but know it is commendable and honourable for persons to compare what they reade and hear to the Scriptures as the Bereans did who hereupon rendred themselves more noble then those of Thessalonica Truth is so worthy a jewel that wise Solomon doth counsel us to buy it what ever it cost Pro. 23. he hath ty'd us to no price in the purchase of it and this truth now in controversie is of great concernment rightly to understand the terms of salvation it is a dangerous thing to be yoked with errour especially in a matter of such great importance about Gods decree with respect to mans eternal state it is an uncomfortable condition for persons to live in doubt and question of the reallity of Gods desire of their salvation in the offers and tenders of his grace and no opinion doth more naturally and rationally leade persons to spiritual slothfulnesse to live in a doubt hereof whether our labour will be successeful in the Lord I was lately reading a saying of a learned man respecting the Opinion that I am now opposing as to the tendency of it and these are his words in substance if not verbatim If the God of this world had a minde or opportunity to petition to the grandees or pillers in Religion met in councel that they would take some pitty on him and establish by law some few doctrins which he should nominate for the relief of his tottering kingdome this would be the first or chief he would nominate namely the doctrine of absolute personal and irrespective Election and Reprobation which doctrin is directly calculated for the flesh and old man for saith that Doctor in effect a man may be unjust unmerciful partial and full of dissimulation hating most men without cause and yet most like God himsef Thus speaketh that Author as to the import of this opinion But it will appear from the following Exposition that our Apostle had no affinity with such an Opinion of such Personal Election neither was such an opinion any ways properly conducing to the effecting his designe upon the unbelieving Jews who reckoned themselves the elect of God and none else in all the world but the whole world besides were cast off and therefore they forbid the Apostles to preach to the gentiles that they might be saved whereas the Apostles designe was to convince the Jews that Gods elect were such and such only who should believe in Jesus Christ as well gentiles as Jews there being no respect of persons with God The method which I shall proceed in is that which is usual in Treatises of this nature I first enquire into the various readings of the words 2. Consult the Original reading with them 3. Give the scope sence and meaning with an eye to the Context 4. Lay down those doctrinal conclusions that doth naturally flow from the words But I fear I shall hold the Reader too long in the Preface which to some may be unpleasant I shall therefore with a few instructions to the Reader break off and refer him to the book it self 1. I entreat the Reader that he would not judge of the matter of this book according to those many imperfections in the management of it but according to that truth shining in the scope of the whole you have here a brief compendium of the whole controversial part of the Chapter wherein you may as in a glasse see the face of the whole at once 2. Know this that there was a time when I was pathetically engaged in my judgement on the other hand till through reading and searching the Scriptures and reasoning with those differing from me in the matter the truth did forceably and convincingly shine into my understanding from whence I am instructed to wait not only with patience and with charity but hopes also as towards those who now yet do oppose this truth My own experience instructing me that a person may have a good conscience though ignorant of truth in many particulars but no man can have a good conscience who is debauched in morals 3. Labour to reade and weigh what is here offered without a prejudic't minde read to understand not to contradict 4. This I entreat that if thou findest some words phrases or sayings often repeated think it not strange for thou wilt finde it needful in order to beating out truth I will add no more but only desire thee to accept of this my service as ingeniously and candidly as it is honestly intended for this I can say I took not in hand this task because I love to see my self in print or because I fancy scribling but with a hearty and fervent desire of being instrumental to do some good which as it hath been so shall be the hearty prayer of Thy obliged Friend to serve the in the truth S. L. The CONTENTS Chap. 1. WHerein is contained what reall great and constant sorrow the holy Apostle had for the miserable estate of the Jews under their sin of blindness p. 11. Chap. 2. Asserting the great duty of Christians to mourn over the wofull estate of their unconverted relations and how much they ought to do or suffer towards the furtherance of their salvation p. 18. An explanation of S. Paul's wishing himself accursed from Christ p. 22. That Christians stand much engaged to mourn for their unconverted kindred according to the flesh and to take all possible means to convert them p. 26. A description of Jesus Christ as to his deity and dignity in it self p. 33. Chap. 3. Plainly demonstrating that the wise and holy God in choosing to salvation eternal and reprobating to damnation eternal hath a special eye to qualifications p. 35. That sometimes some passages of Gods providence do seem to crosse his promises p. 39. The true seed of Abraham in all ages are such as bears resemblance to Abraham in faith and love p. 41. That the true seed of Abraham are not nor were not at any time estimated or accounted as they were found in the external professions or practise of ordinances though of Gods own appointment but as they had the life and power of them in their hearts p. 45. That God in choosing and reprobating man hath a special eye to qualifications p. 52. Chap. 4. Wherein is evidently asserted by the truth of reason that the Apostles affirmation Jacob have I loved and Esau have I hated could not respect in the least nâ—…ther their pensons nor generations as to a final saving or damning their whole posterity p. 57. In excluding Esau God excludes works in choosing Jacob God declareth his choosing faith and free grace in the Gospel for salvation p. 68. Chap. 5. Plainly evidencing that the salvation of mankinde was the subject of Gods heart thoughts and purposes from the beginning p. 72. What we are to understand by the purpose of God and the time when they do commence p. 76. God is very stable in all his purposes and among all his purposes in none more stable then
either way they carry in them a very pathetical attestation that what the Apostle speaks concerning his sorrow for the Jews was a real truth Secondly It is farther ratified from his duplication in the negative I lye not had it not been enough for the Apostle that he had positively affirmed it and called God to witness that he had said the truth I answer that it was usual amongst the Jews when they speak earnestly and with the greatest confidence and in things considerable thus to double their speech as for instance in that Message to Hezekiah Esa 38. thou shalt dye and not live so Psalms 118. I shall not dye but live 1 John 20. confessed and denyed not and this kinde of speaking was usual see what pains the Apostle takes to perswade the Jews into as good Opinion of his love to them as a good Introduction to what he had to say to them from whence I note by the way 1. Doctrine That it is a matter of great concernment in order to a right Receiving what is offer'd by a Gospel-Minister that the people be satisfyed that what be says he speeks from the root of tender love and pitty to their souls The Apostle did not think it lost labour in him to effect this end by this means before us and the like pains he takes elsewhere see 2 Corinth 7.3 you are in our hearts to live and dye with you 2 Corinth 11.11 God knows I love you Philip. 1.8 God is my Record how greatly I long after you in the Bowels of Christ see what pains he takes to perswade the Churches into a belief of his love to them Paul takes pains also with the Jews to perswade them that this sorrow was the effect of his to them which to do he could appeal to his own conscience he was always careful to make conscience to his Friend see Acts. 24.16 2 Corinth 1.12 therein was his rejoycing and he knew the holy spirit stir'd him up to speak that he spake I might again note by the way 2. Doctrine That it is warrantable in a Gospel-Minister in matters of concernment where we doubt of being believed in things of God to confirm what we say by obliging attestations and protestations when we have in so doing a good conscience I have shown this before Gal. 1.20 2 Corinth 11.31 Phil. 18. But some object Mat. 5.37 let your communication be yea yea nay nay whatever is more then this cometh of evil to which I answer 1st That Christs designe in these words could not intend to oblige persons to these syllabicall words of yea and nay 2ly Neither do they oblige us as to Number that we must multiply no more by way of attestation for we must not imagine that Christ would contradict his words in his own practice was not Christs verily verily more then yea and nay and the Apostle did not understand our Lord so as you may see before but Christ in this place designes to take off the Jews from their voluntary vain oaths and attestations in their Communications one with another as in Jephthas case and many others and to the same end tends the Apostle James's words Chap. 5. if Christs designe had been to forbid all kinde of swearing there needed not to be an enumeration made of what they should not swear by neither can swearing in a solemn way in the fear of God be a Moral Evil which is used by God himself and Angels and saints in thâ— purest times but where Christ would enjoyâ— yea and nay he there would oblige us that what we affirm be truth that our yea be yea and our nay be nay as S. Paul saith our words were not yea and nay The â—d particular to be considered is the greatnesse of this grief and sorrow of the Apostle for the Jews the Apostle is not satisfyed only to assert the truth of his sorrow but the nature and degree of it which as the learned tell us is set forth in 3 circumstances to be very great therefore say they this word translated sorrow doth signify the sorrow of a woman in travel used John 16.21 you now have sorrow and the Apostle to the Galathians tells them that he was in travel for them cha 4.19 2ly This sorrow is set forth by the successive continuance of it it is said here to be continually like the pains of a woman one throw after another night and day It was not a transient sorrow but a seizing and lasting sorrow Therefore in the third place the greatnesse is set forth by the seat of it which is the heart sharp and deep when the Scriptures speak of sorrow of heart and soul it intends sharp exquisite sorrow saith our Lord my soul is sorrowful unto death my sorrow is very great and deep The third circumstance to be considered is the cause of this sorrow which is not so fully exprest as it is to be understood in our text it is so great that the Apostle cannot express it his heart will not serve him to express in particulars the cause he saw for this sorrow great grief sometime silenceth a man from giving the particulars of the cause the substance of this cause was that the Jews had rejected Christ who was sent at first to save them and â—hat now they were under judiciall blindeness from God thereupon there is the ground of Pauls so great sorrow from whence I would note â—wo Observations by the way First Doctrine That persons that miss or stumble at Christ and the Gospel and are destitute of faith in Jesus Christ however they may look upon themselves do render themselves objects of soul-pitty and heart-sorrow Persons destitute of the true knowledg of God â—nd faith in Christ are in a sad a miserable â—nd deplorable state and condition here lyeth the ground of Pauls sorrow he understood the danger of such a state as they were ignorant of Christ and â—is righteousness and thereupon judicial obduratâ—ess and blindness was upon them such was Phaâ—aohs case such was Israels case Esa 6. and there â—s reason why their case should be pittied and lamented Act. 13. they are in a perishing condition â—ecause there is no other name under heaven by which men can be saved Second Doctrine That to mourn sorrow and lay to heart the sin and misery of others by those whose own condition is secure good and safe is a character of one whose heart is truly toucht for God This was Pauls case he knew his state was good but this doth not satisfy him so long as his kinsmen and country-men were without Christ and this was not only the spirit of Paul but others of Gods servants see Psalms 119.53 136 139 158. Jerem. 9. Ezekiel 19.41 v. Mark 3.5 Christ is greiveâ— for the hardness of mens hearts From whence we may learn that sorrow for others is a true discouery of love to them which is our duty that it is â— discovery of love see in Christ to Lazarus Iohâ—
as not only highly provoked God by sin and disobedience but after all abused his long-suffering towards them So much for ver 22. CHAP. XV. Shewing the super-abounding riches of Gods grace to sinners for their encouragement to turn and persevere through all difficulties in well-doing the rich favour and glory they shall enjoy to all eternity Ver. 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory THese words seems to be a continued speech tending to vindicate the just and unquestionable power of God not only to make vessels of dishonour subsequently but much more properly and antecedently to make vessels of honour and mercy both which answers to the power of the potter in the comparison before as God may justly on the one side make them vessels of dishonour who withstand his formation of them and abuse long-suffering extended to them so he may much more make them vessels of mercy who shall be found complying and tractable to his will and so be prepared for glory the Apostle seems to lay great stresse upon this preparing and fitting as considered on both sides only here is an apparent difference he entrusts God in this latter not in the other It is clearly appropriated to God to make vessels of honour or mercy but no such application to the other God is not unwilling to be accounted the authour of preparation for glory we have the Apostle in these words offering a second reason of Gods enduring with such long-suffering the vessels of wrath that had fitted themselves to be destroyed not only that he might have the clearer ground of advantage against them to shew his wrath and make his power known in their eminent and remarkable destruction who should so a base his long-suffering But 2. That by his so enduring he might make manifest and declare by way of eminency his grace love and mercy upon them who should be prevailed upon by such his mercy to comply to his holy will the Apostle argues thus if God shews such mercy to his worst and most provoking enemies much more to his obedient friends Ioh. 15.14 ye are my friends when you do whatsoever I command you Gods mercy exhibited to the old world who were so wicked that they had grieved God to the very heart by their sins is a ground to beget faith in Gods singular choice love and respect to his friend righteous Noah who had been singularly righteous before him in that generation so Gods long-suffering to Pharaoh so spare him so long doth demonstrate his fuller respect to Israel his first-born who were in Goshen where his plagues came not that singular favour shewn by the father to the prodigal doth demonstrate a greater love to the elder son that had not so done amiss therefore the father tells him he was always with him and all that he had was his the potters taking pains with a crackt and marred vessell that hath made it self obnoxious to his will to be destroyed to make it a vessel of honour doth highly declare his very high estimation to that vessel which is a vessel of honour more then if he had ground the marred vessel to pouder So that to issue the matter in a few words Gods great love to sinners demonstrates his singular and choyce love to saints These words are two ways understood One way is according to what I have declared as the argument is drawn from Gods mercy to the vessels of wrath 2. There are some yea not a few who understand this argument to be drawn from the severity of God to them that he shews and exerciseth his wrath on them that the riches of his glory may appear to the vessels of mercy from thence some of them of that opinion renders it in these words that Gods shewing his wrath and making his power known in the dreadful destruction of reprobates commends and sets off upon terms of far greater acceptance the riches of his grace and love in the salvation of the elect or thus as some say God making so many reprobates greatly advanceth his love to the elect he makes the reprobate drink the dregs of his wrath that his mercy may be the more sweet to the elect as two contraries sets off each other the better but that this latter cannot be the sence of our Apostle in this place we may be satisfied in the very reading the words for if that opinion were a truth yet it doth not appear from this context that such an opinion hath any footing in it as may be easily seen for here it is undeniably plain that the argument is drawn from Gods mercy to the reprobate the Apostle seems to argue something like this chap. 5. if God had such love to enemies as to give Christ for them he argues with a much more as to those reconciled as to their salvation Here are couched in our text two reasons why God doth endure and not sudainly cut off and destroy such as have highly provoked him 1. That in his so doing he may leave himself without excuse and cast all the blame upon the sinner 2. That from these his proceedings in ways of mercy to such so unworthy he may offer a demonstrative ground how great his glory shall be which he will show and bestow on those who are bettered by mercy God did do something for this end that he might make known the riches of his glory on the believer But I shall briefly enquire into some words and circumstances in this text by way of explication and so hasten to draw up those Doctrines which flow from these words so opened As first what is here to be understood by Gods glory 2. Why is it added riches of his glory 3. What it is to have this riches of glory known 4. Who are these vessels of mercy and why are they so called 5. How is the making these vessels of mercy appropriated to God different from the former 6. What may we understand by this preparation 7. When is it accomplished Of each of these a very short word 1. this glory twice spoken of in this text is two ways understood somtimes it is taken as the effect for the cause it is sometimes taken for that in God which is just matter to glorify God matter of honor glory to him the due consideration whereof renders God glorious and worthy of admiration and adoration this is to be understood by the words of Jesus Christ to Martha John 11.40 I told thee saith our Lord if thou wouldest believe thou shouldest see the glory of the Lord that is thou shouldst see that for which thou shouldst glorify God therefore this glory of God is commonly referred to Gods power and his grace because from these appearances from God for the most part men are aptest to glorify him 2. By Gods glory sometimes is intended his power it self as Rom. 6.4 Christ was raised from the dead by
the truth of Gods promises is in it self false and unsound we see here what pains the apostle takes to deliver himself from the least imputation of his interfering with Gods promises in what he had been asserting in the former two verses as to the priviledges and promises to this people the Apostle would have God true though all men are lyers see what he saith Rom. 4.16 the promises are sure to all the seed 2 Corinth 1.20 all the promises are in Christ yea and amen for he is a God that cannot lye Titus 1. Gods Counsels are by the same Apostle said to be immutable Now the Apostle in vindication of the stedfastness and immutability of Gods promises to Abraham takes it for granted that Abraham had two sorts of seed a seed according to the flesh and a seed according to promise but the seed according to the flesh was not the seed to whom the promise was made at first for saith he all are not Israel which are of Israel but how is this to be understood did he not say before they were Israel it 's without exception I answer so he doth also here own them to be of Israel but they were not Israel themselves they had not Abrahams nor Jacobs spirit as Christ told the Jews John the 8th though he grant them to be Abrahams seed yet they had not the spirit of Abraham inasmuch as they sought to kill him and so manifest themselves to be of their father the devil though of Abrahams seed so these are not Israel because they rejected Gods way by Christ I shall note one point by the way and pass Doct. That true heirship to Gods singular promises comes in by a supernatural way by a spiritual birth and not by common generation Persons were never in no age born heirs of singular and speciall glory it is not an Israelite but an Israelite indeed that is worthy of special noting by Christ John 1. saith Christ of Nathanael behold an Israelite indeed in whom is no guile therefore let none expect heirship or acceptance from God from carnal or birth-priviledges of most godly parents and this is farther ratified vers the 7th neither because they are the seed of Abraham are they all children that is Children of God they are not Doct. from the 7th vers The true seed of Abraham in all ages are such as bears resemblance to Abraham in faith and love It is frequent in Scripture to reckon persons the Children of those whom they resemble in good or evill some of these Israelites are the Children of the Ammonites and the Hittites Ezek. 16. some of them Children of the Adulterer and the whore Esa 57.30 yet Abrahams seed in a large fence nay some of these very Jews Iohn 8.44 are the children of the Devil and why but because they resembled the Devil in their lying and murthering so the women 1 Peter 3.6 are children of Sarah who carry it as she did Gal. 3.29 if ye be Christs then are you Abrahams seed but these did not imitate Abraham But he adds in Isaac shall thy seed be called I shall speak but a very few words to this clause in this place because I shall have a more proper occasion afterwards The occasion of these words was this Sarah taking notice that Ishmael Abrahams son by Hâ—gar the Bondwoman proved a scoffer and mocked Isaac her own son she made it her request to Abraham to turn him and his mother out of doors but Abraham at present seeming somewhat slow and unwilling to answer his wifes desire herein at last God commands the same thing of Abraham which before his wife desired of him and that this act might not be too grievous to him of casting out his son God gives him this word of encouragement and satisfaction in Isaac shall thy seed be called Gen. 21.12 he shall be thy son and heir and Ishmael shall have no share with him So that God who doth not use to contradict himself in his promise to Abraham and his seed doth not intend Ishmael though a child of Abrahams body Vers 8. That is they which are the children of the flesh are not the children of God but the children of the promise are counted for the seed In which words we have contained a more clear interpretation and explication of those passages ver 6. and 7. spoken by God and the Apostle that all are not Israel that are of Israel nor all children because they are the seed of Abraham but in Isaac shall thy seed be called This verse hath the note of interpretation upon it in these words that is or as some reade that is to say and this kinde of speaking is used by way of interpretation elsewhere also Rom. 7.18 in me that is in my fleshâ—… so chaps 10.6.7 that is now this explication contains in it a negative and an affirmative which kinde of Dialect in Scripture is the most certain and obliging kinde of speaking that can be First we have it negatively the children of the flesh are not the children of God 2dly Affirmatively but the children of the promise are counted for the seed that which will be necessary in order to the prosecuting this subject will be 1. To explain who may be understood by the children of the flesh 2. Who may be understood by the children of the promise First Who are the children of the flesh I answer Children of the flesh must be taken in the largest fence that so it may be the more teaching to us children of the flesh may bear a threefold acceptation First Such as have only a natural birth as the off-spring of Adam thus must John be understood Ioh. 3.6 that which is born of the flesh is flesh and that Christ had such a birth as this is plain Rom. 1.3 he was born of the seed of David according to the flesh that is as man So ver 5. of whom according to the flesh Christ came that is was born Now the greatest number of men and women in the world have this birth only and so are children of the flesh In this sense Ishmael is said to be born after the flesh that is to say in a common way of generation as the rest of the sons oâ— Adam as Abrahâ—m strong and Hagar in a natural capacity to bring forth Secondly Children of the flesh in Scripture are taken for such as give themselves up to the guidance of the fleshly minde and affections to follow the dictates of the natural man the old man these are said to walk after the flesh and be in the flesh this our Apostle speaks fully unto Rom. 8. from ver the 1. to the 13. and such a person so walking may be called a child of the flesh let his profession be what it will and in this sence the spirit is said to war against the flesh Gal. 5. that is the fleshly minde and this was the minde that S. Paul war'd against 2 Corinth 10. Thirdly and chiefly children
a man of high esteem with most of the reformed Protestants saith he doth not remember that ever he read any Authour that was of Opinion that Esau was damned but rather the contrary and several gives these reasons for their belief of the contrary As 1. That he was fully reconciled to his brother Iacob notwithstanding the occasion offered of offence by Iacob this appears Gen. 33. 2. He joyned with him in the burial cha 35. ult 3. Say they he dyed in the true religion against this some not for want of ignorance objects the Apostles calling him a prophane person Heb. 12. and that he could not obtain repentance though he sought it carefully with tears to which I answer 1. That he was prophane at that time in that act and so was out of Gods favour 2. As to Repentance it hath respect to his father not himself he could not make his father repent or reverse his blessing given to Iacob as is plain Gen. 27.33 I have blessed him and he shall be blessed he could not recal it again besides its plain that many of Esau's posterity were Godly It is the general Opinion of the learned that holy Iob was of Esau's race and was that Iobab of whom we read Gen. 36.33 and it is strange that any should imagine from what is said the elder shall serve the yoâ—…ger to conclude them saved or damned is see vitude and damnation taken one for another may not a servant be a happy man when his master is 〈◊〉 a miserable estate as to his inward condition I will give you a saying of Bishop Hooper a Martyr in Queen Mary's days Cain was no more excluded by God till he excluded himself then Abel nor Saul then David nor Iudas then Peter nor Esau then Iacob and further he saith as to the Text in hand that the threatning of God against Esau is no more of necessity to be executed then his threatning was against Niniveh It were strange if what God said I say to Rebecca should be so understood of their final estate especially on the left hand It was never Gods way to declare the final state of persons set this instance aside where shall we finde any like it would God declare such a dreadful prediction to that godly mother in answer of her pathetical prayer to God to know the ground of that Rebecca's strange strugling in her Womb as to tell her one of those two she now went with should be hated of God and damned to all eternity this had been enough to cause an untimely birth like Elies daughter what sad parents had Isaac and Rebecca been if they had so understood that Oracle besides of what use could such a prediction be to themselves or any body else to understand the unavoidable destiny of their children this way would not the consequence be sad and well might it beget in the parents hard thoughts of God and despair in the children whereas Esau as well as Iacob was given in as the answer of 20 years prayer by Isaac therefore it cannot be rationally supposed that they understood God in this Oracle 5. I premise that though our Text seems to intimate that when the threatning was given out there was no good on the one hand nor evil on the other yet when the threatning was executed there was evil enough for which it was executed see Obadiah ver 10. for his hatred and cruelty against his brother Iacob Now we proceed to the words more closely as they lye in these four verses which contains the Apostles second instance or example given tending to strengthen and confirm his former position which was that God did not take to himself the whole off-spring of Abraham which did naturally proceed from his loyns but such as should fall in with his designe in Christ I shall â—educe this instance and its circumstances into these two parts 1. The subjects 2. The predicate 1. The subjects in this Instance are Iacob and Esaus 2. The predicate or what is spoken of them or respecting them which we have in six circumstances 1. Their parentage which is Isaac and Rebecca 2. We have their future state and portion in these words the elder shall serve the younger or the Major the Minor 3. The time when this Oracle was declared and that we have under a double circumstance 1. Before they were born or brought forth 2. Whilst both were innocent having done neither good nor evil 4. The person to whom this was spoken and 〈◊〉 was to Rebecca a godly woman and that in answer of prayer as we may see Gen. 25. 5. We have the reason that is rendred why it is thus said of these Nations upon a double ground 1. In excluding Esau he excludes works 〈◊〉 of works 2. By loving or choosing Iacob he therein declareth his choosing faith and free grace in the Gospel for salvation 6. We have an exposition or interpretation of the former servitude and dominion by love and hatred to each Of each of these a very brief word in Order And first I shall speak of the subjects of this instance which are Iacob and Esau whose names are significant Esau according to the Hebrew signifieth doing or working and the reason is given because Esau came forth at his birth not as a weak and tender infant but as a strong grown person all over hairy like a hairy garment The Hebrew word translated Iacob signifieth a Supplanter or deceiver some renders his name heel or footstep because he took his brother by the heel puld him back and got before him Hose 12. And as his name is changed it signified a prince or strong prevailer these two were twins begotten and born at once their birth was one continued birth Jacob holding his brother by the heel as one saith of them they were like one long childe born at once yet because Esau appeared first he is called the first born and elder brother Gen. 27.32 these children as I have shewn you were both in an even and equal capacity one father one mother one birth Now these two children are only represented in the Oracle to Rebecca as typical and allegorical God made use of Esau as a type and representation of all the cruel and bloudy persecutors in all ages of the World they are in all ages called after his name Esau and Edom whereas the faithful in all ages carries away the name of Iacob and Israel the seed of Iacob the Israel of God even in Gospel days as I have shewn before So that Iacob and Esau are the two great fathers typically they are not spoken of in the Oracle to Rebecca as distinct persons but as to each race see that prophecy that points at that very day of Christs 2d coming Obadiah 21. and saviours shall come upon Zion to judge the mount of Esau and the kingdome shall be the Lords and in that day the house of Iacob shall be a fire ver 18. 2ly They are not only typically but
alligorically that is as it is interpreted by our Apostle Gal. 4.24 that is when by one thing another different thing is meant so we have Isaac and Ishmael an allegory of the two covenants the legal from Mount Sinai and the other that which is by Christ and as those two sons of Abraham were allegorical so these two sons of Isaac must be also if we understand the Apostle in the present text giving a new instance to the same end and import with the former now as God in ordering Ishmael and his mother to be cast out did therein figure out the rejecting of the law of works as to justification so did he corroborate and strengthen that signification in this second instance of Esau which appears plain in our text where he saith not of works but of the caller so that the covenant of works is rejected in casting out Ishmael and hating Esau so that it is plain that God will have none accepted or received for the legitimate seed of Abraham nor Isaac that seeks to be justified by works this way is reprobated and thus found in it and that this point is that which the Apostle would prove to this people see Rom. 3. for by the deeds of the law shall no flesh be justified in his sight so vers 28. the promise to Abraham that he should be heir of the world was not through the law but through faith Rom. 4.13 we are all the children of God by faih in Christ Jesus So that this is a great truth that reprobation and election is of works and faith 2. That Esau was only a type and representation of all wicked men in all ages but also of the law of works The next thing that I am to speak unto is the parentage of these subjects Jacob and Esau their father was Isaac their mother was Rebecca both godly praying holy persons we may gather that Isaac was near 20 years praying to God that he might have children and so much the more earnestly because the speciall promise of God was lodged in him in Isaac shall thy seed be calledâ— saith God to Abraham and when Isaac saw that this promise stuck in the birth and did not come forward he set himself in good earnest to seek God the text saith he entreated the Lord which word signifieth earnest importuning prayer and the text also saith Gen 25.22 the Lord was entreated so that to those parents these children were the answer of earnest prayer these were children of one father and mother and twins yet see what a great difference there was in their natures before and after their birth Jacob was a plain man Esau took like Nimrod of whom it is said Gen. 10.9 that he was a mighty hunter before the Lord or as some reade of the Lord that is to say a great persecutor to which also Esau in his posterity answered Esau was the head of the Edomites and as these differed much in their nature and civil state so also in their moral state Esau is stiled a prophane person one that slighted spirituall things as they were contained in his birth-right I am at the point to dye and what good will this birth-right do to me We may note by the way that very godly persons may have a great difference in their children and very bad children in answer of prayer this was the case with Isaac and Rebecca let not godly parents think strange of this it was so here but have a care you do not impute their badness to be the effect of an absolute decree of God as some are ready to do and such an opinion is the direct way to discourage parents from taking pains with their children 2. Have a care of setting your love to much upon your children the child that Isaac loved best proved worst it is recorded Gen. 25. that Isaac loved Esau it was observed by a godly man having occasion to speak of Barabbas a wicked man that he carried a significant name Bar-abbas the son of the father that it was to be feared that his father too much loved him which was one means to spoyl him what a cross and vexation was Esau to his father and mother in his marriage Gen. 26. but I pass this briefly CHAP. V. Plainly evidencing that the salvation of mankinde was the subject of Gods heart thoughts and purposes from the beginning WE now proceed to the predicate the oracle it self spoken of these children which was the elder shall serve the younger which words were the words of God himself spoken to Rebecca in answer of prayer Rebecca in much perplexity of minde about the strange strugling in her womb inquires of God who gives her this answer as a prophetical prediction of their future condition in their posteritys which God foresaw was like to be not as if this foresight did necessitate its coming to pass no Austin long since layd down a Maxim in this case which is this that Gods foresight of things coming to pass doth not necessitate their coming to pass it must be granted in this as well as in the other cases that those things which God foresees will come to pass doth admit of a condition in the case as it is plain 1 Sam. 23. which is a remarkable place to that purpose where David in his flight before Saul was in Keilah and afraid Saul would surprise him there he goes to God to enquire 1. Whether Saul would indeed come to that place 2. Whether the men of the place would deliver him up to both which God gives a positive answer in the affirmative 1. Saul will come 2. The men of the place will deliver him up yet neither the one nor the other came to pass for when David understood that Saul would come he hasted and got away so also in Ninivehs case 40 days saith the prophet and it shall be destroyed yet it was not so though God foresaw the servitude of Esaus posterity for it was not fulfilled in person as I have said yet this is executed upon just grounds of desert Obadiah 10. Psalm 137. if the question should be demanded when this oracle takes place I have answered already we finde the first fruits of this servitude in Davids time as we reade 2 Sam. 8.14 1 Cronicles 18. when David put garisons into Edom and made them tributaries to him but it shall be more fully accomplished in the time to come see Isaac's blessing to Jacob by faith as it is recorded of him Heb. 11. by faith Isaac blessed Jacob as to things to come and see what it is Gen. 27.29 let people serve thee and nations bow down to thee and be Lord over thy brethren this is spoken of Jacobs posterity not Jocob in person this Balaam also by a prophetical spirit foresaw Numb 24. out of Jacob shall come him that shall have the dominion that is his seed the righteous shall have Dominion in the morning Psal 29.14 so that this oracle spoken to Rebecca
earthly things was of a teaching nature as to Gods Election by free-grace to Justification and salvation without works as to their merits though not without their as to their presence Thus have I done with the 4th circumstance in the predicate and vers 11. There remains a few words to be spoken in order to the conclusion of this Paragraph relatingâ—… the Answer to the first Objection which relates 〈◊〉 the 5 and 6 circumstances propounded to be spâ—ken unto as to the predicate or what is spoken of concerning the subjects Jacob and Esau and as to the 5 I shall be more brief and speak but a few words because I am sensible there remains more to be spoken to the 6 which is contained ver 13. The 5 th particular to be spoken unto was the subject with whom the Lord did intrust this Oracle of considerable significancy it was with Rebecca a woman and mother of these children God doth not tye himself always to intrust stronger but sometimes weaker instruments with his minde and will The first part of this discovery was made to believing Abraham the friend of God and a very strong instrument in these words In Isaac shall thy seed be called but now in this second part of this discovery he doth not bid Rebecca call her husband Isaac that he might impart his minde to him but doth intrust Rebecca with his minde in so considerable an Oracle herein manifesting his equal respect to the weaker sex if faithful as to the stronger it hath been usual with God and Christ to communicate divine light to women for the good and benefit of mankinde in general as I shall briefly shew you by some particular instances out of the Old and New Testament see what a glorious prophecy the Lord intrusted Hannah with 1 Sam. 2. a prophecy which is yet to be fulfilled we reade of a woman 2 Kin. 22. who was a prophetess Huldah by name who was intrusted with the minde of God in general and concerning Josiah in particular and although there were so many eminent men in that day as we reade of yet they must go to this woman to enquire of her what shold come to passe and their enquiring of her is called enquiring of the Lord. And was not the great and unspeakable mistery of Christs Incarnation first of all revealed to a wâ— man Luke 1.26 the angel Gabriel is sent to Mâ—…ry the espoused wife of Joseph a carpenter and not only his birth but the end and unspeakable benefit upon an universal account to Jews and Geâ—tiles her heart is enlarged her tongue untied 〈◊〉 prophecy of these things for general and commâ—… use So also the glorious resurrection of Jesus Christ was first of all imparted to a woman Mary Magdalen by name Matth. 28. Mark 16.9 it 〈◊〉 said he first appeared to her Thus here in our text God made use of Rebecca to impart his minde unto it was said to her in which is wrapt up the purpose of God concerning election not to be 〈◊〉 works but of the caller which mistery was not to 〈◊〉 concealed in her own breast but declared for our instruction as it is this day Thus we may perceive that God bears a choice esteem to faithful women so as to intrust them with his minde and this is no more then he prophecyed of by his servant Ioel ch 2. that he would powre out his spirit upon his handmaids as well as upon his sons which accordingly was fulfilled indefinitely Acts. 2.8 and for that end the Apostles laid on hands on the women as well as the men and did not God furnish Priscilla as well as Aquila with abilitys to instruct learned and eloquent Apollos in the ways of Christ Act. 18. and we reade of Phâ—lips four daughters which did prophecy but I shall winde up all that I have to say to this circumstance in a word or two of instruction As first It is worth our consideration the successful introduction to this gracious discovery 〈◊〉 was the effect of prayer Rebecca applyes her 〈◊〉 to God by prayer in this case and this discovery is her Answer the like we have in that good woman Hannah she was a zealous cordial praying person let this serve for a spur to prayer even in women if you would have discoverys of the minde of God be much in prayer women have been successful in prayer as well as men 1 Samuel 2. for this childe I prayed and the Lord hath given me my petition prayer is an inviting duty to the revealing Gods secrets 2. This may administer a word of comfort and consolation to women though they are the weaker vessel and have cause to be humbled as our Apostle saith because they were first in the transgression yet the Lord has in all ages made choyce of some of them to be instruments of his glory even upon a singular account the Scriptures takes notice of godly women as well as men their singular faith is recorded as well as the faith of men Heb. 11. Sarah Rahab and other women received their dead raised to life by faith our Apostle in his salutations to the Churches hath the godly and zealous and serviceable women upon his heart as well as men Rom. 16. this I do the rather take notice of because in this day men through their pride are apt to undervalue the gifts and graces and intrustments of God to women Yet Thirdly Let me caution that sex to have a special care of pride if God have intrusted any of you with knowledge in any part of his minde know it is for use but know your time and placâ— there are times and places where and when what knowledge you have may be serviceable But oâ— passe this being but an implicite Doctrine from the words and I come to the 6th and last circumstance contained in ver 13. CHAP. VI. Treating in Eight particulars the explanation of Love and Hatred in God and that in this Chapter it cannot intend Election and Reprobation to heaven or hell Ver. 13. As it is written Jacob have I loved but Esau have I hated AS it is written It is very usual with our Lord Jesus and with his Apostles as they were preaching or writing thus to speak our Apostle is very frequent in these quotations 13 or 14 times to this Church as it is written and the servants of God had two ends in thus speaking 1. Sometimes by way of proof and confirmation 2. By way of demonstration more clearly of the matter spoken of and to both these ends arâ— the words of Malachi brought 1. To confirm the truth of that Oracle spoken to Rebecca from the testimony of the prophet in his time it is a good way to prove a point to say thus it is written But 2dly This quotation is brought by way of illustration and further clearing what was before spoken and it is considerable that dominion and servitude to Rebecca is in Malachi's times turnâ—… by love and hatred
he that rules is loved he 〈◊〉 serves in this sense is hated for this prophecy of Malachi is counted by our Apostle for a threefold illustration and explication of Gen. 25.23 1. More particularly to distinguish who and what those nations and people are of whom God speaks to Rebecca for in Gen. 25. we have it only laid down in general and comprehensively two nations two manner of people here we have it explained to be Israel and Edom these are the two sorts of people 2. To certify the Jews that the 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
wheresoever it may be elsewhere proved it cannot be proved from this text cited by our Apostle out of Malachi you cannot from that text understand a personal hatred for it is plain that what is said here is upon a national and plural account I cannot finde in all the whole Scripture where God is said to hate any one single person although I can finde where God hath declared himself to love a particular person as of Solomon and the young man Mark 10. God and Christ loved them 〈◊〉 text in Malachy will not prove that God ever hated a single person for there it relates to a prople upon a national account and to and of a people deserving hatred and indignation for ever 7ly Is Gods love and hatred unalterable and unchangeble and irrevocable when it is set some there are who would endeavour to prove the immutability of Gods love from Iohn 13.1 whom he loves he loves to the end to which I answer that if this text could be taken in the sence those persons would have it yet still we want a text that would say something like unto it that whom he hates he hates to the end also but for that text Iohn 13. it is plain enough that the end there spoken of is the end of Christs life he loved them as long as his life lasted and therefore would shew it in supping with them and washing their feet and advising them whilst he had any time so to do But that Gods love and hatred is not immutable I shall shew 1. Consider that God is said to love Iacob and Israel yet at some times he is said to hate Israel his Church Ier. 12. nay further he is said to hate the excellency of Iacob Amos. 6.8 and his hatred is taken off again Esa 60.15 whereas they weâ—… hated God loved them again so that God may love those at one time that he hates at another and therefore there is not that stresse to be laid upon what is here spoken as some would have Christ loved the young man but it will a be difficult thing to prove that Christ loved him to eternity seeing he went away from him Gods hatred of man is for the most part by way of retaliation as he threatens Deut. 7.10 he will repay hatred there are haters of God Rom. 1.30 Psal 139. hate them that hate thee saith David 8thly How doth this accommodate the Apostles designe in a further and fuller answer to their objection in reciting Malachi's words I answer the scope hereof tends to convince the Iews that all that descended from Abrahams loins were not intended for heirs of Canaan for here are some of Isaacs race are not only denied Canaan but therein lesse beloved then some of the same line your prophet Malachi saith Paul tels us Esau who was Iacobs brother was hated from whence I may conclude that you the unbelieving Iews may be hated also But I shall sum up the whole of what hath been spoken to this context under these three heads 1. That this whole passage respecting Iacob and Esau is not neither can it be understood as to them in their particular distinct persons but as to their posterity and therefore from hence cannot fairly be drawn personal election and reprobation neither did what was spoken by God take place upon their persons in their life time as appears plainly from this quotation from Malachi the hatred and love there spoken of is national therefore in this Oracle Iacob and Esau are only spoken as heads or tipes of two families that should afterwards arise 2. We have heard and learned that this Dominion and servitude love and hatred is not to be understood of election and reprobation to heaven or hell there is not one sillable that should incline us to such a belief neither from Gen. 25. Malachi 1. nor the Apostle here and it is strange that any from these premises should draw such a consequence as that Esau either in his person or posterity should be damned eternally or Iacob saved from these places but only that God hath left himself at liberty to dispence temporal favours to good and evil promiscuously on whom he pleases either with or without respect to works whether good or evil 3. The whole designe and scope of our Apostle in this whole passage â—f Iacob and Esau is to possess the mindes of the legal self-righteous Jews that God who had an undoubted and undeniable right to propound his own terms upon which justification should be had here utterly rejected the way of justification namely by works and elected or chosen the way of believing in Jesus Christ to be his way and that this purpose and designe of God was pointed out in rejecting Ishmael and Esau who were the elder children both of Abraham and Isaac also yet both exposed in their posterity to a state of less love and favour and are in effect shut out of the proper inheritance of Abraham that the purpose of God according to election might stand not of works but of him that calleth which is the substance of what Malachi hath written Iacob have I loved and Esau have I hated the spirit and meaning of which was I will reject works in point of justification and embrace faith in Christ Thus much for the Apostles answer to the Jews first Objection from verse the 6th to the end of the 13th CHAP. VII Shewing Gods unquestionable and absolute right to state and propound his own terms upon which his grace of justification and salvation shall be had and here determines it not upon the works of the Law but believing in his son Ver. 14. What shall we say then is there unrighteousness with God God forbid 15. For he saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy 17. For the Scripture saith unto Pharaoh even for this same purpose have I raised thee up that I might shew my power in thee and that my name might be declared throught all the earth 18. Therefore hath he mercy on whom he will have mercy and whom he will be hardeneth BEfore I proceed to these verses I judge it may not be amiss or needless to revive your memories with a few words of introduction you may remember that upon the first entrance upon this subject I desired you diligently to observe the main scope and designe of the Apostle in this Epistle chapter and context as that which would be of a most worthy tendency to the right understanding of the matter in controversy between S. Paul and his countrey-men the Jews consider what is the Apostles ultimate designe and scope to effect in this his labour which designe we may perceive was to convince the Jews in these five circumstances following 1. To convince them of sin in not believing in Jesus
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
in time is the effect of a decree of God afore-time and that upon a meer personal account they were such before they were born To this I answer that this word afore or before is of late foisted in and is not in many approved copies neither Tindal nor the Vulgar Latin nor the translation of the Church of England against the Colledge of Rhems and it will better sute with the Original to leave it out and â—ade only which he hath prepared 2ly Had it been the Apostles designe to assert their eternal predestination to this mercy upon a personal account doubtlesse he would have rendred it in a word which signifieth to ordain or decree and not render it prepare which word signifieth another thing to form make fit and ready gradually as appears in these Scriptures Matt. 22.14 chap. 26.17.19 Luke 1.17 Luke 9.52 chap. 12.47 2 Timo. 2.21 Revela 19. Heb. 11. Noah prepared an ark wrought it with pains and art with many a stroke but suppose it should have signified to ordain it could not have crost the text nor Scriptures in general for it is granted that God did predestinate and unalterably decree that all believers in Christ so persevering shall be vessels of glory but what need we depart from the grammatical sence of the word prepare the prepared ones are the vessels of merey 7. When is this preparation accomplished I answer in general that it is the work of a Christian all his days to prepare and it is Gods work also to make him meet for the inheritance of glory to come Col. 1.12 it was Pauls labour ver 28. that he present every man perfect in Christ Jesus it must suppose a holding without cracking till they are finished as the potters vessel for a person is not accounted meet by God for a translation into celestial glory immediatly upon repentance faith and obedience though they may then be termed vessels of mercy but there is a great deal of sanctifying and preparing work to be accomplished before we be meet for Communion with God in glory Heb. 10. ye had need of patience that after ye have done the will of God ye may inherit the promise glory is to be sought for by patient continuance in well-doing 1 Tim. 6.17,18,19 there are good works to be found in order to laying hold of eternal life Having thus opened the words that which now remains is to give you those Doctrines that doth arise from them I shall sum up the whole into seven Doctrins 1. Doctrine That Gods present bounty goodness and mercy extended to very high hardened provoking disobedient sinners and very rebellious persons doth exhibitâ— a sufficient ground of knowledge of Gods unconceiveable grace and mercy towards those who by the help of his grace repent believe and obey the Gospel God who is regular and uniform in all his proceedings must needs love his freinds dearly if he so love his enemies this doctrine I shall but touch only I would leave two words of inference upon it 1. Study the dimension of Gods grace to the world to enemies to such as walk contrary to him he causeth the sun to shine upon the good and bad gives rain and fruitful seasons to the worst of sinnerâ— nay he gave Christ for the worst of sinners 2ly Study the immense and unconceivable love that God bears to the vessels of mercy O what great goodnesse hath God laid up for them that love him 2. Doctrine That the portion of believing obedient holy persons is a state of unconceivable glory The saints and people of God are designed for glory How often is the future state of the saints stiled glory Ps 68.13 Mat. 13.43 they shal shine like the sun in the kingdome of their father they shall be equal to the Angels those glorious creatures it is called Ephes 1.18 the riches of the glory of the inheritance they shall be glorious within glorious without Phil. 3. last who shall change our vile bodies and make them like his glorious body a great change shall be on the saints in that day 3. Doctrine It is one peice of the great condescending grace of God to mankinde to declare and make known beforehand for encouragement what rich glory and favour they shall enjoy who for the present are tractable and conformable to his will even to all eternity How full of precious promises are the Scriptures throughout to such of which promises one saith they are 1. The breathings of divine love and affection 2. The life and soul of faith 3. The anchor of hope 4. The wings of prayer 5. The true foundation of industry 6. The rays and beams of the son of righteousnesse God hath given us great and precious promises that we may have strong consolation From the Apostles variation in his terms honour mercy 4. Doctrine That to contain the saving mercy and grace of God is a state of great honour To be vessels of mercy is honourable to be vessels of honour according this Text supposeth three things 1. That there is or hath been an act of formation passed upon them to make them such 2. They are supposed to stand upon terms of mercy in opposition to works for these two are opposed all along 3. It supposeth such as enjoy the mercy of pardoning grace and gloryfying to all eternity 5. Doctrine That the present state of saints in this world is a state of preparation not of perfection All men in this world are upon their making or marring in this world they are all like the potters vessel upon the wheel we are at present shaping and forming in order to what we shall contain hereafter 6. Doctrine That it is altogether necessary for the advancing Gods glory that persons be compleatly fitttd and perfectly prepared before they be glorified It is altogether needful that persons be here moulded and shaped and made fit and meet for the inheritance we reade of working out or working through our salvation that is our meetness for salvation this preparation doth consist much in purification and in subduing corruption 2 Timo. 2.20 if a man purge himself he shall be prepared for the masters use 2 Cor. 7.1 Heb. 12.14 thus we cannot see God without holynesse 7. Doctrine That the spiritual work and work manship in new creating and forming and preparing persons for glory to come is and may fitly be ascribed to God and the effectaal workings of his grace To this the Scriptures are very full I need not stand to speak to them Ephes 2.1 Cor. 2.11 Phil. 2.13 2 Corinth 5.5 but how comes it to be ascribed to God 1. The whole means by which it is effected is of him from first to last 2. It can arise from no other but of him not of themselves not of the world not of the devil These are all against this formation Use how should this teach us humility see what a spirit our Apostle had in Timothy and Titus as to this God who was rich in
near relation and tender love that God in this change shall bear to them he shall carry it to them as a father to children that are small and tender living God in opposition to Idols It is worthy our taking notice how the spirit of God doth ingeminate and reiterate to the same effect in these vessels to assure us the truth of the matter treated on that he will certainly own relation and love also even to a visible manifestation a people who were or are at the greatest distance in both This doth instruct us how full Gods heart is of goodnesse to mankinde how propense to goodnesse to passe by transgression and receive graciously for out of the abundance of the heart the mouth speaketh as our Lord in another case saith we have an eminent place to the same purpose Ier. 32.41 as to Israel in special as to their return I will plant them assuredly with my whole heart with my whole soul what God doth for a people he doth it heartily therefore the designe of this reiteration is not only to offer the certainty but the cordialnesse of this admission into love and favour so that saith our Apostle it is no strange doctrine for God to admit the gentiles into favour who were at the greatest distance who were strangers and forreigners they may also become fellow citizens with the saints and of the household of faith yea children of the living God Thus having briefly opened the words it follows after the method that I have before observed that I give those doctrinal conclusions contained in them which are as followeth I shall but name them Doct. 1. That what God hoth done in former times either in mercy or judgement is significant to us in Gospel-days for our instruction The Apostle brings down what God prophesied to Israel therefore it is common for the Apostles to cite Gods dealings in both 1 Cor. 10. Juâ—… 2 Peter 2. Doct. 2. That the sayings of the Prophets are the sayings of God himself God speaks in Hosea This I had occasion to take notice of before as to Pharaoh that what God speaks in his servants is undeniably and universally true see Luke 1.73 God spake by the mouth of all his holy prophets since the world begun 2 Pet. 1.21 holy men of God spake as they were moved by the holy spirit therefore we ought to have a high esteem to the sayings of the prophets as if God himself were speaking unto us Doct. 3. That for a people to be owned and accented of God as his is a very choice and great priviledge It was prophesied as such I will call them my people Doct. 4. Which were not beloved from whence flows these two Lessons 1. That Gods love or hatred with respect to persons or people is not unchangeably fixed He may call them his people that is own them his people to day which were not his people yesterday he may love them to day that were not beloved yesterday the truth of this Doctrine you may see proved if you look back to our Exposition upon ver 13. But secondly I note from these words which were not beloved yet in a sence there was love from God to all men 2. That the love that God bears to mankinde either Jews or Gentiles before conversion and call is no love in comparison of that love he bears to them who are truly called Or thus That Gods love to converted called persons is a very great and singular love That God bears love to mankinde is a truth in general considered and is a truth asserted by our Lord Ioh. 3.16 God so loved the world that he gave his only son for them but that love that God bears to holy persons to converted ones to obedient ones is a choice love indeed a love of delight Joh. 14.21,23 Joh. 16 26. the father himself loveth you because ye have loved me It is great love that God bears to a prodigal upon his return See Luke 15.20 make this improvement 1. To admire the greatnesse of this priviledge to enjoy the love of God under this consideration a love of delight it is true others enemies have his love of pity Psa 145. his tender mercies are over all his works 2. Admire the change in estate that is made upon conversion that you that were not a people that were beloved should now enjoy such priviledges Ephes 2. Doct. 5. That it is one circumstance of aggravation in the exaltation and the glorification of Gods people that they shall receive their glory where they have had their shame In the place where it was said ye are not my people thereâ— This place may be considerable both upon a general and particular account 1. In general upon the earth Revel 5.10 where the Saints have suffered there they shall raign 2. In particular which is more proper to our Text we have a parallel place Zephan 3.19 I will give them praise and fame in evey land where they have been put to shame It will be a circumstance in the exaltation of Jesus Christ that as he had suffered a shameful death at Ierusalem so he shall raign there in that place Esa 24. he shall reign in Jerusalem and before his ancients gloriously this is a great condescention in God to his people and a manifestation of his choyce esteem to them 2. It may be a great comfort to all faithful suffering humble and abused saints Doctrine 6. Such as are the truly called of God have the living God to be their father They shall be called the children of the living God he takes pleasure to discriminate them and distinguish them from all other children and worshipers whatsoever the Apostle changeth the prophets sons into children to shew the singular priviledge of Gospel-saints they are all the children of God by faith in Christ Jesus O the great priviledge of all truely called ones that have such a God! who only can swear he liveth he hath all life in himself and gives all life spiritual and temporal But for brevity sake I shall say no more to the first head of the four into which I reduced the latter end of this chapter We are now by course to speak to the second comprehensive head propounded to be handled from the close of this chapter which is contained in the 27 28 29. verses CHAP. XVII Plainly shewing that it is not Number nor being in relation to godly Ancestors that can secure rebellious persons from Gods wrath and destruction Ver. 27. Esaias also crieth concerning Israel though the number of the children of Israel be as the sand on the Sea yet a remnant shall be saved 28. For he will finish the work and cut it short in righteousness because a short work will the Lord make upon the earth 29. And as Esias said before except the Lord of Sabaoth had left us a seed we had been as Sodom and been made like unto Gomorrha IN which three verses we have the Apostles second testimony
11.35 Behold how he loveth him it is some priviledge to be mourned for in affliction and in this the Jews had a priviledge so had Job his friends came to mourn with him and for him the contrary God threatned to Nineveh Nahum 3. to Jerusalem Esa 51.19 and it is a duty not only to mourn for those that mourn but those that have cause to mourn but I proceed to the next CHAP. II. Asserting the great duty of Christians to mourn over the wofull estate of their unconverted relations and how much they ought to do or suffer towards the furtherance of their salvation Ver. 3. For I would wish my self accursed from Christ for my Brethren my kinsmen according to the flesh 4. Who are Isralites to whom pertaineth the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises 5. Whose are the fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen THe matter contained in these 3 verses I shall summary into these three heads in general First we have a strong confirmation of the Apostles former affirmation and protestation tending more fully to demonstrate his love to and sorrow for the Jews rejection which he had so pathetically spoken unto in the former verses Secondly we have a character at large of the persons over whom he thus mourned and sorrowed for in two considerations First they were his brethren and kindred Secondly they were a people dignifyed and distinguisht with many singular priviledges as above all the people in the world besides which priviledges and immunities the Apostle doth in verse 4th and 5th enumerate under nine heads as I shall shew you Thirdly we have in these 3 verses a glorious Ellogam of Jesus Christ in which we have these two things considerable First a description of Christ what he is Secondly we have the Apostle ascribing blessing and praise to him in this Ellogam the Apostle hath a double designeâ— First to heighten the priviledges of the Jews of whose loins such a transcendant glorious person came 2dly His design thereby was to aggravate the sins of the Jews and their condemnation in that they should reject such a glorious and worthy person who is blessed for ever I shall speak to these three heads briefly 1st As to the Apostles confirmation of his former protestation seting forth the reality and greatnesse of his love to the Jews and sorrow for their Rejection and that his love to and sorrow for them was very great appears by this exigency which it drove the Apostle unto the Argument riseth thuâ— that person that can dispriviledge himself even 〈◊〉 extromity that he might thereby procure for otheâ— their exemption from sorrow and sufferings must needs have strong love for those he intends therein this was Pauls case and this he would have the Jews sensible of and that this was his heart to them and consequently that he was not their enemy but their cordial Friend 2dly Herein is not only manifested his love to them but the reality of his sorrow spoken of before so that this third vers is brought as an Argument to demonstrate that his sorrow was real and great and deep that should drive him to such a wish of damage to himself as to wish himself accursed from Christ to the end they might be reduc't from their unbelief and disobedience the Apostle seems to wish himself in a state of damnation to bring them unto a state of salvation Oh how great was this love of Paul it did bear to a degree a resemblance to the love of God and Christ both as to the greatnesse of the love â—and the undeseâ—vingnesse of the persons for whom and to whom manifested even to enemies Rom. 5. he is willing to be Anathamized for his enemies the Jews were Pauls enemies and sought his life as we reade Acts the 33.13 about forty Jews layd wait for Paul to kill him But to come more closer to the words and more strictly to enquire what is wrapt up in this his wish Interpreters are much divided about this matter in their Opinions and many of them very extravagant in their opinions which I shall not meddle with some there are that the Apostle speaks not here as he really did mean but parabâ—lically or by a figure not properly and precisely to be understood and that there is no more to be understood in it then this that he could suffer a great deal for their good Secondly Others think that he must be understood only conditionally in this his wish if it could be or were possible as he speaks of the Galathians they would have pulled out their own eyes and have given them to him if it had been possible so if it were possible I could wish my self accursedâ— but I think these extravagant inter pretations do not suite with the solemness of the Apostles attestation and asseveration going before to the truth and reallity of which his speech he calls Christ's conscience and spirit to bear witnesse There are but three Interpretations worth our taking notice of and they are these First some do understand him here willing to hazard his eternal interest in God and Christ and glory to come as really to be separate from his Lord and saviour to all eternity 2. Others understand the Apostle doth here intend by this anathema Excommunication out of the Church or from the society of saints for their profit 3. Others understand that in this is not only by the Apostle intended a privation or loss but a positive infliction of punishment besides Of each of these a word or two 1st That which occasions some to think he doth here intend his inward state is the word which is made use of to set it out by anathama imports no less as sometimes us'd as for Instance 1 Cor. 16. If any man love not the Lord Jesus Christ let him be anathama when the Lord shall come but I shall lay down some reasons why it cannot be so understood as if Paul hazarded his eternal state the love and favour of God to all eternity he wisht noâ— to be so accursed It is greatly questionable whether such a wish be lawful to be so prodigal of his interest in heaven cannot be allowed covetousness in spirituals is never blamed and God doth never call for such a â—enture for brethren our natural life is the highest requir'd for a brother 1 John 3. 2dly Such a wish could not be consistent with that dear love the Apostle did bear to Christ to wish separation from him upon any account whatsoever doubtlesse he could not bear or endure a separation from Christ Thirdly Such a suffering in the Apostle would have exceeded the sufferings of Christ for mankind Christ did not expose himself to an eternal separation from God his Father it is true he did endure for a little season the seeming hiding of his Fathers face but this