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ress, and christian courage and faithfulness I was bound to obey his Maker in all things of their ancestors; for the Jews looked on required, tho' the Lord had never made this as one of their privileges, that they a promise of

a promise of any reward upon the perwere Israelites, descended of excellent and formance; yet for the further encouragemighty Jacob, and so would have taken it ment of people unto obedience, he thought ill to have had this title denied unto them, fit to hire man to it, and for that cause and would have looked on such, as ac did enter into a covenant and paction, and counting them degenerate persons : Paul therein engaged himself to beltow fuch fays, Who are Ifraelites.

and such blessings, upon condition of oIII. It pleased the Lord, out of his match bedience: for this law being thus proposless and free love, to make choice of the ed covenant-ways, is here termed, the cofeed of Abraham, among all the tribes of venants; and the tables of the law are the earth, to be his first-born, Exod. iv, 22. called, the tables of the covenant, as conto bring into a covenant-state, tho' their taining the sum of all that which God refather was an Amorite, and their mother quireth of man, and man engageth, or an Hittite, Ezek. xvi. 3. 8. so that they cught to engage to perform. were the only people of God upon the face VIII. The people of the Jews, as they of the earth; for them only did he choose were in many particulars privileged beyond to be his peculiar treasure, and his visible all the people of the world beside; so in church upon earth; to them belonged the this, that they had the Lord seting down adoption. See Deut. iv. 37. X. 15. and xiv. laws to them, as they were a commɔn2. Acts xiji. 17. Exod. xix. 15. Psal. cv. 6.. wealth, and so were a state under no legifand cxlv. 4.

lative power but God, he it was who preIV. It is a potable and excellent privi- scribed all their municipal laws, and so lege, whatever carnal wretches think, to their government was really a theocracy: be a visible church to the Lord, and made it is another of their privileges, that to partakers of all these allowances which them belonged ihe giving of the law, viz. juchurch-members have a right unto: it is dicial. one of the privileges of the Jews, that IX. Seeing it is impossible to please God to them belonged the adoption.

any way except that which he has carved V. It is the excellency and glory of a out himself, all other service being only land to have the ordinances of God in life will-worship; these are a people much priand power among them, the signs of God's vileged, who are not left to their own inpresence, and dwelling in the midst of vention in this, but have the way plainly them, defending them, hearing their pray cui' out to their hand: and of all people, ers, making his mind known unto them, these are the happiest who have the true and otherways holding forth proofs of his God as the object of their worship, and love and good-will: it is another privilege, the right vay laid open how that true that theirs was the glory, to them belong: God must be worshiped: such are the only

privileged people, who have the service of VI. It is a merey much to be valued, God. (however ignorant folks think otherways, X. Howbeit the Lord thought fit to who love licentiousness) for a people to deal with the infant church of the Jews, have the mind of God explained uno otherways than now under the gospel, them, that they may know how to walk viz. by types, and figures, and ceremonies, before the Lord; it is no small privilege and such like, and to hold forth his coindeed, that they had the covenants. renant in a manner like a covenant of VII. Though map, as being a creature, works; yet really he entered into a core:


ed the glory.

napt of grace with such; a covenant which and may be a standing church for a long was free, and full of free grace, wherein time, and yet at length God may be fo whatever was promised was freely promis- provoked with their fins as to unchurch ed, man doing nothing which might merit them, and cast them off, and declare them at God's hand: it was a covenant of pro- to be Lo-ammi, for all that: for this the mises, all freely granted and given, and apostle doth infinuate here, and this is the therefore this covenant of grace is called, ground of his following discourse. the promises, as being nothing but all pro- XV. The more famous a church has miles.

been for advantages and external privileges, XI. Let a nation have whatever riches, it should go nearer the heart of any of honours, and other carnal things imaginable, God's children, to know or hear of their and want the offer of this excellent cove- off-casting: for Paul hereby confirmeth the nant of free grace, their condition is sad reality of the grief of his heart for their and lamentable; and these are the only condition. honoured and privileged people who have this covenant most fully, clearly, and From Christ's description observe, powerfully laid open unto them. These privileged Jews, they had the promises. I. As there was a necessity that justice

XII. Tho' men of the earth glory in might be satisfied by the fame nature that this, that they are the posterity of such linned, Heb. ii. 14. so also for our behoof who have been in great honour and esteem and advantage, there was a necessity that in a world, for valour, wealth, greatness, Christ Jesus our Mediator should be man, and the like; yet it is far more advantage to suffer and obey for us, and make interous to be the posterity of such as have cession, as a sympathizing high-priest, Heb. been in covenant with God, seeing this vii

. 24. 25. 26. and accordingly Christ, in covenant-relation descends from parents to the fulness of time, took on him our nature, children, and thereby, with their parents, and became really man, having all the naare accounted members of the visible tural and essential properties, which nechurch, having a right to all the privi- cessarily and inseparably agree to man, leges which do belong to such : therefore Luke xxiv. 39. John xx. 27. i John i. 1, as another privilege, it is said, Of whom being made of one blood with the rest of are the fathers.

his brechren, having his genealogy from XIII. The Jews, the posterity of Abra Adam, Luke iii. 38. and he is hence callham, Isaac, and Jacob, have this to boasted, the Son of man, Matth. viii. 20. and of, that no people ever had, or ever will x. 23. and our brother, Heb. ii. 17. and have, viz. that the promised Messias, the fo here, he is come of the Jews, as conSaviour of the world, came of them, and cerning the flesh; which clearly pointeth took his human nature.from among them: forth his human nature; it being added, to and it will not be natural kindred that any clear how he came of the Jews. can reckon 'to Christ that will prove fav- II. As our Mediator was man, and being; but only a new creature will be ac- hoved to be so because of our necessities; cepted, whether the person be a Jew or a so that what he did and suffered might be Barbarian, &c.; of the Jews, as concerning available and fatisfactory, he was really and the flesh, Christ came, and yet they were truly God, equal with the Father in power cast off for all that.

and glory, and is called, the true God, XIV. A particular vifible church may 1 John v. 20. so is he here called, God, be honoured with many external privi- absolutely, (with an article too, as Acts leges, yea, and privileges not ordinary, 1 xx. 28.) without

xx. 28.) without any restriction or limitaX x 2


tion, or any circumstance which may im- doth this epithet blessed, belong, as Rom. port an impropriety of speech, as there is, i. 25. he is God blessed for ever. when this also is given to men, Exod. vii. VI. Christ Jesus is the eternal and un1. Plal. Ixxxii. 6. yea, with such additions, changeable Jehovah; he was from all eteras do more forcibly evince the same, be- nity, and will continue blessed in himself ing called, God over all

, blessed for ever; to all eternity: he is God blessed for ever, where tho' it be attributed to Christ by See John xvii. 5. i. 1. and viii. 58. Prov. way of a predicare, and not as a subject; viii. 22. 23. yer it signifieth not any divine perfection, VII. Howbeit Christ, when he came but the divine substance no less than when down in the form of a fervant, bumbled it is predicated of the Father, 1 Kings himself

, and was of no reputation, Phil. ii. 7. xviii . 21. yea, and sometimes it is attribut. 8. and was despised, and accounted stricken

, ed by way of a subject to Christ, Isa. xxxv. fmiten of God, and afflicted, Ifa. liii. 3. 4. 4. with Matth. i. 21.

yet considering how the same one who was Ill, Albeit these two natures in Christ, so far humbled, was God equal with the be really distinct, so as what is attributed Father, the fountain of all blessedness, eto the one, cannot be properly attributed ternal, and omnipotent, it should abunto the other; it cannot be said of the God- dantly commend him to the hearts both of head, that it came of the Jews; nor of the Jews and Gentiles; for that the Jews might manhood, that it was from eternity, and no more have a prejudice at this son of self-blessed; yet Christ has but one person, Mary, who was the Messiah, nor at the toth these natures being united, not na- way of life by him, he adds this descripturally, into the fame essence, essential tion of Christ in his two natures, and to properties, or nature, but perfonally; the fets him forth as a complete Mediator, second person of the Trinity assuming the thoroughly furnished for his work, being human nature into the same subsistence with both God and man, and God and man in itself, so that both those natures do not one perfon : therefore he adds, Who is concur as parts of the fame person; for his over all, God blesed for ever. divine nature was a complete person before VIII. As all the descriptions of Christ, his incarnation : for here it is the fame in his person, natures, and offices, serve person who came of the Jews, who is said to commend him to us, and to point him to be God cver all, blessed for ever. See forth to be truly excellent in himself, and Heb. ii. 16. Phil. ii. 7. Rom. i. 3. 4. worthy of all acceptation; so we thould

IV. As Christ is transcendent and ex never hear him spoken of, or commended, cellent in himself, being the chief among but our hearts should run after him, and ten thousand, and every way matchless and our souls should close with him chearfully incomparable; so hath he power and au as the apostle doth here, who faith, Whs thority over all things in heaven and in is over all, God blessed for ever. Amen. See earth, 1 Cor. xv. 27. John iii. 31. he is Gal. i. 5. over all; this omnipotency, as his divine IX. The more that Christ, and the way nature, he hath not from the Father by of falvation thro' faith in him, be cast á way, of gifs, as he had his exaltation, Eph. by oihers, ard rejected as vain, the mor i. 21. Phil. ii. 9. but by eternal generation, should the faithful avouch him, and thei and so this his omnipotence proves him to

interest in him, and their resolution to ad have been God.

here to him, and chose him as their por V. God only is blessed in and of him. tion, and reit upon him alone for salvation felf, and the author of all blessings to for now when the Jews were undervalu obers; he is self- blessed, and to him only'ing Christ, and the way of justificacion ehr


him, he will stand the more to it, by fay, sure the apostle's answers say as much as ig, Amen. God blessed for ever. Ainen. that his word had not taken effect, if there

had not been fome true Ifraelites, fome VERSE 6. Not as though the word of God true seed or children of the promise; but

bath taken none effect. For they are not this purpose of God according to election all Ifrael, which are of Israel.

might have stood, though the elder had.

never served the younger, contrary to verFter the apostle has hinted at as much les 11. 12. 2. Notwithstanding of all this

as that they were unchurched, and word, it might have come to pais, that not. cast off for the most part, and now a peo

one soul should have been saved, and there ple without the reach of the promises, and never had been a child of promise; elpe: so without hope of heaven; he now com- cially considering, that it is affirmed by eth to answer the objection which would them, that it is in man's power to believe be made against it. It might be said, If or not, as he pleaseth; but Paul clearly we be thus rejected and unchurched, as affirmeth the contrary: 3. If so there you alledge, then there is not a promise could be no ground for this objection; of grace and glory, that we can expect, Paul could never have imagined, that it Shall be accomplished in us; for such as would once have entered into their minds: are without the visible church, can have for what colour of reason, yea, or of sense do hope of any of these promises : but either, is in this, If we be rejected because then if it be io, it will follow, that the of not believing in Christ, then the word word of God hath taken none effect; that of God, wherein he declareth, that all is, it will follow, that that comfortable that believe not shall be rejected, Thall be promise made to Abraham, I will be thy of none effect, and fail; and so surely the God, and the God of thy feed, (wherein Jews could not have taken it up fo.. 4. And grace and glory, and things tending to the if this was not the Jews meaning, neither good of a soul, and communion with God was it the apostle's meaning, otherways he here or hereafter, is promised,) thould had not taken notice of their objection at not be accomplished, but fail, and prove of all, and so had no way removed it, which none effect. To this he answereth, Not is not only false, but blasphemous. 5. And as though the word of God had taken none put the case, that both the Jews and the effect: Granting the consequence to be apostle had taken up the word of God in true, that the promises of God cannot this sense, yet I am sure his aniwers would fajl, the Lord is true, and it is impossible have been altogether impertinent; for if that he should lie; but he denieth the con- so, what needed he ever have distinguishsequence, or that it will follow, that be- ed true Ifraelites from or hers thai are of cause the most part of the Jews are now Ifrael, and the children of the flesh from the cat off, that therefore God's promises Children of the promise ; and thereby fignihould fail: where, by the word of God, we fy, that the word failed not to the true Ilare not to understand, with Arminians, the raelites, and the children of the promise, general offers of the gospel, which are whereas it failed not either to the rest, if made to all, without any difference; or that this be the meaning of it? So then the word wherein he declarech his purpose to words must not be taken up thus, as sig. save all them that believe, and condemn nitying God's mind to account such as bethem that believe not; for then, 1. this lieve, children and heirs of the promises, word of God had taken effect, tho' there or of life eternal, and such as believe not, had not been one soul saved, for it had strangers to these pro nises, and to lite; remaiged crue upon the other part; but | but by the word of God, is here meant,


the promises of special note made to the disputed for the contrary, and were ready elect ones; the promife of life and falva- to object against the apoitle, and to put him tion, which, cho' proclaimed and declared to answer. to all such as are of Israel, to the children III. Altho' the church of God be a comof the flesh and of the promise, even to pany of such as profess faith in Christ Je. all the visible church, yet doth properly | sus, yet all that are within the visible belong to the elect ones; and as to such church are not meinbers of Christ's in vilithey shall always take effect, tho' all the ble or mystical body, and have not true relt be rejected, and unchurched. And

And and lively faith, but even under a profelthat notwithstanding of the rejection of fion may be utterly void of grace and the most part of the Jews, yet these spe- godliness : All that are of Israel, are not cial and spiritual promises made to the elect Ifrael. fhall never fail, he proveth, unto verse 14.

IV. Though there be several privileges and in this verse is his first argument, in belonging to the visible church, and the these words, For they are not all Ifrael, particular members thereof; yet it is not who are of Ifrael; as if he had said, You to such as visible members that all the prothink that the saving promises, compre- mises of the covenant of grace do belong; hended under that great one, I will be thy for they are made properly and mainly unGod, and the God of thy seed, did properly to the invisible church of believers, (lepabelong, and were made to all the feed of rated from the rest, according to God's Jacob, and all that did lineally descend of everlasting decree of election,) which is his him; whereas they did belong properly mystical body, his spouse, and his ransomto the true Israelites, the elect chosen Il- ed ones; for the apostle affirms here, that raelites, who declare themselves such by that promise, I will be thy God, did not faith in Christ, and as to those it never belong to all that were of Israel, but to faileth; and therefore tho’ the reprobate those that were truly Israel, that is, 10 unbelieving Jews be rejected, it will not true Ifraelites indeed, who are indeed the follow, that these saving promises made to children of God, the true Ifraelites, fhall become of none V. There are none more ready to grip effect.

to the promises, and challenge them as OBSERVATIONS.

theirs, than fuch as have no interest in

them, or right to them; as we see the Jews I. Not only should ministers propose were ready here to grip to the promise of truth unto people, but also should labour life and communion with God, or to the to clear it fully unto them, that so it may promise of having God for their God, who stick the more closely, and loose all objec- had no right to it., tions that might be made to the contrary, Vl. As presumption, or folks groundas the apostle doch here.

less challenging an interest in the promises, II. So stupid and senseless may a per- which do not belong to them, lulls them verse degenerate people be, that even over into a state of security, so as they while they are lying under a most heavy break their necks on that rock, and unstroke and judgment of God, yet may be do themselves quite; so also it blindfolds altogether insensible and ignorant thereof; them that they cannot perceive nor be senyea, fo ignorant as to plead the contrary lible of God's judgments pursuing them, against any that will say it : as here, these even tho' they be lying under the heavy Jews for the most part were cast off of pressure thereof; fór so the Jews their God, and yet they could not be got con. challenging a right to the promise of God, vinced of it, but were here ready to have I made them now so senseless and ftupid,



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