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is visible, and therefore into a visible church; 1 did abide still into the olive; iso are the Gelfor (1.) -it is such an ingraffing as by it, tiles graffed in with them. 4. As the the goodness of God was palpably feen. Jews shall again be graffed in, old and (2.) At the Jews cafting out, the Gentiles young, so are we now. were ready io boast, verses i 8. 20. (2.) | Having thas briefly given some clear. Their breaking off was known to Paui, ness unto these doubts, we fall observe a and we hear nothing of his knowing this few things, and go on. only by revelation, and no way else. (4.) It. is such a church whereof the Jews were
OBSERVATIONS. natural branches; and this could not be I. In explaining points of truth, we may meant of the invisible church. (5.) It is make use of metaphors and similitudes, that church out of which many who are providing they be plain, obvious, and not really in, may be really out again ; but it is too far strained; such as the apostle doch not the invisible church that folks go out here make use of, when he says, As the and come in to. (6.) Their condition since first-fruits are holy, so is the lump, &c. they were cast out, is an exclusion out of II. Howbeit many a godly and gracious a visible church state.
parent may have unholy, profane, and As to these objections, it is answered graceless children, void of sanctification and thus: To the first, We shewed the mean inward boliness; yet the issue, branches, ing of verse 15. before, to be only this, and children of such as are externally and That the gospel, which is the mean to re. outwardly in covenant with God, are with conciliation, came to the Gentiles. To them in covenant also; he taking into cothe second, Faith is here taken for the venant father and son, root and branch, profession of faith. To the third, This Gen. xvii. 12. Deut. vii. 8. and x, 15. Amos unbelief is open rejecting of the gospel. iij. 2.: If the first-fruits be holy, fo is the To the fourih, It will even be a work of lump: and if the root be holy, so are the God's power, to work them to a profession, branches. See Acts ii. 39. and to bring them to a church state. To III. Howbeit grace and true inward the fifth, To be in a church state, is to holiness be rare, yet all the members of be in a fair way to salvation, being to the visible church are holy to God, as finpartake of saving ordinances; and hence gularly separated and set apart for God it will come to pass, that many of them and his ule, Deut. vii. 6. 7. and x. 15. Thall be saved in effect. To the sixth, having his ordinances set up among them; They are elected to a visible church state, If the roat be holy, fo are the branches : Deut. vii. 7. 8. To the last, The privi. Thus "holiness is attributed to all who are vilege of a church state is indeed a great externally in covenant, and members of mercy. But all these particulars shall be the vigible church, be they young or old. further cleared as we go through.
IV. Whatever privileges children are Tenthly, There seemeth to be a parallel advanced to, and made partakers of, it is here between the Jews and the Gentiles, in and thro’ their parents, by virtue of as to their church state, wherein doth that the covenant made with fathers and chilcoolist?
| dren; and so they stand not on their own I answer : In that, 1. As the Jews were bottom: If the root be holy, so are the in the stock, branch and iwig, old and branches. Children may claiin church young, Ila. xliv. 3, and xviii. s. so are the privileges upon the account of their paGentiles. 2. As the Jews were broken rents, and reason themselves in covenant off, father and son, so are the Gentiles in by virtue of their parents, all being one graffed. 3. As the better part of the Jews | stock, partaking of the same honours;
. for • -- -
Further cleaut all there is indeed a privi / Three root be Belles let up a
Colles'adran : Whurch
for to reason froin parents to children, I free, wert graffed in a mong them, and stenis to have been a knowo masim, and with them partakest of the root and fute L'incontroverted, when the apostle faid, nefs af i he olive tree; is the root be buly, fu are the branches. Buajt not against the branches; but if t1.04
V. However inairy, yea, the whole bulk boast, tbou bearest not the root, but the and body of the branches of the Jewish rooi thie. ration, be cut off, and have been withering, as being wilhout fap there many hun. | D Efore the apostle proceed to any more dreds of years ; yet there is ftcihness and arguments, proving the future contap in the root: ine covenart niade with version of the Jews, he speakerh a word Abraham, Ifaac and Jacob, is recent and of caution unto the Gentiles, advising them freilr before the Lord, and is not buried not to insult over the Jens, or wax proud and forgoten quie : The root is boly. because of their enjoyments; and this pur
VI Tho'a people may cut themselves pose le proficuteth unto verse 23. cff by open and arowed breach of core. In there ivo verses the caution is set nant, and so may banish themselves and down, and some argunenis enforcing it. many of their posterily from the rich and The caution is, verse 18. Boa; i not against excelleni bleilings of ihe covenant; yet God the branches ;, tho'chou now be grafted in at length may change his dispensations to amongst them, or with them, or in room of that people, renew his old covenant after them, and as they of old, fo ihou now many years, and raise it up again, tho'buried | partakest of the root, and of the fainess of and forgoten : the Jews bad oured them the olive-tree ; that is, Tho' thou hast gotselves and their posteriry these many hun- en their place, and art adiniçed to partake dred years, and yet that same covenant of the fame privileges, and external enwill God renew, in end, with that people: joyments and ordinances, by virtue of the If the root be Loly, so are the branches. The covenaut made with Abraljam, which they fap of that covenant shall yet be communis | enjoyed, and so art living as living men.Cated unto then, and by virtue thereof lhall bers in a church. state, fucking the juice they grow up and bud into a church to God. and fap of external coverant bleitings,
VII. The freshness and liveliness of this privileges and ordinances, from the olive root and covenant, which God made with root and cree; yet miscarry not yourselves, Abraham, Ifaac and Jacob, may ascertain be not proud of that, bui carry yourselves us of the conversion of the Jews, and per- humbly, neither insult over these branches suade us that they shall yet revive; and that are now broken off: And the reason when they shall be brought home, they is, 1. Because they are not all cut ot, ihall be admited to all church privileges there are some if the branches here and upon the old score, even upon the account there left uncut off, for only some of then of the old covenant made with Abraham, are cut f. 2. Thou wast but a wild oliveIfaac and Jacob; For if the root be holy, tree by nature, having no natural affinity So are the branches : This is his argument with this stock, and if God's free grace whereby he provech, that the Jews fhall had not made a change on thee, thou badít Le converted, because the root is yet lioly, not been grassed in yet; speaking of the and by virtue thereof they fall become Genuiles here, where he calleih them a holy, and are at present radically and in wild olive; he understands the firit of the tentionally holy.
Gentiles,. who were taken in and their
ique, and not their issue alone, for the VERSES 17. 18. And if some of the branches sprigs growing out of these branches which be lrikan ef, and tracu, being a wild olive. ' were inoculated, do ratually partake of
o us argument with this stock, and if C
the lap of the tree. · 3. Thou wert graff- , yet their interet shall remain sure, and ti in amongit them; these who were lett they shall not be cut oif; for here there were as highly privileged as thou, and was but some branches, that were broken of; inou but pariakest of the fame fap with the believing branches ftood and enjoyed ihem riho are Icft. And, 4. If t:ou boast, their privileges. . thou bearest not the root, but the root thee; IV. Before Christ came, the body of that is, Tly insuliing over the c!d branches the Gentiles were living in a wild conditie reflects upon Abraham the root, and it is on, being without the bounds of the but folly for thee to insult over bim, see church, without the hedge; having no ing he bearerh thee, and thou bearest not communion with the church of God, which hiin; all the external privileges which was then only among the Jews, Deut. xxxii. thou art advanced. 10, thou hait then in | 8. Pfal. Ixxvi. I. 2. and so wiihout God's and thro' Abrahain, theroct and the fore- fatherly care and protection, Ifa. iv. 5. 6.man in the covenant. .
and xxxi. 4. 5. his culture, Isa. v. 2. 3.
the enjoyment of the ordinary means of OBSERVATIONS:
salvation, Plal. cxlvii. 19. the offers of I. Tho' such as are personally and inward Christ, Eph. ii. 12. and of the covenants lý in covenant vith God, and branches in of promise, ibid, and the privileges thereChriit, thro' a true and lively faith, shall of, and so out of all hope of mercy, and never be broken off, Jer. xxxi. 33. 34. c. possibility, in God's ordinary way of falIsa. liv. 13. John vi. 45. Jer. xxxii, 40. vation; hence they are called the wild olive: where it is called an everlasting covenant: | The Jews then being the only church of God holding his hand still about there, Ifa. God, and the Gentiles wholly without;liv. 10. and lix. 2.1.; yet such as are only except some few proselites who were iaken visible and externally by profession, in co in. venant, and thereby only in Christ, as V. How desperate like soever a peo-seeming branches, may be cut off: for so ple's case may seem to be, yet when the was it here; some of the Jews were cut off; time of love comerh, wherein he will shew And if some of the branches be broken off. mercy, their former fad and sinful conditie
II. Folks seeming profession and fair on will not hinder him to manifest his love outside and prerences, will not save them ing kindness, and mercies; for albeit the froin a fad unchurching stroke, when God T.Gentiles being for so many ages kept out is greatly provoked to anger, by their not of the church, and living in a wild-conwalking answerable to their profession; for dition, without God, seemed to be alto. here me branches, tho' branches, are gether in a helpless condition; yet God in broken of
due time did graff them in, according to : III. However the Lord bring fad and his manifold proinises, lfa. ii. 2. 3. Pfal. före judgments upon a land, in general, xxii. 27. Isa. Jx, 1. 2. 3. 4. 11. Psal. i. 8.9. . and unchurch, or take the gospel and or- and lxxii. 7. 8. 910. Ia. xi. 10. xlix. 2 2. dinances from the whole land, where the and liv. 3. Thou being a wild olive tree art: fame gospel has been abused, and conteinn- grafted in.. ed; yet will be have respect unto such as VI. Howbeit there was a long standing are mourning for the iniquities of the land, enmity betwixt jew and Gentile, before aod are imbracing the offers of a Mediator, Christ came, so that the one was within and closing with God in Christ: the cove the church of God, and worshiped hinna nant relation betwixt God and then shall according to his own appointment; ihe. stand; and cho' others shall be cut off from other, except fomne few profelites, was withthe stock they seemed to be graffed into, 1 out the church, and without all right way,
of worshiping God, and despised by the tiles are graffed in with them, partaking of other, Ephef. ii. 11.; yet now, liuce Christ the same root, and olive with them. is come, this enmity is removed, the very VIII. This covenant made with Abram ground of it being taken away by his death, ham, Isaac and Jacob, being a covenant of viz, the ceremonial law, Ephel. ii. 14. 15. grace, is full, fappy and rich, having proand Jews (so many of them as stood uncut mises of grace, reconciliation, pardon, aoff chro’misbelief) and Gentiles are uniteddoption and sanctification here, see Jer. together in one covenant, under one head xxxi. 31, and Jer. xxxii. 40. and of glory and husband, making up one church to hereafter, to all such as believe, and so Christ; hence it is said that the Gentiles follow the steps of their father Abraham, are grafted in among them, or with them, and hence it is called, a covenant of prowho remained uncut off. See Eph. ii. 15. mise, Eph. ii. 12. and we hear of the
VII. Tho' the covenant which God blessings of Abraham, Gal. iji. 14. blessings made with Abraham had fome temporal promised to him and his believing seed, promises in it, as the promise of the land Gen. xxii. 18. avd having many external of Canaan, &c. Gen. xvii. 8. which were privileges, mercies and church perogatives, only addicional, added ex fuperabundanti, as the ordinances of life, and the seals of the like whereof are also added in the New this covenant, and the like, which are beTestament, Mat. vi. 33. 1 Tim. iv, 8. and stowed on such as are external members, in the covenant which was made with Da- and profess themselves believing covenantvid, Pfal. Ixxxix. 2 Sam. vii. and Canaan ers: this olive has fainess; and partakest of was held forth as a type of heaven, the the root and fatness of the olive. blellings of that 'land being promised to all 18. Those church privileges which flow believers, Ezek. xxxvi. 25. 26. 30. 31. Jer. from the covenant, flow forth no less axxxi. 31. compared with verses 38. 39. 40. bundantly to the Gentiles, than they did 41. 42. 43. Heb. xiii. 5. 6.: And tho this to the Jews, and so flow forth to father covenant was adminiftred under types and and children; for there is no difference of facrifices, a way of administration suitable ingraffing, but the Gentiles are ingraffed for that age of the church, and so was with the Jews, and partake of the fat of but accidental as to the substance of the the olive with them, or instead of these, covenant; yet that covenant made with who were broken off; the river of farness Abraham was the same for substance, with is not dried up to the Gentiles, nor is the that which is now made with the churchroor sending less sap to them, than it did under the gospel, having the fame Medi- to the Jews before, but rather more, feeator, Heb. xiii. 8. i Cor. x. 1, to 7. John it is stiled a better covenant, in some respects, viii. 56. in whom it was made, Gal. ii. 16. Heb. vii. 22. and viïi. 7.10 13. and so if 17. 18. 29. salvation then, as well as now, infants then being in covenant had right to being by grace, Acts xv, 11. and by faith, circumcision, Gen. xvii, 12. and to the Rom. iv. 3. 4. 5. Acts 8. 43. Heb. xi. 1. 2. | means of salvation, so far as they were ca3. 4. 13. &c. without works, Rom. iv. 1. 2. pable, Gen. xviii. 19. Deut. vi. 6. 7. why 3. 4. 5. and so one way of justification, not infants now? Children must not be the Rom. iv. l. 2. 3. 4. 5. Gen. xv. 6. Psal. worse for the coming of a better covenant xxxii. 1. 2. for it is the same root and the X. It is no easy matter to walk under same olive which Jew and Gentile stand the receipts of mercy and favours from on; and the Gentiles now under the gospel God, and not wax proud and insolent: are grasfed into that same stock, and taken Corruption makes the weed of pride bud into that same covenant, which was made most after the sweetest May-shower; when with Abraham, Ifaac and Jacob; the Gen- | God's favours should humble us, they of