I ^. WiHers, and Runners in boph fvays» i5^ of God, (and confequently, after falvation alfo,) and . who were, and (hall be, moft induftrious likcwife and *^j ^J^'J^^'/j^ a^ive in their way, for the obtaining of this crowns engagement In faying (in the fence declared) that it » n(^ ^/^^^A'oVeris'dft^ Ut ofGody &c. he plainly intimateth, that fuch perfons whcrcexpre&r as thefe, are more apt and likely then others,to obtrude ^^^y *hc Mc- terms of juftification upon Qod, or (which amounteth a*;?^"*^ *^ *'*** to the fame) to challenge and cxped the great prviiledg iCo.9.14, t^. or benefit of juftification from God, upon the account pfa)*/;J' .^^ of their zeal and works. They that languifhin their (coomk many fpirits, that are chill and cold in refped of any great ocher.pUccs. ) thoughts, or heat ofdefire after rightcoufnefs, and are withall negle(5live of fuch ways and works, upon the ac- count whereof they can with fome colour or pretext of reafon, demand or exped the reward of righteoufnefs, or juftification from God, have no temptation upon them in this kind 5 I mean, to obtrude the merit of works upon God for a rule, or Law, by which he fhall juftifie men. But grcatWillers and Runners, are far more liable to have their feet taken in this fnarejcfpe- cially when they are ignermt of the right eoufnejs of God ( as our Apoftle fpeaks afterwards) and know not that God hath made Faith in him through Jefus Chrift, the Law of Juftification unto the world. But though by him thatwilleth, and him that runneth ( in the words before us) the Apoftle primarily ( as hath been hinted) intendeth ^ewijh J ufticiarics, and fuch as truft to the Law, and their own rightcoufnefs therein, for juftification, yet that which he here affirmcth of thefe, vtz,. that Juftification is not of them ( in the fence declared) but of God that jhemth mercy, is as true of them who will and run, in. the right way appointed by God himfelf,for juftification, ^'/;5. inthe wayofbeleeving. For neither is juftification any whit more of fuch tvillers Y 2 and I ^4 what is not of him that willeth, nor, ^c. V b r s . 1 6 and runners, zs there,then of the others, in as much as true Bckcvers themfelves are at no hand juftified by any Law, or terms, prcfcribed by themfelves for their juftification ^ nor would Faith , or bcleeving it felf, have juftified them any whit more then the Law or the works thereof, had it not been fandifi- cd and eftabliflicd for fuch a purpofe,by a far great- er power and authority then theirs, even by him that jheweth mcrey. For it is the will, purpofe, ordinance, or decree of God, not of Beleevers, by the ef&cacy, force, and power whereof Faith in C^r/y? becomes ju- ftifying •, accordmg to that of our Saviour, And this IS theWn-i-rf him that fent md that every one which feeth the Sonjandbeleezeth on himyjhould have everlafi' mg life {cind confequently, be juftified in order here- unto ) f oh. 6.^0. See upon the fame account,^^^. i . 1 2^ Joh.^.i6y&c, From the premifes, ( I prefume) it is as clear as the Sun, that the Apoftle in the words yet before us, doth not fpeak of that which Divines commonly call, pre- 'venting grace J nor of any thing precedaneous, either to beleeving or working(and confequently, neither of Elc- (5tion from eternity , nor yet of any grace or power from God, whereby to beleeve, or thelike)butof that which is fubfequent, to beleeving ( as Vaul affirmed) or to working, (as the Jews^ -viz.. Juftiiication, Adopti- on, Salvation, ^c. So that his meaning ( without difn pute) is not, either that Elcdiion is not of him that mil- eth,nor of him that runneth yhut of^c. nor that Faith, or power to beleeve, is not drc but that juftification is not of, or from either, or both,of thefe, but from God, who fheweth mercy. It is true indeed, that neither Eledion, whether from Eternity, or in time ^ nor yet Faith, or power to beleeve, are any whit more ( fenftt Ortho' Vers. 1 6. BleBion, not relative to, It^ 165 Orthodoxo, & Serif turali) from him that wi//eth, or from him that runneth^ tnen Juftification and Adoption them- fclvcs : i.e» as they who arc ele6ted{\vixh. fuch an Election as the Scripture owneth, be it what it will be) are not the Authors, or principal Efficients, or meritorious caufcs, of their EleBion 5 fo neither are they , any of thefe in refpcd of their Faith, or power to beleeve r, in this fence neither is Elciflion, nor Faith, nor Grace, ofi^ gm though htm that rvillethy or of himthat runneth, but of God}^ &c. fieither Eic- > But theferics and line of difcourfe running all along p^t/J,* """^ I 11T II lAnii raitn j nor the Context, evidently Incweth that the Apoftlc here, power w be- fpeaketh neither of Ele<5lion, nor of beleeving, nor of |*^^^' I'*. *j* grace to beleeve •, but ( as hath been oft faid) of Jufti-iy,orneuton^ ncation. Adoption, &c. And befides, nothing can be """^y. o^ or more evident, then that in the words in hand. So then, it who"are «ua. is neither of him that-runneth&cA\c concludeth fomevvhat fd, and do bc- in opposition to his Antagonifts the Jews, Now there r r^ki/" f was no conteft at all between them and him, either their Eifa!- about £/f(^/(?;? from eternity, or about either a fiiffici- ?."'*"<* ^^^ ency, or non-lumciency, of power in men to beleeve-, tcuia?) they but the folemn and famous conteft between them was, ^f ^r^ni thcia about Juftification, or the ground of claim to the in- or^Jncu'rel^ heritancc, and peculiar favour of God. Therefore 'y v\. a? b/ the antecedent to this relative pronoun, //, ( exprefted q^ . 8^"* '^^ in our Tranflation, and underftood in the Original) It irg ihem^ a"nd is not (f him drc. is either Juftification, Adoption, or^°"^"^^f«^d the like, not Eledion, or beleeving. The like con- "hey l^^y* ftru<5tion is obfervable elfewhere in this Epiftle. There- '"d wiiiingiy fire [it isle f Faith, that it mi^ht bs by GraceK Here r^u!^'"' ^""^ \r I. ■'i r- ■ • • 1 • I ^ • ' t '^""^.'f Unco ailotne words L^/^ /i]are not tound in the Original , ch.re condiri- but left to be fuppiied by him that readeth: and the °"^'^°y^""'* fubftamivc or antecedent, which, according to Gram- Lmance^^'^' vvhcrtofj as well b Icevlnf Ja^ EUaion,occordingto the coimfcl and cccrce of God, a'ways follow, /Rom, 4 16, Y 3 mar 1 66 It ti not efhim &c. What memt by. It. V e r s . i 6* mar exigency, muft here fenfifie, ol: relate unto, the pronoun, I^ , cannot be cither Faith, ss is evident, be- caufethcn /'x/>^ fhould be faid tobeofi='4/>^. nor E- ledlion, bccaufe Ele(fl:ion had not been fo much as once named, or hinted, in the precedure of the difcourfe •, nor was there the ieaft occafion of faying here, E legion was not of Faith, Therefore the unqueftionable An- tecedent to the Pronoun ity in this place, is, Juftificati- on, or fomcthing including, or importing it. See alfo i/fr/132. of this Chapter. And thus we fee how the Apoftle argueth for the vindication of his Dodrinc concerning Juftification by Faith, fo far as it concerns thofe that are juftified,and obtain mercy accordingto it, from the grand imputation, wherewith the fervs charg- ed it,i;/^.of rcndring God unrighteous. Before we pro- ceed to his vindication of it from the fame imputation, in refped of thofe, or of all thofe , who are excluded from mercy, or condemned,byit (1^.17,18. (let us take knowledg of fome of the fpccial heads of Dodrine con- tained in the Verfes laft opened. I . Whereas the Jews ( as the Apoftle infinuates, 'verf. 14.) charged his Do(5trine of Juftification by Faith,that it made God unrighteous,or unjuft, inferring, that upon this account, it muft needs be erroneous and falfe ^ It may be obfervcdjThat^i;^;^ the greatefi and mofl im- fort ant truths are fsmetimes liable tofuch ohje^ions, which 'vail their beauty and ivorth from the eyes of many intelli' gmt men othermfe. Joh. i .46. and 3.4, 9, 2.Fromthefe wovds,^ God forbid, ('i/fr/.J4.j import- ing tlie Apoftles zeal in abhorring every Dod:rinc , which cither exprcfsiy, or by confequencc, chargeth God with unrightcoufnefs, it is further obfervable , That All fuch Tenents or Docfrines, which reflect any matter of unrighteoufnefs , or hard dealing, upon God, ought V E Rs . I ^. obfervntims from verf, 14, 1 5 , 1 6. 1 ^7 Mght to he the Abhorring of a, Chrifiian foul , Rom,^. 4' 5- 3. Whereas God him felf faith to Mofis, I will have mercy y on whom I will have mercy, &c, the Do(^rifle is , That Gedts abfolutely and n^ltimately rejolved to follow the counfel of his own will, in, and about the jufiificatio^ of men, and not to fttffer htmfelf to be impofiduponby any creature whatfoever, in this behalf, Eph .i»ii. Rom, ^,22, 24,25,28, 30, c^f. 4. Whereas to vindicate the righteoufnefs of God in juftifying thofe that beleeve, the ApofUc infiftetfj onely upon words fpoken by him felf, wherein he claims alibertiCjOr right of power, tojuftifie whom, or what manner of perfons he pleafeth, the Obfervati- on from hence is. That God is a competent Jt^dg even i» his own cafe. Or thus, Whatfoever God doth, or is refolv- tdto do, is b§th by the one, and the other, unqueftionably pro- ncdtobejuft, Rom,^.^, Gen, 18. 25. - 5. Whereas the Holy Ghoft( according to the pre- cedent Expofition of verf, i5.)exprefreth Juftificatioi by (hewing, or /&4x//;j(^ mercy on men, it is obfervable -, That N$ aB of Grace from God towards hk creature, mm, preceding juflifcationy neither E legion, nor the giving of Cbrifl to die for them, nor the vouchfafement of ability or means for beleewng, (jrc. exemfteth him from being tm- Iff miferable. Hence is it that Juftification is termed the Bleffednefs, or bleffed- making of a man. Rom, 6, 7, i,5>. Ffal. ^2.1,2. -\^:-- 6. From the fame con{id'crafidr:,( viz,, that the Holy Ghoft exprefleth Juftification by fhemng mercy) it is fur- ther obfervable. That fufiification is an a6i of mercpor meer Grace, in God,notwtthftandingthe performance of that cjyndttion by men, which Godrequi^eth of them in order theremto, Rom.4r'^6'rit,i^ii6,i^ Ephef2,^:- " 7. From^. 1 5 8 Pattl's Do5tr, of fnfiif, every tvays vindicdle, V e r s . 1 7. 7. From thefe words iverf,i6.)So then, it is not of him that rvilleth, nor of him that runneth j&c, it is very obferv- able, That men zealoujly devoted and addi^ed to any rvay tvhatfever offervin^ God, are apt to think, and this with conpdenceythat they highly commend themfelves unto him thereby, and mufl needs be approved of htm more then o- ihers, forthefame, f oh, 16.2, J^s 20»p,io. 8. (And laftly) From thofe words , But of God that fherveth mercy , (as they have been interpreteci) this Do- (5trine arifcch^That the right of nominating and appoint- ing the Law, or terms, ofjufitfication, moft equitably apper- tMneth. unto God upon this account, viz. Becaufe it is of his meer Grace and Mercy, that men having finned, are called and admitted unto jufiification,uponany terms rvhatfoever, Bom, ^. 21,22, ^o,foh,6.^o. Verfe 17. For the Scripture faith unto Pharaoh , Even for this fame purpofe have I raifed thee up, that J might Jherv my power in thee, \_or,9n thee,"] and that my Name might be de- Ferl. iS. dared throughout all the Earth, Therefore hath he mer- cy, 0:1 whom he will have mercy, and whom he will, he hard:: eneih. The Apoftle, having from that expreflion of God unto Af^y^/(lately opened)/ will have mercy, on whon c^r. vindicated his Do/'^- ^^^ probable it is, that the difti funt'pro. Pharaoh, after whom we are now enquiring ^ was either /pw*/, cum the next, or next but one, in fucceflion unto the for- iMzcedonii rc- nini {wtircn- tur. Qiiemadmodum Iftii:cis»to*« ^tnunl dift^i fuijiGxrarcs. aut Angufti.P. Afjr/. In loc. :\ met V E R-s , 1 7' ^^ftg^ ^f i^^ VharAoh here jpoken of, 171 fljtcr-, frow the beginning of whofe reign, until! the reign of our Phara&hj there pafTed (as is conceived) the m Non rex u. fpace of about fourfcorc years ■". It doth not appear l5v^"^ ^'^^ that this Pharaoh walked in the Iteps ot his Predeceflor^ ncc is^fub q lu incauling the male-childrenof the ifraelttes to be pvmto ''"'^''"i^i/P- death •, but he exercifed another kind of cruelty towards for corum^fc- them, whereby at once ( as he conceived ) he confult- dm vci tertL ed both the fatcty and fecurity of his Kingdom, againft ""^'.^J'^ZZ fhe flrengh and power of the people of lfrdei,{ which rum 80. antc- feems to have been the chief defign of him, that would ^^]^J^^ ^" fliffer none of their male children to live,) and likewife ex Madial. " the increaiing of his revenues, and inriching of him felf. ^''»«f"'^ ^*' This was by grinding their faces, byopprefling them^/^''"^**^'* with an intolerable fervitude y compelling them by Ec rcvcra ftripes and threatnings unto hardlabpur, and this with ^^^^Jj^^^p^Jj^"^ little or no confideration of wages, or otherwife , for «««« R/gc:n their work. This is that Pharaoh, who was oft admo- ^^>'^'' j '^"™ nifhed from God, by the Miniftry of Mofes and Aa-: dcfccndere^v ran, who alfo wrought fundry miracles in his fight, for i>''um autcm the confirmation of their Embaflic, to fuffer his people n^.nT'stimuT to depart cut of iiis Land. Notwithftanding,though he cu;,isodium& fometimes,upon the incumbency of fome of the plagues ""'h^jj^^, ^^' and judgments ioflicfted uponhisLand and people, feem- dcfciibitur^'n ed to. relent, and to be willing that the people Of God^xo^- p^'- Ihould have liberty to depart,yet foon after tkc remove- ^'^^^'^"^ '''^*'"' ing,or ceafing of the ftroak, became the fame man that he was beforCjand ftill detained this people in their molt mlferable bondage and thraldom, contrary to the ex- prefs order and command of God, fent, and fignified untohim in that behalf. This is that Pharaoh, to whom God faid, For this endhaue I raifed thee up, drc, 3. (And laftly, ) for the time, wherein the faid words were fpoken unto Pharaoh -^ evident it is from £xod.9»\6, that it was after the fixt plague or fiioke Z 2 m- 172 The connexion of njerf.i^. Vers. 1 7. inflidled upon him, and his land, and when another (the feventh) was now at the door, and ready to be inflid- ed alfo. A little before the inflidion and immiflion hereof, God difpatchtth an admonitory meffage unto him by the hand ofMofes-^ wherein he threatncth and declarcth,that though he had fpared his life hitherto, ha- ving been as a dead man before him for his high Re- bellion, yet unlefs he (hall timely repent, fet his people at liberty, and fufferthem peaceably to depart, he will draw out his power to ^n higher degree againft him, andpunifli him yet more feverely then he. had done hitherto, that fo he may make it known unto all the world, he is a God Great and terrible, above what the world conceived of him before. The fubftance of this meffage is contained in the words before us. 2. For the words themfclves, the tenour of them (as we have heard) is this : Even for this famepi^rpofe have I rat fed thee upj that I might jherv, ^c. The Apoftles pre- face to them, \_For the Scripture jaith unto Pharaoh ] we have (in part) opened alreaay,fhewing, that when he af- firmeth, that the Scripture fpake thus unto Pharaoh j his meaning was,that God fpake it, and that the Scripture onely relateth or reporteth it, as fo fpoken by him. We hav^ikewife {hewed,who, or what that Pharaoh was, to whom they were fpoken. The ratiocinative or caufal particle ya^t for,^For the Scripture (aith,drc.']connt^tlh. the words following with thofe preceding ^ yet (haply) not with thofe immediatly preceding, nj, 16. but rather with thofe, 'verf.i^. God forbid[_ viz. that any Docf^rine fhould be taught by men, or any man, which importctk any u^nrighteoufnejs in God'] although either of thefc con- nexions may ftand. If we conceive the word to relate to verf, 14, the import of the connexion is this .-The Apoftle having there peremptorily denied , that his Do(5trine Vers. 17- whether v,i^, connecieth rvith v>i/{.or i6. 173 Doftrine of Juftification by' Faith any ways inferreth any unrighteoufrefs in God, and having proved, this in refpe<5l of thole that are favcd according to the tenor of it, 1/. 1 5, 1 6. i^^r/. 1 7.he proceeds to a like vindication of itinrefpe(5l ofthofe that perifh (according to the fence and import of it,) For ( faith he) the Scriptftre faith unto Fharaoh, &c.q. «'. There can be no unrighteoufnefs tn Gody in condemning , or dcftroying thofe, who (hall not beleeve •, for, or becaufe, the Scripture faith unto Fha- fAohy &c. meaning that Gods proceedings in judgment againft Fharaoh, a ftubborn and impenitent unbeleever, even to deftrudion, is a clear argument and proof, that he may juftly condemn and deftroy \thom he pleafcth : and that his pleafure in this kind is, to condemn and de- ftroy impenitent unbeleevers : otherwifc he would not have deftroyed Pkaraoh upon this account. If we ap- prove ofthat connexion, which referreth the faid par- ticle, For^ to the words immcdiatly preceding, njerf.ie. So then it is not of him that willeth—'hut of God, that fhew- eth mercy, the coherence rifeth thus : It is a plain cafe that the Law or terms upon which men are juftified and faved, are not moulded or framed by, do not proceed from, men, though never fo zealoufly intent and bent upon^ a courfe of Juftification in their own way, but by, and from, God onely, who (heweth mercy and freedom of Grace unto them in their juftification, be- caufe the Scripture (kith unto Pharaoh , drc. meaning, that in as much as God himfell claimeth a liberty, or right of condemning whom hepleafeth, as appearcth in his proceedings againft Pharaoh, evident it it is, that he hath a like right and 'liberty of juftifying whom he pleafeth. ^ For he that hath aright of power to con- demn whom he pleafeth, muft of neceflity, and (as it were ) of courfe, have a like power to juftifie, or ab- Z 3 folve, 1 74 Whutprver G^d threa^tnc^th upew^ j^c, . V e r $ , i j. fol ve, whoi>i he plearcth.. T he. Reader is at liberty "to chufe which of thefe Coherency oit^ words he pleaf- eth-. The words I mean, are-, - - Ei>€n for this fame p^rpp h^vcs I ratJedtlHe tip, (-re, oil iU <*o7o ■'r^T9i^iiyi^, f^ake his f0)ver known on i'h^arddhyYlz^ttut his Name might \Jjerebj'\ be declared thro'tghoiit all the Earthy he fignificth, that the punifhment or judgment which he meant to infli(5t upon Pharaoh fhould be moft extraor- dinary, and terrible, infomuch that the tidings thereof, fliould make all the world to tremble, and himfelf known to be a God exceedmg terrible in executing ven- geance upon impenitent and obdurate finners, though never fo great and mighty on the Earth. But although the punifhment hei^e denairnced againfE Pharaoh, as in- tended by God to be infilled on him, and on his peo- ple, be in the letter of the threatning, chiefly meant , of thofe outward plagues, which were fucceilively inflid- ed upon him, and the Egyptidm,ind more efpecially of that final overthrow, vviierein both he, and a mighty hoftofhis men with him, periflied in the red Sea, yet there is little queftion to be made, but that thefe tem- poral and external judgements, not working a found Repentance in thofe, who were fummoned to mch a Re- pentance by them, were fore-runners of, and accompa- nied with, the vengeance of eternal fire. Yet whether Pharaoh himrelf,or any of the Egyptians with him,might or did truly repent, in the immediate approaches of death (which is not impolTible for any man, free from the guilt of the unpardonable fin againft the Holy Ghoft, to do, although I judg them to be exceeding few who doit ) fince I find it no where revealed, or de- termined, in the Scripture, neither fhiU I determine. However as we reafoned before concerning £/i<^, that although it be faid that Gbd /;4f^^ him, yet itcannjtbc proved from hence, nor from any other Scripture, that therefore he was a Reprobate and fiailly p:rifhed,, (muchlefs that he. was reprobated by G.>i fro:ii eter- nityv). 1-76 whether Gods fu^rfofe about Pharaoh abfolute. V e r s , 1 7* nity0 and further, that though he fhould not be fuppo-. fed' a-Reprobate in this fence, yet he may (with conve- niency enough) be a type of thofewho are, or prove, fuch ^ in like manner, we affirm concerning Pharaoh , I. That it cannot convincingly be proved from the Scriptures, that he periilied everlaftingly, or died under a fentence of Reprobation, much lefs can it be proved, that he was reprobated by God from eternity. 2. That though it fhould not be fuppofed, that he perifhed eter- nally, yet may he in his ftory, properly and commodi- oufly enough, be held forth by the Apoftle as a type of thofe who do, and will, fo periih. But this by the way. It being granted on all hands as a thing unqueftion- able, that Gods end, or intent in raifing up Pharaoh, (of which phrafe afterwards in its place) was the/^^n'/^^ ^/ l^[ihi\u!cu' ^^^ f^^^^'^^ ^///iJ, and the glorifying of his Great Name dons and Dc- hereby throughout the world ^ it is a queftion of moft cr€cs ot God vi^orthy import, and the refolution of it of abfolute ne- at^i muhlrg- ccflity, for a clear and through underftanding of the, able, is tally pafTagc in hand, whether this end and intent of his, was dmst^Kc^ffff- P^^^^^^ and-i^y^/^^f, fo that nothing that Pharaoh was in irf. p. ^5. 109. any capacity,under any pofTibility, of doing, could pof- And how til y lil^ly have hindred or taken off God (rom /hewing his ^ic^tlt,f»ii*S'f^^^^ ^^ hi^)[.i' ^.in his deftrudionj &c. Or whether it And again, wxs^condittonal oncly 3 conditional(I mean)in this fence^ how fomc ot ^/^'^ that in cafe, P^4/-4 oufnejs of GoJ, incondetnning and deftroying whom he pleafeth, ( as viz,, wicked, ftubborn, and impenittnt unbeleevers) require the AfTertion, intimation, or fup- pofition, of any fuch thing here, as t\\zt Pharaoh (hould be peremptorily or irrevcrfibly doomed by God from eternity to eternal dcftrudlion, the faid vindication be- ing fuificiently affcrted and made good onely by Gods daiming a liberty or right of power, to deftroy Phara- eh, or any other -perfon, in caic iie fhall remain obdu- A a rately 178 Coefs thrcAtning Pharaoh y €onditi$naL Vbrs.17> rately wicked and unbelccving unto the end. 5 .Though I am ftrong of belief ( upon fome confide rations) that Fharaoh did mifcarry and periih, not onely temporally, but eternally alfo ^ yet can it not be clearly or demon- ftratively proved from any Scripture, that he did thus mifcarry. 6, God himfelf declares and promifeth, that when he fhall threaten wicked men, with any judg- ment, or with deathjin cafe they repent before the ftroke Cometh, he will repent alfo, and not bring the judgment threatned lapon them. Jt what infiant I [hall [peak con- cerning a Nation) a^d concerning a Kingdom, to fUckn^^ nndtopu/l down> and to defiroy tt : if that Nation again fi fohom I have pronounced^ turn fr^m their eviH, I mil re^ fent of the evillthati thought to do to them, Jci\iS.j^S. And foonafter'j/(?r/ii. Thus faith the Lord, Behold,! frame evill againftjouy and dtvife a device againjl you r return ye now every one from the evill of his way:, and- make your ways and your doings good •, meaning ,. that then, he would not execute the evill, which he had de- vifed Q /. e* purpofed, intended, and projeded] againft them. See alfo ^^Z^^. 2. 1,2. ^«z^j4. i2.(vvithmany the like5 ) Now this meflage of God unto Pharaoh, For this fame purpofe have I raijed thee up , to jhew,. c^c. is minatory or threatning 5 and fo the evil therein threat- ned preventable by Repentance. 7. There is nothing more frequent aad ufuall in the Scriptures, then for the Holy Ghoft to exprefs fuch purpofes and intentions ofGod (imply, abfolutely, and without any fpecifica- tion or mention of a condition, which yet are conditi- onally to be underftood, as the event and ilTue of things hath in many cafes made fully manifcft. This meffage lon«h > A ^^^ ^^^^ ^^ Nineveh by the Prophet Jonah, Tet forty ■^ ' days, and Nineveh jhall be deftroyed''. In this paflage Cods iatcnt to 4cftroy Nineveh is pofitively, and with- ^ - " out V fi R s . 1 ?• Conditions often left to be underfoot. 1 79 out condition^expreffed : yet the event plainly (heweth, that this intention of his was conditional, and not meant to be put in execution but onely in cafe of their itn-j penitcncy, upon the denunciation of it unto them. The like is evident in that melTage to£// : Wherefore the Lord God of Ifrael faith, I fufd indeed, [ i. e, I really, or vm^oiSAm,i; j». ly intended, and promifed accordingly l^that thy houfe, and the houfe of thy Father, Jboitld walk before me [_viz,» in Prom}fiiMes& the Office and dignity of the Priellhood ] /^^ ^'^^l' /ZTfmp'r"' But now the Lord faith, be it far from me, &€* And it is ff^clfe ^ matter of ready Obfervation, that the threatnings of ic« to ftixh] God againft finncrs in every kind, are (almoft) every (;^,^'J' ^^'^** where in Scripture pofitivcly andaflfertively exprelTed, theticefw/Hl without mention of any condition, as of Faith, Repent- dpiend*, eti* ance or the like,by which the great evil or mifery intend- ^^^fg*''^J^"*'' cd and included in them,maybe preventedjwhich condi-^ epvideantur. tions never the lefs are to be underftood •, otherwife the ^^.^ R^JempH" mind of God in fuch threatnings will utterly,<3c with im- o» Redumd, ' minent danger to the precious fouls of men,bemiftaken. p- *°^> **°' . Know ye not that the unrighteous fhaH not inherit the King- *'»***» ^ ^om of God? Be not deceived-^ neither for meat ors, noridMOr- ters,nor adulterers , nor effeminate, nor ahufers of th em f elves mth mankind : Nor t beeves, nor covetous, nor drunkards, nor revilers , nor extortioners , jhall inherit the Kingdome piZot,^ f x^ ef GodP. The counlcl, purpdfe, and intentions o£ God for the deftru(aion of all thefeveral kinds xaffinners here fpecificd, are pofitively and ablblptely ( inrefped of words) (denounced ; which yet we all know are conditionally to be underftood, and with the referve or fuppofal onely of final im^enitency, Haces! of like Charader and phrafe,ree Eph. 5 .6 . Mark 1 6, rd. ^oh,s-» ^6,Matth. 5.ip.c^c. So that to underftandthis mef- iage of God unto Pharaoh, conditionally. For this fame ft^fofe have J raijedtheeuf, tfwdefires, unto God, he may be faid - t« have intended Pharaohs Repentance , and upon ■. thiSjhis prcfervatioa, notwithftanding his foreknow- A.a 3, 1 82 Gods Intent about Pharaoh, Vers. 17 ledg of his obduration and impenitency. For, 3. The nature and proper tendency of thofe Mira- cles which God commanded Mofes to work in Pharaohs iight,togerher with the explication of the end^for which God enabled and fent him to work them, which was, that Pharaoh by this means might certainly know, that that mcfTage or command to fuffer the children of //- rael to depart out ofhis land, which was fignified un- to him by Nojesy was from God •, the nature (I fay)and proper tendency of thefe, being to work Pharaoh to a ready compliance with, and obedience unto, that com- mand of God, plainly evincetb, that Gods intent con- cerning him was, that he rtiould have obeyed. For though God fometimes (as David fairh) makcth a fruit- ful land barren , for the wtckednef of them thdt dwell q Pfai.ic7. H therem% yet his primary intention in planting any man in a fruitful land, is not to ftarve or famifli him, or to '' r*?l/^f;*l^ fl^V him with hunger. And it is none of the worft •vtrboDet aptf Aayin2^s 01 the Synod oiDart: Th3X the efficacy af the vftmojitdkM- ijgip orffteans of C7r4r^£vouchfafed by God unto men] %m'L auxi ^^^ ^^ £meafured, or]//(^^^^^ of-, by the nature of the liU, qua bomi* benefit offered, and by the man'tfeft Word ofCrodj not by the ffwexevcniu, 4. Gods cxprcfscommand impoled upon Pharaon, aucabufu-s;-?/. ^q [^^ i^j^ pcoplc go, together with his often thrcatning p.'iaVl'^'^'^i^^j ^"<^ this very terribly, in cafe he fhould difobcy^ and not let them go, to which we may add, his conftant execution of thefe threatnings accordingly •, thefe I fay, both divifim, and (efpecially conjun^m) plainly ibew that Gods intent concerning Pharaoh, was not that he fliould rcbell, much lefs finally perfift in his rebellion, but that he fliould obey, and let the people go. For doth any man command, and that with all ferioufnefs and gravity, yea and under fevcre penalties in cafe of difobedience. Vers. 17* God deftrou6 of Pharaohs Repentance. 183 difobcdicnce, that which he neither intends, nor dcfires, fhould be done < Nay, doth any man that is in earned, command that which is quite contrary to what he in- tends or dcfires fhould be efFe<5ted < Therefore certain- ly God did not intend Pharaoh difobedicnce, or re- bellion, but the contrary. Yea the native and proper tendency of all thofe applications, which God made unto Pharaoh, to prevail with him, to fuffcr his people peaceably to depart out of his land, fufficiently appear- eth by thofe yeeldings and rclentings of heart which they wrought in him once and again, however he hard- ned himfelf again afterwards^ See Exsd.S. 25, 28. ^,27. 10.16. 12.31,32. Thefe inclinations and wil- lingnelTes in Pharaoh to let the people go, were the ge- nuine and proper effeds of thole means, which God ufed to make him y/illing thereunto,^ not by fits; and ftarts, but with a Gompofed uniformity and perfeve- rance. 5. He that is not willing that amjhouldferifh,biit that all Jhoffldcome to repentance ^,(\whichzhG Apoftle Peter ex-/'*P«-5'^ prefly affirms of God ) could aot be willing (much lefs intend )ihzz Pharaoh ^[ioixldferijh, or perfifl ii^ impeni^ tency. 6* Difobcdicnce and Rebellion againft juft and righ- tnprmk mfat teous Laws, are abhorrings to the foul of God 5 and "^ '^'^^>'^3 ij^- therefore can be no objects of his Intentions or Decrees. JJ,a/j[^p'^Xf Who ever intended or decreed fuch a things which isiinire. Aug. contrary to what he approveth, taketh pleafure, or cic*^ ^io^„^'^'{^^- lights in^ No man ever y et,being in the pofTeifion of his c z, fenfcSjthoughbut common and ordinary, intended or^^**™°f« of decreed his own forrow, or any thing contrary ro what laReJee^^a^' he approveth^ p. -472. But two things (it is like) will be here objcded,^ .1, That God oflcn faid,^ that he would harden Pha- ■ " ~ r, 3°' rit of envy in thcEgyptians againft his pcopkjthat there- fore he intended fuch a thing : nor did he intend or de- fign the fall of Jdam, in, or by creating the tree of the knowledg of goodandcvili in Paradile , with pleafant fruit upon it r, although he knew the fall oiAdam would be the confequent of it, and occafioned by it. For the Intentions, as alfo the Decrees of God, have onely that which is good, and approved by him, for their Objedl, ( as we lately faid) and confequently, not that which is evill, or finful. Other texts of Scripture , where the fubminiftration onely of an occafion, upon which any thing isadedby another, entitleth the ful)miniftrator in this kind to the faid Adlion, though he intends it nor, are thefe, and (probably) many others. 2 Sam,i6.io. Mat.^,^1, Joh, 12. ^o. Rom. i/\.i^, 20. 1 Cor.S, i^, G^;?.45.7, 8. Sothatthereis nothing in the firft rea- fon drawn from thefe words of God zoMofes, But I will harden Pharaohs heartjthat, (jrc, fufficient to prove, that either Pharaohs hardning, final impenitency, or deftru- ^^l^ the former, and removes them from the latter. Andatfe, nmd va^ whereas elfewhere he faith. For judgment {^&s ^'^^^^^ 'T'^^ul^^^'^ i unto judgment] am I come tnto the world'fj &c, he clear- di^umpftw ly fpeaketh onely of the event andilTue of his coming, '»«»«/'<(^«'n>'«* and that which is accidental thereunto, as '^ Calvm^^Autp'veT himfelf (with the generality of Interpreters) expound- (ut ua lo^uv} cth it. See further upon the like account, 3^^^-io.io. J^^Yv"n"i^* Mat»S*Li. y^^.i.y.c^c. Nowthe hardning of^^'^-johnsjf, B b 2 raohs 1^8 fiow Pharaohs h ardeningynBt intended, V e r s . 1 7- TAohs heart, being no natural, proper, or dired effect of Gods difpenfations in one kind or other, towards him, but accidental and occafional onely, contrary (in- deed) to the native tendency and bent of the faid dif- penfations, caufed rather by Pharaoh himfelf, his volun- tary ignorance, pi ide, covetoufnefsjprophanenefs^ &c. then by any of them ( the faid difpenfations ) it cannot according to Scripture notion concerning God be rc- folved into his intentions or will, C primary I mean or antecedent] as the caufe thereof^ Yea, the truth is the nature and property of the means coniidered,where- in God applied himfclf unto Pharaoh^ he may be faid to have intended his repentance, peace, and fafcty •, yea and to have gone very far, and to have done in fome refped as much, or more, in order to their procuring of them, then he doth for the generality of thofe, who are brought to repentance and falvation by him. If it be demanded. But if God did not intend the hardning of Pharaoifs heart, how comes his cafe to be an argument or proof with our Apoftle, of that juft liberty which God claimeth to harden whom he pleaf- eth < Can the effeding of any thing accidentally, ar- gue a juft liberty to cffedor do it, in him who- upon fuch terms effed:eth it^ To this I anfwer-, I. It is true, the doing of a thing cafually or acci- dentally by men, doch not argue a liberty or right of power m them to do it. The flaying of a man acciden- tally is no ncccffary Argument that he that did it, hath, or had,ajuftnefs of power, Amply and diredly, and with the foreknowledg of the evenr,to do it : although it may very pofTibly be, that he had a juftnefs of power to do that, by which he ?.:cidcntally flaieth this man. Yea(that which is yet more)fuppofing that a(fl,by which die man is accidentally flain, was matter of duty in 'him Ve Rs . ly. Proz'eth Cods Ifherty to harden, i Sp him that did it, (which may very poflibly be) and that the event it ielt ( the flaying of the man) had been re- vealed before-hand by God unto him, he had a juft- nefs of power (at leaft) this fc rcknovvledg of the event notwithftanding, to have done that which he did, and conlequently by way of even:, to flay the man. Now though nothing can be done by God, c/tfually, or acci- dentdlly, in fuch a fence of the words wherein they arc commonly applied unto men,(T'/,^. without a knowlcdg of the event,) yet very many things are done by him cafiially and accident ally in this fence, viz. as the words iignifie the doing, effeiling, or bringing to pafs of fuch a thing, which hath no natural affinity with the means by which it is effedled by fuch an Agent, who in good propriety of fpeech, may notwithftanding be faid to ef- fcdl it. Forotherwife the truth is, that there is no ef- • fed, or event whatfoever, not that which feems, and is, mofl: cafual and accidental, but which amongftall the means and caufes, by which it is produced, taken together, will be found to be produced by fome, one or more, which are apt and proper to produce it. But therefore fome events are called fuch ( I mean cafual, and accidental,) and this properly and truly, bccaufe fome of the caufes, which contribute towards their produdion, and without the contribution whereof it is not like they would have been effeded, are in the m- felves of a contrary tendency, and would not have con- tributed any thing towards the producing of fuch cf- feds, but the contrary, had they not fallen in conjundi- on with, and been over-ruled by, fuch other caufes, which were natural and proper by the opportunity of this conjundion, to produce them. Thus the dejlrii- Bion of fools is afcribed to their j^rofperity. [ The pro- fperify of fools dejlroyeth them S ] not becaufc pro]}erity j^ Pior.i. 3 B b 3 or ipo How Profperity Jlayeth fools. Vers. 17, or the bountifulncfs of God in the good things of this life unto men, hath in the nature of k any fuch malig- nant property, which is deftrujflive either to the peace comfort, or lives of men, the natural and proper ten- dency and dud:ure of it being to lead men unto God, and fo to preferve them from deftrudion^ but becaufc meeting with the vanity, weaknefs, pride, and inconfi- deratenefs of men, it occafioneth ftrangc and fond con- ceptions of mind and thought in them, which become fnares unto them, inticing them into fuch ways and pra- d:ifes, which prove their ruineinthc end. Thus our Apoftle defcribing the proper Genius and work of the « Rom. J, 4. goodnefs of G&d[_ to x?«s"o'' ^ ©«» J towards men, affirms ittabe,«? jjiiTAvoiMfAyeiVy to lead them to repentance^-jwhicli neverthelefs(as in the words iminediatly following he ' teacheth, in effcd) meeting with an hard and unrelent- ing heart, occafioneth meft to treafttre up wrath unto themfelves agamjl the day of wrath » By the way, when Solomon- faith, that the frofperity of fools dejlroyeth them , he doth nOt fuppofe, that thefe fools would certainly have been blelt, or have efcaped, in cafe they had not met with profperity by the way 5 for certain it is, that many perilh through fooliihnefs, in an adverfe or unprofperous condition. But his mean- ing is, that when frofperity comes upon fuch perfons, who are finfully fooUlh and vain, it frequently occa- fioneth and produceth, both their more fpeedy, as like- wife their more fignall and exemplary ruine. In like manner, when God is faid to have /; rd;?ed Pharaohs hearty Q /. e, to have raifed htm up •, for the Apoftle as we (liall hear in due time, fignifieth but one and the fame adion in God,by thefe two expreffions,]and upon it, to have fhervedhis power, in his deftni^ftion, it neither, I. Suppofcth thu Pharaohs heart was not hardned, until V E R s . 1 7« what Gods hardnhg Pharaoh, mp/ieth. I p i until God hardned it ; the contrary hereunto is evident from the ftory : Nor yet, 2. That Pharaohs heart would not have been further hardned, unlefs God had taken fome fuch courfe as now he did, thus to . arden it : for many mens hearts are, and have beer:, hardned to a great degree, without any fuch interpofares of God, as thofe whereby Pharaoh became fo K^arfuUy hardned ; Noryet,3. ThatPW^t?^ would no"^ have perifhed, or been deftroyed, unlefs God had hardned l\\m^ as now he did, or fhewed his power in his deiti u(5lion, as now like- wife he did. All that the faid expreifions imply ( as to fuch matters as thefe ) are, i.That God did provi- dentially apply himfclfuntoP^^r^^^ upon fuch terms, whereby he became hardned to deftrudion: 2. That had he not been hardned to fuch arr high degree as he was, yet he might have perifhed, onely God could not ac- cording to thofe principles of wifdome andjuftice,by which he governs the world, and ordereth the concern* ments of men, have ^twn hisprveryj'wh fomuchob- fcrvatioH of dread and terror, unto the world, in his dc- flruiftion, as now he did. But of this afterwards. In the mean time, evident it is from what hath been argued, that P/^^r^^?^/ hardning by God, being fore- . known, though not intended, by him, is a proper in- ftancc, and fufficient proof, of his juft liberty to harden- whom he will •, onely this fuppofed, (which the y^jr^,with whom cfpecially the Apoftle had here to do, granted without fcruple, as we all generally do ) njiz.. that God doth nothing in one kind or other, at any time, or in reference to any perfon, but what he hath a juft and full liberty to do. How the prefcience or foreknowledg of God differs from his Intentions 5 and how comprehend tive,in refpcdl of the obje^, the former is above the lat- ^ KtdetH^lm ter^ hath been argued at large clfewherc ^. So then men ^^^""^^t '^•s- have •JMKlHMlMMandM I p 2 PharJeftru^. Gods reall endy&cMt mtj&c. V e r s . 1 7 have no competent ground to judg, that Gods intent or end in raifing up Pharaoh ( which is faid to be the fiewmg of his power in him, and the glorifying of his Name thereby ) was pofitive and abToIute ( in the fence formerly declared ) but conditional onely •, and intend- ed to be put in execution in cafe of his perfeverance in his former ftubbornnefs, and not otherwifc, as 'viz,, [n cafe he had in time fo repented of his rebellion againft God 5 as to fuifer his people to depart his land in peace. If it be yet further objededjThat the exprefs tenor of the words. For this t'ery thing, or CdMitJhave I raijedthee uf/oTUf lvViX. onely upon the power,purpore3and good pleafurcof God. For the reafon why they who continue in Faith and Ii<^ve to the end, are fivedy is not becaufe they thus continue ^ or becaufe they are wil- ling and defirous themfelves to he ftved-^ boththeie might have been, and yet they (the perfons) never have been faved ^ but becaufe the will and good pleafurc of God, who is able to fave them is, that fo it Ihould be, ;.>. that fuch (hould be pw^. l|,et inftance be put in any other Intention of God livhatfoever , take the Intention in the complete, juft , and intire notion or tenor of it, as it lieth in the brelt of God, and the exe- cution of It will be found im|)regnable, and indepen- dent upon the ivill or pkafur< of what creature foe ver. G c Some x^4 what kind of Intentions in God f r event ible, V e r s . l7' Somethings (indeed) there are^which are fo exprefTed iind reprefented in the Scriptures, as if they were (im- ply and abfolutely the intentions of God, (and may upon this account be called his Intentions) when as they arc but parts onely of thefe his Intentions, the other parts ofthem(refpe(ftively) being to be fupplied, and made out from other Scriptures. Thus the excluding of thofe who are Idolaters^ (and' fo of Adulterers, covetous perfons,cJ'r.)from the King- dom of God, is oft mentioned, as the intent or purpofe of God. I Ctfr.6.9, lo. GaL') ,i9i20,2i, £^^.5.5,6, &i\ Yet this is but fomcwhat, or a part of his intent or purpofe in this kind: his intireor complcat purpofe or intent about this matter , (as other Scriptures make manifeft above all contradidion) is the exclufion of the perfons fpecificd (with the like) from the Kingdom of God , in cafe they remain finally impenitent and unbeleeving, and not otherwife. Now this Intent and Purpofe of God are like the j^reat motintains ( in Davids %\\tx.onc\i) which cAnnot be removed : 2Lrvd the execution of them not preventible, by any polTible interpofure, one or more, of any creature, or creatures, whatfocver. . We gave ( not long fince)more inftances of fuch par- tiall and incompleat cxpreflions of the Intentions of God, as this. Of this kind of Intention, or exprelTi- on rather of the Intentions of God, is that under prefent confideration,where he faith ioPharaoh,For this very end have I r At fed thee ftp, that I may fherv my power in thecy&c, Thefe words do not contain the whole mind or intent of God concerning P^zr^^^^or his dcftru(5lion,but a part of it onely •, and in this rcfped, fo far as it is here declared, it might have been prevented by Pharaoh • as the intent of God concerning Nineveh, fo far as it was revealed unto, and by ^on(ip> was prevented by the Ninivitcs, But W^^^l'J* Reafons of Gods Intentions fartially revealed. ipj But now take the whole mind, counfel, and intent of God concerning Pharaohs deftrudion, and fo it was un- poflible to have been prevented, cither by himfclf or any other. For this it was, that in cafe Pharaoh fliould remain obftinateto fuch a time, under fwch means -as God intended to grant unto him for his Repentance, he would then yZi^n; his power in him,i,e. deftroy him with a great pomp and terror of deftra<5lion. This In- tent of God concerning P/64/-4(?^jdeftrudion,' neither Pharaoh himfelf, nor all the Angels in Heaven, nor ail the Devils in Hell, nor all the men on Earth, were a- bleto prevent. The like is true concerning the intirc counfel or intention of God about the deftruiftion of Nineveh y which was this, that unlefs Nineveh (hould re- pent within forty days, it fliould be deftroyed. This In- tention of God, concerning this citie,was like God him- felf, unchangeable by all imaginable ways and means whatfoevcr. Now the reafon (probably, to adde that briefly by the way) why God fo frequently revealcth his Intenti- ons, efpecially concerning the puniftiing of men, onely in part (as hath been obfcrved) mentioning onely the punifhment, without any overture or promife of ex- emption upon Repentance, may be either, i . Becaufc the Law of exemption from punifhment upon Repent- ance, is written in the Tables of mens hearts by the hand of nature,as is to be feen in the cafe oiAhah,zhcNi' nevites, and others, who onely upon judgments threat- nedjWithout any mention or promife of mercy in cafe of Repentance, betook themfelves to the fan(ftuary of Re- pentance notwithftanding, making no account but that there was pardon and deliverance here, although they had no particular tidings or afTurance of them. Or clfe 2. The Reafon may be, becaufc that very difpca- C c 2 fation I p 6 why Geds Intent tons fometimes, and i»fome V e r s . 1 7 . fation of God towards men, finfuU men , I mean, his giving them warning before he fmites, and a fpacc or breathing while, between the threatning, and the execu- tion5being a fruit of hisPatience,is(conftru(aivcly)an in- vitation unto Repentance^and confequently,unto favour fafcty, and peace •• Thego(^ne[s, or patience, unto them. And inthisrefpe^ icis not much improbable^ improbable, but that God many times may bring the evilldAy neer unto men, and bind it faft and clofe to their confcienccs by the band of an adual mention or threatning of it,and yet leave the good day to be looked aftefjand found out bythemfelveSjit being not,in refped: ofthe terms or conditions of it, very far remote from diem. But whether any, or allthefe,or fome other, be thercafons and grounds. of that Scripture difpofir tion, or difpenfation we fpeak of, evident itisthatfuch a difpofition is found here, and that God oft-times fpeaks onely of wrath and deftrudion unto thofe, for whom notwithllanding he hath in full purpofe, grace, and peace, in cafe of their Repentance. And thus we clearly and plainly fee,how and in what fence, the intentions of God are all abfolute,.all inflexir ble, unchangeable, liable, to no difappointment or in^ terruption whatfoever, no ways dependent in their.ex- ccution, upon the wills or a<5lings of any creature, or creatures whatfoever^ andagain on the other hand, ,how many of them notwithftanding, fo far as they, arc ex- preiTed or declared upon particular, occafions, may be,, and frequently are,,for ever fufpendcd and prevented in their execution, by the interpofures of men. The refult of all thefe latter DifcuffionS, is this 5 That Gods intent^ m raifmg tip Pharaoh, here defcribed^ to hcthcfheivwg ef his power in him, drc. was not his. whole counfel or intent concerning his deftru^ftion, but : one part of it onely •, and that he no otherwife intend- cdliis deftrudion, but upon his final obduration onely 5 /ea. and that he as much, or as well, intended his peace nd prefervation upon his timely repentance, as.his dc- rru -f^s-rtVfwf J (jHod 0' S'ivT^a? dicffnt qftidam, Hugo <^ro(ius in Luc. 1. 34. * honourable 200 G^^ AntecedJntent^.dofit Phar, not mentioned, VER.17 honourable cfteein in their thoughts. See the like^JP^^.p 39. Rom,\i.^^ .Mar. 1 6. 1 ^.(to omit other places)So then there being no occafioa why the primary and antece- dent Intentions of God concerning ?W4(?^ (which yet are evident enough from the nature and tendency of tho fc applications made by him unto him, as we lately arg ued ) ihould be here mentioned by Apoftle, but a manifeft and pregnant occafion, why his fubfequent In- tentions that way iliould be declared, it need be no matter of queftion unto any man, why the one fhould be done, and not the other. 3. (And laftly5)The intent of the Apoflle in the place in hand, being (as hath been faid) onely to alTert and prove the juft liberty of God to harden, and de- flroy whom he pleafeth, and to infinuate withall, what manner of perlons they are, upon, or againft whom he is pleafed taexerqfe this liberty, it was (imply necef- fary,for him to ilmft only upon the fubfequent Intenti- ons of God, and withall onely to inftance fome fuch wicked, ignorant, and, proud perfon, as Phardoh was, becaufe the primary Intentions of God are not (ct^ do not ftand, forthe hardning, or for the dcftroying, of any perfon of mankind whatfocver, but for the foft- ning and faving of all , and his fubfequent Intentions themfclves, are not bent forthe hardntng of any, nor (confequently) for the deftrudion of any, but of pcr- fons voluntarily ignorant, evill, froward, proud, and cither in whole, or in pare, fuch as Pharaoh was. Having by a diligent and narrow fearch clearly dif- c;overcd and found, what Gods end, piirpofe, and intent was in that Providential ad or difpcnfation , about Pharaoh, here expreiTed inthefe words, ilny^^. ^i I have raifed thee Hpy Viz. to Ihew the power of his wrat.h in his deftr)jd|on, and fo to make hunfclfa Name great VE.RrS.i7' --'Have I raife^ theet^p. 201 and terrible through the world, in cafe he repented not in time, let us (with more brevity) now inquire and con- fider what this word, s|My«ef' ^ ^^'^^ ra/fed up, here imports, and what this ad of God was, by which he fought to compafs that his end. Some by Gods raiftng up Pharaoh, underftand his ad of creating him,or brmg- inghim into the world ^: Others, his providential -^^^^'^de cdvM m advancing him to the great place, and roj^al dignity Annotate of a King. Some underftand by it both the faid ads in conjundion: Thus Bucer, Others underftand Gods ftirrring up, 01- provoking Pharaoh to a greater obdu- ratenefs of heart againft his people, by commanding him fo oft as he did,to let them go s, according to that ^ '^»A''« «'<»-. of our Apoftle, Rom. 7. 6, 7. Sm taking occajion hy the'^'* commandment yvor ought in me all manner of concupijcence, &c, Laftly, fome interpret it to be that ad or dif- penfation of God towards Pharaoh j by which he pre- Icrved him in life and being, after he had made him- felf a child of death, by fo many ads of Rebellion as .r , he had now committed againft him, remaining ftill ob- durate and impenitent notwithftanding. Though the three vforraer Interpretations, well underftood, contain noticing in them that is unfound, and (the third and laft of them onely excepted ) are of competent accord with the fignification of the word here ufcd, yet circumftan- ces confidcrcd, and the words and paftage in Mofes du- ly weighed, the Expofition laft mentioned will be found moft appofite and proper. For, i.Concerning the claufein iVf£)/f/, here rendred by the Apoftle, In d.ulo raro l^dyi^. For this v£rj thing have Iraifed thee up, the Chaldee Paraphrafe explains, it thus^ Propter hoc fnfiimi tey for this caufc h^vel en- - durcd thee, or patiently born with thee. This noti- on of the words well agrees with that phrafe of thcApo- P d (tie, - • I '■' ■' ' ■ I 202 Several Jmerfretations cf, t^fiyti^ tri. Vers.I7 h£i^^a;mib,,$le>'^/rA^f ./'^^f^^^ ^^ithjnuch long-fuffering the -vef- ipfHm tmfervt' jcls ofwrnth fitted to deftruaton. The Septuagint tranf- f" "' jj"^* *" l^tes it, 3^ InM Tiir^ J*/gT»fwO-»» J %af n f u« , And for this ha& ET%^^pi t^ott been kept orprefervedy mtill now. Auguftine ; And Ade9rumiu^\forthis vevj thing hiifi thoit been preferved^i Thus alfo 'rJTf!^v^m^'^^''fi reads the words ofthcApoftlcglolTmg thus; tfi, &c Hefpeaketh thus,becmfe Pharaoh, being gHtlty of fo many and great i Hoc tnm dicity fuU turn Pharaoh -^tantU ^^y/j fjj^f ^^ ^^^^ ^^j. ^^ /^ ^ futHrHfbonH$,neftMmmiov\vtte^»HtDe. Aperjon that jvo ft Id never prove Mm, quern fape fatLendum cenfcbM^ «i fia- ^ood, left he fheM either think that Ambrof. i4 Rom, ?. 17. Oivn goodnefs , Or that God, whom he often had thought might be deceiv- edytvas wj^le to avenge himfelf on him, hath this ffie^age fent unto him by God, For this caufe have I faved thee a- Uve, » &c, Junius in his Verfion revifcd and amend- ed;, tranflates the words thus: Therefore have I catifed k VY^ttfu feci ttt fuperftes mmm : In his that thm jhoMjl remain alive \ (brmcricwas f to the fame fence 3 »{ n- Peter Martyr on thc placc bc- ^^"' fore us writcth to this dfccft, iytrbumHebrMkum,quodhk habetur,efia q-^^ Hebrew Word here tranflated smjugiToUe HiphuJ^fMcm ji^re.Jmge- by the Afoftle ts from the P'erb vt& eonftituete : qHtmvu mult't inte/frtta, lOy which ftgnifieth tO (land : tJsMlilvhzrA confertmsfmit &mn. ^^*- ^"^.f^. Conjugation HiphU , fait, ^ jigntfteth to make tojtandy or to Uft up > and efiabUfh 5 although many interpret it to prefirve,\ior (avt alive,] /^ if Pha- raoh whtlfl others fell by death yW us preferved alive, and rjemainedK And (to cite, no more Authors) the fence of the phrafc which wc have preferred, is recommend- ed unto us by C4/i//;> himfclf> in his Commentaries up- on jEATtfi.p. 1 5. Having briefly mentioned two of the llitcrpretatiofls lately prefcntcd by us •, Some (he faith) V E R» 1 7* Cdvins fettce of, i^yeic^- tft . ^^3 ^ conceive that thi^ jentenee defends upn the preceding Hifto- rp and interpret f I have prefer ved thee, or, was rvilling thoti fhoHldfi remain alive. For the Hebrew word^ rvbtch is tranfitfve tn Hiphilycomes of^t2^ which fignipcth tofiand^ Therefore hecaufe God had refrained himfelf for a time, now he aftgns the re^fn of his forbearance, hecaufe had Fharaoh penfhed and fallen by one light battel, the glory pf mAlii fentmti- tbeconquefl had been lefi famous. In brief, lefi ^^^^(^^ '^ f^rSus jhould pleafe himfelf, or harden himfelf with amf vain con- pendere, ae i»« fidertce, God denieth that he wanted Jlrength to have de- "^^^^^iTf* defiroyedhim in a moment, but faith that he defer/dhtsf- vttfuper^ttem nal punijhment upon another account 5 viz. th^t Fharaoh p^^^^ ^«^«^ might learn at leafure that he wrajiled in vain with an in^ Hebraieum, comparable powtr, and that fffignal a (lory might be famoi^s \i*9i tranfiti. through aM generations. But however Paul Moweth the ^^^ ^jeZcuHr Greek Interpreter, yet this hmdreth not but that it ma) be » lOJ? jwi* free for us to embrace this latter fence. For we know that the fj^*"'* "^^ Apoftles were notJoflriB in reciting words, but had refpe^ maderacu's fue- rather to the matter ^or thing itflf. Now fupfofe we con- '''^ ^*'*^, «««« fefs that the Patience of God endured Pharaoh fo longyUn-'^J^fH^^^fiJ^^ tillhe flmUdbe made a not able arid famous document untanat^quiiifiHn§ ail men, what fencelet and mad men aU the fe are, who make^^'"*..K*^^^* rejijtanee agMnft God,^et this aljo belongs to the eternahauh^mkuic^i providence of God, For therefore God f pared Pharaoh ,^^7" ./«#«' that he jhould /land[^ or continue ]/tfr atim€«',dcc. ' Tfful^fl'^^ fitjt bUaaitioi faciat^ veHftenifiaiiciaftobduret Pharaoh^ mgat D^usfibi Adttm extemftofsrdendum vita dcm fMiffeyfcdobatiimfinemdifiutjffeiUtimaspxnie iquofcilicet iente difcttet Phar»ob fruprM Je iMUmi cum incmp«rabtli foteaiiajatqueitaommbui [(gtuUs cetitnra/etiir tarn inpg»tt hijltria^ Et(t Mutem Paulus Gtxcum interpreumfequitur,inhil{amobftMt quowiixHS Icberttmfi^ faflerh* rem uunc fenfum avtpLe£ii. Jam Ht ftutAxnut Dei pattentjam fQiifqste durajfe pbafomtm dam omrnb»stlarHm i*f vobite documsntumforjit^ quam itcjinl jihl t'que dm^nUs^ (fuicwique Deo ref- Jiunt, boe enam td at etna mi povUU»iM*n per Unit: Idea'ntini jpepirtii tharatni Ot»s , utMd ttmpm^aiit^&c. Calvin in Hxod. j. 16. rj ■ • i :.,, — • ,,. Befides the confent of fo many Icatmed and Jiidici- ous Interpreters, there is this reifon to confirm the laft D d a recited 204 Sence given of i^nynei- c&nfirmed. Vers. 17. recited Interpretation, viz, that this mcfTage, For this very caufe have I rat fed thee t^p , d^c, was not fent by- God unto Pharaoh, at the beginning of his Treaty with him about the difmifTion of his people, nor untill F/>4- raoh had multiplied his rebellions againft him,nowthe{c fix fcveral times, and this after fo many extraordina- ry and fore judgments inflided upon his land, and a- gaingracioufly removed by God, fome of them at his requ€ft. If by Gods raiftng up Pharaoh, were meant eithetxhis raifing up from nothing, by creating, or gi- ving him being ^ or his raifif^g up to the power and dig- nity of a King, the melTageCnow under difcourfe) had been, much more proper to have been fent to him at firtt^and before, or at the beginning of the faid Treaty, then after fo much rebellious obftinacy difcovered,and fo many ads of high mifdemcanors worthy of death perpetrated by him. But it was ^ioT^i'^U , excellently becoming God, after fo much patience and long fut- fering (hewed unto Pharaoh under fuch high provoca^ tions reiterated one upon another, to admonifti him, that he hadnotfpared his life all this while, intending ftill tofpare itjincafe he perfifted in his obduratenefs and re- bellion-, but on the contrary to gain an opportunity thereby, for the manifeftation of the glorious grcatnefs of his power in his deft rud ion. Such a fence as thisj as it incorporates the place in hand with thebodie of Pharaohs ftorie, and gives it apleafant afped as well up- on the precedent, as fubfeqvient part thereof 5 fo alfo it . perfedly accords with the nature of God , both in rc- Iped of his "Grace and goodnefs, and feverity likewife , which arc much after the fame manner held forth un- to the world in many other pafTages of Scripture (as hath; been in part declared formerly.) And for the Apoftles phrafe, ijwy^. .(n, Ijdve raif- Vers. 1 7* Metaphor of ^raifin^ up, 20 J ed t^ee «/>, this alfoiswdl pleafcd with the faid inter- pretation. For Pharaoh by rebelling againft God, time after time, and this after many promifesof obedience and loyalty upon Gods merciful dealings with him in healing his land at his requeO, having committed things worthy of death, and confequentjy bemg dead ( as the faying is) in Law, and according to the fentence there- of, Gods clemency towards him in fparing his life, might, with fwcetnefs of Metaphor and allufion , be termed, a raifmghim up [^as it were from the dead.] In a phrafe of fomewhat a like refemblance, our Apoftle calleth Gods forgiving men their Z^;?^ andtrefpaffes, (by means whereof, according to the Law, they were dead) a quickning of them,or(as the word fignifies)a making of them to live. Efh.z, i, 5. compared with Col. 2. 13. And God, by that gracious ad of his in raifmg up Pha- raoh ( in the fence declared ) and healing his land of the feveral plagues cleaving unto it, may ( in Scripture phrafe ) be {aid to have covered his former tranfgrefli- ons. So there islittle queftion but that the fence of the word t^nyi^y now contended for, is according to the Apoftles mind. And li fo, then w-as not ih^jhew- tng of Gods power in Pharaohs deftrudion ,his dired: or primary intent in that ad of raiding him up ( and confequcntly, his deftrudion could not abfolutely, or peremptorily be intended by him) but his fecondary and fubfequent intent onely^ in as much as the Pati- ence or bountifulncfs of God, according the proper na- ture of it, and the primary intentions ot God in it, lead- e^^ men, not to a continuance in obftinacy and rebelli- on againft him, and fo not to deftrudion, but to Re- pentanccy and confequently, falvation. We fhall touch upon a further confirmation of the Interpretation now pleaded for, when we come to open the Verfe next. D d 3 follow ■ 206 How ex Amfle of Phar. accommodates the A^ofile, Vers. 17* following, and co»fider the hardning there fpoken of. This for the clearing of the fence and meaning of this Verfe. There was a third thing propounded, which was to {hew how the example ot Pharaoh y as it is here brief- ly exhibited by the Apoftlc, accommodates his puT- pofe •, which (as we have heard) was to vindicate the liberty and juftnefs of power in God to rejed and caft off whom, or what manner of perfons, he pleafcth^Cand confequently, the ^eryy themfclves in cafe they (hall be found fuch.) The Verfe alfo immediatly following ijieweth this to be his drift and fcope in this place. So then the Apoftles reafoning from the example of P^4- raoh, and Gods proceedings with him, to evince his conclulion, is apparantly this, or to this effect : If Gods will and pleafure was, and this moft righteous and juft, to threaten Pharaoh, a perfon obftinatc and rebellious, that if he pcrfifted in his difobedience and obftinacy, he would P}ew his power in his deftru<5tion, and,he thus per- fifting,aid^(hcw it accordingly ,thcn is it lawful and juft for him to proceed after the fame manner with all others like unto him: But it was the moft righteous and juft will and pleafure of God thus to proceed with Pharaoh, Therefore he may juftly proceed after the fame manner with all others like unto him •, and confequently, rcjcdl and deftroy tvhom he will. The confequcnce in the Ma- jor Proportion is undeniable : for what is righteous and juft for God to do in reference to one man, upon the ac- count of fuch and fuch adions and ways, is as righteous and juft for him to do by all other men, in whom the like a(5tions and ways are to be found. The Minor Pro- polition, which only afferteth the righteoufnefs of Gods proceedings with Pharaoh, is unqueftionablc, and needs no proof. •^ If it be here obje^^ed and faid j But if it be Gods will and yERs,i7»Pharaobhaw aninflance of Gods liberty tOj&c. 207 and pkafure to rejed, and proceed againft to dcftra- dtion, onely fuch pcrfons, as Pharaoh was, /'. e, perfons as deeply and defperately obftinatc and rebellious, fis he, there will be very few, or none, found in the world, who will be rejc(Jled or deftroyed by him 5 To thi€ I anfwer 3 That the Apoftlc intending to flicw and prove , in the example of Pharaoh, who, or what manner of pcr- fons they are, on whom God willexercife his juft li- berty of rejeding and deftroying,doth not fuppofc, nor intend fo much as to infinuate, that God will exereifc this his liberty upon none, but thofc that (hall be gM- . dually like to Pharaoh in fin and wrckednefs. But his meaning is, in the notable and famous inftance of Pha- raoh, whofe rebellious obftinacy and difobedience arc known to all the world, to declare what kind of [pedes of men they are, upon whom God will (liew his liber- ty, and juftnefsof power to rejed and deftroy. As in. the example oi Abrahams Juftification by Faith, and acceptation with God", he did nothing iefs thenJi.^'^'* *^' intend to fhew or lignifie, that oncly perfons, as great, Q^'- j* ?« as ftrong in Faith, as Abraham himfelf was, fhould be juftified i, nor any thing more, then to teach and declare, what kind or manner of perfons they are, who (hall be juftified with faithful Abraham , 'viz. fuch who fhall belecve, not with the fame degree, but with the fame kind of faith, wherewith he beleeved. And as the Ho- ly Ghoftdoth not hold forth the Qxam^U of Abraham, the Grand Beleever of the world, to difcourage thofe from cxpcifting juftification or acceptation with God, whofe Faith doth not make her neft among the ftarrs, as his did, but ii2}htxxoin£ourage them to fuch an high raifed Faith as this : So neither doth he propound the example of Pharaoh, the. firft-born fon of difobedience and. io8 Principals fignipcatvrs of the Species. '■' Ver.iS and rebellion, to incourage thofe to cxped mercy or falvation from God, who fhall not rife every ways as high in difobedience and rebellion againft him, as he didi but rather to dilTwade and terrific -all men from all touch, tafte, and tindture of fuch fins, which brought fuch horrible vengeance and deftnKftioh upon a miferable creature. It is of freqaent obfervation in the Scriptures (and fometimes the like is fouiid in other Authors) that the Heads or principals of any race,fami- ly, fpecies orkindof men, arc made the Significators of the whole fpecies or family. ^ So that the Apoftles intent in bringing the example of P h^rMj' an obiiirvitc and rebellious iinner, upon this ftagc, was' to demon- ftratCj I. That God is at liberty to rejed: and deftroy what fort and kind of pcrfons he pleafeth : And, 2. That this his liberty and pleafure determines it feif , and pitcheth upon obftinate and rebellious ones, (fuch as the fervs J for the generality of them very fignally were) as the objects of it. They who tell us, that P^»/ infift- cth on the example o( Pharaoh, as an inftance of Gods Reprobation of men, perfonally confidered, from eter- nity, deftroy the emphatical richncfs and benefit of his. Dodrine, in the panage, and render this of very little or no effedl. It now foUoweth : Ferfe iS. Therefore hath he mercj, on whom he will have mercy y ^ and whom he will, he hardmth. The Apoftle having (as hath been fiiewed)fubftantially vindicated the righ- tcoufnefsof God,both in the Juftification and falva- tion, as likewiie in the rejedion and condemnation, of whom he pleafeth , accordingly fubjoyncth the Do- drine or conclufion which he had now won by dint of Argument from the Scriptures, in the words' before us : Therefore hath he mercpo'c. What he mcaneth, by Gods having, or flicwing, mercj on men, as likewiie from whence V E R s . 1 8. ff^ords of 4 cognate fence, interchanged. 2 op whence he iafers this part of his Conckfion here af- fcrted, viz. That God hath mercy on whvitt he will have mercy, may tafily be underftood by a diligent recog- nition or furvcy ot the premifcs-, and of that part of ihcm more particularly, wherein the mind of the Holy Ghoft, in'VCT*/.i5,and i5. was explained. But con- cerning the other part of his Do^rine,herc drawn up conclufion-wife, viz» Th2.trvhom he Q/. e, God] rvill, he hardneth,^ double Qgcry may be moved •• i . Why he makes mention of fuch a thing zs^hardning, in this place, having not fpoken any thing of it betore. 2. From whence he deduccth this part of his concluHon, That Gcdhardneth whom he mil, A good account ^is^Ti, of the former, will give a good light to the latter. Therefore ( for the clearing of the former of thefc doubts) this confideration is neer at hand -, viz, that though the Apoftle had not ufed the word, hardning^ before, nor fpake any thing of it formally confidered, yet he had fpoken of fuch things under the types oi fer- vitudci verf, 12, and oi hatred, verf 13. and bciides, by his Ele^i§», verf 1 1, and Gods jbemng mercy on whom he mil jverf 1^,1 g.he had «trTifieT/^h«r of h/trdning. V k r s . 1 8 when God is faid to har4en whom he will, it is to be undcrftood of hardning in fin, or in ways of finnin^^. The phrafe of hardnm^ in fin, being metaphorical, the Metaphor muflbe briefly opened, that fothc cxprcf- fion may be reduced to that which is proper. Hardnefs is a quality proper to an elementary body, and gives the dewomination unto its fubjeft, of being hard. The na- ture of this quality may be readily apprehended by that common dcfcription ( in natural! Philofophy ) of the fubjed affci^d with it, which is this: Durum efl, quod refifiit taifuiiThdt ^Hard, rphfch reftfieth the touch -^ Ksod • A %^ ^'\ ^ ^" ^^^ contrary, that is, moUe, or (oh^uod cedit ta^tui, Sr fcxi!7. 1 { which gives way to the touch. Now as fuch a body is whtit our laft called hard, whofe conftitution, nature, and temper is w 'hoSrSiV f"ch,that it will very hardly,if at all fuffer an imprelTion ground, cither to bc made upon it by any ordinary force, whereby the tt©m the con^ figure or outward lliape of it (hould fuffer an alterati- w.u',rcadeS*on ot change-, in like manner the heart of a man ( and Andheb.rdntd fo^thc man himlclf ) may be faid to be hardymzdc hardy ^t^c'tlmtt^' ^^ hardnedin //w, when it is wrought or brought to Tranfl^tion fucH 3 temper and frame,that neither the motions of the read iif accord ^p-j.^^ ^jf Goi, noT cxh ^rtixioas, admonitions, promi- gi5a")S^ P'*^ fcs, or threatnings fron the Word of God,nor any pro- rtohi heart wAi •^l^Q^xxdX appcarmgs of God, either for, or againft a uf.'A^nfrmth Hun, nor any counl'el, or advice from friends or orhers, tranfliicj (which are the ordinary means whereby finners are wont Ik'^'fomrtb ^^ ^^ reclaimed) will alter, or change the finful purpo- fctve^ that fes,.and inclinations of it, but that it retains, and main- Godis "o^f'j' tains its former difpofition of finning, with the con- "^MT^harJohi tempt orneglcdof all thefe. , In fomc fuch confide- heart under jation AS this, P Wrfi^^x hcatt is often faid. in the Scrip- fi?ft P^i«gu« ? ^"^^^ ^^ ^^^^ ^^" hardmdy fomctimes in the firfl place, nl,r Mnuiithi by hiHvfelf, p and then by God alfo. The hardncfs of far, «ndaf: j^ijar^ffs hcait, cipher coniifted in, or difcovcrcdit fclf Y fi X » . 1 3. fhjra»h*s hArdnhg, ivherein confifled, ii^ by, that unyccldingnefs of it, under fo many exprcfs melTagcs and commands from God, fo many miracu- lous and extraordinarily-terrible Judgments infli^ed upon his Land and people before his eyes, time after time, fo many wondcrfull and extraordinarily-gra- cious intermixtures of mercy ivith judgment, in the fudden removall of thele judgments upon his rc- queft , all of them diviftrn , but efpecially conjun- im , perfwading him with an high hand to hearken unto God, and to let the people of ifrael go. What God ordinarily doth in, or about the hardning of men , and particularly what he did about the hard- ning of Pharaoh , hath been in part already ( viz,, in our explications of the next preceding Verfe) and ihall (himfclf ailiding) be again touch'd in our Anfwcr to the latter demand. As for thofc tranfient and ihort- liv'd relcntings which appeared in. Pharaoh upon the incumbency, or new execiition, of fome of the faid judgments, God may much more properly be faid to be Author of thefe, then of any the relpsi^ivc hardnings prefcntly enfuing 5 becaufe thefe relencings were the proper fruits, or effcifts, of what he did in a way of judgment •, whereas thofe hardnings ystttt (as hath been iaid) but onely the occafionall or accidental effe(5ts of what he did in a way of mercy, either in fparing the psr- fon of Pharaoh fo long as he did, or in removing the judgments infli(5kd fofoon as he did, upon hisrequeft. This for fatisfa<^iai to the former of the two demands lately propounded*. To the latter, how,or upon what account/rom Gods hardmng Pharaoh, it may be concluded,That he hardneth whom he will, I anfwer: The Premiffes o( GodsJiard- ning Pharaoh, brings forth this Conclufion, That hs mrdrnth. ivho//it,hg wilh by the.midwifery,or mcdia- E e 3 tiortj 214 Borvfrovedythdt God tiArdeneth whom he wilt, Vers.iS, tion, of thefe three fiippofitions ( all of them plain and iinqucftionable :) i .That he had a liberty, or juftncfs of power, to h^irdcn Vh.traoh as he did ^ otherwife he would noihs-YC hardfied him. 2. That he hath a like liberty TO harden any other perfon, one, more, or all, that ihall be found like umo Pharavh-^i^ov what reafon can be imagined that iliould caufc any difference in this kind r 3. And laftly, that his will is to harden onely fuch as Fhaviioh was. Thefe particulars being grantedjit round- ly follows, that if God /aW/^^^ Phara^ihyhc may, and confequently doth, harden rvhem he will. If there be any doubt of truth in any of the faid three Propo- rtions unto any man, it muft be (I conceive) in the third and laft onely : but the Scriptures being diligent- ly confulted, this will be found as pregnant of truth, as either of the other. For thefe conftantly teach, that every breach between God and the creature, is ftill be- gun on the creatures fide : which clearly Qicwcth that God ncvcthard»eth any man (and confequently that he willeth not to /^W^» any man) but onely fuch who firft voluntarily harden themfelves, and are ebjlinately dif- obedient, as Pharaoh was : Loy this onely have I found ^ that Godhdth made man upright ^ but They have fought gEciltt7« »?• Qtif rnany mvertttom 1 3 /*. e. many crooked and pervcrfe notions and cogitations, which lead them from that re- ditude, wherein God created them ( as Mercer well cx- poundeth it.) Hear seme, Aft, and all Jttdah and Ben- jamin (faith Azariah, the fpirit of God being now upon him.) The Lord is with you, ivhile ye be wtthhim-^ andif yeefeek him, he wtll be found (f you: but If Ye Foh- rapir.x J.I a. sake him , he will for fake you ', See alfo folh. 7.12. Take heed therefore how ye hear : for whofoever hath, to him fhall be given [] and he^allhave abundance, as Mat- thew hath it] and whofoever hath not, from him jhall be ta- ken Vers. 1 8. To feemtoftfiffpofeJ tiffecrecy,n(^tirttth, 215 ken even that which he feemeth to have ^^/. f. which men f Luke »8 18, upon fttfficrcntgrouna judged him at prefent, and be- fore this judgment of God upon him. to have. The Verb, S'tMifi commonly tranflated, to jeem, doth not al- waies import a bare (hew or appearance of a thing, in oppofition to the reality, truth, or certainty of it ^ but very frequently noteth the manifeftation or certain knowledg of a thing in oppofition to the fecrecy, hiddennefs , doubtfulnefs , or elfe concealment of it. For it feemed[_ ?/o|i yeis ] or, it jeemsd goodjto the Holy t Aas ir.aj^ Gheji and to t^, to l.iy no other burthen ufon yoHj^(^c, The meaning is not , as if the non-impofai of any further burthen upon the Gentiles , barely feemed a thing meet and reafonable, unto the Holy Ghoft', and the Apoftles, being in truth, and in it felf, other- wife 5 but that the reail goodnefs or meetnefs of the - thing, was accordingly apprehended and judged by the Holy Ghoft, and by him revealed and made known to > the Apoftles and Elders. Sec the like ufe and import of the word. Mar. 10.^1. Luke i. 3. and 17.9. A5f,i^, 22,25. and25.27. i Or. 7.40. Gal, 2,^, Heh.^ji,. And that (in the Text cited, X»/^^ 8. 18. ) it doth not lignifie a groundlefs or empty conceit upon a meer fliew or appearance, but a judgment according to the truth and reality ofthething, is evident from the pa- rallel paffageSjAf^^.i 3.1 2. and 25. 2^, Mar,^.2$, where the perfon fpokcn of, is plainly and fimply faid,to have, ■. that which upon his non-havingy [meaning, by waf - of im^rovtmcntyis thrcimedto he taken fr^m him. But the clear fence and meaning of thefe pafTages, I have fome while fmce in preaching, difcufled and evinced at large-, and Godfparing life and health,. may in time do the like more publikely. In the mean timc,bcridcs the Scriptures already cited to prove, that every breach between • 21 6 HardningifiiUoccafionedhj the creature* Ver.iS between God, and the creature^ is ftill begun on the creatures fide, thefe diligently confidered, arc very- pregnant. O ^eni[iilcmy ferufalemy— hopff often jvould J. / huve giithered thy children together j even as an hen^d- .:?8. ' thereth ker chickens under her wings, and ye rvetdd not. Behold, your houfe is left unto you dejoLite ", So again^FfJr X Rom.»4.i8. this cauje [_viz-. tor changing the truth of God tnto aiye,l J i 4iciiium Qg^ ^^^^ f/j^^ f^p j^jjfQ ^,fi^ afe^ions, &c. And foon at- iviiici c.iicci. ter : ylnd as the) did not regard to retain God in their know- luiu Miuini ledg, God gave them up to a Reprobate minde,^ (^c. It quTpnuViiiua ^v^^'^ ^^^^^ ^o gather more of thel'e fpiritual ftoncs togc- luii vicioicpc- thcr for the raifing of that building yet higher, which IT^M^'^^**' is now in hand, the Scripture every where laying at the 4uc-d tivs m creatures doors, the occalion, or caule, or any difplca- ^ciipiuriip»i fi,re conceived in the brcft of God, againft it at any j;^ "iplmuT' ^i^^' S^ that He never hardens any but the difobe- ich'naiuus, nc dicnt, and thofe who firft provoke him to it by fuch vo- »p,rHum tx- luntary neelc(5t, ftubLornnefs, and contempt, as Pharaoh giatum ui did. The Synod ofD(W^exprefleth It felt very Ortho- tiuftra recip - doxly in this point, (as indeed it doth, by places, in all ^iTmu "a*Dco! ^^^ i^^j oi which it took cognizance.) The talent of Hcb.3.7. imo Grace ( faith this Synod) which is once granted by God is ^^^^.^^^^' taken away from no man, unUfs through his 9ivn default pcrtiffimc'dc ^^ hath jirjl ^«rW//^, Matth.25.28. Hence it is that in ^'gnatur ratio, the Scrtptures we arc from place to place admo:njhed, thit ?1n!^n?K "* *:^ ^^ reftfi not the Spirit, that we au^nch not the Spirit, that us dcfcratur , fpe rcccive not the grace of God tn vatn, that we fall not ^ro.i.%^^Ma ^,j;^« fjr^^ ^^^^ H^b^ ;, ^ y ^ Yea this reafon is mofi clea:- /y i(iu, tg^qitq.,?'"^^^ why the creature is at any tune forjaken ty Goa, viz. la iattntH ve- iecaitfe he is frfl for{aken by it. Prov. 1.24. Bec/tufe I f Quajt'io. ^"^^^^"^ > "^^^f^ refufed, I witl aljo laugh in your depu^ion, mrtUqmt(*H 2 Chron. 24. 20. Tou have forjaken the Lord that he jibovAm^ ut ^fght [_or fhould] forfdke you, Bui it ts no where in vol "irnur- ^^^ Scriptures fs much 44 infmnated in the lenfl, that God <}uain tf V E R s . 1 8. Synod of Dortj CahiUf ahont hAfdning, ^17 u either wont , or '^Ili.Ihq ^ t@ take away ffom my qwmin Scri. mAutheaid ofexcitinz Grace, sr am other help which he ^^^'t^^'^'^l^^' hath once given tn order to his Converpon, umejs tne fnan cur, u^mu lo- himfzlf hath jirfi made way for it- by his fin. This was jcn:,autYt:L- the Do5frtne of the Orthodox Fathers, who had ^* ab^ac i?i3E*m do with the PeUgians. Whether Auftin or Profper , hoiHims cui- the one of themlaith: It is the will of God, that a man ^^^^^^^'^'^'^^^ jlould continue in a good frame of will, w'10 aljo forfakes m cxchamu ndman, unttll himfelf he firfiforfaken, yea and oft-tines J^''j^"'"v^-J"J converteth' many of the forfakers the/nfeives y. Thus far Mm, qujj is- the Synod. By the way, is it not the firft-born of ">e^ con.uiu things that are ftrange, thvit fo many learned and grave ''acm^^mnT' men iliould fpcak and write fuch things as thefe, and ordinaiufn,sic yet deny that God vouchfafeth unto every man a fuf- orthodo^T'" HcicaCY of means for Salvation ^ Or that God beareth qnbas cu.n in his brcft the mod doleful and irrcconciieable war »^<=ias'anisnc. of a fatall Reprobation from eternity, again ft far the ^'^^^ve/plo^^, greateft part of men, from their firft conception in the *^ ^^^^e- f*if' Avomb f Doth a fountain ( faith the Apoftle fames) fend Jlu*„a^ii,'c*^„ forth at the fame place, fiveet water, and hitter * •'' Calvin ojiu voiuma^ alfo hath many paflagesin his writings, very cxprefs ^'^j'"'"^-"'*^.* for theAlTertion of the fame Truth-, I mean that Godqllni Sra. never withdraws that preventing or exciting grace, '^r* n:iT»incti which is given unto every man, from any man, uncill fo!*^'"c'ifrlI!^g, the man himfelf by voluntarinefs of finning provok- fx^c cmvcr* eth him to it : and confequently that he iv/7/f^^ nor to "'• ^^' ■^■'^•' harden any man, or men, but fuch onely who are like p. ''n'^. unto Pharaoh, But I confider that multiplicity of quo- ^t*'nj»»w tations from men are not fo proper for a Commen- tary. Bv this time (I prefume) it appears to fatisiatfli- on, that all the three Suppofitions mentioned are un'q'ue- ftionably true, and that upon this account, the Apoftles ^ inference of Gods hardning whom he will, from his par- ticular a(ft in hardning fharaoh, is legitimate and clear. - F f Onely 218 Obie^: again fi Gods hardning rvhofft, &c* V e k s , i g Onely I conceive, there is yet one dark corner in the room we are in, whereinto the light hath not yet ftione. This iSjhowfrom Gods hardning Pharaoh, it can be con- cluded, that he hardneth whom he rvill, if it be fuppofcd that he intended not,/, e. willed not, no not the hardning of Pharaoh himfelf, at lead with his antecedent or pri- mary intention,or will ♦, nor yet that he did ( in the e- vent)/'W^» him othcrwife then accidentally, or occa- sionally : C for thefe things have been argued and afTert- cd in the Premires,)and confequently that Pharaoh,cyen when God did that by which he became hardnedy might have chufcd whether he would have been hardned, or no. If this be Co, it fcems rather to reft in the wills of men, who fliall be hardned by God, then in the willo^ God. God iiall harden whom men willy not whom h\m(t\i willeth, I anfwer to all this ; I. It hath formerly been faid and proved, that God ne- ver intends, or willeth, the hardning of any perfon what- foevcr, with his primary or antecedent Intention,or wiHy Hpi»«h«fetwobut with his fubfequent onely: from whence it follows, w^^* '»^^^that when the Apoftlc, from Gods raifingnf, ov hard- Jne*h icrojcd^ »^^,C Pharaoh yinicvsth^it therefore whom he will he hard- hwttcedent.xht neth, he fpcaketh of his fecondary , or his consequent T^fifr.iu ^f^^ oncW. That God willeth the hardning of no man icd at large , whatlocver, but only with his conjequent will, is at large ^d'^^efQ^ and with an high hand afTerted by the Synod of Dort ^tme ^j. .^ £gi£ jj^ jl^g, paffageiately tranfcribed from it •, as alfo J^'J,'!^^, where they teach and grant, that Chrift died Ante- ebrifium ejje c rd B N TL Y for his enemies and unbeleevers , but Co n-* w«r/#«i» pr» sBQji iNTLT /2^^^ upon which his deiirui^ion immediatly followed by relenting, and letting the people go, have prevent- ed his finall ^./;'<^'^/;?f . and cortfequently, his deftru(fli- 2- P«. ^"- ^^^ whilft the patience of God, which (as our A- poftle (2^\.ih)U.ideth men to repentance, is continued or vouchfafed unto them, there is no impoffibility but that they may be lcd[ I mean,led home,or adually brought] to Repentance. The Apoftle Peter alfo mtormcth us, that Godsloffg-fufferingftowcLtds men, proceedeth from his unrvillingrtefs ih.it any man jh&uid perifl^ and defirc that alljhould repent. It was not indeed in Pharaehs- power or liberty of choice, having firft hc^imxohjrderk iiimfelf, whether God iliouid proceed with him, as m the firft place he did, and whereby he became further ^W<^^<^ 5 nor yet having thus further hardntd himfelf, whether God ihould proceed with liim in the next place^ as he did, whereby he became yet hardned more ( and. fo along all the gradations, or ftcps of his hardmng) Gods deportment of himfelf to wiards P WW; , upon Pharaohs deportment towards him, depending onely upon his own will, and not at all upon Pharaohs, but it was in Pharaohs power, under, or upon, every prece- dent a(fl or difpenfation of God, whereby he became hardned, ox Wdf«^^ more thea before, to have prevent- ed all thofe that now followed*, and confequently his finall hardning and deftruiflion hereupon. For there is no degree ofobdurationC on this fide the unpardona- ble fin againft the Holy Ghoft) but which (as hath been more then once obferved in the premifes, and is elfe- . ^ ^ where more fully proved, both from the Scriptures,and and^oift^ncl by Argument ^) admittcthof fuch a degree of the Grace of Brethren, of God,andof his good Spirit, in confiftency with it, ^'^^''^*^ ^^'by theftirring up, and impravement whereof it is very polTibk Vbrs.xS. Jftd iitn$ mun ntftfirily bardnid, ill poBible for men to recover out of the fnarc thereof, and to reduce themrelvesto a gracious tendcrnefs of foul. 4. From the prcmiflcs it is not hard to conceive, how and in what fence the Apoftles inferencc,that God hard- nctb whom he iv/il, ftandeth firm , and is moft true , notwithftandingitbetrue alfo(in its lence) that it refts in the wills of men, being always fuperintended and aflifted by the Grace of God, whether they will be hurdled by him or no. God hard?jeth ivhom he will, in vis much as he hardneth thofe, who firlt voluntarily harden themfelves, and are found difobedient, thcle being they, or all thofe, whom he willeth to harde/?» A- gain, in as much as no man is neceflitated, or compelled to /^Wi or means of Grace, Qvouchfafcd by God unto men] 15 V B R s . I ^. Pharaoh had means fufficfem, (^c, a 2 j is to lfe[_mt^(uvtd^or']judved of by the nature of the he- neft offered, and by the wanifefl Word of God, Not By Thb Evbnt, Oh Abush Of TAem. SothatP;&4- raohs unrelentingnefs and impenitcncy, are no argu- ments at all of any defedivenefs or infufficiency in the means afforded him for his Repentance. Nay, 3. The Benefit or Indulgence offered by God unto Pharaoh time after time, upon condition of his Repent- ance and difmiffion of his people, as njjz, his immuni- ty from further plagues or judgments from God, plainly fliew, according to the Dodlrine of the Synod of Dort lately recited, that the means vouchfafed un- to Pharaoh were effcdual , and fully fufficient to have wrought him to Repentance. The proffer, or promife of a benefit, by a foberand well-difpofed perfon, un- to any man, upon the performance of fuch, or fuch, a condition, always fuppofeth(at leaft in his apprchen- fion)a fufficiency of power in him, to whom fuch a pro- mife or proffer, is made, to perform this condition. To promife any thing upon other terms, is rather an inful- tation over the weakncfs of him, to whom the promife is made, then any matter of kindnefs, which the nature of a promife ftill imports. The promife of a reward of a thoufand pounds made unto a cripple, or poor man, whofe legs have been cut off, upon condition, he will run twenty miles within an hours fpace, were meerly to deride fuch a man in his mifery. Therefore cer- tainly, P^4r4<>^,G od by many promifTory intimations, , time after time, fignifying unto him, that upon his Re- pentance, and letting his people go, the judgments threatned (houldnot come upon him, is hereby evid- cd to have had a fufficiency of means, or power, for the fulfilling of the faid condition of Repentance, and of. difmiifrngthe people. ^Pharaoh' as4 Pharddh mttttfcapdUtf RepMtance, ViRs.iS '"""^ ^tfharAfik by the means winch were vouehlafed unto him, did fcvcral times a^^ually and truly repent of his obftinacvjand promiled^yea and gave order torj the dil* • miflion and departure ot the people* £x4/^/- on on them, he did not onely vouch fafc> a bare fuffici- cncy of means unto them, or fucb, by the highcft and utmoft improvement whereof they might have been reclaimed from the evil of their ways, and fo have been prcfervcd from ruine •, but as rich and full a proporti- on of fuch means, as his utmoft eftate in power ( fo coa- fidered as hath been declared) could afford. He doth not truLy coropfiflionatc a perfon inmifcry, who doth not Ve»s.i8. Speak rf Gods reguUted fotver, t29 not afford him the beft means he is able with wirdom and difcretion, for his relief, in cafe he cannot be re* keved othcrwife. Of this regulated power of God the Evangelift Mark alfo fpeaketh, where fpcaking. of Chhji ^now being in his own country, iie faith, And he CouiD there Do ^ot mighty work , &€, Mark 6. J. The exprelfion implieth not that that Arm of Omni- potcncy, by which the. Lord Ghrift wrought fo many eighty works in other phces, was either (hortned, or any ways weakrtcd or enfeebled by coming into, or remain- ing iny his own. country V but onely that it admitted fuch a kind of regulation here by his wifdom, in rc- fped of differing circumftanccs, which it did not re- ceive in othier places 5 and iconfequently was at liberty to work many mighty works there, which it wanted here. What circuraftance it was- in particular , according to the exigency whereof the. innnitewifdom of Chrift regulated and contraded \{\s^ower to a narrower fpherc of aftion in his own. country, then it did in other parts, the Evangelift iif4fr^efl? clearly cxpreffeth, where ( fpeaking of the fame thing) he faith. And he did not many mighty wsrks there, Be c aus e Of Th e ib. Un- i'ELiiF, Mat.i^.^S, C^r/j^ judged it not a thing rea- f6'nablc or meet (and confequently, it was impoffibk for hiril to dait) to nniltiply miracles, or mighty works, where the people generally were cither blockifh, and fct not their hearts or minds upon the interpretation and import of them, or otherwife were of malicious and pcrverfe fpirits, drawing onciy darknefs out of light, depraving and blafpheming that glorious power, by which they were cffcAed. Ot the fame regulated pow- er we fpeakof, the Apoftle P4«/ alfo fpake,^^^ 27.3 1, when hefaidtothe Centurion and Souldkrs concern- ing the Mariners now ahtftft te flee out of the/hip -, £xcepf G gj.,. thefe / 23 6 Hehr.j, 1 5 ./peaks of Gods rtgnlat^d fower. V h r s . i S theje abidd in the fhrpije CM^^o-i bt fafe. Qucftion- kfs the power of God, (imply confidercd, did not ftand ^fnricedofthchelp or prefencc of the Mariners, to pre- fervc cither the lhip,orthofe that were in it from the danger, unto which both were no\r cxpofedj but the regulated power of God, did. ForJie had promifcd , tinto his Beloved Servant Pdul, tanquam munus hono' yAriunti as a reward of honour, the lives not of Tome, but of All that failed with him in the fhip (1/^//, 24,) ^meaning if they would all agree, and be content to ac- ^'cept of their prefervatioR upon this account, and be di- reded by P4/^/ in order hereunto, that fo the deliver- ance might be difcerned to be given unto them by God for his fake : and therefore did nOtjudg it meet or honourable for him to make good his promifc by halfs, nor yet contrary to the terms upon which it was made, and according to which the performance of it was intended. Therefore in cafe the Mariners, who were a partofthofe withP4«/ in the Ship, (hould at- tempt their prefervation another way,as vix,, by cfcape- ing in their boat, and fo, in cafe they ihould have been thus preferved, their prefervation would not have been afcribed to ?Atils Intereft in God, but to their own wifdome and providence, God declares plainly to ^'e refidue of thofe in the fhip, by the mouth of his fcr- vant YahI, thatiinlefs they took a courfe to keep, the Mariners alfoin the (hip, it would not be in his power tofavethemj meaning (as hath been faid) that it would not be honourable in point of wifdome for him to fave them •, in which refpe^ he could mt do it. That claufe alfo, Heh,'], 2 5 . fpeaking of Chrift, WherefQre hi is A- B L B al^a to fave them to the uttefmojf, thdt come unto God by him, fpeaketh clearly enough, not of the (imjile or abfolute, but of the regulated ability ,'6f power oiChnfl V nx s> > ^» Other Sf/ifU^^s, te^cff Cpdi regulated porver, ^51 to lave. For in i:cfp€ A of his poAver, iimply confidcr- cd^jbe is abie to fayc even thofc alfo to the uttcrmoft [or, for evermore,] who do not come unto Cod by him. And if fo, what great comfort is it for Belecvers themfclvcs, who arc they that do f^me to God by^im, to hear that He is able to lave them upon the fame terms f Therefore (doubtlcfs) the Holy Ghoft, by the Mity or fower of Chrift to fave ( in the pafifage before us ) mcans,nothis abiolutc,but his regulated, power to fave : for by this he is able to (slvq thoky who comettnto God by him, hut no others. The powerof God is in feve- ral other Scriptures, ,befidcs thofc mentioned ( which 1 would be too long to infift upon particularly)rcprcfent- ed unto us :undcr thjat notion of regulation, which wc have now opened. See @e».^*z2i £fh, i .n . zTim,i». 12. and 2. 13. H^hr^2,iS* (befides others.) And as thefc Texts fpeak of the power of God, as regulated, fo that of David, P/4/.P0.4. fpeaketh (in part) of the regulation it felf.^ Jhe Kings ftrengtk alfi ( he fpeaketh of the Kingy that fitteth betwem .$he Cherftkims,i verf. i *) loveth judgment 5 meaning , that the Omnipotency of God in all the exertions, motions^nd^^ingsof iit^ {ub- mitteth itfelf willinguftyiigh' teous, and meet to b^ done, app^rta^neth tothc- undcc- ftanding. And^s he thn loveth > is iaiakind of fob- jedion to that, whether perfonyOr thiflg;, w^hich he lo- veth, and receiveth many laws an^jfyegulations from it, as {viz, ) concerning the domg bf fuch and fuch things , which are for the benefit^ good,and well- being of it^and on, ihe other hand, coaccrning.tbc: foe- bearing of fiichandfttcha^ons,; which are contrary there- ip Efhef. I. «ii. Ofentd. Ve r$>iS thereunto •, in like manner the Strength, or power of the great Kingi hvijfg'jvdgment, muft of ncceffity be con- ceived to be in a kind of fubje^ion unto it, and to ac- cept of fuch terms of ^i-egulation from it, by the Qb- fervation whereof the faid /r^w^;^ or power muftne- ccfrarily5not onely a'yfr/.i7« cxpreffcth himfelf ' thus. V E R5 r 1 8. . Heads of Doctrine from verf i y, 1 8. 237 thus. For the Scripture Jaith unto, FhAraohj his meaning (as was explained) being, that Cod himfclf fpakc thus unto him ^ it is obfervable , That tvhat the Scrifture fpeakethj ought to he conceived and under foody as /poken by God hmfelf unto the world, 2 Tim.^ .16. 2 Pet, 1.169 21. Gai.^,22j(!re. 2 . Whereas we hear of Gods^ raifing up Pharaoh (\n the fence declared) for the end here fpccihed, they^^w- tng of his power in htnty &c, it is moft worthy Obferva- tion. That where God I'ouchfafeth the great eft and moji fgnal favours , he always intends the great ef exempla- rtnefs of feverity, in cafe of dt (obedience andimpenitency, Am,^»2, Mat. 11,2^, Znd 23.37, 38,^^. 3. From thofe words. And that my Name may be de- clared through a& the Earth, knowledg may be taken 5 That in the mofi fevers punijhments and executions done upon wicked men, Gods ■ intentions are very gracious to the generality of men furviving, and fucceeding, viz. in ordering and dijpoftng juch executions, to the more effeBu- all publication and manifefiution f his mof worthy and great Na,ne among fl them, Pfal, $S,io,ii*Numb.i/:^» 21^ 22,2^,Deut, 1^.^,10, 11^ i 4. From tills Interence of the Ap(y({\e^. Therefore, hath he mercy j en- whom he will have mercy j this Doiftrine {^xin^^i).^lL\\2Xtheg^ac''0its n'lll a dgo&d pleafure of God, a)'/d noi the will or a^f. ehenfon fman, is, and this with greatefi reafoa and equiiy, the rule .according unto which mercy ■^nd favour jhad be fhewa unto men. Bph^ i, ii^, 2 C^r. lo.i'^. J^oh.6.afQ,,&c, 5. ( And laftiy,.) From thofe wovds^Jndwhom he wiU he^hard^ehy this Observation m like manner prefent- cthitfelfj That the will of God, not the fence, conceit, or mil of men, ought to umpire and determine, who, and what kindof ferjons are tobe^and jhall be, reje^ed, punijhed, H h 3 and 238 T^^on wih faylhtTi^&cwhydethheytty&c* Vers. 15^ and re^robAUdhy Ged. Proceed wc ttow tQ Expofi* tion. j^ r Thou rvilt fay then unto me, wkf doth he yet find fault ? y^rjei^. ^^^ ^y^ hath replied his m/i ^ This Particle, then, or (as iris in the OrigindA) therefore y OfiU lim'^ihcwtth^ that theObjedionor demand, contained in the reft ot" the words, was occafioned from the laft claufe or in- ference of the Apoftleinthe former Verfe, Andrvhom he Willi he hard»eth. This yet further appeareth from that other Particle, ^r/, ji» when men are now hardned by him ] fnd faulty reprove, or complain ( as the word ixi/x?*^, fignifieth) meaning, of fuch perfons, as that they continue wicked, obftinate, difobedient, &c. and will not repent 5 taking it for granted (and that not without caufe ) that God indeed is wont to find fault with, to reprove^ and complain even of fuch men, whom he hath hardned. The reafonablencfs or ftrength of the Objedion (fuch as it is ) is held forth by the Objedor * in the latter demand (as the ratiocinative particle, fort importcth)Fot who hath reft fled his Will? q,d» Men being hardned by the irrefiftible will of God, cannot tcafonably be complained of, or reproved, by him , cither for being, or remaining, hardned or impenitent. The principle in rcafoa and comii\on equity , upon which V B R $ . X 9« who bath refined his will .« » 239 which this Objcdion is founded, is this ^ That men are excufable in whatfoevcr they are ncceffitatcd unto by a power greater then they are able to withftand, and ought not to be reproved upon fuch an account, efpc- cially not by him, by whofc over-bearing power they have been neceflitated thereunto. For the Phrafe , Who hathrefijtedt it iffiports , who hath been able to refill •, according to that rule by Ncgatio adus which the Scripture fpcaketh many things 5 Many times ^^P*^ '***™^ the negation €f aforver to (tct, is included in, and with, the gationem p well obferveth) ofH«pr»*rc «. two parts. The former is a fharp objurgation or ^^' ^i^Jd^l^'m. proot ; the latter, a fubftantial vindication of the right- prtbianett uiu teoufnefs and wifdom of God inthofe proceedings o^^^/w^f'^wt bis with men, both which the Objedion feemeth deli- mtato Mb btmi- rous to impeach. Each part of the Anfwer is propound- «« cindunm cd m one and the fame mterrogative form and tenor ,^;„'^^^^ yi,^ of fpcech : the former thus 5 Nay hut who art thou y O ytkt^qHs oti tnany &c. The latter •, Hath not the Fitter power if- f^"'^,;^^*„^^, yery &c. Interrogative cxpreffiorts argue much feri-rw^ vindka* oufnefs and intenlncfs of mmd in him that fpeakcth , ***• about the things ofwhich he fpeakcth: and withali, arc more apt to pierce, and awaken the minds and thoughts of thole that arc fpoken unto, or hear. In the objurgation or former part of the Anfwer, the Apoftle toucheth upon three things, to make the Objedorfenfible either of his ignorance, or prefump- tion, or both, in admitting and giving way to fuch thoughts, as thofe, of which the ObjeSion is made^: Firft, he re- minds him of his own weak, and deplora- ble condition , as being a mdn , and ib fold under fin and ignorance. Nay, but who art thouy O M a n ? 2. He fcts before him the confideration of the moft tranfcen- dent greathefs , wifdome and majefty of him againft whom he contends, and whom he arraigns by fuch an , Ob|edtion,in the word, (jD(f 3. (And laftly)he informs him of the nature or quality of his offence committed in fuch an Obje(5tion, againft this moft glorious and incomprehen- fible beihg,&b\p,i^ that word, ^ AA'dTrUeAvofj^^-.who re- plfeJt,ot takcft lip a difpute a^amft,or\vho giveft thwart, or ctofs anfwers unt:6 God. The word will well bear any ofthctb (igiiificatibns : yet lihcline rather to, that mcttHorifcd^lnW'iiedhd pike^.' -^S^ iM' this Wart of §nifii.ilvl ^ I i 2 the 244 Paul's oh] urgat ion exf Heated, Ver. 20,21, the Apoftlcs anfwer, being rprcad more at large, may be conceived to contain fome fuch addrefs from him, as thiSjto the Objector. How is it, what ftrange and unheard of prefumption is it, for fuch a creature as thou art, being a man) dwelling in anhoufe of clay, compafTed about with ignorance and darknefs, ibid un- der fin, adjudged unto death, guilty of eternal death, fliouldft undertake to reprove, cenfure,judg, and con- demn the anions and ways of the moft High God, as if they Avcre crooked , defedive either in juftice, or wif- dom,or any other excellency ^the adions and ways I fay of that God, who is the Ibveraign and fupream Ruler of all things, the Lord of life and death, the Great Cre- ator, Prefcrvcr, Governour of all creatures, before whom thofe great Princes of Heaven, the Holy An- gels, cover their faces, and Heaven and Earth are afraid and tremble-, and who through the riches of his pati- ence hath endured thee in the midft of many great pro- provocations, and all thy fins notwithftanding, hath intrcated thee gracioufly, dealt bountifully with thee, heaped bleflfmgs and good things upon thee night and day, in comparifon of whom, thou together with all the Nations of the Earth, art lighter then vanity, leffer then nothing it felfc" that fuch an one, as thou art, ihouldlt lift up a thoughtagamft fuchaGodasthis, orthelcaft of his ways, is fuch a thing, fuch a deportment of a creature, at which the Sun may be afhamed, and the. Moon aba(hedj and the Earth removed out of his, place. t In the words following,^^^// the thing f4>rmed faj to hitn^ that formed it y why hafi thoa mademethtfs, the Apoftlc further amplifies and exaggerates the indignity put up- on God by him,that (hould rife up againft him with any fwch demand, as, Whjdoth he thenpndfaHlf^f fo^ tvhoy&c* Meaning Vers«20,2I. Things could not be Other, thenivhat^&c, 245 Meaning, that he that fliall thus expoftulate with Cod, doth no otheiwife, no whit better, then if an earthen Pitcher fhould contend with him that formed it, and demand an account of him, why he made it in Ciich or fuch a Ihapc, as now he hath done, and not rather in fome other. This comparifon fets oiFthe deportment of the Objedlor towards God with a kind ot unnatu- ral and prodigious deformity, and unworthinefs. For what can there lightly be imagined more repugnant to the Law of nature, or light of reafon, then that that which receives the benefit, or good of being, from an- other, which, how mean or ordinary foever it be, it could no ways deferve or claim, from him that gave it, ihould notwithftanding cenfure or reprove him,becaurc the being which he gave unto it, was not better, or fomc other, then what it is i Have flieep or oxen any caufe to find fault with their creator, becaufe he made them f^ch, and not men :' or men, that he made them men, and not Angels < cfpccially conildering, that it was im- polTiblc for God, to have given any other beings unto themj then thofc, which he hath now given them, and by which they arc that which they are. God could in- deed have made other creatures, and doubtlefs better then they, when he made them : but what had this been to them, m cafe they had not been m^ide < It cannot upon this account be faid,thathe had done better for T H E M , or given Them any better being, then what they now have : nay, if they had not received thofe ve- ry kinds of beings which now they have, Th e y could have had n® being at all, but onely other creatures (hould have had beings in their ftead. Nor ought the Apoftles fimilitude, ^ or comparifon, fcem improper to fct forth or jQiew the unreafonabknefs (ftfthc Objector in the mentioned Objci^ion, :althougb Li 3 the Gen. 18. 2 4.6 Paul's Anfmr rvell fits the ohjedtion. Vers.2o>2i the Objea:ion doth not fpeakofthe natural form, or fimple being of man, but oncly of Gods handling of him, or dealing by him, being now made. Becaufe, 1. Man having finned, and provoked his Maker, hath hereby forfeited his very being-, nor is in any capacity of claiming by any right, or law of equity from God, any manner of being, in the leaft degree, or in anyrc- fpcd, defirable. Therefore for a man in this loft con- dition to expoftulate with God why he deals by him fo or fo, why he doth not intreat him more gracioufly then he doth, is equivalent to an cxpoftulation with him about the terms, or manner of his fimple being. 2. This expoftulation with God about his handling, or dealing, by his creature man, and particularly in the matter of hardnin^ upon much voluntary provocation preceding, is fo much the more unreafonablc, becaufe, the wifdome and juftice of God confidered , it is not meet, and confequently, not poflible,for him to proceed otherwife with him, or to alter his ftate and condition;; until by means of that Grace, which is ftill vouchfafcd unto him notwithftanding his prefent Induration, he ftir up himfelf to feek an heart (tffltjh, a foft and tender heart, from God. ' By the way, there is nothing in this part of the Apo- ftles anfwer, no not in thefe words. Nay but o man, who art /^i'«,c^f. which imports any unlawfulnes,or unmeet- nefs, for men with reverence and fobriety,to fearch out as well the righteoufnefs and equity,as the Wifdome and goodnefs, as of the counfels, fo of the ways and dif- penfations of God. Abraham difcourfed With God, propounding feveral queftions, and receiving anfwers from him, during the difcourfe, concei»ning his Hgfite- oiifncfs in the deftrU(flion oi' Sodot^i in fucih iiid fuch cafes. And fer^y the Pi'Ophet, defiired lca^c!^f God to V I Ks .20, 2 1 . Equity fif Gfids rvdyt to be inquired. 247 to rcafon with him about his judgments, and the pro- {pcrity of wicked men*, fob alfo reafoned many»Jcr. jv i. things with God, about his righteoufnefs and equity in afflicting him, as he did, and yet was blamelcfs. The Prophet David, fpeaking of the great Works of God in his government of the world , faith , that they are fought out of all them that have pleafure in them ^, And * P^*'t"'' *. (doubtlefs) he that de fires to be praifed by men with underflanding^j and is as well, if not as much to be ' ^^*^' 47- 7« praifed for liis righteoufnefs , for his juft and equitablt adminift rations of humane affairs in the world, as for any other his Attributes, and pcrfc^ons, is well pleaf- ed with thofe, who endeavour to make the rough things of his ways, fmooth ^ I mean, to reconcile thofe things in his ways , which unto men arc apt to feem unequal and liard, with the clear principles of juflicc and equi- ty, fuch as are written by himfelf in the flefhly Tables of mens hearts,, that fo men may praife him for his righteoufnefs with under ft anding. Therefore all that, which the words now before us, import in this kind, is. That it is intolerable prefumption and impietyin men to accufe, quarrel, or arraign the counfels and ways of God, for any dck^^ whether in wifdomc, or righteouf- nefs, when they are plainly declared unto them, and e- vidted to be his,or when men cannot reafonably doubt or queflion,whethcr they be his,or no. For this was the Apoftlcs cafk in reference to that fevere Objurgation , wherewith he fmires the confcience of the Obje(5tor-,i\r4;^ butyO maftj&cHt had exprefly,and above all reafonable contradiction, from Pharaohs C2ik^ evinced the truth of this Aflcrtion, That God hardneth whom he will. It is a far different cafe, when fuch counfels or ways are ob- truded upon us by men, as fallible in their judgments as ©ur felvcSj ia the name of the counfels ana ways of God:- 248 Some mens evidences, other mens doubts. Ve r s .20,2 1 • God : and more efpecially when fuch counfels or ways are upon thefe terms obtruded, which have an open eye of unequalnefsjinjuftice, and partiality in them 5 and nothing fo much as alledged to cover this great naked- ncfs and ftiame, but onely the prerogative of God to do what he pleafeth , when as the great queftion is , Whether he pleafeth to do any fuch thing orno^ yea rather, when it is fcarce any queftion at all^but that fuch things are moft difpleafing unto him. If it be faid, But might not he that (hould make fcich an Objecftion, againft the faid DoArine of the Apoftle, as that mentioned. Why doth he then yet complain, drc, make it out of weaknefs in conjunction with a reali de- lire of receiving fatisfa^ion about that, which was a reall fcruple unto him againft it, and which is mention- ed in the Objedion ^ confidering, that a thing may be evidently proved, and to the full fatisfadion of fomc, which notwithftanding may remain doubtful! unto o- thcrs < If this were the cafe with the Objedor here, is not the objurgatory part of the Apoftles anfwer raifed to toohighapinof feverity, and foarnefs of reproofs* I anfwer, i . Some account hath been given former- ly, that the Apoftle, by the tenor and purport of the Objedion, intends to perfonate, not an humble or con- fcientious man, modeftly and with a fpirit of meckncfs defirous of fatisfadlion in things, wherein he was dark, but of a man impatient of hearing the Truth, when the light of it breaks out to the difcovery of the nakednefs of fome or other of his darling notions, or conceits-, and who is not tender of fpeaking moft unworthily of God, to falye the credit of his own opinion, or his inordi- nate contentment received from it. I here add 5 2. That the very form of the Objedion, as it is here drawn up and exhibited unto us by the Apoftle,bewrays rather ri — ' — ^__^^__ ^. — ,^_^__ . ■__■__ ^ II V E R s . 2 6. The AfofiUs fever ity in his Anfrver* 2 4p rather a confident and infulting fpirit in the Objedor , a fpirit that thought it felf futficiently furnifhed with knowledg, wifdome, and underftanding, utterly to o- vcrthrow the Apoftles Dodrinc at once, then a Ipirit burthened with its own weakncfs and ignorance, or defirous of help from thofe that were able to relieve it. •Lodk narrowly in the face of the Obje(flionj and you will fee haughtincfs fitting on the eye-lids of it. Thou wilt fay then unto meyWhy doth he yet pndf^'Alt ? For rvhif hath reftfied his will ? Doth not he that fpeaketh thcfc t\^gs find fmlt with God himfelf for finding fault with men 5 as if Gods ad in finding fiult were juftly taxable, but his own, faultlcfs and irrcproveable < Yea doth he not pre fume to give a reafon, whereby, as he conceives, Gods ad in finding fault with men, is evict- ed of error and unrcafonablenefs < [] What elle mean- erh this claufe fubjoyned ; For who hath refified his will ? ] whereas ( queftionlefs) the thought of his heart was, that no good reafon could be given by any maa to evince any thing culpable in his finding fti^it with God ; bccaufe then (it is like) that he would have re- frained fuch his reproof. So that the higheft ftrain of fc verity in the Apoftles reproof, doth not rife a whit above the line of the demerit of the Objedion. 3 . (And laftly) it is not unlikely but that the Apoftic in his reproof, might, and did, bear fomewhatthe hard- er with his Authority upon the Objedor here, that all others in all fucceeding generations, might be more ef- fedually admonilhed both tothink and fpeak reverent- ly, and withhonour,of all the counfels and ways of God 5 and tremble at all communion or affinity with this Objedor in his impiety. This for the tbrmcr part of the Apoftles anlwertothe Objcdiona/^r/20, wherein he (harply reproves the Inditer, and fa declares ■ K k ^~" thQ 2 50 Omn€ com^en^ium y dif^endinm. Veb.s,20,2I,. the finfulnefs of it; The latter part of hisAnCwcr fol- lovveth : Hath not the Potter power over the clay , ^c. The Apoftle in this part of his Anfwer further demonftrates the importune unreafonablertefs of the faid Objcdion, giving a clear account how ^5* imbafed and polluted himfelf with a courfe of obftinate finning againll God. This notion or Interpretation of the Potters day in the fimilitude,agrees, i . With the Pa- rallel place in feremy, where the ^mfi of ifrael, which the Lord here faith were m his handy 06 the clay in the Potters handy had been, not onely aidtually, but even obftinately finful and rebellious againft him for a long tim^ 5 and,2. It agrees alfo with the context, and fcopc of the place, which was to alTert and maintain a right of power in God, not to create, or make , fome men with an abfolutc intent to fave them ♦, others with a like intent to deftroy them everlaftingly, (the Apoftie had nothing on foot at prefent, ©f any communion with fuch a notion as this,)but to harden whom he wid, on the one hand-, and to ^hevo mercy on rvhom he mil, on the o- ther. Now we have formerly fhewed and proved , that thofe, whom. God mlleth to harden, d.i:c(uQh who LI firft 258 Menscorifdencenofuffictent^^roundof^rtith, V.22,2^, firlt hardm thcmfelves by negledting the blcflcd guid- ance of his patience towards them, which leadeth them to repentance : and on the other hand, that thofe, on whom hervilleth tojheiv mercy, are fuch, who having polluted themfelves with adluall tranfg re flions, accept of his gracious pardon held forth unto them, and flee to the golden Altar of Repentance. And thus wee clearly fee there is nothing in the fecond pretended ground, upon which men take courage to frame an ap- plication of thefe words^Hath not the Potter power, c^c. of thcmfelves, that will juftifie, or bear them out here- in. The application they make, doth but flatter them with a fair face : the heart of it (as we have proved)is not perfe(5t with the words. 3. (And laftly,)Neither doth the remaining incourage- mentturnto any better account unto them for their undertaking. For what though they do not apprehend that the Apoftle himfelf, hath drawn up the Apodofis or application, of the Protafis of his comparifon, but imagine that he omitted it, with an intent it fhould be fram'd and drawn up by them, yet doth it not from hence follow, that therefore indeed he hath omitted it, or left it for them to fupply, no more then it followeth, that what men fee not, is not 5 or, that what one man, or fomc men, apprehend not, cannot be conceived, or underftood by others. But this notion of theirs will be put to rebuke upon the beft terms, by a diligent ex- amination of the words now following, which ( doubt- lefs) hereupon will confefs that they were intended by the Apoftle for an Jpodofts or application of his pre- ceding iimilitude, or comparifon. Hath not tke Potter fotveri&c» and fo will juftifie ihofe who are thus mind- ed, and diilike the prefumption of the other, who with- out coufe^ or ncceflity, will need$ undertake to Klieve the VfiR.t 2,t 3* Reddltions vf Parables, interrogative, &c» a5P the Holy Ghoft, and fupply his defeds, where there is nothing wanting,nor any need of their help. The words arc thele : what if God willing C oi*, " '^ ^'^^^"^ « ^ea?, and what, or Verfc ii, but what, if God willing] to piewhts wrath, and to make his fewer known, endured with much long-suffering the vejjels of wrath fitted to defiru^ton : And that he might ^^^^ I' ^3* make known the riches ef his glory on the veffels of mercy, which he had afore prepared unto glory ? Thefe words(as hath been more then once intimated) contain the Apoftles reddi'tion, or application, of his foregoing fimilitude of the Potter, and his power over the clay, to do fo and with it, as we have heard. Now as the Propofition, or forepart of the comparifon, expref- fcd a double power in the Potter over his clay, one, to make veffels of honour ♦, the other, ve^els ofdtjhonour, of the fame lump : So the Apoftles application confifts of two parts •, the former fpeaks of the patience and long- fufFering of God, towards the vefjels of wrath, before he defiroyeth them, which anfwers that power which the Potter hath to make veffels of dtjhono^fr-j the latter ex- prefTeth the bountifulnefs of God towards the vejfels ef mercy, in fitting them for glory • which anfwers the power of the Potter to make vefjels unto honour. By the way-, bccaufe both the Verfes are cxprelTed interrogatively, But what if God, (^c, knowledg may be takcn,thatitisnotun-ufuallinthe Scriptures to de- liver the applicatory part of a comparifonjOr fimilitude, in an interrogative orexpoftulatory form. And Jhafl not C^^ (faith our Saviour,in his rcddition of the Para- ble, or comparifon of the unrighteous fudg, and the Widow) avenge his own EleB, which cry day and night unto him, tHough he bear long with them '^ ? Where this ^ "^c x8. 7. alfo may be obferved, that the fame adverfative Par- L 1 2 tick. 26o The ParmlefMyComexive. VER.22,25. tick, «ri,( frequently ufcd in a copulative fence) is ufcd in a like conftrudion , as it is in the place in hand, o' Q dsoj K ix» '7rott\(ri, Andy or hin^Jha/l not Gody ^c. For the Interrogative form we fpeak of in redditions of fi- miljtudes, fee alfo Mat,6'ii. ^^^^ 12.54, 55' 5^? &^, So that the interrogative charader of fpcech, where- in theVcrfes before us are delivered, argues nothing at all againft their relation to the fimilitude of the Potter, z>erf, 2 1 . by way of an Jpodojis , or applica- tion. As this confideration ntakes nothing againft the faid relation of thefe Verfes, fo there are four others, which make with an high hand for it. Firft, the Particle , cTe [« q -aU^r » -^sJ<, &c, "] fliews fome relation at leaft in thefe Verfes unto, and depend- ence upon, the precedent Verfe, which contains the fi- militucie of the Potter. Which relation our Engliih .Tranflators either over-look'd, or knowingly winked at, giving no Engltjl confideration at all for the faid Greek Particle, H- If they had rendred copulatively by the Englifh Particle, And, as they did in the fore- mentioned Parable, X/^;^^ 18. 7. And jhall not God a- venge, ^c. l ae' r&goj » (j^n To/Mtrf*, &c, the connexion be- tween the two parts of the Parable or fimilitude here had been above ground in our EngliQi Tranflation, as well as it is there t, But notice hath been taken clfewhere, that Tranllators, where the letter of the Original Text bears hard upon any beloved notion or opinion of theirs, decline the proper work of Tranflators, and turn Interpreters. Knowledg likewife hath been given, that the Patrons of a Reprobation meerly perfonal, from eternity, cannot brook any fuch connexion between tiK two Verfes in hand, and the immediatly preceding fi xnilitude of the. Potter, which iliouid inipoit the for Vers. 22, 23.- Verf 12,2^, Application of the Simile, 261 mc-r to contain the explication and application of the latter. ' Secondly, The grammatical conftrUdion, and com- pletcnefs of fence in the Verfes, depend upon fome words ufed in thefaid fimilitude, 'z^er^2i. which inuft be borrowed from thence, to make the fentencc and Syntaxis here regular. Let the words be diligently re-pcrufed, aud there will appear a manifeft ?AA^4'f> or defed of words , that mull be fupplied from fomc place or other where they arc to be had. This EHipfis is fo notorious and manifeft, that I know no Expo- iitor but takes notice of it under one term or other. Some call it an Jpoftopejis : Calvin terms it, reticemia : BfttfM, the pendency, or hanging, of the fentence 5 (to o- mit others. ) Mind we then the words iWhat^ if God witi,- ing tojhervhis rvrath\ mdto make his power known:, en- dured with much long-fnffering the vefjels of wrath) ftted to dejlrtiBion -' And that he might make known the riches of his glory on the vejfels of inercpwhichhehad ^ fore prepared unto gUry-j what tf (7 gainfay the righteoufnefs of fuch a power, which God claimcth and exercifcth over men, who have imbafed themfelves by a long and voluntary courfe of finning and rebelling againft him, as viz,.- to harden and make vefjeb of wrath, {j.e, to deftroy] thofe who fhall defpife - his patience and long- Sufferance , with other means vouchfafed unto them for their reducement and re- pentance, and this in order to the manifeftation of his avenging power ; and on the other hand, to make fuch perfons nje^els of mercy, ff . e, to fave and glorifie them] upoQ whom his goodnefs and patience, with other means of grace ^tending them^ have had fuchableff- ed influence and operation, as to prepare them,/, e, by working them to Repentance and true Holinefs, to make them meet for ghry, and this for the declara- tion - 2^4 simile not foint at Reprobates ftmfly ^ Vers. 22, 23 tion of the unfearchable riches of his moft glorious grace unto the world ^ By a diligent examination of Particulars in the car- riage of thele Verfes, the application now exprefled will be more confirmed, and further light given to the A- poftles difcourfe othcrwife. For, I . From thefe firft words. What if God willing tojherv his rvrathy [meaning in the great dread and terror of it, as the next claufe inter preteth it ] and td make his Power [_i,e, his vindicative, or avenging forv€r~\ known, it iully appeareth , that the Apoftle doth not treat here of a Reprobation of men from eternity, ^ much long-fujfering thefe ^veffels ef rvrathy KArv^lKj-fj^a. tU o.'Tra^ctM, i, having been prepared for defiructionj 'vtz. before fuch his enduring them. Nor (indeed) can God properly be faid to endure men with much long-fuffering,unxi\ they have much provoked him, as a man cannot be faid to excrcife much patience towards a perfon, who hath but lightly offended him. Now much provocation of God is that which prepares or fts a man to defirucfion. Whil'ft a man is yet one- ly in preparing and fitting himfelf to defi;ruBion , i. e, whilft he holds on in a courfe of fin, but hath not as yet continued very long in it, however God may be faid to endure him with patience, or long-fujfering, yet not h) 'TToKKn iJ.AKe9^viJLiA, with Much long-juffering. Nor in propriety of Scripture language can a man be faid »«tTMf T/tr^'©- hi A'TTUKHOMtto be perfci^y, or throughly ftted to dejlru^ion, ( for fo the Word properly fignifi- eth)untill he hath provoked God to more then an or- dinary degree. 4. The premifes confidered, when the Apoflle dc- mandeth. What if God willing to f\)erv his wrath, and to make his power known, endured with much long-fuffering the "ueffels of wrath already prepared [_ot^ be fore- fitted] to defiru^ion, he plainly fignifieth, that that power , wKich God claimeth and exercifcthin hardningwhom be w7/,rcfpc^cthnotinen {im»ply confidcrcd, no nor V E R. 2 2 , 2 3 • why God endnreth rvith much long- f offering* 2 6'J y^t confidered fimply as (inners, he claimcth no fuch power over any man in either of thefe confiderations : but it refpedeth onely fuch, who are already adually, prepared ^ind fined to de(iruhio»y /.^.fuch perlbns whom he might moft juftly and equitably defiroyy whether he further hardned thcm^ t '^^•^* t)y enduring them with much iong-jujferingj ] or no. And that the reafon, why God enaureth fuch ivtth much long-fufferingj and hereby hard^ neth them, is not that hereby they might be fimply fit- ted todejlruciion, or that he may juflly and equitably deftroy them, ( for this he might do without any fuch hardningj) but that, in cafe they repent not by the op- portunity and means of this his enduring them mth long- fufferingy he might fhew the dreadfulnefs of the fower of his avenging w/-4^^ in their deflru(5^ion,/. f. that he might dejJroy them with fo much the greater and more formidable deflru(5tion. This confideration fully proveth, that that power in God over his creaturc5man5 which anfwereth the power of the Potter over his cUy (in the former Verfe) at leaft fo far as it refpedcth his liberty to mdkcvejfels todtjhonour, extendeth onely to fuch of thefe creatures, who have fo far corrupted and cmbafed themfelves by voluntary finning, that they are already meet to be deflroyed, and is not claimed, or ex- crtifed, by him in reference to any oth€f s. If it be objeded, that according to this notion of the comparifon, God fhould have no porver to make veffels of wrath fimply, but all fuch 've(fels as thefe , fhould be made fucbi,,of, and by themfelves, and that the power ox , liberty of God in this kind, extendeth only to the make- ing of fuch perCons larger veffels of rprath, who have been made vejfeis pf wrath limply , by themfelves. And doth not fuchaa Interpretation of the power of Gad^^as this,. rend^rcit^unparaUabie .with, .and. altogc- M m 2 thcr 268 Gods power of making vejlels of wrath, Ve R.22, 25. thcr unlike unto, the power of the ? otter over his clay? To this I anfwcr 5 I. The Scripture nowhere z^rmtthxhutCodmaketh 'vefjels of wrath, but affirmeth many things of an import contrary hereunto. Lo this onely have J found, that God Ecclef. 7. 1?. made man upright •, but they bavejought many irMventions^ God made man upright, /'. f. mankind, or all men, ( as appears by the Pronoun of the plural number. They, in the latter claufe) 1//Z,. in Adam ^ And (doubtlefs) they who were made «/>r/g-/;/^ by God, were not made vej- fels of wrath J but of love, goodnefs, and bounty. A- gain, y^y J live faith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live, Ezek.^$. 1 1, and 18.32. Doubtlefs if God made vejfels of wrath, he would take plcafure in filling them with wrath,/, e. in infliding death, and dcftrudi- on uponthem. See alfo upon this account, i T/w. 2. 6. Hebr,2,g. 2 Pet,^,^, (befides many other places of like import.) But, 2. There is a confidcration, or fence notwithftand'-^ ing wherein God may be faid to make vefjels of wrath,. viz,, as he is maker of fuch a Law or Decree,by which wicked and ungodly men are juridically or in point of Law, conftituted and declared vcfTcls of wrath. For though men make themiclves vejjels of wrath morally^ and by way of demerit, yet they do not make them- felves fuch judicially,/.^ . they do not conftitute or make that Law, by which they come to be proceeded againft, 5nd to fulfer, as vejfels of wrath 5 this Law is ena6i:ed and made by God,and executed by him accordingly.When ri Com 5- 5^' our Apoftle faith, that ^^r j?r^;;^;/' is not meet ^qo man hath Mat. iy. i6. powcr(/. e, a regular, or lawful power) to take the chil- drens bread [ /'. e. fuch bread which is meet to be given unto children, and fit for their nouriihment] and to give it to the dogSy although this bread be never fo much his own(as men count things their own-,)fo neither hath any man any power ( I ftill mean a regular, or lawful pow- er ) to opprefs or debafe nature in any kind, as to com- pell fuch things to ferve more ignoble and bafe ends, the excellency of whofe natural temper, properties,and frame, declares them ferviceablc and meet for ends more honourable and worthy •, although it be very law- full on the other hand to advance and* gratifie nature, when we have opportunity or occafion to do it,I mean, by converting the mean , and the vile, and the bafe things of nature unto ferviccs of a more honeft and comely import, as the Potter doth, when of his clay he makes a ve^el unto honour. So then it isonely fuch a power in God which anfwereth /^/^^ power of the Potter over his clay, whereby he is inabled and at liberty, o£ fuch perfons that are become vile, and have imbafed themfelves, and made themfelves meet for deftrudion, by finning, to ordain and make veffels of wrath, whom he pleafeth, as he doth all thofe, who defpifc his good- nefs, and patience, and long-fufferance towards them 5 and on the other hand, to make veffels ofm»rcy of whom he pleafeth from amongft this generation of men, as he doth of all thofe, who by his goodnefs and patience are brought to Repentance. And (haply) it may be not unworthy Obfervation, that, though Goldfmiths and thofe who work upon, thofe more coftly and choice materials of filver and gold, do take the fame liberty aver their materiall, which the Pmer doth over bis day, I mean, of the fame mafs or lump of filver? and (bme- timc Vers. 22, 23. 7 he G oldfmiths forver not like the Potters . 271 times of gold, to mah one I'efjell nnto honoHr, another unto dfjhonour, yet the Holy Ghoft in this fublime Ar- gument concerning the power which God exercifeth over his creature, in making fomc ajelfeU of rvrath, o- thcrs, ve(lels of mercy j declineth the mention, and com- parifon of their power, or of that power which tiiey cxercife in this kind, and borrows his refcmblance ( as we heard) from the P^^/^er^andhis fower over his clay. The reafon whereof (in all probability at leaft) is this, becaufe that power which the Goldfmith exercifeth over his material in making vefTels ©f diflionour of any part of it, is not fo clear and free from exception and offence, as that which the Potter exercifeth over his clay upon the fame terms. When the Goldfmith makes veffels of dtfjonottr (I mean, in the Apoftlcs fence, vef- fcls for lefs honeft, and honorable fervices, ) of (ilver , ^ oi* gold,he doth it to gratific the inordinate lufts of men, the pomp, pride, luxury, and vanity, of the rich and great perfons of the world-, whereas the Potter by make- ing like veffels of his earth otclay, accommodateth him- felf to the necelfities or reafonable conveniencies of men. Befides, fuch velTels as now we fpeak of, can- not be made of any materiall more vile,and (in this re- fpe(5l)'more futeable to thofe lefs- honourable fervices, lor which they are made, then earth or clay is : In which confideration there is no wafte committed upon nature in making them offuch a material: In both thefe re^ fpefts the Potters making of veffels of difhonour, of his clay, is far more in-oflpenfivej and lefs liable to excep- tion and difpute , then the Goldfmiths making of the like vclTels of difhonour of his filver and gold : and confequently is more apt and proper to illuftrate and exprefs that power, which God claimeth and exerci- feth ov^r his crcatutc in making iJeflels of math, of which e 7 2 Perver over men,cUimed by God inoffenffve. Vers. 22, 23 which, or whom of them he plcafeth. But they wKo notion this power in God, as if by it he ordained, ap- pointed, or made vejjels of wrath, of fuch creatures or perfons of mankind, who were innocent and holy, and this daring their innocency and holinefs ( as all they do, who maintain a Reprobation of men in a peffonal confi- deration, from eternity) rather refemble it to the power which the Goldfmith, I do not fay, hath, but which he claimeth and exercifeth over his filvcr and gold, in making ofthem vefTelsto di(honour,then to the pow- er which the Potter claimeth and exercifeth ei^r his clay in like kind 5 and confequcntly render it very ofFenfive, and juftly queftionable unto fober and confederate men. Whereas fuch an explication and notion of it, as that which hath been held forth in adired and clear con- formity unto the Potters fower over hts clay, renders it al- together in-offenfive, undifputeable, and every ways paflable in the judgments and underftandings of all confidering men. And this (queflionlefs) was the A- poftles intent and meaning in the Verfes in hand-, I mean to afTert fuch a power in God over his creature, in the tnakingofthe fame kind or fort oixhcm^veff els of wrath and 'veffels of mercy, as he plcafeth, which fliould be to all reafonablc men every ways inoffenfive, and far Icfs quertionable then the ^ mintre admajns, ,'27^ of his glory 071 the v^jfels of mercy which he had afore fre^ fared unto flory f meaaiiig, hath not he power 5 or ra- ther, hath lie not a power much more reafohable and Hnqueftionablc, then that oithe hotter tverhis cUyyV^ do both thefc < So that the Apoftles comparifon of the fdttex, \^ argumentative ( ana To intended by him,) not {\m.^\y Afimilii or ab ^qualij but a mimri ad ma]m^ 7. e, not from the bare iimilitudc or refemblancc of one thing with another by the way of equality, but from, the kCTcr probability, or evidence of tt:uth,in the one, ' to the greater in the other. His argument or reafoit^ ing here may be formed thus : If the Potter hath fuch power over his clay, of the fame lump to make one vcf- fel to honour, another to difhonour, the lawtulnefg or cquitablenefs whereof no reafonablc man qucftionccb : much more unqucftionable, and apparantly equitable andjuftisthat power in God, which he exerciicth, in making veffels of wrath of, and deftroying, thofe moft: terribly, who fhall dcfpife his patience and long-iufFcr- ing 5 as hkewife in making thofe ve^ds of mercy, and glorifying them, who by the like patience and long- futfc ring towards them, fhall be wrought in time to Repentance. The like argument a minori ad majus, is intended and held forth byour Saviour himfelfin thut r^arable of his, Luke 18.2,3, d'c. (which we hive for- merly in another refpedl aifo, compared with that of the Apoftle now in hand,) There w.ts in a city a -fudg that feared not God, neither regarded man. And there rv^s a widow in that city, and Jhe came trnto-him, faying. Avenge me of mine ad'yerfarie. And he v^tttld not for a while ^ but _ afterwards he fatd within hmf elf, Though I fear not Gtd, nor regard man, yet becanfe this widow trouhleth me» I will avenge her, leji by bercontmu dl conftngjhe rv ary me. And the LordfaidiHe^r what the unjufiftdgfaifh. Andfhali 5^ n nos 2 74 LukeiS»2f ^i &c, explained, V. 2 2 , 2 ^ , not God avenge his own EleB^ which cry day and night un- to him, though he bear long with them ? I tell you, he wiU a- venge themffeedtly, &c. Our Saviours fcope and drift by this Hypotypofis or compatifon of the unjufi J-udg^ who neither feared God, nor regarded man, &c, was not fimply to teach or prove, that there is a like ground of hope that God, upon the importunity of his Eledl by prayer, will avenge them of their enemies and oppref- lbrs,with that which the Widow had to overcome the unjuft Judg,and to prevail with him by her importu- nity, to do her jufticc on her adverfary •, but to demon- flrateagrcat overplus of hope, or certainty rather, that God, upon the terms mentioned, will avenge, and deli- ver them . Andfhall not God avenge his E lelfywhich (jrc. as if he ftiould have faid •, Did the Widow by her im- portunity draw water out of the flint, obtain an aCt of juftice, contrary to the nature and principles of him, from whom fhc fought it : and is it not a thoufand times more worthy hope, yea and confidence of expedation, that God, wno is naturally inclin d to ads of grace and mercy on the one hand, towards thofe that are oppref- ed, as on the other hand, to ads of juftice upon oppref- fors, that he (I fay) efpccially upon importunity of re- quefts and follicitations made unto him by perfons fo highly refpeded by him, as his own ele^, ihould in due time appear for their deliverance out of trouble < And thus you fee how both comparifons, that of our Savi- our now infifted upon, and that of our Apoftle in hand, anfweronft the other in point of argumentation. If yet it be any mans queftion, or doubt, how, or \iponwhat account, the power of God to make vejfels of wrath, as wchsLWcikzxcd and explained it, ihould be io apparantly equitable, and unqueftionable , as we have allcrted it, above the power of the P^/z^r ever his cloji^ VfiRs.iijiS* ^h ^^^^ ?^^^ ^ ^^^^ equitable theriy&e, 275 ^la^^ to make of what part of the lump he plcafcth, vejjels unto dij])»noHryVicvt not the thing evident in it lelf (upon a little confideration) and fo fuppofed by the Apoftle in the context, I lliould be willing to make a further labour of inquiring into it. But the advantage of unqueftionablenefs inthatpowerof God, which wc have afcribed unto him, above the torver $f the V otter ever his cUp in the point under connderation, is appa- rantly viiible in this. That which gives the P I - I - - ■ ....... ^ . . _ V E R s . 2 2 , 2 3 . Fejfels ofwrat^p way k altered intOy &c, ITJ is a liberty orpOAVcrof decreeing, appointing, and de- termining by z Law, who, or what kind of finncrs, and tranfgrelTorsthofcarc, who Ihall at laft be eternally deflroycd by him, and fo become pcrfonsthat fhall re- ceive, and retain the dreadful impreflions, or effcds , of his wrath for fin, as veffels properly and literally fo called, arc wont to receive and keep liquors, or other things that are put into, them ^ and not a power of making,or of decreeing to inake,from etcrnity,fuch and fuch perfons of mankind, under a meer pcrional con- fideration, for, or to, eternal deftrudion. Such a pow- er as this the very nature and eflentiall goodncfs ofGod abhors, even as they do a power of lying, deceiving, or opprefling, nor doth the Scripture any where find it in him. This for Anfwer to the Objc(flion occafipacd by the fourth Particular offered to confideratioa from the: words in hand. '5. Thefc words, endured vptth much Jong- [tiffering x'^ plainly ihew and teach, that when men are really -nef Jels of math, [ i, e. meet to receive in their perfons, and there to retain and hold, the wrath of God due unto. fin, as a vefTel properly fo called,, is to receive fuch fuch things, which are commonly put into it,] y€^ 2nd are now prepared and//?^i/£'^fy?r«f7/>;?, yet have, they.; the goldenfcepter of grace held forth unto them,, and are through the long-fiiffering of G.od^ during the con-'^ tiniiancc hereof^ inablefled capacity of becoming vef- fsls of mercy, and of glory. This pcrfedly accords with that paflageofour Apoftle in his latter Epiftle unto Ttmoth) : But in a great houfi there are not oneJy %'effels of gold, and ef fiver y hut alfo of wood, and of earth : and jome to honour J and feme to dijhonour, Jf therefore 'a man jhall f urge hJmfelf from thefe^ife. iliall by repenwna\ N n 3 ccafc tj% ' 6 $ds hng'fuffering, fufpcfeth means of Grace ^Y 'B.Sis, 22, 2S ccafc to be a veflel of rvoodj or earthy and fo dif- number himlelf from the veiTcls of diihonour] he jhall he a 'uef- fel unto honour JanBtfied and meet for the majlers H% m. i.w ^^^^ ^ ^^^ P^^ ^^^ intent and counfel of God ( as hath 'been more then once obferved formerly, and once at Jeaft, if not oftner^provcd ) in enduring mth much lon^- jufferingthe z/ejfels of ivrath fitted to deft ruction, is not abfc^utcly and peremptorily to Jherv his wrath j and make hts torver known, in their deftruiftion^but conditionally oncly. viz. in cafe they (hall ft ubbornlyperfift in their difobedicncc, untill the day of his Grace and long-fuf- fertng be expired. Nor doth the ii^ks^^v^jlia, or long- fuffertng of God, import onely or meerly, a non-punilh- ment tor the time, of thofc to whom it is faid to be vouchfafcd , or ihewn ^ naypollibly it may admit fome degree of punifhment with it ♦, but befides a refpit from punilhmentjat Icaft from any extremity of punifhment. It ftill importeth a willingnefs, yea and expectation, in God'that fuch pcrfons fhould repent, and confequemly a vouchfafcmcnt of means unto them to bring them to repentance. This is evident from the general cur- rent of the Scriptures, wherc-evcr the patience or long- (ujfering of G(xl are faid to be fliewed unto any : as on the coatrary, where God neither willed, nor expe,^ed Repentance, though he granted a repricvemcnt of pu- nifhment for a time, yet is he never faid to cxercife patience or long-fuffering. From that faying of the Devils unto Cnrift, Art thou come hither to torment hs before thetime"^ ? (to omit other proofs) it clearly ap- pears, that their punifhment or torment is refpiied by God for a time, yea and fohath been for a very long time (as men count long) even from the time of their fall, i. e. from the beginning of the world, to this day, yet God is no where faid to endure them rvith much lon'T^ Vif^'i^y^S* Nomeansof gra€e,noleng'ftffering,&c, tjp - . «" ' - — — ■ ^ong-juffering^ to be patknt towards them, or the like. The reafonis, partly becaufe his inteat and purpofc concerning their eternal punifliment and torment, is ab- folute and peremptory •, partly alfo, becaufe he afford- cth them no means, or at leaft no fufficiency of means, for their recovery. So likewife after Saul was re- jcdcd by God from being King over Jfrael, for his difobedience in the bufinefs of Amakk, his puniihment of being deprived of his Kingdom was deferr'd for a time : yet God is no where faid to have ejfdured him with much long-juffering, ex to have cxercifed any pati- ence towards him, or the like. Why ^ betaufe his pur- pofe and intent concerning his rejedion was abfolute, and not reverfible by any intervcfliences on Sauls part, or otherwife whatfoever. But on the other hand, God was willing, yea had purpofed, to deftroy the old world for nn, within the fpace of an hundred and twen- ty years 5 yet becaufe this will and purpofe of his, was like unto that wherewith he purpofed to dcUxoy Nini- veh within forty days , /. e* not abfolute , but con- ditional^eaand during this fpace, he vouchfafed unto them fumcient means for their Repentance, continuing the Miniftcry of Noah, who was a Preacher of ri^hte- fiufnefs, amongfttiiem, his lAo^e^^viuA, or hng-frffering towards them is commended by Peter, :xnd faid to have waited, or exfe^ed in the days efNeah, [ meaning, their y ^^^„ i^,^^^. returning unto God by Repentance,, as TV^/w^//;^ om 'unuas d« of the ancient Syriack Tranflation rcndreth and ex- Z^^'^^'LT prefTeth it y. ] Elfewhere the patience and long-faffering p^.^ur txpeai- €f God arc held forth unto the world by' the Holy '!'''*'» ''w^"- Ghoft, as unqueftionablc arguments and figns of Gods ^^ ''"/'** willingnefs to have men repent, and be favcd^ and con- ^'. ^wHikc- fequently they muft needs be fuppofed to be accompa- '*'*!;• i** ^■ nicd with the vouchfafement ot foffici^t meaos for dcr,Uitd«h k. the 2So JEquiPablenefs of Gddsfoiver to harden, &£. Vers»22,23 the falvaiion of thofe, to whom themfelves are vouch- fafcd. Sec and confidcr upon this account, 2 Pet,^,g, compared with x'tf //.1 5. And agam,jRtf;».2.3,4./y:en> them mercy in hard- ning them , becaufe hereby he prepareth and fitteth them for a more terrible judgment and deftrudion 5 which is not an ad of mercjy but of juftice or judg- mcntj and is a fruit or eifed of that judiciary De- cree of God 3 wherein he hath enaded or decreed , that whofocver fliall abufe or defpife his great long- ftiffering towards them, (hall hereby be hardnedln or- der to their deeper condemnation, and judgment more mtolerable. Even as in the Gofpel, hcvouch- fafeth his Grace and mercy unto men in that very grace, which they do turn into wantonnefs, althongh they be /?W;ff^ hereby, and encreafe their condemna- tion. > *»\i"» "i. /■ It may poflTibly be fome mahSr- Qiieftion 5 Whether GoA Jhervs mercy unto all thofe, whom he doth not hard- tn? And more "particularly, whether he Jheiveth mercy to the vejfels of rvrath fitted already to defiruciion, in de- ftroying them out of hand , without expoiing them to the danger of being hardned by him, and fo to the fuffering of a more grievous deflrudionc" Therefore I anfwcr : I. To the former of thefc Queftions-, That God (doubtlefs) doth flicw mercy ^ at leaft comparatively, though not fimply or abfolutely, unt^ all thofe whom he doth not harden. To harden (as was lately faid ) is an ad of judgment ^ and in as much as no man can c- fcape or prevent hardmng, but by mercy fliewedunto him, in one kind or other by God, evident it is that all thofe who do efcape hardning have fome degree of mercy or other, fliewed unto them. But if the Quefti' on be underftood oi mercy , fimply and properly. fo called, or of iuch mercy wliich produceth the aduall falyation of men, it is a clear cafe that fuch mercy is not rticv/cd I — — -— > — — - — ■ — ~ ■ Vers. 22, 23. Whether ^ or what mercp in hafienedJeath, 2 83 {hewed unto allthofe, whoare not hardned by God : otherwifc none Ihoiild perith, but thole who are hard- ned by him, and confequemly none but thofe, whom he fliould endure with much hng-fuffering 5 which is ma- nifcftly untrue. 2. To the latter Queftion I anCwer iikewife^that when he doth prefent execution by death upon thofe, who arc fitted to defiruo}io)t, he Cinnot properly be faid to jhew them mercy '^ becaufe fuch an ad as this, is properly, and in the nature of it, an ad of juftice, and judgment. Notwithftanding if we confider the general flate and condition of thole who have hardrted themfelves, and (b arc fitted to defiru^ioff, and how few there are of this generation, that are brought to repentance by Gods enduring them with much long- fufering, and how many that arc hereby hardned to their deeper condemnation, there may feem to be an ingredient of mercy even in that cup of judgment. But the firft-born difficulty ( as far as I underftand) about the Interpretation given of thefe words, endured with much long-fujferingy &c, is this •, how God can be faid to endure with much long-fufftring ( in the fence afrerted)fuch perfons, and with his primary and ante- cedent Intentions, to intend their repenta.nce and falva- tion, who he certainly knoweth before-hand will never repent, nor be faved :* And fo in general, how it can be looked upon, or made, a matter of any whit more grace, love, or goodnefs in God, to give Chnfi: unto death, or to afford any other means, for the falyation of fuch men, who he forefaw from eternity would be ne- ver the better for them, but much the worfe, then to have denied them all intereft in the death of Chrifij and foall other means of falvation :" If a Father knew certainly before hand, that the gift of futh an Horfe, O o 2 fum 2 84 G cds foreftght $fthe ahup of bis Grace, V . 2 3 , 2 3% fum of money, or the like, unto his cliild^would occa- iion cither his more fpeedy.. or fudden death, or bring upon him any other mJTcry or calamity in the world, ivould it argue any love or k^ndncfs in Jiim towards fuch a child, to giTc him cither < A through purfuit of this difficulty will carry us fomcwhat high ; and they who defirc to fee a clear bot- tom for a plenary fatisfa^ioB to it, mu ft. prepare to go upiintothe mount of God, and there for a feafon be content narrowly to contemplate fomcwhat that may be known of him, though at prefent ( I fear ) it is not known unto many, and duly confidercd ( I am cer- tain ) but by a few. But to the difficulty it felf, or quc- ftjon propounded, I anfwer^ I . When God vouchfafcth unto men things, which are in themfelves, and in their natures good, and bene- ficial, and of worthy concernment unto them, and doth no ways hinder them from making a proportionable ufc of them, but doth many ways incourage, perfwade, ind prefs them hereunto, there is ..no reafon, nor colour of reafon, why he fhould be thought lefs gracious or be^ nevolous untQ them, onely becaufe he knows before? hand they will make a finful ufc of them,and deftru(5tive to themfelves. Or would the fame, or like vouchfafc- mentsfrom him, favour of any whit the more grace, love,or goodnefs, in cafe it could, or fhould be fuppofe- ed that he were ignorant of what men would do with them, whether they would improve them to an happy end for themfelves, or no < Or is there any reafon why the furpaffing excellency of the. knowledg of God Ihpuld be turned to the prejudice, or difparagement, of his goodnefs in giving fuch things unto, his creatures^ which were they notmonftroufly carelefs and regardr kfs of the things of thcir-own peace, might, and would be — ■ V« K s . a 2 , 2 3 . Is not frt]ndicul to ihe riches of it, 2 S 5 be converted and imploycd by them accordingly < But • 3. It is much to bcconHdercd, that there is not the fame confiderationofGod, and of men, in refped of fuch aiftions, vouchfafements, or gifts, the iflue or con- qucncc whereof, the one, and the other, are, or may be, faid to forcfcc, that they will be eril to thofe, who receive them. The difference, with the ground and rea- fon of it, may be thus conceived. In cafe a man (hould forefee fuch an event, in -one kind or other, his fore- fight would be fuch literally or properly, i . He fhould have knowledge of the event, and what this would be, before he had done the adion, or given the gift, the e- vent whereof in the Receiver, he is faid to foreknow, or forefee : and confcquently, upon his forcfight of an ill ifTue of his gift in the Receiver, in cafe it Ihould be given him, he may (and perhaps, in duty ought, to) withhold ir. But now God, though he be faid to fore- fee the iffue or event of any a and Jcfuality^ that his will fliould be at any P p time 2^0 Codtakethno time to consult y or confider, Ver,ii,2^, time undetermined. Or that he ftiould ever be under any confultation about his Affairs, or about the ad- miniftration or government of the world. So that whatfoever hcadleth, and doth intime^ in the world, he doth 3 not (imply according to, but alfo by the efficacy and vertue of, that modell or determination of his will, which was in him from eternity, and ne- ver had beginning. And thus you fee how^ and in what (cncc^ it never was in ibt power of God to de- ny aneans of Salvation unto thofc, who he certainly knew would deftroy themfelves with the greater de- ftrU(5lion, by occafion of them : and confequently, that he was never the lefs loving, gracious, and mer- ciful unto them in the vouchfafement of them, fuch his knowledge , or fore- knowledge, notwithftand- ing. If it be yet objeded, that according to this Do- iSirine, now delivered, God muft be conceived to work and do all things which he doth, out of the neceffity of his nature, and not out of the liberty, freedom, or goodnefs of his will. And doth not this render all that God doih for men, either in or- der to their prefent comfort or fubfiftence in the world, or to their eternal happinefs, lefs^cceptablc unto them, and lefs matter of praife and thankful- ncfs from them unto him < For who gives any man thanks, for any fuch good done unto him, which he that doth it, hath a neceffity laid upon him to do, and could not do otherwifec' To- this alfo I an^ fwer : I . That however nature, and will, be two things real- ly diftind^ the one from the O'ther, in the creature, yet inGodjby rcafon of the infinite fimplicity of his eifcncc, or bcingi they arc not foj but pnc and the fame. There- fore Vers. 22, 2 J. The Will of God effentially good und wife, 2p i fore it can with no more truth be faid that God worketh' out of the neccifity of his nature, then that he worketh out of the neceffiry of his will. 2. The willol:- God, being nothing elfe but God himfelf, and fo cflfentially good, and cfTentially wiCe, and upon this account infinitly good, and infinitly wife (for whatfocver is fuch or fucn by its efTence mufl needs be infinitly fuchjis is demonftrable in the Meiaphyfiques) the adsorprodudionsof it(I mean, the things exter- nally aded and produced by it) muft of necefllty an- fwer the nature and ti^cnco. of it, as far as they arc ca - pable of fuch a correfpondency, /. e, muft needs be ad- ings and produd:ions of the beft, asf ull of goodnefs, as full of wifdom, as is poflible for fuch things to be. For it is a general and true rule in Philofophy, that modi^ o- ferartdi confequitur modum effendi-^ the manner of the working of a caufe, always follows (or accords with) the manner of the Being of it. Therefore the will of God 3 being infinitly good, and infinitly wife, and both elfcntially, the produds of it muft needs anfwcr theifc properties and perfedions as far as they are anfwerable; I mean, as far as created adings or adminiftrations arc capable of fuch goodnefs, or wifdom. Therefore, 3 . If the queftion be, whether God could not have made things other wife then noV they are made, or gor vern the world after another manner then now he go- verneth it, and with different adminiftrations from thofc, now or formerly in being •, the anfwer muft be, by this, or the. like diftiniftion ^ that if we refpedthc powcr.of God in it felf, or God himfelf as fimply om- nipotcttt, fo it may be faid, that he could or might have made things otherwife, then no wi he hath done, andfo have governed ^he world other^4ifc^ then now he gor vernerh M The r^iii^ti is, becaufc the power of G od, P p a fimply 2^2 Whether God could have madcj or ordered V. 22, ip *fimply confidercd, cxtendcth it felf to the utmoft bounds aod limits of all thmgs that arc poflible, i.e, which do not imply a contradi(ftion in their natures, as to make a man without a reafonablc foul, to rfiake a ' wall white without whitcnefSjC^r. yea it ftretcheth it felf to the very confines and borders of impoffibilities. In that confideration we now fpeak of (/. e, in refped of the powerof God fimplytonfidered) he mioht have made, not oncly another world in ftead of this, differ- ing from it, and governed it accordingly, but alfo many other worlds, befides this •, (as it is the opinion of fome that he hath done.) But now if we relped the power of God as in conjundion with his other attributes and per- fedions, as wifdom^ goodnefs->, righteoufnefs,&e. and as regulated in the exertions and a(5lings of it, by thefe, fo we fay that he could not have made this world, which is known unto us, and wherein we live, otherwile then aow he hath made it, nor govern it, otherwife then now he hath, and doth, govern it • whatfoever may be thought, or conceived, concerning his making other worlds, and his governing them. For though (for ar- gument fake) wefhould fuppofe that he hath madeo- ther worlds, befides this, and that thefe other worlds, fimply confidcred,^ are better and more excellent, then this, and (in like confideration) better governed, then this-, yet this doth not prove, that therefore he could have made this world otherwife, or better, then now he hath made it, or govern it otherwife, or better, then now he governcth it. As though ;he Sun be a more glorious and excellent creature, then the Moon, that noviris, yet this doth not.prove that God could have made a better Moon then this, or this otherwife, or better then now he hath made it. In like manner the Mafmal oi:dinanccs and difpenf^itions under the yi.22,25. Things otherrvi[e, then now he hath) and d(nh, 2^3 Law, were but beggerly rudiments (as the Apoftle term- cth them) being compared Avith the di{|>enrations un- der the Gofpcl •, yet this proveth not that therefore Cod could have made thofe Mofaical difpcnfations better thcr>- they \^erc, or that he could have given, a Ji eircumftanccs considered, better in their fkad, when the fc were fir ft given, or during the time of their con- tinuance. The rcafon of what we affirm in all fuch cafes as thefe, is delivered by our Apoftle, Efhef. i . 1 1.. where (fpeakingof God) li€ faith, ih^iX. herv or keth all things according to the cau/(ifel of his cvpn tvill. By the way, the matter of this propoiition, God rvorketh all things according tO'the counfel of his. own willy is not (I fuppofe) materia contingens {ps Logicians fpeak,) /. e. the propofition is not fo to be underftood, as if it were a thing contingent md. accidentall onelyunto God thus to work, I mean, according to the counfel of his will, or that, if he pleafc, he may work otherwife, or upon other terms, as either without counfel, or according t^ the counsel of any other will, befides his own : but that which the faid propoiition attributcth unto him, viz, to work all things fmeaning, which he now wotketh) ac^ cording to the Comfelofhis own will, is oaely that which is natural, proper^ and cfTential unto him. This on- ly fuppofedj from the faid words I reafon thus ■ (to the bufinefs in hand.) If God worketh all things, not /im- ply and ^hkA\xtt\y according to his own will, but according to the counfel of this his will Q/. e, according to that ex- cellency of wifdom,by which his will is aded or fleered in all its motions] thqj could \\twork nothing, other- wife, or better, all circumftances considered, then now he worketh, and hath wrought all things which arc, or have been wrought, done, or made by him. The rcafon of this confcquence^ Or illation^ is evident -, P p 3 'v;;^. 2 ^4 -^^^ counfel of Gods mil infinitely ferfe6t» Vers. 22, 23 •viz, becaufe he that w^jr/r^/^, and this not contingent- ly or accidentally, but ncceffarily,uniformly, andcon- ftantly, according to the moft exquifite, and abfolutc, wifdom, or counfel that is, or can be imagined ( for fuch is the wifdome and counfel of God) muft "needs work, whatfocver he rvorketh, after the beft and moft perfe(5l manner that is: and confcquently is in no capacity of working any thing otherwifc, or better, (all circumftan- ces confidered, as it is proper for wifdom or counfel to confider them.) And if it fhall be faid, or fuppofcd, that God could have made, or governed, this prefcnt world, either better (all circumftances confidered ) or othervvife, then now he hath made, or doth govern it, it muft be fuppofed withall, that he did not make it, and fo that he doth not govern it, according to any fuch counfel, which is infinitely perfect, and which ad viieth to that which is (imply and abfolutely beft (all circum- ftances,! ftill fay, confidered) which is exprefly contra- ry to the faying of the Apoftle(latcly mentioned,) That he rvorketh all things according to the counfel of his will 5 unlcfs we iliall fuppofe that this counfel of his rvi/l is de- fcdive, or imperfed: •, a fuppofition, which I think eve- ry mans foul abhorreth. For as counfel, fimply cortfi- deredjfuppofeth a poflibility (at leaft in the apprehtn- ^on of him that confulteth) of ading varioufly •; fo per- -fe6lion of ftf«»/^/ fuppofeth ama'dvifement or refoluti- on to pitch upon the beft way of aiding in all this va- riety. ilf it be demanded. But might not God have iia^l, or •father had he not, another model of a world in his eyd, differing from that, according to which ii^ hath noW made this world, which yet might have been of equall goodnefs with this, fo that the making of it would ^ve- ry whit have as well become the counfel mf his tv^l^ on fpeak Vbr.22,23. Coitnfeljin what cafes ufefitl. 295 fpcak of, as the making of this world now doth ^ (and there is the fame reafon of another government of the world •, ) And if (o^ if there were another world be- before him of eq nail goodnefs, with this, the making whereof would as well have become his wifdom, ©r the counfel of his will, as this, then was he not at liberty whether he would have made this or no ^ or might he not have made that other, in the place or ftead of this ^ To thisalfol anfwery , ■. No: Becaufe sou/^felhaxhphcc ohely3where,in that va- " riety of courfeSjOr things, that may be taken, or done,or are apprehended as fecibley& which may be done5in or- der to a mans end, it is conceived by him that one thing maybe better, and more conducing to his end, then a- nother. But where two, or more things that may be done, are apprehended to be every ways, and in every refpe(5i of equall conducemcnt to a mans end, in fuch a cafe counfel hath no place. For to what purpofe Ibould a man confideror confult, when i he certainly knows before hand, that he can be no ways benefited by his confultation, nor inconvenienced by the contrary f Therefore certainly, if God ivi^rkcph aH things according to the counfel of hUwiH) he wrought iand made this world according hereunto : a,nd if fo, there could be no Model of any other world better then this in his eye, no nor yet equall unto it, when this was made by him 5 becaufe in the former cafe, hefhould have wrqught contrary unto cottnfely. m making- this world ^ in the fatter, coun- fel about making this, had been yfelels and imperti- nent. But . (to tke. main Objc(aion, or difficulty) Ian- iVVer-.: •, ! .,r ,:, .",■,■/ ■ryi:y.- L.rii: ,• _■ .- ^ ■' '..[■.■ ,4. (And iaftly;.) ;Th6%h it' -bie fuppofed, thait .-God, his power, wifdome, and goodnefs confider- cd as in conjun^on, could work, mstke, and order things. >p6 God to he prat fed, though necej^itated to good. V e r s .2 2,2 3 things no othcrwile, then now he hath done, or doth 5 yet in as much as what he now doth necefTarily, in re- iped of his cfTentiai and native goodnefs, and wifdom, he doth alfo moft voluntarily and h^dy^veluntate cm- comitante & fHbjequente, and with infinite fatisfacaion and contentment to himfelf in his way, thercis no rca- fon, or colour of reafon, why he fhould be judged lefs worthy praife or thanks for what he doth gracioufly out of fuch a necellity. As (for argument and illuftra- tion fake) fuppofc a perfon were under fuch a neceffi- ty of doing fomc fpcciall courtefic for us , which he could not decline, or avoid 5 yet if this ncceifity were no ways burthenfome or troublefome to him, but ra- ther matter of contentment and joy, fo that he doth the kindnefs for us, with as much readinefs and willing- nefs of mind, notwithftanding fuch a necellity of do- ing it lying upon him, as he could in cafe no ncceflity at all ingaged him, in this cafe wc are neverthelefs in- gaged in point of thankfulncfe unto him,that fliould do us the courtefie, upon the account of that necellity which lay upon him to do it. The reafon is, becauie that freedom and gladnefs of fpirit , wiicrcwith he is fuppofed to ad under the faid necelfity, is an argument, that he would have done every whit as much for us, whether he had been necellitated unto itjOr no. In like manner God rcjoycing over that necelfity of doing good, and flicwing mercy to the world, which is natu- ral and effentiall to him, and hereby declaring that he would do the one, and Ihew the other, whether his na- ture did ncceffitate him unto cither, or no, that good which he doth, and mercy which he llieweth in this Icind, have as equitable a claim to the praifes and thank- full acknowledgments of- men who receive them, as they could havctad^ in cafe he had been anteccdane- oufly. . VeK.22,2-3. Rciifjn of anchangeablenef of Gods mil. 297 oufly, abfolutely, and every vvaj^s free and at liberty vvhethet he wduld have done any fuch good, or fhcwed any fuch mercy unto them, or no. Yea the nearer any creature, man or Angel, attaineth unto a natural neccf- iky of doing good, and a<5ting worthily, [_ i.e. the more lhongly,Fervently, and (as it were) triumphantly in- ^ v^^^^ j^^j^^^ 'Clind they fliallbe hereunto] the more worthy praifc 1 Jaam v^^ and honour are they to be eftecmcd : and the fruits alfo '««catcm is, ifTuing from fuch triumphant principles of goodnefs, mu-arc"non"'" the more to be honoured, and thankfully entertained by potc{i,impcdi« thofc, who receive them. It is a good piece of difcourfe J";/,Ts* "' (m reference to the bunnefsm hand) which I hnd mUr- tarcveiir.D:. fine. He (faith he) hath not free-mil, [or, a will free] "i,*^*'"]; *'"' who <:mnot change his counfel, heinghindred by a^ exter- non muut, f?al caufe, and in cife hebe.rvilling[_o\ defirous] to change '^^'^ mucarc i%^^^ N&)vGod change th not [_'mdccd2 his connfdy nor^'ca-^ ^T».ntt 'i;n"c- chdhgeitjyet not by reafon of any impediment or hindrance Jimcncu n cm- froin an outward caupjnor yet through any d^feB 'of nature, ^^ =^«'"' « , pr of [_^VLy'}faciiityibfit bec.iufe hewillndtyneither<:.m will, natu x jut fi- the changing cf his coiinfel, by reason of the immutable, ^^'^^^"^-'^•_ [or unchangeable] rec?/>«^^^/'^/> will, upon which no n,;, vui- "^mcc error, nor any cauf whatfoever of a change, can fef^ibl'y v'-lic pucft fall''. From the contents of this paffage it plainly ap- ,"^10 ',?^"prr* pcareth, i. That God cannot change the counfel of his ex Lninataoi- willi and confequcmly, that he never could change \x.,^'^^ ret tad- in as irtuch as he was the fame, neither greatdr,- nor lefs- ftK-p, n q um cr, nor other, either in power, or in will, from eternity, "^1 '« cTor , which now he is. 2. Thar the reafon of this impolTi- SnU^'caufil bility of change in him, is the immutable reditude of -'o'cftcadcrc. his will \ and confequcntly , that no other voliti- ^ ^,; J'J.^^'^"^« 6ns or motions of his will ( if any other, fhall, or can be fuppofed by any to have been pollible ) could have had the fame reBitude with thofe now exert- ed and in being. Arid \k is the-commoa Do(5lr*ifie Q^q or 3^8 Cods necefity , no prej udice to his prdife, VER.22,25. or notion of Divines, that God is under a nccciHty of immutability, though mod free from all necclTity of coadion* And God by doing that good willingly,, and with delight, which that neceffity of immutability, under which he iSj. neceffitateth him unto, freeth him- fclf from all that un-acccptablenefs with thofe, to whom this good is done by him, which otherwife the notioa of a neceffity would expofe him unto 5 according to that of Senecii in an6ther cafe,, Felps id, quod necepitas jttht, & totam vim necefitatis eluferis, i, e. Be willing with that, which necefsity commandethv and by this means you fhall elude the whole force [^or ftrength] of necefsity. And thus we fee, how it may well ftand, that men, in cafe they could, and certainly did, forefee that good things given by them would make the Receivers mife- rable, cannot be conceived to give them out of true love to thefc perfons, in cafe they give them upon fuch terms 5 and yet withall, that God may truly be faid to give his Son fefi^t^ Cbrift, and other means of Salva- tion, out of great love to fuch men, who yet he fore- fees, (after his manner of fore-feeing) will abufc all thefc gifts of his to their greater condemnation. 3. (And laftly,) That God's Intentions, even his Primary and Antecedent Intentions, may be reall and true, and yet never take place, I mean, .the things re- ally intended by him, never come to pafs, hath been once and again above all reafonablc contradi, that he, who being regular, and uniform in all his wayes, as God muft needs be ; pvefum'd toi)C, ^l - q£ hi$j ito menfe gcace / and bounty td\vards the, C^'o^gregatfon ^f l^e firfi-horn: ; (for fo . the company of beliey exsl .a^e .called) >n. thc'world whidiristocome,.:^ is-Dv:>« yy^-^^ rt&u\Ar\': This laterpretation. of the- place .'f'cbnSccive to:be much better then dxat,; whicf}^ couplet Hith&«zi^rjS with the f ormei\, -b^. sh^^ tatcbi ;of . this ; principle; xxr-notio n.i 'viz,, T)A2X:GQ^>S:jhemri'This wrath, andmak'ing his power known^ in the deftrujStion of .reprobates,; commends and fets off upon terms.of a far greater acceptance, the ?Hhei-pf his grace and IjOvcJn' thc: Solvation of- his Ele^;. ffor {mx tq arraign that conccirfor^crrour and Q^q 3 vanity 2©a s Gods iiHfdomtinrepf 6ving the bar dnrd, VBas.3 2,23* vanity' at the prcfent 5 1 mean.^ that Qoi by making fo many Reprobates, fo caikd^ as He hath done, com- mends his love upon fo much the higher terms to his Eledt,) fuppofe the conceit we fpeak of^ Were true, yet can it have nothing todo about the Eipt>fitiort of the place in hand. For it is neither faid, nor meant, that Cod fbeweth his tprath, and maketh his forver knorvni in the deftru^onof the vgjfeUof rvrath^ that fo -he may makekne)»n the riches of hU^fff f^-th^ 'tfeffels of mtrCy : but, that he endffreth mthmuch Img-fuffenng the vef felsaf wrath, that hereby he miy make kmrvn the riches ef his glory to the ve^els of his mercy , ^c. So that it fe BOtthe hatred, :but the love, vsrhich ^odbeaireth and iheweth unto the Reprobates^ which tJic Holy^hoft if| this place maketh an argument of that far greater love which he beareth and mcwcthj 01^ will {hew, to his E- led. By the way it maybe not unworthy the obfeiVing, that the Apoftlc, for amort ample and full juftifieati- on of the wifdome of God in findirtg fault -with thofc whom he hardeneth (which Attribute was principally ftruck at, as was noted, by the Obje are.alLthe fwcet .anddeiirable things which are poffelTed and enjoyed by men in the worlij as Ufe, '.health, pe;^'C€,Jibcrty^- meat;;- drinks, wealth, &^ -Ni^w becajule iiicn a^e genctaliy inoirc/ taf-^. ken and affeded with fuch things as thefe, being the proper productions and fruits of his Grave and rower, ading together, .andiaare^moreapt, to^/v/:x//^.him for them, thcnibr any the. appropriate fruitst>f-any other his Attributes," aswifdom^ juftice, or the- like, there- fore thofe Attributes of his, may, in reference unto men be in a more peculiar manner termed, his nci The riches of his Glory, i, e. The gi^at abilndanrc of his Grace and bounty. The Metaphor of riches^ i% fre- quently borrowed by this Apoftle , ' to do .fervice" in commending and fctting forth unto the world, the moft adorable and unconceivable fulnefs of die Attributes, and Perfcdions of God. The riches ofhis^oif^»efs?Kom. 2 .4. O the depth of the riches bethofMhe wijdvm and knorv^ ledg of God, Rom. 1 1 . 3 3 . ^.Accordingvfo the riches of hit Gr4C(?,Ephcf.i.7. According to the riches of bis. Glory , Ephef 3.16. (to omit other like.) ' So that byj the riches of hisGlory^ (in the place in hand) is meant, the tran- fcendently great, ineftimable,and moft adorable Grace, bounty, and munificence ot God, the knowledg and conlidcrauon whereof jfcijidrcth him exceedingly glo^ nous ViR. 22,23. A thing made knervn trvo rvajeL 505 rieus before his creatures. If, by a Metonimy of the caufe put for the cffeA (frequent in Scripture) by the riches of his glory ^ or glorious grace, wc (hall under- ftand, the fruits and cftcds of thcfc riches of his glory y viz., the blciicd enjoyments, the glorious cftate and felicity of the faints, &c. it will equally accommodate the place, and the Apoftles argument. J»d that he might make krtopan the riches, (^c, ] Km ha. >f«eiVH. /.(?. That he might exhibit fuch an Argument, or Mediumy by which men may be led to the knowledg of the riches of his Glory, or to make an cftimate \n themfelves how abundantly rich in grace and bounty, he is towards thofc that obey him. A thing maybe faid to be difcovercd, or made knoxvn^ two wayes. I . When it is in it felf brought into open view, fo tkat it may be feen immediately and dire.^ly, and (as it were) face to face. 2. When fomething is done, which arguitivcly, and by the help of the rational and ^i^- courfivc faculty in men, evidenceth, or may evidence, to the mind and underftanding, either the fimple being of another thing, which is yet in it felf, fecrct, or clfc fomething appertaining to fuch a being. The riches cf Gods glory (underftood in the former of the two fences HKntioncd) are no ways capable of being made knorvrt in. the fornter of the two ways of difcovery fpecified : bc- caufc they are like unto God himfelf, yea they arc God himfclf, whom^ (as the Apoftle faith) m man hath ^^n, ntither can fee «. In the later of the faid two fences, they " ' '^'« ^ 1^. will not, they cannot be made knomn, at Jeaft not be made fully known, in the former way of difcovery, until this ctrruftible hath put on incorrupion, and this mortal hath pat on immortality, i.e. Until the Saints be adually pof- fefTcd of, and inveftcd with, the fulnefs of their glory. Therefore \hc making kn^n of the riches of Gods glo- R r ry^ ^o6 Fejjels of mercy r why fi called. VsR.ii,!^,. ry, here meant, rauft needs be the making of them kmwff. iatiic later way of ?^4to^ things ^w^^ji?;/, viz, by way of argument and difcourfd 5 which yet isnotfo to be underftood neither, as if the faid riches of his ^hry, were generally knowf? unio men by means of the difcovcry or makmg than knorvn, which is here attributed unto God. But God is faid to make them kaown^ becaufc he hath taken a courfe, or done that, which is proper and fufficient to bring men to the knorvlefig of them ^ ac- cording to the frequent Dialed of the Scriptures ^ whereiaXjod is faid to dofuch and fuch things, when he doth that which is proper for him to do in order to the cffedmg of them, though through a dcfedlinmen, not doing that which they ought to do, the thing be never a(ftually done. What there is in that difpenfation of God, his enduring the vejfels of wrath fitted tt de- firti^ieny with much long-jufferingy to demonftrate by way of argument and proof, the riches of his Glory^ to- wards his SaintSjhath been already argued and declared. On the ve^els of mercy ^ which he had before prepared unto Glory,'} By vef^els of mercy, it is out of qucftion that he meaneth fuch perfons, who (omtimcs were mi- j fcrable by being dead in fins and trefpajfes wherein they ^^'•'**-'' walked according to the conrje of the world, &c^ But af- terwards through believing the Gofpcl, obtain mercy, that great mercy , forgivenefs of fins, with the fruits and confequents of it, which is a perf e i>ome hxpolitors mterprct the word, '^es^rot^j.i.ffi, ^^^^^ .,j^r^^^_ fifore prefaredj as if it fignified, prcdcftinated, or pre- '"^i"" A* ordained. Though this fence of the word, rightly un-f^''^^ff^"' R r 5 derftood, /a iccu d. 3 10 Good Tvorks in what fence frefareh. Vers. 22, 23. derftood, crcatcth no crrour or falftiood, in as ftiuch as God hath predcftinatcd , and this from eternity , alt thofc who (hall perfcvcre believing to the end, unto glo- rji yet doth n.ot fuch a fence, either fo Grammatically, fit the word, or Logically, the place. For the Verb t7o///ctC"»'' <^c)th not properly, if at all , fignifie to ordain^ defigne, or the like •, but to fit, or make ready for fomc end, life, or purpofe. See Manh, 22.4. Matth, 26. 17, 19. Luke 1. 1 J. Luke 9.') 2. Luke 12* ^j. 2 T/Vw. 2.21. B-eveLi9>'] . R^'veL2i*2, (to omit many other places.) The compound, ^e?^ro//ixtf^«, (here ufed) is indeed once by our Englijh Tranflators rendred, before ordained-^ created in Ckrifljefus unto good works j which God hath before ordained that weflyould walk in them, E^h, 2 . 1 o. But as if they fomwhat doubted, or rclented,of this tranflati- on, they give us our choice of another in the margent, offering us here that, which they have given us in our prcfcnt Text, prepared. And doubtlefs good works ^ can- not in any tolerable propriety of fpeech be faid to be predeftinated, ox fore-ordained : but they may wi'tK good propriety be faid to be prepared^ or made ready by God for believers to walk in^ as viz,, by admini- ilring fo many incouragcments as he hath done, and making fo many rich and precious promifes unto thofc who iliall walk in them, on the one hand 5 and by pte- fcribing fo many diredions how they may efchew fuch fnares and temptations, which arc like to retard and hinder them from Co walkings on the other hand. Be- tween, and by means of thcfe two things, good works may well be faid to be prepared, or made ready for, or to be brought neer to hand unto, the Saints. But this by the way. Again, 2. For the fence of the place in hand, neither can this be fo well accommodated, by interpreting, ^e/«Te/- Vbr.22,23. Glorynotconfcrrdbut ufon prepared ones, 311 ftA€ii orddned, predeftinated, ou dtiis^nzcL^^LS^prep^ed, made Et, or meet. Fer the riches of the glory ^ [or glo- rious Grace] of^God, are not difplayed, or conferred upon men, or the vefjels of mercy j fimply as, or fo mudi bccaufe, they were fore-ordain-sd unto glory, from eter- nity ( fuppofe this were granted inftead of being pro- ved) but becaufe of their being prepared and fitted by God (in the fence, and by the means, formerly fpecifi- cd) thereunto. The prepofition,'T£p,before[cr£9«Toi/xa- «] importing a precedency in time, relateth unto the a(ftual collation of the riches of his glory •, and import- cth, that thefe riches are not conferred by (Sod upon any veffel of mercy, untill he hath ftn(5tified and prepared this vejfel tor the prefent receiving of thcm^ according to that of our Apoftlc elfewhere 5 That wejheuldheto the praife of his glory* [] /. e. of his glorious grace, mean- ing, by our falvation] th T£?nA7r/x«T*f h ^ xeer^", rvho had frfij Qor, before] truftcd [or hoped] i^ Chrifi » imply- » ^/>'Y. »• "• ing ( as it fhould ieem) that the faving of fuch perfons, who (houldnot be Rvd prepared, znd made meet for fuch a blefTed condition by beleeving in Chrift, (always fpeaking in fuch cafes as this, of perfons of difcretion, and capable of beleeving) would turn to no account of praife to xhc glorious grace of God. . Notice was taken in our explication of the former Verfe, that whereas the Apoftle, fpeaking there of the vejfels of wrath, expreffeth himfelf indefinitely, and in a verb of the Paflive voyce, about their preparing to de- -ftru5tion, here fpeaking of the preparing of the veifels of mercy for glory, he exprefly afcribeth it unto God. The reafon of which different exprelfion there paffed under confideration likewife. Before we make further progrefs in our Expofition, let us take up fome Heads of Dodrine which fhew rhem- 2 12 JJea^s cf DoBrhe from verf. i^, 20, V e r s . 2 3 thcmfelves from the Verfcs lafl expounded. I. Fromthofe wordsofthe Apoftle,i;fr/ ip. Thm rvilt fay then unto mCj ( as they were gioffed by us) it is not amifsto obfcrve. That IJm>tf truth is frequently fo delivered and expre(jedin the ScrtpureSy that menthrough ignorance J or inc&nfideratenefs, may eafily judg it ebje^lon- able, and oppsje it. Sec foh,^.^,^, 5. to the p'^ 2 Fet^^, le. Mat, 22, 2 1, compared with 1/. 31,32. From thcfe two Interrogations, ^-^ji doth he yet com^ ^latn? I^orrvhohath refi fled his rvtll ? This is obfcrra- ble. That weak and lefi confidering perfens are apt to think many dtfpenjdtions of God to he hard, or unreafonahle, up" en mi flakfn grounds. The irrefifliblenefs of Gods will, in that fence and in thole cafes wherein it is irrefiftiblc, is no ground at all (as hath been ihewed)to judg^that God deakth, cither unjuftly, or unreafonably, in com- plaining of, or reproving thofc,who are f^irdnedhy him. Sec /Jtf»^.3.3>5»3/4^2 5.24, Pp/.73.2,5, (^<:. compared with verf. 16* 3. From this claufc, F9r who hath refifled his will ? it , is worth the noting. That, Some mens (the truth is, many mens ) Exceptions, or ohje^ions, again fi the Truth, fpring from an inability to dijUHguijh betrvetn ihe dffererit ac- ceptations of one and the fame word, or fh-afe. There had been no place for the Objc -Even lis whom he hath called, not of the fews omly,Verf 24. S f 2 ^t^t 26. ^i6 £venm^ whom he hath called, no^^(^c. V.24,25 - V/^ 2 5 ^^^^ ^(/^ ^/^^^ Gentiles ^ ^i /'f /i/V^ alfo in Hofea^ I will call themrny people j rvhich were not my people : and her, helo- vedy which was not beloved : Anditjhall come to p .if , that in the place where it was [aid unto them, ye are not my people, there fha/l they he called the children of the living God, Even HS whom he hath called, not, (^c. The fence'of thefc words is to be compleated by the help of the for- mer verfe, where the Apoftle (as Ave have heard) found It amongft the ends propofcd , or propofeable by God unto himfelf, in his cndunnj^ with much patience the veffels of wrath fitted to deJlruHion, his makifig known the riches of his glory, m the vejfels cf mercy, afore pre- pared unto glory. So that now- fubjoyning, even us whom hehath calledy ?tot,&c, his meaning is, that they, whether ^etvs^ or Gentiles^ (forthe Church at i?tf/;^r,. to which he writeth this Epiftle, confifted of both) whom by his grace he had prevailed with to beleeve the Gofpcl, were a part of, or were of the number of thofe ve][els cf mercy , which he had prepared^ or was now in ^xz^zxin^^unto glory. The reafon why he takes occafion here to give inftance in hiw^felf, together with the Saints in the ^Church at Rome, and elfewhere, whether Jews^ or Gentiles, as being veffels of mercy pre- pared by God unto glory, feemsto be,, cither, to prevent, or heale, the offence, which he knew the un-bcleeving , Jews were ready to take, that he, and thofcthatem- / braced his Dod:rine, who according to his own prin • ciples, were lately in the fame (or worfc) condition with themfelves, fliould (as it were) on the fuddaine look upon themfelves as the choyce and only beloved . people of God, and upon them, as perfons rejedcd and caft off by him.. For thatwhichthe Apoftle hereex- preily affcrteth touching all thofe, who with himfelf wire cffc^ualy called by God, as viz, that they arc vef- fils ViR'«.24. "Ovf )^ ItMMfftV) nfAAft&c* 317 fils ef mercy 3 prepared by God unto dory, dre. he had infi- nuatcd all along his difcourfe hitherto, and it could not but accordingly be refcnted by the Jervr, Therefore to fatisfythem touching the bulinefs, being matter of of- fence unto them, he hrft tells them, that God had call- ed them Qhimfclf, and thofe who belccved] ^'I'f;?/^;^ whom he hath called, d^c, 2 . He lays before them fevcral paflages found in one of their own Prophets, wherein a thing of a like nature, and altogether as ftrangc as this, was prcdii^ed, and which long fince had been accom- plifhed, in,, and amongft thcmfclvcs C i,e. their fore-fa- thers 3 in thefc words 5 As he faith al/o m Hofea, I will call themmy people, which were not mf people ^ and her, &c. For the former 5 Bveri us whom he hath called'] In the original : "ovf jyiimM(riv «><*?, /'. e. (word for word) whom alfohe hath called us , In fome Greek copies, the pro- noun, «j«5V, «^, is wanting-, not without fome detri- . ment ( I conceive) to the Apoftks mind in the context. . Admiting that reading of the words, which we have, and which our Greek copies more generally appjove, probable it is^ that they are to be otherwife pointed, then our Englifh translators exhibit them unto us 5 and that after c«aAs«;', he hath called, tliere (hould be a comma, and fo the pronoun »^*f, be conftrued appofi- five (as Grammarians fpcak.) The words thus ordered, and read. Whom alfo he hath called, us Q /. e, even w, or, namely us, as Bezui alfo diftinguiflietb, and fup- plieth » ] give us the mind of the Apoflle to this eife,^^ "SvufZ tliat thofe 've^els of mercy, whom he prepareth untoglo- m irum »w, * ry, he is wont alfo to call \_ /. <•. fo to call them, as to pre- ^'' vail wkh them to hear, and to anfwer this their r^//, by beleeving,as the word/4//,frequcntly imports: ^and thus he hath called us, who beleeve, as well of the Jews, as the Gentiles, d^c. Such appfitive conftru(^ions, as that S f 3,. mentioned 3 , -j-g Mcm.S,^o, expanded. Vers. 24. mentioned, are frequent in the Scriptures, and cfpecial- ly in the writings ot this Apoftle. One inftance we have i;(fr.io. ofthis Chapter, Another ^ Rom, ^>i$, another, folm 5.45. (to omit many others.) The callifjg here ipecified, doth not barely fignifie the jKft of God in call" ing^ or inviting perfons, unto the fellowfhip of the Gofpel, or communion with Jefus Chrift, (as fome- • times the word iignifies, Man'j,2o,i6,Sc 22.8.14.) but rather the intended effed of this ad of God in calling'^ i.e. His prevailing with men to believe by means of this his calling * which is the much more frequent (and al- moft the conltant) acception of the word with this A- poftle. See Rom.S.^o, 1 Cor, i,g, chap,j.iS, 21,225 24. GaLi,6,i$. (befides many other.) Andthatinthc place before us, it muft be taken in this fence, is evident, becaufe it is fpoken of, or applied unto, thofe, whom Godhath prepared Ufito glory : ^owihit calling q( Cod unto men, which is not anfwered by men with faith and. love in Chrifi fefas^ is common unto thoufands, whQ areinnodegrccj'r^^^r^^byhim/^;?^^ glory ^ but arc by themfelves preparedto dcftrudion •, according to that of our Saviour, Many are called^ hut few are chofen. In this fence of the word, called^ the Apoftle fpeaks like unto himfelf in the former Chapter^ ucr, 50. Moreover^ whom he did predeflinate, them he alfo called. Not that predefiination of particular perfons goeth before their callings no more then Gods preparjijg, or fitting, men unto glory doth, but God is therefore laid to call^ or to have called them, whom he did pred^fimatej or, hath predefiinated, to Ihew, that he is not wont to predeflinate ' any pcrfon (capable of calling) until he hath called\\\m. For in faying. Moreover .^ whom he did predeflinate, them he alfo called^ his intent clearly is to (hew, who ihofc are, whom God hath predefiinated to k conformed to the image Veii.24' ^'^h P^^^^Si^tioneth their calling hj God. ^jp image of his Son^ ver. zp. Thefe he notifieth by this cha- rader5or property^ viz, that God hath called them, [i.e. fo called th em ^ as to caufe them to hear and obey his call^ as was lately faid.] Therefore thofe who have not this charader. upon thQxx\yi,e. are not yet thus caUed by Godj are not fredefitnatid by him to any iuch conformity. If they were, it could not be truely faid, that thole, whom he hath xhus^redefiinated^ he hath called. But this by the way. The reafon why our Apoftle fubjoyneth Gods call- ing (in the fence declared) of thofe veffels of mercy ^ . whom he prepareth^ or hath prepared unto Glorj^ feemeth to be, to give an account unto the froward and con- tradiding fervs^ why, or how, he, with the reft both ^evps and Gentiles y who had obeyed their calling froui God by the Gofpel, became veffels of mercy ^ and were prepared^ or in preparing, by him mto Glory^ m oppo fi- tiontotheirrejedion, who had not thus been called by him, but had obftinately, and wilfully rejedled his calL As if he (hould have faid to thefe unbelieving fews 5 The reafon why we Believers, as well ^ews^ as Gentiles ^ look upon our felvcs, as ve[[els of mercy, prepared^ or in preparing^ unto Glory, and not upon you, is, becaufc that God by his gracious calling of us by. the Gofpel, hath perfwaded and prevailed with us to believe in his Son, and to perfevere believing until now 5 whereas you have been, and ftill remain, difobedient unto this hea- venly calling : and therefore having once made your felves veffels of wrath by finning? you continue fuch to this day. The obedience of Faith in believers, is both , here, and frequently elfewhere, rather afcribed unto the calling of God, then to their compliance with the call, though this be as requifite to the produdion of fuch an ciFc(^3 as the other •, becaufe it is the principal and pri- mary 2 20 ihe PartJck) »<«, emfhatical. Vers. 2 4, * mary caufe, and moft wortby confideration ^ whereas the compliance of man with the call of God, though inrefped of the bleffed confequence, which through the moft gracious and bountiful promifeof God, de- pends upon it, and accompanieth it, it be very confi- derablealfo, yctinitfelf, and in the nature of it, it is of fmall value, and carrieth nothing of wonder, or worthy obfervation, in it. Ov( ;^ UfitAeo-e, tvhomalfo he hath called, or^ whom he hath even ealled,~\ This particle, ^> alfo, or, even, fccms to be cmphatical, and to import, that the calling of God here mentioned, is very condcfcentious, and full of Grace, and not cafic to be believed by men by reafon of the abundance of Grace in it. In fuch an cmphatical fence as this it feems to be ufcd by this our. Apoftle elfewhere ^ as i TheJ»/^.S. Who hath alfo given unto m his Holy Sprit -' as if he fliould have faid, who hath given unto us fuch a gift, which we could hardly have cxpedcd from him, and greater then which he had none now to give, even his Spirit, Sec alfo Rom,%» 30.34.- Some conceive it tobeexege- tical, and declarative of what went before, and toex- prefs the manner or means how God prepares the vejfels of mercy unto glory* Haply it is not of much value to obfcrve in the Pronoun «V,7v^<7w, th:it Grammar Sgurc^ according to which there may be an incongruity in the Syntaxis of the words, when the fence is congruous and clear. For, is, being the mafculine Gender, relates in conftru<5lLonunto '''^^•''^J?^f'' to deliver the fence and fubftance of matter contained iimZ/i^lbi in the paiTagcs cited, with what variation of words he fI''^>"^^'»- plcafeth. Anditiswellobferved by fome, that for thcZZll^'eT moft part when the pen-men of the New-Teflament f'''»/>''•vfS^rri/>.- takc this liberty (I mcaa, to vary in words from the pen- l^^/Tf /''' * men or tne Ola-Tcftament, in their quotations from ^ f^cf. pjrcu^ them) it is for the accommodation of the fence, and to ''"-^-^.P-^s, affi)rd fome addition of light to the places quoted. The T t . truth Ifplpll J -,2 2 ^ ^'^•^j more ftgnifi cant andfu 11, then mercj . . V e r . 2 4. truth of this obfcrvation might readily be verified in many inftances, if need were. However, the difference iw words, is not much in the teilimony beibre us^though gathered, and made up, from two feveralphccs in the Prophet mentioned, njiz>. Chap. i.io. andC/;4p. 2.23, Whereas our Apoftle citeththus, / rvillcall them my people^ which are not my people '^ the words in the Pro- phet are read thus, J?fd I rv ill fay to them which werg , tot my feopU, -Thou art mype&ple. For thefe words in our^«Apoftle, There fiali they he called the childfcn of the Itvmg God ^ the Prophet hath, There it Jhall he f lid unto them, Te are the Sons of the living God, The greateft difference betv/een them, feems to be a- bout this claufc (in oiir Apoftlc) And I will call her hdovedy which was not beloved : whereunto there is no- thing found corrcipondent in the Prophet, but only this, And I null have mercy upon her^ that had not obtain- tdmcrcj : yet neither is the difference here very materi- all : only the ApbflleSjW^ , feems to be fomcwhat more figniiicant and full, then the Prophets, mercy • (if yet we fuppofe the Prophets uTDnn to fignifie mercy^ rather thenW^-' for Expofitors more generally make it tD , fignifie, either the one, or the other, indifferently : and L^li^^'J!- -^^. Bucer aflhrmeth, that it fignifieth fuch an affedion or am \m^(i''i charity, which a mother beareth towards her child, lor'KHcji, ft -^vhom (lie hath born in her womb^) For love, doth ^£r(V«"'Va with a more naanifeft and pregnant involution, include t[,n, inc^'-ifit me-rcy^ then mercy ^ love. Where we truly love we can- fc''^^^ '""'"', not but fliev^^^^rcj', uponoccafion: But wemay Ibcw ^um lumgt' mercy, efpecially when extremity is the occaiion, where y,alit'inuu)o "^?c do not greatly /^T'f, oraffecfl. And befides, mercy, ^\',2l%' "^ fimply as fuch, extendcth only unto the relief of thofe inmilery, and this but in part neither ^ for itmufl not be fimply mercp but mercy in fomc cmi/ient degree, which v^ERS.24« Lovcthorv differs from mercp ^-23 vihich, will advance a plenary relief and fupporr to him that is in mifciy. But love amongft many other wor- thy properties, which our Apoflle difcovcrs in the na- ture of it, x?»5"«'-''-'"*^i ^« <^« ( *'^s our former Tranflation rendred ) is bountiful^, and (as we know) is not fatisfi- '^ » Com; 4. ed with a bare reliefs or comfort, of fuch who are in mifcry, but is ready to beftir and put forth her felf to make them profperous and happy. So that the Apo- ftle^in the claufe in hand, exchanging the Prophets, mercjy for his, lovcj quits himfelf Evangelically, and o- pens the heart of God towards his people, further then he [the Prophet] did. The tenor of the whole citation now before us, clear- ly imports a gracious promifc, or predidion, of a blefs- cd alteration and change intended to be made b)4 God in the prefent eftate and condition of iome people, or other, one, or more : and that whereas their prefent condition was poor, and low, and dcfpicable, he would fo far, and to fuch a degree alter the property of ix^ that it fliould become profperous and honourable. The multiplication and variety of expreflions in the Terti- mony it felf, importing for fubftanceone and the fame thing, ('z//;c. the intent and purpofeofGod to do very bountifully by the people fpoken of ) emphatically im- ply the fulnefs of his heart and foul with a purpofe and refolution that way •, according to that of our Sa- viour intheGofpel, Out of the Abiinddnce\_i.e.d.ccoxd- ing to the abundance ] of the heart the mouth fpeak- eth. But though the fence and import of the Teftimony be thus far clear, yet is it controverfal amongft Expo- fitors, of whom, or of what people, God here fpcak- eth, / will call them my people,rvh/ch were not mj people, ^c, - and particularly whether he fpeaketh thefe things con- T t 2 ccrning ^24 Frofhecies in the old Tefiamentmay V.24,25 cerning the ^ervs onely, as viz. that he would reftore them unto his grace and favour, after their great affli- dion, devaftation of their land, captivity,. c^^r. under which they did not look like the people of God, but like a forlorn people, reje<5ted and forfakenby him ^ and that upon their reftauration unto his favour, he would make their faces to fliine again in the world, and giv€ them countenance from Heaven •, or whether he p.redi(5teth thcfe things, unto, or concerning the Gen- tiles, as if his meaning were, that whereas at that time when his Prophet thus prophefied, the Gentiles were m their refpedive Nations, a people eftrangcd from God and the knowledg of his ways, without favour or countenance from him, without any fign ortcftimony of his^prefence with them, &c. yet in time he would ^^^^^''^'^^^ly'fliew luch refpedunto thcm,.that they alfo {hould be- jwo/if/tfcco^. come his people, and have as great a pretence of his mdaudo te5i. Gracc amongfl: them, as ever the fervs had formerly. T^uid^^'vrl' C^/-!//;? (lands up with much confidence for the former 'pbetam iiiic dt of thefc Interpretations, fuppofing that he iliould find mUu!mivl''' "^ "^^'^ di/Tenting from him therein^ •, yet ParePfs fecms vit, Calvin h with as much ( or with very little lefs) confidence to af-^ K^m.9,zu fert the latter,endeavouring to prove by Argument,that the Prophet in the faid pafTages intended to prcdid the T/orHu/^" ^^^^^"o' ^^^^^ Gentiles '^. Though as well the one fence ;>'rt&jJilwTio. -^s the other, accommodates the Apoftle in his prcfent 11m gerAium bufinefs (as will more appear prefently) yet the carriage motm'lnm cf all things along the context in Hofeay makes very pyonmdatam ftrongly for Calvins fence, at leaft thus far, that the rc- f^'- ^='<^^"' ^■'^affuming of the Jewifli. Nation into his Grace and fa- ^ '^^' ^ *** vour, after their long exile (as it were ) and banifliment from hence, was principally intended by God, and his Prophet, in the palliiges under Quellion. On the other hand it is very true alio ' that the faid Oracles, intended (as ViRs,24« relate to feverd £ vents, 325 (as harh been faid) primarily and immcdiatly for the confolation of the ^ewsj were fo indited and drawn up in words by the Spirit of God,t1iatthey might ac- commodate the ftate and cafe of the Gentiles aUbvyca and moreover Item and inftrud the J-ervs, that fince the cafe and condition of the Gentiles, in reference to the love and favour of God, was no* worfe, no other, ,0 dTji'd^s^ then what theirs fometimes had been, they when time /'*■«/>»'« «-/5f, ^//w was, having been no more the people of God, then the f CZ/TK^f^* Gentiles now were^they (hould not be ofFendcd,or think #«»/>fw««, it ftrance, that God fliould make a people for himfelf^'" '^^y^'M of the Gentiles alfo ^ It is frequent in prophetical pre- ii^fbrum^ee^j^t: didions of the Old Teflament (and as frequently oh- P^'P'^^usfmn ^' fervedby judicious Expofitors ) to be form'd in ^^^^'^'&^m1ferk^r%a words and Phrafes,.that they may not onely fuit and fit/^«<'/f».«r. r^- thofe particular cafes or events, which are pi'incipally, ''^J^^l*'*/"? 0- diredly, and immediatly intended and aimed at(in part ) ocum Iffumrl by them, but feveral others alfo, beiag of like nature '* ?^''f*^^/«- with them, which were to take place in the world after- po;^/^' '^"^^^^ wards. Nor isitunufual in the New Teflament, to ^ ^^g'ifri cha- ftile many events the fulfillings of fuch , and fuchpre- 71mrtt''£iii didions, or fayings of the Prophets, which did not re- -'^t*, mnelm^ late unto them, but onely in a kind of fecondary and ^'^^ ^^ I^'^^h collateral way. See Mut, 2.15. compared with Hof, 1 1 yf^i ml^Sdia I i Mat, 2. 1 8. with fer,^i . 1 5 . J/4/^.4. 1 5 .compared with ^^' '^'fciyem^ //4.^.i.Af4M3.35.with Pfal.-jS,!, Mat,i^,i^, with ^J-^.^^^f lfa.6, p. lohn 13.18. compared with Pfal.^i.^, {to omit ftiam GemitZ fundry Qthcrs.) So that although it be granted that the JX'^'^'vr"^ reftitution of the ^ews unto the favour of God, and their hJa/J^fa^^. formcrinjoyraents in their own land,after the fad dcfola- fi^^^^L^apo* tions thereof,and their carrying away into Babylon, were KrtnS*^ dire dly and immediatly intended by the Prophet in P. 24. °°** thofe veins of prophecy yet.before us, yet may the call- ing of the Gcntilca be conceived to have been overtur'd T.t 3 iike^ ^26 what to be Gods people, imprteth. Vers. 24* like wife therein. The Apoftles intent and drift in citing the faid teftimony,was not (I conceive) (imply either to prove or declare,cither the rc-inftating of the Jews in the favour of God atter that cloud of difpleafurc wc fpake of had for a time bin fpread over them, or the calling of the Gentiles to be a people unto him^ but rather (as hath bin fignificd)to (liew and declare^thatit is no new or ftrange thing, or that (liould offend any man, that fuch per fons, who had been formerly, yea unto the very time where- in the change fnould be made, alienated from God,and under his difpleafure,fhouldbec4//(fi by him, and this up on fuch terms, as to be prevailed with to harken un- to his call, and fo with much love, and great refpeds to be entertained by him, as his people. This fuffici- cn^ly appeareth from the PafTages cited *, fo that the fejvs could have no reafonable or juft caufe to ftumblc at that, which the Apoftle all along this his difcourfe had infinUwited, and even now more plainly affirmed, viz. that He, with the reft who had obeyed the calling of God in the Gofpcl by belecving , were the people of God, veffels of mercy prepared unto glory , how far foever they had been eftranged from God before. This for the Apoftles latter plea mentioned. Wefhallnow onely open fomc. particular exprcflfi- ons in the Quotations before us , and then make for- ward. / vpill call them My People, xvhich were not my peo- ple. ~\ For God to call any Nation, or party of men, his people, imports their dignity, and great happinefs 5 as on the contrary for him to dif-own any people in fuch a relation, implycs their contemptiblencfs and raifcry. For as earthly Princes and Monarchs, for the fupporc of their State and Greatnefs, feek to have all things in relation unto them, and their fcrvice, of the beft and moll V E R, 24* Things of worth a^profrtated unto God, 327 ou a moft excellent i\\ their kind,, the bed fervams, the/*Sceftch beft Horfes, the bell houres, the beft difhes f, &c, fo '"»" diiigcnc when God appropriates any thing to himfelf, whether n^'^^^i'Si men. Nations, or other creatures, it imports fome fpeci- ^^torc Kings : all worth, excellency, and happinefs in them. When |{'; '.^^^^^j."-'^ our Saviour faith, God is not the- God of the dead, but of mem men, the- living^, his meaning is, that God is not wont to ^^'"^j'- ii-^p- call himielfthe God, /.f. the Lord or Mafter, either ^icWand of thin{?s,or perfons^thatare (sf;?^, [^?.r«f*w« /v«« will call (iich, or fuch a Nation, or eompaiay of men, ^^''^^^^^'^^'^*'* hts people, hz fignifi^th their greatdignity, honour 3>ndalu!!ii7milt felicity. vn'gp appeUan- I will cad them my people, ] In Scripture phrafe, to fay vtf ^f p/!«f that a thing, or perfon, Ihall be called ^o^ot fo, or hybubiturafHrcm. ftich or fuch, aname, doth not always import that either 'fi^J'^'''''^^- the one, or the other, (hall vulgarly be called, ox com- rer. »« Gen.f», monly *4^> .. 2 2 8 7o he called foy or fo, what it imports, V e R s . 24. scbima f/iHioiily knownby this Name, but (fomctimes and moft prcjpkf/c«w, fj-equcntly) that the thing fignified by fuch a Name, ITaji'^prlprli ov woxd, whether it be matter of priviledg, or of lliame, mpCitme, j'f^fhall be evidently found in the eftate and condition of ''^^'^^''f^^ cither. This is his Name ivherebj he fhallbe called. The lUas.eLnifntur Lord OUT righteoH^nefs 5 /. e, he Ihall be known fo to be, «;rf/cy^^^//Cor3 will] come to pa/, that in the place where it wa^ faid unto them, )/(? are net my people > there pall they be called the children ff the living God ^ by? where it w^ts faid unto them, ye are Not My People, is meartt, that where the inhabi- tants, by rcafon of their poor, miferable and forlorn condition, were looked upon and efteemed by their neighbours, and others, as a people hated, and rejeiflcd by God :, there pall they be called /^f C h i ldr 3 n of the living Vbr.z^. cfjiidn/i more NeW'Tefiiiment'ltke, then SOfjs. ■ 529 living God, i. e. their cftate and condition (lull in time be fo wonderfully altered and changed, that this very people, thcfe inhabitants, (liall be honoured and admi- red by thofc, who formerly defpifed them, not limply as the pople cfGod, but as the children of the living God, i.e.zs perfonSjWhom he that is God indecd^the trueGod, loves,honours, and imbraceth, not onely as his Friends, but as his Sons or children, A man loveth his children, with a more genuine5afFe(5lionate,and intimate love^then his Friends, at lead then fuch friends, who are not of an extraordinary endearment to him. The Apoftlc explains the Propliets Sons[^therefhallthey be called 'Xn e So n s tf/ the livinj^ God'] by his, children {_thej fhall be called The Chi ldre N,^r. The word, children, is more compre- henfive,oratleaftmorcexplicite and fignificant in the compreheniivenefs of it, and fo more Evangelical and lightfom in this pLace,t]icn the word,5<7.2j. For, children, equally refpe(5is both fexes, male, and female-, whereas. Sons, properly importeth only the former. It is true, that the Prophet by his Sons, fynccdochically underftandcth daughters alfo ; but his exprcflion was Old-Teftament- like, more implicite and involved ; whereas bur Apoftlc beingaSonoftheNewTeftament, turns the night of the Old Teftamcntinto day^and fpeaketh more plainly. The children of the Living God. ] This Epithite, Living, when applied unto God, is chara(5leriftical •, and fingleth out him, who is God indeed, the onelj true Cod, from amongft the rabble-rout of thofc many Gods (fo called,) who arc all, either dead, as the dumb Idols, or dying, as the onclean fpirits, or Devils (worfhippcd in them)whoreGod-ihip was long fince waxen old, and ready to vanifli away into open fliame and torment, whereas the true God is laid to be living, [] the living Cod] not onely ( as I with fubmilTion conceive) becaufe his Godhead is immortal and imperifhable, but alfo V u becaufe 3 ? o Thtxc Pjdll they be called the children of, drc, V e R . 2 5 , 2 6' becaufcthe glory and greatnefs of it, is ftill growing and waxing in the minds and underflandings of men and Aagcls. But the Epitkite we fpeak of, livings is (in the place before us) not onely charadeviftical (in the fenfe declared) tmt very emphatical alfo, bearing fome fuch notion orimponasthis^thattheperfonshefpeaks of fhould not onely, or fimply, be tranflated and put by him into a happy condition worthy the children of God, but into fuch a condition alfo which fhould flou- rifh more and more, in the injoyment whereof they might be every day more happy and blelTed then other. Concerning the f lace here fpoken of, where they [/'. e. men, or the Inhabitants ] fhould be called the chil- dren of the living Cod, lome conceive it to be C4/- dea , whither the ^ervs were carried captive •, fome ^erufalem, or Judea^ whither they were reftored, and where they were built up again into a Nation with beauty, ftrength, and peace. Others, viz,, thofe who conceive the calling of the Gentiles to be here dired- ly intended, fuppofe it to be meant indefinitely of any flace throughout the whole Earth, where God by the Gofpel ftiould gather a people to himfelf. I incline to the fecond Interpretation, as carrying the fence prima- rily and dire(5lly intended by the Prophet, not cxclude- ing the third and laft from his Intentions likewife in a fecondary , and collateral way, according to what was formerly faid. "And her beloved, who was net beloved.'^ The literal fence of this claufe in the Prophet, feems to be this 5 that whereas God had commanded him to name his daughter, Xpr«^4?»4/', which fignificth, not having ob- tained mercy, or, not having been beloved, (for that the word indifferently admitteth either fence, was late- ly obfcrvcd) under whi^hnamefhe was a type and fi- gure V B R $ . 2 5 . B odies , civil , facrcdy compared to a ivoman . 351 gureof the fervs during their rejedion, now he inform- cth him, that he will change her Name, and call her, Beloved 'y under which appellation, Ihe was a propheti- cal type or figure of the reftitution of that Nation (the fervs) unto the love and favour of God. This is vox Imerf return, the ]oynx. voyceof Interpreters; and they Ipeak nothing but good probability of truth in it. ftt» nim and Tlremelim tranllatc the claufc, as they find it in the Prophet, Bt miferebor Lorucham^e, and I mil have mercy upon Loruhamah •, which plainly fheweth, that they refcx it to the Prophets daughter ( as hath been faid.)Yet it may, and (I humbly conceive) with as much probability, the common dialc<5t of the Scripture con- fulted, be underftood, properly and dircdly of the Na- tion of the ^ervs, and, by the rule of proportion, or of a fecondary import, of any other body of people in the world, which having been formerly,either abiblu tc- ly, or comparatively, neglcdlcd by God, fhould after- wards come to be highly rcfpeded and beloved of him. For it is a frequent and well known Metaphor in the Scriptures, to compare a State, body, or fociety of mcn,whcther politick and civil, or facred and Eccle- (iaflick,unto a woman •, and under fuch a Profopopcea, to difcourfe of them and their aflFairs. See £zek. 16, 2, 5, 13^ 14, &c. and V, 5 5. .46. and 23.2,3,4,^^. 7/4.54.1. £ev. 1 2 . 1 ,^c. and 1 7. i > Sf&cX to omit many others.) So that when Cod faith , / mil call her beloved j which w^^o^^^/jj-L/f^, his dired and next-hand meaning may be, thiithc would receive the Nation of the Jem, or a remnant of them, again into his favour,and intreat them gracioufly after he had caft them our of his fight, and proceeded in judgment againft them as his enemies. And his further meaning might be, that he was ready to do the like by any other people, nation, or body of men.. V u 2 in ^32 Cedfometimes receiveth flrangersy . V. 2 7,2 B.d'r. in any part ofthe world, when they fhould hearken un- to the voyce of his calling, and addrefs themfelves un- to him as their God. But whether this fence, or the former, both much alike accommodate the Apoftle in his purpofe (as hath been llicwed) this being to give the Jervsxo underfland, that it was no new or unheard of thing, that God fhould caft his love upon fuch perfons, and call them his people,who after the greateft eftrangc- ment from him, (liould return in obedience unto him : Even m whom he hath called^ not of the ^ervs onely, <^c» What the cmphatical repetition of one and the fame thing ( for fubftancc ) three times over importcth, hath been already declared. Itfolloweth: Verfe 27* Efaia^ aljo crieth concerning ifraelj Though the number of the children of Jfrael be as the (and of the Seaj a remnant jg jhallbe faved. For hervill fimfhthework,and cntitjhortin righ'eouUefs : becauje afhort rvork rvt/l the Lord make up- on the Earth. And as Efai^ [aid before • Except the Lerd of Sabbath had left m ajeed^ive had been as Sodom, and been made Itke unto Comorrha. Becaufe the Apoftles Do6lrine of Juflification by Faith (hitherto maintained and afferted) according to the entertainment which it found in the world, was at- tended with thefe two confequents, i. That as well Gentiles as ^ervs, became the people of God, viz,, by their receiving it 5 2. That the far greater part of the Jews, were reprobated, or rc)e«5lcd by God, upon their refufing it •, both which were hard flyings unto them, and not eafie to be digefted, or beleeved ^ therefore to take oflf, or allay the offcnfivenefs of them, he demon- ilrates from their own Scriptures, that neither the one, nor the other, were of any fuch import, but that the like had come to pafs, and been accordingly predidcd by Godbeforc their coming to pafs, amongft themfelves, and Z9' V 1 R s . 2 7' ^^^ reje^etb former Friends, (^c, 33^ and in their own Nation. That which anfvvercth the former of the two, he proveth to have been predi^cd by God (which fuppofeththe accomplifliment of it in its time) fiom feverall teftimonies of the Prophet//^- y^f,which we have lately opened. That which paralleleth the latter, and is of the fame nature and import with it, (I mean, that the for greater part of the 5^ervj- Hiould be reje the words of it, but a^yCryhg^Efaias aljo Cv.y e tn eoncemhg ljraely~]\vhich importcth^ cither the great forrow and bittcrnefs of V u 3 foul, 334 ^ people termed, Hk, who is over them, V £ R s . 2 7. . (bul, wherewith he uttered it^ orclfc the ardent dc- ^tfZ,a!^ fire he had that it ihould be earneftly minded and laid rmmmtdii- to heart by all men, and more efpccially by the fewsy S«r7S*^*" ^^^^ ^^^^'^ ^^^^^ P^^^^^^^^^^y ^"^ neerly concerned in Until ; quomo- it ='. For the more then ordinary extending of the voyce flfl /rf^«f»m- or (T/-)!/;?^, Commonly importcth either of the one, or propbetas. igi- the Other, or both. lur clamat H* raiasjj.f, wag- m dolorit effcdtt loquituY, Ej[lius In locum* 'Hpn ( inquW) dicit^ fed cltmti Efalas: nm modo ut prafentei fudges ad attentiontm excitet^ fed eftam ut Efaix )am olimgTivem amtew tionem de hoc cum Judazis fuiffe inmat. NoUbant audire hafu doHfinatn Judaei : cUmxbAt eri» E^iiis^ ut eHdirecogerentur. Piittus in locum: For the teftimony it felf •, Though [or if> t/tf of each member refpe; 2^5 Re^jon ivhy fofetv ^en>s jhould return, V e r s . 2 8 vity • in fo much that of thofc vaft numbers who went into ciptivity, there were but very few (comparj- tlvely) that fliould returne into their own Land, or in- joy the benefit of that Grace and liberty of re-injoying their own country, laws, and privileges, which C^r//:^, being hereunto moved by God, generally granted unto their Nation. This is Calvins fence in his Commenta- ries upon the place : although the truth is, that the place, notwithftanding thofe words in Bfay, fliall returri, may well be underff ood of the Jffyrian defolation of the ten Tribes(more ftridly and properly called ifrael^) a fmall remnant of which were fent back by the King . of y^/fyr/rf into their own Land, 2 Khg. 17.27. This was feroms opinion of old •, and is embraced by fomc modern Interpreters cf good note. The reafon, why fo few of this nation, ihould efcape, or returne from their banilhment and captivity into their own land, fol- lows in thefe words •, Ver[ci%, ' Forhewillfinifljthework^ andcut it fhortin righteouf- « I n i^auiino nef -' bccaufe a fhort work mil the Lord wake onEarth, ] It is cnuji textu, couceivcd by fomc judicious Interpreters,that the words 5!abcrrwC'"'^'s ^" ^"^ common Greek Copies by palTrng through, cither abfur^um tft, negligent, or injudicious hands, have loft their native ^''"'^diTnde P^^fpicuity, and arc fomewhat troubled :who likewife sX! b.Tinino infortn us of another reading of them out of an anci- hxc icftio in- ent Manufcript, much more plain and dired, as viz, tcrp'>Iat» ej^^ this : \oyov yctf (rwj%\aif )^ ffvJ^iuveoy Totfiffi Kvex©- ^ T«f yttt * • "tern \c&\oEor the Lord fnijhing {ox perfeding] md contracting cxtat ia Ma- \_ox. Cutting fliort] the Account^ rvillaB^ [or falito tvorkj ''"^^"^r''!i« " Oft the Earth, Or thus : For the Lord fmfbin^andcut- jaudo, 8f fie ^ habtt : ^'oyov yif » 4WQthis] decided m the inner [parts]/?/' the whole land^, "« abbrcvi^a Mujculu'S with a little variation, thus: There pall bea^^^cum-\lL concife Confummation overflowing righteoufnefs : Becaufe^'^^^}^*'^^^-'^^ the Lord God of Hofls ^ will make a confummation^ and this ^reWacioncra . concife^ in the midfl of all the Lmd^, Pareiis not differing Dommus Oc- much from him^thus: A Conf(tmmdtion[_orythc Confum- "*"'.' mation] decided [_or: dctci:m'mcd'] fball over flow in [or, \io with] righteottfnefl: becaufe -fehovah the Lord cf Hofls will '«• make a confummation^ and this ^fr/W^^Cdetermined^Or cut ^^d'cd™Tn* iliort] in the midfl of the Earth^, The Cddee Paraphrafe undansjufti- ' glolfeth the two veries thus; Becaufe though thy people '^l^^' *l"'* the houfe of ifrael Jhouldbe much [or many] <^ the [and of^^m & .dcc/c the Sea^ great things jhall be done to that remnant^ jv^/V^ fam Dominus, hath not finned . and which hath turned from ftn. and they ?'?"! ^t'' n n •/ ir 1 1 • t f /? r 1 y ccrcicuum ra- paii prevail^ana be led on m rtghteouJ/iejS, Becauje thj Lord c;cn$ in intc- Godof Hofls will make a confl^mmatonand confumption in ^'^^^ "t^iverfe all the wicked of the land s. The difference between thefe T Confumaia* tio concifa eric inundans j jfticiam j Qaoniam conrummationcmj eamqac concifiim, facict Dominacor,&c. f Conlumtnarlo dccila inundabit in jufticia; quia cunfiimptioncnij & quidcnadecifam D-.m aus, &c. g Q^ioniam fi fucrint populus tuus domus ifmei muims ficuc arena maris • illis rciiq wis, q JX non pcccaverunt, & qu2 a)nvcrf2B funt a pcccaco, ficut magnalia qux piSBvalcbuntj & auccntur in juft cia. Quia confimimitioncm & eonlumptionem Dominuj Dcus cxcercituutn facict ia omnibus impus terr-e. X X feverd rcicuuin in mc- omnis ler* X. ^jg Jfd!^ 10.22,23. ^P^^^^' VER.28. fcvcral tranflations of the words of the Prophet among themfelves, and bctwccfi any one, or ail of them, and the words of the Apoftle now before us, is not fuch, or fo material, but that the fence of both contexts fu ffici- ently appears to be, for fubftance, and import of mat- ter, the fame, and particularly thi5, orto this effeft, 'uiz. that God had in his juft Judgment determined to lliew mercy and favour onely to a very fmall remnant, of thofe vaft multitudes of the children of ///^e/,. and to reftore them [^ this remnant ] to their own Land , who being reftorcd, fhould walk before him in righte- oufnefs and truth, (fee //«. 6.13. c^ 4.2.3, &c,) and on the other hand, that he was refol'/ed to fuffer the great body and bulk of this people, partly to dye and be confumed by the fword, partly to be led captive into a ftrange land, and there to undergo all miferies and ex- tremity of cond ition. Some conceive with good probability, that the Apoftle, twice ufing the word h Dm mm a^^©- (which (ignifieth an account, rather then a work) faeratquod in [^ this (hort tcftimony, refembleth God in thefe his mdK fien% judiciary proceedings againft the fervs^ to an Accoun- ut^ ubi fo(i tant, who being to adjuft an account of monies receiv- ^V^'^/Jl,„ ed, and disburfed, finds only a fmall matter remain- qui bus ex fin' i t -n i • /v • i t-» i i ja acceptu mg duc K By this expreflion m the Prophet, The con- ^i^'^^!^^*^*' ctl'ecoijfk^mmation^ is meant that fmall remnant, which fummaVeftat God iliould confummate, / .f. cither draw or caft up quadibtatur in a very ihort fum • or elfe, consummates i.e, fandli- w LS'° fie, complcat, or make perfeft, ■viz.. by that fignal Efaim* c x8. grace and favour, which he intended to (hew unto them, 21. hufoG^Qt ^vhcnthc refidue, or generality of their nation, fliould w om.9.1 ^jefgycrcly handled by him. Such diilinguifliing mer- cies and vouchfafemcnts from God as thefe, have an excellent vertuc or property in them to fandifie, i,e, to render men willing and full of refolution to devote hemfelves unto God, and his fervicc, which is their t Comple- y B R s . 2 8. —-Cut it fbort in rtghteoufnefi, 3 3 p Complcmciit, or pcrfe(5tiQn. The confummAtio/fjput for,thc confuMf/i,:!e ones, or perfons fandified, is agreea- ble to the frequent tdiom of the Scriptures, wherein ylh- flraBs are ufcd for their concretes^ as Captivity, for, cap- tives, £y?^. 2.6. f tidg. <). 12, N^:m. 21, 1. Pjal.6S.19. Sojcircumcifion, for perfons circumcifed,G/?/.2.7. Rom. 3.30. &4.p. And uncircumciiion, for men uncircum- cifcd. Ram. 2, 16,2'], So likewife, poverty, for poor men, 2 King.ini^.i/!^. Righteoufnefs, for acorapany of righteous ones, 2 Cor,^,2\. Thankfgivings (for fo the original hath it) for, thankfgivers, Nch, 12. 7,1^,^0 aHo, dreams, for, dreamers, ^er.2'-].^. (befidesmany more.) Ofx.hiscojtc/fe Conftmmation^ the Prophet faith, that it fhall, inundare jufiiciam^ or (as Paretic render- cth) in juflicia, i>. overflow righteoufne^ , or, in, or with, righteoufnefi. The meaning is, that they fliall be excellently righteous, or abound in righteoufnefs, as it were propagating or fpreading of it unto o- thcrs-, as it argues a fountain to be full of water, when it overflows. The verb, inundabitj in the Latin tranf- lations, is ufed tranfitively-: onely Parem, in his red- dition of the words, giveth it its native intranfitive conftrudion. It feems to be meant rather of that ftate and condition, wherein this remnant.^ or concife con^ fummatidn^ fliould be found of God, when he (liould fo graciouily prefervc them (as we have heard) from pe- rifliinginthe common calamity of their Nation, then to be a prediction of their righteoufnef afterwards. This fence, I. Better accordeth with the Apoftles faying, that/Z^QGod] JhaHciait fhort in right eoufnef [_m^3in- ing, that he would be very diftridt in the bufineis, and prefcrve no more, how few focver thefc fhouldbe, thenthofc, in whofe prcfcrvation he fliould be found to be a righteous, holy, and juft God,] and ,2. It much better accommodates his caufal particle yas^for (in the X X 2 be- 3 40 Jehovah mil make a concife consummation, V. 2 7, 2 8. &c, beginning of the Verfe) which (as was hinted) importeth a reafon given in this Verfe of what was faid in the former. There it was faid. That though the number of the children of jfrael jhouldbe as the fandj yet 4 rem- nant jhould be favedz, Nowwhy onely fo few of fiich a vaft multitude fliould be faved, om Apoftle (accord- ing to the fence given of the claufe in Queflion) gives this reafon j viz,, becaufc God intended to confult the honour of hisjuftice5or righteoufaefs, inthebufinefs, and to preferve no more, how few foever they (liould prove to be,then oncly thofe, whofe Preferver and Pro- tedor he might be known to be without any difpa- ragcmcnt to his holinefs. Now concerning thofe, who ihould beexcellentlyr/^^/^(9/^, it could be no blemilli to the holinefs or righteoufnefs of God to be look'd upon as their Saviour and Protedor. Becaufe Jehovah, the Lord of Hofls, will make a concife conjiimmation [_ or confumption] in this whole Land, ] The Prophet in thefc words feems to give the reafon why he had faid,that a remnant Qonely]of the vaft num- bers of the houfe of lfrael{hould return [_i. e, as our A- poftle interprets, befaved, ] as alfo why he had faid, that this remnant, which he terms the precife or determined confummation (as we have heard) ihould overflow righ- teoufnefs. The fubftancc of the reafon which he gives of both^ is to this elfe^^t ^ viz,, that God being the Lord of Hofls J and in this refped: able to fubduc under him, punif'h and deftroy as he pleafcth, the greateft numbers of men whatfoever, is refolved to make very diftridt and through work amongft the people throughout their whole Land, and to iliew the favour of exemp- tion from publike calamity unto none , but unto fuch onely, whom he fliall, in the day of his vifitation, find like unto Noah in his generation, very juft and upright. The V E » s . 2 ^. Horv the Afoflle Afplieth, EfAt .10.22,23. 341 The reafon of which gre«at fevcrity may well be con- ceived to be that briefly hinted by himfelf, Amos 3. 2. yoU' onelj hai/e I known {_t.e. owned for a peculiar peo- ple unto me, and given countenance from Heaven] quI cxCidii reliquix mcriio dici poffcnt, prJB numcrofo illo popu< lo, qucm in cxilio perire fincbac. }^tn leftiiutioilU cainalhj vcram Eccie- i^x Dei reftauraiioncm figuravjt, qux in Chrlfto peragitur, imo ejus dun* taxat fucrai exordium. Quod ergo tunc accidit, mulco ccrtius nunc ad- implcn convtnit, in ipfo Ilberarionis prugreliu & com jlcttienro, Cdv. ad ' Kum.f, xj. Aliudex primo caphc ccftlmon uiM ftffertubi vaftitatcm Ifraclls, pro fuo tempore Prophcta dcplorar. Id auccm ii lemel taftana fuit, non eft novum txcmplum, Nihil cnim prcrogativse habct Ifrael, nifi a parcntibus, qui ta« men cum in inodum traftaci fucrant, ui f rophcta conqucratur fie affliftos fuifiCjUt parum abfuerint ab txcidio SodufMie & Gomorrhaiy Idem in v,z$, b Ingemem vaftiocra terrx ludaae, qaae per excellentiam yn live li- x»(wV*i » intulerat Sennacheribus. l*auci, qui Hicrofolyma fc reccpcrc, rclidi tanquam ex clade fupcrfticcs, &c. Paulo poll i qu-jd tunc fccerat Dens, nonmirumfi rurfus faciar, & de muliis paucos ad vcram falutcm pcrducat, quos, quibufq ; dc csufis, ipfi vifum. Hug.Grot^ ui Rom,^. 17, a8. cToIlitaufem inhisduobus locls al« tcrum fcan^alura de piucitatc corum qui tx )ud3Eii Chrifto cred derunt , doccn^, five typum rcfpicias, qui in capttvitatc Bibylonica praeccfllc, five rem ipfam prophetlce prae Jidtam, ita difpofrum eflc a Dom no, ut mu!tl fiaiv cu', pauc'eUfti. HhjchIh* ad Rem.f 17 18 i? and proportion thus : It need fecm no new or ftrange thing to the lem, to hear that the generality or far greater part of them fliould be for their fin and ftubbornncfs rejeded by God, in as much as it appears by feveral teftimonies from one of their own greateft Prophets, that G^d had upon the like occafion, formerly proceeded after the fame manner againft them in their forefathers. From whom notwithftanding they derive all the prerogative they can pretend unto , cither for being the people of GodjOr of immunity from punifliment above other Nations. Grotius agrees in judgment with Gal- njin upon the Premifes •, only diffent- ing from him touching the literall fence of the paffages here cited from aft i, Cdvin underftanding them of the BabylomJJ} captivity, and the great depopulation or the Jewilh Nation thereby-, the other of the devaftati- ons made of this people fomcwhat before) by Sennacherib ^ (as we lately hinted.) Mtifculm likewife fuppofeth the Babylonif}) captivity to have been a type of that great and fad re)e<5tion of the Iewi(l} Nat ion > and this to have been predided thereby s So that Expoiitors more ge- nerally agree in this, that that moft grievous rcjedion of the Jewiili Nation, which the Apoftle had infinua- tcdj in the beginning of this Chapter, the improbability (or Vbr«2P* whether literal, or typical fe»ce, chief. 343 (or rather, pretended impoffibiiity ) whereof the Jews urged as a great Argument againft his Do(5trine of" Ju- ' flification by FaithjWas not 3^ to pwlavjliterallyjexprefs- ly or dire(5lly prophecied or foretold by Efa in thofe pafTages of his Prophecy here inlifted on, but oncly that which typically and by way of fimilitude , prefaged and prefignified this rcjedion, and is. no otherwife in- tended or applied by him. Only Efiim conceives that though the faid pafTages w^erc meant literally of the fmali remnant that fliould remain and be gathered to- gether, upon, and after the captivity, yet that allega- ' ricai, typical, and fublime fence, wherein the Apoftle citeth them, was more principally intended by the Holy Ghoft, then the other. The teftimony following,-!^. 2p. is of the fame import with that now opened, being (I conceive) added unto the former, onely for a further hammering of the fame nail,I mean,for a more through and effedual inculcation of the fame thing into the Jews, the probability, or certainty rather, of their re- jection by God, for their rejetftion^of his Gofpel , and unbelief, in cafe they perfift, and perfeverc herein. ,Arid, as Efaias faid before) Except the Lord of Sabaoth Verfe 2p, had left us a feed , we had been as Sodom, andbeert made like unto Comorrha.2 And as Efaias faid before, /*. e. And it ihail, or is like to come to pafs, according to what the fame Prophet had in Type, pre- declared in the prece- ding part of his Prophecy, ( ijiz.. cap, i. 10. ) or (more , Pratcitum fimply) prophecied of-, 'viz,. That Except the Lord of^fft^'tfabiaf Sabaoth, &c,>^^^^,^i^ hath faid, for, had faid, the Prc-J^^f^^^^ terpcrfed: teafe for the Preterplupcrfea, is Hebrew- tieLl\vuil wile *. <«j^ ditft c, yi"- Whether this teftimony relates to the fame time, or ^,4lJ/^Zpiu' exigency of the lemfh affairs, v/ith the former ^ and fo frmo' ^ixe^^at whether it be to be conceived as a prediaion of what q,!J^*{''J^- was " 344 The Lord of Sabbath, or y ef Hofis, Vers.2P was future, when the Prophet uttered it, (in which no- tion the Verbs in it are rather to be conftrued in the fu- b I'idt ^'lif ^ture tenfe ^^) or as a relation and reminding of fomewhat ^!^^^ '" *'*^*that had been done formerly , are the difcuflions of Expofitors upon the place. But in as much as the difference between opinion and opinion, in either of the particulars mentioned, nothing concerns our Apoftle in his prefent bulinefs , nor (indeed) is otherwife much edifying, I fhali fuperfede the examination of the faid Qucftions in this place, recommending the Reader' de- firous of fatisfadion in them, unto the learned Com- jnentaries of Majculm upon the place in Eja, The fer- vice which the Apoftle requires at the hand of the faid Teftimony, is onciy this, (as hath been already touch'd) to give his countrymen the lews to underftand, that it ought not to feem any ftrange, or new thing unto them, much lefs, any thing unpolTible, or repugnant to any promife or Word of God, that they Ihould by hun- dreds, and thoufands, and miilions^ yea the whole Na- tion of thcm(afmall remnant oaeiy excepted) fo far incur the difpleafure of God by difobcdience , ftub- bornncfs, and unbelief, as to be abandoned and de- ftroyed by him 5 in as much as this had been the condi- tion and cafe of their nation, formerly, and this over and over, by the redoubled teftimony of one of the Greateft of their own Prophets. Notwithftanding let us fubjoynfomc brief E^pofidon of the words. The LerdofSMath'] The Hebrew, 'H NJi nm' fig- nificth, according to fome, the God of Angels, or of of the divers ^^^ ftars : according to others, the God, or Lord, of figaifications Hofts^ Gbd is ftilcd thc God of Angels, cither for '"'^'l! *^>*^"Miis fpeciall Grace and favour to the Angels, in which uaic outw refpedt he is called the God of Akrxhamy the God of /- onMat.i4.»':?.yw<:, and thc Godof 74^:*^, and ibmetimes thc God of his 1 V B R . 2 9 . God, whypUdy the L ord of Hop . 345 his people: orelfejtoexprcfshis majeftick gieatnefs, as being invironed and attended with innumerable Ari- gcls, who thcmfelves, though creatures, arey^tcxcel- Icntly glorious, and of incredible ftrength, and power, beholding hU facc'Continuallj, (as our Saviour fpeaks)and in thispofture attentively awaiting all (ignifications of his pleafurc unto them (refpedively) for imploymcnr. Andbecaurehcthathaththe.abrolute command of all the Angels, muft needs upon this account be conceived 'to have the like command over all creatures befides, c- ven of thofe that arc of greatcft ftrength and moft for- midable, he may (probably) be (tiled, the Lord of Hop, In the.period before us he feems to be mentioned by this ^diVRQ^ the Lord of Hop, to iflicw, that it was not for want of ftrength or power, or of Inftruments to have done the execution, that the whole number of us, or of our Nation, that we were not all'from the firft to the laft fwept away with that flood of d/^. 1,7,8,9. ^» VvomthcCc words J. Not of the ^ews only, but of the Gentiles alfo, (according to the import alligned unto them) this truth ofFereth it felf to Obfervation 5 That Jometimes fuch persons, who in the judgment of men are moil efirangedfrom God^ are as- well, yea and' as foon, pre- vaued with in his Evangelical caH-, to ajifrver 'by Faith and Repentance) as.t.hofe,who. in many refpe^mrc much more Y y 5 pro- 350 H€ads Cif Do^rmefr0m'v,z^f2fi26,c!rc, Ver's.i^* ^romfmg'm this kind, then they, The^cjvj looked upon the Gentiles as ftrangcis unto God, (as indeed they vv£i-e)and on themfclves as his hourfiold. Yet rfpiTie of thefe Gentiles, the Apoftlc here informs them, obeyed the Evangelical call of God, as well as any of themfelves, I Ci?r.6.p?io,ii. hfh, 2. i, 2, 5, 4, 5, 12^ x^y&c. ■.'■•; - ' ■■• .A ' ..K-. 4. Froiiithe Apoftles end and fcope ( formerly de-^ clarcd) in citing thcfc words, verf.i^ , I mil call them my feo'fle^ which were net my people j&c* it is not unworthy Obfervation , Thar, Whatjoever God hath done in the rvorldheretcfdre in any jvay of Grace, it is 'very pojiibU that he may do the fame, or the like again in our days, or at any other time, Zach.,10, S,io.^ • ' '' '■ 5. The tenor and import of the faid words fhineth . the light of thi^ Dodrine unto us 5 That the foflerities, or after generations, maj remember themfelves,turn unto God, and be owned by him. for his people^ whofe forefathers fo far forgot thmfelves as not to feek after him, or the knoftfledg of htm, 1 Pet. 2.10. Eph, 2.12,13. 6. From thefe word*, Jnd her Be lov edQ mean- ing, and I will call her Beloved] jp/>/V^ rvast^or Be- loved, this Dodlrine ifTucth^ Thwit thkt love which God beareth unto men before converfton^ and rvhilft they are yet impenitent and unbeleeving, though it be fimply^andin it felf great, yet is it no love, in compartfon of that affe^i- on, which he beareth unto them afterwards, loh. 1^^.21,21, and 16. 27. Kom.S.ij. iCor.z,^: Luke 15.20,22, 23, c^^. 7. Thefe words, verf.i6. There jhallthey be called t//e children of the Living God, according as they were norioned in the -preceding Expofition, exhibit this Ob- fervation unto uSj T hcLt juch performs, who are really and mth the whole heart converted unto the true God.jhall be notably V fi R. 2^» tJf^ds of Doctrine from verf 2 $, 2 5, &c, 551 fjotably differenced by bim from rvorjhippers of Idols, and from the children of any other God, Exoa,^,^^ 4, 6, 7, 2 5, 26, Heb, 11,29. Rev,^,p. . 8. From the Prophet jE/4)i/ Crying coneernin^ if racl^ verf. 27. Thoftghthe nt^^nber of the children of if rael be as the fand of thefea, a remnant JJjall hefavedj it may be obferved, That?^^ greateft vehemency of affect- on IS then cfpecially required in a meffenger of God, when the Tne^age which he is to deliver from God unto men, is of grej.t confequence unto them-, and yet very hard, or un- likely, to be entertained or belceved, by them. Both thcfc properties, or charadcrs, are eafily difcernable in the merfage now mentioned, put by God into the mouth of his Prophet to be uttered by him in the cars of the people. I fat. 58.1. Ho[, ^,Sjp,&c, Jonah 1,2. 9. From the tenor and literal import of the fame words or meffage, i'/;2s. That though the number of the. children of ifrael were as^ the fand of the Sea, yet, drc, this Podrine faceth the world 5 That, When God at anytime entereth ifito a difiriB dndclofe judgment with a Teoj>le, or Nation, though never fo confident (generally) of their own govdnefs, yet there are very few among ft many that will be found able, or meet, to fl and before him, or to e- [cape the j udgment. ler, 3.14,16. ifai. 1 7 .4,5 ,6. Deut, 28, 62, I Pet, ^.20, 10. From the typical import of the faid words, to-^ - gcther with the Apoftles fcope in citing them (both fpe- cifiedin their opening) this Dodrine (heweth it felf, Thzt among fi thofe many who are called by the G off el, and make fome kind of prof eft ton of it , the number of thofe that will at la ft be Javed, will be but fmall, compar.itive- ly. Mat, J. i^^i/^, and 10,26. X/^ie 12.23 ,24. 11. The fe words, verf. 28. and cut it jhortinrigh- icoufnef, (fo importing as hath been affirraed^) afford us 352 Heads of DoMne from Ferf,iS,2p. Vers. 29 .us this for obfcrvation •, that G^, jvheft -he intends t9 take a through and full 'vengeance on a wicked feo^Uj or Natioriy commonly Jpareth, or fherveth favour, to thofe that arc upright andjujl, if any fffch be to be found amongfl thcKs. 2 ^£^^2.5.7.9,//^/'. 17.5.6.7. 0^65.8.9.10. II. Frprnthcfc words, yerf. 29. Except the Lord of SabaffthJjdd left, ' dec this -Dodnnc putteth forth; i// fubltque caLmities and defoUtionSy if any, thongh never fofmalla number y efcape, it u to be afcribed to the inter- pofureof the Grace and power of God^ toejfeB it^ not to chance J nor yet either to the inabilky andweaknef or to the remtffnef of the enemy to have defrj$yed even thefe alfo. //f/. 14.22. 23. 30. c^ 15,9. ^ 17.6. c^ 37.31.32.^" 46.3. ^^r. 39. 16.17. l8.c^ 44,27.28. ^33.8. 13. From thefe words, had left Us A Seed, (the metaphor fo underftood, as interpreted) thefe three particulars are obferveable: i. ThsLt a numerof^ people^ or Nation, amongfl: whom God hath been truly worfbtpedj. and this for A long feafon^ and whom he hath time after time countenanced from Heaven with wonder fuH preferva- iions and deliverances, may notwith (landing for their wick- ednef be defiroyed by him to a very [mall number remaining. I>eut,2B.6i,6i» ifti* 17. 4. 5. 2. That thofe few to fvhom Godp)eweth mercy in publick miferies and calamities ^ are (commonly) the bejl^ and mojl right com in tkofe places , where, ft ch fad executions are done, Pfd, 3 3 . 1 8 . r 5? . ^er. .3.13.14. 7/4/.3. 8. compared with verfii.lfai//\..2.^, 3. And laftlyjThat when God hathjeverely punijhed a Na- tion for fin, and wafied the inhabitants to n v ery few, for the mo Apart he. fo bleffeth the remnant that is left, that in time he maketh a great andflourifhing Nation of them, jjai, 4.4.5.6. & 6.1 1. 12. 13. & 41. 17.18. Cen.9,1* Jfai, 37-3I-32. Jer.s3,9.io,&c, Laftly, from thefe words, we had been as Sodcm,and ^' JboulJ ■ -■ » -■ " ■ > ... ^ .. M .I I m m I . I , ii , ' Vek.^Oj(^c* what jhall we fay then? th^t the Gentiles i&c* 35^ - jhouldy .^c. it may well be obferved, That no City^ . • Nation, or people^ have received any fuch meafure of feve' I rityfrom the. h.md of G od fjr fl/t,hl: that any on her City ,or ■' Nation rvhatfoever under Heaven, is liable unto the fame ^ye a \ and certainly flo.ill receive it upon the like provocations, \ Dreadfull abave meafure was the overthrow and de- fh'u6:ion of Sodom and Gomorrah, and yet the J'evos and '\ ^erufdem it felf were in danger of having the lame line of deftrudlion ftrctched over them alfo. Hof'),'^,i2^ J z King,! ^,2 J, Veut,6»i^ 1^, ' '] What f])afl mfay then < ■ That the Gentiles, which follow- Verf 3 g » \ ed not after right eoufnef^ have attained mto rig hteo ufnef^ ' * - eventheri^huoufttfw'nch isof Faith, But ifrael which 01 \ followed af er the L aw f right eou fief, hath not anained to ' j theLawof righteoufne^. Wherefore i Becaufethey fught 3, • \ it not by Faith, but m it were by the works' of the 'Law -^ As \ it is written. Behold I lay in Sion a fumbling fone, and 3? ' rock of offence : and whope ver beleeveth on him, jhall Hot ' -beajhamed, ] Itisevident from the particle, %v, then\jvhat\hallwi \ jajthen ? ] that the Apoftle, m verf 30: and 3 1 . intends i ^ u V^l'^^^^^P (inbreif) the (urn and iubftance of ; what he had lately argued and proved more at large, or I die (which I rather judgj to declare and avouch a 1 certain inference and con clufion from his premifes wnich he conceived foveraignly neceffary for his coun- ' trvmen the fews^ for whole fake the difputatory part ^ ot this epiftle was chke^y undertaken, to take know- " \ Jedg of and confider, viz,, that the Gentiles, though ■ \ they foUowea not after right coajnef, had yci now attained ^ unto righteoufnef, &c. But Jfrael, which followed after \ righteoufnef, &c. But whether he - intends this mfcroice J as the confequent meerly and fimply of thofe prophc- \ tical pafTages which he immediately before ailedged, \ Z 2 verf 354 ^ Fromrvheacethe Apofiles Corollarfyinfer/d. V.^Oyd^c* a;fr/.2 5,2 6.27.28.29. (which feems to be fence of Ex- positors more generally ) or of the main difcourfe ma- naged in the precceding part of the chapter, from verf 6, to verf. 30. whereunto the faid pafl^iges onely ferveina collateral, applicatory, andallufive way (as hath been fhewed) may be fome queftion 5 although I fuppofe the truth in the queftion to be near at hand. For evident it is by the light given in the unfolding of the pafTagcs, that neither of the teftimonies cited from Hojeaj verfe. 25.26. doe diredlyjor of themfelves, prove (no nor fo much as fpeak of) the converfion of the Gentiles unto God, much lefs do they prove their juftification by Faith. Therefore the faid Corollary, or Conclufion, concerning the Gentiles obtaining righteoufnefs by Faith, and the feivs non-obtaining it, by feeking it ag it were by the works of the Law, is not any thing that follows from the faid teftimonies, fimply confidered 5 but from the juft tcnour and im- port of the premifed difcourfe in this chapter, of which thefc teftimonies are but a part,and this not fo intrinfecal or cfifentialto it neither, but onely mentioned by the Apoftlc, as proper and fufficicnt by their typical import to prevent or anfwcr fuch an obje^ion, which he knew the Jervs were ready to make againft that Dodrine, which he had now built up (as we (hewed more particu- larly in our cxpoiition of the faid teftimonies, refpcc- tively.) If it be demanded. How, or by the mediation of wliat principle in rcafon, . doth it follow from the main body of the difcourfe carried along this chapter, that either the Gentiles, who followed not after righ- teoufnefs, yet attained unto righteoufnefs, or that the •y: mveall thegifts * ' ^P^*^**''^* cf healijMi doull fpeak with tongues ^, e^r.but that thofe who fhould beleeve in him (hould have perfons amongfl them, or of their holy Corporation, that Ihould be in- dued with fuch' miraculous gifts as thefe. Thus alfo Matthew imputeth that to the T h e e v e s (indefinitely) that were crucified with Chrtft, Matth,2j.^^. wliich was done oncly by one of them, as is evident from %■: Lu^e 23.39,40. So likewise the Difciples are faidro have had indignation at. the womans pouring out the box of pFccious ointment upon our Saviours head, and to h^Yt {dii^^To ^hatfurfofe is this wajle, Matth,i6:^, zndMar.ia^.dif, fome are faidto have indignation at ir, yet it appears from 7K»v» among fome other acceptions, lignifies to feek after or profecutc a thing in the nature of an end, or defign, as vtz,, with diligence, and fcrioufnefs of intention, i Cor, 1^.1, Philif. 3.12, 14. iT^g/. 5.15, I Tim, 6» II. (to omit many 0- thcrs. ) When he faith, the G entiles irvhtchfollorvcd not After righteoufnefs, he doth not imply, that there was none, or that there was never any of this fort of naen, that gave thcmfelvcs to ways and works of ;'/^^f^i»«i//^* or that defired and endeavoured to approve themfelv?s unto God, as righteous , ( for befides Ccrnelias of whom we read A^s 10. vvc undcrftand upon very credible terms from other Miftories and Writings, that there were divers found among the Gentiles that were grCvU ProfefTors and Praditioners too,ofrigj4teQ|iiiefs,)but his meaning is, that the generality of thofe,^ho were now known to have belecved the Gofpel,andfoto be juftified, were none of thofe,who much minded any right eoufnej^, but had tvalked according to the cQ.urfe of this tvorld, according to the Prince of the fower of the sir, the fpirit that rvorketh in the children of dtjohedience , fulfilling the defires of the fie jh, and of the mtnd^ abomi- nabUi and to every good work reprobate. For in faying* thzt they followed not after righteoiijnefs, his meaning is, that they lived very wickedly, and prophanely, and in « Non prat v«- high contempt of all righteoufnefs : the Phrafe. being !r"ftm?ft fi'*^*^ //^, wherein Adverbs of denying fignific pui* eft,' at the contrary unto that, to which they arc applied % ex- ciixi,H«braica,^j^plgg^y[^gj.£Q£-y^g have many, Rev.ii.S.ii. Heb.io, ncgan . certainty thereof, avoucheth the truth of fuch their ju- flification, as it were in the very face and prefencc of this Objedion. Have attained unto righteoufnefs, even the righteoufiefs, . which is of F aith^l^AiihA^z //xct^ocruwlw^'.^. overtook or laid hold on^ righteoujnefs y meaning^ that when righteouf- . ncfs, or j unification, came to be preached and offered unto them in the Name of fejfis ChrtJ}:, in the Go- fpel, they foon accepted and received it at the hand of God, upon the terms on which it was offered and held forth unto them, 1^/2^. by beleeving. And according- ly the Apoftle fpecifying and diftinguifhing that kind of right eoufne/ , which they thus unexpededly obtain- cdj QzlklhityTherighteoufnef of Fa.l'jf^J'iKMifwlw q^tIoJ 360 Fatthyin rvhat fence,a mans righteousness, V ers .30,(^f. iit or/rUf. As if he fliould have faid. When I affirm that the Gentiles who foUorved not after righteoufnefs^yet at- tAtned unto rightcoufrtej^, I mean not any fuch righte- onffejsy^s that which the ^^ivi dream of, or which con- fiilsma ftridt and perfed Obfervation of the Law., (living as they had, they were manifellly iincapablc of any fuch righteouj/ic-^,) but that right eoufrej? I mean, .•wiiich according to the gracious compa«t^l and Cove- nant of Godeftabhflied with. the world in that behalf, is obtained by Faith in Jefus Chrift,and cdnfifteth in the pardon and forgivcnefs of all a mans fins, as I have ■formerly (hewed and proved unto you, C4^. 3. 24, 25, &(^. And again, cap, 4. 5. compared with verj. 5, By the way, when he faith, chap,^,^, ^hat Abrahams bcleeving Gcd was imputed unto hir» for rtghtemfnejs , and 'verf,'),That to hirn^who beleefveth on him y that jufii* feth the ungodly^ his Faith is coimted for righteoufnefs , he differs onely in expreffion, not in fence or meaning from himfelf in this place, where he afiirms righteouf nefs^ to be of, or by ^Faith^ not Faith it felf,or fo count- ed by God. For as thefe two expreifions, Chrijf is thefdvation of the world^ and, Thefalvation of the worlds is^ of^ or bj^ C^r/^ ^though they differ in formality of expreffion, yet rightly tinderltood, differ not in fence or fubftance of matter : fo neither is there any material, but verbal difference onely between thefc two. Faith is a maris righteoufnefs , and a mans righteoufnefs is of ^ or bj. Faith, For when it is faid. Faith is a mans righte- fiufnejs J it cmnox^ according to principles of common fence, be looked upon as propojitio formalism a proper, or formal Propofition, there being nothing more ap- parant, then that a mans belccving is not the fame thing, cither in whole gr in part, wjth the forgivcnefs of his fins 5 V E R , 5 o , cJ' - . Gentiles how attained the right e, of Faith, ^6i •tins-, but miifl: needs be concdvcdtohc propofitio C4/4- falisj or confccnt^vay wherein the efFcie[s indeed, which our Apofllc elfcwherc call- eth the Law of Faith '■' . The original, ht^^Acn, tranf- lated, attained not, properly fignifieth, prevented not, or came not before. So that his meaning may be, that though the J'^m'j' contended might and main about the obfervaiion of fuchaX^m which they imagined to be the X.?n^, eftabiillied by God for the juftiti cation of men, whereas the Gentiles neither minded this, nor any other, in order to the obtaining fuchapriviledg, or bleifmg, as juflification is ^ yet they [the leivs^ came no whit necrer or fooner, to the true Law of jufti- fication, then the Gentiles. Or if we. here conftrue the negative, «t, by the rule lately delivered, theApo- files meaning, in faying that tht lews, Uh^acra^, did not prevent the Gentiles in there attaining, or coming to, the Larv of juflification, mufl be this, that they came far behind them in this race ♦, or, that whilfl the Gentiles fubmiting to the Law of righteoufnefs ap- pointed by God, came robe jaflified, they remained in the guilt of their fins, and ufider a feiitence of con- demnation. Some interpret this claufe^ 4^f^/;7(?^ ;2^^ unto the Law ofrighteoifnejs^ as if the meaning were, that the lews did not attain unto the righteoufnefs of that very Laxv^ which they followed after ^ i.e. of the Mofiical Law, falling many ways fhortin their obfervations of it. But the rcafon given ('intheverfe following) of their non- attainment in this kind, rifeth up againft fuch an interpretation. For their non-feeking of righ- teoufnefs by Faith, can be no rcafon why they did not perfedly obferve or fulfil the Law oi^Mofes, By the way, the reafonwhythe Apoftle hcremen- tioncth the lews their fol/owin'^ afier a Law of righteouf- nefs, feemeth to be, that he might anticipate them in this pretence, and declare, that their zealous willing atidmrmmg for juftification in fuch a way, which God never V E ii»S2j&c. Becaufe they fought it not by Faiths hut^&c . 367 never appointed for their juftification, was fo far from furthering them in the great bufmefs of jLiftifiauiorij that it fet them at afar greater diftance. from ir. But becaufe the Itrvs might (probably) think this a flrangc, or hard faying, that follomng fo hard as they ^\A) af- ter the Law of rtghteoii^nefyxWy fhould be never the nearer to it, but rather the further off, the Apoftle gives them an account of fuch his faying in the words fol- lowing. wherefore.^ hetniifi they fought it^ not by Fahh^ but as h Verfe 3 2 . Tvert by the workl oftheLawifor they fiumbled at that fltim- bling ficnc.'} ^10.71, Wherefore ? as \i he had faid^Doth any man ask. Wherefore, or how, cometh it to pafs, that the lervSy \v\\o followed after ths Law cf r/ghteoufaef , (liould notwithftanding b? as far, or further off^ as the Gentiles, from attaining unto the Law of right eon fiefs ? I will tell yoa^Cfaith hc)the clear reafon hereof is this 5 Viz,, Becaufe they fought it net by Faith ^ but as it were^&c, ] Thefe words, they fughtit [meaning righteoufnefs or iuftification]are not in the Original,but left to be undcr- ilood and fupplicd from the former Verfe : and are ne- ceflfarily inferted by our Trandators, to make the fence more obvious and plain. The former clmk^becaufe they fought it not by F aith ):^onQW\.ng the Particle, »?, as, from the latter, may be read thus • Becauje they fmght it not as by Faith, i,e. as if it were by Faith. Such borrowing and lending of words as this between neighbour fentences, is frequent in the Scriptures. The reafon why the J'ews attained not the Law of righteoufnefs, Qor jaftification]: which yQiihey followed after \jhoVi2)^ in a miftake] is faid to be, r. (In the Negative,) Beca:if they fo:ight it not by Faith, or, becaufe rSity followed not after this Law,- by the Avay of Faith ^ they thought beleeving in lefus Chrifi would never bring them to it: 2. (In the affir- mative,).^ 368 ^s it were by the works of the Law, V hY^s,-^2^<^c> mative) beCaufe they fou.ght it [_oi\ fef/orved after it, ] as it were by the works of the Law,[^ov^^( as bytht works (f the LaW)'\i,e, as if it had been [to be attained] .^jy the works of the Law, The Particles, «?, and ©V^, are fre- quently ufed in fuch a conftrudiionj^f^r. 14.48. /t;^. 1 5.6. ivtJw^.^.y.and in other places. Or the Apoftle may thus fpeak, ihcy fought it as it were by the works oftheLaw, either in an oblique manner to tax the confidence of the Jews, who looked upon their works, as if they had been the works of the Law, when as fome of them were the works ofthe Devil, 7^/7.8.41,44. and few or none of them in truth and ftridnefs of conftrudion, the works of the Law 5 or elfe to difcover their error unto them^who fuppoCed that fuch a righteoufnef, which fliould, or would, render a pcrfon accepted with God unto falva- tion, was to be attained by fuch an obfervation of the Law, as either themfelves, or any other perfon of iiian- kind, were in a capacity to perform •, whereas fuch a fuppofal is an untruth, in as much as the beft and holi- eft mens endeavoured obfervations of the Larv, are but as it were the works of the Law, i,e, things, or works, fomewhat like, or of fome affinity, with the works of the Law, but not ftridly and completely thefe works indeed. In which refpe(5t he frequently .elfewhere denieth all poflfibility of juftification in the fight of God by the Law, or the works xhcr^oL Thereaibnwhy the lews purfued not the Law of right eoufnefs by the way oi Faith, but by the works of the Law ( or rather, by works fomc- whvU like to thofe required by the Law,^'\.% rendred in the following claulc. Fvr they fiumhled at that fumbling fi one, '\ In the O- riginal it is, nt^ Ai9« 'rS T^^a-Kouf^T©- , at the fione of the flHmbln:g. For if we make cither of the Articles cm- phaticail, there is no rcafon (I conceive) why not the othe other alfo. If \vc make them both cmp'iaticai (whicli I JLulg to be their native conftructioa here, refpedive- \y) the former mufl be undcrftood to iniinuate, or point at, the fignalicy or remarkablcncfs of the Stone hcrefpoken of- rhc latter, at the like extraordinary remarkablenefs of xhtftttmblm^^ here intended likewifc-, like unto which for matter of danger, and fadncfs of confequence, there hnojlumblmg befides whatfoever, unto which men dre obnoxious. The Stoncy at which the feivs arc here faid to hdiV^ftumbUd, as appears both by what went before, as alfo by what immediatly fol- loweth, fignifieth Chnft, who is elfewhere called a c'mf center ftone, dcB and frecions » 5 the import or effed of ^ * P«- » ^• which honourable Epkhites, or appeiiations, is- afTert- ed unto him in the fud Vcrfe (immediatly following ) m thefe words : And whofce^er hdeeveth on him,jhAll not ^^^/Z'4;»^^,£orconfoucdcd.] So that he may well be termed 8 Ali©-, Th \.Stone, kxt 6^^^ or,r/^4r Stone, no property whatfoev.crof a/<^/?^, being ever veftcd in any iubjea: whatfoever of a like tranfcendcnt worth and cxcellcncJ^ Again, as the 5^^;/^! ere fpokenof is the moft fig- nally and wonderfully excellent amongft all S tones > lo isthc/«w^//;^^herefpecified the moft fignally dan- gerous ar^d dreadful amongft all /«;«^W. Of this both (iumhling^ and fhne, this Stone it k\i fpeakcth, {^Ut., 21.^.) And rvhofoei'erlh4//failif,e.(in\[ioi}ium- b.e at or on] this ft one as to fall on it, ^u«^a*^«7V7cu, \\ull ^f ^r.^.«Xor,lhattered,and dafli'd in pieces-, 1 meaning, that whofoeverfliall take any fuch offence ar C^r;/?, Sr ins Doarine as neither firft, norlaft,to beleevc in him and profefs him in the world, ilull be utterly undone- hereby, and never find help or healing, for his wound. But on n^homficvertt JlutHfall, tt mil grind him topoiv B b b der, 37© BfaL^, 1^,1 'y. opened, Ver.32,^^» der^ /. e. yet his cafe Ihail be much more miferable then the others, who Having once beleeved on Chrijiy and profelTcd his Name, ro(as it were) coming under him, and his grace and power, (hall notwithftanding apo- ftatize from him, and turn head againft him afterwards. Of the fame, both ^/:^»^,and/«»?^//;?^likewife3in type, the Prophet Bfup had fpoken long before. And he fhalt be for A Sanfttiarj {_ meaning, unto thofe who fliall betake themfelves for rcruge unto him,] but for a ^oneof jitimblingjO^Ytd for a, rock of o^ence to both the mufe- of Ipaely for.agin^and afna/e- to the -Inhabitants of ^erufalem, ylnd many among them fhall fumble jandf all ^ h\h.%, H.sje and he broken, and befnared) and be taken ^. - The mean- ing is, that many of the ten Tribes,and many of the two Tribes alfo, not being awaire of, or, not minding the' truth andfaithfulnefs of Godin his Word, as well in histhreatnings, fent.by his Prophets unto them, as in his promifcSjWOuld fuffer hereby.very grievoufly, fome in one kind, fome in another, fome to a leffcr , fome to a greater degree. By the opportunity of the happy enterview of the Scriptures now met together in our prefcnt jdifcourfe, to give fome check to that daring and devouring Error, which blafphemoufly lifteth up it fclf againft him , whom our Apoftlc (as we heard towards the beginning of this Chapter) ftileth, God blejfed for ever, infulting- ly, and as it were to his face, telling the Lord lefti'S Chriftj that he is not God. In the pafTage now cited from the Prophecy of M fay, He that is termed the ft urn- Ming (lone, a.nd Rock of offence, &c, is cxprefly faid to be, the Lord of Hofts Hi m s h l f ( Efay 8.13. compared with ^'^r/.I5.)whereasinthe Scripture before us, this fiumblmg Stone, and Rock of offence^ is as plainly fig- nifiedto beChrift 5 Behold,! lay tn Sio» a flumbling fione. yfiRs.32;,33. Chrifi plainly proved to be God. 371 flQt?€y and rock of offence^ drc. Evident it is that He who layeththe flttmhling flone, here fpoken of, in Sio j, is not the fame (I mean, perfonally the fame) with the ft urn- bling flone'ii iclf laid by him. Therefore, i.If the ftone it {tliUidinSiorh be the Lord of Hvfls, then lie that layeth it muft of necelTity be conceived be the Lord of of Hojls alfo ; unlefs we lliall fay that the Lord of Hojls may be laid^ or difpofcd of, by a creature, or one infe- riour to himfelf. If then both the layer of ihis fione, and the Stone ii (clUayed^ be the Lou ef HoBs, and yet arc not, cannot be, perfonally the fame, it undeniably follows that there is a plurality of perfons fubfijfting in the fame divine efTencc, and inter effed herein. There is no evading this argument or conlequence, but by denying the Sun to be up at noon day^ I mean, by deny- ing the Suprcam Being, which we call God, to be figni- lied by^the Lord of Hofts 5 a denial, which the Scrip- ture in twenty places, and in ten, laughs to fcorn. 2. If Chrifl be this Stumbling St one y{tsPaul{u^^o{^ih) and the LordofHoJis this fiumb ling ft one, z.\£o{is theProphet Efay affirmeth ) it roundly follows, either that Cnrift is the Lord of fiojis, [_L e. really, properly, and truly God] or that this Stumbling Stone, is not one, but two Stonei : which yet is contrary to our Apoftles fuppofi- tion, in thefe words. As It Is Written, BehoU I lay.Jn Sion a Jlumbltng Stone, &c, .which impucth that that ftiimbling Jione, which he fpeaks of, was the fame with that, of which the Prophet wrote long before. But this onely by the way, " .': "' i The reafon why the- Jews followed not iif er the Law of righteoufnef, by the way of Faith, or beleevmg, which would have led them thereunto, the Apoftic declares to ht^thtiv flumbling at that ftumblingH: one, F or they fl urn- bled) drc, meaning, that they difliked, hated,, were of- B bb 2 fended 572 The rCiifonrvhy men commonly flumble, VER.32,3^^ fended at, and rcje dcd Jefus Chrlft, being indeed fuch a perfon, who by reafon of his deep poverty, and humi- liation mthedaysofhisfleflijandefpeciallyby his fuf- fering the nnoft ignominious death of the Crofs, may very polTibly be rejcded, and not be bcleeved on, as the great Saviour fent from God unto the world, by earthly-minded men, and fuch, who are either lefsin- tcllisent- or Icfs conliderate of the nature, counfels and ways of God, as far the greater part of men in the- world arc. The reafon properly why any minflum^ /'/f//;', at a /(?;??; ftick, or the like, in his way, is not fo much, or fo frequently, want of light fufficient to dif-r cover unto him xh^stonej block, or flick in. the way, . at Vv'hich hey?//."/;^/^/-^, as! the. want of coniideration, and fulEcient taking heed Heft he (liould, or doth. Bumble ■SiX. any fuch thing. The.occafion^of amans Humblingy is partly the (yf^W/tv/if/^;;? it felf iii re fpet^ of the nature' or quality of it [^ i, e.xht. thing/at^ or againft,. which he ftumbleth,2partly alfo the Icituation or lying of this thing,in fuchjOr fuch a pjacc,-as viz, 1 .. Below,or on the Earthy 2. In .that part of the Earth, where a mans way lyeth. S;o then the reafon why the Jews jlumbled at ChriHj (.and there.is the fame reafon why any others ftumble at him) was onely their own voluntary and ve- ry-vincible ignorance of him, together with fuchevill principles and difpofitions in them, all voluntary alfo, as were the c;iufcs of this ignorance, as a'/;&. pride, co- vetoufnefs, earthly- mindedncfs, fclf-conccitcdnefs, e- flrangemcnt from God, &c. They Humbled ?x him, bc- caufe they faw him not,werc not aware of him. They faw him not, becaufe they had no mind or will to fee him. Theyhadnowilltofee him, becaufe their wills were inordinately ingagcd and taken up. with other things,. Tlicir wills were thus inordinately ingagcd, becaufe V'S^'SS* £fiL^ S- 2^^* rvfthJ^sS.^^, opened, 373 btcaufe they did not ftir up, improve, and imploy the implanted light of their fouls, to understand and con- sider the emptincfs and infufficiency of thofe things , with the inordinate love ^vhereof, they fuffcred their "vvills to be thus ingaged. The occafion of their }'h/.m- hling at ChnUy was partly his low fcituation, positi- on, or condition here on Earth, partly his being in this low condition before them, and in their way.. He hath no form nor ci?»?//W/, (faith the Prophet £p^, pcrfonating his countrymen the J-ewsy^ And rvhen rve fha/i fee him , there is no heaitty that we jhould defire him. He is dejfifed and rejected by men •" a man of for rows, and acquainted with grief v andrve hid 04 it were our faces from himt, he iv.tsdefpifedy and we esteemed him not *=: To the fame pur- e Efa/.r^.i j. pofe the Evangelift Lake prcfenteth his Eunuch, reading cap.^^,'verfS.o£thc fame Prophet, in the fe words j In [or by 2his humiliation, [or, if we make the Article cmphatical,e* TH''T ] , . „, g ^ his judgmen t was taken away V.f .that honourable ^ftecm ^ ' ^^* which was due unto himjWas denied unto him:by means of that dark and thick covering of*a poor and defpica- ble condition in the world fpread over the face of his Majefty;, men were hindered from judging righteous ;«i!^wf;f^ concerning him,and from acknowledging him to be the great Mepah, the oncly begotten Son of God, and Saviour of the world. In a like fence of the phrafe Qti taking away amans /« 5^<7^complaineth that God had taken away his judgment *,• meaning, that he had ^ . , * fo ftrangely and grievoufly affii(5ied him,that men, even *^' *" his FriendSj could not by reafon thereof, be prevailed with to judghim an innocent and righteous man, but AUl arraigned him at the bar of their judgments for an B b b5 hypocrite. . jj^. OccafiowsofiheJ'ervsjiumblingatChrifi. Vers-.32,3'3 hypocrite. And in Scripture notion, when and whilft God bklTeth and profpereth men in tha world^hc is faid to cover their fins Q -z/zii.' f rom the view and fight of itien,]^ ^s on the contrary when he puniflieth or bringeth any great cvill upon men, he is laid to difiover their na- kednefSjOr fin unto the world. See EfaL^,ij, Jer,i^, 22.25. Lam. ^,22. £^tfi^. 16.3 7 57. and 23.10. //h, whofe Father and r/^other we know^ How is it then that he faith y 1 came down from Heaven s. And ^^ ° ^ '"**' clfwhere-' Howbeit we know this man whence he is : but when Chr iff cometh, no man knoweth ivhence he is^: So h loh.7-.t7, that from fcvcral places it appeareth, that the J^ews their fiumbling at ChriB, was in part occafioned by his being • or lying in there way ^ I mean, by his being fo neare, fo well known unto them in matters relating unto his fleih, and outward condition, and by his bcmg fo fre- quently and familiarly converfant amongft them. If it be demanded. But whether may fuch Greeks or Gentiles who belceved not in Chrifi^ any whit more then the generality of the lews^ be faid to have ffumbled dXChrifi^ as they (xhc lews) did-, e fpecially conlidcr- ing, that the Scripture oft fpeakethbf the/^rrj-^/z/^- ^Z/w^at Chrifiz, but no where ufeth the phrafeor/i^^- tapher about the unbeleeving Gentiles^ To this I an- fwer •, I , - The metaphor or fimilitudc of flumbling properly stumbih^i imports the dalhing or ftrikeing of the foot agaihft **^^^'- fomewhatina mansway, which is relirtitivc and hard^ . and may well CO- import, the hvirm or mifcheif which' a . 5 "J 6 The Jews jiumbling at ChrtH^ the worsi, -Vers .3 i^c^f , a man gets by fuch a carelcfs uncircumfped adion, or ilrikingj and which often proves an impediment unto him from making any furtlter progiefs in his journey. And 1 conceive that when the lervs are faid to have Jlumbledix. Chrifi^ it is to be underftood oPthe worft and foreft kind of (iumbling^ and particularly of that which is accompanied with fuch an hutt received by it, or difc'ouragemcnt, which renders a man cither unable, or unwilling (or both) to hold on his way to his jour- neys end. For they cavilling, quarrellii^, and con- tefting againft Chnfl^ as being none oiihckMeJfiah^ and Chr/fi being their Mejfiah indeed, and fo in no capa- city ro yield, or give place to their cavils and contefts in this kind, they through the juft judgment of God in taking away his grace and ^ood fpirit from them up- on this great provocation, grew into amoft bitter and blafphcmous hatred of him, and fo were utterly dif- . abledfrom going along with him in that way of Faith andholinefs, wliich leadeth unto Salvation; and were oxrcafioned hereby to betake thcnifclv-es unto fuch ways for attaining this bleffedncfs, the end whereof was, and is, by the juft decree and appointment of God, endlefs mifcry and dcftrudion. In this fence that of the A- l^odlcPetey is to be undei'ftood : AfiJ ajlonc of flnmhling^ Androak of offen-ce, to thofe which fiumble at the word^ he- wg dtfobedtent^ ivherennto alfe Qor, even] theyniereAp- i 1 Pct.t.8. fomted^^n(rciv, i,e, were difpofed, ( which is a iignification that fomc of our beft Lexicographers alfign Vbr.52jC^^. r Peter2»Z* lohn^.^/i^.ofeijed, 377 ajffignto it % and may very well be the fignification* ^idc.Rok of It .in many other palTagesof Scripture S ^\^\io^^%\\%tlt''lXo our Engltf]) Tranflators have not thought meet fotOTj^g^a*. render it,) the fence of the place iafl mentioned will be, ^ ^^^ lo'i^^^o. thatthofe to whom Chriji is a fiumblmg y?^;?^, and rock \^^\ ^J' cfojfe/jce^ and who fiumhk at the word, becoming here- i- cr.ii i». by difobedient and unbeleeving, are only fucii who are, ]'^f^^'^^^ and were before difpofedjin refpc(5l of the wicked frame oth'crj.) *" of their hearts, hereunto, {viz,, to flumbU at c^//y/ '^ Vcrb.ofthc andattheGofpel^) not by God, but either by f^^Ci^i^j/j'rc'J'fcuJ^J^'jj thfsrvorldj or themfelves <=, or both. The place thus » r5ajT.7*- felfCto omit very many places befides of like notion ^^'J^^'^^^^ J and import) How can ye beleeve^ which receive honour one j:}icd i.e they of another, andfcek not the hortour that cometh from God j'^'^'^^'^^'^- only ^f implying, that the reafon why they bc'ieevednot iuvcs,^ h^^. his Do^rine, or on his perfon, was that indifpofiiio.t n. 9. ^^7^, hereunto, which they had contraall not be offended in me^^ [_ i. e. fliall not jtumble at *"."* me "^ ] in that term of univerfality, Whofoeverj he com- ftTheS'jbftan. comprehended as well the Gentiles, as the fervs. The tive firxctj-cTat- reaibn why our Apoftle termeth Chrift, a fiumbling^^^^ is tran- hlock to the fervsj not fo to the Greeks [[or Gentiles] but, ^/^"^ yj^^ fooltjhnej^^, is not becaufe he was in no refped this lat- iCor. 1. zj. ter unto the jews ( for he had a little betore faid in the r°!J^J'" *; general, that the preaching of the Crof, i. e, Chrift cru- c i Com. i^. cified, was /^ ^^e/w that pertjh,fool.'jhneJ^ ) fo neither be- caufe he was in no rcfped: the former {ajiumbUngbl ck) unto the Greeks 5 but becaufe the Jews having had Chrift perfonally in the flelh amongft them, avouch- ing huiifelfj as well by the finlefnefs of his life, as by his Dodrine and miracles, for their Mefiah, yet being ofFendedat the meanncfs of his birth, breeding and con- dition^ all too mean and low by many thouiand de- grees (as they fuppofed, or pretended) for him that was to be their ij/tf/M/?, fell heavier upon, him with hatred, indignation and difdain,thcn the Gentiles generally did, (even thofe, I mean, who refufed tobeleeve in him.) And in this refpe6l He may in a more fignal and par- ticular manner be termed cr»*V«r«Aoj' , a fcandal, offence, or Humbling block unto them. They were the Nati- on that Rudftftmbledj or were offended at him, in all the world ; yea they were more offended, and fiumbled at him more forcibly, and with greater violence, then any other Nation. Whereas for the Grecians (or Genti/es) though in a general lencc (which hath been declared ) C c c 2 they 380 what occaftcnefi the Gentiles jlumbling, V e r . 5 2 , 5 5 . they may be faid xoh^vc [tumbled at him likewife, yet his poverty, or meannefs of condition , or fuffering death, did not occafion their offence, or rejedion of him ( and confequently their offence, was not fo properly a, Humblmgy2iSx\{:\x. of the Jews.) It is like that Ibmeof their own wife men, and great Phdofophers, who were m high efteem amongft them, were as mean of parent- age and condition in the world, as Chrift was repre^. fented unto them to have been •, yea and poffibly fuf-; fered very great indignities from unjiiftand cruel mei^.,. as Chrift alfo had done. Sothat their refuiincr tobe- leevein Chrift, did not (probably) proceed from any want of fecular greatnefs in one kind, or. other, in him. But that which occafioncd their unbelief,was, that they who preached him, andfalvation by him, did notfa- tisfie or convince them by Philofophical arguments^ or natural demonftrations, of the truth and certainty of thofe thingSjWhich they affirmed of him. But to give the /^mi to underftand that they might very poffibly y?/*w- ^/^atthat^^^/?^herpeaksGf(theLord Chrift,) he cites a Teftimony from one of their own greateft Prophets, wherein he is termed ^ Stumbling Stone-^i.eSwch. a perfon^ at whom many would be offended at to their great mi- fery and ruine. The words of the teftimony are thcfe : Fcrfe 5 j . As it is ivritten. Behold I lay in Sidn a fumbling fl one ^ and rock of ojfence : andwhofoeverbeleeveth on him, [hall not' be ajlumed.'] This teftimony is framed of two or three feveral claufes taken out of two or xhree feveral paffages in Bfay, and put together, with fome little va- riation of words. The former words of this teftimo- ny, Behold I lay in Sion, are verbatim found, Efay iS. 1 6. onely the word Englifhed, / lay^ in the Original found- ' cth, / rvili lay foundation- wife 3 or, / will found, or firm- ly lay. The ncxt^o. flumbling fone, and rock of offence, arc V £ R- 3 3 • A^^ons fometimes mentioned without objeBs, 381 are thus exprefTed, Efti, 8. 1^, for a florae of [iumblin^, and rock of offence. The laft wordSj and ivhofoever belee- I'eth on hirn [hdt not he ajhamed, are thus read ( a little after the former avoids ^Behold, I Liy in Zion,) he that beleei'eth, jhdl not make hajle. In this third and laft claufe, there arc three particulars, wherein the Apoftle relieveth the Old Teftament darknefs, with Evangelical or New Teftament light. Firft^he expoundeth the Pro- phets indcEniic HCf He that beleevethj by his univerfal, Whofoever •, Whofcever beleeveth^ or, -ra^ a -r/rsi/wj/, every one hekeving. The Pronoun, He, m fiich conftrudions as this, is frequently expounded by,£i^^r^ one that, Who- foever, and the like. Thus He that beleeveth in meyJ'oh,&, 47. Mar.'i6»\6* i Pet.2>6, i g^i?^. 5. 5.10, (^r. is inter- preted by, whofoever ^Qt every one that beleeveth, Ioh» 5. 16. and 12. 46. ^^^10.43.6^^. Secondly, where -^ as the Prophet £xprelfethhimfelf onely thus, He thai beleeveth^ not fpecifying either the Perfon, or thing to be beleeved on, our Apoftle in his citation of the words, ^ 'TtAi 'Ti^ivav i-TT 'cm^, ^nd. every one beleevingO^ Him, plainly informeth, i. That it is a perfon who is to a 'awttJ, can- be beleeved on ^5 And 2. That this perfon is he that"o^^f'»^c i.n- that is compared to 2 (lone of (iumblinq-^and rock of of- ^o^'9©-,be- fence. Thus iometimes adions are mentioned, with- ^ , . / out any mention of their objeds ^ which notwithftand- ^TViinlnc^ ing are named clfewhcre. Thus our Saviour promi- pcndcr.)cora. fctli that xothem that hear, more jhall be given^, not {pc- Therefo""' cifying either who, or what it is they muR hear, in or- n^ufi needs rc- der to fuch a gracious confideration from God. But ^%"'"}^ ^''^ both thefe arc fufficicntly explained in other Scriptures. fi"d, by chat Mat^ij.-). Luke 10,16. loh.S.^jp&c. Thirdly, ( and ^'9^, or laftly)the Apoftle cxplaineth the Prophets, wili i^6t^°^^' Tisake hasie, ^or rather, let him not make haFle,'] by his, ^ ' 4- ^4' pall not be ajhamcd 'j although fome learned Expofirors C c c 3 conceive. ^82 As it is written, hcrv femetimes taken. V e r s . 3 3 conceive, that the //^^r^R' Word anciently read in the Text in hand, was of the fame iignification with our Apoftles KAra,ix^>^'{* P^^i^ ^^^ > or cannot , be afhamed. However the reading now extant in the Prophet, will fjot make hdiU, may readily be reconciled with the A- ^foOilcs Pm.'I not be AJlumed, The former, in faying. He that beleevetfj, will not make hasie^ or, let him not make hufte, mcaneth,that whofoever (liall beleeve and ftay himfelf on that Sto^e he fpeaks of, needs not be like tinto thofe who are fear full of a difappointment where they truft, who by reafon of their fear m this kind are- impatient of all delay, and tormented herewith, untill they fee the ifTue •, hereby implying, that which the latter (our Apollle) plainly affirmeth, viz,» that fuch fhall not be ap^amed^ ox confounded. This for making even reckomngs between a Great Prophet, and an A- poftle Greater then he, in the particular before iTs. Now for the fence and mind of the Apoftlc in the ' words. As it is written ^Behold I lAf,(^c.^ Thisclaufe,^ /> is wm/^^;'/, [meaning, in the book of God, or amongft the Oracles of God] doth not import the Tcftimony or words following, to 1x, or to contain, a direct pro- bation of what he had laft before affirmed, viz,, that the ^ews fiumbled at the Stumbling Stone, QnKisr /but onely to fliew and -prove that Chrift was i Stone of Stumbling, [/. e. fuch a kind o( Stone, fo layd, or pich'd, fo difpofed of, and contrived by God, that men would be apt to ftumble at him, yea and many would a(flually ftumble at him vand confequently that the Jews might very probably ftumble at him.] The faidclaufe, Jsit is written^ is frequently in the New Teftamenc ufed in much alike fence, not importing an exprefs proof of what went before in that which follows, but only fomc kind Ver.53' IlayinSionaftone, diver fly trmflated, 383 kind of afpecft upon, or relation unto, or affinity be- tween, the one, and the other. See Luke 2. 25. and 3. 4. ABs 13. 33. Kom. 3. 4. and 8. ^6, (with many o- thers. Beholdyl lay in Sion, &c.']'\\\\.s word, Behold, in fuch Gonftrudions as this, is like a trumpet founding from Heaven to call the world together from their feverall quarters, to attend with all their might, and confider what is now ready to be declared unto them. And the truth is, that this Trumpet never founded upon a more folemn and weighty occafion, then that before us in the words following. J lay in Sion, In the Prophets language ( according to fome of his Interpreters) the words found thus, Fun- daboAn Sion, \will fiund, or firmly liy^in ^ion, Ari^ as MontanPiSy in his interlineary, tranflates them thus ; Bcce, ego fundatar in SionUpdls, ^c. i.e. (word for wotdj) Behold, J the founder in Sion of a Stone, &c. . ^unit^ and Tremelliu^ in t heir Tranflationj thus.- Ecce ego- ftmdamentum fofm in Sione lapdem : i.e. Behold, I have layd\jox^ placed] a foundation in Sion, a Stone, &e, . Others thus, 5fCf ego f undo in Sione lafidem,i,e. Be- hold, 1 found [ or lay foundation- wife] ?> Sion a Stone, dec. Hierome (in the laft place) thus, Ecce ego mitt am t/^ fundamentis Sion lapdem, c^c, i. e. Behold, I will put[^or^ caft] />2 thefoimdations of Sion a Stone, &c. The mean- ing of the words (together with thofe following in the Verfc) fuffers little or nothing from this variety of tranilauons, being clearly this,or tothis effed: 5 i^/^.that God here promifeth that in due time he would cauie fuch a perfon to rife up^or to take his being from , and a- mongftthc ^^^n'jjwhp llioald be like unto a St one, which is of tranfcendent worth and value, at which notwith- ilanding many would be apt to flaiitblc by reafon of the fcitu- ^8^ Sion^the chief fart ^/ Jerufalem. Vers. 33. fcituation and pofition ofit^ /. e, fhould be inveftcd with an irreiiftible Itrength, power, and authority never to be taken away, from him, and whoihould continually ad: and exercife this power, for the happy- making, and keeping,of all thofe, that (hall depend on him, and com- mit themfelves unto him •, and yet neverthelefs fhould be fo ordered, difpofcd of, and contrived by him , that wicked perfonSjCarelefs, and regardlefs of the mind andcoimfelsof God, may very cafily overlook both his CKceUent worth and power, and fo be offended at him, to. their own irrecoverable lofs and ruine. In Sion'] Sion was a part of the Qiiy ^erufalemy fcituate upon an hill towards the North in refpe(5l of the refl of the City. Sometimes, the Hill it felf is call- ed by this Name: but more bDJjuently theferiesof the buildings uponitare termed, 5/«>». Thisfeems to have been the principal part ot the City. i. Byreafonof the Temple. 2. Of the Royal Palace. 3. Ofthat.ftrong and impregnable fort or tower, calTed the firong hold of Sion^ ( 2 Siim."). 7. ) all ftanding hereon. This tower, being won by David from the ^ebtifites, and enlarg- ed.with many buildings adjoyning, or near to it, be- came his habitation? or feat royaljand (as it feems from 2 iS'4;f?,5.7. and i A"/V^^j 8, i.) from the largenefs and great compafs of buUdings added by him unto it, was it felf called, T^^mji of David, So that, when God faith , Behold I lay in Sion a Stone^ &c. his intent may betoinfinuatCjthat the Perfon here rcprefcntcd by the Metaphor of a floney (liould be of the houfc and lineage of David, Which is of a gracious import, as well un- to the Jews, as the Gentiles, leading the former dired- ly to that particular houfe and family, from whence their Mefiab was to be expedcd, and fo preventing thofe diftradions, wandringSjand uncertainties of mind and V E R . 3 3 • God not lay himfelfa Jione in Sioft* . 585 and thought, otherwife incident unto them about his pedigree and defcent • and confequently, confirming the latter in the Truth and certainty of his being the Mef- fiah indeed, in whom the New Teftament vefteth this tranfcendent honour and dignity. A ftumbling ftonejiind rock of ojfence.'^ Some Expo- fitors(too much either Arrianized, or fufpeded ) under- hand thcfc expreffions^as not meant in Efij concerning Chrift, but God himfelf •, and as only alluiive-wifejand for commodioufnefs of phrafe, applied by the Apoftlc unto Chrift, onpurpofe(itis like) to decline the preg- nancy and force of fuch an Argument, which otherwife from between the t>vo paffages rifeth up like an arm- ed man to afTcrt the Divinity of Chrift. But how hard a faying it would be, that God, fpeaking of himfelf, ihould fay, Behold, I lay in Sion a ftone, and that his meaning ffeould be, Behold, 1 lay myjelf in Zion a ftone, needeth no arguing. Befides, if the Prophet Efay , did not by his ftimibling /tone, and rock of offence, dire^ly and principally intend Chrift, the Apoftle (as is evi- dent) fhould make very fmall earnings for his purpofc, of the teftimony in hand. For, from Gods being a flumbling /lone, and rock of offence in Efays days, it na ways follows, that, therefore Chrift muft of neceflity be the like, {viz,, aftumhling ftone^ or rock of offence) in the Apoftlesdays. And if fuch a confequ-ence as this be of no value, the truth of the Apoftles affirmation, or intimation,that Chrift was, or is^aftumblingftone,&c, muft reft onely upon his own credit and authority 5 which we know were of very light efteem with his countrymen the Jews, whofe convid:ion notwithftand- ing(as hath been oft faid) is the main prize for which he runneth the long race of this, and the two following. Chapters. i:> dd " If c eliift og5 Chrifiwhj called a fittmbling fioM) &v* VER.33 If it be demanded,, why, or in Avhat refpe»5l > Chrift fliould be termed, a [tone of ftHmblingi and rock of of- fence -^ lanfwer, i. Negatively, not becaufc he was by j^»^j 16. ^J" ^ f^*»'- Therefore, fZ^rfXf. 2 At is more probable that both the Prophet and Apo- <^fMa refpon- ■file intended fomewhat differing in the one exprelTion %%fi"j"^ from the other, and that by the former a»&©- iSpn^^oix^^- ,yma iueiiam 7®-, a Stone of Stumbling, they might imply that Chrift gj^f .^"Jf* would prove unto fome onely a Stone of luch a fium- nian"9,g"j. "* blingjhom whence they would recover themfelves, and ^id.HobXon* beleeve on him anto Salvation afterwards : by the lat- f^ff^]:^ ^^ff'^J ter, 'j'ne^ may in like manner be faid tofitimble at Chrifl •, and To to render their condition much worfe, and more grie- vous. Therefore •, 3. When God by his Prophets fcnt a promife (one or more) of fafcty and prote(5tion unto the JervSj upon condition of their fubjedion unto his counfels and commands, intending withall that they who (hould nOt beleeve this promife, nor obey his counfels,{hould here* by bring deftrucftion and ruine upon themfelves, he might well fay, 5 ^W^, I lay in Siait a. Stone of ftam- hlingi &c. meaning, that Chrift nov\^ appearing, and being difcovered by God, in fucli a gracious promife, and z.$ a S an cfu dry, unto the^en^jjin the time of their utmoft danger, would neverthelefs prove an occafion of ftumhling^Mlmg^ and periihing unto many, who would negled and -defpife him. 4. (And laftly,) It is a thing of frequent Obfcrvation in- the writings of the Prophets, that God, having ei- ther promifed, or being about to promife, any great and fignal bleffing unto his people, is wont either in the Front, or in the Rcer of fuch a promife, to renew his promife and intention afrelh, offending Chrift unto them in due time, by way of confirmation of fuch his promife 5 yea and fometimes to in- volve, and (as II were) to wrap up the one promife in theother* See £/4/. 7.13,14,15, c^r. andp. i,3^C^r. and II. 1, 2,10, 1 2,^^. and 46. 1 3. and 4P. 1,2,3,43.5, 6, 7, &e, and 51. 4,5, 6, &c, and 5 2. 7,8. and 53. 2, 3,^c.and55, 4,5,^(7, and 5p. 20. and 61.1,2,3, and ^2. II. fer,2^,y)6,&c,Hofi^.i^.Zach,^,S,Sir)dp.p, MaL^,iy2,^f, So that fpeaking and promifing thus unto the Jews, ( being aow in danger of being devour- ed by a potent and formidable enemy ^ ) Behold J lay in Sion afit^:nblingftone, a Kock of offence^ and he that be- D d d 3 leeveth j^o Andyfometimes taken adverfativelj* VBRs.33. leeveth on hm^flmll not be afhamed^ he may well'be coa-. ceived, both to promife the fending of the Meffiah^ and Salvation by him, unto thofe that Ihall beleeve on him andalfo to threaten ruine and dcftru(5iion unto/«/'i'erfi^r- teach men that they who doe truly and unfeignedly be- venlredaTc^ lecve, cither God, oxCbriB, in what they fpeak and Di^.^Ch/m/ affert in the Scriptures, have a fufficient and pregnant ^*"ft»« Tom. ground to rely, depend, or beleeve, on the one and the ^"'^'*^'^^^^' other. 3p2 TobeleeveCod^or cJfrifi^ i^fi^fp^,^ f^^^^' Vers. 35. other, for the obtaining of all things promifcd, (accord- ing to the tcnourand intent of the faid promifes re- fpe(5tively5) yea and that they cannot (lightly) but hope, triift, and depend accordingly. And therefore where- . as many fay and acknowledg that they beleeve the truth of all the promifes and declarations that God hath made throughout the Scriptures, and this with the greatcft confidence that maybe, and without the leaft hefitancy or regret in theirFaith,and yet complain with- all that they cannot,with any femblable confidence,truft or depend upon God for Juftification, or Salvation, the realbn of this irrational and unnatural difcord in the Soul, muft needs be, either their ignorance of the mind and true meaning of God in thofe promifes, which they fay and think that they beleeve ^or elle a ftrangc defed- tivenefs in their reafons and undcrftandings, by means whercoftheydoe not fee and apprehend (that which is as clear as the light at noon dayj that they who doe truly and with their whole heart beleeve the promifes of God, are iffo faBo by this their belceving, adually inverted in a right to all t he good things mentioned and contained in them: and confequently, have a clear and fure foundation for a ftedfaft expcdation of thcfc things, whatfoevcr they are, from the hand of God. But whereas fome conceive , that to beleeve God in his promifes, and to beleeve J'^^yW ChriH, doe not , import juftifyingor faving Faith, but only that which they call an hiftorical Faith, of which tj^ev make Re- probates and Divels themfelves capablc^unfan(5lifying and deprecating of this Faith (as they fuppofej and that it is only a beleevingON God, or In God, and fo on OTw^ feff^ ChriUy which is juftifying and fave- ing', the Truth is, I. That to beleeve God in his promifes (and fo, Chrift V B R . 3 3 . Bekeving on Chrifiy, not always j tifiifying, $9^ Chrift with a faith unfeigned^ (as the Apollle fpeaketh) is as JLiftifying and faving, as any beieeving o» or/* God, Qt Oncovin, ChriB whatfoever. This we have lately pcQved from ^^oh,^.^^.^6. dr ii,i6.2j, & 20. ^i,Ac7.S.^j,^S. Rom./!^.^.'), Cbefides feverd other pla- ces) we might here add, that the Scriptures from place to place doc not onely hold forth a taie and unfeigned beleef, of, or alTent unto, what God, orC^mTjfpake (cfpecially in matters Evangelical^ as aFaith truly jufti- . fying and faving, but even a like belief of theminiftcr Qr mefTenger of God, when be reftifieth and declareth the word of God, andof Chrifij in fuch things, fefas faith unto the>n, 'verily I fay unto you, that the publkans and harlots go into the Kingdom of God before you^ For John came unto yon in the way of righteoufnef , and they B E L E E V E D Him Not.- but the Publicans aud harlots Be l e eyed Him ^ SeealfoM.4.42.^^.8.i2. i Tim/-^' ^''^ll 4.16! 2. Itisvery queftionable, whether to beleeve ^;^, or in, Chrifly doth always in Scripture lignific, or import jfuch a Faith which juftifieth ^ confidering what the Evangelift fohn faith 5 Neverthelef amongfi the chief Rulers alfo, many beleeved-0^ Him .• but becaufe of the Pharifes they did not confefhim^ le/l they JJjould be put out of the Synagogue, For they loved the praife of men, more *^ '•'*•'^*^'*^ then the praije of God, Now that they who are afhamed o^chrijl before men, and through feare fliallnotcon- fefs him, as like wife that they who love the praife of men, more then the praife of God, are no found be leevers, nor perfons juftified, the former is evident from -W^^.io. 32. 33, compared with Mark,S,^S, Luk. 9.26. Rom, 10. 9^(^c, The latter, from 5^r?^. 5.44. And concerning the phrafe of beieeving in^ ox on, Chriff^ or, thenameofC^rz//, that it doth not always import fucli E e e a ^pA A deadi and a living Faith^ And hofe, V e R.53 a Faith, which is j,uftitying and faving, plainly appcar- cthfrom 5^^^.2.23,24. and 4.4P. and 7. 31. compared with Jofh 1 . 1 1 . and S^'^'i-* and 1 1 .45 48. (to omit other places.) Therefore when the Holy Ghoft (in the words before us) avouchcth, That rvhofoever beleeveth on him^ jJa/i not he afhamed ■> he muft be underftood to fpeak of fuch a trufting or hdceving-, which (as our Apoftlc elfe- where fpcaketh concerning Faith) worketh by love, i.eAn- g^igeth ihc heart and foul truly and really to love both God and men, and to walk towards both according to thecxigency or requirement of fuch an affedioB. For as the Scripture fpeaketh of a kind of Fatth, which it calls dead, meaning hereby fuch a Faith, which is work- lefs, and fruiile Is, and concludes this not to be of that kind of Faith, unto which God hath annexed the great and precious promifes of juftification, and falvation, and confequentiy, that men and this Faith may like rich men and their money, fertfh t9gether, fo it fpeakcth alfo 1^ I Pct.i. I' of a lively or living hope ^, which fuppofcth, by way of Amithefis, a livelefs, or dead hope likewife, which hath neither part nor fellowfliip in the bleffed bufinefs of theproiiiife in hand % Whofoever beleeveth on him, Jha/l not be ajhamed. See Matth^ j, 26^ 2 j.whcvc this dead hope we fpeak of is found by Chrift in fuch perfons, vj\\ohear his jdytngs,anddo them not, i,e» who exped and hope for falvation by him oncly upon a formal and fruitlefs profeflion of his Name. Whereas the promifc oi not being afhamed, {i.e.oi. being made eternally glorious and bleffed, as we (hall fee anon) is here afcribed to a beleeving on chrifi^ notice piay be taken tha^ clfewhere the effe A and fubftance of it is afcribed toabelecvingortruftingonGodjP/ii/.iS.. 30. and 22.4,5. and 37. 3,4, &c, and 146. 5. 2 Cor, i» i9,io. cap, 3.4. I Tim,6»i'j, &c. Yea the truth is, that they VfiR.J3' Ioh,6./^j\, andiz,^. Opened. 3^5 they who beleeve or triift on Chrifi y do more pro- perly beleevc and truft on God, then on ChriHy ac- cording to that faying of Chrift himlelfj He that beleev eth onmetbeUeveth HOt on me, but o/thim that fe.it me\^^°'^*^^ 4*- /'. r. beleevcthnotCo much on me, as on God himfelf who [ent me, viz., becaufe God is he, who hath by all his Prophets fince tfefe world began, yea and \\q\v laft of all by me alio, ingaged himfelf that life and lalva- tion (hall be given unto all thofe, who fnall beleeve on me, /. e, cxpe(n: falvation at his hand upon my account, and by means of that attoncmcnt, which I am fliortly to make with my blood. So that the truth and faithful- nefs of God in his Word, is the bottom, ground- work, and foundation of our believing in Chrift. Nor can any man reafonably , or with judgment beleeve ii^^ Chrift, who queftioncth the Truth of thofe promifes, concerning life and falvation, which God hath made unto thofe who (hall beleeve in him. And in this fence that of our Saviour may well be underftood: No mm san come to me, except the Father which hath jent me draw him ^, i,e, unlefs God, who hath fent me to be beleeved *" ^' ° ^' ^^' on unto falvation , (hall draw him, /. e, prevail with him by the credit and authority of his promifes made unto the world in that behalf. There may be (I grant) another fence given of the words, and this commodi- ous and edifying, which we ftiall (I conceive) havcoc- cafion to declare fome other time. Insaqueftion of noeafie folution, whether fuch 3, beleeving on Chrift, to which this promife is made. He jha/l mt be ajhamed, neceftarily and univerfally requi- rethadiftin(5i:knowledgof Chrift, or a knowledg of him by Name; or whether fuch a perfon, who never heard of the Name of Chrift,may not notwithftanding beleeve on him, or ( which is the fame) beleeve on God E e c 2 through 5^5 Chrifi not knervn by Name may be belecved on, V e n . 3 ^, through him, unto acceptation, juftification, and fal- vation. The juft debate of this Qucftion would caufe too large a digrefiion in a Commentary or Expofition, and the*^refore I lliall not charge the Readers patience with it here •, efpecially confidering tha^I have given an account of my fence upon it^and this fomewhat at large, in a Difcourfe not long iihce publiflicd. Intitu- led, The Pdgans Debt and Dowry, I {hall here only add the words of Peter^ AEis 10.34,35. which well under- ftood, are fufficiently decifive of the Queftion pro- pounded: of atrtith I prceiv9that God is no rejpecter of ferfons ^ But in every Nation he that feareth him-, and workelh Right eoufnefs , is accented rvith him. He fpeakcth thefe words upon occafion of that fpeciall acceptance which he now plainly underftood Corneli- us had found with God. Yet by the carriage of the whole Relation concerning him, it fully appears that he never had heard of the Name of Chrtji, until Peters coming and preaching this Name unto him. Yea there is little queftion to be made, but that which God chief- ly intended in that extraordinary vifion, wherein Cor- nelim was admoniflied and direded to fend for Peter, was, that the Name of Chrift together with the great myftery of the Grace of God in him towards the world, might by Peter be made known unto him. Therefore men may beleevcin God through Chrift, and this un- to falvation, although Chrift by Name be not as yet manifefted unto them. But more of this iplfe- where. Shall not ^^ 4/[?4;«f^, ^or, asthe Margent hath ix^con- founded, ] that is, fliall be advanced by him to great blefTcdnefs and glory. Obfervation hath been for- merly made (in our explication of verft, 30.) that ac- cording to the Hebrew Diale(^3 ^vhich is much fre- quented Vbr.33* Adverbs of den'jing^ what fignijii, ^91 quented in the New Teftament, Adverbs of denying jignifie the contrary to the import of that Ferb, where unto they are joyned. Thus Levit. i^q,-- it jhall Not be accepted y lignifies not (imply a non-acceptance, but a rejedion with high difpkafui-c, as of a thing abhomina- ble{as the thing fpoken of is cxprefly there termed.) Thus likewife ler.iii^o.A man thatjla/l^or proffer irk his days, imports a man that (liall be calamitous and full of milery whilft he liveth. With many of them God was not well p leafed, (i Cor, io,f,) i.e. God was highly dif- pleafed and provoked by many of them, infomuch that (as it folio weth) ^/>'f)' were overthrown in the wildernef. Of like Interpretation is th:\\:^^ebr.io,^S,— My fof^lpall have No p leaf are in him,i, e, fuch a perfon fhall be the hatred, and great abhorring of my foul. To omit ma- ny others of like charadrer 5 Mar, 9. 41. i/^ fhall No t lofe his reward], implieth, that fuch a perfon fhall be very highly and bountifully rewarded. Thus in the claufe in \\y.Vidiyvhofoever beleeveth in him, fhall Not ^^ afha- Tnedy thefc laft wovds^ fhall Nor be afhamed, do not hm- ply import that fuch a perfon fliall not be brought to fliamc, or fhall not perifh 5 but that he fhall be exalted unto exceeding great honour and dignity^ and be made cverlaftingly happy. Some obferve that the word x^rAixvIn^^i which pro- perly fignifi'eth, to be afhamed^ fomtimes fignifieth, to be deceivcdj'or difappointed •, becaufe a trufting in fuch promifeSj or perfons, which fail men in their expedati- ons,commonly makes them much afhamed^ it being mat- ter of difhonour or disparagement to a man, to be known to truft or depend upon fuch, whether things, or perfons, which want either flrcngth,or honefty,to anlwer their expecfiations, my God ([mh David) J trufi in thee, let me not be afhamed % let nac not b« dif-a Pfal, x%, E e c 3 appointed 398 shame, more abhored then fain. Veks.33 appointed of help and protedion, which 1 expe(^ from thee, in as much as fuch a difappointmcnt will be mat- ter of (hame and diflionour unto me. From whence (by the way) it may be obferved, the nature of man, being (as it were) confcious both of that dignity wher- init was created, as of thatlikewife whereof it is yet capable, abhorreth nothing more then lliame, or dif- paragement,not troubIe,pain,or torment it felf.In which refped the Holy Ghoft frequently expreffeth the moft wofull condition of wicked and ungodly men after deathjby ignominy,niame3and contempt.Thus Dan, 1 2 . 2 . Jnd many of them that Jleep irt the dufi of the Earth jhall awake yfome to everUfiing life,ayid fome to Shame and e'verUjling Contempt. See alfo Efai, 66,2^» On the other hand , the happy and bleffed eftate of thofe who fliall be faved by belccving on Jcfus Chrift, is very frequently commended unto us under the noti- Q Rom 1. 10/ on of honour and glory. But glory, honour y and peace, to every man that rvorkethgood°, drc, Confider td the fame purpofe, I C<7r. 1 5.40,41,42, 4.3. Rom.S.i^. 1 Or.2.7. 2 Or.4.i7.(toomit many other places.) But there is fcarce any thing of more ready Obfervation from the Scriptuacs,thento find fruftrationanddifappointment in matters of expcdation, fignified by fhame. Senna- chrib being full of expectation of carrying J^erttfJem by means of his puifTant and formidable hoft, when he found himfelf difappointed by that heavy flaughtcr which the Angel of the Lord made in his army, dotting off all his mighty men of valour therein, he is faid to have 1, 1 Chr.i 1 »» y^^t^^^^^ W I T H S H A M E of face to hts own Land P. Thus ^ ' E fat, 10. 1, 5. Therefore jhall the ftrength of Pharaoh be your Shame, and trufl in the jhadow of Egypt your Co^FU.siON. They were all Ashamed of a people that could not profit them, nor be an help nor proft^ but a Sham r V B R . 3 5 • '^^ heUeve in ChriH nofhame. 5 P9 Shame and alfo a reproach. See alfo jE/^/. 54. 4. IJal?,2,py 10. i/4/. 20.5. and 42. 17. and44.p. f^cr.z. 56. and 14. 3. and 20. 11. and 22. 22. and 48. 15, Z^c)^.5>. 5. (not to mention more.) If It be demanded. But though it be true, that rvhof>- ever beleeeveth on him [_t»€, Chrijl ~^jha!l not ife ajh.iined> yet doth this iuppofc, or imply. That whofoever fliall not beleeve on him^ (hall be ajhamed, or confound- ed C I anfwer, i . That the Pofition of one means doth not by arty Logical or rational confcquence, exclude or remove all others. When our Apoftle, fpeakingof the Woman,faith, She fhallbe faved^ a/* rnt nKyoyovUf, by, or thtou^hehiid- bearings he doth not imply, but that {he may be faved, in fomc other way or fervice, befides that of bearing children. He that informs a traveller that fuch or fuch a way will bring him to fuch a Town or City, whither he is travelling, doth not neccflarily fuppofc that there is no other way that Icadeth to the fame place, but Onely this. In like manner when the Holy Ghoft cxprcfleth himfclf onely thus, Whofoever beleeveth in Chrifl,jhallnot be ajhamedy it doth not follow vtforntd, from any cxprefs import of the words, that therefore there is no other means to preferve a man ixom jham§,h\ii onely by belecving on Chrift. 2. Whcnanyadion,or courfejs fimply or indefi- nitely dire^ed, or cnjoyned by way of means for the compafling of fuch or fuch an end, the diredion, or in- jun^ion, is to be conceived as refpeding fuch perfons onely, who arc in a capacity, either immediate, or re- mote, of performing fuch an adion, or taking fiich i. courfe,notthofe)Whoare fimply uncapabk of either, as if thefe muf! nccefTarily be deprived of thefaid end,, becaufetheydo not ufc the means preferibed in fuch 400 Beleevmg, frefcribed only to ferfons capable. V e r s . 3 3 . a cafe. When Chrift faith. He that beleeveth and is bap- tizedy flail be faved •,. bttt he that beleeveth not jhall be ffueir«. enter or come into the defini- tion \ which is an infallible note of an effential relation to the thing defined. Yea that Faith which juftifieth, in the very nature and efTcnce of it, includeth fuch a re- ference, or refpc(ft unto lefus Chrifi, that this being feperated from it, it vanifheth into nothing, at leaft lof- eth tjie juftifying glory of it. Befides, if Faith fliould juftifie by vertue of, or by reverence unto its Objed, F f f 2 Chrifi ^04 ^ohni» i2»0pefj€d, VER.33, Chrif}^ there cm no rcafon be given why the love of ChrJJ}^ or the woriliiping of Chrift, fliould not juftifie, as well as Faith in Chrift^in as much as they have all one and the Came objcd. To objed that they have not all the fame relation to this objed:, and that Faith juftifieth, and not the other, becaufe of that praticularity of re- lation to the objed, wherein it differeth from the other> to objcd: this (I fay) in the cafe in hand, is clearly to take away that honour from the objed, Chrift, which the o- pinion pretends to afcribe unto himjfl mean,the honour of juftifying) andtocaftit uiponamodus, or particular manner ot a relation, viz, of that Relation, which Faith bearcth unto him. But the Scripture very plain- ly and exprefly from place to place, placeththe juftifi- mg vertueor property of Faith in chrifi^ in the will, plcafure, and appointment of God, which arc things altogether extra- cfTential, and extrinfical unto Faith. But as mmy as received him, to them Gave He Povvfr [or, the right, orpriviledg, as our margent hath it] f become the Sons of God, even to them that beleev^ in his M IoKmj. Name ^. It is not the receiving of Chrijl^ or beleeving in his name, no nor yet Chrift himfclf paffively confi- dered, i.e. as received or beleeved on, that gives pow- er, ' or priviledg to thofe that bcleeve on him, to become * the ^^;f/ tf/ ^^<^, but Chrift in an adive coniidcration, viz. as willing, ordaining and decreeing together with God the Father, that whofoever fliould bcleeve on him, fliould-herepon and hereby, become a Son of God, ;.r, aperfon juftified, and in favour with God. If k had been the receiving of Chrift,or the beleeving on his Name that had given this power or priviledg unto men, the Evangelift need not have faid, that He i.e. Chrtft, or God,gave them this power, ipeaning by an zd of Grace or good plcafure. So again: This is the Fathers ^ii.h which V B R. 3 3 • ^^^^^ of God makes Faith valid t9 ju fit f cation, 40 5 which hath fent me, i^at of all which he hath giren me, I Jhouldlcijc nothing bit f}:)euld rJfe it up again at the lajl day. And this /^The V^ ill' of him that fent me^ that every one that feet h the Son and beleeveth an him, may have everlafiing Ifc^&c, (Ioh.6.^p./[o.) clearly implying, that boihfee/ngthe Son, and bcleeving on him, would have been available unto no man to tne obtaining of f- verlafiing life, had not the will, pleafurc, and decree of God interpofedto make them available in this kind. It is true, the fufferings of Chiift, efpccially the fwect and heavenly frame of foul confidered , under which fo great a perfon fuffered, in refpei^ of his deep humility, willing fubje^flion unto God the Father, ardent love un- to men, d'c, are a confideration, fully valuable both, in point of wifdom, and of Jufticc, why God fliould, or may be willing, to parc||nthe fins of what perfonshe pleafeth •, but they are no reafonable confiderationjwhy Faith in this Chrift, without, or contrary unto, the will of God, (hould juftifie any man 5 nor do they give any fuch dignity, -worth, or merit to this Faith, that God, fetting afide his promife in this behalf fliould be either wnjuft,orhard unto men, in denying them juftificati- on upon the exhibition or tcjiderof it. But ofthefe thing (I remember) we have reafoned elfewhere \ ' I'fi" don°^ Let us therefore at prcfcnt oncly take knowledg of " ' "" * fomc principal Do^rines contained in the four Verfes laft opened, and. fo conclude our Expofition of the Chapter. I. Whereas the Apoftle affirmeth, {verf'^o.)xhzt The Gentiles foUowed not after righteoufnef, it is obferva- hie. That Great numbers of men and women in the world live mthout any care or thought of approvrng themfelves unt$ God, or (wjiich is in cifcd the fame) how thty may be juftifedin his fight, Eph.2»ii,. and 4. 17,18. Phil, Fff3 ^ 4o6 Heads of Do6}rine from FerJ, 50.31 ^c, V e r s . 3 J 3. 185 ip.v foh 21. vcrf. 14, 15. 2. Whereas he informeth us. That the Gentiles, rvhich followed not after right eoufnefsy (meaning for a long time, and until the Letter of the Gofpel came amongft them ) jet{^t laft) attained unto righteoti(nefs^ The Do(flrinc from hence is. That Sometimes ferjons rvho have been carelef and negligent of [things of a fpiritttd concernment for a long jeafon, are at lafi by fame jpecial difpenfation of God or other awakenened ont of their lecuritj, and brought to repent and beleeve, Matth, 21, ^1,^2, 1 Cor»6, 11. 3. Where.^ the Gentiles who followed not after righte- oufn^J^, are here faid to have attained notwithftanding unto the righteoufnef of Faith, the Dodrine from hence obfervable is, That forgivenef of fins which according to the mofigracii>m fromife, or covenant of God, u given un- to all thfe that beleevein Chf>^,is fuch a ri^teoufnef , whereof the greatefi fmners, as well as the leffer, are capable, ^«>w.3.2i.22. and 4.5,7,8,23, 24. £^^.2.1,2,3. com- pared with Col, 2,1^, 4. Whereas we have it here cxprcfly from the pen of our Apoftle, That the fews, who followed after the Law of righteoufnefs, jet attained not to the Lawof righ- teoufnef, it may be ohkrved^ T hat fome men are apt to feeki and this with great diligence, confidence, and z,eal,ju' fiification, and acceptation with God,infuch ways and means wherein they are not to be found, Rom,iQ^2,^. f^nt. 2 . 1 4* l'$,l6,&6. foh,l6.2,Mdt.J.2l,22,2$,26,27*^f^^'^^' 2, ^(?^.9.40,4i, Phil.^.6, compared with A^s 26. p, IG, II. 5. Whereas the Apoftlc(a;^r/32.) alTigns this for the rcafon, why the J^^wj, though following ^rer the Law for a Law ] of righteoufnefs, yet attained not unto this Law,i.eAd\ (liort of Juftification, yiz>. Becaf^fe they fought it not by faith , but *ts it were by the works of the Law, The V E R . 3 5 • //^^J Qf.DoB.rinefrom Vrr[» 30.31 ^&c» 40 7 The Dodrine is, That In what rvap or by what means fo- e^etf men jha/I feck juHtfcatkni or forginjene^ cf fmh ^t the hand of God, without Faith in fef^s Chrifl , they rvill mifiarry^ andferijh eternally in their fins y Job. 8. 24. and 6.43. and 3. 3-6. Acfs^.i-i. Mar,i6. i6». 6. Whereas he here faith, not fimply, or dire.f^Iy, that the Jews fought after righteoufnefs by the works of the Law, but, »f,i^, or,, ^ if it were-, tht Docftrinc (.according to one expofition given of the Particle, «?,) is this 5 That Many are deprived of the fruit and benefit cf many things which they do with jome conformity to the Law ar>d mil of Gdd^ by reafin of their ignorance of the regular and true end of them^ and by afcnbing that unto them,whick is above their Ipncy and of right appertaining un- to another things PhiL^ ;^, 7 ; 8, p, i o> 1 1 . £^f ^' . 3 3 . 1 3 . • Rom.p^o, br(^<^of4irtg to another conftr-udion of the faid particle, <^t, ) the Dodrinc may be this 5 That Many are afptofleafethemfelves inthemfilves, as if they were very worthy ^^er^ers of the Law of God^ when as in the mean time they are full ef urtrighteoufnefi anddifobedi- ence,i 54«r. 15.13,20. compared with -r^r. 14. 1^,22,23. 5/4/.58. 2,3,4,5, ^r. Luke 1 1.45,46,47, c^f. 7. Whereas the Lord Chrift is here termed by the Holy Ghoft, 4 flumblingftone^ ( for the reafon fpecified in our Expolition,) it is worthy the obferving, that the Great httmiliatien of Chrifi in the days of hisfiefi)^ and in hisfufferings^ if men be net very wary^ and confiderdte of ether things relating to him, may very fofiibly prove afnare^ and occafion unto them to dejfife andrejeB him, uOor, 1 . 18.23. -Ep/.53.2,3. i\/^f.27.3P,4o,4i,42. 8. Whereas the Apoftle delivers this as the caufe or reafon, why the Jews fought after righteoufnefs, as if it had been to be attained by the works of the Law^ and not by Faith^viz^ thdv fiambling at theflumblingflone^Chrift-y the 4o8 Heads ofDo^rine from Ferf» 3 2^ 5 3 . V e r 5,3 3 . the point obfervable from hence is, Thzx non-mder- jlandmg of the mind and counsel of God in ChriH for the lufiificatioit andfalvation of the rvorld^ is the reafo/ttvhy men turn afide into other ways of hofe and expectation in this kind, Kom, 10. 2^^, Efai.'y^,!^^, Gal. 2,16, 9. Whereas the Lord Chrift is here ftiled, not one- ly ajlumblingftone^ but a rock of offence alfo, the Do- drine is, That to fall foul upon fefm Chrifl^ as either by dejfifmg^ blafp heming^ cr oppofing him^ or the like, is of mofi dreadful confequence to the creature^ and rvithout re- fcntance accompanied with the fore fi condemnation* Hebr,z, 2,3. and 10.28.2^. I Cor,i6,2i, Mat»2i,-^, 10. Whereas though the Lord Chrift be, (as he is hcvczcnr\td)afiumblmg Stone, and Rock of offence, yet .hath this honour given unto him by God^That rvhofoever heleeveth in himjhall not he aP}a?^.ed^ it is worthy Obferva- tion, That the great and general flumbling or negleB of Chrtjl in the ivorld^i?y perfons of all forts and conditions ^ is no re^fonable ground to di four age any man frorn beieeving in htm. i C^r.i.23,24 i Pet,2,j,^, 5^^^.10*3^. com- pared mihverf.^1^^2, Jok.i2.^j,mx.h^2, and 6. 5(5, 6j,&c, 1 1 .(And laftly3)Frgm that awakning particle, 5^^o/i!/, ^ verf 33. (the tenor of what is immediately . fubjoyned, confidercd. Behold, I lay in Sion, a flumbling ftone, &Cf) it is of worthy import to confidcr, That although the eeunfels of God concerning the falvation of the rvorld^ be of that nature, or fo laid, that unlefs men be 'very tngentou fly circumfpe^ dnd confidering^they may eafily neglect, or he in- frared with them, yet he is gractoufly pleafed to give know- ledg and warning hereof unto the world , to prevent their flumbling and enfnaring in this kind, Luke 2.34. loh.^, 3^. I Cor.z.j, i^/^/. 5 3. 2,3 J &c, FINIS. A Table of fome Texts of Scripture , occafionally touched in the preceding Ex- poiltion, and (in part) opened. Gen. 17.21. \ T the time appointed rvill I return unto £\ thee^ Afcordingto the time of life, and Sarah, d-r. Pag. 88 27.35.-- Tea and hejhali be bleffed, i H 1 Sara. 2 . 3 o . I faid indeed, that thy houfe-" -Jhould walk be- fore me for ever .- Bnt now the Lord faith, Be it fur from me, &c, 17P 2 Chro.3^.l55&c» And the Lord God of their Fathers fent to them by his mejfengers, rifing uf betimes and fending, becattfe he hadcompa^iort onhispeo- pie— -iff t they mocked the meffengers of God, anddefpifed hii. words till there was no re- medy, 228,287. Job 27. 2. —-wihobath taken away my judgment. 375 Pfal. 90. 4. The Kings firength alfo loveth judgment, 231 iQ^.2'). He turned their heart to hate his people, &c, 1 8 J Prov. 1 .3 2 . The profperity of f^ols dejlroyeth them, 1 8p, '- "" ipo Ecclef.7.29. Lo,this only have I found, that God hath made man upright jhttt they have fought out many in- ventions, 214,26$ 10. 10. If the iron be blunt^ andamm h th not whet the edg, he muft then put to more flrength . 1 4 iraiah5.4. What could have been done more tomyVine- A a a a yard A Table of fomc Scriptures yard, that J have not done in it? 227 '8. 143! 5. Ayfd he jhall he for a SanBuary •, hut for a fione of fiumhlingjandfor a rock ofojfence^&c, 370 Q%»i. '—For thou fhalt dye, and not live, 19 ^^,i^,'—Ard there is none deliver eth out of my hand, 2 39 53.4, —Tet Tve didjudg him as plagued andfmitten ofGod,&c. 37^ 6o»ip.The Lord jhall be unto thee an everlafing Light, and thy God, thy Glory, - 54 65. 1. / ifvas fought of them that asked not : I was found of them that jiught me not. 361 Jcr.18.758311. At mhat inflan'- 1 jliall fpea^ concerning a Nation-— to pluck uf, andtofulldoivn — if that Nation again ft rvhom I have pronounced, turn from their evil, I will repent- --Thus faith the Lord, Behold,! frame e^tlagainftyou, and devife a device againfi y$ti ^ return you now every one from the evil of his way,(^c, 1 7 S 23.6. This is his Name whereby he jhall be called, The Lord our Kighteoufnef. 328 E2ek.3 3 ,11, As I live, faith the Lord God, I have no plea- fur e in the death of the wicked, but that the wicked turn from his way and live. 2 6 S Amos 3.2. Tou only have I known of all the families of the Earth : therefore will 1 punijh you for all four iniquities, 341 Jonah 3 . 4. Tet forty days 9 and l^iaevch jhall be dejlroyed^ 178 iA^txh''/ *26,-"'that heareth thefefayings of mine, and doth them^ot, 3P4 13. 55. // ;7^^ this the Carpenters fen ? Is not his mother called Mary < and they were of- fended touched in the Expofition, fended at> him, 375 1^.26. If i-< not meet to take the childrens bread^and to give it to the dogs. j 70 21.44. ylndi^hofoever jhallfdll on this jl one j jhallbe broken : but on rvhomficver itpa/ifa/lj it will grind him to powder, 3 6p 22. 32. God is not the God of the dead j but of the liv- ing, 327 23. 37, "O Jerufalem, Jeriifalem— ^^iv oft would I have gathered 4hy children together---but ye would not, 287 Mark 16. 17. Andthefefigns fhall follow them that beleeve ; in my Name theyjhall caft out Devils ) theyjhall ffeak with new tongues t&c, 357 L\xk.irJ^%^^9,-'From henceftrth^U generations fhall call mebleffed: For he that is mighty hath done to me great things i&s, ^0,328 2.34. Behold, this child is fet for the fall andrtfmg - i v'^i... s jigain of many in lfrael,a»dfor a ftgn that fhall be ffoken agamfi, ipp I ^, J , And fhall notGod avenge his ownEle^i'&ci^^ iS, '-For whofoe'ver hath f to him fhall be given -^ and whof^ever hath rMtjrom himfhail be taken . : . a '( ,ya^ i<^)i'^^n thM which he feemeth to have. 215 ^olin'^i:T^.^-*^^/'i*«»«f&P^4^^^i?m?^ to became the fons of God. ' ♦ .;v 404 iti^k'And lie confeffed^ and denjed not, but confeffed, .^ > ^'^^ .Jamno'tthei^h.nik%'^'^^\-''^ ^ ig 3.17, For Godfent not his Son into the world, to con- demn the worldybut that the world through him might be faved, 187 35. The Father toveth the Son, md hath given all .^\\\\^'.things into his hand, ' 61 5.44, How can ye beleeve, whichrecetve honour one Aaaa 2 of A Table of fome Scriptures of another, and,&c. ^yy 6, 29, "This is the rverk of God, that ye hekeve in him,&c. 127 40. And this is the mil of him that ^ent me, that ever J one which feeth the Son, &c. 40 5 ^i^^i. --Is not this J efus the fin of Jofeph, rvhofe fathir And mother we know ? how is it then he fa.ith, I came down from Hcdven ? 377 44, No man can come torne, except the Father ^' which hath jcnt me draw him, 395 1 2. 44. He that beleeveth on me, helteveth not on me, hiH onhimthat fentme. Ibid. 15. 13. Greater love then this hath no man, that a man lay down his life for. his Friend., 3 p A<5ls8. 33. In his hHmiltM.i0ji- hh judgment w^^ taken a- ivaj.. ■■■ ,' % -^ •- \i,',;:' • 373 15.28. For it feemedgsod^fojhe. Hal^.Ghofi, and to m, tolay,\jrc^K/'^Xv'iiiv^'. t\^.\v>%'c\ <>- . 215 27.31. Fxcept thefeSi.de in the Jhif^yt cannot he fafe, : . ^ 225^,230 Rom. 2. 4. —not knowing that thegoodnef ofGodleadeth thee to repentance, 190,196 3.i?2. what advantage hath the few i' and what is the profit of ctrcumcifion ? Much every way, p. 6 1 • chiefly be^aufe unto them were, commk- ed the Oracles of God, $6 4. 1,2, what jhall wejiy then, that Abraham our Fa- ther, as pertaining to the fie jh, hathfound,(^c. ^ \. ■.•:f'V;. 7P 4. Now to him that worketh is the reward^ not reckoned of grace, but of debt, 1 29, 1 3 o 14. Forif they which are of the Law be heirs, then Faith is made vQyd, and the fromife made of none effect, 81 i'>,Be' touched in the Expofition. 15, Becdufe ih4 Law worketh wrath : for where no Law IS, there is notranjgrefton. 2 6p 1 6. Therefore tt is cf Faith, that it might he of Grace, i t^-^ 5.13. - - Until the L aw fin was in i he world. 103 7, 13. —The Law ts holy, and the Commandment ho~ ly,juft,andgood,r ^o 23. --'to the Law of fwy. which is^ ^c. 7, 54. *V 8.30. M4treover> whomhedidpredejiinate, them al- . . fo he called, - 318 1 Gor.6.^510.^^ not deceived: neither idolaters, nor For- ni caters:, nor^ ^all inherit the Kingdom of God, ip4 10.5. -rmtk mmy of them ■ God was not well ^leafed. .Si\4^'i^v^^t s^Tiv 3Py •Li,ii,'-diviJdik^'to every man feverallj, as he will, ' -. -^/r. ■':: ■;t:.y-. •'■ 22.1 1 5 . '^6,—and thejlrength effm if the Law, 268 2Cor;'y,t6i^'--yed though we know. Chvid after the flejh, yet henceforth know we him no more. 60 6. 10. As forrawful, yet always rej oycin^: 2 d, 2 7 13.8. For we can da nothing againft the Truth, bnt for the Truth, 23^ G aht. ^, ^, —are ye now made ferfeB by the flejh ? 7^ 3.10. For as many as are under the works of the Law — 8O3I30 19. —are P^hxd,h3ims feed, and heirs according to fromife, 81 4. 5>. —the rudiments of the world,-. 56 4, 15. 7 bear you record, that if it had been pofible you w$itld,(^c,. > 43 '44 m Ephcf. 1 . 1 1 . Vyho worketh all things after the counfel of his ^ - own Will, 232,293 j,lij)''**that ive/houldbe to thepraife of his glory, A a a a 3 rvho A Table of fome Scriptures who had frft hoped in C hrift. 311 2.1,5. —yott who were dead in trejpajj'es and fins-" even when we were dead in fins hath he quick- ened'-- 205 2.10. - - - created unto good werks, which God harh be- fore ordained, that we fhould walk in them, 3 10 6. 8. '-'the fame fhall he receive of the Lord, 42 Philip. 3 . 3. -—and have no confidence in thefiefi), 80 Colof. 2.8. — -after the rudiments of the world, 5 6 1^,—Andyou being dead in fins and trefpafjesy hath he quickened,&c, 205 1 Tim. 6, 1 S.—rich in good works j ready to diftribute—lay- ingupfor themfelves a good foundation, that they may lay hold on eternal life, 3 09 2 Tim. 1.3. — without ceafing I have remembrance of thee in my prayers night and day . 2 6 Heb. 6. 16. -—an Oath for confrmatton is the end of all firife, \6 7.25. wherefore he is able alfo tofave thept to th€ ut- termofi, that come unto Cod by him, 330 10, ^6,Te have need of pattencc, thatafier,ye have . done the will of God^ ye may receive t^he pro- mi fe, . . i / ;^'^ 308 ^S*—mySoulfhallhafi/empleafi4r4inhim, 397 i2klSyiy.— or prophane perfion, asEim^^ivfjofor one morfel of meat fold his binhrighf. For ye know how that afterward, whek he would^^ave inhe- rited the blefin^^he was rf]e0^ -py hefo/tnd no place for repentance^ though Ih fiOUghr it carefully with tears, ^ 120 James j,jj. Every good giving^ and -every perfecf gift is from above^ and from the Father of lights ^^c, 22 1 8. 0/ his own Will he begat us mth the Word of truth. touched in the Expofition. Truth^&c. 2.34 2.2X324. W.is net Abraham our Father jufiified by Works ^ when he had offered Tejee then how that by Works a man is-jufiijjcd^ and not by Faith only, 129 I John 5 . p. Whofoe-ver is born ofGod^doth not commit fin^ for his feed remaineth in him : and he ca mot fin^hecau[ehetsbdrnofGod, 233,234 1 6. Hereby ferceive we the love ofGod^ hecaiife he I ay d down his life for us : And we ought to Uy down o:fr lives for the Brethren, 39 A^ Revel. 3. 14. Thefe things fatth the Amen, thefaithful^&c, 14. 6, '■—the ever lafling G off el, 1 5; i A Table of fome general Rules for Interpretation af Scripture, mentioned in the preceding Expofition. I. r7Xpr€ffions of the fame things both negative, and Jo, affirmative, arc fometimes emphatical. Pag. ip. a. It is very frequent in Scripture to ufe one and the fame word in diifcrent iignifications,in one and the fame fentence, and this with elegancy, and emphatical acute- nefs. 69 3. A race or generation of men is fometimes termed by the Name of fome of their Progenitors, cfpecially being perfons of note and fame in the world . ihia, 4. It is not unufual in the Scriptures to appropriate a general A Table of fome general Rules general or common tferm, by way of emphafis, to fome fpecial particulars, one, or more, contained under that general •, yea and fometimes to bereave fuch particulars which are lefs confiderable and lefs perfcd, of that very name and appellation, which agrees to the general, and to appropriate it to thofe particulars, which are moft confiderable in their kind. 69.70 5. It is a frequent dialc(ft of Scripture to term men the children of fuch pcrfons, whom they refemble in fpirit, or pradife, efpccially when this refcmblance hath been occafioned, or produced, either by their perfwafi- ons, or example. ' 72 6. Negative or exclufive particles, do not always fuppofe,or take for grantedjWhatfoever in the fame kind is not particularly denyed, or excluded : but fometimes fimply and precifely deny, or exclude, without any con- notation or implication in this kind. <73 7. It is frequent in Scripture to mention words fpo-^ ken by a perfon, without mentioning cither the perfdii fpeaking them, or (fometimes) the perfon to whom they werefpokcn. 75 8. The pronoun relative, U, quiy who, or whom, is fometimes ufed concrete, and fignifieth not fimplyor barely the fubjed, to which it relateth, but as fo, or fo, qualified. i^.oimarg, 9. It is the manner of the Evangelirts, and Apoftlcs, and fometimes of Chrift himfelf inthe New.Teftament, to cite palTages from the Old for confirmation of what they fay or teach, when there is only an analogy or pro- portion of fence, or matter, between the one andthe other. ... 154 10. The connexivc particle >^i and y is fomietimcs caufal. 155 11. There is nothing more ufual in the Scriptures, then for Inter fret Alton of Scripture, then for the Holy Ghoft to exprcfs fuch purpofes of God, limply, abfoluteiy, and without any aienaon of a condition, which yet arc conditionally to be underftood, as the event in many cafes hath made manifeft. 178,179 12. Such ad:s are frequently ix\ Scripture afcribed fomctimes unto God, and fometimes umo men, fome occadon only whereof they adminifter, though they a(5t nothing pofitively or dire(ftly,in order to the produdion of them-, no nor yet intend their produdion. 185,186 i^. The Scripture fpeakingof Gods Intentions,erpe- cially thofe that are primary and antecedent, never makes them concurrent with fuch Events of his Provi- dences or Difpenfations, which are accidental and occa- fional only, but only with thofc which are natural and proper, and which the faid Difpenfations are of them- felves, and when not abufed, apt to produce. 187 14. Some things there arefo expreflcd and repre- fentedin the Scriptures, as if they were fimplyandab- folutcly the Intentions of God, (and may upon this ac- count be called, his Intentions) when as they are but parts only of thefe his Intentions, the other part of them (refpedively) being to be fupplyed and made out from other Scriptures. .iP4 15. Gods fecondary or fubfequcnt Intentions ft ill made concurrent with the occafional and accidental ef- fedsofthe means vouch fafed by him. ipp 16. Words, not only of an equipollent,but of a cog- nate fig'nification alfo, and fuch which import things of a mutual concomitancy, are oft interchanged. > 209. ,, . vr- : 216 17; The Scriptures often fpeak of the power of God as regulated. 2 2 6.2 27,&c. .. 18. places more particular and full, ought to rule ^' *' Bbbb the J Table of fome general Rules the fence of thofe that arc more brief, and confcquently more obfcure. 233 19. Many times the negation of a power to aft, is in- cluded in tlie negation of the aft only. 239 20. Reddition of parables oft made interrogatively. 259.260 21 .God in the Scriptures is oft faid to do fuch,or fuch things, vvlicn he doth that which is proper for him to doe m order to the effefting of them, though through a dcfcftinmen not doing that which they ought to doe> th e thing be never aftuaiiy done, or cffefted. 306 22. The Scriptures are very frequentand pregnant in alTerting this, that men muft more then (imply be- Ice'^e, to becom meet for Glory, or fuch on whom God is pleafed to confer eternal life. 30P. 23. It is frequent in PropKetical prediftions of the old Teftament, to be formed in fuch words and phrafes, that they may not only fuit and fit thofc particular cafes, or eventSjWhich are principally^direftlyjandimmediatly intended and aimed at by them, but fcveral others alfo, being of like nature with them, which were to take place in the world afterwards. 325 34. Nor is it unufual in the New Teftament, to ftilc many events the fulfilling of fuch, and fuch prediftions, or fayings of the Prophets, which did not relate unto them, but in a kind of fccondary and collateral way. 25. It is the manner of the New Teftament, and of the Spirit of God uttering himfclfc here, in citations from the Old Teftament to deliver the fence and fub- ftance of matter contained in them, with what variation of words they pleafe. 322 26. It is a frequent Metaphor in the Scriptures, to compare a State, Body,or Society of men, whethci: poli- tique for InUrfrttamn $f ^cripuri. tiquc and civil , or facred and Ecclefiafttque, imto a wo- man : and under fuch a Frofo^opoceaj to difcourfe of them, and their affairs. ^^i 27. Bodies of people, arc fomerimcs called, theirs, who are over them, and fometimes, the people of each member rcfpciflively. 3^4 28. "fiflw, tfy not always dahitantiSy but frequently ratiodnantfs, 334 29. The Exclufivc particie,only, Is frequently omit- cd, and left to be underftood. 335'377 30. Abftrads in Scripture are often ufcd for their concrets, 33P 3 1 . The Preterperfe(5l-tenfe oft ufcd for the Prcur- plupcrfe^. 543 32. God, in ftridnefs of fpeaking, is the Author on- ly of what he doth of GrsLcc^ or favour, not of what he doth according to the exigency, either of merit, or de- merit, whether in men, or Angels. 345 3 3 . It is ufual in the Scriptures to afcribe that to a ge- nerality or multitude indefinitly exprefled, which in ftricflnels of fpeech, belongeth only to lome, fometimes only to a few, yea fomtimcs only to one, of this genera- lity. .357 34. Adverbs ofdenying [Hebrew- wife] fignifie the contrary unto that,to which they are applyed. 3 5 8,597 35. In Sciipture notion, when, and whilcft God blefl'eth and profpereth men in the world, he is faid to cover there fins['z.7ir..fi om the vciw and iight of men] as as on the contrary when he puniflieth men, he is faia to difcover their nakednefs, or lin. 3 74 36. There are many Propofitions in the Scriptures, which are not formates , but caujaks , or confecutiva, wherein the effe(f^ is fubftantively predicated of the caufe, or the Confequcnt of the Antecedent. 360,361 Bb bb 2 37. Bor- A Table of the material Qyeftions 37. Borrowing iind lending words between neighbor fcntences, frequent in the Scriptures. ^ 3 67 38. Verbs of the pafllve form, are oft ufed in a reci- procal fence, and import, the effed fpecified to be done, by the perfons themfelves, who are fpokenof, or to, in fuch verbs. 377 35?. The indefinit pronoun, Hcj oft expounded by, Whofoever, 381,3^0 40. Sometimes adions are mentioned without their ©bjeds, which notwithftanding are named elfewhere. , 381 41. It is of frequent Ob fervation in the writings of the Prophets, that God, either having promifedjOr being about to promife, any great and fignal blefling unto his people, is wont, cither in the front, or in the reer of fuch a promife, to renew his promife and intent afrefli of fending Chrift unto them in due time, yea and fome- times to involve, and ( as it were ) to wrap up the one promife in the other. 389 42. TobeleevcGod, z.n&c. ^. why Godmaketh the oppojition^ not between works and Faith (4s commonly he doth in the bu fine fs of fufiifica- tion) but between works ^ andhim that calleth, 139 10. whither Gods end^ or intent in raifing up 'Pharaohy viz. ^^4? he might {hew his power in him, &c. was ptecije and abfolute^ or condttiomlL 176. 11. In what fence ^ orhow^ God hardened Pharaohs heart. i84.i853&c.3i2.2i35&c. 1-2. -ff'^n? Pharaohs cafe becomes an argument or proof of ^ Gods jufi liberty to harden whom he will ^ if he intended not his hardening. 1 88,1 Sp^&c. 2 1 8.2 i^j&c. 1 3 , why Gods Intentions, fometimes^ and in feme cafes, arf not futty, but onely in part revealed. 195 . lo^^&c. 14. Why it is not f aid that God intended Pharaohs Prefer- 'vation^ rather then deflru5iion^ if he primarily intended it. ipS.ippj&c. Sowhy not his foftening^ rather then Bbbb 3 his A Table of the material Qjicftions his hardening, 22 J. 1 5 .i/tJJi' Pharaoh is m inftance orfroefcfGods juft liberty to harden rvhom he Tviii, 207. 208,&c.2i3.2i4j&c. 16. Whyl?3Lu[ mentioneth hardening, in his Ccroiary, not having jpoken if it in his precedent Do^rinc, 2 09, 1 7 . Hbw G od hardsneth whom he rvt/I,andyet no man needs be hardened, 2 2 1.2 2 2, &c. 1 8. whether God vouchfafed unto Pharoh means effectual for his Repentance, 222.223J&C. 19. whether God could not have foftened Pharaoh 5 and if [ot how can he be f aid to ii$tendthe joftemng of him, and yet not ^0 ft en him, 216,22'j, 20. why God endureth men with much Img fuffertng, 267. 21. why Gods Power cf making 'vejfels of wrath, rather re- fembledby the power of the hotter over his clay ^ then of the G oldfnith over his S fiver and G old. 270.271, &c. 22. How Gods power of making v^^ffds of wrath and of mercy y more equitabk then that of the Potter over his. clay ^ Sec, 2 74. 2 7 5, &C. 23. ivhaf Gods counceU-, or end^ is in enduring the ve(fels of wrath with much long [ujfertng, 2783&C. 24. How God jheweth mercy to thofe, whom hchardeneth, 281. 25. Whether God jheweth mercy to all thofe ^ whom he doth not harden. 282. Whether unto thi>je^whom he cuts off by death before hardening, 2 8 2 . ? 8 3 . 26. How can he be fat J to endure with much long fnffamgy fuch perfons^ and with his primary and antecedent ln\en- it$ns^ to intend their repentance and Salvatiouywhohe kfioweth certainly before-hand will n^ver repent r nor be faved? 283.284>&c. 2 J, whether it was not inGods power ^and at the liberty ofhts will ^ to have denyed means vf Grace unU thfj who he forejaw difcufTf'^i in the Expofition. forepirv would abuje them to their greater condemnati- on ? And if [o^ ivouldit not haze argued more Grace and love i.*j him tcwards thefe perfons, to have denied the means of Salvation unto ihera. 2 88.2 8p,&c, 2 S . whether God doth all things, which he doth^ out of the neceffity of his nature, or out of the freedom cf his wilL 290.2pI,&C. 2p. whether God could have made^ or admintjired^ th ngs otherrvife, then now he hath done, 2 9 1,19 2 ^^c* 30. whether God could have made another rvorld equall in goodne^ unto this , 295:.296,&c. 3 1 . why God comflaineth ofthofe hardened by him. 2pp. 30Q. 3 2 . why the Grace^ and Power of God^ rather termed^ his G lory, then any ethemf his Attributes. 40 3 . 3 04. 3 1 . whether^ or how^ the u»bekevihg Gentiles, may befaid to ftumblc at Chrift, as the lews did. 375.376,&c. 34. In what rejfe^ ChviH is termed a ftumbling ftone. 385. 35. whet her y in one and the fame rejfe^ he be termed a ftumblingftone, W, Rock tf offence, 387. 36. why promifis 0f fuftifcation^and Salvation made to a6is of recumbency y which properly and precifehy belong to Faith, ^91, 37. whether a BeleevingottChtifkto Sahatimy necejfa- rily and uniwrfally requireth a difiinB konwledg of Chrift. JS^^&c. 38. Whether^ orhovfiy4llfhallbe afhamedy who beleeve not 7;; Chrift. 39p. A Table of fome particular Heads of matter, not readily to be found by any the precedent Tables. ABiahsm, had four kinds of feed. Pag.8(5»87 * Ai'dKHvlB-^'^hat figmfieth» 26 Ainf worth. 590 Alternation of contrary ajfe^ii- ons. 2 < Ambrofe. ii4,au» Amen. 62,65 'Mei^iljut., ^hat fignifieth. 3 8 ,47 And, Jometimes ta\en adverfa- lively. 3p8 Anfclm. 114 Auguftin. 90,114,181,183,201 B Behold, ^hat fcmetimes import- eth, 383 BJeeving,fl» Chriji^ and oh God, ' i&^&vti the fame ^^,19^, Not alrvays juflifying, p. 393 , Ee- ^uirtd only ofperfons capable, 400 B.za; 108,317 Bucer.po,io8,ib9,2oi,3»i,325 CiWy^hatfgnifieth, 317,318 To ie called, Vpbat it imptrts. Calvin. 16,38,1 10,1 ii>,i 12, i5<5,i58,487,ao»,243,309, 314,38(5 Cafual: In'9that fence no event cafual. 189 Chamier. *37i39i Children,«tfr* NeW'Teflament- like then Sons, 3«P ChrUt, ho-» alone faid to juftifiet and yet Faith to jnfiifie alfo, p. 131. Proved to be God, p. 370,37 1 . ^Afiumblingftone, p.36o,&c.388. Not known by N ante may be beleeved oft,^g6 To come , what ftgnffieth in ScriptHre, 88 ConthUii y what fignifieth, 26 Covenant ofiVorkj » the elder Covenant, ' lo^ Covenants <»»ve» 3P0 endeavor, 152 .L.I S Long fufFifing i» God, ^hat »V 1 Sicramentals mak* the ivill of imports. ^78 1 God operative. 402 Love, how diners from Mtrcy. \ Sacriledg, an high crime, 47,48 ^^2f^2^ Smhs laughter at the premije of M a Son, typical. 88 P. Mittyr. I op^ioi, jpi Seed : Metaphor of feed, opened, M.de. 3281 345 Mercy, fubfe^jHent ani anttce- ! Servii:adi importeth rejeElion, dentj^.l$ 1. How differ fronts ' ■ 1 04 Grdce^^pA^^ii^i^. From Love* ^\iKC\t, at mftch (or more) ab' 321^ borrU by men, at torment, p. MoUcrus. nj 398. (?/■> noteth di/appoint» Mufculux* 17,90,100,341 O ment. Sion. Oath, "^hj at end of aU firife, \6 \ 'S.Ko.vS'AKiV. OjcoUmpadius. 114 "Sii , and m^ , hovi> femttimes tifed* 368 P ^ Parcus. 83,112,321,324,334 4 Pcrerius. - 3*7 nirgje, ^hat properlj figffips. 387 Pifcitor. 16 VSwix of God regulated. 226, Ibid. 3^ 37P Sovereignty importeth the b/ef- ednefs of the Saints. 1 04 Srumbling, how commonly ocea" fioned,^,-^-]!. what, 37 j Tranflitors : in ^hat cafes they become Interpreters, 260 Promifes and Covenants , how d'fr. 55 R Reprobaciont vi, EleElion. ReprooF, in "^hat cafes proper. 141 2a7j&c. Veff-ls of mercy, ^hyfo called. p. 306, 307. Two i^inds of them. J08 Ucfinf. a^7 W Word of God, pMt fflf fromife, 6% FINIS, :^^i0i^MtiM#i^ ERRATA, p Af; j.!«i J, afierjGMf»/«j rjat this lime- P.5 1.1 . dsIc,no i and for,any,r.no. 1. lo, after, tipned, r. and jiot to aff^rt any pctfmptory Blc&'ioti or Rcprobatiohof pertbfiifrem Eternity.' ' '" ' "-"/- P. ly. J.ji. after» fpeakj r. that, 4i, 1. 13- r, imporci/ig* « J. 1. 1 3 . for /<>&«, r. /*»«&, 87. titlcjfor cofidemnedit.cemfidered, 90. marg. r* n^jiccKCf. 134. 1.9. dele, mans P.iSt. 1. 1^, for, if, r. of. 200 I. 18. r. infill. n8. marg.afccr^KsflfffWfi/.p. 448 »ji5. 1. 11. dele, nor. x}>' '. 16. aficr,thcm,r.Gf».i|.f. »fl. 1,11,12. for, l;^ter,r. former. 260. 1. ao. after, rendered, r, i-. Jf7. 1, 10. •^. ihcy fhall. 391. 1. ap. before, unfandlfyirg,, r. thus. J. JO. r. depredating: dclcjof,. 403.1, 31. r. fcparatcd. , ]. ui't. r. reference. Note, Tfae proper flgnification of the word, iJ'uun, a mifti. keo, (pag.2^,) for it is not deriTcd from «/?r, which (ignifieth the pains of a woman in travel ^ bui from 1/0^ which iignlHeth to corrode, eae» or fret. )risfbi Several Books written by M' John Goodwin^ and fold by Hef^ry Cripps and Lodowick Lloyd, C>od a Gcod Majter and ProteBory on ifal.S.i 3 > 1 4. J The S Ants Inter efiin God, JRetitrn of Mercies ^ or ^ Treatife of Afflictions, The Divine Authority of the Serif tures Ajferted, or the Great Charter of the Worlds Bleffednefl Vindicated, A Treatife of fuflifi cation hy Imputation of Faith, An Anjwer to M^ Tho: Edwards ^/if Antapologia. A Defence ofjuflifieation by Faith, in Anjmrto Mafler Walker, The Pagans Debt and Dowry y or a brief di feu f ion efthefe S±eftions-^ Whether, how far, and in what fence, fuehrer - Jons of Mankind, amon^B whom the letter of thcGojfelne- qjer came , are notwithftandmg fid to belee'Ve on J-efus Chrifl, The Agreement andDifiance of Brethren, or a brief Sur- vey of the fe important Heads ofDo^rimy Ele0ion and Re- probation^ the DeathlofChpjt, the Grace ofGodin andab^ut Converfion^the Liberty or Power ofth^ Wilt, ofthcCreatftre Many the Perfeveranee of the Saints, ' ^ " '''''^ " Thrie fiiblique Difiutattons abp.ut,UniifCffal Redemp- tion (pii^Wiihed by others.) 3; -joH \,\t.xA V .n-.i Some ^ries on theMagiftratisPdmr m^kligion, as alfo a Detince of thofe Queries. Forty Queries on Baptifm, Several Pieces of Controverfic on Church DifcipUne, Redemption Redeemed. Till? Author hatfi written and publiihed Aatiy more^'cx- cellent Pieces •, but for as much as moft of them arc quite out of print, or very fcarce, it's thought good not to rank them with thofe which are more com- monly to be had. 11 ^*- ■ •■" ■•*' ■'•■■ ' yp> 1*, . w '^i^^'i-t' '■i'yi.^