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themselves with vain imaginations, that it is a matter of no fmall difficulty to get fuch as are honoured with external church privileges, thoroughly convinced of a necefity of having fome thing befides thefe to look to for falvation; and therefore the apostle must come over it again, and tell them, that they which are the children of the flesh, thefe are not the children of God. IX. Let folks dote upon outward priviliges as they pleafe, yet it will still be found a truth, that none fhall ever be accounted by the Lord as his true fons and daughters, and heirs of glory, but fuch as the Lord did from eternity fet his affection upon, and accordingly in time beget them unto a new life, by the promises of the gofpel, offered, and laid hold on by faith; for the children of the promife are only counted for the feed.

VERSES 10. 11. 12. 13. And not only this, but when Rebecca alfo had conceived by one, even by our father Ifaac, (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might ftand, not of works, but of him that call eth)

It was faid unto her, The elder fhall ferve the younger.

As it is written, Jacob have I loved, but Efau bave I hated.

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N these verses the apoftle is profecuting his former purpofe with a new argu

this example, brought out of Abraham's family, prove the point, but also, when Rebecca had concerved by one, even by our father Ifaac, &c. in Ifaac's family we will find another example, against which there can be no juft exception: For, 1. whereas fome might fay, It was no wonder that Ifaac was prefered before Ifh nael, feeing Ihmael was the fon of Hagar an Egyptian, one of a curfed kind, and a bond-woman too, Gen. xvi. 1. 2. and fo no lawful wife to Abraham; but Sarah was his lawful wife, and Ifaac his lawfully begoten fon. In this example, this exception is taken away, for Jacob and Efau are both lawfully begoten by Ifaac, and that upon his lawfu wife, who was mother to them both ven Rebecca, a free woman, and a pious, modeft, and grave matron; and yet was it faid to her, The elder shall ferve the young er. 2. Some might fay, There was reafon why the Lord fhould hae made choice of Ifaac, and not of Ifh caufe Ifhmael was a wicked profa and a mocker; therefore this this example: for this differen by God, not for any thing but before they were born and fo there was nothing in the one have moved God to have to the other, and made he pleated; for not only

as to their very conce but the children being faid to her, The elder

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ment; and as he cleared his point, and good nor evil, nothing either meriting

fhewed, that although at this time many of the Jews were rejected, yet God's fpe. cial promifes were ftill fulfilled, there being fome particular perfons peculiarly felected, and chofen of God,. unto whom they were made, and will undoubtedly be accomplished, both in Abraham's family and in Jacob's; fo now he cleareth the fame in Ifaac's family; and from thence he bringeth a stronger argument: and ther fore fays he, Not only this; not only

election, nor again, 3. fome mil the Lord faid fhall ferve ftood op meani

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20. He cleareth the meaning to be evil of the other; for feeing a bout an
erways, and that these words do im- fuch refpect had to their dog food or
another thing than Efau's fervitude to evil, he had, before they were burne
ob, or his lofs of the birth-right, or
ed good things to the one, and ev

the kingdom of heaven, whereof Canaan any respect had to their goodness or evi
ad; even that they held forth his lofs of to the one, and death to the orber, with
his lofs of his heirship of the promised to the other, much more may be aut
as a type, and his exclufion from the as moving God to do fo.

Finally, there is fomething added in the

good or evil, either done or foreizen; for

purpose, decree, and refolution, whereby

bleffing and the covenant, and that in God's
cause he cites a paffage out of Malachi, clear this bufinefs more, in these wordy
everlasting purpofe and decree; and for this end of the 11th verie which serveth to
chapter i. 2. 3. faying, As it is written, that the purpose of God, according to t
Jacob have I loved, and Efau have I hated: might ftand, not of wares, but of bon that
of the younger over the elder flowed from jected Efau long before they were born,
whereby he cleareth, that the dominion calleth: He made choice of Jacob and re-
love and good-will, and that the fubjection even from eternity, and not for their works
of the elder to the younger flowed from
hatred; and thus did clearly prove election before they had done either good er evil,
In the place cited, the prophet is chiding
of the one, and reprobation of the other. he prefered the one to the other, that s
for this cause is manifefting his great love be fixed, conftant, and permanent, and not
with his people for their ingratitude, and he choofeth fome, leaving others, might
towards them, in choosing their father Ja- | fluctuating or changeable, according to the
cob, as the root out of whom the church various ups and downs of fickle man; and
fhould fpring, leaving Efau, his elder bro- therefore it is not of works, nor because of
ther, and his pofterity, into a ftate with- works, but of him that calleth; that is,
out the pale of the church; giving to Jacob which flowerh allearly from the j
their father, and to his pofterity, the land pleafur of him who in due time pateth
as a fpecial fign of his favour; and to Ifh- them he has forcordared unto
mael, and his pofterity, a mountainous, bar- life; and was deer, that his pur

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Chap. IX.

works, but of him that calleth, is to fpeak | born of a bond woman, and Ifaac of a free

at random; for any words may prove it as
well as these.

2dly, It fays, that all that perish are fuch as feek righteousness by the works of the law; but I believe many go to hell who were never fuch zealots; many being altogether ignorant of the law, and many who know the law being fo flagitious and diffolute, as that they feem carelefs altogether of falvation.

3dly, There can no agreement be imagined betwixt the type and the antitype; especially if we confider, how the fuppofed types are held forth by the apostle.

4thly, By this expofition the apostle's way of arguing will be found impertinent; for, as we fhewed before, and is granted by them, the apostle here in this argument is obviating what they might have excepted against the laft, and therefore he fays, that Jacob and Efau had the fame parents, and fo were not as Ifaac and Ifhmael, and that this was faid of them before they had done either good or evil; all which had been impertinent, if this expofition of theirs hold. For, if the apostle's fcope and arguments had been to confirm this, that God had refolved to condemn fuch as feek life by the law, and to fave fuch as feek it by faith, how could the apostle imagine that the Jews would have had any ground to have excepted against his former argument, upon this fcore, that there was fome difparity already betwixt Ifaac and Ifhmael, and fo fome ground why the one fhould have been prefered to the other? for the ground of that objection would abundantly confirm this expofition, tho' there were no more viz. that Ifhmael was rejected, becaufe he declared himself an unbeliever by mocking; and the other, viz. that he was born of Hagar, would yield no ground of an objection: For what colour of reafon were there in this, to fay, It is no wonder that God took this way of faving believers, and rejecting unbelievers, or fuch as feek rightecufnels by the law, for Ishmael was

woman? for be they born of a bond woman, or of a free woman, all is one matter, teoufnefs by the law, they are gone. And if they believe, it is well; if they feek righfo according to this expofition, it was altogether groundlefs for the apoftle to have ufed this gradation, and according to his ufual manner expreffed it thus; Not only this, but when, &c. yea, and needless to Rebecca alfo had conceived by one; and again, have faid, as he faith, verfes 10. 11. When the children being not yet born, neither having done any good or evil. But,

not imagine to what purpose the apostle 5thly, If this interpretation hold, I canfhould have faid, the children being not yet born, neither having done either good or evil; for thefe words contribute nothing to this purpose, but do point forth clearly an equality betwixt two perfons, notwithftanding whereof one was prefered before the other: and what faith this to the Lord's purpofe of faving believers, and damning jufticiaries? Sure there is no equality betwixt believers and fuch.

believe, and damneth jufticiaries; and also 6thy, It is true the Lord faves fuch as hath refolved and purpofed with himself to do fo; but as there was no neceffity here for the apostle to confirm this, fo neither doth he it, but is speaking of the fays he, The children having not done either event of particular perfons, and therefore good or evil; and it was faid unto her, &c. He is not fpeaking of fuch or fuch a people under types, for there can be no reafon conceived why he did so; and it had been eafier, and more for their conviction and edification, to have spoken clearly without types.

ftle's citations fhould be altogether imper7thly, If this expofition hold, the apotinent: For, 1. this, that the elder hall ferve the younger, can make nothing to the purpofe; for (1.) fure in that place of Genefis there is no fuch thing hinted at, but only a prophecy of the Lord's prefering the

younger

younger to the elder, and that notwithfta ding that there was nothing in the younger deferving this. And (2.) how can this follow, by good confequence, from the place? Is there any fhew of reafon here, It was laid to Rebecca when the twins ftruggled in her womb,, that the elder fhould ferve the younger, therefore God will fave believers, and damn fuch as feek life by the law? 2. And as for the other place it would be as far from the purpofe; for (1) fure there is no colour of reafon to imagine that the prophet is there speaking of fuck diftinct conditions of people, as the fcope of the place will eafily clear. (2.) He is not fpeaking of actual damning and faving fuch or fuch fort of perfons, or of his parpole to do fo, but of love and hatred, which is a far diftinct thing; for love and batred here, are not taken for the actual expreffion thereof to the faved or damned, but for fomething previous to their actual falvation or damnation; and therefore it is faid in the preterite time, Jacob have I loved, and Efau bave I hated. 3. What confequence is this, I have loved Jacob, therefore I will fave believers; and I have hated Efau, therefore I will damn all fuch as feek life by the law?

8thly, This expofition will cross the very propriety of the words fet down, verse 11. efpecially as they are taken in fcripture. For 1. that word, purpofe, is no where taken in this fenfe, for the enacting of a law, but for his decree, and the good pleafure of his will, as we fee, Rom. viii. 28. Eph. i. 9. 11. And 2. election, or purpose according to election, fhould have no fenfe in this interpretation: For, (1.) election ordinarily fignifieth, the Lord's everlafting purpose of faving fuch and fuch particular perfons, and not others; or the actual feparation, by effectual calling, of such from the rest of the world, as 1 Cor. i. 27. but never for actual glorification, as it must be taken in this expofition. (2.) Election is always of particular individual perfons. (3) Election here must be taken for an act

of God, preceding folks believing or not believing, for it is before the children were born, or had done either good or evil: but their election is after folks do actually believe. (4.) By their expofition, there might be no election at all; (and yet the apoft e fays, that the purpofe of God according to election muft ftand firm) for there can be no election where there are not fome taken and fome left; but by their way it might come to pals, that all thould. believe, or none fhould believe; for, lay they, God hath decreed nothing to the contrary, but left all free to man's will. 3. But of him that calleth, mutt, by this interpretation, be as uncouthly exponed: as any; for they take the meaning of them to be, by faith: What ftrange liberty is this in exponing fcripture, to fay, that of him that calleth, is, of faith! and how wonderful is it, that they fay this without any fhew of reafon!

9thly, Yea, in a word, this expofition of theirs fhould contradict the apoftle to his face; for the apoftle faith, that election is not of works, and that the Lord loved Jacob and hated Efau, before they had done either good or evil; that is, he purposed to fave Jacob and to condemn Efau, when neither of them had done good nor evil, or done any thing that might have procured love or hatred. But they fay, whom he decreed and predeftinated to life, he confidered as believing; and why not alfo as obeying? and the rest as not believing, but feeking righteousness by the works of the law; and fo certainly election must be of works; yea, and then election must be of men and women born and doing good, yea, and dying; for if faith be confidered, why not alto perfeverance in faith? But the apostle speaks of election here, as going before the birth of the children, and long before they did either good or evil.

Lothly, Alfo by this expofition, the apoftle thould be doing nothing else in this place, but proving what he had fully e

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nough cleared and proved before, viz. that falvation is not had by the works of the law, but by faith in Chrift; and fo the apoftle fhould be obfcuring, by dark and obfcure handling, what was abundantly cleared before But fure the apoftle will be found to handle a new purpose, if we confider how he begins this chapter with an uncouth preface, a strong apology, and vindication, by a great oath, and other circumftances, there moft obvious.

11thly, The whole manner of the apoftle's handling of this purpose, doth clearly hold forth that he is treating a bout a most profound business, which carnal reafon cannot reach; yea, and which ¡puteth the apoftle himself to astonishment: But to fay, that God will fave believers and damn unbelievers, is a bufinefs which any Chriftian can reach.

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12thly, Finally, If we thus expone the words, we muft indeed fay, that the apoftle is fpending much labour in vain, which were blafphemy; for then we should look upon him as endeavouring with great pains to prove that which none denied, viz. That God's general decree of faving believ ers, and damning justiciaries, doth not depend upon mens works: for he fays, That the purpofe of God according to election (by which they understand this general decree) might fiand, not of works, &c.

OBSERVATIONS.

I. This doctrine of election and reprobation, though a mystery in itself, and a profound point, which carnal reafon can not reach or thoroughly found, and fuch a doctrine as proud ignorant fouls will be ready to abuse to their own lofs; yet feeing the Lord hath thought it fit to make feveral times mention thereof in his word, it were unfaithfulness in minifters, and needlefs fcrupulofity in Chriftians, to forbear the mentioning and studying of it; it being not only lawful, but alfo edifying, to mention the fame warily, prudently,

and foberly, as the apoftle's practice' fheweth here, who fpeaketh of it at large.

II. As the ftudying of this doctrine is useful for grounding believers in the truth of the certainty of their falvation, Rom. viii. 29. 30. and for ftiring up of believers unto a chriftian walk, 2 Pet. i. 10. and encouraging them against croffes, as Rom. viii. 38. 39.; fo is it ufeful for clearing the nature of. the promifes, and vindicating the juftice and faithfulness of God; as here it is ufed by the apoftle for this end.

III. In handling of this mysterious point, we should all along keep ourselves clofe by the word of God, which is only able to clear us; this being a bufinefs in which carnal reason cannot fee far: therefore the apostle hath all alongft proved his point by fcripture, bringing in fcriptureexamples, and at length faying, As it is written, &c.

IV. In fearching out God's mind in his word, there is great diligence and accuracy required, not only in fearching any part thereof thoroughly, but alfo in comparing one place with another, that we may thereby find out the whole meaning of the Spirit of God, which fpeaketh to us there; the wildom of God thinking it fit to fet down his mind by parcels, as it were, part of it here, and part of it there, that we may fearch with diligence, and compare fpiritual things with fpiritual: for fo doth the apoftle here, after he had cited fome words out of Genefis, which did not fully enough clear the point, he brings another place out of Malachi, the more to confirm the matter; faying, As it is written, Jacob have I loved, and Efau have I hated.

V. Seeing the Spirit of God is a Spirit of truth, always fpeaking truth; whatever glofs we put upon a place, must not be taken for the meaning of the Spirit, unless it be fuch as may be confirmed by other places: for the apoftle fheweth that thefe words, The elder hall ferve the younger, hold forth election and reprobation,

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