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such, seeing it is his decree which is his works foreseen, is enough to make the will, and so himself, and therefore can decree uncertain and unstable; so che conhare no cause preceding: for here, Before lideration of this, that God was moved to that Esau had done any evil, it was fuid, elect, by nothing, less or imore, in man, but The elder Mall serve the younger; and Efau merely of his own good pleasure, should bave I hated.

abundantly confirm us of the fixedness XXI. All that which moved God to of his decree: And the consideration of elect some to life, and appoint the rest to this, that it is he who doth execute his death, was only in himself and nothing, own decrees, and bringeth about the means else; his own good pleasure; and there for the same, should persuade us, that his fore, the purpose of God according to election | purposes shall not fail, but whatever he is of him that calleth, otherways grace in hath decreed shall come to pass: for says God should not be the highelt cause of all he, That the purpose of God according to good: See Eph. i. 5.

election might stand, not of works, but of XXII. Election, in God, is most sure,

n in God, is most fure, I him that calleth. and cannot be hemed in with any external 1 XXVI. The only spring and well-head qualification or privilege in its object: even of all the good things which come to us, the law of nature cannot bound it; for here or hereafter, is only the undeserved, though by the law of nature the eldest free, and matchless. love of God: for his should be prefered, yet electing love can decree of election is called love; Jacob. make the elder 10 serve the younger, and have I loved.'

can pitch upon Jacob, and milken Esau : XXVII. Albeit the Lord, who is perThe elder Mall serve the younger. &c. See feet in wisdom and knowledge, knowing i Cor. i. 26. 27.

all things at once, needeth not use any XXIll. Tho' God hath absolutely elect- deliberation or consultation before hånd, ed some to everlasting life; yet hath hę (which always flowerh from ignorance.) not purposed to bring them to the actual when he is about to decree any thing; yet poffeffion of it, but by such and such means all his decrees are done in wisdom and as he hath appointed ; for he hath abso. | righteousness: therefore his decree is here lutely, that is, without any condition, re. called his purpose; that the purpose of God; quired or perceived to be in man, ap- he decerneth what he decerceth, wittingly pointed both the end, and the means les and willingly. ing to the end : therefore it is added, of bim that calleth, to put us in mind that VERSES 14. 15. 16. What hall we say effectual calling intervenes berwixt election then ? Is there unrightcoufies with and the poffefsion of what they are chosen God? God forbid. to.

For he faith to Mofes, I will have mercy XXIV. The Lord not only hath chosen on whom I will have mercy, and I will his own to glory; but, that man's mouth have compaion on whom I will have may be itoped, and God may get the whole compassion. praise of the work, it is he alone that car So then it is not of him that willcth, nor rieth it on effectually, and leadeth his elect' of him that runeth, but of God that toward the end thro' the means; therefore I Beweth mercy.. he is stiled, him that calleth: this is his work, to call effectually, to give faith, and LA Ccording to the apostle's usual manner, so carry them on towards the end.

A when he is handling any sublime XXV. As the making of the act of and mysterious point of religion, finding election to depend upon faith or good ! it no easy matter to get such iruths digelt

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reach particular persons, but only such or dy may fee how this crosseth the word of fuch conditions. 6. And so that place out the Lord, who faith, he has mercy on whom of Exodus should have been impertinently he will, and whom he will he hardeneth; cited; for there sure the Lord is not speak which importech clearly that he has not ing of making the conditions of a new comercy on all, and that fome are hardened, venant, but is pointing forth his great so. But to proceed to the 16th verse, acTereignty in pardoning whom he thinkethcording to their sense the meaning must fit, and executing justice upon others ac- be this, if it have any argument with the cording to their deinerits. 7. What an preceeding verle; The covenant-making. answer can this be to this doubt, How can is not of man's will nor man's endeavour, God in justice deny life to such who seek but of Gods mercy; and how foolish this it according to the first covenant? To say, is, appeareth of intclt: Who could once he may well do it, because in his mercy think that man could alter the covenant ? he has fallen upon another way? Sure it And if ti ey say the meaning is, The way. seemech not fatisfactory, seeing still the lo heaven is not by man's doings, but by doubt remaineth; for though he should the new covenant, which mercy has found fall upou iwenry distinct ways, yer if he out, this were not to oppose man's doings deny life to such as seek it the first way, to God, as if they stood not in opposition he will fill seem unjust. 8. And to fay here, but man's doings unto the way by there was a receffity for this change, see- faith; and who can gather this new coing the old covenant was broken, and it venant out of these words, but God who was impoflible for man to get life thereby, Theweth mercy? However this cannot be is to fay indeed the thing which is true; looked on as any conclusion depending up.but (1.) we have no other ground for this on the former verse, if we understand it here, but what we may gather from the as they would have it understood; for he word mercy. And ( 2.) shall we think that said before, he would have mercy on whom the apostle, who labours to satisfy con he would have mercy; that is, according to sciences, would not have said so, if it had their senle, he takes what way in the new been to the purpose? sure it had been as covenant he will;-and so it will not follow foon said; and more apposite; yea, and far from thence, that it might not be of him more intelligible, to have said, The Lord that willeth and runeth; for according to cannot be accounted unrighteous in this, his good-pleasure that was the way before. because that covenant is broken, and so Finally, what wildness is in this interpre. useless as to life. Lastly, Though, we tation, to say the meaning is this; The hould grant all this, yet the main doubt / way is not of hin that willeth, nor of hiin remains, How comes it to pass; that some that runeth, but of him that believeth, take the new way to life, and so believe in through the mercy of God! Is of God Chrift, and sone not? According to their who Jheweth mercy, all one with of him exposition there is not a word of this here; that believeth through mercy? Any body and yet the cause seems to be plainly held may thus pervert scripture who please. forth in these words, I will have mercy on whom I will have mercy. And, to speak the

From verse 14. OBSERVE, truth, according to their opinion who make I. Carnal reason cannot easily take up the prine cause to be man's will, it might and understand the deep and profound have coine to pass that all should have mysteries of God, they do so far transcend taken this new way, and there should have the capacity and reach of the carnal mind; been no children of the fell; but any botherefore always we find the apostle, when

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