Imatges de pÓgina

holding forth the ordinary means and way wert graffed contrary to nature into a how the decree will be execuied, viz. by good olive tree; how much more shail these their believing, and this to itir up the which be the natural branches, be grafJews to repent and return, and others to ed into their own olive-tree? deal with God for that spirit to them; therefore is it fet down as a condition, HE former argument, taken from not of the purpose, but of the execution God's power, is here further exof the purpose.

plained. The Jews had such a prejudice VI. It is beyond the reach of man's at the gospel, that it seemned very impropower to bring a people who are strangers bable that ever they should be brought to to God into a church-state, and into fub. welcoine it; and so it seemed very unlikely jection udio Christ, man's nature being so that ever they Nould be enchurched, beaverse therefroin; and it is only the power ing now, because of their unbelief, un. of Jehovah that can effectuate this; it is churched; but here the apostle cleareth a work that will even call for the arm of how easily it will be got done, by shew-the Almighty : God is able to graff them ing how easily he did that which seemed: in: The churching of the Jews again will more improbable, viz. he ingraised the be a work of God's right-hand, and no Gentiles, who were aliens to the commonless will take off the prejudices of the wealth of Israel, and strangers to the coveJews, and bring them to a subrillion to nant with promise ; they were growing in Christ.

a wild stock, a stock never cultured nor VII. Men are very ready to measure graffed by God's special care; the stock God's power by their own apprehensions, on which they grew was not taken within and to think, that what looks improbable the hedge by a covenant, and yet God unto their shallow capacity and reason, is took the branches of these wild stocks, beyond the reach of the right-hand of and graffed them into Abraham, Ifaac and Omnipotency : : these Romans, and other Jacob, which was against nature; and since Gentiles, thought it so improbable and God did that, much more may, he make unlikely, that a nation so universally cast that nation, which once was growing on off, and so justly, fould ever be brought this good stock, and are still natural home, and therefore were ready to think branches of Abraham, Isaac and Jacob, the it beyond God's power too; and for this root, tho' now withered, take life again, cause the apostle fêts down this ground, and draw fap from that old sappy root, , that God is able to graff them in.

and so grow up in this covenant. VIII. Thoughts of God's infinite power will be comfortable and refreshing unto a

OBSERVATIONS: people who are upon the repenting hand, I. All mankind now, since the fall, bemand rurning home to God; and faith then ing naturally enemies to God, and out of acting on God's almighty power, will bear his favour and friendship, are in a most up a peoples head, and make them see wild and forlorn condition, till he take beyond mountains of difficulties and im- them within the compass of a covenant; probabilities; when the Jews are repenting for the Gentiles, before God took them and falling off their unbelief, then may in, and the Jews also, before he covenantthey gacher comfort and consolation from ed with them, were an olive which was this, that God is able to graff them in. wild by nature.

II. Howbeit many who are led with VERSE 24. For if thou wert cut out of the sense and carnal reason, think the condiolive-tree, which is wild by nature, and I tion of that people belt who abound most

more, &c.

with worldly wealth, tho' they be stran. | accomplishing of that, should fulis ascergers to God; yet the condition of such a tain us of his performing that which seems people who are externally in covenant less dislicult: therefore says he, How much with God, had they little in a world to boast of, is far better, having God and his VI. The relation which the off cast ordinances among their hands, and the Jews have yet unto Abraham, Isaac, and way to life eternal laid open ; such are Jacob, and the covenant made with them, called a good olive : Unspeakable is the ad may answer any difficulty which appeareth vantage that recounds to a people by a to us in their future conversion and recovenant, and by being his profeffed sub- storation; for they are called yet natural jects.

branches, and the olive is called their ow'r III. Tho'God has, in his deep wisdom clive. and unspeakable love and free grace, ap pointed an ordinary way how this covenant VERSE 25. For I would not, brethren, relation shall pass, viz. from father to son; that we should be ignorant of this mystery yet he has not bound up his own hands from (le/t ye should be wise in your own con. working beside, or contrary unto, this ordi. ceits) that blindness in part is happened nary or natural way, so as he may not, for to Israel, until the fulness of the Gentiles the glory of his majesty and matchless free be come in. grace, take a people into covenant who are not lineally descended from such as were in covenant bęfore; for he took the THE apofle

, in the following verses

unto verse 33. being to prove-furGenuiles, who were cut out of the olive her the conversion and reltoration of the tree which is wild by nature, and graffed Jewish nation, he cleareth the thesis a them, contrary to nature, into a good olive | little further; and therefore in this verse tree.

he affirmeth, 1. That this blindness which IV. Serious and thorough confideration is judicially befallen the nation of the Jews, of the former passages of God's provi the true posterity of Jacob or lfrael, is not dence, would strengthen our faith in after to be perpetual; as it diù not fall upon all times, when we see his work meet with and every one of that nation, so neither is new difficulties, and impediments laid in the it to stay on cantinually; it is but to abide way afresh; for to persuade the Gentiles for a time; Blindness in part is happened that it was easy with God to bring home to Ifrael. 2. He prefixeth a time to it, the Jews, he reminds them of his won until the Gentiles become in ; that is, until derful work in bringing in the Gentiles; the church of Christ shall take in the body and whoever doth rightly ponder and con of the Gentiles; or, until the gospel have sider the wonderful work of God, in serv done thro' the Gentile nations, and there ing ibe Gentiles heirs to Abraham, Ifaac thall be a greater flocking of the Gentile and Jacob, will not think it impossible for pations unto the kingdom of Christ, and him to restore the off-broken Jews again embrace the gospel of Christ, and so hare If thou wert cut off, &c. fays he, how much come in to the church, then shall their mo:e shall the natural branches be graffed hardness or blindness have an end. 3. He into their own olive-tree.

telleth that this business was a my,tery, a V. Altho', in respect of God's almigh- matter which they should not quarrel at, ty pover, there be not some things more tho' they could not well see through it; casy, and some things less easy and more 4. and such a mystery as they would do difficult; yet to us there are some things well to be thoroughly seen in ; I could which appear tvore improbable, and God's not have you ignorant of this mystery: And,


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withal, 5. he bears in a check for their | myflery, left ye florild be wise in your own proud and haughry conceit they had of conceits. ihemfelves, and of their own knowledge; IV. Tho’ there be some points of cruth as if he ha faid, You think you know neceffary unto salvation, which are set all things pretty well, and you are puffed | down in plain terms, so as every body may up with a conceit of your own knowledge, reach them, in fome measure ; yet there but I would have you convinced of your are other truths wraped up in obscurity, ignorance in this particular, for it is a so as every ordinary capacity cannot reach mystery. And, 6. he gives them a kind them, and will be an exercise unto such ly compellation of brethren, the more to as think their selves molt able to dig into gain upon their affections, and to make that mine; there are some truths called thein willing to take with their ignorance mysteries, as being hid: I would not have in this particular, and to acquaint them. you ignorant of this mylery. See Mark ir. felves more with the truth of it.

11. 1 Cor. xv. 51. Eph. i. 9. and iii.

i Tiin. iii. 9. 16. OBSERVATIONS.

V. Tho' there be some truths of a fe. I. Reproofs will not work kindly where cret and deep nature, transcending natural there is any prejudice conceived against capacity, and more darkly revealed and the reprover; but they work best where unfolded than others in the word; yet the reproved is convinced of the real love the Lord alloweth all to acquaint themand aifection of the reprover, and that his felves with these mysteries, fo far as God check and reproof flows from love, and a hath given ground in his word: tho' none hoty earnest desire to have them savingly thould curiously dive into the matter furinitructed: therefore that the check which ther than they have a warrant, and a he afterward gives them for their pride, threed of God's word to guide them out might work the more kindly, he useth and in; yet it is both safe and commendthis warm compellation of brethren first ; able to be searching even the depths, so Brethren, I would not have you ignorant. far as we have warrant: Brethren, I would

II. As knowledge is a most desirable not have you ignorant of t%is mystery. thing in itself, being a piece of the lost VI. The way of God's dispensations image of God; so any part of this which with his old people of the Jews, fince they man attaineth unto, when it is not fanctifi- got that faral stroke, and his way of taked, is ready to puff up poor souls with a ing them home again, now after they have vain and froathy conceit of their worth and been so long cait out, and the time when, parts, 1 Cor. viii. 1.: Left ye should be and the mean how, God will thew wonders wise in your own conceits.

to these dead people, and make these dry III. The serious consideration of the bones to live, is a

bones to live, is a mystery that carnal depths and mysteriousness of points of reason cannot reach nor fathom: It is calltruth, as being beyond the reach of hu

ed a mystery: man reason, should lay the vain conceits, VII. Tho' God be loth to strike or give and proud speeches of haughty men, and up a people who are in covenant with him, convince them fo of their blindness and

yet were a people never so honoured of ignorance, as should keep them humble God with privileges and special favours, and low in their own eyes; he would have and had never such relation to such as

them conidering how this matter was a are high in favour with God, when that ,, mystery, that thereby they might be keep people grow desperately wicked, and reed from becoming wise in their own con- fuse all means of peace, God will draw out ceits ; I would not have you ignorant of this I his rod, and whip them with sore and


come in.

dreadful judgments; blindness happened XII. God, in the depth of his wisdom, even to Ifrael, who were in covenant with hath trysted the inbringing of the Jewish God, and come of hououred Jacob. nation unto the gospel, with the best

VIII. Tho' these external rods be sad days of the gospel among the Gentiles; which God bringeth upon a sinful nation, for then they will be most provoked to as sword, famine, and pestilence; yet there jealousy, and Christ's name will be molt are other judgineats of a more spiritual glorious : Blindness in part is happened to narure, which speak out a more angry Ifrael, until the fulness of the Gentiles be God, ani are more dreadful and lamentable, tho' people be least sensible of them : the heavy stroke which he sent upon finful VERSES 26. 27. And so all Israel shall be Israel, was blindness, a judicial senseleff saved: as it is written, There shall come ness and itapidity of heart, and uncapable out of Sion the deliverer, and shall turn ness of the means of life : Blindness is away ungodliness from Jacob. happened to Ifrael.

For this is my covenant unto them, when I IX. How dreadful and raging soever Jhall take

away their fins. the judgments be which are sent upon a land, yet the great has N the begining this 26th verse he a holy over-ruling hand about it, so as he not only modifies it, and measures it out by he explained in part in the last verfe. He scruples and grain weights, but also mea told that blindness was the judgment which sureth out the duration of it, and has pre- God had inflicted upon Israel, until the gofixed a certain period thereunto, which it spel should be at a full spring-ride among cannot transgress: Blindness in part is hap- the Gentiles.

the Gentiles. Bur what then? then, says pened to Ifrael.

he, All Ifrael shall be saved; that is, The X. Tho' the Gentile nations were once whole body of the nation of the Jews fhall without the pale of the church, living be brought from under the plague of without God and without Chrut in the blindnels, under which they lay, and world; yet now, in the days of the gospel, brought under the gospel and the saving the church door is cast open, and all wel- ordinances of Christ, into a gospel covecomed who will come in : therefore it is

nant church-state, yea, and possibly then said, Until the fulness of the Gentiles be the saving influences of the Spirit of God

shall abound more than ever, and that vie XI. Tho'Christ in his gospel shall meet, able church of the converted and pardonand doth meet daily with much opposition, ed Jews, shall be a pure church. Now,

, yet he shall be still upon the gaining hand,and after he has thus set down this dark and his kingdom shall be still growing and en- mysterious point of truth, he goes about .creasing, till at length there be a fulness of to confirm the fame out of scripture, and the Gentile nation flocking in to it, and his first confirmaiion is out of Ifa. lix. 20, embracing his offers; so that his kingdom where it is said; and the Redeemer skall Thiall run thro' the world, and there shall come to Zion, and unto them that turn from be no considerable nation but shall accept transgresion in Jacob; but the apostle folof his offer ; or, the nearer an end the lowing the Seventy, who vary a little from world shall be, there shall be a more gene. the original, says, There hull come out of ral flocking of the Gentile people unto Zion, {for unto Zion,] the deliverer, and Christ and his church; for there is men-Jall turn away ungodliness from Jacob, [for tion made of the fulness of the Gentiles; unto them that turn from ungodliness, &c.] Until the fulness of the Gentiles be come in. I but the discrepancy is not very material;


come in.

seeing, 1. when the Lord shall come untoing of Christ, to work a temporal deli. the Jews, it will be out of his Zion among verance unto the Jews; For, 1. the apothe Gentiles, out of his church there : stle is not here speaking of the restoration And, 2. when he is coming to enchurch of the Jews to their own land, but of merthem, it will be when they have repented cies of a more spiritual nature; as of their and turned from their ungodliness; and being made a vilible national church, and this they cannot do, until he do it; it is becoming the professed covenanting people his work, and his first work among them, of God, enjoying the ordinances of life: to turn away their transgression, and then And so, 2. he must mean such a coming to make them up into a glorious church. as is relative to this mercy, and the mercy

The next passage, which is set down, being of a spiritual nature, his coming verse 27. we .conceive, is taken out of

is taken out of must be of a spiritual kind also, even a Jer. xxxi. 33. 34. of which the apostle coming by the power of bis Spirit. 3. In citeth no more than maketh for his present the places cited, as it is true, that the Lord purpose. There is mention there of a co- is speaking of temporal mercies and delivenant which God would make with the

verances in the preceding verses, Isa. lix. house of Israel, and among other things 16. &*c. yet it is as true, that, from ver. 20. promised in that covenant, this is one, that he is speaking only of fpiritual mercies, the Lord would forgive their iniquity, and and there only is there mention made of remember their fin no more; and upon this his coming. 4. The apostle's making the apostle pitcherh, as most suitable to his mention of one spiritual fruit of Christ's purpose; being not only to prove the main coming, sheweth what a coming he meanpoint touching the enchurching of the eth; He lhall turn away iniquity from Ja. Jews, but also to confirm and clear further cob: Now, this is a spiritual mercy, and the last thing, viz. That when the deli-Christ doth this where he comes, not verer cometh, he shall turn away ungodli- personally, but in the power of his Spirit. ness from Jacob, and be reconciled unto 5. This is further confirmed from that them. Now, this is fully confirmed here, other place cited out of Jeremiah, where where he shews it to be a covenanted mer- there is nothing but spiritual mercies men. cy; and, withal, this passage proveth, tioned. 6. The scripture expresseth but two that when the Lord thall have taken away personal appearances, one when he came their fins, then questionless they shall be- to suffer, and another when he cometh to come a people to God, a visible national judgment, Heb. ix. 28. ---- And unto them church; for in that place of Jeremiah the that look for him shall he appear the second Sum of the covenant is said to be this, That time, without fin, unto salvation. There God would be their God, and they Mould be is but a second time of his appearing, and his people ; and therefore the apostle says, by this opinion there should be a third

For this is my covenant unto them, when I coming of his. 7. This will be clear, if all take away their sins.

you consider Acts iii. 26. where, as would There is one difficulty here, which must appear, the apostle Peter has an eye unbe removed. Such as plead for Christ's to this very place, and says, Unto you fire personal coming to reign with his fainis God having raised up his Son Jesus, fent a thousand years before the day of judg: him to bless you, in turning away every one ment, alledge this for a proof of his perso. of you from his iniquities. Now, how was nal coming at the conversion of the Jews, he lent to do this? certainly it behoved to when it said, The Redeemer mall come out be by his Spirit; for he was not sent perof Zion. But, in short, we answer, That fonally immediately after his resurrection ; this cannot import a second personal com- but this sending is after his resurrection,

3 N


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