« ΠροηγούμενηΣυνέχεια »
talk doth not incan their persons, but that unde niably it must be applied to their posterities. And to apply them the other way, as though one was an elect, the other a reprobate, on purpose to be damned, without a possibility of escape, is a plot of the devil, to blindfold mankind by a multitude of words without knowledge : for no such inference can be drawn from that passage, that Jacob was made for salvation, and Esau for damnation. But observe, it must be applied to their posterities : see Genesis xxy. 23. And the Lord said to Rebecca, Two nations are in thy womb, and two manner of people, &c. shall be separated from thy bowels; and the one people shall be stronger than the other people, and the elder shall serve the younger.” Which came to pass in the reign of King David, when the Edomites were brought in subjection to the Israelites. (2 Sam. viji. 14.1 Chron. xviii. 13.) and that passage, Jacob have I loved, and Esau have I hated," was not spoken before the children were born, but hundreds of years after they were dead, by Mal. i. 1-2. Now, cannot any person who is unprejudi, ced, plainly discover, that the word “Jacob" here means the Jewish nation, which God saw fit to exalt to high national privileges; because Christ was to come through that lineage, &c.And as to « Esau have I hated," the word hate in scripture, frequently means loving in a less degree, &c. for instance-Christ sayeth, except a man hate his father, inother, and his own life also, he cannot be iny disciple the word hate, here means loving in a less degree, as we are to love God supremely; and lent favors in a less degrec, as belonging to him : so the passage “ Esau have I hated.”' meaneth, that God did not see fit to exalt the Edomites, to so high national privi. leges as the Jews; yet they were the next highest, for their land was given to them for a posses.
found no with tears," who rejected sa
elent, and berish Wichis return time
sion, which the Jews were not permitted to take from them, as they were going from Egypt to Oanaan, (Deut. ii. 4,5.) and that passage, (Heb. xii. 17.) which sayeth, that - Esau was rejected, and found no place of repentance, though he sought it carefully with tears," we must not therefrom infer, that it was God who rejected him, because he was a reprobate, but his father Isaac.
Take notice, at a certain time Esau went out a hunting, and on his return home, being at the point to perish with hunger, came into Jacob's tent, and desired refreshment; but Jacob attempted to make Esau's extremity his opportunity to grow rich, and to cheat him out of his birth-right for a mess of pottage ; and Esar rather than starve, promised to give it up.; and who can blame him, considering his distress. All that a man hath, will he give for his life, saith Satan :
Pthis is the truth, and you cannot deny it, Gen. xxv. 30, &c.) But there is no account that ever Jacob got the birth-right, but by Esau's continuing with his father, and being so rich, on Jacob's return; it appears, that he lived with his father, and was heir to the inheritance. Jacob got not any thing from Esau ; but Esau got a prosent from him. After this Isaac was deterinined to bless Esau, and commanded him to get yenison for that purpose; and while he was going for it, Rebecca told Jacob to kill kids, &c. and he should get the blessing : He saith, “ I shall get a curse instead of a blessing;"_she said, 6 the curse be on me, &c." and it appears as though she got it, as it was the means of her losing her idol's company during her life time; for there is no account of her being alive at his return. Scarcely had he told the lies to Isaac, and withdrawn, &c. but Esau came in, and thereby blind Isaac perceived the deception in full, and began to tremble exceedingly, by which Esau perceived what had
passed, and immediately lifted up his voice and wept, and sought after repentance; not in himself (for he had done nothing to repent of) but in his father Isaac. But Isaac would not take back the blessing, but said, Jacob is blessed, and shall be blessed, (Gen. xxvii. &c.) From this loss of the blessing, some people think Esau was reprobated and damned: but Paul saith, Heb. xi. 20, by faith Isaac blessed Jacob and Esau concerning things to come. Some forget to read that Esau was bles.. sed as well as Jacob, though not in so great a de. gree, and how could he be blest by faith if he were reprobated; (Gen. xxvii. 39-10). Esau was blessed with four things; the first two were like a part of Jacob's, viz. the dew of heaven, and the fatness of the earth-thirdly, by bis sword he was to live and fourthly, when he sliould have the dominion, he was to break Jacob's (or Jewish yoke from off his neck, which came to pass in the reign of Jehoram, the son of Jehosophat, 2 Chron. xxi. 8-10. And now to shew the inconsistency of thinking that Esau served Jacob the younger, it doth appear that Jacob served Esau; and moreover, that Jacob had no religion when he attempt. ed to cheat and lie, that being contrary to the spirit of Christianity. But it appears that he got converted afterwards, when on his way to Pandan aram; le lay to rest in the woods, and in the night he had a vision, in which he saw a ladder the top reaching to heaven, &c. Now as the lad. der had two sides, it represents the Godhead and Manhood of Christ, and the rounds, the different degrees of grace. If Jacob had been pious, doubt: less he would have realized the presence of God being there to protect him from the wild beasts; but his expression, “the Lord was in this place, and I knew it not," arguetli ignorance. Secondly, he adds, it is no other than the kouse of God and gate of heaven; which is the language of young converts. Thirdly, he made a vow, if God would give him fuod to eat, and raiment to put on, and bring him back in peace, that God should be his God; which certainly implies, that he did not serve God before as he did afterwards. (Genesis xxviii. 16.) ;
Observe, First, Jacob served Esau, was afraid of him, and ran from home twenty years, through scenes of sorrow, and had his wages changed not less than ten times-Secondly, when he set out to return, his past conduct created such fear in his breast, that he dared not see Esau's face, until by messengers he inquired, 66 may I come in peace ?”. And understanding that Esau with a bo. dy of men was coming to meet him, his sleep departed from him. He divided his host in two bands, and wrestled all night in prayer; and such fear surely denotes guilt. Thirdly, he sent a number of messengers with presents, and a message to Esau, calling him lord, as if bimself was the servant. Fourthly, Esau bowed not at all ; but Jaoob bowed not once, nor twice only, but seven times ; and then cried out, " I have seen thy face, as though I had seen the face of God.” Now if Esau was a reprobate, low could bis face have been as God's ?-nay, it would have been as the devil's. But as they had a joy. ful meeting together, like two christian brethren.. that had been some time absent; I therefore oonclude, that Jacob saw the image of God in bis brother Esau ; and in that sense, Esau's face might be said to be as the face of God, and in no other. And as the general tenor of Esau's conduct was not so bad as some part of Jacob's conduct, I therefrom conclude, thai Esau died in peace; and if ever I can be so happy as to get to glory, I expect to meet Esau there as well as Jacob, (Gen. xxxii. and xxxiii. &c.)
If I believed all things were decreed, I must
suppose that Pharaoh did the will of God in all things; seeing God decreed all luis thoughts, words and actions : and the will being the determining faculty, it must be, that whatever God decrces, he wills": therefore Pharaoh did the will of God, according to that doctrine, (Pand you cannot deny it. If the scripture be true, then Pharaoh doing the will of God, according to that doctrine, must be saved, according to the intimation of Christ; that whoever doeth the will of God is his brother, sister, and mother--observe, if all Pharaoh's conduct was decreed, he did as well as he could, and Peter as bad as he could; according to that doctrine then, which is the most praise or blame worthy? Again, if God decreed Pharaoh's conduct, did he not decree it right; and if so could it be wrong? If not, there was no sin, consequently no punishment; unless you say a man is punishable for doing right. Again, if God decreed Pharaoh should do as he did, why did he command him to act to the reverse ? Does he decree one thing and command another? If so, then you make God's decrees and commandments clash: for according to that doctrine, God's revealed will is that we should obey: and his decreed will is that we should disobey. Thus you make out that God has two wills right opposite to each other, which makes God divided against himself. Christ intimates, that which is divided against itself, cannot stand : If so, then Deity being divided, must fall, and of course the works of nature sink, and go to ruin. Thus we see the inconsistency of dividing and subdividing God's will.
There is no account of Pharaoh's heart being . more hard than others, until he became hardened; but it appeareth from Rom. v. 19, 20. that the hearts of all people are alike hard by nature. Well, saith one, what is the meaning of that scripture, For the same purpose have I raised