he that rules is loved he 〈◊〉 serves in this sense is hated for this prophecy of Malachi is counted by our Apostle for a threefold illustration and explication of Gen. 25.23 1. More particularly to distinguish who and what those nations and people are of whom God speaks to Rebecca for in Gen. 25. we have it only laid down in general and comprehensively two nations two manner of people here we have it explained to be Israel and Edom these are the two sorts of people 2. To certify the Jews that the servtude of Esau to Jacob was the fruit of a defect of love in God to him Esau have I hated for we have nothing of hatred exprest Gen. 25. only their state is there exprest 3. Malachi gives the reason of this servitude which is not spoken unto Gen. 25. it is as they are the border of wickedness and so the people against whom the Lord hath indignation for ever Jacob have I loved and Esau have I hated these few words require to be plainly and fully spoken unto because they are very much wrested and wronged to the great disparagement if not to the overthrow of Gods free and impartial love to mankinde are not these the inferences drawn from these words That by love here in this text is to be understooâ— election to eternal life and by hatred reprobation to hell-torments and that the time of the commencement of this is from eternity before the persons are born or have done good or evill so that God elects and reprobates loves and hates without any respect to works good or evil therefore do they reade these words in conjunction before they were born or had done goad or evil one was hated and the other beloved or one elected and the other reprobated and that at the meer pleasure and purpose of Gods will and that these two persons by name are as leading examples or types of 〈◊〉 kinde and that when God hath set this love or 〈◊〉 tred it is for ever without any revocation no the one side or the other Now as the Lord shall assist I take it my proper work to labour to discharge this portion oâ— Scripture from that hard service in which it is â—… unwillingly prest to serve contrary to its genuine sence the which I shall do by inquiring into these Eight circumstances following 1. What is the nature of this hatred in God 2. Doth God hate any man without a cause 3. Whether the first transgression of Adam is the cause that God takes up against mankinde to haâ—… them 4. What is the cause that doth provoke God against any people to hate them 5. What are the effects of Gods hatred against any people when conceived 6. Whether we can finde ground from hence or elsewhere to believe that God doth hate parriâ—…lar persons 7. Whether Gods love or hatred to a people be irrevokable and unchangeable 8. How doth such an understanding of our â—postle accommodate his scope and designe in thâ—… contaxt First Hatred in Scripture is taken two ways 1. Positively and absolutely in a strict sence 2. Comparatively in a milde and lower senâ—… 1. Hatred is taken sometimes in a proper 〈◊〉 positive sence to detest and abhor to standing from and seek destruction of thus Cain hateâ— Abel such a hatred is in conjunction with malicâ— and envy thus Ahab hated Micaiah when 〈◊〉 sought his life In this sence the Apostle must be understood Eph. 5. No man ever hated his own flesh but nourished and cherished it 2. Sometimes hatred is taken in a comparative and milde sence for lesse love this is called hatred In this sence Jacob hated Leah Gen. 29. which is there interpreted only for lesse love thus it is understood Deut. 21.15 Matt. 10.39 Luke 14. to hate father and mother and life that is to love them lesse then we love Christ and in this sence if we will take the opinion of the Learned who have left their opinions behinde them it is that there is no more in these words Esau have I hated that is in comparison of Jacob to whom I have given the land of Canaan whilst Esau hath only the barren Countrey of mount Seir. The Second Question to be spoken unto is this Doth God hate any without a cause I answer that as hatred may be either understood in a comparative sence and with respect to external and temporal dispensations it may sometimes be without a cause he may shew lesse love to one then to another in outward things without a cause this I spoke unto before from ver 11. but God doth never hate without a cause if hatred be understood as to a personal final and eternal state 3. Is Adams sin a sufficient cause taken up by God to hate his posterity I answer that hatred in God is not to be understood as a passion of mind but God is said to hate love or be angry as the effects appear now we may see Gods hatred to Adams posterity by the effects of it which is an irrevocable sentence of bodily death to the grave which hatred is plain without exceptions to all Adams posterity But 2ly If we speak of hatred as antecedaneous to Reprobation as to the second death I deaâ— any such hatred to be in God as to Adams posterity so understoed but the quite contrary See Psal 145.9 God is good to all and his tender mercys are over all his works and he swears Ezek. 33.11 that he hath no pleasure in the death of the wicked and consider in the Fall God so loved the world that he gave his only begotten son for them Joh. 3. Rom. 5.8 God commended his love to us that whilst 〈◊〉 were enemies Christ died for us Thus love or hatred in our Text cannot be understood of such a love or hatred whereby either person or party are saved or damned Esau in his lineal posterity was not so hated as I have shewn already for many of them it will be granted were saved as Job and others of that race Fourthly What is the cause that doth provoke God to hate a people I answer Sin and therefore when God hates he renders a reason Psa 5.5 thou hatest the workers of iniquity Psal 11. he that loves violence his soul hates This is an undeniable truth that if God hate so as to reprobate to the second death it is for sin namely actual sin but God may hate in temporals without sin for he afflicts whom he loves Heb. 11. Esa 49. Gods carriages to Zion was as if he hated her whilst his love was to her Gods inward love and outward hate may stand together Fifthly What are the effects of Gods hatred I answer a privation of good and an infliction of evil is reckoned hatred in these Scriptures following Deut. 1.27 Esa 60.15 Jer. 12. Amos. â— 8 Ezek. 35. Hos 9.15 Sixthly Can it be proved that God hates particular persons that God hates things and people is plain Zech. 8.17 I answer that
would harden Pharaoh supposeth a condition that is to say that if Pharaoh did not by all his messages and applications to him at last let his people go but harden his own heart under all his judgments signes and wonders that then at last God as a judgment would harden Pharaohs heart so as he should pursue them to his own destruction so that though it is said by God I will harden Pharaohs heart yet God did not do it primarily nor necessarily neither did the means that God made use of necessarily tend to hardning but rather to soften But then it may be replyed seeing those means used by God to Pharaoh had a more proper tendency to soften then harden why then did not God as well say to Moses I will soften Pharaohs heart as well as say I will harden it to which I answer that notwithstanding the proper tendency of those means yet God who sees the end and effects of all means and cannot be mistaken did foresee that these means would have upon him a contrary tendency by reason of Pharaohs base proud heart therefore I will harden a wise man may foresee that the bright shining warm sun will make the dunghill stink though the same sun will make the flower smell sweeâ— 2. God might thus say I will harden as he had an eye to the end of Pharaohs state for it was so at last from God But 3ly it is replyed could not God have taken such a course with Pharaoh as to soften him effectually and make him let Israel go and so prevented his own ruine I said something to the answer of this before To which I refer the reader if we consider Gods power regulated by the attributes of his wisdome and righteousness and justice he did what he could to reduce Pharaoh as he is said in effect to do for his vineyard Esa 5.4 God is not bound to proceed by his absolute irresistable power in converting nor restraining sinners this corrupt notion and expectation from God hath been the ground upon which many have miscaried but thus it is God hath made man a rational creature capable to choose the good and refuse the evil God laid before Pharaoh life and death life if he would let Israel quietly go death if he still held them there Pharaoh had his choice of these two as all men have where the gospel comes this is Gods way Deut. 30.15 vers 19. and God takes it for granted that they have power to choose therefore saith he choose ye this was his proceedings with Pharaoh so that in order I shall draw up the result of this head 1. That God hardned Pharaohs heart that is accidentally stired up and awakened the baseness of his heart by sending that message to him to let Israel depart his land which was so much against his proud and covetous interest if God had been pleased that Israel should still have abode slaves to him we had not heard nor seen the relation of Pharaohs rebellion as now we do thus God was concern'd in hardning Pharaohs heart as he crost his will by declaring his own 2. God accidentally hardened Pharaohs heart by declaring himself above him in power that must needs provoke proud Pharaoh to hear of a Jehovah above him 3. God hardened Pharaohs heart accidentally by deferring the full manifestation of avenging power so long as he did this made Pharaoh grow strong and thought he should yet be able to deal with him as Solomon saith Eccles 8.11 because judgment is not speedily executed upon evil doers their hearts are fully set in them to do evil Thus a parent sometimes can say I have spoyled you by my indulgence shown to you 4. God hardened Pharaoh accidentally by his condescending to remove his judgments so soon and at his request and that this act of God hardened his heart you have declared in the history when God had taken off this or that plague it is as the effect said Pharaoh hardened his heart Thus much for the third thing to be enquired into upon which I have been more long then ordinary I now proceed to the fourth circumstance which is more particularly 4. The time of Gods hardning Pharaoh positively for we must needs grant a two-fold hardning of Pharaohs heart 1. The first of which is charged upon himself Pharaoh hardened his heart or made his heart strong or as some translations reades Pharaohs heart hardened it self now this first hardning is from God accidentally as hath been shown As he is said to do many things providentially But 2ly we have a more special and more positive hardning which is appropriated to God he is said to harden Pharaohs heart not as before accidentally but intentionally and judicially and that there is such a hardening imputed to God we may see in other cases and persons that God doth shut up in and under blindenesse and hardnesse of heart to their own destruction as the fruit of sin and rebellion against God Thus God is said to harden Sihon king of Heshbons heart made his heart obstinate to his own destruction so also it is said of those cities that made war against Israel Joshu 11,20 God hardened their hearts to their own destruction and ruine and many more who were immediatly hardned by God Now the Question is when God did thus in special harden Pharaohs heart whether by purpose from eternity in the beginning of the treaty of God with him or after he had obstinately stouted it out against God a long time I answer that the Scripture doth no where give us one word of Gods eternal purpose or previous decree by vertue whereof Pharaoh was necessitated to this obduratenesse against God our enemies will not say that I mean those of them who have writ about this controversy neither did God by any of his dealings with Pharaoh properly provoke him to be hardened but rather had they as I have shewn you a tendency to soften him but the proper time of this judicial hardning Pharaoh by God more immediatly was after he had tried him under six several plagues and their removals under all these six judgments the relation runs thus Pharaoh made his heart strong or Pharaohs heart hardened it self but after the sixth plague the stile is changed and chap. 9.12 God is said to harden Pharaohs heart it is true that God did betimes even before Moses went to Pharaoh predict this judgement which afterwards was executed he did tell Moses chap. 4.21 that he would harden Pharaohs heart that is conditionally if he first hardened his own and would not let his people go but this foretelling of it or threatening of it doth not prove that it was immediatly done it is usual for God to foretel things before they come to passe God as well at first foretells Exo. 3. of Israels borrowing jewels of the Egyptians which was the last thing in order to be done and at first he bids Moses tell Pharaoh he would slay his first-born chap.
Personal Reprobation Reprobated BEING A Plain EXPOSITION upon the Nineth Chapter to the Romans SHEWING That there is neither little nor much of any such Doctrine as Personal Election or Reprobation asserted by the Apostle in that Chapter But that his great Designe is to maintain Justification by Faith in Christ Jesus without the Works of the Law Humbly Offered to serious Consideration By Samuel Loveday John 3.17 For God sent not his son into the world to condemn the world but that the world through him might be saved LONDON Printed for the Authour and to be sold by him and Francis Smith at the Elephant and Castle and P. Parker at the Leg and Star in Cornhil 1676. Price bound 2 s. Licensed Nov. 30. 1675. THE PREFACE TO THE READER Reader ALthough it is usual yet not always so needful as in this case to usher in the following matter with a preparatory Introduction to prepare thee to consider of what is here offered which is not that which is newly sprung up in my understanding but that which hath been my stedfast belief and satisfied perswasion more then twenty years as many can witnesse and the truth is those prodigious hard favoured and frightful notions and Opinions which I often meet with both in words and writings built upon this portion of Scripture has prest me even beyond my genius to appear in this way for I am deeply sensible of my own inabillity in parts and learning to answer the expectations of the knowing Criticks of our age neither shall make that my aim in my proceedings that which I designe in this Treatise is in a very plain and familiar way to offer my Opinion and understanding to the unbiaâ—st Reader upon this portion of Scripture as my understanding has been rectified by the current of other Scriptures and the judgements of many approved and very learned men both antient and modern which I have consulted with and although my genius has not at any time inclined me to imbroyl my self in controversies publique or private but hath given my self to the study of those more immediatly necessary doctrines in Religion yet I am greatly desirous so far as God shall enable me to be instrumental to make an essay to dispel those clouds of darknesse that to many do interpose between them and that truth shining in this Scripture and the more willingly do I concern my self in this matter because I judge the great name and gracious nature of our good God is much disparaged and obscured by the more general construction of this portion of Scripture the common and general receiving Opinion of men upon this place of Scripture I say doth not comport with that name that God is known by elsewhere in the holy Scriptures as to be a God good gracious merciful just equal not punishing the guiltlesse nor quitting the guilty but judging every man according to his works that takes no pleasure in the destruction of the wicked but is long-suffering to us ward not willing that any should perish whereas the common Opinion supposedly deduced from this Chapter doth render God partiall in his dealings with the sons of men whilst they are in no capacity to act good or evil I may be bold to say that there is no portion of Scripture in the whole book of God more wronged wracked and tortured subborned and made to speak what it never meant as this is This nineth of the Romans is made the supterfuge of many dreadful amazing notions as for instance 1. That all things happen not only according to Gods fore knowledge but by his expresse decree that Esau was a wicked man by vertue of Gods positive decree of Reprobation before he was born that wicked men by strong impulses from God do that which is unlawful for them to do that Gods decrees are not lesse efficacious in his permission of evil then in the bringing forth of good some have ventured to say that all sin is of God as the author and man as the instrument others affirm that there are two wills in God a secret and a revealed and by consequence the one quite contrary to the other as to the same act the one decreeing what the other forbids which to me seems a greater piece of absurdity then those are guilty of who were of Opinion that there are two Gods as the different authors of good and evil But it is true there are but few who will be so bold though of the forenamed Opinions in the root to make such an ingenious application of their own Opinions as others have done But Reader give me leave to present thee with the standard which I desire to measure by to preserve me from all those extravagant notions aforesaid which I hope may not be offensive to any to close with upon due consideration and in order thereunto know that I desire but two principles to be the square and measure of what I hold on the contrary to the premises 1. That all sin is of man and not of God that God doth not tempt much less force any man to sin 2. That all good is of God and not Originally of man and in both these principles I have the Apostle James on my side James 1. ver 13. 17. God is the author of all the good men do and receive man is the author of all the evil he commits and of all the evil he suffers for his evil so commited all the good we do is by strength received from God not from any good distinctly in himself grace makes men able to do good not unable to do evil God punisheth no man with eternal death under the notion of a creature but as a malefactor no man is sinful because he is ordained to condemnation but ordained to condemnation because he is sinful Jude 4. if any suppose two wills in God with respect to mans eternal state we must yea it were preposterous to judge of his revealed will by his supposed secret but we must resolve his secret will into his revealed will Deut. 29. last Thus far we may grant that Gods antecedent will is that all men should be saved and his subsequent will wherein he decrees the death of rebellious rejecters of his grace I hope it will easily be granted that grace makes men able to choose good not unable to refuse it It is a saying of Tertullian that as God made man in his own image so in nothing more lively then in the freedome and liberty of his will otherwise saith he he were neither liable to reward or punishment being under a necessity I am sensible that I am upon a great disadvantage in what I shall here offer because the far greater number of zealous Professors are so prepossest with ill will to this doctrine that they will hardly be willing to reade much less consider of what is offered of this kinde the zealous Jews were not more prejudic't against our Saviour then many professors are against this doctrine
scope of the whole it was to Solomon a sight of the true mother which would not have the Child divided an honest Expositor will take the scope whether it makes for or against him now if you shall so observe me and go along with me I dare to promise you ample satisfaction that there is no such Doctrine concluded in this context as Irrespective Election or Reprobation of persons I proceed it is granted on all hands even by those zealous on the other hand that the great designe that the Apostle carried on in this Epistle and Chapter is to assert and maintain justification and eternal salvation to come in by faith alone without the works of the law and that there is an absolute necessity of believing in Jesus Christ to prevent eternal perdition both by Jew and gentile this is positively determined Cha. 2.8.9 tribulation and wrath upon all that obey not the truth upon the Jew first and also upon the gentile there being no respect of persons with God the Jews must come in at the same door with the gentiles Now the Apostle being deeply sensible that his brethren the Jews lay under the danger of this great severity as they were Rejecters of Christ and the Gospel he is cordially concerned for them as appeareth by his solemn protestation and asseveration as to the sorrow of heart that he lay under for them vers 1. and that which he knew was as a stumbling-block in their way as to their believing in Jesus Christ was their dependance upon their carnal priviledges which they were invested with as they were Abrahams seed according to the flesh which priviledges the Apostle grants to be theirs and makes an enumeration of them verses 3 4 5. but that these priviledges were not of such a singular and saving nature as they thought he takes pains to satisfie them and moreover whereas they were ready to pleade that they were not only thus priviledged but further as they were Abrahams seed the Inheritance was theirs and so intailed upon them that they could not miscarry except a failing should be in Gods word of promise to which their supposed plea the Apostle replies ver 6. not as though the word of God had taken none effect and as to a further amplification the Apostle in the following verses takes pains to assert and maintain that they may miscarâ—y to all eternity and yet Gods promise stand firâ— and true to those to whom it was made which he doth pathetically demonstrate both negatively and affirmatively to be not Abrahams seed according to the flesh but according to faith in Christ the promises made to Abraham I will be thy God and the God of thy seed did not intend Abrahams seed according to the flesh but according to the faith in Christ which was eminently set forth in the miraculous birth of Isaac which is also confirmed in his Epistle to the Galatians in plain terms chap. 3. last if ye be Christs then are you Abrahams seed and heirs according to promise else not it must be supposed to which construction agreeth ver 7. ver 8. following neither because they are the seed of Abraham are they all Children but in Isaac shall thy seed be called or by faith shall thy seed be called as Isaac was a childe of faith this is further amplified ver 8 the children of the flesh are not the children of God but the children of the promise are accounted for the seed which vigorous and pathetical arguing of the Appstle doth clearly instruct us what was the false bottom that the Jews rested upon namely that they could not miscarry who descended of Ahrahams loins according to the flesh 2ly that God in his promise to Abraham did not intend his seed meerly according to the flesh he proceeds to demonstrate from matter of fact because some of Abrahams seed are by God east out and disinherited namely Ishmael who by appointment of God was excluded from inheriting with Isaac though begotten from Abrahams own body and whereas to this instance of Ishmael the Jews might be ready to say there might be some reason given for his rejection on fathers side mothers side and his own he was born before the covenant of circumcision his mother was a Bond-woman and Ishmael is taken mocking Isaac the Apostle proceeds to give a 2d without exception even to the instance of Esau the natural son of Isaac in whom the promises were especially lodged In Isaac shall thy seed be called this instance is without any or the least exception born in circumcision of his free-wife Rebecca and a twinn with Jacob born at the same time and yet in his race rejected the Edomites God fore-seeing they would be a wicked persecuting people predicts their servitude and bondage and exclusion from the land of Canaan to inherit the barren Mountains of Mount Seir which shews that it is not enough to be Abrahams seed if they be not of his saith and holy ness for some of Abrahams seed by his special son Isaac are rejected and hated for sin Mal. 1. Obed. 10. for his cruelty against his brother Jacob shame shall cover him so that the Apostles argument lyeth here if Esau in his posterity eminently descending from Abrahams loins through Isaac in whom the promise was lodged might be hated and his mountain destroyed then how can you Jews though the seed of Abraham in a remote sense claim from that foot of account especially considering that you have persecuted to death the son of God whom Abraham loved and rejoyced to see afar off seeing God is not obliged to any of the seed of Abraham but as they are found in Christ who was Abrahams right seed as is eminently exprest Gal. 3.16 he saith not to seeds but seed which seed is Christ and if the Jews should further pleade that beside there descent from Abrahams loins they are a people near to God in covenant by circumcision and the Ceremonial law and thereby distinguished from all the nations of the world to be Gods people the Apostle follows them in that also ver 11. that the purpose of God according to election should stand not of works that is not of works of that kinde which was eminently typed out in the excluding Ishmael out of Abrahams family and from the Inheritance for in so doing God did also exclude the works of the law from justification as we may see plainly Gal. 4.22,23,24 for Isaac and Ishmael were two lively types of the two Covenants and that from Sinai is rejected as to Justification so that neither from their pedigree nor their legall obedience could they have any special acceptance with God for by the works of the law shall no flesh be justified and thus it is not of works ver 11. Now hereupon the Jews proceeds to raise a 2d and new Objection formed thus what doth not God Justifie according to works Paul then by this doctrine of thine thou seemest to contradict that declared righteous Rule
separation is not limited Fourthly Such a state was worse then the state of the Jews themselves they are not abdâ—cated eternally from God so that we cannot rationallâ— think that Paul should wish himself accursed as tâ— his in word state and spiritual condition therefore something else must be enquired after 2. Others understand the Apostles anathama to be only excluded the society and assemblyes 〈◊〉 the saints to be excommunicated the Gospel Church because sometimes and generally that iâ— rendred by the name of anathama as if the Apostle should have said I could wish my self excommâ—nicated from the Gospel Church for their sakes not only to be deprived of the honour of an Apostle but of membership in the Church Obj. But some may say our text saith separate from Christ I answer the Church is called Christ 1 Corinth 12.12 So likewise is Christ that is the body of Christ and our last expositors do so render it and understand it that the Church is called Christ so Doctor Hammond Paul did prize at a very high rate the Communion and fellowship of Saints yet for the Jews sakes he could have been content to have been excluded that sweet and happy estate But 3dly Others understand and they are the most and best approved interpreters that the Apostle doth wish not only a privation of good and all his high priviledges but a dreadful infliction of much sufferings and corporal punishments which amongst the Jews did follow their anathama they were delivered up to Sathan they were exposed to open shame and ignominy and detestation they were anathamized were disdain'd of all abhorr'd of all so that according to that interpretation this was the sence of the Apostles words I could wish my self the veryest abject and object of shame and spite let me be as thus exposed to the worst of ruines yea the most cursed death it self this interpretation seems to agree most currantly with the Scriptures not that this anathama must intend the vengance of eternal fire but present rejection with detestation so must we understand that word Gal. 1.8.9 If I or an An gel from heaven preach any other Gospels let him be anathama twice exprest that is let him be rejected as an accursed thing let him be detested and abominated and withstood to the highest and thus it must be understood Gal. 3.13 Christ was made a curse for us which being made a curse takes in all Christs sufferings and humiliation from the begining to the end all his contempt and shame and spirting on and crucifixion all his abhorrency of man Esa 49. and this an athama the ultimate of it was death and this understanding doth in some measure answer to Moses his wish Exo. 32.32 Blot me out of thy book or as Ainsworth reads it let me dye for so the book of life is understood sometimes Psal 69. let me saith Moses bear thy displeasure that thou hast against they people and whereas now I am highly in thy favour I am willing to bear thy displeasure and death from that thy displeasure rather then Israel should be cut off So here thâ—… much the Apostles words amounts unto that where as now he was set by and esteemed of his friends and all the faithful Churches of Christ throughout the world yet he could be content for his brethrens sakes to be looked upon as a person not only at the greatest distance from his brethren but from Christ himself and to be judged worthy of the worst of deaths for his brethrens sakes thus as in a glasse you see the most worthy and excellent spirit of the Apostle Paul who before his conversion was a cruel and bloody persecutor yet now why like Paul who so like Christ in his spirit as he this deep sorrow in him was the fruit and effect of his tender love to them Paul is willing to hazaâ— much for the soul-good of many such a spirit 〈◊〉 manifested in his Ministry he was willing to spend and be spent for poor souls 2 Corinth 1.12 The soul-good of many should be a strong engagement upon our hearts to expose our selves to loss and sufferings this was an engagement upon Christ many were concerned the world were concerned this may be of great use to be considered by those intrusted with the work of the minisity especially consider this example of Paul to beget a spirit for publique good if many are concerned as to their inward state venture far We now proceed to the second head which contains a description of the people and persons over whom the Apostle Paul thus cordially mourns and sorrows they are described by a double character 1. The relation they stood unto Paul they were his brethren and kinsmen according to the flesh 2. They for whom Paul thus mourned are a people greatly dignifyed and distinguisht with very high priviledges above all people in the world besides which priviledges and immunities the Apostle doth enumerate verses 4. and 5. under nine heads 1. They were Israelites 2. They had the Adoption 3. The glory 4. The Covenants 5. The giving of the law 6. The service of God 7. The promises 8. Theirs were the fathers 9. Christ came of that line A short word by way of explication to each of these 1. That which heightened the Apostles sorrow for these people was the near relation they stood to him they were his brethren his kinsmen according to the flesh brethren is a word of general signification and applicable to all men without exceptions yet here it is restrained he doth not only call them brethren as they were from Adam but as they sprung from the loyns of Abraham Isaac and Jacob and he adds here according to the flesh because notwithstanding they were the seed of Abraham yet they wanted the spirituall character the faith of Abraham yet Paul owns them as his brethren as he and they were of the natural seed of Abraham the Apostle doth fully own the brotherhood upon this account are they the seed of Abraham and more particularly Phil. â— of the stock of Israel of the tribe of Benjamin or hebrew of the hebrews S. Paul had a dear love for the people as they descended from the same Jacob and Israel according to the flesh though as yet enemies to the faith of Abraham who foresaw Christ day and rejoyced in it Note this Doctrine by the way Doct. That Christians stand engaged much to mourn for their unconverted kindred according to the flesh and to take all possible means to convert them Though it be a duty for Christians to do good to all in this respect yet more especially for kindreâ— and relations to do much and suffer much for the salvation of our kindred it is observed by the learned that Christ as to his Ministry began at Nazareth whereas he had been brought up to instruct them see Luke 4. and doubtless if outward suplieâ— are to begin there much more spirituals he is worse then an Infidel that provides not for
is yet to be fulfilled as in the one part so in the other when saviours shall come upon Mount Zion to judge the mount of Esau when the kingdom shall be the Lords this may be an encouraging consideration to all the true seed of Jacob this oracle of God shall certainly be fulfilled Esau shall serve Iacob 2. From hence we may see and learn how dark many times God is in his footsteps contrary to his own order that the elder should rule and have the primogaritorship yet here it is contrary God can dispence with his ceremonical and judicial law and all to promote the interest of his grace to true believers the seed of Iacob I shall shew you how this oracle of God carries in it also a mistical sence It is the judgment of most later interpreters that by the elder serving the younger in this passage is understood the elder covenant of works must stoop to the covenant of grace and that it must be so understood I shall shew you upon a fourfold consideration that the elder covenant must stoop and bow to the younger which appears clearly thus 1. As the type and shadow is subordinate to the antytipe and shadow for this is granted on all hands that the ceremonies of the law were but shadows of good things to come in the Gospel 2. This appears because the most exact and strict Iudesaries such as S. Paul himself was forcâ—… to deny all such their ceremonial and legal obedience and make them all stoop to the dispensation of Christ and the Gospel see this Phil. 3. though he was possest with as many great priviledges in and from the law as any ever was yet he counts them all as dung in comparison of Christ he calls all these accomplishments but his own righteousness of the law 3. The great minister of the whole dispensation of the law is but a servant to Christ the great minister of the Gospel and the whole ministration of the Gospel is called the ministration of the spirit whereas the law is called the letter Moses waâ— faithful in all his house as a servant Heb. 3.5 but Christ as a Son 4. The elder Covenant stoops to and gives way to the younger and last by course as is usuall in all Covenants or Testaments if a man makes 20. Wills or Testaments the last must stand the death of the Testator confirms the last thus the elder serving the younger is intended further then is spoken of Esau and his posterity God in that Oracle intended the subjugating the law to the Gospel and thus considered it doth much contribute to the Apostles argument of Justification by faith without the works of the law We now proceed to the third Circumstance to be spoken unto as to the predicate or that spoken of the subject Iacob and Esau which refers to the circumstance of time under a double consideration 1. It was spoken to them before they were born 2. Before they had done either good or evil that is whilst they were in a passive state And because we have our fifth particular laid down to be handled contained in this 11th verse also I shall invert my order and handle in the 4th place the reason why this speech is spoken the second time to Rebecca as the first was to Abraham In Isaac shall thy seed be called so here again to Rebecca in respect to Iacob this doubling the speech doth shew the certainty of the fulfilling as in like case in Pharaohs two dreams of the lean cattel and thin ears Gen. 41.32 this whole 11. verse in most readings is included in a parenthesis and in some we have only the latter part that the purpose of God according to election might stand so the Vulgar Latin reades it and so the Church of England in their Old Translations this 11th verse may be left out and the sense remaiâ— good yet because I finde this 11th verse in the greek all except the word children which is noâ— but forasmuch as I take these words as well as the rest to be a part of our Apostles words I shall take notice of the whole verse but these wordâ— admits of several readings Some reade that the purpose of God concerning Election which is not of works but of him that calleth might stand or remain Some reade not for works Some reade not of works but of the caller Others reade that the purpose of Gods election might not be of works but of faith whereby he obeyeth him that calleth this last reading seems most clear and coherent to the Context but there is no material difference in their reading they all amount to thus much that these Oracles of God reiterated doth pathetically teach Gods Elect way of adopting children to Abraham is not by works of the law but by the free-grace arising form the heart of God through Jesus Christ But before I speak to the words as they lie I would speak something by way of Explication of four terms in these verses 1. What we are to understand by the purpose of God and the time when they do commence 2. What by Election 3. What by works 4. Who is here intended by the caller and why opposed to works as elsewhere to faith 1. By purpose as in man so in God a firm thought and resolution of minde a determination touching what a person intends to do and under this consideration the redemption of mankinde by the death of Christ was purposed before the foundation of the world thus God the Father did purpose to elect all that should be found in his Son See Eph. 1.4 chosen us in him before the foundation of the world and cha 3.11 according to the eternal purpose which he purposed in Christ Iesus our Lord. 2. As to this word translated Election used both in Old and New Testament in the Hebrew it signifieth to prove try examine because choosing is first by trying thus the word is to be understood Prov. 7.3 the Lord trieth chooseth or electeth the hearts thus the word is to be understood Esa 48.10 I have chosen or elected or tried or proved thee in the furnace of affliction Thus Souldiers that had been trained for war were called chosen men tried men In this sence is the Apostle Peter to be understood 1 Pet. 2. Christ is called elect or tried stone sometimes it signifieth chief best most honourable Exod. 14. chosen chariots thus we reade as choice vows Deut. 12.11 Thus the Hebrew word is not always to be understood Election as is opposed to rejection but a person or a thing of high valuation and esteem may be said to be choice or elect and we our selves so use it we are apt to say this or that is a choice thing not supposing rejection all election doth not suppose rejection so the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hugo Grotius tells us is taken for prâ—bation to prefer one above another and so to choose in that sence and so it is
as 1 Cor. 9.24 where we are called upon so to run that we may obtain where we have obtaining propounded as the great encouragement to running So also Heb. 12. we are to have an eye to the recompence of reward to encourage us in our running and Paul himself was not willing to run in vain and we are called upon Phil. 2.12 to work out our salvation with fear and trembling I answer That in all these places the Apostle speaks to justified persons in order to perseverance not to such as are strangers to the ways of God and his Gospel as these in our Text were and all these endeavours are more properly aâ—… sanctification then after justification we are called upon to work out our salvation and to perfect our holinesse in so doing but we are never called upon to work out our justification that is only the effect of Christs death and sufferings without any other efficient cause or means all acts of holinesse in man is rather to declare his justified state then procure it Abraham in obeying and following God in those several steps which the Scâ—pture takes notice of did not thereby procure but demonstrate his justification and see how Alrahams obedience and faith centers in one to this end our Apostle saith that Abraham believed God and it was imputed to him for righteousnesse thereby he was accounted righteous yet S. James saith our father Abraham was justified by works when he offered Isaac Jam. 2.21 that is he did declare or demonstrate it thereby Thus I have briefly run through the words by way of explication I now return to consider of them as they lie And before I proceed to those Doctrinal Conclusions which lyeth in them I shall briefly take notice of them as they are the Apostles Conelusion and result and inference from what goeth before for that they are as a conclusion they have the note of an inference or conclusion in this so then for so these words are used elsewhere See chap. 10.17 So then faith comes by hearing which words are the result from the former so chap. 8.8 so then they that are in the flesh cannot please God cha 14.12 So then every one must give an account of biâ—…self to God so 1 Cor. 3.7 chap. 7.38 thus we see that this kinde of speaking is used as a center to draw the precedent and subsequent matter to it so that this 16. verse is a result the Apostle in these words doth conclude and seal up the matter of this first argument in order to purging himself from the Jews false imputation of charging God with unrighteousnesse which they gathered from what he had said as is recorded vers 11. that God doth not justifie by works this result doth cast light upon the whole Context upon a three-fold consideration 1. As these words doth determine the nature and matter of the controversie between the Apostle and the Jews that it was about the terms of justification and who had right to make them both which are here resolved not of him that is most desirous and pursuing after it he has not power to propound but God who is the gracious donour of it 2. By the Apostles result in this verse he doth determine where the foot of the Jews objection lay which was from his interpretation made of these two instances of Ishmael and Esau as their rejection taught the rejection of works as to justification ver 11. and not upon the unequal proceedings of God with Jacob and Esau as some would have it for it will easily be granted that not of works and not of him that willeth or runneth are terms synonimous or of like signification 3. We must understand this conclusion and inference to be drawn from the words immediately going before Exod. 33.19 So then that is to say from hence it appears not to be of the willer or runner because God in shewing mercy is positively resolved in himself and from himself about it so that this conclusion concludes the propriety of Exo. 33. to this controversie and that God spâ—… the same in effect to Moses as here S. Paul spâ—… to the Jews that is to say that justification 〈◊〉 adoption is of free-grace and mercy and notâ—… works Thus much for the scope and explication of the words I shall now sum up the whole of this verse in these five doctrinal Conclusions From the nature of these words as they are a result or conclusion whilst S. Paul is labouring 〈◊〉 vindicate Gods righteousnesse and equity in this terms and proceedings with mankinde he arrives at great fatisfaction in himself The Doctrine is this That he that makes it his work to vindicate Gods righteousnesse in his proceedings with man prevaâ—… in his arguments The Apostle had no cause to be ashamed of his contest in this matter in asserting justification by faith in Christ without the deeds of the law though in so asserting he is charged for impeaching Gods righteousnesse yet he overcame and in vindâ—…ting Gods righteousnesse he vindicates his own doctrine So then it is not 2. Doctrine That justification is a prize worth the running for when once seen and understood The Apostle supposeth that these Jews had been willing and running after it as a blessed priviledge justification with God is very desirable but suppose you should ask me what it is to be justified I answer when a person is declared just upon the account of pardon and non-imputation of sin that is the blessed state which the Apostle speaks of Rom. 4.6,7,8 blessed is the man to whom God doth not impute sin but how may thee and I know whether we are in this blessed state I answer 1. If thou beest justified with God thou art acquitted in thine own conscience there remains no more conscience of sin this is that spoken of Rom. 5.1 being justified with God there is peace in thy conscience that is quiet it doth not condemn thee 2. If thou beest justified from sin thou doest experience strength against sin that sin which is pardoned we have a perfect hatred unto we have an eminent place for this 2 Corinth 7.11 there was indignation and revenge against it 3. Doctrine It is possible for persons cordially to desire and laboriously to pursue this mercy of justification and yet come short and not attain it This was the case of the Jews they were willers and runners they had a zeal a desire they sought after it verse 31. yet not attained it chap. 11.7 Israel did not attain what they fought after and why not because they were not elected vers 32. but because they sought it not by faith therefore this we may learn that in our zeal and running it is good to keep Gods line 4. Doctrine That persons to some degree righteous and obedient to Gods laws are very apt to challenge and strongly expect the great priviledge of justification as a debt for such their obedience or as a reward for such work Therefore the Apostle doth
had a condition except they repent and have we not reason to believe that Gods purpose unto and concerning Pharaoh is of the nature of all the rest in Scripture but we have some who will venture to tell us that God hath two wills a secret and a revealed will or purpose and that albeit by his revealed will he would have all men saved yet his secret will and purpose is that the far greater number shall eternally perish to which I reply that were it granted that God hath two wills a secret and a revealed yet this I finde that Gods revealed will is the most severe and hasty and his secret will most mercifull as appears by all the former instances his revealed will was that Niniveh should be destroyed whilst his secret will was that it should remain if it did repent 2ly As to answer this question I do say that God did manifest that there was a condition in the bowels of that threatning to Pharaoh and that God did seek and labour with Pharaoh to draw him to repentance and that by proper and suitable means the very tendency whereof was to lead to repentance namely those miraculous judgments on the one hand and those deliverances on the other these did both tend to draw Pharaoh to a compliance with God it is a saying of the synod of Dort that we must more consider the efficacy of the means in themselves then their successes Gods means was sufficient though the end was not effected but some will further pleade could not God have so handled Pharaoh if he had pleased that he should have complyed and let Israel go without all those plagues and destruction at last this question requires a double answer 1. That the power of God simply considered in it self without that regulation which it admits of could have effected it for had God refused to take off any of those judgments till he had permitted Israel to depart doubtless it had been done rather then Pharaoh would have suffered his whole land to be destroyed But 2ly If we speak of the power of God regulated managed or acted forth by his wisdome and understanding and in conjunction with his righteousness he was not able or had not power to work Pharaoh to repentance or prevent destruction for God cannot do any thing unwisely or unrighteously by the same rule as he cannot ly nor deny himself Esa 5. as to his vineyard he could do no more then he had done whereas in a strict sence he could have done much more sent many more prophets even without number but it must be understood he could not honourably wisely and righteously have done more we have such another instance 2 Cron. 36.15,16 without remedy God had lest himself no more means to heal them so Mark. 6.5 Christ could do no mighty works such a kinde of speech we have Act. 27. though God had given S. Paul the lives of all that failed with him in the ship yet saith he except ye abide in the ship ye cannot be saved God is not bound so force men to repentance against their wills or beyond an usual way so God could have kept Adam and the Angels from falling by his absolute power without this regulation by wisdome and counsel but it is further objected that if Gods purpose as to Pharaoh and others be conditional then there seems not to be so much weight or dread in Gods threatnings for the execution of them is suspended upon the creatures repentance is not this some blemish to Gods honour I answer that there is a sence wherein all the counsels and purposes of God are absolute and peremptory unalterable and unchangable and are like the great mountains that cannot be removed by men nor Angels as for instance Gods eternal purpose is to save all that continue in faith and love to the end this is unchangable like God himself 2. That all unbelieving rebellious rejecters of his gospel-grace shall perish eternally this decree is as absolute these are established by a decree that cannot be reversed and thus Gods purpose to Pharaoh must stand which was this that if he did still exalt himself against God and not let Israel go then his great power should certainly be seen in his destruction the condition of his repentance is implyed not exprest The third Particular we are to enquire after is what God did to Pharaoh called here raising him up what doth this raising up refer unto there are many understandings and interpretations upon these words some understands this raising up to refer to his creation others understand this raising up to be his making him King of Egypt but I shall be much swayed by the original words and the consent of the generallity of antient Authors herein the greek word translated raised thee up signifieth as the learned in the greek tells us to raise out of some low state and condition sometimes out of some sickness or disease so it is used Jam. 5.15 sometimes out of the grave Pharaoh was in a sence often in the grave or dead as we say for his rebellion reiterated the hebrew words from whence the Apostle draws this Latined stere feci is read thus I have made thee to stand the vulgar lattin reades it I have sustained thee the Septuagint reades thou wert kept alive the Chaldee Paraphrase reads for this cause have I endured thee or patiently born with thee to which agreeth verse 22. he endureth with long-suffering God had raised him up and delivered him from six several plagues and still saved him in person alive the generallity of interpreters as well Calvinists as others do receive this as the most proper reading I have made thee to stand I have kept or sustained thee thou hast often been laid low under the sentence of death but upon Moseses intercession I have raised thee up I have rescued thee I have forgiven thy disobedience and tryed thee again yet with this purpose that if still after all this thou should'st remain obstinate and rebellious then the stroke shall be the heavier at last my power shall be seen in thy destruction which shall be so prodigious that all the world shall ring of it it shall be known in all the earth now that this raising up Pharaoh could not refer to his creation or raising him to be king as some would have it but must respect the proceedings and dealings of God with him in this present treaty appears from these reasons 1. Because this minatory declaration of God is not sent to Pharaoh till after the six plagues now had this speech respected his creation or making him king or any other precedent act of God to him this message would have beeu applyed to him in the beginning of this treaty when God first sends Moses to him as an argument to dismisse his people but we have not one word of it then but now when God had exercised much patience and long suffering under six plagues and delivering Pharaoh
4.21.22.23 but with this proviso if he did not let his first-born Israel go even so he bids Moses to let Pharaoh know in like manner if he did not let them go he would harden his heart to his own destruction I will punish his natural and his acquired hardnesse with judicial hardnesse the sum of which is to punish sin with sin as God threatens Ephraim Hose 8.11 because he made many altars to sin altars should be to him for sin that is God would give up Ephraim to that sin he delighted and that is usual for God to foretel his judgments before he execute them see concerning the old world Gen. 6. an end of all flesh is before me I will destroy men yet after God had determined to destroy men he waits a 120 years so as to the destruction of Jerusalem he gives 40. years to try them so after he had resolved conditionally to harden Pharaoh he stays a considerable while till he had hardened himself and rebelled against him with a high hand under six plagues and that the threatning given out chap. 4.21 refers to this time and latter hardening appeareth if we will consider chap. 8.29 where we have that special warning ver 29. such as we finde not before let not Pharaoh deal deceitfully any more implying that Pharaoh had dealt deceitfully before had promised and not performed and it is emphatically added Pharaoh hardened his heart this time also Now after these six plagues and Pharaohs six hardenings on his side we have this emphatical threatning chap. 9.14 I will at this time or turn pour out all my plagues upon thy heart which some understand of his hardening by God so that this second hardening by God is the fruit and effect of his voluntary and obstinate hardening himself before Now in speaking to this second sort of hardening it will be needful to enquire into the difference between the second and first seeing God is concerned in both either accidentally or intentially it hath already been made plain that God did gradually harden Pharaohs heart by his former applycations unto him but what did God do more now then before to Pharaoh from whence it is now said God hardened his heart whereas before it is said Pharaah hardened his own heart I answer as to the negative part it hath been spoken unto under the former head that God doth not do any thing positively much less forcibly to make the heart hard neither doth he infuse any hardening quallity whereby he hardens soft hearts but that which we are to understand as to matter of fact on Gods side is this that God doth harden by withdrawing those influences of his spirit that should soften as withdrawing the sun makes the earth dark the Naturallists tells us that hardening is occasioned in a natural way by withdrawing the moisture out of any body or substance whereby it is condenst and made hard and stiff and unyeilding to the touch as the earth also becomes hard like iron by the withholding its moisture by showrs Thus withdrawing of the influences of Gods spirit makes the soul dark and hard it seems to be supposed and granted in Scripture that the spirit of God attends men ordinarily in striving with them as they are considered in a general capacity by which means they are not so bad as otherwise they would be Gen. 6. my spirit shall not always strive with men it had strived and would yet strive but not always strive so that the wicked old world had this means the spirit and whereas we reade the spirit shall not always strive with men the greek turns it my spirit shall not always continue with these men it was one of the blessings that God bestowed upon rebellious Israel a long while in the wildernesse that his spirit was with them Nehem. 9.20 he gave them his good spirit to guide them till they grieved and rebelled against it this was the blessing which God intrusted Saul with whilst he was obedient 1 Sam. 16.14 but upon his disobedience God took his spirit from him and an evil spirit came on him in the room of it wicked men are attended with good motions of the spirit but for great sins God sometimes withdraws it from them and this withdrawing is called giving up persons see that eminent place Psal 81.11.12 they would not hearken so he gave them up or as Ainsworth reades he lot them go away in the perversenesse of their own hearts or to walk in their own counsels this was Pharaohs case he had grieved quenched rebelled against the motions of Gods spirit which had several times instigated him to be willing to let Israel go Now he is given up to follow his own will and counsel without controul I will pursue I will overtake I will divide the spoil Thus God is said to do with those wicked persons of which we reade Ro. 1.24 God gave them up he would possess them no longer now the fruits and effects of his giving up or withdrawing the spirit is very dreadful As first the fruits of it is a heavinesse and fatnesse of heart a very great indisposednesse of heart to hear what God or his servants shall speak to them for their own good this was the case with Elies sons for their horrible sin in causing Gods ordinances and sacrifices to stink 1 Sam. 2.25 they hearkened not to their fathers instructions because the Lord would slay them God as a judgment had shut their hearts from hearing such an effect we reade of to Rehoboham 1 Kings 12.15 he had no disposition to take the councel of the old men which would have been his safety but the young mens to his own ruine such an instance we have Deut. 2.30 therefore Pharaohs hardening his heart and not hearkening are put together all along The second effect of this judicial act of God is an implacable hatred to Gods most faithful servants who seeks their souls good when Saul had lost the spirit of God and the evil spirit was upon him he fought to kill David whom he was forced to say was more righteous then he 1 Sam. 16.17 cha 8.11 Saul cast a javelin at him with a designe to kill him whilst he was pleasing him with his musick it is considerable that after this hardning of Pharaoh Ex. 10.28 he forbids Moses to come any more into his presence upon pain of death see thou see my 〈◊〉 no more for in the day thou seest my face thou shalt dye this was the state of the hardned Jews Mat. â—… stoned one killed another yea Christ himself at last 3. Such a person hath no sence of sin when committed a judicial hardned sinner is insensible whereas a true-hearted person is sensible of the least sin and hath checks in his conscience upon that account the Apostle speaks of some 1 Tim. 4.2 who have their consciences seared with a hot iron and to the Ephes chap. 4.18 the Apostle speaks of some that are past feeling a hardned soul