Christ and seeking for justification another way namely by the works of the law 2. To convince the Jews that that way of justification unto which they did adhere was a way absolutely rejected and reprobated of God and that Gods purpose of election was not to stand or be founded upon that foundation but by faith in Christ 3. The Apostle doth labour to satisfy the Jews that this was no new Doctrine broacht by him but a Doctrine preach't by God to Abraham though to him more darkly in types and figures in the casting out of Ishmael and Esau from those priviledges which were external in these his lower passages he did teach higher things the rejecting the old covenant of works in point of justification and choosing the younger gospel-Gospel-covenant 4. It is the Apostles endeavour to convince the Jews that God had left himself an absolute and unquestionable right to propose his own terms and conditions upon which he will justifie and save without being imposed on by the creature and that this his way which he hath unalterably and peremptorily fixed and declared is the way of 〈◊〉 grace 5. The Apostle is labouring here to convince the Jews that their rejecting and casting off was no other then the fruit and effects of their rejection of this his way by Christ as is plain vers 32. because they sought it not by faith but as it were by the works of the law Now these considerations carried along in our eye will be a light and guide to us in the following subject We now proceed The Apostle having been in the former Uses labouring to certify the Jews of the eternal purpose and decree of God to elect and adopt for Abrahams children only such as should believe in Christ and to reject therefrom all others of what line soever descended who should depend upon works for that priviledge and in this doing he had been vindicating the truth of Gods promise to Abraham against their first Objection verse the 6th shewing them that the rejecting such a carnal seed of Abraham as they were did no ways cross much less make void the word of God or render it of none effect He now proceeds in these verses to vindicate the righteousnesse of God in these his proceedings in answer to their second Objection that God is not only just in decreeing this way of Justification but righteous in his prosecution of the same we may suppose that the Jews were satisfied that the Apostle had fully answered their first Objection and cleared the way as to the tight seed the Jews were ready to say Paul thou hast well salved the truth of Gods word of promise but now how can this comport with the righteousnesse of God and his equity whilst he is rejecting the greatest number of Abrahams seed who have been willing and running zealously labouring in ways of obedience to that law of God delivered to them and in the meanwhile receiving into favour the nations and sinners of the Gentiles either ignorant of or disobedient to that law and that only believing in another This saith the Jew favours to us of unequity and unrighteousnesse and thus the Apostles answer to their first Objection begetteth another Objection the answer to which is that which the Apostle is running at in the following verses namely to vindicate the righteousnesse of God The substance of the Apostles answer amounts to thus much that as Gods rejecting the Jews the natural seed of Abaaham did no ways intrench upon the truth of his word of promise to Abraham so neither doth his rejecting these who were zealous of the law intrench upon his Justice and righteousnesse so that God is righteous in his proceedings though the Jews are not justified by the works of the law Ver. 14. What shall we say then is there unrighteousnesse with God God forbid That the Apostle is here in these words replying to a supposed Objection is the received opinion of most that I have read as well Calvinists as others 2. That this Objection is occasioned by or from what goeth before is as universally granted the Jews did think by what Paul had said before that he had rendred the righteousnesse of God at least questionable I do confess I finde men much divided as to the spring rise and root of this Objection some think this Objection was raised from the Apostles quoting of Jacob and Esau with respect to the time when the words were spoken to Rebecea which was before they had done good or evil one to be hated and the other loved whereas they were both equally sons of Isaac in whom the promise was lodged some think that the Jews thought that Puul in this instance had at least implicitely rendred God unrighteous 2. Some think that the Jews took this advantage from Pauls interpretation of these Oracles and instances of Ishmael and Esau as thus that God in his proceedings with Ishmael and Esau did intend to declare his establisht purpose of election to be not by works but free grace ver 11. this interpretation the Jews quarrel at that Paul should in effect say that Gods casting out Ishmael and subjugating Esau typed out the casting off the Covenant of works for Justification this interpretation was very distasteful to the Jews who judged it to savour of unrighteousnesse for God to slight and reject the zealous Jews who were observers of the law whilst he received into favour the sinners of the gentiles as they esteemed them Now the Question is which of these two are likeliest to be the spring of this Objection I answer That it could not so properly be drawn from the first as the last of these foundations for these two reasons 1. What the Apostle speaks concerning Jacob and Esau was only what was recorded in their own Scripture and they dared not to quarrel at that they had the very words that Paul mentions Gen. 25. Malachi 1. 2. What Paul had said concerning Jacob and Esau and particularly concerning Esau or the Edomites that could not offend the Jews because the Edomites had been their fathers implacable enemies the Jews would hardly upon their account interpose or to charge Pauls Doctrine with imputation of unrighteousnesse to God they did not at that day bear any such love to Edom therefore the spring and rise of this Objection must stand grounded upon the Apostles conclusive inference from the premises Gen. 25. Mal. 1. that God had rejected that way of saving men on which they depended and chosen the way of faith this is that saith the Jews which seems to reflect unrighteousnesse upon God Now to take off this second Objection the Apostle addresseth himself in the verses following both in general and particular And first he denyeth the consequence drawn from the premises in general in these words God forbid let not this be so much as named it is in St. Pauls account abominable the Syriack reade God forgive implying the hainousnesse of the sin wanting forgivenesse it is a
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
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
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
sons of men that God who is so high should remember us it is more for God to remember us then to do for us to bear us upon his heart in his purposes and designes this is an unspeakable high favour See how the psalmist takes notice of it Psal 136.23 who remembred us in our low estate or as it may be read thought upon us Psal 40.17 but I am poor and needy yet the Lord thinketh upon me and vers 5th how wonderful are thy thoughts to uswards they cannot be reckoned up in order before thee or as Ainsworth thy thoughts purposes and good meanings none can count or as the chaldes it is not possible to order thâ— praise Fourth Doctrine God is very stable in all his purâ—…ses and amongst all his purposes in none more stable then that purpose respecting the way and terms of mens salvation Gods election and reprobation lyeth upon most certain and unalterable terms they are as certain as God himself therefore it is here said to stand remain abide that is to say God hath infallibly determined that justification and savation shall come in by faith in Christ and no other way Act. 4. there is no name under heaven whereby men may bâ— saved but by Christ this 4th Doctrine I shall but touch because they are more remote and be more large upon the two last Fifth Doctrine That God hath absolutely purposed and determined and is resolved that justification and salvation shall not be by works Gods purpose of election is not according to works As to this Doctrine I shall take liberty to speak a few words 1. More particularly to distinguish of works 2. Shew you how the Scriptures doth concur with this truth 3. Reconcile those Scriptures that seem to contradict this truth 4. Give you some reasons why works cannot justify 5. Shew you what this may teach us and I will be very brief in each of these 1. As to works we must understand them according as this our Apostle declares in the scope of this Epistle with that of the Galathians which works are frequently referred to circumcision and legal obedience as in oppofition to faith thus it is understood Romans 4.1 sometimes works in opposition to grace chap. 11.6 2. That other Scriptures doth concur herewith that works doth not justifie in whole or in part see Rom. 3. we conclude a man is justified by faith without the deeds of the law Gal. 2.16 not of works Eph. 2. not of works lest any man should boast Titus 3.5 not of works of righteousness that we have done Thus Scriptures do willingly offer their testimony to the truth in our text that the purpose of Gods election might stand not of works But 3dly doth not some Scriptures seem to speak otherways as Rom. 2.13 not the hearers of the law are just but the doers of the law are justified and see how S. James argueth chap. 2. was not Abraham our father justified by works when he offered Isaac doth not these Scriptures seem to cross this Doctrine In order to reconciling which Scriptures I answer There are two circumstances in works let them be of what sort they will if present that will reâ—der all works unacceptable and unserviceable 1. When they are meerly external without heart and soul 2. When performed with a conceit of merit 1. When there is only the external part see Rom. 2.28 he is not a Jew that is one outwardly thâ— same may be said of all works whatsoever 2ly When our services to Godward are lookt upon as meritorious and so we take justification and salvation as a compensation or sutable reward for our work now this destroys grace for if we work for wages there is no place for grace but 2. In order to reconciling these Scriptures I answer that works are never rejected of God when mixed with faith as Abrahams was in offering his son Heb. 11. works are then in their right place when they are subservient to demonstrate the truth and life of our faith James 2. as one saith though works do not justifie yet works doth demonstrate that we are justified why cannot works justifie simply considered 1. From the imperfections attending the best works 2. They are no more then what we owe to out soveraign Lord and when we have done all we have done no more then our dury is to do 3. Because God is not profited we are as to him unprofitable servants Luke 17. so that God may well purpose that salvation shall not come in this way but have a care that from what hath been said you do not conclude the Christian life an idle life a life without works no your works aâ—e not the fewer nor weaker because you work from life receiv'd no know this that the highest believer is the most industrious person witness Abraham and S. Paul a man very laborious in his place the work of a Christian is compared to labouring striving running fighting violence in storming and those that will do no good works because they shall not merit by them discover a rotten heart 2. Learn from this Doctrine that personal election is not the subject of our text but only rejection and non-election of works we have only Gods firm resolution and purpose not to elect by works as the Jews supposed he would The 6th Doctrine drawn from the affirmative part of this condition but of him that calleth or of God that inviteth or freely calleth Sixth Doctrine That justification and salvation are the effects of unmerited and undeserved grace Gods purpose to elect is this way no way to be justified and saved but by grace that which is here rendred him that calleth is elsewhere rendred in the room of it faith and grace not of works but of faith not of works but of grace here not of works but of the caller so that put all together it amounts to thus much that the salvation of man must 〈◊〉 had in a way of grace Rom. 116. God is so conversant in that gracious work of inviting and calling persons to repentance and salvation that we see he is said to be him that calleth by way of eminency he is so stiled Gal. 5.8 hiâ— that calleth 1 Thes 5. he that calleth and if we consider Esaiah 55. we may well allow him the title of him that calleth This may teach Christians to be greatly humbleâ— Is thy Justification of grace notwithstanding all gospel-works that are incumbent upon thee it informs us that all our duties are very inconsiderable to plead with God But I shall only note these two things and 〈◊〉 passe which are these and respect the premises 1. That God takes liberty to destinate and dispose of persons as to their outward estates and conditions in the world according to the counsel of his own will many times without any respect to their works some are made superiour some inferiour some rich some poor 2. This passage of such Gods dealings in proâ—…dence as to Jacob and Esau about
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
elswhere as well as here as I shall shew you from other Scriptures and it would reflect a clear light upon the context if the reader would take good heed of these words as an inference from what goeth before although I shall not deny but that the Apostle in these words may have an eye to the whole context yet I shall say he had a more special eye to the words immediatly going before cited out of Exo. 33.19 which he brings to discharge himself from casting any blemish upon Gods righteousness by his doctrine of justification by faith and consequently by free-grace the Apostle seems to argue thus if God have a sole and unquestionable right to shew mercy to whom or what sort of persons he will and upon what terms he please then adoption and justification doth not begin in the creatures will nor end in his own work It is not of him that willeth or runneth the great controversy between our Apostle and the Jews as you have here before was about the terms of way of Justification whether by the works of the law or by grace through faith in Christ that for which the Apostle incurrs the high displeasure of the Jews is for asserting faith alone as sufficient to justifie circumcision or uncircumcision that this was the Apostles Doctrine is plain if you reade this epistle with that of the Gallathians it was the preaching this doctrine that occasioned the Jews to charge him with impeaching Gods righteousnesseâ— now we may easily perceive that our Apostle 〈◊〉 these verses is upon his vindication and Justification from that false imputation and that which 〈◊〉 apprehended himself concerned to speak unto is still to stand by his interpretation of those two iâ— stances of Ishmael and Esau which two as he 〈◊〉 taught did loudly speak the purpose of God 〈◊〉 to be of works not of works but of grace to viâ—dicate which he before brings the saying of God of old to Moses as if he should have said this â—…terable purpose of God is contained Exod. 33.19 Or as if he should have said God is not unrighteous in such his proceedings with mankinde 〈◊〉 much as he hath an unquestionable right to â—…pound his own terms upon which he will juâ—… and save men and as equitable a right to propouâ—… his own terms upon which he will blinde and â—…den and reprobate men For thus much doth the Lord in effect speâ—… is his declaration to Moses I am resolved to adâ—…â—ustifie and save persons in what capacity and under what qualifications I please and will 〈◊〉 be imposed upon or taught by man what I have to do or what becometh me to do of this kindâ— This I say doth God with a very high hand 〈◊〉 sert to Moses in order to silencing him in his intercession for the sinful Israelits which if so then it follows in this 16 ver that the great mercy of Adoption and Justification as to the terms and conditions of it doth not arise nor is not at the will or contrivance of the most earnest desirers or most industrious persuers of the law much less of any other sort of men whatsoever but of God who is the sole founder of this mercy and the inviter unto this blessed feast of Justification of his own good will and pleasure This 16. Ver. well considered especially in conjunction with ver 32. of this chap. and chap. 10.3 doth let in a great beam of light to this whole context and doth to some good degree unty the knot of this controversy as it and they carry in them a reason why the Jews fell short of Justification not for want of willing or want of running but want of running in a right way ver 32. because they sought it not by faith but as it were by the works of the law chap. 10.3 they being ignorant of Gods righteousnesse or the way of Gods righteousnesse and going about to establish their own they did not attain to the law of righteousnesse which Calvin expounds thus they have not found the terms of Justification propounded and authorised by God so that this text considered with the fore-named doth undeniably prove and demonstrate to those who are willing to understand that the famous controversy between the Apostle and the Jews was not about personal and absolute election and Reprobation before time or power to believe but about the terms of Justification and adoption which way persons come to be legitimate children of Abraham whether by works or by saith which is answered negatively not of works noâ—… for our more orderly proceedings and to answâ—… the method of an exposition I shall first explain those words that want explication and afterwards observe what is doctrinal in them 1. I shall enquire into the subject here spoken of in these two words it is what is that he means it is not of willer or runner what is not the product of willing and running 2. What him is here to be understood twice exprest not of him not of him who is he that wiâ—s and runs in vain 3. What is this willing and running and why set forth by these terms 4. Why is willing and running opposed to God and mercy it is not of him that willeth nor of hiâ— that runneth but of God that sheweth mercy To the first as to these two words it is they are inserted in the translation as a necessary supplement though they are not in the original as we have the like supplement elsewhere as to the same words and that this supplement was necessary is of all granted and is necessary to fuâ—… the sence and set forth the subject of this speeâ—h to show that something was aimed at by these persons of whom we are speaking there are but two opinions about this subject that I know of First some tells us that it is election or power to believe which is here intented in this it is anâ— therefore some to gratifie such a notion do supply in the room of it is the word election it is 〈◊〉 of him that willeth or runneth but this is but to 〈◊〉 comodate their own private Opinion without and warrant from the Original as I have said before 〈◊〉 for there is not one syllable in the Original of election The second Opinion is that the it is intendâ— Justification and Adoption and those blessings belonging thereunto and not election or precedent or preventing grace and that this latter and not the first is here intended I shall offer my Judgment as followeth First the truth hereof appears by comparing the parallel places with this which if they should be read of election how incongruously would they sound and indeed without sence as for instance ver 32. because they sought it not by faith but as it were by the works of the law so Rom. 4.16 These places and indeed the whole context speaks of Justification and adoption not of precedent but subsequent grace But 2ly If we reade it and take it for
set himself against this mistake this makes him so intently and pathâ—tically cry down works in this Epistle chap. 4.5 not of debt Gal. 2.16 and many other places this was the state of the Jews they thought themselves much wronged that they were not justified they made their boast of the law oh how apt are persons to lean upon their works for justification we have an eminent instance of this in the parable of the pharisee Luke 18. 5. Doctrine That the absolute right of nominating and appointing the laws and terms of justification is in God because it is of his meer mercy and grace that men having all sinned are called to justification upon any terms whatsoever God in shewing mercy is resolved to follow his own method so then it is not of him that willeth nâ—r of him that runneth but of God that sheweth mercy Thus I have spoken to the first branch wherein S. Paul vindicates Gods righteousness in that he hath a right of prerogative to shew mercy to whom be please and upon what terms he will and so I have done with the 16. verse CHAP. IX Gods act of hardning and reprobating to damnation is the effects of great and persevering rebellion when men shut their eyes and ears at last after much long-suffering and patience Ver. 17. For the Scripture saith unto Pharaoh even for this purpose have I raised thee up that I might make my power known and that my name might be declared in all the earth WE are now entring upon those more difficult places of this chapter which to many seems hard to be understood as S. Peter speaks concerning some things in his beloved brother Pauls writings which as he saith the unlearned wrest as they do other Scriptures to their own destruction Now amongst these dark and obscure passages this seems to be one concerning Pharaoh now a right understanding of this passage requires divine assistance in conjunction with a narrow search and diligent and studious comparation of Scriptures the latter of which I can say that I have not been wanting in to my power and forasmuch as it is Gods work to open our understandings to understand the Scriptures I desire the reader to be humbly waiting upon him for light as he goeth along in the following matter It is agreed on by most writers that the Apostle is still prosecuting his answer to the second objection levyed against his Doctrine by the Jews which objection was occasioned by his answer to the first and having answered the first branch and vindicated Gods righteousness in shewing mercy to whom or what sort of persons he please and upon what terms from that saying of God to Moses of old he now in these words proceeds to the second branch of his answer which is to vindicate demonstrate Gods righteousness in condemning rejecting and hardning whom he please or rather what manner of persons he please Now his answer in this second branch the Apostle buildeth upon another antient saying of God by way of threatning to Pharaoh by the mouth of Moses Exo. 9.16 which saying of God to Moses is the subject of our text The argument in general is formed thus that as God is righteous and just in taking what sort of persons he please as the subjects of his mercy Exo. 33.19 I will have mercy on whom I will have mercy so in like manner is God righteous and just in making whom he please the subjects of his wrath and condemnation even some of the circumcised seed of Abraham according to the flesh the subjects of his bâ—indning and hardning as being such who had not as Calvin saith on vers 31. complyed with those terms prescribed and authorized by God for justification but rebelling against the same so he how Gods rejecting and reprobating such willfull rejecters of him his grace and mercy patience and long sufferings in his unwearied applications to them was emphatically held forth in his proceedings with Pharaoh which is now the subject before us and that these proceedings of God on both sides are the effects of an eternal decree of election and reprobation from the beginning is granted and that this decree of reprobation is subservient to Gods decree of election and salvation and is as conducible to the salvation of men as any other decree whatsoever and S. Paul made use of Gods decree of reprobation to promote his own salvation 1 Cor. 9.27 I keep under my body and bring it into subjection lest when I have preached to others I my self should be a castaway I might add by way of illustration that the penal part of the laws of the nation are as serviceable to deter men from offending as the preceptory and positive laws are But I shall come to the words more closely which divides themselves into these two parts 1. The preface in these words for the Scripture saith unto Pharaoh 2. We have the matter and saying it self spoken unto Pharaoh by way of threatning for this very cause have I raised thee up to make my power known in thee and that my name might be declared in all the earth Before I come to the matter and saying it self which will require some stay upon it a while I shall speak a few words to the preface which is the Apostles for the Scripture saith unto Pharaoh And as to the preface I shall speak a few words to these four circumstances 1. As to the connexion of these words with the former 2. The author of these words 3. The subject to whom 4. The time when these words were spoken the consideration whereof may reflect some light upon the place 1. As to the coherence or connexion of the words appearing in this particle for which seems 〈◊〉 couple these words with the former there are twâ— opinions about these words 1. Some think this for is a relative to verse 〈◊〉 2. Others think that it is a relative to the words immediatly going before I think we may be at liberty to take them either way if it relates to the 14. verse then it runneth thus is there unrighteousness in God God forbid for the Scripture saith unto Pharaoh God is not unrighteous in condemning unbelievers who are contemners of his grace as the Jews are to whom he speaks for the Scripture saith unto Pharaoh meaning that God proceedings with Pharaoh a stubborn and impenitent unbeliever even to destruction is a just argument that God is righteous in so proceeding with others in the like capacity and so with whom he please and the connexion thus considered doth agree to the Apostles conclusion vers 18. so then he shews mercy to whom he will and whom he will he hardens But suppose we make the connexion with verse 16. it is not of him that willeth nor of him that runneth but in God that sheweth mercy for the Scripture saith unto Pharaoh then it follows thus that the laws terms and conditions upon which men are justified are not moulded or framed by
of the flesh are understood to be such as look for justification and acceptance with God upon the account of the works of the law circumcision and Obedience to the ceremonial law this is plain for flesh and works of the law are often taken one for another and by this our Apostle Rom. 4.1,2 what shall we say then that Abraham our father according to the flesh hath found for if Abraham were justified by works that which is called flesh in the first part of the verse is called works in the latter part this is understood Gal. 3.3 of being made perfect by the flesh and so chap. 4.29 he that was born after the flesh persecuted him that was born after the spirit that is he that was born according to the works of the law and thus S. Paul must be understood Phil. 3. though he was circumcised and kept the law yet he had no confidence in the flesh now in this third sense must our text be understood the children of the flesh are not the children of God Adoption and heirship doth not come in that way they that have nothing else to plead must stand off let us take it in which sense we will the text is here the children of the flesh are not the children of God 1. Such as have only nature Nor 2ly those who live after the flesh though they profess to believe in Christ Nor 3dly those who are most circumspect as to the observation of the law except they believe in and obey Jesus Christ Secondly who are the Children of the promise unto whom these are opposed By children of the promise must be understood such as rest and depend upon the free promise of God in Christ for life and salvation believers in Christ who seek for acceptance and salvation by him alone such as are begotten to love and obedience by the power of the promises To this doth the Apostles words agree Such as are Christs are the seed and heirs according to the promises therefore doth the Apostle oppose the Law to the promise Gal. 3.18 For if the inheritance be of the Law it is no more of the promises but God gave it to Abraham by promise So also Gal. 4.14 if they that are of the law be heirs their faith is made void and the promise of none effect the Gospel is a dispensation of promises and consequently of faith S. Paul calleth the Saints Heb. 6.17 the heirs of promises So also Gal. 4.28 We as Isaac are children of the promises So that when the Apostle saith here the Children are counted for the seed he intends not others then true believers in Christ Jesus Thus I have briefly answered these two Questions in order to the explication of the words I shall now summary the first part of the words into this Doctrine Doct. That the true seed of Abraham are not nor were not at any time estimated or accounted as they were found in the external profession or practice of Ordinances though of Gods own appointment but of such who under such Ordinances had the life and power of them in their hearts The true heirs of justification and salvation were in all ages intended to be inwardly and believinâ—…y children of God God did never accept of any outside professors since the beginning but as he was a searcher of hearts allways so he allways required heart and inside-worship he did always require to be worshipped with heart soul and strength In Abels time Cain was a worshiper as well as Abel but the difference lay in the inside of the worship therefore it is said Heb. 11.4 by faith Abel offered to God a more acceptable sacrifice then Cain In the time of Circumcision God was not satisfyed with a fleshly circumcision only but God calls for circumcision of heart Deut. 10.16 circumcise therefore the foreskin of your hearts and we see the severe threatnings of God against Israel for the want hereof Ierem. 9. Inward spiritual worship was always required and much more in Gospel-days therefore Christ tells the Jews John 6.53 Except you eat the flesh of the son of man and drink his blood ye have no life in you Rom. 2.28 he is not a Jew who is such outwardly God almighty was so cautious and careful lest men should bear upon works for Justification and acceptance with him thereupon that he declares Abraham justified before he was circumcised and that our Apostle takes special notice of Rom. 4.11 Abraham received circumcision a seal of the righteousnesse of the faith which he had being not yet circumcised to which agreeth these words verse the 5. now to him that worketh not but believeth in him that Iustifieth the ungodly his faith is accounted to him for righteousnesse so that it is plain that the spirit of God is greatly concerned in beating men off from bearing upon works of righteousnesse and we see the spirit of St Eaul to this purpose Titus 3.5 not by works of righteousnesse that we have done but according to his mercy he saved us This Doct. seems to discover to us a great mistake amongst professors in this day there are but a sew who do not erre on this hand to bear upon their external obedience to ordinances and raise their comforts and hopes from thence Is not this like the plea of the pharisee Luke 18. I fast twice in the weeâ— are there not many who bless themselves upon this account and this appears because your comforts are high and low according to your duties but some may say ought it not so to be I answer you must have a special care to keep allways in a clear sight and sense and assurance of your relation you stand in to God if you are truly regenerated persons and are begotten from above do not easily let go that hold it is the duty of a child to grieve that he hath offended his loving father but not to call in question his relation to him thereupon God doth not unchilde for every fault nor for many sins if they be not wilfully committed but I pray mistake me not I would not have Gods children passe lightly over their miscarriages against him nor their unanswerable returns to him but mourn cordially as David and Peter did not in slavish but filial frame of spirit but know this that our sanctification is not the ground of our justification but the Demonstration of it good works may demonstrate our justification 2. Let each of us be instructed from hence to have a special care that we do not bear or rest upon our Gospel-obedience for acceptance or justification namely our Baptism nor other gospelobedience in ordinances for this we may be assured of as a truth that if legal performances of Godâ— appointment were not accepted being only outward much less are gospel persormances in ordinances acceptable without the spiritual part of them Baptism hath an inside as well as circumcision which consists in two parts death to sin life to righteousness now if
a remarkable place Gal. 3.29 if ye be Christs then are you Abrahams and consequently Isaacs seed and heirs according to premise so that the Apostle here doth instruct us that election consists of such a sort of persons so qualified the specifical seed of Isaac such a kinde of persons therefore might the Apostle well say Eph. 1.4 according as he hath chosen us in him before the foundation of the world that is in Christ 3. This truth is further confirmed if we consider that children of promise must suppose children of faith a promise requires believing Abraham believed Gods promise and it was accounted for righteousnesse so that we have Isaac here set forth as a lively type of the nature not the number of those who shall be Justified and saved as afterwards we have Pharach set forth as a lively type of those who shall be rejected by God namely such as slight and reject God and his long-suffering grace in the Gospel which ought and is expected to leade them to repentance Rom. 2.2 This Doctrine from hence may be observed Doctrine That God in choosing and reprobating man hath a special eye to qualifications Children of the flesh are not the children of God but the children of faith in Christ not by number and name but species and qualifications Psal 4.3 God hath chosen and set apart for himself the man that is godly St. Jude tells us certain men were Ordained to that condemnation and he doth desipher them thus ungodly men turning the grace of God into wantonnesse and denying the Lord so that Ishmael and Isaac are made use of here but allegorically as they are Gal. 4. I shall speak but a very few words to ver 9. and winde up this context with a word of Use for this is the word of promise at this time will I come and Sarah shall have a son Isaac is judged a meet type of those who should be begotten by faith in the free and gratious promise of God in the Gospel we have in these words contained an explanation of what is spoken before Isaac was a significant son of promise therefore the Apostle recites the very words of the Original promise to Abraham Gen. 17.21 at this time next year will I return according to the time of life and Sarah shall have a son ver 14. at the time appointed I will return the Apostle changeth by these words I will come for God to come is understood two ways 1. To come in power to help rescue or deliver 2. Sometimes to come is to punish sometimes for God or Christ to come is metaphorically understood as Rev. 2.5 his coming is to remove the Candlestick to come ver 16. is to fight against them chap. 3.3 is to come as a thief with strength and resolution we have two things considerable in these words to Abraham recited by the Apostle 1. That Isaac's birth is the effect of Gods coming in power 2. That God in fulfilling this promise admits no delay at this time at the set time neither sooner nor later but at the set time as it was in the birth of John the Baptist Luke the 1. his mother went her exact time God makes his promise returnable at the set time so that Isaac's birth is the effect of Gods coming as to his birth and the time of it and also the effect of Gods free promise Isaac was the son of Gods word of promise I shall sum up all in one Doctrinal conclusion Doctrine That a true child of God and heir of glory is one as Isaac was begotten and brought Jorth by the strength of the free promise of God not of his own power strength or righteousnesse This our Apostle alludes unto Titus 3. and 5. not of works of righteousness that we have done I told you in the explication that Isaac's birth was an act of free mercy and speciall Providence for there was no strength in Abraham or Sarah to have a childe according to the course of nature nothing as they could lean upon so as to have hope in themselves therefore it is said Rom. 4. that Abraham against hope believed in hope vers 18. and being not weak in faith he considered not his own body now dead nor yet the deadness of Sarah's womb he staggered not but was fully perswaded that he that had promised was able to perform and this frame of spirit God liked well in Abraham and it was accounted for righteousness and hereupon he was called the friend of God James 2.23 Isaac's birth was the effect of a promise and faith in it so was John's Luke the 1. and what Elizabeth said to Mary is certainly true vers 45. blessed is she or he that believeth for there shall be a performance of what is promised a true child of God is begotten and brought forth of the promise of God in Christ therfore believing Holy S. Paul could say in the behalf of himself and the rest of believers we brethren as Isaac are children of the promise that is to say that as Isaac's birth was the product of the free promise of God so is our new birth and it is a truth that we are as weak and unable to save our selves of our selves as Abraham was to produce Isaac of himself without the mighty interposer for the promise gives a being to Christ and believing to be the means of salvation Gen. 3. Esa 55. I will abundantly pardon look unto me and be ye saved all the ends of the earth Esa 45.22 There are five inferences to be drawn from the promises 1. There is no ground from the rejecting the unbelieving Jews to conclude that there is a failing in Gods promises to Abraham and his seed because God did never intend a carnal seed in that promise but a spiritual and believing seed who should seek for justification by Christ alone forasmuch as Isaac's birth is a type of Gods method of saving souls in all ages 2. Learn from this context the indispensable necessity of faith in order to justification and salvation if Abraham and Sarah had not seconded Gods promise by faith in it they had had no Isaac therefore is the birth strongly imputed to the faith of them both Heb. 11.11 the birth of Isaac is not only a promise on Gods part but believing on their part 3. If the works of the law were rejected in point of justification which were so labourious painful and costly much less can gospel-works justifie which in comparison are no works Rom. 4.15 therefore lean not to them 4. If â—ods children are the children of promise that is begotten upon the promise then this doth instruct a gospel-minister his work and duty which is to lay before persons Gods free promises of life and salvation in Christ thus did Peter in his preaching Acts. 2. ch 3. ch 10. 5. Admire the sweetness of Gods nature to allure by promises to Obedience this was Gods proceedings with Abraham when God would have Abraham to obey him
up his result of all his Arguments ver 31 32. wherein he shews the true and proper ground of the Jews miscarrying and the Gentiles obtaining he gives not the ground to lie in a previous decree but in themselves because they sought it not by faith but as it were by the works of the Law 6. Such an Election and Reprobation meer personal is neither proved in this Chapter nor in any other part of Scripture nor in any other part of this Epistle 7. The whole current of this Chapter doth clearly correspond to the Second Opinion that S. Paul is taking off all Objections that lie in the way to contradict justification by faith alone without the works of the law Now my hearts counsel to all that would finde the truth of God in this Chapter is to observe the scope of the Epistle and Chapter and if you finde the least whisper in the whole of such a personal and absolute Election Reprobation as men speak of I have lost my sense and reason I will be bold to say there is as much in the First of Genesis and whereas you possibly may have the persons of Esau and Jacob in your eyes I answer you shall be forc't to conclude with me before we have done that the instance of Esau and Jacob doth not at all prove such a notion of personal Election or Reprobation to life or death eternal The Second thing which I would premise in order to clearing our way is to know that the Apostle in these four verses 10 11 12 13. is still carrying on the same designe as he was in the four former verses which was to point out the true seed of Abraham by their qualifications not name or number and know this that as God before had been declaring his minde more darkly in the instance of Ishmael and Isaac so he is now proceeding more clearly in this instance of Esau and Iacob and that he is prosecuting the same matter in hand is or may be perceived from two circumstances 1. From the manner of speaking in the first words and not only this which kinde of explanatory speaking doth note a further prosecution of the same matter as it is used elsewhere See Rom. 5.3.11 chap. 8.23 where this kinde of speaking and not only so is so used 2. That the Apostle is carrying on the same Argument appears from his mending and strengthning his Argument for as to his former argument and instance of Isaac and Ishmael the Jews might object something as to the father the mother and the childe 1. Ishmael was begotten before circumcision was commanded 2. Of a bond-woman and Abrahams servant Hagar 3. He discovered himself in matter of fact he mocked Isaac and therefore no marvel though he was rejected and yet the word to Abraham might be still stedfast therefore he doth herein present an instance without exception 1. Of Esau that was begotten in Circumcision 2. Of him in whom the promises were more immediatly lodged In Isaac shall thy seed be called 3. Of a religious godly praying mother she sought God presently in the case 4. Those children were twins both begotten at one and the same time 5. Neither was there any difference made by good or bad actions on either side for it was said to Rebecca before they had done good or evil saith our Text. Yet 6. the Lord tells Rebecca then that the elder should serve the younger one of these two equals are hated so then it is plain that the Apostle in these verses is still upon the same Argument and truly the clear sight hereof doth much conrribute to a right understanding of the whole controversy for some thinking that the Apostle in ver the 10. is entring upon a new matter have lost themselves and have been involved in great darknesse as to this whole context therefore I pray remember that the Apostle is still upon the same Argument that he was in the 4 former verses The 3d thing premised to clear our way to the text is this and it is undenyably plain that what is by God spoken to Rebecca as to these two persons Jacob and Esau is not spoken as to them in a personal capacity but as to them and of them as heads of two nations for this see that text Genesis 25.23 not one word in that original text of Jacob and Esau as single persons but four times exprest as nations and people two nations are in thy womb and two manner of people shall be separated from thy bowels and the one people shall be stronger then the other people four times exprest So also in that prophecy recited by the Apostle out of Malachi as it is written Jacob I have loved Esau have I hated chap. 1. ver 2 3 4. It is plain thâ—… it is not Iacob nor Esau in person to be understood as doth easily appear to those that will but reade and consider in that it is all along rendred in the plural Edom said we are impoverisht but we will build and they shall be called the people against whom God hath indignation so that love and hatred in our text cannot be applyed to those two single persons in Rebecca's womb in a single capacity but some may object doth not our Apostle in our text ver 11. call them children I answer No there is no such word as children in the Original it is a corruption to accommodate their private opinion who so rendred it It is rendred only thus before they were born and if they would have had honesty supply'd the place they should have in the room of children supply'd nations which would have answered to the Original text Gen. 25. two nations are in thy womb so that it is very plain from hence that Jacob and Esau are not here propounded as types of a meer personal election and Reprobation but as to a specifial National election and Reprobation it bespeake a laying low a certain sort of people who did not fall in with God in his designe through Christ although they were the elder as the covenant of works was elder then that of grace neither were these words of God to Rebecca the Major shall serve the Minor ever fulfilled in Jacob and Esau personally but Jacob stooped to Esau cal'd him Lord Gen. 32. how often doth he pay homage to Esau personally So that this love or haired was never manifested to them in person whilst they lived the fourth thing I premise to prepare our way to the Text is this that whatever is here spoken by God or by the Apostle concerning Jacob or Esau either as to them or their generations is not spoken as to their final and eternal estate neither can any man from these Texts conclude by what is said that Esau is damned or Jacob saved nay it hath been the general Opinion of the ancient Fathers so called that Esau in person is saved so hold Moler Occolampad Estus Jerome Augustin Anselm and many more and a later Writer
turned to Idolatry when these words were spoken God did neither for works foredone nor foreseen of that kinde respect or disrespect for in this both Jew and Gentile are laid levell the Jew is no better nor the Gentile no worse upon this account neither circumcision nor uncircumcision availeth this allegation of the Apostle in this place as to the time of this Oracle doth designe the humbling and silencing the Jew who entertained two false Opinions of their state 1. That God designed the whole posterity of Abbraham for the seed 2. That they above all other people and natioâ—… of the world did deserve this signal favour 〈◊〉 their works of legal righteousnesse Now the â—…ter of these their conceits doth the Apostle strike at in these words for in effect saith he God did not choose Jacob nor Abraham into this favour to be the head of the faithful upon the account of their works of this kinde therefore Abraham is pronounced justified before he is circumcised Rom. 4.13 the promise to Abraham that he should be heir of the world was not made through the law 〈◊〉 through the righteousnesse of faith The Second Rule I offer is this that what is iâ— this Oracle to Rebecca must not be understood to determine the final and eternal state of them 〈◊〉 men as I have shewn you before It is true God hath sometimes as to some taken liberty of disposing of mens temporal estates and conditions without any respect to their righteousnesse or unrighteousnesse to dispose to a person lesse godly riches and rule whilest a person more godly is subjected to servitude and poverty sometimes persons equal in godlinesse have very unequal poâ—tions in the world for as Solomon saith Ecclesâ—… there is neither love nor hatred seen in these things that is no distinguishing or eternal love seen in them God I say doth sometimes take this liberty to dispence of outward things without respect to good or bad works but God doth not promise or give life and glory so promiscuously without any respect to terms of obedience before your children aaâ— born or have done good 〈◊〉 evil it may be said one shall be rich the other poor or may be a servant to the other as many times it is and there is some appearance of love in these things whilst God gives Jacobs posterity the land of Canaan a land flowing with milk and honey and giveth to the posterity of Esau the barren scraggy mountains places of mount Seir but this is not an infallible character of their goodnesse or badnesse as to works yet it must needs be granted that there was more manifestation of love and hatred in these things under the law then under the gospel and sometimes the posterity of Jacob were hated as well as Esau Ier. 12.8 Esa 60.15 so that by love and hatred we are not bound to understand it here of their final and eternal state but thus that God without any respect to works of legal obedience gave Iacob in his posterity rulâ— and without any respect to Esau's idolatry servitude and what is this to their eternal state after death but God when he dispenceth life and death eternal renders a reason and we finde conditions propounded as to life and death Now we proceed to the Fourth Circumstance to be handled which is the ground and reason rendred by the Apostle why God chooseth such a time to speak to Rebecca before the children or nations were born or before they had done good or evil which we have in these words that the purpose of God according to election might stand or abide not by works but by the caller I have already spoke to these terms by way of explication as the word purpose election and works so that the Apostle doth understand that the ground of this saying to Rebecca and at such a time was to declare to the world that he would exclude works in point of justification not of works and bring in faith The Apostle to the end he might assert this great trâ—… to the greatest advantage lays it down both negatively and affirmatively not of works but of the caller I designe much brevity in the following part of this paragraph therefore I shall sum 〈◊〉 what remains to be spoken to this verse into six Doctrinal Conclusions First Doctrine That many of Gods sayings of old besides their literal sence and proper signification had a further respect even to things to come What God said to Abraham about his excluding Ishmael from his Family and heirship besides the reality of it to him had a further signification it was allegorical as the Apostle saith Gal. 4.24 these two sons of Abraham type out the two Covenants Law and Gospel the rejection of Esau held forth the same the truth of this Doctrine I may prove from a hundred places of Scripture if need were when God appointed Noah to make an ark for the saving himself and his house there was more in it 1 Peter 3. when God appointed his people that they should not mussle the mouth of the oxe that treadeth out the corn besides the literall sence he had an eye to Gospel ministers maintenance See for that 1 Cor. 9.9.10 it was saith he spoken for our sakes all these passages of Gods providences to Israel are also teaching to us Gods depriving of Esauâ— posterity of the land of Câ—naan was significant of Gods depriving his elder people of the antitype thereof because they sought it not by faith but as it were by the works of the law learn from hence thus much 1. Admire the depth and riches of the Scriptures of the old testament 2. Be cautioned however of turning Scriptures into allegories contrary to the scope and current of them Second Doctrine is this That the repetition and second relation of the same things by God though under different instances and figures doth greatly demonstrate the certainty of those things We have two instances in this context to the same end as I have largely proved before and both brought to demonsttate the same thing in the antitype to shew the stability of Gods purpose of election whom or what kinde of persons he would purpose to choose the two differing dreams of Pharoah of the cattel and corn did teach the certainty of the seven years of famine and scarcity Gen. 41.32 Third Doctrine That the salvation of mankinde was the subjects of Gods heart thoughts and purposes from the beginning Gods thoughts and purposes was to provide a way to make men happy from the beginning even before the foundation of the world therefore the Apostle speaks of Gods eternal purpose Eph. 3.11 2 Timothy 1.9 which purpose of his was his designe contrivance and determination for the saving of lost man God had strong thoughts of heart this way as appears by his early promise and timely sending Jesus Christ to that end that men might be redeemed This consideration may work admiration in uâ— and in the hearts of the
I will hate Esau because I will I may do what I will with my own but I shall say but little to this opinion in this place because I shall meet with it more fully afterwards Yet thus much I now say that this kinde of speaking soundeth contrary to the current of other Scriptures for Gods thoughts of mercy are as far above our imaginations as the heavens are above the earth Esau 55. who would have all men to be saved and come to the knowledge of the truth Calvin thinks that this word doth sound thus or to this effect on whom I once decree to shew mercy I will go on to shew mercy for ever I will never take it away but follow him with perpetual kindness but how this paraghraph of Calvin will accommodate the Context and the Apostles designe I leave the wise to Judge seeing he is now in this context asserting that the Jews who were once in Gods favour and love are now cast off for unbelief But as the Lord shall assist me I shall endeavour to lay before you the true and genuine scope and intent of our Apostle in these words it is plain and granted on all hands that the Apostle in these verses is labouring to deliver his former Doctrine from the least imputation of reflecting unrighteousness upon God as they were ready to charge upon him you have heard before that the spring of this objection is from the Apostles interpretation drawn from two instances of Ishmael and Esau which was this see upon vers 11. that God therein did teach that his purpose of election was not of works but of free grace or of him that calleth here lyeth the foot of the objection and it may be framed thus that if thou teach that God doth not reward and deal with men according to their works then thou dost cast a blemish upon the righteousness of God who hath declared this to be a part and none of the smaller parts of his righâ—eousness that he doth reward every man according to his works and least any should think this objection to be substantial I will speak a few words by way of distinction unto it therefore remember this I pray that the works spoken of and struck at in this Epistle chapter and context are not intended works of faith and Gospel-obedience and holyness but these works must be understood of legal and ceremonial obedience as circumcision and those rites on which the Jews rested 2. Neither the presence of those works but as looked on as meritorious for justification salvation now in order to the Apostles asserting this his Doctrine and vindicating Gods righteousness the Apostle in this 15. verse is reciting the words of God antiently spoken to Moses Exod. 33. and doubtless the Apostle did well know as he was guided by the spirit of God that these words sure his present purpose as with much strength to sâ—lence and satisfie the Jews who were ready to say it is true Paul thou hast spoken something to this point that God hath not broke his word made to our fathers Abraham and Isaac in rejecting us who are so considerable a part of Abrahams seed But suppose we do concess with thee that herein the word of God is not violated yet how canst thou clear the righteousness and equity of God in so proceeding that we who have been zealous willers and runners and that according to the laws and rules given by God himself should lose all our labour and be rejected whilst others who have been no observers of these laws but are ungodly prophane and Idolaters are received into favour by faith in another these proceedings seems to â—…vour of unrighteousness according to Heb. 6. â—… God is not unrighteous to forget our labour of lovâ— yet this thou hast taught and how canst thou clear this doctrine from reflecting disparagement upon the righteousness of God Now the business that the Apostle hath before him is to vindicate Gods righteousness notwithstanding which to do he brings these words to Moses in which Scripture we have at least implicitly contained the absolute and unquestionable right that God hath left himself to state and propound his own terms and conditions upon how this grace of Adoption Justification and salvation shall be enioyed whether upon the works of the law or faith which was the case in hand God hath an absolute prerogative without the propositions of men or angels I will shew saith God this mercy of justification to what kinde of persons I please which terms as I have shewed before are only believing in his Son and no other way whatsoever which conditions was wanting in the Jews notwithstanding their pertinacious contending with the holy Apostle for although they had been zealous observers of the law as aforesaid this was not the terms upon which this adoption to be Abrahams seed was promised 2. Whereas they were ready to quarrel at the reception of the Gentiles into favour this text doth answer that God was not tyed to the Jews only for he had an unquestionable right to shew 〈◊〉 on whom he pleased and consequently to the Gentiles if he pleases and they are â—ound within the compasse of his terms and therefore the Jeâ—… were peremptory and overbold to question 〈◊〉 quarrel and reply against God as we shall hear more hereafter God is not accountable to man in any of his ways towards sinners by what way or means they shall be blest forasmuch as all hath Jew and Gentile have sinned and come short of the glory of God and so stand in need of his relief and it is but reasonable that he which is the free donor of the grace of justification and salvation should have liberty to propound his own terms whether by works or faith which was certainly the case in hand But for the more orderly management of this portion of Scripture I shall in the first place endeavour to explicate these words spoken to Moses by enquiry into six Circumstances 1. What was the occasion of Gods speaking these words to Moses here cited by our Apostle 2. How this word in this quotation doth accomodate the Apostles designe in vindicating Gods righteousnesse in rejecting the Jews and receiving the Gentiles 3. What kinde of grace and compassion and mercy is here intended 4. Why it is rendred in these two words and how we may understand them 5. What kinde of people or persons are intended in this restrictive word whom twice exprestâ— 6. How is Gods will to be understood here being four times reiterated I will I will I will I will 1. It is worth our enquiry the occasion of these words in the Originall place to Moses Exo. 33. which was this whilst Moses was with God in the Mount to receive the law Aaron and the people fell to Idolatry they made a golden calf and worshiped it appropriating that great and unparalelled deliverance lately received to this calf or such like Idol these are say they the gods
that brought us out of the land of Egypt whereupon the wrath of God was justly kindled against this people and sends Moses in hast down to them who was himself so moved at it that he threw the tables of Gods law out of his hands and brake them in this his passion yet soon after this meek sweet-natured Moses sets himself to seek Gods face and favour for and in behalf of this rebellious and Idolatrous people all though God had told him that himself would not go up with them lest he should consume thâ—… by the way but he would send his angel before thâ—… yet notwithstanding Moses is not satisfied but doth passionately still beg Gods face and presence and sight of his glory and it is worthy our taking notice the argument that Moses useth with God ver 13. consider that this people are thy people and again ver 16. to demonstrate that I and they 〈◊〉 separated from all the people upon the face of the earth in which argument we have Moses pleading the peculiarity of this people that God had taken them to himself and so was obliged to theâ—… Covenant let their manners be what they will Now the reply of God to Moses doth savour â—f some dislike to Moses's Intercession upon this â—…gument as if Moses would impose upon God that he must of necessity be the God of Israel 〈◊〉 cause they are Israel and hereupon comes in thâ—… words as a reply to Moses as if God should say do not think I am tyed to Israel because I 〈◊〉 brought them out of Egypt no I will be graciâ—… to whom I will be gracious and will shew mercy to whom I will shew mercy I am not tyed to thiâ— or that people upon any externall obligations I have others that I shall shew mercy unto as well as they in which words we have a prophecy of the admission of the gentiles into favour and mercy with God and indeed if this had not been Gods designe how could this have suted to the Apostles designe 2ly But how doth this Scripture accomodate the Apostle to vindicate Gods righteousness 1. I answer This Citation is out of their own law and so was a good testimony to his end for they owned what was recorded there Gods way of saving according to my Doctrine is no other then what he declared to Moses of old that it was by grace by compassion not works and the Jews would easily grant that God could do no unrighteous thing they honoured God and his sayings but they questioned whether Paul were within the compass of Gods works and sayings therefore the Apostle to deliver himself cites this saying of their Law that said as much in effect as he had said for the Scripture here speaks the same to Moses this in general but more particularly this saying doth accomodate the Apostle if we will consider the spring of the Jews Objection as from his Doctrine before laid down ver 11. that Gods purpose of election was not of works but of him that calleth that is that it lyeth meerly in Gods own breast of his meer mercy and compassion and so cannot be of works and that the foot of the Jews objection lay upon the former doctrine is the judgement of many besides my self now if it be of grace it is not of works as the Apostle argues chap. 4.5 That this was theâ—… Objection is further confirmed by the Reply following ver 16. It is not of him that willeth nâ—… of him that runneth but of God that sheweth mercy So that saith the Apostle my Doctrine of Justification by free-grace and the pleasure of God through believing is no other then what in effect and substance God said to your old friend Moses Exod. 33. and you will acknowledge God righteous in such his ways 3. What kinde or degree of grace and mercy in God is this that this text speaks of when it saith I will have mercy on whom I will because the Scripture speaks expresly of two kinds or sorts of love and grace shown to mankinde from God 1. There is one kinde of grace which is antecedent to saith and obedience such is the gift of Christ and means of Salvation 2ly That which is subsequent and follows upon believing when persons are admitted into Gods special favour by adoption Now which of these are here intended I answer the latter not the first for these three Reasons 1. Because God makes no difference nor distinction of men in the first namely the gift of Christ and his preventing grace as the learned calls it in that respect it need not run as it doth here I will have mercy on whom I will but on all equally alike John 3.16 Rom. 5.8 1 John 4.10 and according to this love he calls all men every where to Repent Acts. 17. and many are called 2. The whole discourse of the Apostle in this context doth not relate to the first but the latter the scope of this Epistle doth relate to Justification and Adoption not of preventing grace but subsequent grace according to these texts Gal. 3.26 chap. 4.6 1 John 12. 3. It must be taken in the latter not the first sence because he is taking pains to satisfie the Jews that they were excluded from that grace and mercy that he is speaking of all along as ver the 8th the children of the flesh are not the children of God but the children of the promise are accounted for the seed but none will venture to say that the Jews are excluded from Gods preventing grace they had the benefits of Christs death and the priviledges of the Gospel So that it is not here to be read or understood I will have mercy that is choose unregenerate men and thereby draw nay force and necessitate them to repentance and faith but I will justifie and save what kinde of persons I please and upon what terms I please 4. Why doth the Lord speak it in two words which also our Apostle turns by mercy and compassion 1. Why in two words 2. What doth these two words import 1. This kinde of speaking by way of reiteration or repetition doth import much ardency and intentnesse and vehemency in the speaker as when Thomas saith my Lord and my God he sheweth his warmth of affection to Christ so in the Lords thus speaking he demonstrates that he is much affected with the acts of this grace and mercy and that he would also have it taken notice of But 2ly What doth these two words signifie I answer These are two distinct words in the Original yet these words are taken one for another and are the self same in signification the greek Lexicon expounds the one by the other yet some learned men tells us that the former word signifieth the inward disposition and passion of the minde to mercy and the other signifieth the out-goings of this mercy in the execution of it in matter of â—aâ—… which is the relieving those in misery thus God
Justification then it doth comport and concur with the context currently we may easily see that Justification is the antecedents to this relation it is I need not bâ—…ng texts to prove that Justification was that which the Jews run for and mistt of that Justification was the subject of the Apostles discourse is plain we have these words justify and Justification and Justified above twenty times in Galathians and Romans 3. If the Apostle should here mean election power to believe or preventing grace there were no Argument in his words he did but fight against the winde to say that election before-time or power to believe was not of will or works defacto this none would oppose but it is certain that the Apostle was here saying something to his Antagonists the Jews who did seek Justification in matter of fact by their legal Obedience Gal. 5.4 So that if our Apostle should here intend election 〈◊〉 power to believe or faith it would have been altogether besides his present businesse with the Jews 4. If we take this it is for Justification and adoption and consequently subsequent grace thâ—… this was not of him that willeth or runneth theâ— iâ— runs in a strait line with other places of Scripturâ— see Rom. 3.24 justified freely by his grace ver 28. without the deeds of the law Eph. 2.8 not of works of righteousnesse Titus 3.5 So that Justification and salvation is not of the willer or runner 2. By way of explication what him is here to be understood which is twice exprest I answer That although the Apostle is principally speaking to and of the Jews yet it comprehends all willers or runners as well gentiles as Jews the whole species and kinde of runners such as propound believing as their own terms for faith doth not justify as the terms of the creature but as it is Gods terms no more then legal Obeâ—…nce as the healing the blinde mans eyes by clay was not by that simpathetical vertue that was in the clay but the power of God and the wisdome of God so it is not of him that willeth or runneth though by faith as his own terms to such an and but as he by believing doth humbly fall in with Gods means to such an end 3. Why willing and running I answer 1st Willing signifies strong desires to wish ask pray with great earnestnesse it is taken two ways 1st Sometimes authoritatively to will is to resolve or establish a thing I will have it so 2. Sometimes to will is taken submissively as in Christs prayer to his father John 17. father I will that is I desire it may be so and so willing must suppose a thirsting desire of having it to be so 2. By running is understood labouring pursuing taking pains running is a labourious work many interpreters would have this passage to allude to that of Jacob and Esau in person about the blessing nor in Esau's running for it but of the providence of God that confirmed it on Jacob but I am not of the minde that Paul looked so far back as this but he had his example before him it was a truth that the Jews with whom he speaks had deserved to be reckoned great willers and runners and as to such and of such he speaks chap. 10.1 I bear them record that they have a zeal of God here 's their will and desire see how zealous they were Acts. 15.1 they taught that except persons were circumcised and kept the law of Mosesâ— they could not be saved and this their zeal held after they believed in Jesus Christ see Acts 2.20 they had a strong desire to be accepted and justified of God they were these willers chiefly intended 2. They were also those runners as is expressed of them ver 31. They followed or pursued the law or terms as they thought would have justified them they sought Justification chap. 11.7 Israel hath not obtained that which he seeketh for so that the spirit of God takes notice in these emphatical words that the circumcised Israel were great runners and as the fruit and effect of this their runnings they did boldly challenge Justification and Adoption thereupon Now the Apostle to prevent them tells them in our text that it is not of him that willeth nor runneth but in God 〈◊〉 shews this mercy of Justification 4. Why have we here such a formidable oâ—…sition between willing and running and God 〈◊〉 mercy I answer These are opposed to set ford the inconsiderablenesse and successlesnesse of all the utmost endeavours of the creature though willing and running inward and outward for the procuring this blessing that so it might lay the creature low in all his endeavours knowing that he doth not receive Justification as a debt but as a grituity Rom. 4.4.5 willers and runners are apt to have their feet taken in that snare of prescribing laws to God 2. This opposition may be made to shew that propensity and readinesse that is in God to shew mercy It is not to be attributed to mans inward or outward endeavours but to God who is so ready to shew mercy 3. This opposition is made to shew the positâ—… rejection of works and all endeavours of men and the absolute and positive way of obtaining is by sitting still in believing as the Prophet faith in another case our strength is to sit still But against this there may seem to lie a twofold objection 1. If there be no profit in wishing willing and desiring nor in labouring running or pursuing after justification then to what end should our desires be enlarged and our endeavours be pursuing Shall we run in vain seeing it is not to be had that way then let us sit still and be only passive and leave God to shew his grace where when and to whom he please To which I answer 1. These Willers and Runners in our Text must respect the circumcised Judisaries who trusted to and boasted in their legal obedience to the Cerbmonial Law and their own Righteousnesse our Text doth immediatly concern them 2. If it be taken for Gospel willing and running to the highest strain it cannot be meritorious of justification because the bloud of Christ admits no competitor or co-partner in the point of justification See Rom. 3.20,24,28 cha 4. Gal. 3.16 cha 5.4 yet notwithstanding it doth not follow that the creature should fit still and cease all his desires and endeavours as thus because the pardon of a Malefactor ariseth freely out of the Princes breast and of his prerogative it doth not follow that he must sit still for although it is not in the power of the malefactor to merit a pardon yet he may sue it out as the grace of the prince It is our duty to hunger and thirst after the grace of justification as well as after sanctification and they are pronounced blessed by Christ who are so qualified 2. Object Doth not this seem to crosse some other Scriptures that exhorts to and calls for great industry
as 1 Cor. 9.24 where we are called upon so to run that we may obtain where we have obtaining propounded as the great encouragement to running So also Heb. 12. we are to have an eye to the 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
the chapter with a rational account how this came to pass this their sad estate was founded in their unbelief and their unbelief was founded in their being offended and so stumbling at Christ as to his mean and low position he lay so low that they stumbled at him the Apostle by this kinde of conclusion doth further amplify what the subject was upon which he had been treating in this chapter the Apostle being to render a true reason of their disappointment doth not in the least suggest much less assert in terms that this their present sad estate was the effect of an eternal decree of reprobation upon a meer personal account without respect to their works which had been â—…ry proper if that had been his theam in this chapter but it is plain and clear and above-board in this conclusion and that it might be satisfactory he gives it negatively and affirmatively not because they were not elected are they not justified but because they sought it not by faith but as it were by the works of the law I shall enquire into the words as they lie by a brief explication of them 1. Our apostle in this introduction supposeth some body from what he had said lately to the Jews as to their not attaining asking a question to this effect why or wherefore did they not attain this is supposed from this wherefore in the beginning now the answer to this question both negatively affirmatively takes up the whole of these two verses these words they sought it are not in the Original but are a supplement from the former verse yet they are a necessary supply to accommodate the sence and make it more clear these words are also left out in the Vulgar Latin but why doth the Apostle add these words as it were this kinde of speaking supposeth some kinde of resemblance though not the same thing as the same kinde of speaking is understood Cant. 6.12 as it were the company of two armies that is it did seem like or bear some resemblance to such an appearance so Luke 22.44 our Lord it is said sweat as it were drops of bloud in appearance it seemed so but there was water with it so 1 Cor. 4.9 2 Cor. 11. Some think the Apostle speaks this to impeach the Jews as to their imperfections in their observations of their own law and that they did not really and compleatly do those works which that law required there was but some resemblance of their doing them their works being works of the devil which they pretended were according to Gods law John 8. and so in a strict sence very far from the works of the law others think he thus speaks to discover the mistake in general of those who think in the least to obtain justification by the observation of the law if strictly observed for at the best it was but as it were a way of justification and not the real way for faith even in Abrahams time was the way of justification but if a second Question should be asked the Apostle how comes it to passe that the Jews were so averse to believing in Christ for it we have a second answer in the latter part of these 32. and 33. verses they stumbled at the stumbling stone or as in the original at the stone of the stumbling these two are rendred both with an Emphasis the stone the stumbling they are both remarkable by this stone is understood Christ I need not stand to prove that he is said to be a tryed stone a precious corner stone now that this stone should be an occasion of stumbling is strange this stone was the most excellent of all stones and this stumbling the most significant and most dangerous of all stumblings of this stone and of this stumbling our Lord Christ speaks Mat. 21.44 they that fall by stumbling at this stone shall be broken those it falls upon it shall grinde them to powder he that is so offended and stumbles so as not first nor last to believe in Christ shall utterly be undone and ruined there can be no healing that wound there was a fivefold ground of offence by the Jews taken up against Christ 1. At the meannesse of his parentage that Ioseph who was a Carpenter was his Father they would have had him the son of a prince 2. They were offended at the meannesse of Christs person he did not appear in pomp and glory as they expected and as he shall appear the second time his garb was then mean and despisable 3. At the meannesse and lownesse of his educatition he was not brought up in humane learning arts or sciences which occasioned this question of the Jews Iohn 7.15 how knoweth this man letters having never learned 4. At the meannesse of his followers Christs disciples and companions were but mean fishermen and such like the rulers were not his followers but silly people in the worlds account 5. They were offended at the plainnesse and severity of his doctrine he was bold in reproving sin especially the sin of hypocricy which they were so deeply guilty of and this he did without respect of persons now the reason why a man stumbles at a stone stick or block in his way is not always for want of light men may stumble at noon-day if they take not heed to their feet if there be not a careful circumspect observation the Jews stumbling was not for want of light but diligent heeding their own prophets which prophecyed of Christ in that way he came as Isa 53. and others of them stumbling doth sometimes arise from the thing it self that from a twofold reason 1. Sometimes because it is laid so low on the earth the Jews did stumble at Christ by reason of his low position and placing he was in a low condition he was poor and mean the meannesse and humillity of Christ put the Eunuch to a losse he wanted some body to guide him Act. 8. after this sence Iob is to be understood Iob. 27.2 he complains that God had taken away his judgement that is that men could not judge him but to be an hypocrite so the Jews judged that Christ was smitten of God in his humilliation so that the low position of this stone is one reason of their stumbling 2. It is not only placed low on the earth but in the very way and path even amongst them where they go it was laid and pitcht in Zion which doth not always intend the literal place the strong hold of Zion but it is often spoken as to Gods people they are often called Zion as Psal 69. Esa 49. this made the Jews to undervalue Christ because he was laid amongst them they knew him and his original and that this did heighten their offence see Mat. 13.55.56 John 6.42 ch 7.27 and this stumbling in this metaphor implyes the dashing the foot against something hard and resistive whereby he receives much harm is bruised and broke and not only so but it
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