The Great Mystery of Godliness Opened, Exposition on verse · Verse 12
VERSE 12.
It was ſaid unto her, The elder ſhall ſerve the younger.
IN this Verſe our Apoſtle putteth down the ſpeech of God unto Rebekah, which we read of in Gen. 25.23. the Holy Ghoſt in that Chapter, telleth us that Rebekah having conceived twins, two children in her womb, and feeling the children to ſtrive in her womb, ſhe went to ask counſel of the Oracle of God, touching that matter, and the text ſaith, God gave her this Anſwer, two Nations are in thy womb, Rebekah, two manner of people ſhall be divided out of thy bowels, and the one people ſhall be mightier then the other, the elder ſhall ſerve the younger, theſe were the very words of God. Now theſe words our Apoſtle bringeth to prove, that Gods promiſe of mercy, grace, righteouſneſſe, life and ſalvation, did not, nor doth not, belong to all that came of Abraham and Iſaac by the courſe of Nature, and that all Gods promiſes appertained not to the Iſraelites; for, ſaith the Apoſtle, before thoſe children, (which Rebekah had conceived in her womb by Iſaac our Father,) before they were born, when they had neither done good nor evil, It was thus ſaid unto Rebekah, The elder of thy children ſhall ſerve the younger; therefore thoſe promiſes of God belong not to all that came of Abraham and Iſaac by courſe of nature.
Now the words of this verſe they are thus to be conceived, That it was ſaid unto Rebekah even by God himſelf, that the elder of her children ſhould ſerve the younger, and ſhould be in ſubjection to the younger, and that the younger ſhould rule over the elder: And that this ſhould be made good, both perſonally in their perſons, and alſo hiſtorically in the Idumeans, or Edomites which came of Eſau, and in the Iſraelites, which came of Jacob: yea I (withal) farther ſhewed you in laying open theſe words, that theſe words had not onelyonly a reſpect to a temporal Dominion and ſervitude, the one ſhould be a lord, and the other a ſervant; but they had a ſpiritual meaning, and had reſpect to things concerning ſalvation and damnation; and under theſe words, the elder ſhall ſerve the younger, we muſt underſtand, that the one of Rebekahs children was choſen to ſalvation, and the other refuſed and caſt off to damnation, ſo that we are thus to conceive the meaning of theſe words.
Now (to come to ſtand upon the verſe more particularly) you ſee here, our Apoſtle affirmeth it was thus ſaid unto Rebekah, even by God himſelf who cannot lye, the elder of thy children ſhall ſerve the younger. I will not curiouſly ſtand here to ſearch in what manner, or how the Lord made this known unto Rebekah, touching the different eſtate of her children, whether by dream, by viſion, by Urim, or Prophet, a certain truth it is ſhe received ſuch an Oracle from God, the Apoſtle affirmeth it, that it was thus revealed by God who cannot lye, he did manifeſt and make known thus much unto Rebekah, when ſhe was thus with child with her two children, that the elder ſhould ſerve the younger, and that the one was received, and the other rejected; which thing (without queſtion) when Rebekah heard it, no doubt it troubled her much, ſhe not being without natural affection; for a woman having two children in her womb, and receiving this Anſwer from God conſulting with him, that the one was received of God, and the other rejected and caſt off, it would be a hard Anſwer: For a woman to conſider, ſurely one of my children is an elect child of God, and the other a reprobate, ſo doubtleſſe it was a very unwelcome, and a harſh and a very unpleaſing anſwer unto her; and yet we find, that this good woman did not once mutter or reaſon againſt that Anſwer which was given unto her, we find not one ſuch thing in the Book of God: ſhe might have thought, alas, what? one of my children reprobated to be damned in hell; but ſhe never uttered a word againſt this Anſwer of God, but quieted her ſelf in the good will of God revealed unto her, and contented her ſelf in the good will and pleaſure of God thus delivered unto her. Indeed we find, that afterwards ſhe ſet her love upon Jacob chiefly, and uſed means, (though ſhe failed in it,) as appeareth in Gen. 27.6. to the 14. ſhe uſed means to get the ſpecial bleſſing, ſhe took away her chief love from Eſau, and ſet it upon her ſon Jacob, her youngeſt ſon, that ſhould be lord over his brother, and therein ſhe followed the good will of God, yet we find ſhe did not once open her mouth to mutter againſt the good will of God for her ſon Eſau's rejection.
Her example is imitable, it is to be imitated and followed of us; we are according to the example of this holy woman Rebekah, to reſt and to quiet our ſelves in the good will of God made known unto us, touching the things that concern our ſelves, or our children, or thoſe that belong unto us; and not anſwer, or open our mouthes to mutter againſt this good will of God, though it ſeem clean croſſe and contrary to our corrupt reaſon, but to quiet our ſelves in God, and not to repine againſt him; for it is a bitter fruit of our curſed corruption, for a man, or a woman to mutter and reaſon againſt the good Will of God, in ſuch things as are harſh and hard, and unpleaſing unto us. As (to keep to the point) if ſo be a Mother, looking upon her little Infant, lying in her lap, born of her body, have thus thought, Alas my poor Babe, I make much of thee, I tender thee, I nouriſh thee, I dandle thee, and yet it may be thou art a reprobate, it may be thou art rejected of God, it may be thou ſhalt one day become a firebrand of hell; this is impious and monſtrous, and not to be thought on, for it is a ſecret, and ſecret things belong to the Lord, Deut. 29.29. (nay what do I propound this?) For ſome women there be, that have diſcovered thus much; this hath been their very thought: they have thought, I nouriſh thee my child, and cheriſh and dandle thee, and yet it may be thou art not a child of God, but a reprobate; this is wicked and impious, and this is to go beyond our compaſſe, to know whether the poor infant belongeth unto God, or no, for ſecret things belong unto God, Deut. 29.29. and we are not to meddle with them: what if the Lord ſhould ſay unto a mother, as he ſaid unto Rebekah, this little infant of thine that thou doeſt make ſo much of, I have caſt it out, and have refuſed it, it is a reprobate, it is out of my love and favour, we are then after the example of this woman Rebekah, to truſt confidently in this Will of God revealed, with contentation, and not to mutter, no not in our very ſecret thoughts: for the Will and Counſel of God, though it be many times ſecret, yet aſſuredly it is ever juſt, yea that that is revealed unto us in the holy Word of God, concerning the matters of duty, or practiſe, or faith, or whatſoever it is, we muſt reſt upon it, and not mutter againſt it.
Come we now to ſtand upon the ſpeech of God himſelf, the elder ſhall ſerve the younger; theſe words being underſtood, (as before we have heard) they do afford unto us two things of ſpecial good uſe and conſequence; as firſt of all, it being thus ſpoken to Rebekah, and that according to Gods eternal purpoſe, and unchangeable Decree, even of him that cannot lye; the Doctrine hence is this,
Doctrine. That not only the everlaſting and heavenly eſtate and condition of men, but alſo the different eſtates and conditions of men here in this world are ordered by Gods decree, and by his appointment, ſome to be ſuperiours, and ſome to be inferiours, even the ſeveral conditions of men in this world, they are ordered by the decree of God, and by his will and appointment, ſome are Kings, ſome are Princes, ſome are Magiſtrates, ſome Miniſters, and others in place of inferiority; ſome rich, ſome poor, ſome publique perſons, ſome private perſons, it cometh not by hab, nab, by hap or chance, but by the will and appointment of God; and every mans ſeveral eſtate and condition in this world is allotted unto him according to the good will and pleaſure of God, one ſhall be a ſervant, and the other a lord. And to this purpoſe ſpeaketh Hannah, in the 1 Sam. 2.7, 8. ſaith ſhe, The Lord maketh poor, and maketh rich, he bringeth low, and he exalteth, he lifteth up the poor out of the mire, and raiſeth the needy from the dunghill: and hence it is Paul ſaith he was an Apoſtle by the will of God, in Col. 1.1, 6. Paul an Apoſtle of Ieſus Chriſt, by the will of God, and Gods eternal counſel: And in Gal. 1.15. he ſaith, God did ſeparate him from the womb, and ſet him apart to the office of Apoſtleſhip, yea from everlaſting: and thus the Lord Jeſus was called from the womb, and ſet apart to be the Mediatour of the new Covenant, Eſay 49.1. & Joh. 6.27. conferred together, God the Father ſet him apart from everlaſting to the office of Mediatourſhip, and ſealed him, and Jer. 1.5. the Lord ſaith, he ſanctified Jeremiah from the very womb of his mother, and ordained him in his decree before he came out of his Mothers belly to be a Prophet unto the Nations: and in Gen. 45.5. it is ſaid of Joſeph, that God ſent him unto Egypt before to be the preſerver of his Father and brethren, you ſold me (ſaith he) indeed, but it was the Act of God that ſent me to relieve you. Dan. 5.21. ſaith Daniel, the moſt high God of heaven and earth, he appointeth over the Kingdomes of men whomſoever he pleaſeth, he ſetteth up, and pulleth down: the Scripture is plentiful, to prove that the different eſtates of men are ordered and changed by God himſelf.
Reaſon. Becauſe Gods will and appointment, and providence hath a hand in all things that come to paſſe in this world, even the coming to paſſe of ſinne it ſelf is ordered and guided by the Lord to a good end; yea the wonderful providence of God doth clearly ſhine, and manifeſtly appeareth, in that inequality that is amongſt men, that ſome are in high place, ſome in low, ſome are Magiſtrates, ſome Governours, ſome Kings, ſome beggers; herein appeareth the wonderful providence of God, for God he is able, and doth, out of the ſeveral and ſundry degrees of men, gather a ſweet harmonious agreement, for the maintaining of civil ſociety and fellowſhip between man and man, with which it could not ſtand, that howſoever they be all of one nature, fleſh and blood, Kings with ſlaves, yet it is the wiſdom of God thus to diſpoſe them into a ſweet harmony and agreement, without which it would fail.
Firſt of all, this may ſerve unto us, as a prop unto our faith, even to Ʋſe 1 ſtrengthen our faith in the providence and goodneſſe of God, touching Gods protection, and aſſiſtance of us, in our lawful callings, and particular calling and conditions of life, this may tell us, and teach us, that the Lord having called us, and ſet us into any honeſt ſtate and calling, and condition of life, (we going on in it with a good conſcience,) we may be aſſured that the Lord will protect and defend us, and help and aſſiſt us, ſo far as he ſeeth good, for the doing of the duties of it, the Lord ſevered us from the womb, and ſet us apart to this particular eſtate of life, he hath given us gifts fitting for it, and willing minds to practiſe it, will not he then ſtrengthen us in our calling? aſſuredly to the end he will ſo far as may be for his glory, and our good, it is an excellent ſpeech of David, Pſal. 22.9, 10, 11. thou diddeſt draw me out of the womb, thou gaveſt me hope at the mothers breſt. I was caſt upon thee from my mothers belly, therefore now do not fail me, when troubles are at hand: thus may we pray unto God, and ſay, Lord, thou haſt ſent me, and ſevered me to this place and calling, I am a Magiſtrate, a Miniſter, of this trade, or that calling, now Lord draw near unto me, and ſtrengthen me, and defend me in this my calling; this we may pray with much confidence and aſſurance.
Upon this ground we muſt learn contentment, with the ſtate and condition Ʋſe 2 of life in which we are, whatſoever it be; for beggers muſt not be chooſers, and we are all no better, yea alſo, we muſt learn patience, and contentment, that we do practiſe the duties of our callings, in which we are, though we find many blocks and ſtones, and rubs in the way, go on in thy duty comfortably, it may be thou art in a mean eſtate and condition in the world, an underling, it may be thou art a ſervant, and under a very hard Maſter, as Jacob was under the churliſh Laban, who ſaith, he was pinched with the froſt by night, and burned with the Sun by day, and broke his ſleep, and Laban changed his wages ten times: it is Gods good will and pleaſure, thou ſhouldeſt ſerve ſuch a Maſter; Oh learn to lay aſide all muttering and murmuring, as to ſay, why ſhould not I be made a Maſter, as well as a ſervant? but remember it is Gods appointment of thee to that ſervice. Again, art thou poor in regard of the outward good things of this life, thou haſt ſcarce from hand to mouth to feed thy body and belly withal; know, it is the will of God thou ſhouldſt have but little, and thou art to be contented with it, and be as thankful for this as thou wouldeſt for a richer, and ever reſt contented; take heed of whining and repining, Oh I ſhall come to beggery, I ſhall come to the almes of the Pariſh; but learn thy duty, to be contented with the eſtate and portion that cometh by the appointment of God, and withal conſider two things:
Firſt the eſtate and condition of life in which thou art, being appointed unto thee by the Lord, it is doubtleſſe the beſt eſtate and beſt condition for thee, be it poor or rich, thou being a child of God; for God willing thy eternal and everlaſting good, he doth will that that is fitting for thee in this tranſitory paſſage in the world.
Again, conſider the good things of this life being no ſure ſignes of Gods favour; now then if thou be diſcontented with that part or portion of the good thing thou enjoyeſt in the uſe of lawful means, and art ever whining and repining, and ſayeſt, I ſhall come to miſery and beggery, I ſhall come to the almes of the Pariſh, or ſuch like, it is more then a probable ſign thou art not in the favour of God, nor a child of God, for together with the outward good things of this life, God giveth to his children contentedneſſe of mind, he giveth unto them wealth without woe, and ſtore without ſore, yea in Pſal. 127.3. God giveth his beloved reſt and contentedneſſe; learn we then every one of us to be contented, and conſider, thy dwelling here or there, in a fair houſe, or in a foul, it is the will of God, thou ſhouldeſt have it, and for thy calling be it rich or poor, to be contented; do not leave thy ſtation, or place of calling, out of a diſcontentedneſſe, and run to Virginia, or New-England, and I know not whither, aſſuredly the hand of God will follow that man; he doth withdraw himſelf from the Lords protection, and the curſe of God will follow him; and whatſoever he putteth his hand to, though he may remove to better his eſtate, yet not out of diſcontentedneſſe, for this is a bitter fruit of our curſed corruption, for the meaneſt thing we have is more then we deſerve at Gods hand; therefore learn to rely upon Gods providence and appointment in thy lawful place and calling.
It was ſaid unto her, The elder ſhall ſerve the younger.
As it is written, I have loved Iacob, and hated Eſau.
COme we now to the ſecond thing to be handled in theſe words. And in the ſecond place, it being thus ſpoken unto Rebekah by God himſelf, and that according to Gods eternal and unchangeable decree, the elder ſhall ſerve the younger, it further pointeth out the efficacy and force of Gods eternal election: and we may hence further take up this concluſion,
Doctr. That Gods decree touching his election of ſome unto life and glory in heaven, it is a moſt powerful, and a moſt effectual Decree; exceeding great is the efficacy and force of Gods eternal election. And this may eaſily be conceived ſo to be, that the election of God is ſo effectual and powerful, and ſo full of efficacy, if ſo be we duly conſider the fruits and effects of it, it is ſo effectual, that it altereth both the Law of Nature, and the corruption of nature: as firſt of all, Gods election, it altereth the law of nature; that appeareth in this example of Jacob and of Eſau: for whereas by the law of Nature, the younger ſhould ſerve the elder, and the elder ſhould have dominion over the younger; now you ſee, by the eternal purpoſe and decree of God touching election, the elder is made ſubject unto the younger, and the younger is advanced above the elder. Again, Gods eternal election, it altereth alſo the corruption of Nature, as we may eaſily inſtance in this example of Jacob and Eſau; for Jacob being one belonging to Gods election, God wrought upon him by his Spirit, God ſet him out of the ſtate of Nature into the ſtate of grace, they being both in one eſtate by Nature, conceived and born in ſin alike, yet Gods eternal election maketh a ſeparation between them, it leaveth the one in the eſtate of Nature, and calleth the other in the ſtate of grace, yea in time it changeth the corrupt nature of man, and it correcteth the ſtubbornneſſe of Nature, and in time it bringeth forth an alteration and a change in the ſoules of men, it changeth them in time; from what? even from the ſtate of ignorance, and unbelief, and hardneſſe of heart, and diſobedience to the will of God; it changeth them into ſaving faith, ſaving knowledge, ſoftneſſe of heart, pliableneſſe to the Will of God, and holy obedience to the will of God in all things; ſo powerful, and ſo effectual is Gods eternal election. And to prove this a little further, Firſt of all, this is that which God himſelf ſpeaketh of in Ezek. 36.26. where the Lord ſaith, he would take away the ſtony hearts out of his people, (out of what people? ſuch as belonged to his election,) and give unto them a heart of fleſh: to this purpoſe alſo is that, in Act. 13.48. where the text ſaith, that as many of the Gentiles as were ordained to eternal life, they believed, when they heard Paul and Barnabas preach unto them, ſuch was the force of their preordination, and fore-appointing to eternal life and ſalvation, as that it wrought in them this alteration, upon the preaching of the Goſpel, it changed them from unbelief, to ſaving faith; and in Epheſ. 1.4. the Apoſtle ſaith, God hath choſen us in Chriſt, before the foundation of the world, that we ſhould be holy, and without blame before him in love; plainly teaching us this very point, that true knowledge, true faith, true holineſſe, they are fruits, neceſſarily following upon Gods eternal election, God having choſen us to this end, he is not fruſtrate of his end, but it cometh to paſſe. And hence it is the Apoſtle calleth ſaving faith, the faith of Gods elect, as a thing properly belonging to Gods elect, and a proper fruit of Gods eternal election, Titus 1.1. and in 1 Pet. 1.2. the Apoſtle telleth thoſe to whom he writeth his Epiſtle, that they were elect of God, according to the foreknowledge of God, unto ſanctification of the Spirit. Thus we ſee it evident and plain unto us, that indeed, ſo powerful and ſo effectual, is Gods eternal election, as that it altereth the Law of Nature, and the corruption of nature, and in time it bringeth forth in alteration and change in the ſoul of man, changing from the ſtate of ignorance and rebellion, to ſaving knowledge, and ſaving faith, ſoftneſſe of heart, and holy obedience.
And it muſt needs be ſo, Reaſon. Becauſe as God hath choſen and ordained ſome to life and glory in heaven, ſo hath he in his eternal counſel and decree ordained, that thoſe men ſo choſen, ſhall be fitted for life and glory in heaven, before they come to the poſſeſſion of it, and that by working in them ſaving knowledge, ſaving faith, and true holineſſe, without which no man ſhall ever ſee God to his comfort, Heb. 12.14. or ever enter into the Kingdom of God, Col. 1.12. he maketh them firſt meet for it; ſo that this is certainly a truth, that Gods election doth change both Law of Nature, and corruption of Nature.
Firſt of all, this truth being duly conſidered, may ſerve (in the firſt place) Ʋſe 1 to keep us from raſh Judgments, to teach us to take heed, that we never take upon us to determine of the final eſtate of any man, to give a definitive ſentence of any mans eſtate, be he never ſo wicked, never ſo vile or curſed in the courſe of his life, to brand him with the black note of a Reprobate, and to ſay peremptorily ſuch an one is a Reprobate: for who can tell whether ſuch a one poſting on in ſinne, whether he belong to Gods election, or no; or whether he will ſo continue to the end of his life, for he may be one that belongeth to Gods election; and if he do, then certainly the election of God will be effectual, for the working of a change in him; it will alter the corruption of his heart, and turn him, and make him a new man, it will turn him from his ſtiffneſſe and rebellion, and make him pliable to the will of God, and change him, and bring him from the ſtate of ignorance and unbelief, rebellion and hardneſſe of heart, unto the ſtate of ſaving faith, ſaving knowledge, and holy obedience to the will of God; yea the Lord hath a time of calling, and working upon the ſouls of men, ſome at one hour, ſome at another; converting ſome at the third hour, ſome at the ſixth hour, ſome at the ninth hour, yea ſome at the eleventh hour, Matth. 20.3, 4, 5. ſo that this muſt teach us, not too raſhly to condemn any man unconverted, or uncalled. Ʋſe 2
Again, Is this ſo, that Gods eternal election is ſo powerful, and ſo effectual, as that it altereth the corruption of nature in time? ſurely then upon this ground it followeth neceſſarily, that a man may come to know, and to be aſſured of it, that he is one belonging to Gods election, and that he is in particular in the number of Gods choſen: would any man know it? (no doubt every man deſireth it,) would any man know he belongeth to Gods election? ſurely a man need not in this caſe, to climb up into heaven, and pry into the ſecret cloſet of the Lord, and ſearch the Court-Rolls of heaven, whether he be there written, or no; no, he may take a ſhorter courſe, let him look into himſelf, and dive into his own heart and ſoul, try and examine how the caſe and ſtate ſtands with him in reſpect of his own ſoul, and if in his own ſoul he find that upon due tryal and examination, this effect is wrought in him, that he is now changed from what he was wont to be in his will, in his affection, in his mind, and in the courſe of his life, now not a drunkard, or a proud perſon, as he was wont to be, now he is ſet out of the ſtate of Ignorance and unbelief, and diſobedience to the will of God, into the ſtate of ſaving knowledge, ſaving faith, ſoftneſſe and pliableneſſe to the will of God; more particularly, if ſo be now he find that he hath a new light ſet up in his mind, his mind is inlightened with A glorious light, by which he is able to underſtand the will of God, and the wayes of God, and the things of God, which the natural man perceiveth not; and he findeth his will diſpoſed otherwiſe then it was, heretofore he was ſtout and ſtubborn, and diſobedient to the will of God revealed in his Word; but now he findeth in his heart plyableneſs, & yeelding to the Word of God; no ſooner can the Lord command a duty to be done, but his heart anſwereth, Lord, this is my duty, I ought to do it, and I will certainly do it: ſo when God forbiddeth a ſin, be it what it will be, pride, covetouſneſſe, Sabbath-breaking, he anſwereth, I confeſſe it is my ſin, and I will forſake and leave it: when the Lord forbiddeth his pride, his gariſhneſſe of apparel, and long ſhaggy hair, he will leave it off; and alſo he findeth, whereas it was odious and hateful for him to recapitulate and repeat the Word of God after publique exerciſes; now he findeth it delightful to him, and is made able in ſome meaſure (he being truly ſet at liberty,) to follow the holy will of God, or whatſoever the Lord revealeth in his Word, he will imbrace the duty, and omit and hate the ſin, be it whatſoever it will be; here is a good evidence, and upon this ground a man may certainly conclude, that he belongeth to Gods election, he yeeldeth obedience to all the Commandements of God, no Commandement is hard unto him, but he intirely yeeldeth to the whole, though imperfectly.
Object. Indeed the Papiſts deny this, that a man in the time of this life can come to be aſſured, that hr is in the ſtate of grace and ſalvation, by any ordinary courſe; by Extraordinary courſe and Revelation, (they ſay he may) but not by any ordinary courſe.
Anſw. Herein they are deceived, for a man may by an ordinary courſe, by ſecret examination of his own heart and will, ſearching his Illumination, Faith, and Obedience, he may know it infallibly. Let us therefore hereby try and examine our ſelves, and not preſume that we belong unto God, when indeed there is no ſuch matter, and never find this alteration and change wrought in our hearts and ſoules; but men are the ſame to day as they were before, ſtill the ſame; Ruffians yeſterday, the ſame to day; Drunkards yeſterday, the ſame to day; Sabbath-breakers the laſt Sabbath, and Sabbath-breakers ſtill; And onelyonly live as they are led by the light of Reaſon, and the ſtate of Nature, to live a civil, honeſt, orderly life. And for men or women upon this ground to perſwade themſelves that they thus belong unto Gods election, they deceive themſelves: For there muſt be a further change wrought, it is not thy civil honeſty that will ſerve turn, thou muſt have thy old rotten and corrupt heart taken out of thee; Oh what ſtriving will there be before that this be done? but this thou muſt find, even an alteration and a change, that thou art now changed from the ſtate of ignorance, and unbelief, into the ſtate of ſaving knowledg and faith, and obedience to the wole Will of God; and then thou mayſt conclude, certainly I am in the number of Gods choſen, if thou reſt upon thy Civil honeſty, it is a rotten ground, and foundation, it will plunge thy ſoul into the bottom of hell, when thou haſt moſt need of comfort: labour therefore to find this change wrought in thee. Come we now to the thirteenth verſe.