Personal
Reprobation
Reprobated
:
BEING
A
Plain
EXPOSITION
upon
the
Nineth
Chapter
to
the
Romans
,
SHEWING
,
That
there
is
neither
little
nor
much
of
any
such
Doctrine
as
Personal
Election
or
Reprobation
,
asserted
by
the
Apostle
in
that
Chapter
:
But
that
his
great
Designe
is
to
maintain
Justification
by
Faith
in
Christ
Jesus
,
without
the
Works
of
the
Law
.
Humbly
Offered
to
serious
Consideration
,
By
Samuel
Loveday
.
John
3.17
.
For
God
sent
not
his
son
into
the
world
to
condemn
the
world
,
but
that
the
world
through
him
might
be
saved
.
LONDON
,
Printed
for
the
Authour
,
and
to
be
sold
by
him
,
and
Francis
Smith
,
at
the
Elephant
and
Castle
,
and
P.
Parker
at
the
Leg
and
Star
in
Cornhil
,
1676.
Price
Bound
,
2
s.
Licensed
,
Nov.
30.
1675.
THE
PREFACE
TO
THE
READER
.
Reader
,
ALthough
it
is
usual
yet
not
always
so
needful
as
in
this
case
,
to
usher
in
the
following
matter
with
a
preparatory
Introduction
to
prepare
thee
to
consider
of
what
is
here
offered
,
which
is
not
that
which
is
newly
sprung
up
in
my
understanding
,
but
that
which
hath
been
my
stedfast
belief
and
satisfied
perswasion
more
then
twenty
years
,
as
many
can
witnesse
;
and
the
truth
is
,
those
prodigious
hard
favoured
and
frightful
notions
and
Opinions
,
which
I
often
meet
with
,
both
in
words
and
writings
,
built
upon
this
portion
of
Scripture
,
has
prest
me
even
beyond
my
genius
to
appear
in
this
way
;
for
I
am
deeply
sensible
of
my
own
inabillity
in
parts
and
learning
to
answer
the
expectations
of
the
knowing
Criticks
of
our
age
,
neither
shall
make
that
my
aim
in
my
proceedings
:
that
which
I
designe
in
this
Treatise
is
in
a
very
plain
and
familiar
way
to
offer
my
Opinion
and
understanding
to
the
unbia●st
Reader
upon
this
portion
of
Scripture
,
as
my
understanding
has
been
rectified
by
the
current
of
other
Scriptures
,
and
the
judgements
of
many
approved
and
very
learned
men
both
antient
and
modern
which
I
have
consulted
with
:
and
although
my
genius
has
not
at
any
time
inclined
me
to
imbroyl
my self
in
controversies
publique
or
private
,
but
hath
given
my self
to
the
study
of
those
more
immediatly
necessary
doctrines
in
Religion
,
yet
I
am
greatly
desirous
(
so
far
as
God
shall
enable
me
)
to
be
instrumental
to
make
an
essay
,
to
dispel
those
clouds
of
darknesse
,
that
to
many
,
do
interpose
between
them
and
that
truth
shining
in
this
Scripture
:
and
the
more
willingly
do
I
concern
my self
in
this
matter
,
because
I
judge
the
great
name
and
gracious
nature
of
our
good
God
is
much
disparaged
and
obscured
by
the
more
general
construction
of
this
portion
of
Scripture
:
the
common
and
general
receiving
Opinion
of
men
upon
this
place
of
Scripture
(
I
say
)
doth
not
comport
with
that
name
that
God
is
known
by
elsewhere
in
the
holy
Scriptures
,
as
to
be
a
God
good
,
gracious
,
merciful
,
just
,
equal
,
not
punishing
the
guiltlesse
,
nor
quitting
the
guilty
,
but
judging
every
man
according
to
his
works
,
that
takes
no
pleasure
in
the
destruction
of
the
wicked
;
but
is
long-suffering
to
us
ward
,
not
willing
that
any
should
perish
:
whereas
the
common
Opinion
supposedly
deduced
from
this
Chapter
doth
render
God
partiall
in
his
dealings
with
the
sons
of
men
,
whilst
they
are
in
no
capacity
to
act
good
or
evil
:
I
may
be
bold
to
say
,
that
there
is
no
portion
of
Scripture
in
the
whole
book
of
God
,
more
wronged
,
wracked
,
and
tortured
,
subborned
,
and
made
to
speak
what
it
never
meant
as
this
is
:
This
nineth
of
the
Romans
is
made
the
supterfuge
of
many
dreadful
amazing
notions
;
as
for
instance
.
1.
That
all
things
happen
not
only
according
to
Gods
fore
knowledge
but
by
his
expresse
decree
,
that
Esau
was
a
wicked
man
by
vertue
of
Gods
positive
decree
of
Reprobation
,
before
he
was
born
;
that
wicked
men
by
strong
impulses
from
God
do
that
which
is
unlawful
for
them
to
do
;
that
Gods
decrees
are
not
lesse
efficacious
in
his
permission
of
evil
,
then
in
the
bringing
forth
of
good
:
some
have
ventured
to
say
,
that
all
sin
is
of
God
,
as
the
author
;
and
man
as
the
instrument
:
others
affirm
,
that
there
are
two
wills
in
God
,
a
secret
and
a
revealed
,
and
by
consequence
the
one
quite
contrary
to
the
other
,
as
to
the
same
act
,
the
one
decreeing
what
the
other
forbids
,
which
to
me
seems
a
greater
piece
of
absurdity
,
then
those
are
guilty
of
who
were
of
Opinion
,
that
there
are
two
Gods
,
as
the
different
authors
of
good
and
evil
:
But
it
is
true
,
there
are
but
few
who
will
be
so
bold
,
though
of
the
forenamed
Opinions
in
the
root
,
to
make
such
an
ingenious
application
of
their
own
Opinions
,
as
others
have
done
.
But
(
Reader
)
give
me
leave
to
present
thee
with
the
standard
which
I
desire
to
measure
by
,
to
preserve
me
from
all
those
extravagant
notions
aforesaid
,
which
I
hope
may
not
be
offensive
to
any
to
close
with
upon
due
consideration
:
and
in
order
thereunto
,
know
that
I
desire
but
two
principles
to
be
the
square
and
measure
of
what
I
hold
on
the
contrary
to
the
premises
.
-
1.
That
all
sin
is
of
man
and
not
of
God
;
that
God
doth
not
tempt
,
much
less
force
any
man
to
sin
.
-
2.
That
all
good
is
of
God
,
and
not
Originally
of
man
,
and
in
both
these
principles
I
have
the
Apostle
James
on
my
side
;
James
1.
ver.
13.
17.
God
is
the
author
of
all
the
good
men
do
and
receive
:
man
is
the
author
of
all
the
evil
he
commits
,
and
of
all
the
evil
he
suffers
for
his
evil
so
commited
;
all
the
good
we
do
is
by
strength
received
from
God
,
not
from
any
good
distinctly
in
himself
:
grace
makes
men
able
to
do
good
,
not
unable
to
do
evil
:
God
punisheth
no
man
with
eternal
death
under
the
notion
of
a
creature
,
but
as
a
malefactor
;
no
man
is
sinful
because
he
is
ordained
to
condemnation
,
but
ordained
to
condemnation
because
he
is
sinful
,
Jude
,
4.
if
any
suppose
two
wills
in
God
,
with
respect
to
mans
eternal
state
,
we
must
;
yea
it
were
preposterous
to
judge
of
his
revealed
will
by
his
supposed
secret
;
but
we
must
resolve
his
secret
will
into
his
revealed
will
,
Deut.
29.
last
.
Thus
far
we
may
grant
,
that
Gods
antecedent
will
is
,
that
all
men
should
be
saved
,
and
his
subsequent
will
,
wherein
he
decrees
the
death
of
rebellious
rejecters
of
his
grace
:
I
hope
it
will
easily
be
granted
that
grace
makes
men
able
to
choose
good
,
not
unable
to
refuse
it
:
It
is
a
saying
of
Tertullian
,
that
as
God
made
man
in
his
own
image
so
in
nothing
more
lively
then
in
the
freedome
and
liberty
of
his
will
,
otherwise
(
saith
he
)
he
were
neither
liable
to
reward
or
punishment
,
being
under
a
necessity
.
I
am
sensible
,
that
I
am
upon
a
great
disadvantage
in
what
I
shall
here
offer
,
because
the
far
greater
number
of
zealous
Professors
are
so
prepossest
with
ill
will
to
this
doctrine
,
that
they
will
hardly
be
willing
to
reade
,
much
less
consider
of
what
is
offered
of
this
kinde
:
the
zealous
Jews
were
not
more
prejudic't
against
our
Saviour
then
many
professors
are
against
this
doctrine
:
but
know
it
is
commendable
and
honourable
for
persons
,
to
compare
what
they
reade
and
hear
to
the
Scriptures
,
as
the
Bereans
did
,
who
hereupon
rendred
themselves
more
noble
then
those
of
Thessalonica
:
Truth
is
so
worthy
a
jewel
,
that
wise
Solomon
doth
counsel
us
,
to
buy
it
what
ever
it
cost
,
Pro.
23.
he
hath
ty'd
us
to
no
price
in
the
purchase
of
it
;
and
this
truth
now
in
controversie
is
of
great
concernment
,
rightly
to
understand
the
terms
of
salvation
:
it
is
a
dangerous
thing
to
be
yoked
with
errour
,
especially
in
a
matter
of
such
great
importance
,
about
Gods
decree
,
with
respect
to
mans
eternal
state
:
it
is
an
uncomfortable
condition
,
for
persons
to
live
in
doubt
and
question
of
the
reallity
of
Gods
desire
of
their
salvation
,
in
the
offers
and
tenders
of
his
grace
:
and
no
opinion
doth
more
naturally
and
rationally
leade
persons
to
spiritual
slothfulnesse
,
to
live
in
a
doubt
hereof
,
whether
our
labour
will
be
successeful
in
the
Lord
:
I
was
lately
reading
a
saying
of
a
learned
man
,
respecting
the
Opinion
that
I
am
now
opposing
,
as
to
the
tendency
of
it
;
and
these
are
his
words
in
substance
,
if
not
verbatim
:
If
the
God
of
this
world
had
a
minde
or
opportunity
to
petition
to
the
grandees
or
pillers
in
Religion
,
met
in
councel
,
that
they
would
take
some
pitty
on
him
,
and
establish
by
law
some
few
doctrins
,
which
he
should
nominate
for
the
relief
of
his
tottering
kingdome
,
this
would
be
the
first
or
chief
he
would
nominate
,
namely
,
the
doctrine
of
absolute
personal
and
irrespective
Election
and
Reprobation
:
which
doctrin
is
directly
calculated
for
the
flesh
and
old
man
:
for
(
saith
that
Doctor
)
in
effect
a
man
may
be
unjust
,
unmerciful
,
partial
and
full
of
dissimulation
,
hating
most
men
without
cause
,
and
yet
most
like
God
himsef
:
Thus
speaketh
that
Author
as
to
the
import
of
this
opinion
.
But
it
will
appear
from
the
following
Exposition
,
that
our
Apostle
had
no
affinity
with
such
an
Opinion
of
such
Personal
Election
,
neither
was
such
an
opinion
any
ways
properly
conducing
to
the
effecting
his
designe
upon
the
unbelieving
Jews
;
who
reckoned
themselves
the
elect
of
God
,
and
none
else
in
all
the
world
;
but
the
whole
world
besides
were
cast
off
;
and
therefore
they
forbid
the
Apostles
to
preach
to
the
gentiles
,
that
they
might
be
saved
:
whereas
the
Apostles
designe
was
,
to
convince
the
Jews
,
that
Gods
elect
were
such
and
such
only
,
who
should
believe
in
Jesus
Christ
,
as
well
gentiles
as
Jews
,
there
being
no
respect
of
persons
with
God
.
The
method
which
I
shall
proceed
in
,
is
that
which
is
usual
in
Treatises
of
this
nature
.
-
I
first
enquire
into
the
various
readings
of
the
words
.
-
2.
Consult
the
Original
reading
with
them
.
-
3.
Give
the
scope
sence
and
meaning
with
an
eye
to
the
Context
.
-
4.
Lay
down
those
doctrinal
conclusions
that
doth
naturally
flow
from
the
words
.
But
I
fear
I
shall
hold
the
Reader
too
long
in
the
Preface
,
which
to
some
may
be
unpleasant
,
I
shall
therefore
with
a
few
instructions
to
the
Reader
,
break
off
,
and
refer
him
to
the
book
it self
.
-
1.
I
entreat
the
Reader
,
that
he
would
not
judge
of
the
matter
of
this
book
,
according
to
those
many
imperfections
in
the
management
of
it
,
but
according
to
that
truth
shining
in
the
scope
of
the
whole
;
you
have
here
a
brief
compendium
of
the
whole
controversial
part
of
the
Chapter
,
wherein
you
may
as
in
a
glasse
see
the
face
of
the
whole
at
once
.
-
2.
Know
this
,
that
there
was
a
time
when
I
was
pathetically
engaged
in
my
judgement
on
the
other
hand
,
till
through
reading
and
searching
the
Scriptures
,
and
reasoning
with
those
differing
from
me
in
the
matter
,
the
truth
did
forceably
and
convincingly
shine
into
my
understanding
;
from
whence
I
am
instructed
to
wait
not
only
with
patience
,
and
with
charity
,
but
hopes
also
,
as
towards
those
,
who
now
yet
do
oppose
this
truth
:
My
own
experience
instructing
me
that
a
person
may
have
a
good
conscience
,
though
ignorant
of
truth
in
many
particulars
,
but
no
man
can
have
a
good
conscience
who
is
debauched
in
morals
.
-
3.
Labour
to
reade
and
weigh
what
is
here
offered
without
a
prejudic't
minde
;
read
to
understand
,
not
to
contradict
.
-
4.
This
I
entreat
,
that
if
thou
findest
some
words
,
phrases
,
or
sayings
,
often
repeated
,
think
it
not
strange
,
for
thou
wilt
finde
it
needful
,
in
order
to
beating
out
truth
.
I
will
add
no
more
,
but
only
desire
thee
,
to
accept
of
this
my
service
as
ingeniously
and
candidly
as
it
is
honestly
intended
;
for
this
I
can
say
,
I
took
not
in
hand
this
task
,
because
I
love
to
see
my self
in
print
,
or
because
I
fancy
scribling
,
but
with
a
hearty
and
fervent
desire
of
being
instrumental
to
do
some
good
;
which
as
it
hath
been
,
so
shall
be
the
hearty
prayer
of
,
Thy
obliged
Friend
,
to
serve
the
in
the
truth
.
S.
L.
The
CONTENTS
.
-
Chap.
1.
WHerein
is
contained
what
reall
,
great
and
constant
sorrow
the
holy
Apostle
had
for
the
miserable
estate
of
the
Jews
under
their
sin
of
blindness
,
p.
11.
-
Chap.
2.
Asserting
the
great
duty
of
Christians
to
mourn
over
the
wofull
estate
of
their
unconverted
relations
,
and
how
much
they
ought
to
do
or
suffer
towards
the
furtherance
of
their
salvation
,
p.
18.
-
An
explanation
of
S.
Paul's
wishing
himself
accursed
from
Christ
,
p.
22.
-
That
Christians
stand
much
engaged
to
mourn
for
their
unconverted
kindred
according
to
the
flesh
,
and
to
take
all
possible
means
to
convert
them
,
p.
26.
-
A
description
of
Jesus
Christ
,
as
to
his
deity
,
and
dignity
in
it self
,
p.
33.
-
Chap.
3.
Plainly
demonstrating
,
that
the
wise
and
holy
God
in
choosing
to
salvation
eternal
,
and
reprobating
to
damnation
eternal
,
hath
a
special
eye
to
qualifications
,
p.
35.
-
That
sometimes
some
passages
of
Gods
providence
do
seem
to
crosse
his
promises
,
p.
39.
-
The
true
seed
of
Abraham
in
all
ages
are
such
as
bears
resemblance
to
Abraham
in
faith
and
love
,
p.
41.
-
That
the
true
seed
of
Abraham
are
not
,
nor
were
not
at
any
time
estimated
or
accounted
as
they
were
found
in
the
external
professions
or
practise
of
ordinances
,
though
of
Gods
own
appointment
,
but
as
they
had
the
life
and
power
of
them
in
their
hearts
,
p.
45.
-
That
God
in
choosing
and
reprobating
man
hath
a
special
eye
to
qualifications
,
p.
52.
-
Chap.
4.
Wherein
is
evidently
asserted
by
the
truth
of
reason
,
that
the
Apostles
affirmation
(
Jacob
have
I
loved
,
and
Esau
have
I
hated
)
could
not
respect
in
the
least
,
n●…ther
their
pensons
nor
generations
,
as
to
a
final
saving
or
damning
their
whole
posterity
,
p.
57.
-
In
excluding
Esau
,
God
excludes
works
,
in
choosing
Jacob
God
declareth
his
choosing
faith
and
free
grace
in
the
Gospel
for
salvation
,
p.
68.
-
Chap.
5.
Plainly
evidencing
that
the
salvation
of
mankinde
was
the
subject
of
Gods
heart
,
thoughts
and
purposes
from
the
beginning
,
p.
72.
-
What
we
are
to
understand
by
the
purpose
of
God
and
the
time
when
they
do
commence
.
p.
76.
-
God
is
very
stable
in
all
his
purposes
,
and
among
all
his
purposes
in
none
more
stable
,
then
that
purpose
respecting
the
way
and
terms
of
mans
salvation
,
p.
86.
-
Chap.
6.
Treating
in
Eight
particulars
the
explanation
of
love
and
hatred
in
God
,
and
that
in
this
chapter
it
cannot
intend
election
,
and
reprobation
to
heaven
or
hell
,
p.
94.
-
Whether
the
first
transgression
of
Adam
is
the
cause
of
Gods
hatred
against
mankinde
,
p.
96.
-
The
effects
of
Gods
hatred
is
a
privation
of
good
and
in●…ction
of
evil
,
p.
98.
-
Chap.
7.
Shewing
Gods
unquestionable
and
absolute
right
,
to
state
and
propound
his
own
terms
,
upon
which
his
grace
and
justification
and
salvation
shall
be
had
,
and
here
determines
it
not
upon
the
works
of
the
law
,
but
believing
in
his
son
,
p.
102.
-
That
Gods
speakings
of
old
to
his
servants
were
very
significant
and
teaching
to
ages
and
generations
to
come
,
p.
122.
-
Chap.
8.
Shewing
that
it
is
of
meer
grace
and
mercy
in
God
,
all
men
having
sinned
,
to
call
them
upon
any
termes
whatsoever
to
justification
,
all
grace
no
debt
,
p.
125.
-
Why
is
willing
and
running
opposed
to
God
and
mercy
?
it
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
,
p.
128.
-
It
is
possible
for
persons
cordially
to
desire
and
laberiously
to
pursue
this
mercy
of
justification
,
and
yet
come
short
,
and
not
attain
it
,
p.
137.
-
That
persons
to
some
degree
righteous
and
obedient
to
Gods
laws
,
are
very
apt
to
challenge
,
and
strongly
expect
the
great
priviledge
of
justification
as
a
debt
for
such
their
obedience
;
or
as
a
reward
for
such
work
,
p.
138.
-
Chap.
9.
Gods
act
of
hardning
and
reprobating
to
damnation
,
is
the
effects
of
great
and
persevering
rebellion
,
when
men
shut
their
eyes
and
ears
at
●…st
after
much
long-suffering
and
patience
,
p.
139.
-
As
God
seald
up
Pharaoh
for
his
impenitency
,
so
did
he
with
the
Jews
for
shutting
their
eyes
and
ears
,
therefore
gave
them
up
to
a
judiciall
blindnesse
,
p.
151.
-
Chap.
10.
Plainly
explaining
how
and
in
what
sence
God
may
be
said
to
harden
mens
hearts
,
in
like
manner
how
God
is
said
to
show
mercy
,
p.
164.
-
Gods
will
differs
from
mens
will
,
because
it
〈◊〉
of
counsel
,
he
doth
all
things
according
to
the
counsel
of
his
own
will
,
p.
166.
-
Terms
of
mercy
and
terms
of
wrath
are
founded
in
the
breast
of
the
most
high
,
p.
168.
-
What
mercy
is
intended
when
he
saith
,
he
hath
mercy
on
whom
he
will
,
p.
169.
-
Four
instances
to
evidence
,
God
did
not
necessitate
Pharaoh
to
be
rebellious
,
p.
172.
-
How
God
is
said
to
harden
Pharaohs
heart
,
p.
177.
-
Five
marks
of
Gods
withdrawing
from
hardning
sinners
,
p.
183.
-
No
person
so
near
,
ready
,
and
liable
to
fall
into
his
own
destruction
as
a
hardned
sinner
,
he
is
very
near
to
ruine
,
p.
190.
-
Those
that
slight
and
undervalue
the
Scripture●
are
not
guided
by
the
same
spirit
that
writ
the
Scriptures
,
p.
192.
-
That
God
Almighty
doth
greatly
concern
himself
in
his
peoples
afflictions
and
oppressions
,
p.
193.
-
That
every
act
of
impunity
and
reprieve
from
judgment
misimproved
,
doth
directly
contribute
to
the
fitting
and
preparing
such
a
person
for
wrath
,
p.
195.
-
That
God
in
his
dealings
with
Pharaoh
laid
a
platform
of
his
proceedings
with
reprobates
to
the
worlds
end
,
p.
199.
-
Six
Characters
of
a
heart
that
is
not
hard
,
whatever
they
may
think
of
themselves
,
p.
201.
-
Chap.
11.
Gods
will
and
word
are
terms
equivalent
,
and
his
purposes
to
mankinde
in
order
to
mercy
and
judgment
is
not
irresistable
,
p.
203.
-
That
God
may
justly
finde
fault
with
whom
he
judicially
hardens
,
p.
213.
-
Chap.
12.
Detecting
that
unreasonable
consequence
of
Gods
forming
men
on
purpose
to
damn
them
,
p.
215.
-
The
great
sin
of
the
circumcised
Jews
was
spirituall
pride
,
p.
229.
-
Chap.
13.
Explaining
the
Potter
and
clay
,
and
that
God
makes
and
mars
vessels
,
according
to
their
submission
and
rejection
of
him
,
p.
231.
-
That
sin
and
disobedience
is
of
an
imbasing
nature
,
it
makes
man
comparable
to
the
earth
,
the
potters
clay
,
p.
251.
-
The
same
people
or
persons
at
distinct
times
may
be
honourable
and
dishonourable
vessels
,
p.
253.
-
Chap.
14.
Explaining
who
are
vessels
fitted
for
destruction
,
and
who
are
vessels
of
mercy
,
and
why
both
become
such
?
p.
255.
-
Wicked
men
are
the
proper
subjects
of
Gods
long-suffering
,
p.
273.
-
Chap.
15.
Shewing
the
super-abounding
riches
of
Gods
grace
to
sinners
for
their
encouragement
to
turn
,
p.
274.
-
That
the
present
state
of
Christians
in
this
world
is
a
state
of
preparation
not
of
perfection
,
p.
286.
-
Chap.
16.
Gods
love
to
the
called
whether
Jew
or
Gentile
,
is
great
and
singular
love
,
yet
not
so
unchangably
fixed
in
this
life
;
that
neither
the
obedience
of
some
nor
the
rebellion
of
others
can
alter
it
,
p.
288.
-
The
great
aggravation
of
mans
condemnation
will
be
the
rejecting
and
not
complying
with
Gods
frequent
and
loud
call
,
p.
294.
-
That
Gods
love
or
hatred
with
respect
to
persons
or
people
,
is
not
unchangeable
or
fixed
,
p.
302.
-
Chap.
17.
That
it
is
not
Number
,
nor
being
in
relation
to
godly
Ancestors
that
can
secure
rebellious
persons
from
Gods
wrath
and
destruction
,
p.
305.
-
Chap.
18.
Explaining
the
causes
why
the
Jews
missed
and
the
Gentiles
obtained
the
righteousnesse
which
is
according
to
faith
,
p.
316.
-
Chap.
19.
Plainly
demonstrating
that
persons
justified
and
saved
in
Gospel
days
,
shnll
have
no
cause
to
boast
,
but
on
the
contrary
to
attribute
all
to
free-grace
,
p.
321.
-
Chap.
20.
Calling
for
greatest
circumspection
,
because
persons
in
a
very
fair
and
likely
way
unto
salvation
in
their
own
thoughts
may
suffer
disappointment
,
it
is
very
easie
to
stumble
at
Christ
and
his
ways
if
careful
heed
be
not
taken
,
p.
325.
Errata
.
PAge
3.
line
29.
for
Appstle
reade
Apostle
.
p.
6.
l.
14.
r.
unrighteousness
.
p.
9.
l.
20.
dele
chiefly
.
p.
11.
l.
15.
r.
his
person
.
p.
18.
l.
20.
for
would
r.
could
.
p.
18.
l.
last
for
summary
r.
sum
up
.
p.
20.
l.
27.
for
33.
r.
23.
p.
21.
l.
14.
for
Christs
r.
Christ
.
p.
22.
l.
23.
r.
abdicated
.
p.
28.
l.
8.
r.
was
.
p.
305.
l.
23.
for
nations
r.
notions
.
A
Brief
Compendium
of
the
whole
Controversiall
part
of
this
Chapter
,
as
a
Preface
to
the
Matter
following
.
SHewing
the
concurrence
of
each
passage
therein
to
the
making
up
of
a
sweet
harmony
●etween
this
9th
and
3
,
4
,
10
,
11
,
Chapters
of
this
Epistle
,
and
herein
I
am
perswaded
that
if
the
Reader
do
but
lay
aside
prejudice
,
and
observe
narrowly
and
heed
carefully
as
he
go
along
,
he
will
receive
great
satisfaction
in
the
truth
of
what
is
spoken
from
each
verse
distinctly
,
by
that
joint
consent
and
argument
,
appearing
in
the
whole
,
put
together
:
for
although
it
is
possible
to
wrest
and
misinterpret
some
single
verses
or
passages
in
Scripture
,
yet
it
is
granted
on
all
hands
,
that
he
that
takes
in
the
whole
scope
of
Epistle
,
Chapter
,
and
Context
,
in
what
he
speaks
,
is
in
the
ready
way
to
make
an
unerring
Construction
of
matters
.
This
9th
of
the
Romans
has
been
much
wronged
for
want
of
this
observation
,
by
Insitting
upon
some
verses
,
without
heeding
the
scope
of
the
whole
;
it
was
,
(
to
Solomon
)
a
sight
of
the
true
mother
,
which
would
not
have
the
Child
divided
:
an
honest
Expositor
will
take
the
scope
,
whether
it
makes
for
or
against
him
;
now
if
you
shall
so
observe
me
,
and
go
along
with
me
,
I
dare
to
promise
you
ample
satisfaction
,
that
there
is
no
such
Doctrine
concluded
in
this
context
,
as
Irrespective
Election
,
or
Reprobation
of
persons
.
I
proceed
,
it
is
granted
on
all
hands
,
even
by
those
zealous
on
the
other
hand
,
that
the
great
designe
that
the
Apostle
carried
on
in
this
Epistle
and
Chapter
,
is
to
assert
and
maintain
justification
and
eternal
salvation
to
come
in
by
faith
alone
,
without
the
works
of
the
law
;
and
that
there
is
an
absolute
necessity
of
believing
in
Jesus
Christ
,
to
prevent
eternal
perdition
,
both
by
Jew
and
gentile
:
this
is
positively
determined
,
Cha.
2.8.9
.
tribulation
and
wrath
upon
all
that
obey
not
the
truth
,
upon
the
Jew
first
,
and
also
upon
the
gentile
:
there
being
no
respect
of
persons
with
God
,
the
Jews
must
come
in
at
the
same
door
with
the
gentiles
.
Now
the
Apostle
being
deeply
sensible
,
that
his
brethren
the
Jews
lay
under
the
danger
of
this
great
severity
,
as
they
were
Rejecters
of
Christ
and
the
Gospel
,
he
is
cordially
concerned
for
them
,
as
appeareth
by
his
solemn
protestation
and
asseveration
,
as
to
the
sorrow
of
heart
that
he
lay
under
for
them
,
vers.
1.
and
that
which
he
knew
was
as
a
stumbling-block
in
their
way
as
to
their
believing
in
Jesus
Christ
,
was
their
dependance
upon
their
carnal
priviledges
which
they
were
invested
with
,
as
they
were
Abrahams
seed
according
to
the
flesh
,
which
priviledges
the
Apostle
grants
to
be
theirs
,
and
makes
an
enumeration
of
them
,
verses
,
3
,
4
,
5.
but
that
these
priviledges
were
not
of
such
a
singular
and
saving
nature
as
they
thought
,
he
takes
pains
to
satisfie
them
;
and
moreover
whereas
they
were
ready
to
pleade
,
that
they
were
not
only
thus
priviledged
,
but
further
as
they
were
Abrahams
seed
,
the
Inheritance
was
theirs
,
and
so
intailed
upon
them
,
that
they
could
not
miscarry
,
except
a
failing
should
be
in
Gods
word
of
promise
:
to
which
their
supposed
plea
the
Apostle
replies
,
ver.
6.
not
as
though
the
word
of
God
had
taken
none
effect
;
and
as
to
a
further
amplification
,
the
Apostle
in
the
following
verses
,
takes
pains
to
assert
and
maintain
,
that
they
may
miscar●y
to
all
eternity
,
and
yet
Gods
promise
stand
fir●
and
true
to
those
to
whom
it
was
made
,
which
he
doth
pathetically
demonstrate
,
both
negatively
and
affirmatively
,
to
be
not
Abrahams
seed
according
to
the
flesh
but
according
to
faith
in
Christ
;
the
promises
made
to
Abraham
,
I
will
be
thy
God
and
the
God
of
thy
seed
,
did
not
intend
Abrahams
seed
according
to
the
flesh
,
but
according
to
the
faith
in
Christ
,
which
was
eminently
set
forth
in
the
miraculous
birth
of
Isaac
,
which
is
also
confirmed
in
his
Epistle
to
the
Galatians
,
in
plain
terms
,
chap.
3.
last
,
if
ye
be
Christs
,
then
are
you
Abrahams
seed
,
and
heirs
according
to
promise
,
else
not
,
it
must
be
supposed
;
to
which
construction
agreeth
,
ver.
7.
ver.
8.
following
;
neither
because
they
are
the
seed
of
Abraham
are
they
all
Children
,
but
in
Isaac
shall
thy
seed
be
called
,
or
by
faith
shall
thy
seed
be
called
,
as
Isaac
was
a
childe
of
faith
:
this
is
further
amplified
,
ver.
8
the
children
of
the
flesh
are
not
the
children
of
God
but
the
children
of
the
promise
are
accounted
for
the
seed
;
which
vigorous
and
pathetical
arguing
of
the
Appstle
,
doth
clearly
instruct
us
what
was
the
false
bottom
that
the
Jews
rested
upon
,
namely
,
that
they
could
not
miscarry
who
descended
of
Ahrahams
loins
according
to
the
flesh
:
2ly
,
that
God
in
his
promise
to
Abraham
did
not
intend
his
seed
,
meerly
according
to
the
flesh
:
he
proceeds
to
demonstrate
from
matter
of
fact
,
because
some
of
Abrahams
seed
are
by
God
east
out
and
disinherited
,
namely
Ishmael
,
who
by
appointment
of
God
was
excluded
from
inheriting
with
Isaac
,
though
begotten
from
Abrahams
own
body
:
and
whereas
to
this
instance
of
Ishmael
the
Jews
might
be
ready
to
say
,
there
might
be
some
reason
given
for
his
rejection
on
fathers
side
,
mothers
side
,
and
his
own
,
he
was
born
before
the
covenant
of
circumcision
;
his
mother
was
a
Bond-woman
,
and
Ishmael
is
taken
mocking
Isaac
:
the
Apostle
proceeds
to
give
a
2d
without
exception
,
even
to
the
instance
of
Esau
the
natural
son
of
Isaac
,
in
whom
the
promises
were
especially
lodged
,
In
Isaac
shall
thy
seed
be
called
:
this
instance
is
without
any
or
the
least
exception
born
in
circumcision
,
of
his
free-wife
Rebecca
,
and
a
twinn
with
Jacob
,
born
at
the
same
time
,
and
yet
in
his
race
rejected
the
Edomites
;
God
fore-seeing
they
would
be
a
wicked
persecuting
people
,
predicts
their
servitude
and
bondage
and
exclusion
from
the
land
of
Canaan
,
to
inherit
the
barren
Mountains
of
Mount
Seir
,
which
shews
,
that
it
is
not
enough
to
be
Abrahams
seed
,
if
they
be
not
of
his
saith
and
holyness
;
for
some
of
Abrahams
seed
by
his
special
son
Isaac
are
rejected
and
hated
for
sin
,
Mal.
1.
Obed.
10.
for
his
cruelty
against
his
brother
Jacob
,
shame
shall
cover
him
;
so
that
the
Apostles
argument
lyeth
here
,
if
Esau
in
his
posterity
eminently
descending
from
Abrahams
loins
through
Isaac
,
in
whom
the
promise
was
lodged
,
might
be
hated
,
and
his
mountain
destroyed
;
then
how
can
you
Jews
,
though
the
seed
of
Abraham
,
in
a
remote
sense
,
claim
from
that
foot
of
account
?
especially
considering
that
you
have
persecuted
to
death
the
son
of
God
whom
Abraham
loved
and
rejoyced
to
see
afar
off
,
seeing
God
is
not
obliged
to
any
of
the
seed
of
Abraham
,
but
as
they
are
found
in
Christ
,
who
was
Abrahams
right
seed
,
as
is
eminently
exprest
,
Gal.
3.16
.
he
saith
not
,
to
seeds
,
but
seed
,
which
seed
is
Christ
;
and
if
the
Jews
should
further
pleade
,
that
beside
there
descent
from
Abrahams
loins
,
they
are
a
people
near
to
God
,
in
covenant
,
by
circumcision
and
the
Ceremonial
law
,
and
thereby
distinguished
from
all
the
nations
of
the
world
to
be
Gods
people
:
the
Apostle
follows
them
in
that
also
,
ver.
11.
that
the
purpose
of
God
according
to
election
should
stand
,
not
of
works
,
that
is
not
of
works
of
that
kinde
,
which
was
eminently
typed
out
in
the
excluding
Ishmael
out
of
Abrahams
family
,
and
from
the
Inheritance
:
for
in
so
doing
God
did
also
exclude
the
works
of
the
law
from
justification
,
as
we
may
see
plainly
Gal.
4.22,23,24
.
for
Isaac
and
Ishmael
were
two
lively
types
of
the
two
Covenants
,
and
that
from
Sinai
is
rejected
as
to
Justification
,
so
that
neither
from
their
pedigree
nor
their
legall
obedience
,
could
they
have
any
special
acceptance
with
God
,
for
by
the
works
of
the
law
shall
no
flesh
be
justified
,
and
thus
it
is
not
of
works
,
ver.
11.
Now
hereupon
the
Jews
proceeds
to
raise
a
2d
and
new
Objection
,
formed
thus
,
what
doth
not
God
Justifie
according
to
works
(
Paul
?
)
then
by
this
doctrine
of
thine
thou
seemest
to
contradict
that
declared
righteous
Rule
of
Gods
proceedings
,
which
is
to
judge
and
reward
every
man
according
to
his
works
:
this
Obj.
the
Apostle
supposeth
and
replyeth
unto
,
ver.
14.
is
there
unrighteousnesse
with
God
?
God
forbid
:
no
such
thing
can
be
(
saith
he
)
neither
can
such
a
conclusion
be
drawn
from
such
premises
,
but
more
particularly
the
Apostle
proceeds
,
in
order
to
clearing
his
doctrine
from
the
least
imputation
of
impeaching
the
righteousnesse
of
God
,
which
he
endeavours
to
do
from
a
double
Argument
.
-
1st
,
That
Justification
cannot
be
of
works
,
because
it
is
of
grace
and
mercy
;
-
2ly
,
That
God
cannot
be
unrighteous
,
in
casting
off
the
seed
of
Abraham
according
to
the
flesh
who
were
strict
observers
of
the
law
of
circumcision
,
and
in
their
room
receive
the
gentiles
,
who
should
believe
in
Jesus
Christ
,
and
obey
the
Gospel
,
because
from
the
beginning
he
had
left
himself
that
liberty
,
and
is
not
obliged
to
any
man
;
so
that
there
can
be
no
righteousnesse
,
in
doing
that
which
he
hath
a
justnesse
of
power
to
do
:
this
which
I
say
(
saith
the
Apostle
)
is
no
more
then
what
he
hath
declared
from
the
beginning
,
that
salvation
shall
be
of
grace
,
Mercy
and
Compassion
,
and
consequently
not
of
works
;
for
the
Scripture
saith
unto
Moses
,
Exod.
33.19
.
I
will
have
Mercy
upon
whom
I
will
have
Mercy
,
which
words
were
occasioned
by
Moses's
interceding
with
God
for
Israel
after
that
great
sin
of
theirs
;
that
God
would
in
special
own
them
for
his
people
above
all
the
people
of
the
world
besides
;
to
which
petition
God
returns
this
checking
answer
,
(
say
no
more
)
I
will
have
mercy
and
compassion
on
whom
I
will
,
or
upon
what
sort
of
person
I
please
,
and
will
not
give
thee
an
account
,
though
thou
beest
my
friend
Moses
:
thou
shalt
know
I
have
an
unquestionable
right
in
this
case
to
shew
my
mercy
and
grace
on
whom
I
please
,
Jews
or
gentiles
,
and
upon
what
terms
I
please
;
and
in
these
words
to
Moses
we
have
a
prophecy
of
the
admission
of
the
gentiles
,
or
else
it
had
not
served
properly
to
our
Apostles
turn
in
this
place
:
from
whence
the
Apostle
draws
up
this
result
,
ver.
16.
so
then
,
it
is
not
of
him
that
willeth
,
nor
of
him
that
rnnneth
,
but
of
God
that
sheweth
Mercy
,
that
is
,
not
of
works
but
of
grace
:
and
2ly
,
as
he
hath
left
himself
a
liberty
which
none
can
question
,
to
shew
Mercy
to
whom
,
or
upon
what
terms
he
please
,
so
also
he
hath
the
same
liberty
to
inflict
spiritual
Judgements
,
yea
,
judicially
to
harden
whom
or
what
sort
of
sinners
he
please
;
and
to
be
plain
,
(
as
if
he
should
have
said
)
God
hath
singled
out
above
all
sinners
as
the
subjects
of
this
his
severity
,
such
as
shall
abuse
his
long-suffering
and
goodnesse
,
the
first-born
of
which
sort
of
sinners
was
Pharaoh
of
old
,
who
is
brought
as
a
type
of
such
in
all
generations
,
both
as
to
the
nature
of
their
sin
and
destruction
;
and
therefore
the
Apostle
brings
that
saying
of
God
to
Pharaoh
,
ver.
17.
which
he
quotes
from
Exod.
9.16
.
for
this
cause
have
I
raised
thee
up
,
or
dilivered
thee
from
so
many
deaths
,
and
kept
thee
yet
alive
,
that
I
might
make
my
power
known
in
thee
:
and
that
this
Pharaoh
was
a
lively
type
of
these
stubborn
rebellious
Jews
,
I
think
need
not
be
questioned
,
and
as
the
righteousnesse
of
God
in
his
proceedings
with
Pharaoh
,
was
never
by
any
questioned
,
much
lesse
denyed
,
no
more
can
it
be
questioned
in
his
dealings
with
the
Jews
,
who
trod
in
his
steps
:
Now
from
both
these
Instances
drawn
from
Gods
sayings
to
Moses
and
Pharaoh
,
the
Apostle
draws
up
this
result
,
ver.
18.
so
then
he
hath
Mercy
on
whom
he
will
,
and
whom
he
will
he
hardens
,
that
is
,
hardens
such
as
Pharaoh
,
who
first
hardens
themselves
in
their
own
hearts
against
God
as
he
did
now
;
hereupon
the
Apostle
supposeth
the
Jews
raising
another
Object
.
ver.
19.
if
God
hardens
,
why
doth
he
finde
fault
with
those
so
hardened
by
him
●
seeing
this
his
will
is
irresistable
:
for
who
hath
re●…sisted
his
will
?
●erein
the
Apostle
doth
personate
a
captious
and
quarrelsome
person
,
not
one
making
an
humble
objection
with
a
desire
of
an
answer
,
as
doth
plainly
appear
by
the
Apostles
Reply
to
it
,
ver.
20.
wherein
he
takes
pains
to
humble
and
shame
them
for
their
bold
,
and
sawcy
,
and
quarrelsome
disputing
against
God
,
which
to
effect
he
asserts
the
power
,
yea
the
unquestionable
and
inoffensive
power
of
God
to
save
and
reprobate
upon
his
own
terms
;
to
the
justnesse
and
unquestionablenesse
of
which
terms
he
doth
amplifie
by
the
similitude
of
a
potter
;
who
hath
a
power
that
none
questions
,
to
make
vessels
of
honour
and
dishonour
,
and
that
upon
his
own
terms
,
and
upon
his
own
discretion
,
that
is
to
say
,
when
he
designes
of
a
lump
of
clay
to
make
an
honourable
vessel
,
and
that
piece
of
clay
,
marr
,
break
,
or
run
too
course
for
such
a
vessel
,
he
hath
a
power
(
which
none
questions
)
to
make
it
again
,
the
same
lump
or
piece
of
clay
,
a
vessel
for
a
dishonourable
use
as
he
please
:
according
to
that
place
at
least
alluded
unto
Jer.
18.
ver.
4.
and
when
thy
second
vessel
is
made
,
God
may
justly
complain
or
finde
fault
that
it
would
be
no
better
a
vessel
,
and
the
vess●l
cannot
say
,
why
hast
thou
made
me
thus
?
because
it
was
designed
for
a
better
;
of
which
comparison
of
the
potter
,
we
have
the
reddition
or
application
,
ver.
22.
23.
thus
if
the
common
&
ordinary
potter
have
such
a
power
and
priviledge
which
none
is
offended
at
,
much
more
hath
God
power
or
liberty
to
make
,
vessels
of
honour
of
those
who
shall
yeild
to
his
hand
and
wheel
,
and
fall
in
with
his
designe
,
whether
Jews
or
gentiles
:
and
consequently
,
hath
not
God
●ower
that
none
can
question
to
make
them
vessels
●f
dishonour
and
wrath
who
have
abused
all
his
●uduring
,
long-suffering
,
and
patience
exercised
●owards
them
:
an
Instance
whereof
we
have
in
Pharaoh
,
and
afterwards
in
the
circumcised
Jews
;
●his
power
God
claims
,
to
make
those
vessels
of
wrath
who
abuse
his
goodne●…
,
and
so
treasure
up
●rath
against
the
day
of
wrath
:
Chap.
2.
but
if
a
●an
clense
himself
he
shall
be
a
vessel
of
honour
,
●repared
for
the
masters
use
,
2
Tim.
2.21
.
thus
I
have
given
you
in
a
few
words
the
coherence
and
scope
of
this
Chap.
to
the
end
of
verse
23.
The
Apostle
Peter
2
Pet.
3.16
.
tells
us
,
that
in
his
beloved
brother
Pauls
Epistles
their
are
some
things
hard
to
be
understood
,
which
the
unlearned
or
unskilful
wrest
to
their
own
destruction
,
amongst
which
things
(
or
sayings
)
this
part
of
his
writing
this
Chapter
,
cannot
be
exempted
but
necessarily
comprehended
,
especially
if
we
will
observe
the
context
or
verse
chiessy
before
,
2
Peter
3.15
.
no
portion
of
Scripture
seems
in
the
judgment
of
most
men
to
be
attended
with
greater
difficulty
,
and
many
persons
takes
occasion
from
what
is
here
declared
to
disparadge
and
obscure
the
universall
and
impartial
love
and
grace
of
God
to
Mankinde
in
Jesus
Christ
:
to
prevent
which
mistakes
,
it
will
be
altogether
needfull
in
our
reading
this
chapter
to
carry
along
in
our
eye
the
main
scope
and
designe
of
the
Apostle
in
what
he
here
writes
to
this
people
,
which
was
in
a
direct
line
to
prove
his
grand
thesis
,
namely
,
justification
by
faith
without
the
deeds
of
the
law
:
and
therein
this
Chapter
carries
a
compleat
analogy
with
the
former
,
and
two
following
Chapters
of
this
Epi●le
,
the
grand
scope
of
all
which
is
to
convince
the
Jew
of
his
sin
,
in
not
believing
in
Jesus
Christ
for
life
and
salvation
.
The
Apostle
in
this
Epistle
and
Chapter
had
an
eye
to
the
Jews
great
Argument
,
with
respect
to
the
covenant
made
with
Abraham
,
which
argument
is
by
them
formed
thus
:
if
not
any
be
justified
but
by
faith
in
Christ
,
then
the
Jews
(
though
the
natural
seed
of
Abraham
)
are
not
justified
,
but
are
in
the
state
of
condemnation
,
for
they
hate
Christ
,
have
persecuted
and
slayn
him
:
but
it
is
absurd
to
conclude
,
that
the
Jews
are
not
justified
,
therefore
man
may
be
justifyed
some
other
way
then
by
believing
in
Christ
:
and
the
Minor
of
this
argument
is
strengthened
by
a
three-fold
fortification
which
the
Jews
think
impregnable
.
-
As
first
,
say
they
,
to
the
seed
of
Abraham
was
the
promise
made
,
and
if
they
be
not
justified
,
then
there
is
a
failing
in
Gods
word
.
-
Secondly
,
there
are
not
any
amongst
all
the
sons
of
men
so
zealous
for
righteousness
,
therefore
they
must
needs
be
the
persons
justified
.
-
Thirdly
,
say
they
,
if
they
be
not
justified
,
then
hath
God
cast
off
his
own
people
which
he
hath
chosen
:
But
these
things
cannot
be
so
,
therefore
this
doctrine
of
justification
by
faith
in
Christ
must
be
a
doctrine
of
Pauls
devising
,
and
not
the
truth
of
God
.
Now
,
my
souls
desire
and
prayer
to
God
is
,
that
the
truth
in
this
Scripture
might
clearly
shine
into
the
hearts
of
all
that
are
sincere
,
who
shall
reade
the
ensuing
matter
;
and
that
which
I
designe
as
I
go
along
,
shall
be
to
discharge
this
Scripture
from
that
hard
service
which
it
is
prest
to
serve
in
;
which
is
,
to
attest
a
personal
absolute
Election
and
reprobation
,
unchangeable
and
irrevocable
,
establisht
before
the
foundation
of
the
world
;
which
preordination
of
God
doth
unavoydably
necessitate
men
to
be
what
they
are
,
and
shall
be
,
as
to
sin
and
death
,
Righteousness
and
life
;
which
inference
and
conclusion
will
appear
very
forreign
to
the
Apostles
designe
in
this
Chapter
.
CHAP.
I.
Personal
Reprobation
Reprobated
.
Wherein
is
contained
what
reall
,
great
,
and
constant
sorrow
the
holy
Apostle
St.
Paul
had
for
the
miserable
estate
of
the
Jews
under
their
sin
of
blindness
.
Vers.
1.
I
say
the
truth
in
Christ
,
I
lye
not
,
my
conscience
also
bearing
me
witness
in
the
holy
Ghost
.
IT
may
be
easily
and
readily
supposed
,
that
the
Apostle
had
here
to
do
with
a
people
,
who
partly
through
prejudice
to
the
persons
and
partly
his
doctrine
,
were
likely
to
be
hardly
perswaded
that
Paul
had
affection
for
them
;
that
he
had
in
his
heart
secret
hatred
and
revenge
against
them
for
those
injuries
done
to
him
;
and
therefore
he
is
necessitated
to
take
great
pains
to
raise
and
beget
in
them
a
credit
of
his
choyce
love
and
affection
to
them
,
which
he
labours
after
,
in
the
beginning
of
this
Chapter
:
these
5
first
verses
contains
the
proem
or
preface
to
the
Chapter
.
In
which
preface
,
we
have
the
Apostles
most
ardent
and
patheticall
complaint
and
manifestation
of
sorrow
,
in
the
behalf
of
he
Jews
,
his
countreymen
,
who
were
not
only
ignorant
,
but
persecutors
of
Christ
and
his
Gospel
,
which
rendred
them
in
the
Apostles
judgement
in
a
very
sad
and
deplorable
condition
.
Now
these
five
verses
are
two
ways
understood
.
-
First
,
some
understand
them
to
look
backward
to
what
the
Apostle
had
been
treating
on
before
,
〈◊〉
the
former
Chapter
,
in
which
he
had
been
treating
of
the
choyce
priviledges
of
such
as
were
believe●
in
Christ
,
that
they
were
not
lyable
to
condemnation
,
that
they
were
chosen
of
God
,
had
the
spirit
;
were
heirs
of
God
,
joynt-heirs
with
Christ
;
and
that
nothing
should
be
able
to
separate
them
from
this
their
happy
estate
:
some
(
I
say
)
do
judge
that
the
Apostle
having
been
deeply
contemplating
upon
these
things
,
breaks
forth
passionately
and
abruptly
with
these
affection
at
lamentations
for
those
his
Countreymen
,
who
for
the
generallity
of
them
lay
short
and
at
a
distance
from
these
priviledges
.
-
Secondly
,
there
are
others
,
who
understand
these
verses
as
a
preface
to
what
follows
in
this
Chapter
;
and
as
a
preparative
to
what
he
had
to
say
,
which
I
think
is
the
likelyest
to
agree
to
truth
;
and
I
shall
handle
them
as
so
understood
;
and
that
great
truth
which
the
Apostle
takes
such
pains
to
fasten
upon
their
hearts
,
was
this
,
that
he
had
a
cordial
and
deep
sence
of
the
present
state
of
the
Jews
and
their
condition
,
even
to
exquisite
sorrow
and
grief
.
In
which
sorrow
we
have
four
circumstances
considerable
.
-
First
,
the
certainty
of
it
.
-
Secondly
,
The
greatness
of
it
.
-
Thirdly
,
the
cause
of
it
.
-
Fourthly
,
the
heightning
circumstances
of
this
sorrow
which
are
two
.
-
1.
The
Jews
are
his
kindred
.
-
2.
They
were
such
who
had
been
invested
with
very
great
priviledges
:
of
each
of
these
a
few
words
in
order
.
First
,
the
Apostle
is
very
pathetical
in
this
his
●ttestation
of
the
truth
of
this
his
sorrow
;
he
doth
with
much
earnestness
assure
them
,
that
he
had
such
a
simpathy
with
them
,
and
sorrow
with
them
;
●e
would
command
their
belief
i●
this
point
,
and
therefore
doth
he
make
a
solemn
and
sacred
protestation
and
profession
in
these
words
:
I
say
the
truth
in
Christ
,
I
lye
not
:
The
certainty
of
this
which
the
Apostle
speaks
,
is
two
ways
confirmed
.
-
First
,
by
his
positive
attestation
,
I
say
the
truth
in
Christ
.
-
Secondly
,
by
his
duplication
or
doubling
his
speech
on
the
negative
as
well
as
the
affirmative
(
I
lye
not
.
)
These
words
of
our
Apostle
are
read
two
ways
:
some
reade
instead
of
in
,
by
Christ
,
not
as
we
reade
here
:
as
Paul
having
an
eye
to
Christ
as
a
witness
;
as
if
he
should
say
;
Christ
thou
knowest
that
I
say
nothing
but
truth
,
that
my
sorrow
is
real
,
and
so
also
doth
my
conscience
bear
witness
,
and
so
doth
the
spirit
of
God
also
in
this
matter
;
and
that
this
is
the
dialect
of
the
Apostle
,
see
elsewhere
,
Gal.
1.10
.
now
the
things
which
I
write
unto
you
,
behold
,
before
God
I
lye
not
:
so
also
2
Corinth.
11.31
.
the
God
and
father
of
our
Lord
Jesus
Christ
knoweth
that
I
lye
not
:
I
appeal
to
him
that
I
lye
not
,
as
here
.
But
2dly
,
the
most
both
of
antient
and
latter
Interpreters
understands
and
reades
these
words
of
the
Apostle
otherways
,
as
containing
in
them
the
nature
and
force
of
an
oath
,
because
the
particle
translated
in
,
(
say
they
)
may
be
more
properly
translated
by
;
and
so
saith
Calvin
,
Piscator
and
Musculus
,
and
so
they
reade
those
words
,
2
Cor.
12.1
.
I
knew
a
man
by
Christ
;
and
of
the
same
minde
are
most
of
our
latter
writers
,
who
also
takes
these
words
as
an
asseveration
or
an
oath
,
but
take
it
either
way
,
they
carry
in
them
a
very
pathetical
attestation
,
that
what
the
Apostle
speaks
concerning
his
sorrow
for
the
Jews
,
was
a
real
truth
.
Secondly
,
It
is
farther
ratified
from
his
duplication
in
the
negative
(
I
lye
not
;
)
had
it
not
been
enough
for
the
Apostle
,
that
he
had
positively
affirmed
it
,
and
called
God
to
witness
,
that
he
had
said
the
truth
.
I
answer
,
that
it
was
usual
amongst
the
Jews
,
when
they
speak
earnestly
,
and
with
the
greatest
confidence
,
and
in
things
considerable
thus
to
double
their
speech
:
as
for
instance
;
in
that
Message
to
Hezekiah
,
Esa.
38.
thou
shalt
dye
and
not
live
,
so
Psalms
118.
I
shall
not
dye
but
live
:
1
John
20.
confessed
and
denyed
not
;
and
this
kinde
of
speaking
was
usual
:
see
what
pains
the
Apostle
takes
to
perswade
the
Jews
into
as
good
Opinion
of
his
love
to
them
as
a
good
Introduction
to
what
he
had
to
say
to
them
:
from
whence
I
note
by
the
way
.
1.
Doctrine
,
That
it
is
a
matter
of
great
concernment
,
in
order
to
a
right
Receiving
what
is
offer'd
by
a
Gospel-Minister
:
that
the
people
be
satisfyed
,
that
what
be
says
,
he
speeks
from
the
root
of
tender
love
and
pitty
to
their
souls
.
The
Apostle
did
not
think
it
lost
labour
in
him
to
effect
this
end
,
by
this
means
,
before
us
;
and
the
like
pains
he
takes
elsewhere
:
see
2
Corinth.
7.3
.
you
are
in
our
hearts
to
live
and
dye
with
you
:
2
Corinth.
11.11
.
God
knows
I
love
you
:
Philip.
1.8
.
God
is
my
Record
,
how
greatly
I
long
after
you
,
in
the
Bowels
of
Christ
;
see
what
pains
he
takes
to
perswade
the
Churches
into
a
belief
of
his
love
to
them
:
Paul
takes
pains
also
with
the
Jews
to
perswade
them
,
that
this
sorrow
was
the
effect
of
his
to
them
;
which
to
do
he
could
appeal
to
his
own
conscience
;
he
was
always
careful
to
make
conscience
to
his
Friend
:
see
Acts.
24.16
.
2
Corinth.
1.12
.
therein
was
his
rejoycing
,
and
he
knew
the
holy
spirit
stir'd
him
up
to
speak
that
he
spake
:
I
might
again
note
by
the
way
.
2.
Doctrine
,
That
it
is
warrantable
in
a
Gospel-Minister
,
in
matters
of
concernment
,
where
we
doubt
of
being
believed
in
things
of
God
,
to
confirm
what
we
say
by
obliging
attestations
and
protestations
,
when
we
have
in
so
doing
a
good
conscience
:
I
have
shown
this
before
,
Gal.
1.20
.
2
Corinth.
11.31
.
Phil.
18.
But
some
object
,
Mat.
5.37
.
let
your
communication
be
yea
yea
,
nay
nay
,
whatever
is
more
then
this
cometh
of
evil
:
to
which
I
answer
.
-
1st
,
That
Christs
designe
in
these
words
could
not
intend
to
oblige
persons
to
these
syllabicall
words
of
yea
and
nay
.
-
2ly
,
Neither
do
they
oblige
us
as
to
Number
,
that
we
must
multiply
no
more
,
by
way
of
attestation
,
for
we
must
not
imagine
,
that
Christ
would
contradict
his
words
in
his
own
practice
;
was
not
Christs
verily
,
verily
,
more
then
,
yea
and
nay
;
and
the
Apostle
did
not
understand
our
Lord
so
,
as
you
may
see
before
,
but
Christ
in
this
place
designes
to
take
off
the
Jews
from
their
voluntary
vain
oaths
and
attestations
in
their
Communications
one
with
another
;
as
in
Jephthas
case
,
and
many
others
:
and
to
the
same
end
tends
the
Apostle
James's
words
,
Chap.
5.
if
Christs
designe
had
been
to
forbid
all
kinde
of
swearing
,
there
needed
not
to
be
an
enumeration
made
,
of
what
they
should
not
swear
by
;
neither
can
swearing
in
a
solemn
way
in
the
fear
of
God
be
a
Moral
Evil
,
which
is
used
by
God
himself
,
and
Angels
,
and
saints
;
in
th●
purest
times
;
but
where
Christ
would
enjoy●
yea
and
nay
,
he
there
would
oblige
us
,
that
what
we
affirm
be
truth
:
that
our
yea
be
yea
,
and
our
nay
be
nay
:
as
S.
Paul
saith
,
our
words
were
not
yea
and
nay
.
The
●d
particular
to
be
considered
,
is
,
the
greatnesse
of
this
grief
and
sorrow
of
the
Apostle
for
the
Jews
;
the
Apostle
is
not
satisfyed
only
to
assert
the
truth
of
his
sorrow
,
but
the
nature
and
degree
of
it
,
which
as
the
learned
tell
us
,
is
set
forth
in
3
circumstances
,
to
be
very
great
,
therefore
(
say
they
)
this
word
translated
sorrow
doth
signify
the
sorrow
of
a
woman
in
travel
,
used
John
16.21
.
you
now
have
sorrow
:
and
the
Apostle
to
the
Galathians
,
tells
them
,
that
he
was
in
travel
for
them
,
cha.
4.19
.
2ly
,
This
sorrow
is
set
forth
by
the
successive
continuance
of
it
,
it
is
said
here
to
be
continually
like
the
pains
of
a
woman
,
one
throw
after
another
,
night
and
day
:
It
was
not
a
transient
sorrow
but
a
seizing
and
lasting
sorrow
.
Therefore
in
the
third
place
,
the
greatnesse
is
set
forth
by
the
seat
of
it
,
which
is
,
the
heart
,
sharp
and
deep
:
when
the
Scriptures
speak
of
sorrow
of
heart
and
soul
it
intends
sharp
&
exquisite
sorrow
;
saith
our
Lord
,
my
soul
is
sorrowful
unto
death
:
my
sorrow
is
very
great
and
deep
.
The
third
circumstance
to
be
considered
is
the
cause
of
this
sorrow
,
which
is
not
so
fully
exprest
as
it
is
to
be
understood
in
our
text
;
it
is
so
great
,
that
the
Apostle
cannot
express
it
,
his
heart
will
not
serve
him
to
express
in
particulars
the
cause
he
saw
for
this
sorrow
:
great
grief
sometime
silenceth
a
man
from
giving
the
particulars
of
the
cause
:
the
substance
of
this
cause
was
,
that
the
Jews
had
rejected
Christ
who
was
sent
at
first
to
save
them
,
and
●hat
now
they
were
under
judiciall
blindeness
from
God
thereupon
:
there
is
the
ground
of
Pauls
so
great
sorrow
;
from
whence
I
would
note
●wo
Observations
by
the
way
.
First
Doctrine
,
That
persons
that
miss
or
stumble
at
Christ
and
the
Gospel
,
and
are
destitute
of
faith
in
Jesus
Christ
,
(
however
they
may
look
upon
themselves
,
)
do
render
themselves
objects
of
soul-pitty
and
heart-sorrow
.
Persons
destitute
of
the
true
knowledg
of
God
●nd
faith
in
Christ
are
in
a
sad
,
a
miserable
,
●nd
deplorable
state
and
condition
:
here
lyeth
the
ground
of
Pauls
sorrow
;
he
understood
the
danger
of
such
a
state
,
as
they
were
ignorant
of
Christ
and
●is
righteousness
,
and
thereupon
judicial
obdurat●ess
and
blindness
was
upon
them
;
such
was
Pha●aohs
case
,
such
was
Israels
case
,
Esa.
6.
and
there
●s
reason
why
their
case
should
be
pittied
and
lamented
,
Act.
13.
they
are
in
a
perishing
condition
,
●ecause
there
is
no
other
name
under
heaven
by
which
men
can
be
saved
.
Second
Doctrine
,
That
to
mourn
,
sorrow
,
and
lay
to
heart
the
sin
and
misery
of
others
,
by
those
whose
own
condition
is
secure
,
good
and
safe
,
is
a
character
of
one
whose
heart
is
truly
toucht
for
God
.
This
was
Pauls
case
,
he
knew
his
state
was
good
,
but
this
doth
not
satisfy
him
so
long
as
his
kinsmen
and
country-men
were
without
Christ
,
and
this
was
not
only
the
spirit
of
Paul
,
but
others
of
Gods
servants
:
see
Psalms
119.53
,
136
,
139
,
158.
Jerem.
9.
Ezekiel
19.41
.
v.
Mark
.
3.5
.
Christ
is
greive●
for
the
hardness
of
mens
hearts
.
From
whence
we
may
learn
;
that
sorrow
for
others
is
a
true
discouery
of
love
to
them
,
which
is
our
duty
;
that
it
is
●
discovery
of
love
,
see
in
Christ
to
Lazarus
,
Ioh●
11.35
.
Behold
,
how
he
loveth
him
:
it
is
some
priviledge
to
be
mourned
for
in
affliction
,
and
in
this
the
Jews
had
a
priviledge
,
so
had
Job
:
his
friends
came
to
mourn
with
him
,
and
for
him
;
the
contrary
God
threatned
to
Nineveh
,
Nahum
3.
to
Jerusalem
,
Esa.
51.19
.
and
it
is
a
duty
not
only
to
mourn
for
those
that
mourn
,
but
those
that
have
cause
to
mourn
;
but
I
proceed
to
the
next
.
CHAP.
II.
Asserting
the
great
duty
of
Christians
to
mourn
over
the
wofull
estate
of
their
unconverted
,
relations
;
and
how
much
they
ought
to
do
or
suffer
towards
the
furtherance
of
their
salvation
.
Ver.
3.
For
I
would
wish
my self
accursed
from
Christ
,
for
my
Brethren
,
my
kinsmen
,
according
to
the
flesh
.
4.
Who
are
Isralites
,
to
whom
pertaineth
the
adoption
,
and
the
glory
,
and
the
Covenants
;
and
the
giving
of
the
Law
;
and
the
service
of
God
,
and
the
promises
.
5.
Whose
are
the
fathers
,
and
of
whom
as
concerning
the
flesh
,
Christ
came
,
who
is
over
all
,
God
blessed
for
ever
,
Amen
.
THe
matter
contained
in
these
3
verses
,
I
shall
summary
into
these
three
heads
in
general
.
-
First
,
we
have
a
strong
confirmation
of
the
Apostles
former
affirmation
and
protestation
,
tending
more
fully
to
demonstrate
his
love
to
,
and
sorrow
for
the
Jews
rejection
,
which
he
had
so
pathetically
spoken
unto
in
the
former
verses
.
-
Secondly
,
we
have
a
character
at
large
of
the
persons
over
whom
he
thus
mourned
and
sorrowed
for
,
in
two
considerations
.
-
First
,
they
were
his
brethren
and
kindred
.
-
Secondly
,
they
were
a
people
dignifyed
,
and
distinguisht
with
many
singular
priviledges
,
as
above
all
the
people
in
the
world
besides
;
which
priviledges
and
immunities
the
Apostle
doth
in
verse
4th
and
5th
enumerate
under
nine
heads
,
as
I
shall
shew
you
.
-
Thirdly
,
we
have
in
these
3
verses
a
glorious
Ellogam
of
Jesus
Christ
,
in
which
we
have
these
two
things
considerable
.
-
First
,
a
description
of
Christ
what
he
is
.
-
Secondly
,
we
have
the
Apostle
ascribing
blessing
and
praise
to
him
:
in
this
Ellogam
the
Apostle
hath
a
double
designe●
-
First
,
to
heighten
the
priviledges
of
the
Jews
,
of
whose
loins
such
a
transcendant
glorious
person
came
.
-
2dly
,
His
design
thereby
was
to
aggravate
the
sins
of
the
Jews
,
and
their
condemnation
,
in
that
they
should
reject
such
a
glorious
and
worthy
person
,
who
is
blessed
for
ever
.
I
shall
speak
to
these
three
heads
briefly
.
1st
,
As
to
the
Apostles
confirmation
of
his
former
protestation
seting
forth
the
reality
and
greatnesse
of
his
love
to
the
Jews
,
and
sorrow
for
their
Rejection
,
and
that
his
love
to
and
sorrow
for
them
was
very
great
,
appears
by
this
exigency
which
it
drove
the
Apostle
unto
,
the
Argument
riseth
thu●
that
person
that
can
dispriviledge
himself
even
〈◊〉
extromity
that
he
might
thereby
procure
for
othe●
their
exemption
from
sorrow
and
sufferings
,
must
needs
have
strong
love
for
those
he
intends
therein
;
this
was
Pauls
case
,
and
this
he
would
have
the
Jews
sensible
of
,
and
that
this
was
his
heart
to
them
,
and
consequently
that
he
was
not
their
enemy
but
their
cordial
Friend
.
2dly
,
Herein
is
not
only
manifested
his
love
to
them
;
but
the
reality
of
his
sorrow
spoken
of
before
;
so
that
this
third
vers.
is
brought
as
an
Argument
to
demonstrate
,
that
his
sorrow
was
real
and
great
,
and
deep
,
that
should
drive
him
to
such
a
wish
of
damage
to
himself
,
as
to
wish
himself
accursed
from
Christ
,
to
the
end
they
might
be
reduc't
from
their
unbelief
and
disobedience
:
the
Apostle
seems
to
wish
himself
in
a
state
of
damnation
to
bring
them
unto
a
state
of
salvation
:
Oh
how
great
was
this
love
of
Paul
?
it
did
bear
to
a
degree
a
resemblance
to
the
love
of
God
and
Christ
,
both
as
to
the
greatnesse
of
the
love
●and
the
undese●vingnesse
of
the
persons
for
whom
,
and
to
whom
manifested
,
even
to
enemies
:
Rom.
5.
he
is
willing
to
be
Anathamized
for
his
enemies
:
the
Jews
were
Pauls
enemies
,
and
sought
his
life
:
as
we
reade
Acts
the
33.13
.
about
forty
Jews
layd
wait
for
Paul
to
kill
him
.
But
to
come
more
closer
to
the
words
,
and
more
strictly
to
enquire
what
is
wrapt
up
in
this
his
wish
:
Interpreters
are
much
divided
about
this
matter
in
their
Opinions
,
and
many
of
them
very
extravagant
in
their
opinions
,
which
I
shall
not
meddle
with
:
some
there
are
,
that
the
Apostle
speaks
not
here
as
he
really
did
mean
,
but
parab●lically
,
or
by
a
figure
,
not
properly
and
precisely
to
be
understood
;
and
that
there
is
no
more
to
be
understood
in
it
then
this
,
that
he
could
suffer
a
great
deal
for
their
good
.
Secondly
,
Others
think
that
he
must
be
understood
only
conditionally
in
this
his
wish
,
if
it
could
be
,
or
were
possible
,
as
he
speaks
of
the
Galathians
,
they
would
have
pulled
out
their
own
eyes
,
and
have
given
them
to
him
,
if
it
had
been
possible
,
so
if
it
were
possible
,
I
could
wish
my self
accursed●
,
but
I
think
these
extravagant
inter
pretations
,
do
not
suite
with
the
solemness
of
the
Apostles
attestation
and
asseveration
going
before
;
to
the
truth
and
reallity
of
which
his
speech
,
he
calls
Christ's
conscience
and
spirit
to
bear
witnesse
.
There
are
but
three
Interpretations
worth
our
taking
notice
of
,
and
they
are
these
.
-
First
,
some
do
understand
him
here
,
willing
to
hazard
his
eternal
interest
in
God
and
Christ
,
and
glory
to
come
,
as
really
to
be
separate
from
his
Lord
and
saviour
to
all
eternity
.
-
2.
Others
understand
the
Apostle
doth
here
intend
by
this
anathema
Excommunication
out
of
the
Church
,
or
from
the
society
of
saints
for
their
profit
.
-
3.
Others
understand
,
that
in
this
is
not
only
by
the
Apostle
intended
a
privation
or
loss
,
but
a
positive
infliction
of
punishment
besides
:
Of
each
of
these
a
word
or
two
.
1st
,
That
which
occasions
some
to
think
he
doth
here
intend
his
inward
state
,
is
the
word
which
is
made
use
of
to
set
it
out
by
(
anathama
)
imports
;
no
less
as
sometimes
us'd
:
as
for
Instance
,
1
Cor.
16.
If
any
man
love
not
the
Lord
Jesus
Christ
,
let
him
be
anathama
when
the
Lord
shall
come
:
but
I
shall
lay
down
some
reasons
why
it
cannot
be
so
understood
,
as
if
Paul
hazarded
his
eternal
state
,
the
,
love
and
favour
of
God
to
all
eternity
,
he
wisht
no●
to
be
so
accursed
.
-
It
is
greatly
questionable
,
whether
such
a
wish
be
lawful
;
to
be
so
prodigal
of
his
interest
in
heaven
cannot
be
allowed
:
covetousness
in
spirituals
is
never
blamed
:
and
God
doth
never
call
for
such
a
●enture
for
brethren
:
our
natural
life
is
the
highest
requir'd
for
a
brother
,
1
John
.
3.
-
2dly
,
Such
a
wish
could
not
be
consistent
with
that
dear
love
the
Apostle
did
bear
to
Christ
,
to
wish
separation
from
him
upon
any
account
whatsoever
,
doubtlesse
he
could
not
bear
or
endure
a
separation
from
Christ
.
-
Thirdly
,
Such
a
suffering
in
the
Apostle
would
have
exceeded
the
sufferings
of
Christ
for
mankind
,
Christ
did
not
expose
himself
to
an
eternal
separation
from
God
his
Father
;
it
is
true
he
did
endure
for
a
little
season
the
seeming
hiding
of
his
Fathers
face
,
but
this
separation
is
not
limited
.
-
Fourthly
,
Such
a
state
was
worse
then
the
state
of
the
Jews
themselves
,
they
are
not
abd●cated
eternally
from
God
;
so
that
we
cannot
rationall●
think
that
Paul
should
wish
himself
accursed
as
t●
his
in
word
state
and
spiritual
condition
,
therefore
something
else
must
be
enquired
after
.
2.
Others
understand
the
Apostles
anathama
,
to
be
only
excluded
the
society
and
assemblyes
,
〈◊〉
the
saints
,
to
be
excommunicated
the
Gospel
Church
;
because
sometimes
and
generally
that
i●
rendred
by
the
name
of
anathama
;
as
if
the
Apostle
should
have
said
.
I
could
wish
my self
excomm●nicated
from
the
Gospel
Church
for
their
sakes
not
only
to
be
deprived
of
the
honour
of
an
Apostle
,
but
of
membership
in
the
Church
.
Obj.
But
some
may
say
,
our
text
saith
separate
from
Christ
:
I
answer
the
Church
is
called
Christ
,
1
Corinth.
12.12
.
So
likewise
is
Christ
,
that
is
,
the
body
of
Christ
;
and
our
last
expositors
do
so
render
it
,
and
understand
it
,
that
the
Church
is
called
Christ
:
so
Doctor
Hammond
:
Paul
did
prize
at
a
very
high
rate
the
Communion
and
fellowship
of
Saints
,
yet
for
the
Jews
sakes
he
could
have
been
content
to
have
been
excluded
that
sweet
and
happy
estate
.
But
3dly
,
Others
understand
,
and
they
are
the
most
and
best
approved
interpreters
,
that
the
Apostle
doth
wish
not
only
a
privation
of
good
,
and
all
his
high
priviledges
,
but
a
dreadful
infliction
of
much
sufferings
and
corporal
punishments
;
which
amongst
the
Jews
did
follow
their
anathama
:
they
were
delivered
up
to
Sathan
,
they
were
exposed
to
open
shame
and
ignominy
and
detestation
,
they
were
anathamized
,
were
disdain'd
of
all
,
abhorr'd
of
all
:
so
that
according
to
that
interpretation
,
this
was
the
sence
of
the
Apostles
words
,
I
could
wish
my self
the
veryest
abject
and
object
of
shame
and
spite
;
let
me
be
as
thus
exposed
to
the
worst
of
ruines
,
yea
,
the
most
cursed
death
it self
:
this
interpretation
seems
to
agree
most
currantly
with
the
Scriptures
;
not
that
this
anathama
must
intend
the
vengance
of
eternal
fire
but
present
rejection
with
detestation
:
so
must
we
understand
that
word
,
Gal.
1.8.9
.
If
I
,
or
an
An
gel
from
heaven
,
preach
any
other
Gospels
,
let
him
be
anathama
;
twice
exprest
,
that
is
,
let
him
be
rejected
as
an
accursed
thing
;
let
him
be
detested
and
abominated
,
and
withstood
to
the
highest
;
and
thus
it
must
be
understood
,
Gal.
3.13
.
Christ
was
made
a
curse
for
us
,
which
being
made
a
curse
,
takes
in
all
Christs
sufferings
and
humiliation
,
from
the
begining
to
the
end
;
all
his
contempt
and
shame
,
and
spirting
on
,
and
crucifixion
,
all
his
abhorrency
of
man
Esa.
49.
and
this
an
athama
the
ultimate
of
it
was
death
;
and
this
understanding
doth
in
some
measure
answer
to
Moses
his
wish
,
Exo.
32.32
.
Blot
me
out
of
thy
book
;
or
as
Ainsworth
reads
it
,
let
me
dye
:
for
so
the
book
of
life
is
understood
sometimes
,
Psal.
69.
let
me
,
saith
Moses
,
bear
thy
displeasure
that
thou
hast
against
they
people
;
and
whereas
now
I
am
highly
in
thy
favour
,
I
am
willing
to
bear
thy
displeasure
,
and
death
from
that
thy
displeasure
rather
then
Israel
should
be
cut
off
.
So
here
th●…
much
the
Apostles
words
amounts
unto
,
that
where
as
now
he
was
set
by
and
esteemed
of
his
friends
,
and
all
the
faithful
Churches
of
Christ
,
throughout
the
world
,
yet
he
could
be
content
for
his
brethrens
sakes
,
to
be
looked
upon
as
a
person
not
only
at
the
greatest
distance
from
his
brethren
,
but
from
Christ
himself
:
and
to
be
judged
worthy
of
the
worst
of
deaths
for
his
brethrens
sakes
:
thus
as
in
a
glasse
you
see
the
most
worthy
and
excellent
spirit
of
the
Apostle
Paul
,
who
before
his
conversion
was
a
cruel
and
bloody
persecutor
,
yet
now
,
why
like
Paul
,
who
so
like
Christ
in
his
spirit
as
he
?
this
deep
sorrow
in
him
was
the
fruit
and
effect
of
his
tender
love
to
them
:
Paul
is
willing
to
haza●
much
for
the
soul-good
of
many
;
such
a
spirit
〈◊〉
manifested
in
his
Ministry
,
he
was
willing
to
spend
,
and
be
spent
for
poor
souls
;
2
Corinth
1.12
.
The
soul-good
of
many
should
be
a
strong
engagement
upon
our
hearts
to
expose
our selves
to
loss
and
sufferings
,
this
was
an
engagement
upon
Christ
:
many
were
concerned
,
the
world
were
concerned
;
this
may
be
of
great
use
to
be
considered
by
those
intrusted
with
the
work
of
the
minisity
;
especially
consider
this
example
of
Paul
,
to
beget
a
spirit
for
publique
good
:
if
many
are
concerned
as
to
their
inward
state
,
venture
far
.
We
now
proceed
to
the
second
head
,
which
contains
a
description
of
the
people
and
persons
over
whom
the
Apostle
Paul
thus
cordially
mourns
and
sorrows
;
they
are
described
by
a
double
character
.
-
1.
The
relation
they
stood
unto
Paul
,
they
were
his
brethren
and
kinsmen
according
to
the
flesh
.
-
2.
They
for
whom
Paul
thus
mourned
are
a
people
greatly
dignifyed
,
and
distinguisht
,
with
very
high
priviledges
above
all
people
in
the
world
;
besides
which
priviledges
and
immunities
the
Apostle
doth
enumerate
verses
4.
and
5.
under
nine
heads
.
-
1.
They
were
Israelites
.
-
2.
They
had
the
Adoption
.
-
3.
The
glory
.
-
4.
The
Covenants
,
-
5.
The
giving
of
the
law
.
-
6.
The
service
of
God
.
-
7.
The
promises
.
-
8.
Theirs
were
the
fathers
.
-
9.
Christ
came
of
that
line
.
A
short
word
by
way
of
explication
to
each
of
these
.
1.
That
which
heightened
the
Apostles
sorrow
for
these
people
,
was
the
near
relation
they
stood
to
him
,
they
were
his
brethren
,
his
kinsmen
according
to
the
flesh
:
brethren
is
a
word
of
general
signification
,
and
applicable
to
all
men
,
without
exceptions
,
yet
here
it
is
restrained
;
he
doth
not
only
call
them
brethren
as
they
were
from
Adam
;
but
as
they
sprung
from
the
loyns
of
Abraham
,
Isaac
,
and
Jacob
:
and
he
adds
,
here
,
according
to
the
flesh
,
because
notwithstanding
they
were
the
seed
of
Abraham
,
yet
they
wanted
the
spirituall
character
,
the
faith
of
Abraham
:
yet
Paul
owns
them
as
his
brethren
,
as
he
and
they
were
of
the
natural
seed
of
Abraham
;
the
Apostle
doth
fully
own
,
the
brotherhood
upon
this
account
,
are
they
the
seed
of
Abraham
?
and
more
particularly
,
Phil.
●
of
the
stock
of
Israel
;
of
the
tribe
of
Benjamin
,
or
hebrew
of
the
hebrews
.
S.
Paul
had
a
dear
love
for
the
people
,
as
they
descended
from
the
same
Jacob
and
Israel
,
according
to
the
flesh
,
though
as
yet
enemies
to
the
faith
of
Abraham
,
who
foresaw
Christ
day
and
rejoyced
in
it
.
Note
this
Doctrine
by
the
way
.
Doct.
That
Christians
stand
engaged
much
to
mourn
for
their
unconverted
kindred
according
to
the
flesh
,
and
to
take
all
possible
means
to
convert
them
.
Though
it
be
a
duty
for
Christians
to
do
good
to
all
in
this
respect
,
yet
more
especially
for
kindre●
and
relations
;
to
do
much
and
suffer
much
for
the
salvation
of
our
kindred
;
it
is
observed
by
the
learned
,
that
Christ
as
to
his
Ministry
began
at
Nazareth
,
whereas
he
had
been
brought
up
to
instruct
them
:
see
Luke
4.
and
doubtless
if
outward
suplie●
are
to
begin
there
,
much
more
spirituals
:
he
is
worse
then
an
Infidel
,
that
provides
not
for
his
own
,
they
of
his
house
.
We
now
proceed
to
the
2d
branch
of
the
Apostles
description
of
this
people
,
for
whose
unhappiness
he
thus
mourns
;
which
we
have
contained
in
the
4
and
5
verses
,
in
which
verses
we
have
the
Apostle
making
a
distinct
and
particular
enumeration
of
their
several
priviledges
and
immunities
which
they
were
honoured
with
.
-
1.
They
were
Israelites
,
a
title
of
high
esteem
;
sometimes
taken
in
a
large
,
and
sometimes
in
a
strict
sense
;
in
one
Text
in
a
large
sense
,
all
that
descended
from
the
loyns
of
Jacob
,
after
his
name
,
was
changed
to
Israel
,
for
his
princely
power
in
prayer
with
God
.
-
2ly
,
Sometimes
Israelites
are
understood
in
a
more
strict
sense
for
sincere
,
holy
persons
:
thus
Nathanael
is
said
to
be
an
Israelite
indeed
,
in
whom
is
no
guile
:
John
1.
so
Gal.
6.16
.
such
as
walk
according
to
the
Gospel-rule
,
are
called
,
the
Israel
of
God
,
now
here
the
Israelites
are
to
be
understood
in
a
large
sense
,
and
that
was
a
priviledge
to
descend
of
him
who
was
in
such
esteem
with
God
:
in
the
seed
priviledge
as
was
to
them
,
did
pertain
the
Adoption
,
that
is
,
the
childship
,
or
sonship
:
of
all
Nations
God
took
them
into
his
family
as
his
sons
:
Israel
is
cal'd
Gods
first
born
,
Exo.
4.
and
not
only
were
they
so
by
title
,
but
he
provides
them
a
worthy
portion
,
the
land
of
Candan
,
a
land
flowing
with
milk
and
honey
for
their
Inheritance
.
They
were
so
called
Children
,
that
in
comparison
all
the
nations
are
called
doggs
,
Mat.
15.16
.
they
are
shut
out
and
excluded
from
the
childrens
provision
;
whereas
other
nations
in
comparison
did
dwell
in
the
dust
of
the
earth
,
these
children
did
dwell
with
God
on
the
throne
,
as
it
were
:
the
office
of
Adoption
was
placed
amongst
them
,
that
if
any
would
come
into
Adoption
,
they
must
come
in
thorow
them
,
by
being
proselyted
first
to
them
,
yet
this
high
priviledge
was
but
a
show
of
Gospel-adoption
by
Christ
,
Rom.
8.15
.
Iohn
1.12
.
1.
Ephe.
5.
Adoption
is
to
make
a
son
by
favour
;
Adoption
is
a
legitimate
act
imitating
nature
.
3d
Priviledge
was
,
they
had
the
glory
,
glory
is
divers
ways
taken
in
Scripture
,
sometimes
for
empty
pomp
and
Majesty
,
Mat.
6.26
.
Solomon
in
all
his
glory
,
in
his
riches
,
rule
,
splendor
of
apparel
,
and
his
earthly
enjoyments
.
So
also
the
sun
is
said
to
be
glorious
,
thus
Israel
waa
more
glorious
then
any
nation
besides
;
they
had
the
whole
of
outward
glory
.
They
had
glory
upon
a
spiritual
account
;
the
glory
of
God
shown
upon
them
;
the
Lord
walkt
in
the
midst
of
them
;
they
had
the
ark
of
Gods
presence
,
called
the
glory
:
1
Sam.
4.
from
whence
the
temple
was
called
the
habitation
of
Gods
glory
,
the
place
where
his
glory
dwelt
,
Psal.
26.8
.
other
nations
had
no
glory
in
comparison
of
Israel
;
they
sate
in
the
dust
:
God
was
a
spirit
of
glory
upon
them
every
way
;
and
they
are
promised
this
glory
upon
them
again
upon
their
return
Esa.
60.
their
God
shall
be
their
glory
.
4th
Priviledge
,
the
Covenants
were
given
and
made
to
them
:
these
were
the
people
that
God
entred
into
Covenant
with
in
special
;
Genes.
17.
But
may
some
say
,
did
not
God
enter
into
Covenant
with
all
flesh
?
Genesis
9.
and
the
bow
is
a
token
of
it
still
.
I
answer
,
there
are
two
sorts
of
Covenants
,
one
conditional
,
the
other
free
;
that
Genesis
9.
is
a
Covenant
without
a
condition
,
and
it
may
be
called
a
free
promise
on
Gods
side
voluntarily
,
but
a
Covenant
properly
understood
supposeth
a
mutual
contract
between
two
;
and
in
this
sort
God
made
his
Covenant
with
them
:
Genesis
17.
2ly
,
No
people
had
the
covenant
renewed
as
they
had
from
time
to
time
,
and
therefore
we
have
it
here
in
the
plural
,
Covenants
;
Israel
was
singularly
dignified
above
other
nations
,
yet
this
is
not
to
be
understood
exclusively
,
but
chiefly
and
eminently
:
Israel
had
the
Covenants
,
that
is
,
they
were
Feoffees
in
trust
,
as
to
the
Covenants
;
if
any
of
the
gentils
had
any
benefit
in
them
,
they
must
first
be
proselited
to
them
.
The
5th
priviledge
was
,
that
the
law
was
given
them
;
not
only
the
law
of
ceremonies
but
the
Ten
Commandements
was
delivered
to
them
:
in
speciall
the
ten
Commandements
are
directed
to
them
,
as
those
whom
God
brought
out
of
Egypt
:
to
them
were
committed
the
Oracles
of
God
:
and
that
is
a
singular
priviledge
in
Gods
account
;
see
Psalm
.
147.
he
hath
not
dealt
so
with
any
nation
,
Acts.
7.
they
received
the
lively
Oracles
of
God
:
and
it
is
possible
,
that
the
Apostle
in
these
words
had
a
special
eye
to
the
manner
of
the
giving
of
the
law
upon
Mount
Sinai
in
that
magnificent
and
miraculous
way
,
because
he
saith
,
giving
of
the
law
,
it
was
no
small
priviledge
to
this
people
,
that
the
law
that
they
should
be
governed
by
,
should
be
constituted
and
framed
,
and
also
given
to
them
by
Jehovah
himself
:
Is
it
not
a
priviledge
to
that
servant
in
a
family
,
who
is
intrusted
with
the
laws
and
rule
by
which
the
whole
family
is
to
be
guided
?
the
Jews
had
a
superintendency
in
this
point
.
The
6th
priviledge
,
that
to
them
pertained
the
service
of
God
:
there
is
some
difference
amongst
expositors
about
the
meaning
of
this
:
some
take
it
for
divine
worship
,
even
the
whole
ceremoniall
law
;
that
they
and
they
only
were
directed
how
to
serve
God
therein
:
others
understand
it
of
the
priests
office
,
which
was
only
from
amongst
them
;
there
were
no
prophets
but
what
was
from
among
them
,
nor
no
priests
to
serve
at
the
altar
but
of
them
;
they
only
came
near
to
God
to
serve
him
Deut.
4.
and
7.
not
any
but
Aarons
sons
and
successors
.
7th
Priviledge
,
they
had
the
promises
pertaining
to
them
only
;
but
some
may
say
what
difference
must
we
make
between
this
and
the
former
covenants
?
I
answer
that
by
promises
here
;
we
must
understand
,
the
free
and
voluntary
,
beneficient
promises
of
God
are
begun
in
them
:
where
do
we
finde
in
all
the
Old
Testament-Scriptures
any
promise
but
what
was
made
to
them
either
present
or
to
come
?
insomuch
that
when
our
Apostl●
Eph.
2.
is
setting
forth
the
state
of
the
unbelieving
Gentiles
,
he
declares
them
to
be
without
the
promises
,
as
they
were
not
of
the
common-wealth
of
Israel
;
and
therefore
it
is
said
Act.
26.6
.
that
the
promises
were
made
to
the
fathers
,
to
them
was
the
free
promises
of
Christ
made
:
so
that
not
any
can
come
to
understand
the
promises
but
by
plowing
with
their
heifer
.
8th
Priviledge
,
theirs
are
the
fathers
;
it
was
their
priviledge
to
be
children
of
worthy
Ancestors
,
Abraham
,
Isaac
,
and
Jacob
,
who
were
worthy
in
the
sight
of
God
,
and
to
whom
he
made
great
and
precious
promises
,
in
which
their
childrens
children
were
comprehended
;
it
is
a
choice
priviledge
to
come
of
a
race
accepted
of
God
,
a●
these
did
,
they
were
descended
of
these
worthy
Fathers
.
9th
Priviledge
,
the
last
but
not
the
least
of
thest
priviledges
was
this
,
that
Christ
came
of
that
line
according
to
the
flesh
:
In
which
words
we
have
something
exprest
and
something
implyed
;
-
the
Apostle
supposeth
that
Christ
had
another
nature
then
that
of
the
flesh
.
-
2.
It
is
positively
exprest
,
that
Christ
was
born
of
them
;
it
was
a
great
priviledge
to
mankinde
that
the
son
of
God
would
take
our
nature
,
and
a
singular
priviledge
to
that
family
in
particular
of
whom
he
came
,
he
was
born
of
a
sister
of
Israel
,
of
mankinde
:
therefore
Simon
might
well
say
and
sing
,
Luke
2
32.
that
Christ
was
the
glory
of
his
people
Israel
:
and
well
might
Mary
the
mother
of
Christ
say
from
thenceforth
all
generations
should
call
her
blessed
:
Is
it
not
an
honour
to
a
family
to
have
an
earthly
prince
descend
of
it
,
much
more
must
it
be
a
priviledge
to
have
the
son
of
God
to
descend
of
Israel
:
Thus
I
have
briefly
toucht
these
distinct
priviledges
which
these
people
had
been
inve●…ed
with
,
who
are
now
so
unhappy
,
and
for
whom
the
Apostle
is
so
deeply
sorrowful
:
but
why
doth
the
Apostle
make
such
a
particular
enumeration
of
their
birth-priviledges
?
-
First
,
that
he
might
remove
from
their
mindes
the
least
suspicion
of
prejudice
in
his
minde
against
them
,
whilst
he
is
not
willing
to
obscure
the
least
spark
of
their
glory
according
to
the
flesh
.
It
is
true
where
want
of
love
is
,
it
is
usual
with
men
to
slight
others
as
to
their
priviledges
:
but
it
was
not
so
with
the
Apostle
,
〈◊〉
is
free
to
own
what
he
might
,
Rom.
3.1.2
.
he
saith
,
their
priviledges
were
much
every
way
:
St.
Paul
was
far
from
slighting
the
Jews
as
to
their
outward
priviledges
,
which
commonly
is
a
fruit
of
want
of
love
.
-
2.
This
enumeration
of
their
priviledges
might
be
to
aggravate
their
sin
the
more
,
who
did
not
believe
,
notwithstanding
they
stood
upon
the
upper
ground
of
all
these
advantages
;
they
were
Christs
own
before
as
it
were
,
John
.
1.
he
came
to
his
own
and
his
own
receiv'd
him
not
.
I
shall
note
a
few
things
briefly
from
what
hath
been
said
,
and
so
passe
along
.
First
Doctrine
,
That
the
body
of
the
Circumcised
Jews
indefinitely
,
and
universally
considered
were
transcendently
exalted
,
dignified
and
distinguished
;
with
very
great
priviledges
above
all
the
world
besides
,
they
were
beloved
for
their
fathers
sakes
.
Second
Doctrine
,
It
is
possible
for
persons
invested
with
the
highest
priviledg
under
heaven
to
be
enemies
to
Jesus
Christ
.
Third
Doctrine
,
That
a
person
or
people
enjoying
the
highest
priviledges
under
heaven
,
yet
short
of
believing
in
,
and
closing
with
,
and
obeying
Christ
,
are
in
a
state
and
condition
to
be
lamented
:
Or
thus
,
that
believing
in
,
accepting
of
,
and
obeying
Jesus
Christ
,
is
the
sum
and
substance
of
all
priviledges
;
It
was
not
so
great
a
priviledge
to
be
Christs
Mother
,
as
to
be
Christs
disciple
.
Fourth
Doctrine
,
It
is
a
right
Gospel-Spirit
,
and
savours
of
love
and
respect
to
our
enemies
to
acknowledge
what
is
worthy
in
them
,
as
they
have
received
it
from
God
:
see
Act.
26.27
.
King
Agrippa
,
believest
thou
the
prophets
?
I
know
thou
believest
:
Rom.
10.2
.
the
Apostle
acknowledgeth
their
zeal
,
though
he
saith
,
it
was
not
according
to
knowledge
.
Fifth
Doctrine
,
That
is
good
to
let
persons
know
what
God
hath
done
for
them
,
as
to
outward
benefits
and
priviledges
:
see
Nathan
to
David
:
so
Paul
to
the
Galathians
,
chap.
4.15
.
Heb.
10.32
.
Revel.
2.6
.
We
now
proceed
to
the
third
and
last
head
,
which
is
the
Apostles
glorious
Ellogam
of
Jesus
Christ
;
when
the
Apostle
hath
occasion
to
mention
Jesus
Christ
,
he
doth
it
with
great
honour
and
respect
:
in
this
Ellogam
we
have
two
circumstances
considerable
.
-
1.
A
Description
of
Jesus
Christ
,
as
to
his
deity
and
dignity
in
it self
.
-
2.
An
acknowledgment
of
the
glory
due
to
him
from
us
.
1.
In
this
discription
of
the
Deity
and
dignity
of
Christ
,
we
have
the
Apostles
voluntary
acknowledgment
of
Christ
to
be
God
over
all
:
and
this
the
Apostle
doth
for
two
ends
.
-
First
,
still
to
exalt
the
Jews
priviledges
.
-
2ly
,
To
aggravate
their
sin
in
rejecting
such
a
Saviour
who
is
God
over
all
.
That
Jesus
Christ
is
God
over
all
things
and
persons
in
heaven
and
earth
the
Scriptures
are
plain
in
,
and
also
,
that
the
title
of
God
appropriated
to
Jesus
Christ
is
plain
,
see
Acts.
20.28
.
1
Timothy
.
3.16
.
God
manifested
in
the
flesh
.
Titus
.
2.13
.
the
great
God
therefore
eternal
and
everlasting
,
blessing
and
praise
due
and
proper
to
him
,
See
Heb.
13.
Rev.
1.
One
Point
by
the
way
.
Doct.
That
the
love
and
respect
a
true
believer
hath
,
and
ows
to
Jesus
Christ
,
doth
so
rule
in
him
,
that
he
cannot
mention
him
without
honour
and
praise
,
who
is
to
be
blessed
for
ever
,
saith
our
Text
;
this
is
the
work
of
Saints
here
and
hereafter
to
all
Eternity
,
Rev.
5.
and
chap.
11.
But
why
is
this
Article
Amen
here
added
?
It
is
a
Greek
word
,
the
English
of
it
is
commonly
verily
,
and
it
hath
a
twofold
signification
according
as
it
is
placed
:
when
it
is
placed
in
the
beginning
of
a
sentence
either
in
the
Old
or
New
Testament
,
it
carries
in
it
an
attestation
and
asseveration
:
See
Psal.
37.
verily
thou
shalt
be
fed
:
Psal.
39.
verily
every
man
is
vanity
:
and
it
is
commonly
so
used
by
Christ
,
sometimes
singly
and
sometimes
doubly
:
We
have
it
by
him
about
50.
times
used
singly
in
John
;
only
about
24.
times
verily
,
verily
;
amen
,
amen
,
is
a
word
of
attestation
,
but
when
it
is
used
in
the
end
of
a
sentence
,
it
signifies
the
souls
desire
of
the
performance
of
the
promises
:
as
see
Deut.
27.
twelve
times
all
the
people
shall
say
amen
,
or
,
let
it
be
so
with
all
my
soul
;
thus
it
is
understood
1
Cor.
14.16
.
how
shall
he
that
occupieth
the
place
of
the
unlearned
,
say
amen
at
the
giving
of
thanks
?
so
it
must
be
understood
,
Rev.
1.
so
chap.
22.
let
it
be
so
I
wish
with
my
soul
:
and
it
supposeth
more
then
a
bare
wish
,
but
it
carries
in
it
an
eccho
of
faith
;
it
shall
be
so
,
as
in
this
Text
is
read
,
who
is
to
be
or
shall
be
blessed
for
ever
.
One
Note
,
and
so
I
shall
conclude
the
Preface
.
Doct.
It
is
not
only
the
soul-desire
,
but
the
undoubted
faith
of
Saints
,
that
Christ
shall
be
glorified
;
the
Saints
can
say
amen
to
this
truth
.
Thus
we
have
done
with
the
Preface
to
this
Chapter
.
CHAP.
III.
Plainly
Demonstrating
,
That
the
wise
and
holy
God
in
choosing
to
salvation
Eternal
,
and
Reprobating
to
damnation
Eternal
,
hath
a
special
eye
to
Qualifications
.
Ver.
6.
Not
as
though
the
word
of
God
had
taken
none
effect
,
for
they
are
not
all
Israel
which
are
of
Israel
.
HAving
now
finished
the
Apostles
Preface
contained
in
the
five
first
verses
,
we
now
proceed
to
the
body
of
matter
contained
in
this
Chapter
,
which
matter
calls
for
our
most
serious
consideration
,
to
the
end
we
might
attain
to
the
true
intent
and
meaning
of
the
spirit
therein
.
It
appeareth
upon
the
first
cast
of
our
eye
upon
this
Scripture
,
that
the
Apostle
had
in
good
earnest
to
do
with
a
stout
and
strong
adversary
,
with
whom
he
is
joyning
issue
,
and
that
with
all
his
might
;
and
this
enemy
was
the
zealous
circumcised
Jew
,
boasting
of
his
carnal
priviledges
,
and
expecting
justification
and
salvation
by
the
deeds
of
the
law
,
in
opposition
to
Christ
and
the
Gospel
:
they
being
(
as
they
presumed
)
the
seed
of
those
to
whom
the
promises
were
by
God
at
first
made
;
and
hereupon
their
confidence
was
raised
very
high
of
their
safe
estate
.
Now
to
such
a
people
doth
the
Apostle
here
addresse
himself
.
And
his
great
designe
(
as
we
may
clearly
see
)
is
to
assert
Justification
and
salvation
to
come
in
only
and
alone
by
faith
in
Jesus
Christ
without
the
deeds
of
the
law
.
Now
the
course
and
Method
which
the
Apostle
proceeds
in
is
this
;
First
,
to
weaken
and
dissolve
their
grand
objections
,
and
take
off
those
absurdities
which
seemed
to
the
Jews
to
follow
upon
the
Apostles
Doctrine
of
Justification
by
faith
alone
.
Those
two
Objections
which
he
knew
lay
in
their
mindes
were
these
.
-
1.
If
the
circumcised
Jews
be
not
Justified
and
saved
unto
whose
fathers
God
had
made
such
a
plain
promise
,
and
renewed
from
day
to
day
,
and
from
time
to
time
,
then
it
renders
God
not
so
good
as
his
word
,
then
his
word
is
of
none
effect
:
But
it
is
absurd
to
imagine
Gods
word
to
be
fallible
:
his
promises
are
yea
and
amen
;
therefore
the
circumsised
Israel
must
be
Justifyed
and
saved
,
though
they
do
reject
Jesus
Christ
and
the
Gospel
:
this
is
the
sum
of
the
first
Argument
and
Objection
.
-
The
2d
Objection
is
this
:
If
God
justifyeth
the
heathen
,
the
nations
,
sinners
of
the
Gentiles
,
that
are
strangers
to
God
,
and
that
without
works
of
legal
righteousnesse
,
and
reject
us
who
are
comparatively
a
righteous
people
,
walking
in
his
ways
living
in
his
Ordinances
,
and
worshiping
him
;
then
doth
the
ways
and
proceedings
of
God
savour
of
unrighteousnesse
,
and
seems
to
bear
a
resemblance
of
justifying
the
unrighteous
,
and
condemning
the
righteous
;
which
as
Abraham
said
of
old
,
is
very
far
from
God
:
therefore
it
must
needs
be
the
seed
of
Abraham
,
that
are
the
subjects
of
justification
and
acceptance
with
God
.
Now
that
this
must
needs
be
the
substance
,
will
appear
from
those
answers
which
the
Apostle
shapes
out
to
them
in
the
following
verses
:
and
the
taking
off
the
first
of
these
Objections
,
takes
him
up
the
6
,
7
,
8
,
9
,
10
,
11
,
12
,
13.
verses
:
and
the
taking
off
the
second
Objection
,
takes
him
up
the
greatest
part
of
the
chapt
.
from
the
14.
ver.
forwards
.
As
to
the
first
of
these
Objections
,
the
Apostles
concess
with
them
,
that
Gods
word
cannot
fayl
,
his
promises
are
yea
and
amen
,
vers.
6.
not
as
though
the
word
of
God
had
taken
none
effect
;
Gods
word
and
promises
are
certain
and
true
,
and
yet
you
may
be
rejected
;
which
to
demonstrate
he
proceeds
to
distinguish
of
the
seed
of
Abraham
,
and
to
shew
,
that
God
in
his
special
promise
to
Abraham
,
did
not
intend
the
natural
and
fleshly
seed
of
Abraham
,
but
such
as
shall
be
of
the
faith
of
Abraham
:
this
the
Apostle
speaks
largely
unto
ver.
6
to
the
9.
and
to
back
and
confirm
this
position
,
that
God
did
not
intend
Abrahams
seed
according
to
the
flesh
,
the
Apostle
doth
descend
to
some
instances
of
some
persons
within
the
compasse
of
their
grant
,
who
though
they
were
the
seed
of
Abraham
,
yet
were
not
heirs
of
the
promise
:
the
first
Instance
is
of
Ishmael
,
who
though
a
child
of
Abraham
,
yet
was
by
Gods
appointment
cast
out
of
the
family
,
and
disinherited
from
a
share
with
Isaac
;
and
whereas
they
might
readily
pleade
he
was
cast
out
,
partly
because
he
was
the
son
of
the
bondwoman
,
and
partly
for
misdemenour
,
because
he
was
seen
mocking
Isaac
,
the
Apostle
proceeds
to
give
an
instance
without
exceptions
;
which
is
Esau
,
who
was
the
immediate
Off-spring
of
Isaac
,
in
whom
the
promise
did
more
especially
center
,
yet
he
is
hated
and
comparatively
ruinated
,
which
things
we
have
treated
on
to
ver.
13.
all
which
tends
to
strengthen
the
Apostles
distinction
that
Abrabams
seed
was
not
intended
the
natural
or
fleshly
seed
,
but
the
seed
according
to
saith
:
to
which
the
Apostle
to
the
Galathians
;
chap.
3.29
.
doth
fully
speak
;
if
ye
be
Christs
,
then
are
you
Abrahams
seed
,
and
heirs
according
to
promise
:
So
that
if
Esau
be
not
an
heir
,
it
is
because
he
is
not
Christs
by
faith
and
obedience
:
so
that
that
seed
of
Abraham
who
are
the
elect
seed
,
are
such
as
own
and
believe
in
Christ
;
therefore
if
the
Jews
though
the
natural
seed
of
Abraham
,
do
reject
Jesus
Christ
,
Gods
word
of
promise
stands
good
and
stedfast
,
although
the
unbelieving
Jews
are
rejected
:
But
I
shall
speak
more
particularly
to
each
verse
and
begin
at
the
6
verse
.
And
the
Method
which
I
shall
follow
in
the
prosecution
of
this
work
,
is
this
.
-
1.
To
shew
the
designe
,
drift
and
scope
of
the
text
and
context
.
-
2.
To
open
those
words
that
may
seem
difficult
and
want
explaining
.
-
3.
Reduce
the
whole
into
such
doctrinal
conclusions
as
may
be
most
proper
and
profitable
,
and
all
this
with
as
much
concisenesse
as
the
matter
will
admit
.
I
shall
at
once
cast
my
eye
upon
3.
or
4.
verses
,
as
to
their
main
scope
and
tendency
.
As
1st
,
I
shall
take
notice
of
those
verses
in
which
the
Apostles
work
is
to
manage
his
distinction
of
Abrahams
seed
,
ver.
6.
7.
8.
9.
I
begin
with
ver.
the
6.
in
which
the
Apostles
designe
is
,
to
assert
the
stedfastnesse
of
Gods
word
of
promise
made
to
Abraham
,
notwithstanding
his
rejecting
the
carnal
unbelieving
Jew
,
as
not
the
right
seed
.
Therefore
the
Apostle
in
the
1st
place
doth
disclaim
the
least
whisperous
secret
imagination
of
minde
that
Gods
word
or
promise
should
be
liable
to
fail
:
These
words
are
read
three
ways
.
1st
,
It
cannot
be
that
the
word
of
God
hath
failed
.
Others
reade
,
it
is
not
possible
that
the
word
of
God
should
miscarry
:
Others
reade
,
but
not
that
the
word
of
God
is
frustrated
:
there
is
no
material
difference
in
these
readings
,
they
all
amount
to
thus
much
:
to
attest
the
stedfastnesse
and
certainty
of
Gods
promises
to
those
to
whom
they
are
made
:
By
word
we
are
generally
to
understand
the
word
of
promise
;
see
Psal.
106.24
and
119.38
.
I
shall
only
note
two
points
by
the
way
,
and
so
passe
.
First
Doctrine
,
That
sometimes
some
passages
of
Gods
providences
doth
seem
to
crosse
his
promises
.
This
passage
seems
to
give
occasion
to
question
whether
the
word
of
God
had
not
failed
;
and
thus
it
seemed
in
that
passage
of
Abrahams
offering
up
of
Isaac
,
as
also
in
Gods
carrying
Israel
into
Egypt
,
so
also
in
the
death
of
Jesus
Christ
,
John
12.34
.
that
Christ
should
abide
for
ever
seemed
to
be
the
promise
:
so
in
this
passage
before
us
,
it
seem'd
as
if
God
had
cast
off
his
people
;
Rom.
11.1
.
the
Phrases
and
sayings
of
Scripture
seems
to
be
contradictory
many
times
,
that
such
as
are
inconsiderate
men
may
be
in
danger
to
wrest
them
to
their
own
destruction
2
Peter
.
3.16
.
But
Secondly
,
That
however
circumstances
may
appear
to
us
,
it
is
safe
to
conclude
,
that
Gods
word
and
promise
rightly
understood
are
certain
and
unfailable
.
And
that
Opinion
or
saying
whatsoever
which
carries
in
it
a
question
of
the
truth
of
Gods
promises
is
in
it self
false
and
unsound
:
we
see
here
what
pains
the
apostle
takes
to
deliver
himself
from
the
least
imputation
of
his
interfering
with
Gods
promises
:
in
what
he
had
been
asserting
in
the
former
two
verses
,
as
to
the
priviledges
and
promises
to
this
people
;
the
Apostle
would
have
God
true
though
all
men
are
lyers
:
see
what
he
saith
,
Rom.
4.16
.
the
promises
are
sure
to
all
the
seed
,
2
Corinth.
1.20
.
all
the
promises
are
in
Christ
yea
and
amen
;
for
he
is
a
God
that
cannot
lye
,
Titus
.
1.
Gods
Counsels
are
by
the
same
Apostle
said
to
be
immutable
.
Now
the
Apostle
in
vindication
of
the
stedfastness
and
immutability
of
Gods
promises
to
Abraham
takes
it
for
granted
,
that
Abraham
had
two
sorts
of
seed
;
a
seed
according
to
the
flesh
,
and
a
seed
according
to
promise
,
but
the
seed
according
to
the
flesh
was
not
the
seed
to
whom
the
promise
was
made
at
first
:
for
(
saith
he
)
all
are
not
Israel
which
are
of
Israel
;
but
how
is
this
to
be
understood
?
did
he
not
say
before
,
they
were
Israel
,
it
's
without
exception
?
I
answer
,
so
he
doth
also
here
,
own
them
to
be
of
Israel
,
but
they
were
not
Israel
themselves
;
they
had
not
Abrahams
nor
Jacobs
spirit
;
as
Christ
told
the
Jews
,
John
the
8th
.
though
he
grant
them
to
be
Abrahams
seed
,
yet
they
had
not
the
spirit
of
Abraham
;
inasmuch
as
they
sought
to
kill
him
,
and
so
manifest
themselves
to
be
of
their
father
the
devil
,
though
of
Abrahams
seed
:
so
these
are
not
Israel
,
because
they
rejected
Gods
way
by
Christ
.
I
shall
note
one
point
by
the
way
,
and
pass
.
Doct.
That
true
heirship
to
Gods
singular
promises
comes
in
by
a
supernatural
way
,
by
a
spiritual
birth
:
and
not
by
common
generation
.
Persons
were
never
in
no
age
born
heirs
of
singular
and
speciall
glory
;
it
is
not
an
Israelite
but
an
Israelite
indeed
,
that
is
worthy
of
special
noting
by
Christ
:
John
1.
saith
Christ
of
Nathanael
,
behold
an
Israelite
indeed
,
in
whom
is
no
guile
,
therefore
let
none
expect
heirship
or
acceptance
from
God
from
carnal
or
birth-priviledges
,
of
most
godly
parents
:
and
this
is
farther
ratified
vers.
the
7th
,
neither
because
they
are
the
seed
of
Abraham
are
they
all
children
,
that
is
,
Children
of
God
they
are
not
.
Doct.
from
the
7th
,
vers
.
The
true
seed
of
Abraham
,
in
all
ages
are
such
as
bears
resemblance
to
Abraham
in
faith
and
love
.
It
is
frequent
in
Scripture
to
reckon
persons
the
Children
of
those
whom
they
resemble
in
good
or
evill
;
some
of
these
Israelites
are
the
Children
of
the
Ammonites
and
the
Hittites
,
Ezek.
16.
some
of
them
Children
of
the
Adulterer
and
the
whore
,
Esa.
57.30
.
yet
Abrahams
seed
in
a
large
fence
:
nay
some
of
these
very
Jews
,
Iohn
8.44
.
are
the
children
of
the
Devil
;
and
why
?
but
because
they
resembled
the
Devil
in
their
lying
and
murthering
:
so
the
women
1
Peter
3.6
.
are
children
of
Sarah
,
who
carry
it
as
she
did
:
Gal.
3.29
.
if
ye
be
Christs
then
are
you
Abrahams
seed
,
but
these
did
not
imitate
Abraham
.
But
he
adds
,
in
Isaac
shall
thy
seed
be
called
,
I
shall
speak
but
a
very
few
words
to
this
clause
in
this
place
,
because
I
shall
have
a
more
proper
occasion
afterwards
.
The
occasion
of
these
words
was
this
,
Sarah
taking
notice
,
that
Ishmael
Abrahams
son
by
H●gar
the
Bondwoman
,
proved
a
scoffer
,
and
mocked
Isaac
her
own
son
,
she
made
it
her
request
to
Abraham
to
turn
him
and
his
mother
out
of
doors
,
but
Abraham
at
present
seeming
somewhat
slow
and
unwilling
to
answer
his
wifes
desire
herein
,
at
last
God
commands
the
same
thing
of
Abraham
,
which
before
his
wife
desired
of
him
;
and
that
this
act
might
not
be
too
grievous
to
him
,
of
casting
out
his
son
,
God
gives
him
this
word
of
encouragement
and
satisfaction
,
in
Isaac
shall
thy
seed
be
called
,
Gen.
21.12
.
he
shall
be
thy
son
and
heir
,
and
Ishmael
shall
have
no
share
with
him
.
So
that
God
who
doth
not
use
to
contradict
himself
in
his
promise
to
Abraham
and
his
seed
,
doth
not
intend
Ishmael
,
though
a
child
of
Abrahams
body
.
Vers.
8.
That
is
,
they
which
are
the
children
of
the
flesh
are
not
the
children
of
God
,
but
the
children
of
the
promise
are
counted
for
the
seed
.
In
which
words
we
have
contained
a
more
clear
interpretation
and
explication
of
those
passages
,
ver.
6.
and
7.
spoken
by
God
,
and
the
Apostle
,
that
all
are
not
Israel
that
are
of
Israel
,
nor
all
children
because
they
are
the
seed
of
Abraham
,
but
in
Isaac
shall
thy
seed
be
called
.
This
verse
hath
the
note
of
interpretation
upon
it
in
these
words
(
that
is
)
or
as
some
reade
,
that
is
to
say
,
and
this
kinde
of
speaking
is
used
by
way
of
interpretation
elsewhere
also
Rom.
7.18
.
in
me
(
that
is
)
in
my
flesh●…
so
chaps
10.6.7
.
(
that
is
)
now
this
explication
contains
in
it
a
negative
and
an
affirmative
,
which
kinde
of
Dialect
in
Scripture
is
the
most
certain
and
obliging
kinde
of
speaking
that
can
be
.
-
First
,
we
have
it
negatively
,
the
children
of
the
flesh
are
not
the
children
of
God
.
-
2dly
,
Affirmatively
,
but
the
children
of
the
promise
are
counted
for
the
seed
:
that
which
will
be
necessary
in
order
to
the
prosecuting
this
subject
,
will
be
,
-
1.
To
explain
who
may
be
understood
by
the
children
of
the
flesh
.
-
2.
Who
may
be
understood
by
the
children
of
the
promise
.
First
,
Who
are
the
children
of
the
flesh
.
I
answer
,
Children
of
the
flesh
must
be
taken
in
the
largest
fence
,
that
so
it
may
be
the
more
teaching
to
us
:
children
of
the
flesh
may
bear
a
threefold
acceptation
.
-
First
,
Such
as
have
only
a
natural
birth
as
the
off-spring
of
Adam
:
thus
must
John
be
understood
,
Ioh.
3.6
.
that
which
is
born
of
the
flesh
is
flesh
;
and
that
Christ
had
such
a
birth
as
this
is
plain
,
Rom.
1.3
.
he
was
born
of
the
seed
of
David
according
to
the
flesh
,
that
is
,
as
man
:
So
ver.
5.
of
whom
according
to
the
flesh
Christ
came
,
that
is
,
was
born
:
Now
the
greatest
number
of
men
and
women
in
the
world
have
this
birth
only
,
and
so
are
children
of
the
flesh
:
In
this
sense
Ishmael
is
said
to
be
born
after
the
flesh
,
that
is
to
say
,
in
a
common
way
of
generation
,
as
the
rest
of
the
sons
o●
Adam
:
as
Abrah●m
strong
,
and
Hagar
in
a
natural
capacity
to
bring
forth
.
-
Secondly
,
Children
of
the
flesh
in
Scripture
are
taken
for
such
as
give
themselves
up
to
the
guidance
of
the
fleshly
minde
and
affections
,
to
follow
the
dictates
of
the
natural
man
,
the
old
man
;
these
are
said
to
walk
after
the
flesh
,
and
be
in
the
flesh
,
this
our
Apostle
speaks
fully
unto
,
Rom.
8.
from
ver.
the
1.
to
the
13.
and
such
a
person
so
walking
may
be
called
a
child
of
the
flesh
,
let
his
profession
be
what
it
will
:
and
in
this
sence
the
spirit
is
said
to
war
against
the
flesh
,
Gal.
5.
that
is
the
fleshly
minde
:
and
this
was
the
minde
that
S.
Paul
war'd
against
,
2
Corinth.
10.
-
Thirdly
,
and
chiefly
,
children
of
the
flesh
are
understood
to
be
such
as
look
for
justification
and
acceptance
with
God
,
upon
the
account
of
the
works
of
the
law
;
circumcision
and
Obedience
to
the
ceremonial
law
:
this
is
plain
,
for
flesh
and
works
of
the
law
,
are
often
taken
one
for
another
;
and
by
this
our
Apostle
,
Rom.
4.1,2
.
what
shall
we
say
then
,
that
Abraham
our
father
,
according
to
the
flesh
,
hath
found
?
for
if
Abraham
were
justified
by
works
:
that
which
is
called
flesh
in
the
first
part
of
the
verse
is
called
works
in
the
latter
part
:
this
is
understood
,
Gal.
3.3
.
of
being
made
perfect
by
the
flesh
:
and
so
chap.
4.29
.
he
that
was
born
after
the
flesh
persecuted
him
that
was
born
after
the
spirit
,
that
is
he
that
was
born
according
to
the
works
of
the
law
:
and
thus
S.
Paul
must
be
understood
:
Phil.
3.
though
he
was
circumcised
,
and
kept
the
law
,
yet
he
had
no
confidence
in
the
flesh
:
now
in
this
third
sense
must
our
text
be
understood
,
the
children
of
the
flesh
are
not
the
children
of
God
:
Adoption
and
heirship
doth
not
come
in
that
way
;
they
that
have
nothing
else
to
plead
must
stand
off
:
let
us
take
it
in
which
sense
we
will
,
the
text
is
here
,
the
children
of
the
flesh
are
not
the
children
of
God
.
-
1.
Such
as
have
only
nature
.
-
Nor
2ly
,
those
who
live
after
the
flesh
,
though
they
profess
to
believe
in
Christ
.
-
Nor
3dly
,
those
who
are
most
circumspect
as
to
the
observation
of
the
law
,
except
they
believe
in
and
obey
Jesus
Christ
.
Secondly
,
who
are
the
Children
of
the
promise
,
unto
whom
these
are
opposed
?
By
children
of
the
promise
must
be
understood
such
as
rest
and
depend
upon
the
free
promise
of
God
in
Christ
for
life
and
salvation
:
believers
in
Christ
who
seek
for
acceptance
and
salvation
by
him
alone
,
such
as
are
begotten
to
love
and
obedience
by
the
power
of
the
promises
:
To
this
doth
the
Apostles
words
agree
,
Such
as
are
Christs
,
are
the
seed
and
heirs
according
to
the
promises
:
therefore
doth
the
Apostle
oppose
the
Law
to
the
promise
,
Gal.
3.18
.
For
if
the
inheritance
be
of
the
Law
,
it
is
no
more
of
the
promises
;
but
God
gave
it
to
Abraham
by
promise
:
So
also
Gal.
4.14
.
if
they
that
are
of
the
law
be
heirs
,
their
faith
is
made
void
,
and
the
promise
of
none
effect
:
the
Gospel
is
a
dispensation
of
promises
,
and
consequently
of
faith
:
S.
Paul
calleth
the
Saints
,
Heb.
6.17
.
the
heirs
of
promises
:
So
also
Gal.
4.28
.
We
as
Isaac
are
children
of
the
promises
:
So
that
when
the
Apostle
saith
here
,
the
Children
are
counted
for
the
seed
,
he
intends
not
others
then
true
believers
in
Christ
Jesus
:
Thus
I
have
briefly
answered
these
two
Questions
,
in
order
to
the
explication
of
the
words
.
I
shall
now
summary
the
first
part
of
the
words
into
this
Doctrine
.
Doct.
That
the
true
seed
of
Abraham
are
not
,
nor
were
not
at
any
time
estimated
or
accounted
as
they
were
found
in
the
external
profession
or
practice
of
Ordinances
,
though
of
Gods
own
appointment
,
but
of
such
who
under
such
Ordinances
had
the
life
and
power
of
them
in
their
hearts
.
The
true
heirs
of
justification
and
salvation
were
in
all
ages
intended
to
be
inwardly
and
believin●…y
children
of
God
:
God
did
never
accept
of
any
outside
professors
since
the
beginning
;
but
as
he
was
a
searcher
of
hearts
allways
,
so
he
allways
required
heart
and
inside-worship
:
he
did
always
require
to
be
worshipped
with
heart
,
soul
,
and
strength
.
In
Abels
time
Cain
was
a
worshiper
as
well
as
Abel
,
but
the
difference
lay
in
the
inside
of
the
worship
,
therefore
it
is
said
,
Heb.
11.4
.
by
faith
Abel
offered
to
God
a
more
acceptable
sacrifice
then
Cain
.
In
the
time
of
Circumcision
God
was
not
satisfyed
with
a
fleshly
circumcision
only
,
but
God
calls
for
circumcision
of
heart
,
Deut.
10.16
.
circumcise
therefore
the
foreskin
of
your
hearts
:
and
we
see
the
severe
threatnings
of
God
against
Israel
for
the
want
hereof
,
Ierem.
9.
Inward
spiritual
worship
was
always
required
,
and
much
more
in
Gospel-days
:
therefore
Christ
tells
the
Jews
,
John
,
6.53
.
Except
you
eat
the
flesh
of
the
son
of
man
,
and
drink
his
blood
,
ye
have
no
life
in
you
,
Rom.
2.28
.
he
is
not
a
Jew
who
is
such
outwardly
;
God
almighty
was
so
cautious
and
careful
,
lest
men
should
bear
upon
works
for
Justification
and
acceptance
with
him
thereupon
,
that
he
declares
Abraham
justified
before
he
was
circumcised
;
and
that
our
Apostle
takes
special
notice
of
,
Rom.
4.11
.
Abraham
received
circumcision
;
a
seal
of
the
righteousnesse
of
the
faith
which
he
had
;
being
not
yet
circumcised
:
to
which
agreeth
these
words
,
verse
,
the
5.
now
to
him
that
worketh
not
,
but
believeth
in
him
that
Iustifieth
the
ungodly
,
his
faith
is
accounted
to
him
for
righteousnesse
:
so
that
it
is
plain
,
that
the
spirit
of
God
is
greatly
concerned
in
beating
men
off
from
bearing
upon
works
of
righteousnesse
:
and
we
see
the
spirit
of
St
Eaul
to
this
purpose
,
Titus
3.5
.
not
by
works
of
righteousnesse
that
we
have
done
but
according
to
his
mercy
he
saved
us
.
This
Doct.
seems
to
discover
to
us
a
great
mistake
amongst
professors
in
this
day
;
there
are
but
a
sew
who
do
not
erre
on
this
hand
,
to
bear
upon
their
external
obedience
to
ordinances
,
and
raise
their
comforts
and
hopes
from
thence
:
Is
not
this
like
the
plea
of
the
pharisee
?
Luke
.
18.
I
fast
twice
in
the
wee●
;
are
there
not
many
who
bless
themselves
upon
this
account
?
and
this
appears
,
because
your
comforts
are
high
and
low
,
according
to
your
duties
:
but
some
may
say
,
ought
it
not
so
to
be
?
I
answer
,
you
must
have
a
special
care
to
keep
allways
in
a
clear
sight
and
sense
and
assurance
of
your
relation
you
stand
in
to
God
;
if
you
are
truly
regenerated
persons
and
are
begotten
from
above
,
do
not
easily
let
go
that
hold
;
it
is
the
duty
of
a
child
to
grieve
that
he
hath
offended
his
loving
father
?
but
not
to
call
in
question
his
relation
to
him
thereupon
:
God
doth
not
unchilde
for
every
fault
,
nor
for
many
sins
,
if
they
be
not
wilfully
committed
:
but
I
pray
mistake
me
not
,
I
would
not
have
Gods
children
passe
lightly
over
their
miscarriages
against
him
,
nor
their
unanswerable
returns
to
him
,
but
mourn
cordially
as
David
and
Peter
did
,
not
in
slavish
but
filial
frame
of
spirit
:
but
know
this
,
that
our
sanctification
is
not
the
ground
of
our
justification
,
but
the
Demonstration
of
it
:
good
works
may
demonstrate
our
justification
.
2.
Let
each
of
us
be
instructed
from
hence
,
to
have
a
special
care
that
we
do
not
bear
or
rest
upon
our
Gospel-obedience
for
acceptance
or
justification
,
namely
,
our
Baptism
,
nor
other
gospelobedience
in
ordinances
:
for
this
we
may
be
assured
of
as
a
truth
,
that
if
legal
performances
of
God●
appointment
were
not
accepted
,
being
only
outward
,
much
less
are
gospel
persormances
in
ordinances
acceptable
without
the
spiritual
part
of
them
:
Baptism
hath
an
inside
as
well
as
circumcision
,
which
consists
in
two
parts
:
death
to
sin
,
life
to
righteousness
:
now
if
we
have
not
this
inside
,
we
are
in
a
sence
children
of
the
flesh
,
and
so
not
the
children
of
God
:
therefore
S.
Peter
takes
both
parts
,
1
Peter
3.
not
the
putting
away
the
filth
of
the
flesh
,
but
the
answer
of
a
good
conscience
;
so
doth
Christ
,
John
3.
a
true
baptized
Disciple
of
Christ
,
is
one
in
whom
Christ
dwels
by
faith
,
Eph.
3.17
.
the
Ordinance
of
the
Lords
supper
hath
an
inside
,
a
spiritual
part
:
our
hearts
are
to
be
fed
as
well
as
our
bodies
:
we
are
(
as
Christ
saith
)
to
eat
his
flesh
and
drink
his
blood
,
or
else
we
have
no
life
in
us
:
it
is
the
spiritual
part
attending
the
outward
that
renders
a
person
acceptable
to
God
:
for
he
seeks
such
,
especially
now
,
who
worship
him
in
spirit
and
truth
,
John
4.
Abraham
did
much
in
going
out
of
his
countrey
,
and
offering
up
his
son
,
yet
his
justification
came
in
by
his
faith
:
Rom.
3.
it
is
true
,
his
works
did
manifest
the
life
and
truth
of
his
faith
,
Iames
2.
but
it
is
said
,
Abraham
believed
God
,
and
it
was
counted
to
him
for
righteousness
.
3.
If
the
children
of
the
flesh
or
law
,
be
not
the
children
of
God
,
then
certain
it
is
,
that
the
children
of
faith
are
;
and
so
thou
who
art
a
Gentile-believer
,
art
one
of
them
:
it
may
be
much
encouragement
to
a
poor
gospel-believer
;
it
appears
thou
wert
one
of
those
whom
God
had
upon
his
heart
in
his
promise
to
Abraham
at
first
:
the
promise
made
to
Abraham
,
that
he
should
be
heir
of
the
world
,
was
made
upon
gospel-terms
not
fleshly
,
Rom.
4.13
.
If
you
are
believers
in
Christ
,
you
are
the
proper
heirs
of
that
promise
with
him
,
and
so
the
most
proper
children
of
God
,
though
thou
art
a
Gentile
:
so
was
Zacheus
;
yet
upon
his
believing
he
is
pronounc't
a
child
of
Abraham
by
Jesus
Christ
himself
,
Luke
,
19.9
.
It
is
the
judgment
of
some
learned
men
that
Abrahams
children
may
be
divided
into
four
ranks
,
or
are
of
four
sorts
.
-
1.
Such
as
were
his
natural
children
according
to
a
fleshly
race
,
who
were
no
sharers
in
the
promise
,
such
were
Ishmael
and
Esau
.
-
2.
Some
who
were
descended
of
Ahrahams
loins
,
and
were
heirs
of
those
temporal
promises
of
Canaan
,
and
such
like
,
such
were
the
fleshly
posterity
of
Isaac
and
Jacob.
-
3.
Such
as
descended
of
Abrahams
loins
according
to
the
flesh
,
and
not
only
so
,
but
such
as
were
truly
godly
,
and
had
the
faith
of
Abraham
,
even
faith
in
Christ
,
as
Abraham
had
.
-
4.
Such
as
are
not
of
the
fleshly
seed
of
Abrahams
loins
at
all
,
but
were
only
believers
:
of
which
sort
are
all
the
believing
gentiles
,
and
these
two
latter
sorts
may
be
reckoned
into
and
are
the
children
of
the
promise
,
which
leads
us
to
speak
unto
the
affirmitive
part
of
this
interpretation
;
But
the
children
of
the
promise
are
accounted
for
the
seed
.
In
handling
this
head
,
I
shall
cast
my
eye
to
the
verse
before
and
verse
following
,
ver.
7.
ver.
9.
In
Isaac
shall
thy
seed
be
called
,
which
saying
is
taken
out
of
Gen.
21.14
.
and
the
occasion
we
may
there
see
in
the
former
part
of
the
chapter
,
which
was
this
(
as
I
minded
before
:
)
after
Isaac
was
born
and
grown
to
some
years
,
Sarah
his
mother
takes
notice
of
Ishmael
the
bond-womans
son
,
offering
some
abuse
to
her
son
Isaac
in
mocking
him
;
she
is
sorely
displeased
thereat
,
and
besought
her
husband
to
cast
both
son
and
mother
out
of
doors
,
but
Abraham
having
love
to
his
son
,
it
seemed
grevious
to
him
,
to
put
her
request
in
execution
;
but
soon
after
God
himself
speaks
to
him
,
and
bids
him
hearken
to
his
wife
in
this
matter
,
and
put
the
son
and
mother
both
out
of
doors
,
and
he
gives
Abraham
this
as
an
argument
,
that
Ishmael
should
not
inherit
with
Isaac
,
but
in
Isaac
his
seed
should
be
called
:
that
Isaac
should
be
the
heir
alone
without
Ishmael
:
now
Abraham
having
received
this
command
from
God
,
proceeds
accordingly
,
ver.
14.
Abraham
arose
early
in
the
morning
to
perform
that
service
which
was
too
grievous
to
him
in
himself
:
it
is
worthy
our
noting
.
By
the
way
note
this
Doctrine
.
That
our
father
Abraham
was
of
a
tractable
frame
of
spirit
to
Gods
will
,
though
in
things
crosse
and
contrary
to
his
own
will
and
interest
:
Abraham
is
not
only
willing
to
do
it
but
he
riseth
early
to
do
it
.
This
he
did
also
in
the
offering
up
Isaac
,
chap.
22.
his
dear
and
only
son
,
he
did
arise
early
to
go
about
it
;
this
was
the
spirit
of
our
father
Abraham
whose
steps
we
are
to
follow
,
Rom.
5.12
.
in
order
to
blessing
Abraham
,
God
called
him
to
his
foot
,
Esa.
41.2
.
Let
us
learn
this
lesson
from
it
,
be
like
Abraham
herein
,
it
was
kindely
taken
at
his
hand
:
God
reckons
him
his
friend
,
James
2.23
.
and
this
priviledge
is
promised
,
John
.
15.14
.
Ye
are
my
friends
when
ye
do
whatsoever
I
command
you
:
if
thou
beest
a
believer
thou
must
look
to
Abraham
thy
father
,
Esa.
51.
but
I
only
touch
this
by
the
way
,
and
now
come
to
the
words
ver.
7.
In
Isaac
shall
thy
seed
be
called
.
It
is
not
here
to
be
understood
,
that
all
that
come
of
Isaacs
loins
acording
to
the
flesh
are
here
meant
,
for
we
know
Esau
came
of
Isaac
,
but
Isaac
is
here
exhibited
as
a
type
of
the
true
seed
;
they
must
resemble
Isaac
in
this
birth
:
but
I
shall
meet
with
this
in
the
interpretation
as
it
followeth
:
the
children
of
the
promise
are
accounted
for
the
seed
.
I
have
already
spoken
something
to
the
explaining
these
words
,
who
are
these
children
of
promise
:
in
general
,
they
are
such
as
are
begotten
by
the
promise
through
Christ
;
but
I
would
speak
more
particularly
a
few
words
.
-
1.
It
is
to
be
noted
,
that
the
Apostle
doth
not
here
say
,
the
children
of
promise
,
with
respect
to
Isaac
alone
personally
considered
:
but
the
Apostle
had
an
eye
to
a
race
or
generation
of
men
so
qualified
,
that
is
to
say
,
such
as
resemble
Isaac
,
as
to
his
extraordinary
birth
,
and
the
extraordinary
interposer
of
Gods
power
:
therefore
he
saith
in
special
,
the
children
of
the
promise
:
it
is
undeniably
plain
,
that
if
the
Apostles
designe
had
been
here
to
lift
up
Isaac
as
a
type
of
absolut
personal
election
,
honeeded
not
to
have
proceeded
this
way
as
he
doth
,
to
compute
Abrahams
seed
by
Isaac
,
and
by
him
in
such
a
way
:
but
if
the
Apostles
designe
was
to
render
Isaac
as
a
type
of
such
a
sort
of
persons
,
so
qualified
,
then
the
whole
context
will
concurr
with
it
.
-
2.
Whereas
the
Apostle
here
stileth
these
persons
acceptable
with
God
,
children
of
the
promise
,
we
are
to
understand
,
such
persons
as
the
promises
are
directed
unto
,
which
is
Originally
and
comprehensively
to
and
in
Christ
;
for
this
we
have
an
Emphatical
place
,
Gal.
3.16
.
Now
to
Abraham
and
his
seed
were
the
promises
made
,
he
saith
not
,
to
seeds
,
a
many
,
but
one
which
is
Christ
:
so
that
in
a
true
construction
children
of
promise
and
children
of
Christ
are
the
same
,
for
Christ
is
the
apparent
and
immediate
heir
of
the
promise
.
To
confirm
this
,
we
have
a
remarkable
place
,
Gal.
3.29
.
if
ye
be
Christs
then
are
you
Abrahams
,
and
consequently
Isaacs
seed
,
and
heirs
according
to
premise
;
so
that
the
Apostle
here
doth
instruct
us
,
that
election
consists
of
such
a
sort
of
persons
so
qualified
,
the
specifical
seed
of
Isaac
:
such
a
kinde
of
persons
therefore
might
the
Apostle
well
say
,
Eph.
1.4
.
according
as
he
hath
chosen
us
,
in
him
,
before
the
foundation
of
the
world
,
that
is
in
Christ
.
-
3.
This
truth
is
further
confirmed
,
if
we
consider
,
that
children
of
promise
must
suppose
children
of
faith
:
a
promise
requires
believing
:
Abraham
believed
Gods
promise
,
and
it
was
accounted
for
righteousnesse
:
so
that
we
have
Isaac
here
set
forth
as
a
lively
type
of
the
nature
,
not
the
number
of
those
who
shall
be
Justified
and
saved
:
as
afterwards
we
have
Pharach
set
forth
as
a
lively
type
of
those
who
shall
be
rejected
by
God
,
namely
,
such
as
slight
and
reject
God
and
his
long-suffering
grace
in
the
Gospel
,
which
ought
and
is
expected
to
leade
them
to
repentance
,
Rom.
2.2
.
This
Doctrine
from
hence
may
be
observed
.
Doctrine
,
That
God
in
choosing
and
reprobating
man
hath
a
special
eye
to
qualifications
.
Children
of
the
flesh
are
not
the
children
of
God
,
but
the
children
of
faith
in
Christ
;
not
by
number
and
name
,
but
species
and
qualifications
,
Psal.
4.3
.
God
hath
chosen
and
set
apart
for
himself
the
man
that
is
godly
.
St.
Jude
tells
us
,
certain
men
were
Ordained
to
that
condemnation
,
and
he
doth
desipher
them
thus
,
ungodly
men
turning
the
grace
of
God
into
wantonnesse
,
and
denying
the
Lord
;
so
that
Ishmael
and
Isaac
are
made
use
of
here
but
allegorically
,
as
they
are
,
Gal.
4.
I
shall
speak
but
a
very
few
words
to
ver.
9.
and
winde
up
this
context
with
a
word
of
Use
;
for
this
is
the
word
of
promise
,
at
this
time
will
I
come
and
Sarah
shall
have
a
son
;
Isaac
is
judged
a
meet
type
of
those
who
should
be
begotten
by
faith
in
the
free
and
gratious
promise
of
God
in
the
Gospel
:
we
have
in
these
words
contained
an
explanation
of
what
is
spoken
before
;
Isaac
was
a
significant
son
of
promise
,
therefore
the
Apostle
recites
the
very
words
of
the
Original
promise
to
Abraham
,
Gen.
17.21
.
at
this
time
next
year
will
I
return
according
to
the
time
of
life
,
and
Sarah
shall
have
a
son
:
ver.
14.
at
the
time
appointed
I
will
return
:
the
Apostle
changeth
by
these
words
,
I
will
come
;
for
God
to
come
is
understood
two
ways
,
-
1.
To
come
in
power
to
help
,
rescue
or
deliver
.
-
2.
Sometimes
to
come
is
to
punish
,
sometimes
for
God
or
Christ
to
come
is
metaphorically
understood
;
as
Rev.
2.5
.
his
coming
is
to
remove
the
Candlestick
,
to
come
,
ver
16.
is
to
fight
against
them
:
chap.
3.3
.
is
to
come
as
a
thief
with
strength
and
resolution
:
we
have
two
things
considerable
in
these
words
to
Abraham
,
recited
by
the
Apostle
.
-
1.
That
Isaac's
birth
is
the
effect
of
Gods
coming
in
power
.
-
2.
That
God
in
fulfilling
this
promise
admits
no
delay
,
at
this
time
,
at
the
set
time
:
neither
sooner
nor
later
,
but
at
the
set
time
;
as
it
was
in
the
birth
of
John
the
Baptist
,
Luke
the
1.
his
mother
went
her
exact
time
:
God
makes
his
promise
returnable
at
the
set
time
,
so
that
Isaac's
birth
is
the
effect
of
Gods
coming
as
to
his
birth
,
and
the
time
of
it
,
and
also
the
effect
of
Gods
free
promise
;
Isaac
was
the
son
of
Gods
word
of
promise
:
I
shall
sum
up
all
in
one
Doctrinal
conclusion
.
Doctrine
,
That
a
true
child
of
God
,
and
heir
of
glory
,
is
one
as
Isaac
was
,
begotten
and
brought
Jorth
by
the
strength
of
the
free
promise
of
God
,
not
of
his
own
power
,
strength
or
righteousnesse
:
This
our
Apostle
alludes
unto
,
Titus
3.
and
5.
not
of
works
of
righteousness
that
we
have
done
.
I
told
you
in
the
explication
,
that
Isaac's
birth
was
an
act
of
free
mercy
and
speciall
Providence
,
for
there
was
no
strength
in
Abraham
or
Sarah
to
have
a
childe
according
to
the
course
of
nature
;
nothing
as
they
could
lean
upon
so
as
to
have
hope
in
themselves
:
therefore
it
is
said
,
Rom.
4.
that
Abraham
against
hope
believed
in
hope
,
vers
.
18.
and
being
not
weak
in
faith
,
he
considered
not
his
own
body
now
dead
,
nor
yet
the
deadness
of
Sarah's
womb
:
he
staggered
not
,
but
was
fully
perswaded
that
he
that
had
promised
was
able
to
perform
:
and
this
frame
of
spirit
God
liked
well
in
Abraham
,
and
it
was
accounted
for
righteousness
;
and
hereupon
he
was
called
the
friend
of
God
,
James
2.23
.
Isaac's
birth
was
the
effect
of
a
promise
,
and
faith
in
it
:
so
was
John's
,
Luke
the
1.
and
what
Elizabeth
said
to
Mary
,
is
certainly
true
;
vers.
45.
blessed
is
she
,
or
he
that
believeth
,
for
there
shall
be
a
performance
of
what
is
promised
:
a
true
child
of
God
is
begotten
and
brought
forth
of
the
promise
of
God
in
Christ
,
therfore
believing
:
Holy
S.
Paul
could
say
in
the
behalf
of
himself
and
the
rest
of
believers
,
we
brethren
as
Isaac
,
are
children
of
the
promise
,
that
is
to
say
,
that
as
Isaac's
birth
was
the
product
of
the
free
promise
of
God
,
so
is
our
new
birth
:
and
it
is
a
truth
,
that
we
are
as
weak
and
unable
to
save
our selves
,
of
our selves
,
as
Abraham
was
to
produce
Isaac
of
himself
,
without
the
mighty
interposer
:
for
the
promise
gives
a
being
to
Christ
,
and
believing
to
be
the
means
of
salvation
,
Gen.
3.
Esa.
55.
I
will
abundantly
pardon
:
look
unto
me
,
and
be
ye
saved
all
the
ends
of
the
earth
.
Esa.
45.22
.
There
are
five
inferences
to
be
drawn
from
the
promises
.
-
1.
There
is
no
ground
from
the
rejecting
the
unbelieving
Jews
,
to
conclude
that
there
is
a
failing
in
Gods
promises
to
Abraham
and
his
seed
,
because
God
did
never
intend
a
carnal
seed
in
that
promise
,
but
a
spiritual
and
believing
seed
,
who
should
seek
for
justification
by
Christ
alone
:
forasmuch
as
Isaac's
birth
is
a
type
of
Gods
method
of
saving
souls
in
all
ages
.
-
2.
Learn
from
this
context
the
indispensable
necessity
of
faith
,
in
order
to
justification
and
salvation
:
if
Abraham
and
Sarah
had
not
seconded
Gods
promise
by
faith
in
it
,
they
had
had
no
Isaac
:
therefore
is
the
birth
strongly
imputed
to
the
faith
of
them
both
,
Heb.
11.11
.
the
birth
of
Isaac
is
not
only
a
promise
on
Gods
part
,
but
believing
on
their
part
.
-
3.
If
the
works
of
the
law
were
rejected
in
point
of
justification
,
which
were
so
labourious
,
painful
,
and
costly
,
much
less
can
gospel-works
justifie
,
which
in
comparison
are
no
works
,
Rom.
4.15
.
therefore
lean
not
to
them
.
-
4.
If
●ods
children
are
the
children
of
promise
,
that
is
,
begotten
upon
the
promise
,
then
this
doth
instruct
a
gospel-minister
his
work
and
duty
,
which
is
to
lay
before
persons
Gods
free
promises
of
life
and
salvation
in
Christ
:
thus
did
Peter
in
his
preaching
,
Acts.
2.
ch.
3.
ch.
10.
-
5.
Admire
the
sweetness
of
Gods
nature
to
allure
by
promises
to
Obedience
,
this
was
Gods
proceedings
with
Abraham
;
when
God
would
have
Abraham
to
obey
him
,
in
any
special
service
;
he
makes
him
a
special
promise
,
Gen.
12.17
.
so
that
thus
far
the
Apostle
has
proceeded
to
manage
his
designe
in
distinguishing
Abrahams
seed
,
to
the
end
of
the
9th
verse
.
CHAP.
IV.
Wherein
is
evidently
asserted
by
the
truth
of
reason
,
that
the
Apostles
affirmation
(
Jacob
have
I
loved
and
Esau
hated
)
could
not
respect
in
the
least
,
either
their
persons
or
generations
,
as
to
a
final
saving
or
da●…ning
the
whole
posterity
.
Ver.
10.
And
not
only
this
,
but
when
Rebecca
also
had
conceived
by
one
,
even
by
our
father
Isaac
.
11.
For
the
Children
being
not
yet
born
,
neither
having
done
any
good
or
evil
,
that
the
purpose
of
God
according
to
election
,
might
stand
,
not
of
works
but
of
him
that
calleth
.
12.
It
was
said
unto
her
,
the
elder
shall
serve
the
younger
.
13.
As
it
is
written
,
Jacob
have
I
loved
,
but
Esau
have
I
hated
.
THe
reason
why
I
take
in
all
these
4.
vers.
is
,
because
they
all
belong
to
make
up
the
Apostles
answer
to
their
first
objection
:
the
Apostle
is
in
these
4
verses
still
carrying
on
the
former
Argument
,
to
take
off
the
absurdity
cast
by
the
Jews
upon
Pauls
Doctrine
of
free
justification
by
faith
in
Christ
:
their
objection
(
as
I
have
before-shown
)
was
this
,
if
Abrahams
seed
be
not
justified
and
saved
,
then
God
is
not
so
good
as
his
word
of
promise
to
Abraham
;
but
God
is
as
good
as
his
word
,
therefore
Israel
is
justified
,
and
thou
Paul
art
mistaken
.
To
this
the
Apostle
has
been
labouring
in
his
reply
in
the
former
4.
verses
;
and
to
take
them
off
from
their
confident
opinion
of
the
whole
seed
of
Abraham
:
he
has
been
instancing
in
Ishmael
and
Isa●…
,
one
rejected
,
the
other
elected
:
Ishmael
being
cast
out
of
the
inheritance
shews
,
that
all
Abr●hams-natural
seed
were
not
heirs
of
the
promise
:
we
have
now
in
these
four
verses
his
2d
instance
to
the
same
end
,
from
Ahraham's
familie
,
and
that
in
special
from
Israel's
family
,
the
special
son
of
promise
:
yet
not
all
his
fleshly
seed
heirs
with
him
,
though
God
said
,
In
Isaac
shall
thy
seed
be
called
.
And
since
we
are
now
entring
upon
the
borders
of
the
controversial
part
of
this
chapter
about
absolute
personal
election
and
reprobation
,
I
shall
endeavour
to
be
as
distinct
,
clear
and
plain
,
as
possible
I
can
,
that
at
least
what
I
intend
and
speak
may
have
a
ready
access
to
your
understandings
and
consciences
in
the
sight
of
God
.
And
before
I
come
close
to
the
words
,
as
an
introduction
to
what
shall
be
said
,
I
would
premise
three
or
four
things
to
be
considered
to
prepare
you
to
what
I
shall
say
directly
to
these
verses
.
1.
I
beseech
you
as
a
general
rule
to
be
observed
,
not
only
in
this
,
but
for
the
right
understanding
of
any
single
and
difficult
place
of
Scripture
,
take
a
diligent
heed
to
the
main
drift
and
scope
of
the
place
in
general
:
I
am
well
assured
(
as
I
told
you
before
)
that
there
is
no
one
thing
will
more
conduce
to
a
right
understanding
of
this
9
Chap.
of
the
Romans
,
then
this
thing
,
to
know
well
what
is
the
main
Doctrine
that
S.
Paul
is
designed
to
prove
and
establish
,
and
from
thence
you
may
be
assured
,
that
all
his
arguments
runs
in
a
direct
line
to
that
end
,
for
it
is
certain
,
that
he
was
a
workman
that
did
not
take
improper
tools
to
work
with
,
that
is
to
say
,
improper
Arguments
to
confirm
his
grand
thesis
,
but
did
answer
by
pertinent
and
convincing
arguments
.
There
are
two
opinions
,
and
but
two
,
that
I
know
of
,
founded
upon
this
portion
of
Scripture
,
the
one
is
this
,
that
the
Apostle
in
this
9
Ch.
to
the
Rom.
is
insinuating
to
the
Jews
,
that
their
casting
off
and
rejection
,
who
for
many
ages
had
been
Gods
peculiar
people
,
and
receiving
into
love
and
grafting
in
the
Gentiles
,
was
the
effect
of
Gods
eternal
decree
before
the
worlds
were
made
;
and
their
opinion
runs
thus
,
that
those
whom
God
hath
elected
before
time
,
shall
one
time
or
other
have
such
means
of
grace
offered
to
them
;
as
thereby
without
possibility
of
miscarrying
they
shall
be
brought
to
believe
,
and
be
saved
:
and
on
the
other
hand
,
that
those
who
are
under
an
eternal
degree
of
reprobation
,
must
by
vertue
thereof
remain
under
impenitency
and
unbelief
,
and
so
unavoidably
must
perish
:
and
from
this
root
are
such
of
the
Jews
(
saith
this
opinion
)
cast
off
and
rejected
:
and
without
a
diligent
comparation
of
the
several
passages
of
this
chapter
,
there
doth
appear
some
weak
ground
of
such
an
opinion
.
The
second
opinion
upon
this
context
,
and
Chapt.
and
Ch.
3.4.10.11
.
is
this
,
that
the
Apostles
absolute
designe
in
the
whole
,
is
to
prevent
or
answer
those
objections
which
were
apt
to
be
upon
the
Jews
hearts
against
his
grand
Doctrine
of
justification
by
faith
in
Christ
,
which
indeed
was
the
main
Doctrine
,
Chap.
3.4.10.11
.
Now
consider
which
of
these
two
opinions
are
likeliest
to
be
nearest
the
truth
:
I
will
give
you
5.
or
6.
Arguments
to
demonstrate
,
that
it
must
be
the
last
and
not
the
first
,
and
that
the
rejecting
〈◊〉
the
Jews
is
not
the
effect
of
Gods
absolute
decree
.
-
First
,
because
their
casting
off
is
rendred
as
the
fruit
and
effect
of
their
own
sin
and
disobedience
to
Christ
;
see
chap.
11.
and
20.
Well
:
because
of
unhelief
they
were
broken
off
.
-
Secondly
,
because
their
casting
off
is
but
conditionally
till
they
turn
to
the
Lord
,
and
believe
〈◊〉
Jesus
Christ
,
ver.
23.
they
shall
be
grafted
in
again
,
if
they
abide
not
still
in
unbelief
;
and
that
they
shall
so
believe
see
ver.
26
,
27
,
28.
Now
if
their
blinding
and
hardening
were
the
fruit
of
Gods
absolute
decree
,
it
could
not
be
reverst
again
,
as
most
will
say
.
-
3.
That
this
could
not
be
the
Apostles
designe
to
establish
absolute
personal
Election
,
because
such
a
doctrine
would
not
have
comported
with
his
grand
designe
,
to
convince
the
Jews
of
their
sin
in
rejecting
Jesus
Christ
;
such
a
Doctrin
must
run
in
a
direct
line
of
opposition
:
I
argue
thus
;
was
it
a
likely
way
to
convince
them
,
to
tell
them
,
that
they
were
necessitated
to
reject
Christ
from
the
power
of
an
absolute
Decree
:
besides
the
Jews
had
cause
to
judge
,
that
the
Decree
of
Election
was
on
their
side
,
rather
then
on
the
Gentil●
,
for
they
had
the
promises
made
and
renewed
to
them
from
time
to
time
:
nay
,
it
is
plain
,
that
the
Jews
in
rejecting
Jesus
Christ
did
not
answer
to
their
predestination
:
See
Luke
7.30
.
the
Pharisees
and
Lawyers
rejected
the
counsel
of
God
against
themselves
:
and
S.
Peter
saith
,
they
were
disobedient
to
that
whereunto
they
were
appointed
.
-
4.
It
is
plain
and
clear
,
that
a
great
part
of
this
Chapter
is
spent
in
answer
to
their
Objections
against
S.
Pauls
Doctrine
;
which
kinde
of
arguing
was
needlesse
,
if
his
designe
had
been
to
exalt
personal
Election
,
therefore
the
Apostles
designe
is
to
fetforth
the
nature
and
quality
,
not
the
number
of
those
who
are
the
true
seed
of
Abraham
;
according
as
he
had
done
,
Gal.
3.29
.
-
5.
The
Apostle
himself
in
drawing
up
his
result
of
all
his
Arguments
,
ver.
31
,
32.
wherein
he
shews
the
true
and
proper
ground
of
the
Jews
miscarrying
,
and
the
Gentiles
obtaining
,
he
gives
not
the
ground
to
lie
in
a
previous
decree
but
in
themselves
,
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
Law
.
-
6.
Such
an
Election
and
Reprobation
(
meer
personal
)
is
neither
proved
in
this
Chapter
,
nor
in
any
other
part
of
Scripture
,
nor
in
any
other
part
of
this
Epistle
.
-
7.
The
whole
current
of
this
Chapter
doth
clearly
correspond
to
the
Second
Opinion
,
that
S.
Paul
is
taking
off
all
Objections
that
lie
in
the
way
to
contradict
justification
by
faith
alone
,
without
the
works
of
the
law
:
Now
my
hearts
counsel
to
all
that
would
finde
the
truth
of
God
in
this
Chapter
,
is
to
observe
the
scope
of
the
Epistle
and
Chapter
:
and
if
you
finde
the
least
whisper
in
the
whole
of
such
a
personal
and
absolute
Election
&
Reprobation
as
men
speak
of
,
I
have
lost
my
sense
and
reason
:
I
will
be
bold
to
say
,
there
is
as
much
in
the
First
of
Genesis
:
and
whereas
you
possibly
may
have
the
persons
of
Esau
and
Jacob
in
your
eyes
;
I
answer
,
you
shall
be
forc't
to
conclude
with
me
before
we
have
done
,
that
the
instance
of
Esau
and
Jacob
doth
not
at
all
prove
such
a
notion
of
personal
Election
or
Reprobation
,
to
life
or
death
eternal
.
The
Second
thing
which
I
would
premise
in
order
to
clearing
our
way
,
is
to
know
that
the
Apostle
in
these
four
verses
,
10
,
11
,
12
,
13.
is
still
carrying
on
the
same
designe
as
he
was
in
the
four
former
verses
,
which
was
to
point
out
the
true
seed
of
Abraham
by
their
qualifications
,
not
name
or
number
:
and
know
this
,
that
as
God
before
had
been
declaring
his
minde
more
darkly
,
in
the
instance
of
Ishmael
and
Isaac
,
so
he
is
now
proceeding
more
clearly
in
this
instance
of
Esau
and
Iacob
;
and
that
he
is
prosecuting
the
same
matter
in
hand
,
is
or
may
be
perceived
from
two
circumstances
.
-
1.
From
the
manner
of
speaking
,
in
the
first
words
,
and
not
only
this
,
which
kinde
of
explanatory
speaking
doth
note
a
further
prosecution
of
the
same
matter
;
as
it
is
used
elsewhere
;
See
Rom.
5.3.11
.
chap.
8.23
.
where
this
kinde
of
speaking
,
and
not
only
so
,
is
so
used
.
-
2.
That
the
Apostle
is
carrying
on
the
same
Argument
,
appears
from
his
mending
and
strengthning
his
Argument
,
for
as
to
his
former
argument
,
and
instance
of
Isaac
and
Ishmael
,
the
Jews
might
object
something
as
to
the
father
,
the
mother
,
and
the
childe
.
-
-
1.
Ishmael
was
begotten
before
circumcision
was
commanded
.
-
2.
Of
a
bond-woman
and
Abrahams
servant
Hagar
.
-
3.
He
discovered
himself
in
matter
of
fact
:
he
mocked
Isaac
,
and
therefore
no
marvel
though
he
was
rejected
,
and
yet
the
word
to
Abraham
might
be
still
stedfast
;
therefore
he
doth
herein
present
an
instance
without
exception
:
-
1.
Of
Esau
that
was
begotten
in
Circumcision
.
-
2.
Of
him
in
whom
the
promises
were
more
immediatly
lodged
,
In
Isaac
shall
thy
seed
be
called
.
-
3.
Of
a
religious
godly
praying
mother
,
she
sought
God
presently
in
the
case
.
-
4.
Those
children
were
twins
,
both
begotten
at
one
and
the
same
time
.
-
5.
Neither
was
there
any
difference
made
by
good
or
bad
actions
on
either
side
,
for
it
was
said
to
Rebecca
,
before
they
had
done
good
or
evil
,
saith
our
Text.
-
Yet
6.
the
Lord
tells
Rebecca
then
,
that
the
elder
should
serve
the
younger
.
:
one
of
these
two
equals
are
hated
:
so
then
it
is
plain
that
the
Apostle
in
these
verses
is
still
upon
the
same
Argument
,
and
truly
the
clear
sight
hereof
doth
much
conrribute
to
a
right
understanding
of
the
whole
controversy
;
for
some
thinking
that
the
Apostle
in
ver.
the
10.
is
entring
upon
a
new
matter
,
have
lost
themselves
,
and
have
been
involved
in
great
darknesse
as
to
this
whole
context
;
therefore
I
pray
remember
that
the
Apostle
is
still
upon
the
same
Argument
,
that
he
was
in
the
4
former
verses
.
The
3d
thing
premised
,
to
clear
our
way
to
the
text
is
this
,
and
it
is
undenyably
plain
,
that
what
is
by
God
spoken
to
Rebecca
,
as
to
these
two
persons
,
Jacob
and
Esau
,
is
not
spoken
as
to
them
in
a
personal
capacity
,
but
as
to
them
,
and
of
them
,
as
heads
of
two
nations
:
for
this
see
that
text
,
Genesis
25.23
.
not
one
word
in
that
original
text
of
Jacob
and
Esau
as
single
persons
,
but
four
times
exprest
as
nations
and
people
:
two
nations
are
in
thy
womb
,
and
two
manner
of
people
shall
be
separated
from
thy
bowels
:
and
the
one
people
shall
be
stronger
then
the
other
people
;
four
times
exprest
:
So
also
in
that
prophecy
recited
by
the
Apostle
out
of
Malachi
,
as
it
is
written
,
Jacob
I
have
loved
,
Esau
have
I
hated
,
chap.
1.
ver.
2
,
3
,
4.
It
is
plain
,
th●…
it
is
not
Iacob
nor
Esau
in
person
to
be
understood
,
as
doth
easily
appear
to
those
that
will
but
reade
and
consider
;
in
that
it
is
all
along
rendred
in
the
plural
:
Edom
said
,
we
are
impoverisht
,
but
we
will
build
,
and
they
shall
be
called
,
the
people
against
whom
God
hath
indignation
;
so
that
love
and
hatred
in
our
text
cannot
be
applyed
to
those
two
single
persons
in
Rebecca's
womb
,
in
a
single
capacity
;
but
some
may
object
,
doth
not
our
Apostle
in
our
text
ver.
11.
call
them
children
?
I
answer
,
No
,
there
is
no
such
word
as
children
in
the
Original
:
it
is
a
corruption
to
accommodate
their
private
opinion
,
who
so
rendred
it
:
It
is
rendred
only
thus
;
before
they
were
born
:
and
if
they
would
have
had
honesty
supply'd
the
place
,
they
should
have
in
the
room
of
children
supply'd
nations
,
which
would
have
answered
to
the
Original
text
,
Gen.
25.
two
nations
are
in
thy
womb
:
so
that
it
is
very
plain
from
hence
,
that
Jacob
and
Esau
are
not
here
propounded
as
types
of
a
meer
personal
election
and
Reprobation
,
but
as
to
a
specifial
National
election
and
Reprobation
,
it
bespeake
a
laying
low
a
certain
sort
of
people
who
did
not
fall
in
with
God
in
his
designe
through
Christ
,
although
they
were
the
elder
,
as
the
covenant
of
works
was
elder
then
that
of
grace
,
neither
were
these
words
of
God
to
Rebecca
,
the
Major
shall
serve
the
Minor
,
ever
fulfilled
in
Jacob
and
Esau
personally
,
but
Jacob
stooped
to
Esau
,
cal'd
him
Lord
,
Gen.
32.
how
often
doth
he
pay
homage
to
Esau
personally
:
So
that
this
love
or
haired
was
never
manifested
to
them
in
person
,
whilst
they
lived
,
the
fourth
thing
I
premise
to
prepare
our
way
to
the
Text
is
this
,
that
whatever
is
here
spoken
by
God
or
by
the
Apostle
concerning
Jacob
or
Esau
,
either
as
to
them
or
their
generations
,
is
not
spoken
as
to
their
final
and
eternal
estate
;
neither
can
any
man
from
these
Texts
conclude
by
what
is
said
,
that
Esau
is
damned
or
Jacob
saved
:
nay
it
hath
been
the
general
Opinion
of
the
ancient
Fathers
(
so
called
)
that
Esau
in
person
is
saved
:
so
hold
(
Moler
.
Occolampad
.
Estus
,
Jerome
,
Augustin
,
Anselm
,
and
many
more
:
and
a
later
Writer
,
a
man
of
high
esteem
with
most
of
the
reformed
Protestants
,
saith
,
he
doth
not
remember
that
ever
he
read
any
Authour
that
was
of
Opinion
that
Esau
was
damned
,
but
rather
the
contrary
;
and
several
gives
these
reasons
for
their
belief
of
the
contrary
.
-
As
1.
That
he
was
fully
reconciled
to
his
brother
Iacob
,
notwithstanding
the
occasion
offered
of
offence
by
Iacob
,
this
appears
Gen.
33.
-
2.
He
joyned
with
him
in
the
burial
,
cha.
35.
ult.
-
3.
Say
they
,
he
dyed
in
the
true
religion
:
against
this
some
,
not
for
want
of
ignorance
,
objects
,
the
Apostles
calling
him
a
prophane
person
,
Heb.
12.
and
that
he
could
not
obtain
repentance
,
though
he
sought
it
carefully
with
tears
:
to
which
I
answer
.
-
1.
That
he
was
prophane
at
that
time
in
that
act
,
and
so
was
out
of
Gods
favour
.
-
2.
As
to
Repentance
it
hath
respect
to
his
father
not
himself
;
he
could
not
make
his
father
repent
or
reverse
his
blessing
given
to
Iacob
,
as
is
plain
Gen.
27.33
.
I
have
blessed
him
and
he
shall
be
blessed
;
he
could
not
recal
it
again
:
besides
,
its
plain
,
that
many
of
Esau's
posterity
were
Godly
:
It
is
the
general
Opinion
of
the
learned
,
that
holy
Iob
was
of
Esau's
race
,
and
was
that
Iobab
of
whom
we
read
Gen.
36.33
.
and
it
is
strange
,
that
any
should
imagine
from
what
is
said
,
the
elder
shall
serve
the
yo●…ger
,
to
conclude
,
them
saved
or
damned
:
is
see
vitude
and
damnation
taken
one
for
another
?
may
not
a
servant
be
a
happy
man
when
his
master
is
〈◊〉
a
miserable
estate
as
to
his
inward
condition
?
I
will
give
you
a
saying
of
Bishop
Hooper
a
Martyr
in
Queen
Mary's
days
,
Cain
was
no
more
excluded
by
God
till
he
excluded
himself
then
Abel
,
nor
Saul
then
David
,
nor
Iudas
then
Peter
,
nor
Esau
then
Iacob
;
and
further
he
saith
,
as
to
the
Text
in
hand
,
that
the
threatning
of
God
against
Esau
,
is
no
more
of
necessity
to
be
executed
then
his
threatning
was
against
Niniveh
:
It
were
strange
if
what
God
said
(
I
say
)
to
Rebecca
,
should
be
so
understood
of
their
final
estate
,
especially
on
the
left
hand
.
It
was
never
Gods
way
to
declare
the
final
state
of
persons
:
set
this
instance
aside
,
where
shall
we
finde
any
like
it
?
would
God
declare
such
a
dreadful
prediction
to
that
godly
mother
,
in
answer
of
her
pathetical
prayer
to
God
,
to
know
the
ground
of
that
Rebecca's
strange
strugling
in
her
Womb
:
as
to
tell
her
,
one
of
those
two
she
now
went
with
,
should
be
hated
of
God
,
and
damned
to
all
eternity
;
this
had
been
enough
to
cause
an
untimely
birth
,
like
Elies
daughter
:
what
sad
parents
had
Isaac
and
Rebecca
been
,
if
they
had
so
understood
that
Oracle
?
besides
,
of
what
use
could
such
a
prediction
be
to
themselves
or
any
body
else
,
to
understand
the
unavoidable
destiny
of
their
children
this
way
?
would
not
the
consequence
be
sad
▪
and
well
might
it
beget
in
the
parents
hard
thoughts
of
God
;
and
despair
in
the
children
:
whereas
Esau
as
well
as
Iacob
was
given
in
as
the
answer
of
20
years
prayer
by
Isaac
;
therefore
it
cannot
be
rationally
supposed
,
that
they
understood
God
in
this
Oracle
.
5.
I
premise
,
that
though
our
Text
seems
to
intimate
,
that
when
the
threatning
was
given
out
,
there
was
no
good
on
the
one
hand
,
nor
evil
on
the
other
;
yet
when
the
threatning
was
executed
,
there
was
evil
enough
for
which
it
was
executed
:
see
Obadiah
ver.
10.
for
his
hatred
and
cruelty
against
his
brother
Iacob
.
Now
we
proceed
to
the
words
more
closely
as
they
lye
in
these
four
verses
,
which
contains
the
Apostles
second
instance
or
example
given
,
tending
to
strengthen
and
confirm
his
former
position
,
which
was
,
that
God
did
not
take
to
himself
the
whole
off-spring
of
Abraham
,
which
did
naturally
proceed
from
his
loyns
,
but
such
as
should
fall
in
with
his
designe
in
Christ
.
I
shall
●educe
this
instance
and
its
circumstances
into
these
two
parts
.
-
1.
The
subjects
.
-
2.
The
predicate
.
-
1.
The
subjects
in
this
Instance
are
,
Iacob
and
Esaus
.
-
2.
The
predicate
or
what
is
spoken
of
them
or
respecting
them
,
which
we
have
in
six
circumstances
.
-
-
1.
Their
parentage
,
which
is
Isaac
and
Rebecca
.
-
2.
We
have
their
future
state
and
portion
,
in
these
words
,
the
elder
shall
serve
the
younger
:
or
the
Major
the
Minor
.
-
3.
The
time
when
this
Oracle
was
declared
,
and
that
we
have
under
a
double
circumstance
.
-
1.
Before
they
were
born
or
brought
forth
.
-
2.
Whilst
both
were
innocent
,
having
done
neither
good
nor
evil
.
-
4.
The
person
to
whom
this
was
spoken
,
and
〈◊〉
was
to
Rebecca
,
a
godly
woman
,
and
that
in
answer
of
prayer
:
as
we
may
see
Gen.
25.
-
5.
We
have
the
reason
that
is
rendred
why
it
is
thus
said
of
these
Nations
,
upon
a
double
ground
.
-
1.
In
excluding
Esau
he
excludes
works
,
〈◊〉
of
works
.
-
2.
By
loving
or
choosing
Iacob
,
he
therein
declareth
his
choosing
faith
and
free
grace
in
the
Gospel
for
salvation
.
-
6.
We
have
an
exposition
or
interpretation
of
the
former
servitude
and
dominion
by
love
and
hatred
to
each
.
Of
each
of
these
a
very
brief
word
in
Order
.
And
first
,
I
shall
speak
of
the
subjects
of
this
instance
,
which
are
Iacob
and
Esau
,
whose
names
are
significant
:
Esau
according
to
the
Hebrew
signifieth
doing
or
working
,
and
the
reason
is
given
,
because
Esau
came
forth
at
his
birth
not
as
a
weak
and
tender
infant
,
but
as
a
strong
grown
person
,
all
over
hairy
like
a
hairy
garment
.
The
Hebrew
word
translated
Iacob
signifieth
a
Supplanter
or
deceiver
:
some
renders
his
name
heel
or
footstep
,
because
he
took
his
brother
by
the
heel
,
puld
him
back
,
and
got
before
him
:
Hose
.
12.
And
as
his
name
is
changed
,
it
signified
a
prince
or
strong
prevailer
:
these
two
were
twins
,
begotten
and
born
at
once
?
their
birth
was
one
continued
birth
:
Jacob
holding
his
brother
by
the
heel
,
as
one
saith
of
them
,
they
were
like
one
long
childe
born
at
once
;
yet
because
Esau
appeared
first
,
he
is
called
the
first
born
and
elder
brother
,
Gen.
27.32
.
these
children
(
as
I
have
shewn
you
)
were
both
in
an
even
and
equal
capacity
,
one
father
,
one
mother
,
one
birth
.
Now
these
two
children
are
only
represented
in
the
Oracle
to
Rebecca
as
typical
and
allegorical
:
God
made
use
of
Esau
as
a
type
and
representation
of
all
the
cruel
and
bloudy
persecutors
in
all
ages
of
the
World
,
they
are
in
all
ages
called
after
his
name
,
Esau
and
Edom
:
whereas
the
faithful
in
all
ages
carries
away
the
name
of
Iacob
and
Israel
:
the
seed
of
Iacob
,
the
Israel
of
God
,
even
in
Gospel
days
;
as
I
have
shewn
before
.
So
that
Iacob
and
Esau
are
the
two
great
fathers
typically
;
they
are
not
spoken
of
in
the
Oracle
to
Rebecca
as
distinct
persons
,
but
as
to
each
race
:
see
that
prophecy
that
points
at
that
very
day
of
Christs
2d
coming
,
Obadiah
,
21.
and
saviours
shall
come
upon
Zion
to
judge
the
mount
of
Esau
,
and
the
kingdome
shall
be
the
Lords
:
and
in
that
day
the
house
of
Iacob
shall
be
a
fire
,
ver.
18.
2ly
,
They
are
not
only
typically
but
alligorically
,
that
is
,
as
it
is
interpreted
by
our
Apostle
,
Gal.
4.24
.
that
is
,
when
by
one
thing
another
different
thing
is
meant
;
so
we
have
Isaac
and
Ishmael
,
an
allegory
of
the
two
covenants
,
the
legal
from
Mount
Sinai
,
and
the
other
that
which
is
by
Christ
,
and
as
those
two
sons
of
Abraham
were
allegorical
,
so
these
two
sons
of
Isaac
must
be
also
:
if
we
understand
the
Apostle
in
the
present
text
,
giving
a
new
instance
to
the
same
end
and
import
with
the
former
:
now
as
God
in
ordering
Ishmael
and
his
mother
to
be
cast
out
,
did
therein
figure
out
the
rejecting
of
the
law
of
works
as
to
justification
;
so
did
he
corroborate
and
strengthen
that
signification
in
this
second
instance
of
Esau
,
which
appears
plain
in
our
text
,
where
he
saith
,
not
of
works
but
of
the
caller
;
so
that
the
covenant
of
works
is
rejected
in
casting
out
Ishmael
,
and
hating
Esau
;
so
that
it
is
plain
,
that
God
will
have
none
accepted
or
received
for
the
legitimate
seed
of
Abraham
nor
Isaac
,
that
seeks
to
be
justified
by
works
;
this
way
is
reprobated
,
and
thus
found
in
it
:
and
that
this
point
is
that
which
the
Apostle
would
prove
to
this
people
see
Rom.
3.
for
by
the
deeds
of
the
law
shall
no
flesh
be
justified
in
his
sight
:
so
vers.
28.
the
promise
to
Abraham
,
that
he
should
be
heir
of
the
world
,
was
not
through
the
law
,
but
through
faith
,
Rom.
4.13
.
we
are
all
the
children
of
God
by
faih
in
Christ
Jesus
.
So
that
this
is
a
great
truth
,
that
reprobation
and
election
is
of
works
and
faith
.
2.
That
Esau
was
only
a
type
and
representation
of
all
wicked
men
,
in
all
ages
,
but
also
of
the
law
of
works
.
The
next
thing
that
I
am
to
speak
unto
,
is
,
the
parentage
of
these
subjects
Jacob
and
Esau
;
their
father
was
Isaac
,
their
mother
was
Rebecca
:
both
godly
,
praying
,
holy
persons
;
we
may
gather
that
Isaac
was
near
20
years
praying
to
God
that
he
might
have
children
,
and
so
much
the
more
earnestly
,
because
the
speciall
promise
of
God
was
lodged
in
him
:
in
Isaac
shall
thy
seed
be
called●
saith
God
to
Abraham
:
and
when
Isaac
saw
,
that
this
promise
stuck
in
the
birth
,
and
did
not
come
forward
,
he
set
himself
in
good
earnest
to
seek
God
,
the
text
saith
,
he
entreated
the
Lord
,
which
word
signifieth
earnest
importuning
prayer
;
and
the
text
also
saith
,
Gen
25.22
.
the
Lord
was
entreated
:
so
that
to
those
parents
,
these
children
were
the
answer
of
earnest
prayer
;
these
were
children
of
one
father
,
and
mother
,
and
twins
;
yet
see
what
a
great
difference
there
was
in
their
natures
,
before
and
after
their
birth
.
Jacob
was
a
plain
man
,
Esau
took
like
Nimrod
,
of
whom
it
is
said
,
Gen.
10.9
.
that
he
was
a
mighty
hunter
before
the
Lord
,
or
as
some
reade
,
of
the
Lord
,
that
is
to
say
,
a
great
persecutor
:
to
which
also
Esau
in
his
posterity
answered
:
Esau
was
the
head
of
the
Edomites
,
and
as
these
differed
much
in
their
nature
and
civil
state
,
so
also
in
their
moral
state
:
Esau
is
stiled
a
prophane
person
,
one
that
slighted
spirituall
things
,
as
they
were
contained
in
his
birth-right
;
I
am
at
the
point
to
dye
,
and
what
good
will
this
birth-right
do
to
me
?
We
may
note
by
the
way
,
that
very
godly
persons
may
have
a
great
difference
in
their
children
,
and
very
bad
children
in
answer
of
prayer
:
this
was
the
case
with
Isaac
and
Rebecca
;
let
not
godly
parents
think
strange
of
this
,
it
was
so
here
:
but
have
a
care
you
do
not
impute
their
badness
to
be
the
effect
of
an
absolute
decree
of
God
,
as
some
are
ready
to
do
;
and
such
an
opinion
is
the
direct
way
to
discourage
parents
from
taking
pains
with
their
children
.
2.
Have
a
care
of
setting
your
love
to
much
upon
your
children
,
the
child
that
Isaac
loved
best
proved
worst
;
it
is
recorded
,
Gen.
25.
that
Isaac
loved
Esau
;
it
was
observed
by
a
godly
man
having
occasion
to
speak
of
Barabbas
a
wicked
man
,
that
he
carried
a
significant
name
;
Bar-abbas
the
son
of
the
father
;
that
it
was
to
be
feared
,
that
his
father
too
much
loved
him
,
which
was
one
means
to
spoyl
him
;
what
a
cross
and
vexation
was
Esau
to
his
father
and
mother
in
his
marriage
?
Gen.
26.
but
I
pass
this
briefly
.
CHAP.
V.
Plainly
evidencing
,
that
the
salvation
of
mankinde
was
the
subject
of
Gods
heart
,
thoughts
,
and
purposes
,
from
the
beginning
.
WE
now
proceed
to
the
predicate
,
the
oracle
it self
,
spoken
of
these
children
,
which
was
,
the
elder
shall
serve
the
younger
;
which
words
were
the
words
of
God
himself
spoken
to
Rebecca
in
answer
of
prayer
;
Rebecca
in
much
perplexity
of
minde
about
the
strange
strugling
in
her
womb
,
inquires
of
God
,
who
gives
her
this
answer
,
as
a
prophetical
prediction
of
their
future
condition
in
their
posteritys
,
which
God
foresaw
was
like
to
be
,
not
as
if
this
foresight
did
necessitate
its
coming
to
pass
:
no
,
Austin
long
since
layd
down
a
Maxim
in
this
case
,
which
is
this
,
that
Gods
foresight
of
things
coming
to
pass
,
doth
not
necessitate
their
coming
to
pass
;
it
must
be
granted
in
this
as
well
as
in
the
other
cases
,
that
those
things
which
God
foresees
will
come
to
pass
,
doth
admit
of
a
condition
in
the
case
,
as
it
is
plain
,
1
Sam.
23.
which
is
a
remarkable
place
to
that
purpose
,
where
David
in
his
flight
before
Saul
was
in
Keilah
,
and
afraid
Saul
would
surprise
him
there
,
he
goes
to
God
to
enquire
.
-
1.
Whether
Saul
would
indeed
come
to
that
place
.
-
2.
Whether
the
men
of
the
place
would
deliver
him
up
:
to
both
which
God
gives
a
positive
answer
in
the
affirmative
.
-
1.
Saul
will
come
.
-
2.
The
men
of
the
place
will
deliver
him
up
,
yet
neither
the
one
,
nor
the
other
came
to
pass
;
for
when
David
understood
that
Saul
would
come
,
he
hasted
and
got
away
:
so
also
in
Ninivehs
,
case
,
40
days
(
saith
the
prophet
)
and
it
shall
be
destroyed
;
yet
it
was
not
:
so
though
God
foresaw
the
servitude
of
Esaus
posterity
,
for
it
was
not
fulfilled
in
person
(
as
I
have
said
)
yet
this
is
executed
upon
just
grounds
of
desert
,
Obadiah
10.
Psalm
.
137.
if
the
question
should
be
demanded
,
when
this
oracle
takes
place
?
I
have
answered
already
:
we
finde
the
first
fruits
of
this
servitude
in
Davids
time
,
as
we
reade
2
Sam.
8.14
.
1
Cronicles
18.
when
David
put
garisons
into
Edom
,
and
made
them
tributaries
to
him
;
but
it
shall
be
more
fully
accomplished
in
the
time
to
come
:
see
Isaac's
blessing
to
Jacob
by
faith
,
as
it
is
recorded
of
him
,
Heb.
11.
by
faith
Isaac
blessed
Jacob
,
as
to
things
to
come
:
and
see
what
it
is
Gen.
27.29
.
let
people
serve
thee
and
nations
bow
down
to
thee
,
and
be
Lord
over
thy
brethren
:
this
is
spoken
of
Jacobs
posterity
,
not
Jocob
in
person
;
this
Balaam
also
by
a
prophetical
spirit
foresaw
,
Numb.
24.
out
of
Jacob
shall
come
him
that
shall
have
the
dominion
,
that
is
,
his
seed
:
the
righteous
shall
have
Dominion
in
the
morning
.
Psal.
29.14
.
so
that
this
oracle
spoken
to
Rebecca
,
is
yet
to
be
fulfilled
,
as
in
the
one
part
so
in
the
other
;
when
saviours
shall
come
upon
Mount
Zion
to
judge
the
mount
of
Esau
:
when
the
kingdom
shall
be
the
Lords
:
this
may
be
an
encouraging
consideration
to
all
the
true
seed
of
Jacob
,
this
oracle
of
God
shall
certainly
be
fulfilled
,
Esau
shall
serve
Iacob
.
2.
From
hence
we
may
see
and
learn
,
how
dark
many
times
God
is
in
his
footsteps
,
contrary
to
his
own
order
:
that
the
elder
should
rule
,
and
have
the
primogaritorship
,
yet
here
it
is
contrary
:
God
can
dispence
with
his
ceremonical
and
judicial
law
,
and
all
to
promote
the
interest
of
his
grace
to
true
believers
,
the
seed
of
Iacob
.
I
shall
shew
you
how
this
oracle
of
God
carries
in
it
also
a
mistical
sence
:
It
is
the
judgment
of
most
later
interpreters
,
that
by
the
elder
serving
the
younger
,
in
this
passage
,
is
understood
the
elder
covenant
of
works
must
stoop
to
the
covenant
of
grace
;
and
that
it
must
be
so
understood
,
I
shall
shew
you
upon
a
fourfold
consideration
,
that
the
elder
covenant
must
stoop
and
bow
to
the
younger
,
which
appears
clearly
thus
,
-
1.
As
the
type
and
shadow
is
subordinate
to
the
antytipe
and
shadow
;
for
this
is
granted
on
all
hands
,
that
the
ceremonies
of
the
law
were
but
shadows
of
good
things
to
come
in
the
Gospel
.
-
2.
This
appears
,
because
the
most
exact
and
strict
Iudesaries
,
such
as
S.
Paul
himself
,
was
forc●…
to
deny
all
such
their
ceremonial
and
legal
obedience
,
and
make
them
all
stoop
to
the
dispensation
of
Christ
and
the
Gospel
:
see
this
,
Phil.
3.
though
he
was
possest
with
as
many
&
great
priviledges
in
and
from
the
law
as
any
ever
was
,
yet
he
counts
them
all
as
dung
in
comparison
of
Christ
:
he
calls
all
these
accomplishments
but
his
own
,
righteousness
of
the
law
.
-
3.
The
great
minister
of
the
whole
dispensation
of
the
law
,
is
but
a
servant
to
Christ
the
great
minister
of
the
Gospel
:
and
the
whole
ministration
of
the
Gospel
,
is
called
the
ministration
of
the
spirit
;
whereas
the
law
is
called
the
letter
:
Moses
wa●
faithful
in
all
his
house
as
a
servant
,
Heb.
3.5
.
but
Christ
as
a
Son
.
-
4.
The
elder
Covenant
stoops
to
and
gives
way
to
the
younger
and
last
by
course
,
as
is
usuall
in
all
Covenants
or
Testaments
;
if
a
man
makes
20.
Wills
or
Testaments
the
last
must
stand
;
the
death
of
the
Testator
confirms
the
last
;
thus
the
elder
serving
the
younger
is
intended
further
then
is
spoken
of
Esau
and
his
posterity
,
God
in
that
Oracle
intended
the
subjugating
the
law
to
the
Gospel
,
and
thus
considered
it
doth
much
contribute
to
the
Apostles
argument
of
Justification
by
faith
without
the
works
of
the
law
.
We
now
proceed
to
the
third
Circumstance
to
be
spoken
unto
as
to
the
predicate
,
or
that
spoken
of
the
subject
Iacob
and
Esau
,
which
refers
to
the
circumstance
of
time
under
a
double
consideration
.
-
1.
It
was
spoken
to
them
before
they
were
born
.
-
2.
Before
they
had
done
either
good
or
evil
,
that
is
,
whilst
they
were
in
a
passive
state
;
And
because
we
have
our
fifth
particular
laid
down
to
be
handled
,
contained
in
this
11th
verse
also
,
I
shall
invert
my
order
,
and
handle
in
the
4th
place
,
the
reason
why
this
speech
is
spoken
the
second
time
to
Rebecca
,
as
the
first
was
to
Abraham
,
In
Isaac
shall
thy
seed
be
called
;
so
here
again
to
Rebecca
in
respect
to
Iacob
;
this
doubling
the
speech
doth
shew
the
certainty
of
the
fulfilling
,
as
in
like
case
in
Pharaohs
two
dreams
of
the
lean
cattel
and
thin
ears
,
Gen.
41.32
.
this
whole
11.
verse
in
most
readings
is
included
in
a
parenthesis
,
and
in
some
we
have
only
the
latter
part
,
that
the
purpose
of
God
according
to
election
might
stand
,
so
the
Vulgar
Latin
reades
it
;
and
so
the
Church
of
England
in
their
Old
Translations
,
this
11th
verse
may
be
left
out
,
and
the
sense
remai●
good
;
yet
because
I
finde
this
11th
verse
in
the
greek
all
,
except
the
word
children
,
which
is
no●
;
but
forasmuch
as
I
take
these
words
as
well
as
the
rest
to
be
a
part
of
our
Apostles
words
,
I
shall
take
notice
of
the
whole
verse
;
but
these
word●
admits
of
several
readings
:
Some
reade
,
that
the
purpose
of
God
concerning
Election
,
which
is
not
of
works
,
but
of
him
that
calleth
,
might
stand
or
remain
:
Some
reade
not
for
works
;
Some
reade
not
of
works
,
but
of
the
caller
:
Others
reade
,
that
the
purpose
of
Gods
election
might
not
be
of
works
,
but
of
faith
,
whereby
he
obeyeth
him
that
calleth
:
this
last
reading
seems
most
clear
and
coherent
to
the
Context
;
but
there
is
no
material
difference
in
their
reading
,
they
all
amount
to
thus
much
,
that
these
Oracles
of
God
reiterated
,
doth
pathetically
teach
,
Gods
Elect
way
of
adopting
children
to
Abraham
,
is
not
by
works
of
the
law
,
but
by
the
free-grace
arising
form
the
heart
of
God
through
Jesus
Christ
;
But
before
I
speak
to
the
words
as
they
lie
,
I
would
speak
something
by
way
of
Explication
of
four
terms
in
these
verses
.
-
1.
What
we
are
to
understand
by
the
purpose
of
God
,
and
the
time
when
they
do
commence
.
-
2.
What
by
Election
.
-
3.
What
by
works
.
-
4.
Who
is
here
intended
by
the
caller
,
and
why
opposed
to
works
,
as
elsewhere
to
faith
.
1.
By
purpose
,
as
in
man
so
in
God
,
a
firm
thought
and
resolution
of
minde
,
a
determination
touching
what
a
person
intends
to
do
,
and
under
this
consideration
the
redemption
of
mankinde
by
the
death
of
Christ
was
purposed
before
the
foundation
of
the
world
:
thus
God
the
Father
did
purpose
to
elect
all
that
should
be
found
in
his
Son
,
See
Eph.
1.4
.
chosen
us
in
him
before
the
foundation
of
the
world
;
and
cha.
3.11
.
according
to
the
eternal
purpose
which
he
purposed
in
Christ
Iesus
our
Lord
.
2.
As
to
this
word
translated
Election
,
used
both
in
Old
and
New
Testament
,
in
the
Hebrew
it
signifieth
to
prove
,
try
,
examine
;
because
choosing
is
first
by
trying
:
thus
the
word
is
to
be
understood
,
Prov.
7.3
.
the
Lord
trieth
,
chooseth
or
electeth
the
hearts
:
thus
the
word
is
to
be
understood
,
Esa.
48.10
.
I
have
chosen
,
or
elected
,
or
tried
,
or
proved
thee
in
the
furnace
of
affliction
.
Thus
Souldiers
that
had
been
trained
for
war
were
called
chosen
men
,
tried
men
:
In
this
sence
is
the
Apostle
Peter
to
be
understood
,
1
Pet.
2.
Christ
is
called
elect
or
tried
stone
;
sometimes
it
signifieth
chief
best
,
most
honourable
,
Exod.
14.
chosen
chariots
:
thus
we
reade
as
choice
vows
,
Deut.
12.11
.
Thus
the
Hebrew
word
is
not
always
to
be
understood
Election
as
is
opposed
to
rejection
,
but
a
person
or
a
thing
of
high
valuation
and
esteem
may
be
said
to
be
choice
or
elect
,
and
we
our selves
so
use
it
:
we
are
apt
to
say
this
or
that
is
a
choice
thing
,
not
supposing
rejection
;
all
election
doth
not
suppose
rejection
;
so
the
greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Hugo
Grotius
tells
us
,
is
taken
for
pr●bation
,
to
prefer
one
above
another
,
and
so
to
choose
in
that
sence
:
and
so
it
is
understood
Deut.
7.6
.
the
Lord
thy
God
hath
chosen
thee
to
be
a
special
people
unto
himself
above
all
people
that
are
upon
the
face
of
the
earth
:
So
Deut.
10
15.
God
did
choose
them
above
all
people
:
So
Prov.
1.20
.
because
they
did
not
choose
the
fear
of
the
Lord
,
that
is
,
prefer
that
:
so
that
Election
doth
not
always
suppose
Rejection
,
but
when
persons
prefer
one
thing
above
another
.
Dr
Hammond
tells
us
,
that
the
Greek
words
used
in
Rev.
17.14
.
called
●…sen
,
faithfull
,
are
joyned
together
as
words
of
the
fame
import
:
Election
and
faith
seems
to
be
taken
one
for
another
;
and
should
we
reade
sai●
for
election
in
these
places
following
,
it
,
would
not
found
incongruously
,
that
the
purpose
of
God
according
to
faith
might
stand
,
v.
11.
is
not
of
works
,
So
chap.
11.
●
.
there
is
a
remnant
according
to
the
faith
of
grace
:
So
ver.
7.
Israel
hath
not
obtained
,
but
the
believers
have
obtained
,
and
the
rest
were
blinded
,
which
reading
doth
very
well
agree
to
v.
32.
of
this
Chapter
.
3.
What
works
are
here
excluded
whilst
he
saith
,
not
of
works
?
To
this
I
answer
,
they
must
needs
intend
those
works
which
the
Jews
gloried
in
,
a
circumcision
and
keeping
the
law
,
which
works
are
distinguished
from
,
and
opposed
to
faith
in
Christ
,
Rom.
4.5
.
now
to
him
that
worketh
not
,
but
believeth
in
him
that
justifieth
the
ungodly
,
his
faith
is
accounted
for
righteousnesse
.
3.
Who
is
here
intended
by
the
caller
,
in
him
that
calleth
:
I
answer
,
it
is
plain
,
that
God
is
the
caller
,
he
is
the
free
inviter
to
that
great
feast
of
Justification
and
salvation
;
see
Luke
14.
Mat.
2●
.
It
is
of
him
freely
prepared
,
and
he
hath
an
undo●…ted
right
to
propound
the
terms
in
order
to
participation
of
it
,
therefore
are
works
here
opposed
to
him
that
calleth
,
or
to
the
caller
.
That
which
I
am
to
speak
unto
in
the
next
place
,
is
the
time
when
the
Oracle
was
delivered
to
Rebecca
,
recited
by
the
Apostle
;
it
was
when
these
nations
had
not
works
either
good
or
evil
,
but
in
a●
equal
condition
;
then
were
these
words
spoken
:
God
took
such
a
time
to
declare
it
;
and
doubtlesse
our
Apostle
doth
judge
this
circumstance
of
time
observable
,
as
to
his
controversy
in
hand
:
this
relation
of
our
Apostle
many
do
greatly
wrest
contrary
to
the
Apostles
intent
and
meaning
,
as
I
shall
make
plain
;
though
it
must
be
granted
,
that
the
Apostle
in
this
his
contention
doth
as
we
do
sometimes
by
a
crooked
stick
,
bend
it
quite
the
other
way
,
to
the
end
he
might
set
it
right
:
so
here
doth
the
Apostle
decry
works
,
because
they
too
much
rested
upon
them
:
but
I
shall
afterwards
show
you
,
that
by
all
he
saith
,
he
doth
not
altogether
trample
upon
them
;
though
at
first
sight
his
speaking
seems
to
give
encouragement
to
such
an
Opinion
:
some
from
these
words
do
urge
,
that
as
Esau
is
here
rejected
,
so
are
men
by
name
without
the
least
regard
had
to
works
,
either
good
or
evil
:
and
that
men
are
hated
,
rejected
,
chosen
,
elected
,
meerly
according
to
the
pleasure
of
Gods
own
will
:
to
which
notion
we
comply
thus
far
,
that
the
gift
of
salvation
,
and
the
terms
thereof
doth
arise
out
of
the
heart
of
God
,
it
is
freely
from
the
caller
,
neither
men
nor
Angels
could
propound
him
way
or
rules
herein
to
go
by
.
But
for
the
discharging
this
opinion
,
we
must
understand
,
that
it
is
founded
upon
a
mistaken
foundation
about
Gods
election
;
the
authors
of
that
personal
and
absolute
election
takes
it
for
grant
,
that
Gods
choyce
is
out
of
the
fallen
lump
of
mankinde
:
in
Adam
,
as
they
were
all
equally
fallen
in
him
and
run
in
debt
to
God
,
beyond
any
possibility
to
pay
,
and
so
God
being
the
great
creditour
,
may
at
his
pleasure
pardon
one
,
and
exact
the
whole
debt
of
another
,
without
the
least
blemish
to
his
justice
:
now
this
is
a
fundamental
mistake
,
for
God
doth
neither
elect
nor
reject
any
as
immediately
lying
in
the
fall
;
but
mankinde
by
the
promise
,
gift
,
and
death
of
Christ
are
put
〈◊〉
to
another
capacity
of
liberty
and
freedome
;
〈◊〉
Christ
is
the
surety
,
ransome
and
propitiatory
sacrifice
;
not
for
a
few
,
but
for
all
the
fallen
lum●…
of
mankinde
:
this
was
prophecied
by
the
prophet●
Esa.
53.
the
Lord
hath
laid
on
him
the
iniquity
of
〈◊〉
all
:
he
is
the
lamb
of
God
that
takes
away
the
sin
of
〈◊〉
World
,
John
1.29
.
a
ransom
for
all
,
1
Timothy
2.6
.
a
propitiation
for
the
sin
of
the
whole
world
,
1
Iohn
2.2
.
so
that
now
by
Christ
the
prison-doors
are
〈◊〉
open
,
God
is
reconciled
;
so
that
now
the
condemnation
of
man
doth
not
lye
upon
Adams
transgress●on
,
that
is
,
as
to
the
second
death
with
torment●…
but
for
rejecting
this
sacrifice
,
not
believing
in
Christ
,
not
coming
to
him
for
life
in
whom
it
is
,
1
Iohn
5.
this
was
emphatically
typed
out
in
the
brazen
serpent
,
of
which
Christ
is
the
antityp●…
Iohn
3.
the
people
dyed
not
,
because
they
were
stung
but
for
not
looking
upon
that
serpent
on
the
pole
:
and
thus
our
Lord
applies
it
,
Iohn
3.17,18,19
.
this
is
the
condemnation
,
that
men
love
darkness
rather
then
light
.
So
that
all
that
are
now
elected
to
life
,
are
chosen
in
Christ
,
not
from
Adam
;
now
in
this
remove
from
Adam
to
Christ
men
are
condemned
for
not
believing
,
and
for
〈◊〉
obeying
,
so
that
salvation
and
damnation
are
conditional
,
which
were
very
improper
,
if
the
former
notion
were
true
:
see
throughout
the
whole
Scriptures
,
from
the
beginning
of
Genesis
to
the
end
of
the
Revelations
.
Such
a
notion
of
Gods
electing
and
destroying
men
without
respect
to
their
deeds
,
good
or
evil
,
is
contradicted
:
begin
with
Cain
,
Gen.
4.7
.
if
th●…
dost
well
,
shalt
thou
not
be
accepted
?
Levit.
26.
I
will
walk
contrary
to
you
,
if
you
walk
contrary
to
〈◊〉
Deut.
28.
the
blessings
upon
the
obedient
and
cursings
upon
the
disobedient
,
Psa.
62.
Esa.
3.10
.
Say
ye
to
the
righteous
,
it
shall
go
well
with
him
,
Rom.
2.6
.
who
shall
render
to
every
man
according
to
his
deeds
,
tribulation
and
anguish
upon
every
soul
of
man
that
doth
evil
;
and
the
contrary
to
them
that
worketh
good
;
and
the
reason
is
given
,
there
is
no
respect
of
persons
with
God
:
and
this
is
confirmed
from
the
righteousnesse
of
God
,
Gen.
18.
Shall
not
the
judge
of
all
the
earth
do
right
?
that
is
,
not
to
make
them
equals
in
punishment
,
who
are
not
equal
in
guilt
,
to
slay
the
righteous
with
the
wicked
:
this
is
the
voice
of
the
Scriptures
throughout
:
therefore
to
make
such
an
application
from
our
Text
as
before
,
is
contradictory
to
the
analogy
of
Scriptures
.
But
that
we
may
come
to
a
clear
and
right
understanding
of
the
minde
of
God
in
these
words
of
S.
Paul
,
I
shall
lay
down
some
Rules
to
consider
of
in
order
thereunto
.
1.
Know
that
these
works
principally
heeded
in
these
nations
or
people
,
must
be
intended
the
works
of
Circumcision
and
legal
obedience
,
and
not
the
works
of
faith
and
holinesse
:
in
this
sence
the
one
had
not
then
obliged
himself
to
the
worship
of
God
,
nor
the
other
turned
to
Idolatry
:
when
these
words
were
spoken
God
did
neither
for
works
foredone
nor
foreseen
of
that
kinde
respect
or
disrespect
;
for
in
this
both
Jew
and
Gentile
are
laid
levell
;
the
Jew
is
no
better
,
nor
the
Gentile
no
worse
upon
this
account
;
neither
circumcision
nor
uncircumcision
availeth
:
this
allegation
of
the
Apostle
in
this
place
,
as
to
the
time
of
this
Oracle
,
doth
designe
the
humbling
and
silencing
the
Jew
,
who
entertained
two
false
Opinions
of
their
state
.
-
1.
That
God
designed
the
whole
posterity
of
Abbraham
for
the
seed
.
-
2.
That
they
above
all
other
people
and
natio●…
of
the
world
did
deserve
this
signal
favour
〈◊〉
their
works
of
legal
righteousnesse
:
Now
the
●…ter
of
these
their
conceits
doth
the
Apostle
strike
at
in
these
words
;
for
in
effect
,
(
saith
he
)
God
did
not
choose
Jacob
nor
Abraham
into
this
favour
to
be
the
head
of
the
faithful
,
upon
the
account
of
their
works
of
this
kinde
;
therefore
Abraham
is
pronounced
justified
before
he
is
circumcised
,
Rom.
4.13
,
the
promise
to
Abraham
that
he
should
be
heir
of
the
world
,
was
not
made
through
the
law
,
〈◊〉
through
the
righteousnesse
of
faith
.
The
Second
Rule
I
offer
is
this
,
that
what
is
i●
this
Oracle
to
Rebecca
must
not
be
understood
to
determine
the
final
and
eternal
state
of
them
,
〈◊〉
men
;
as
I
have
shewn
you
before
:
It
is
true
,
God
hath
sometimes
(
as
to
some
)
taken
liberty
of
disposing
of
mens
temporal
estates
and
conditions
,
without
any
respect
to
their
righteousnesse
or
unrighteousnesse
,
to
dispose
to
a
person
lesse
godly
riches
and
rule
,
whilest
a
person
more
godly
is
subjected
to
servitude
and
poverty
;
sometimes
persons
equal
in
godlinesse
have
very
unequal
po●tions
in
the
world
:
for
as
Solomon
saith
,
Eccles●…
there
is
neither
love
nor
hatred
seen
in
these
things
;
that
is
;
no
distinguishing
or
eternal
love
seen
in
them
:
God
(
I
say
)
doth
sometimes
take
this
liberty
to
dispence
of
outward
things
without
respect
to
good
or
bad
works
,
but
God
doth
not
promise
or
give
life
and
glory
so
promiscuously
without
any
respect
to
terms
of
obedience
:
before
your
children
aa●
born
or
have
done
good
〈◊〉
evil
,
it
may
be
said
,
one
shall
be
rich
the
other
poor
,
or
may
be
a
servant
to
the
other
,
as
many
times
it
is
,
and
there
is
some
appearance
of
love
in
these
things
;
whilst
God
gives
Jacobs
posterity
the
land
of
Canaan
,
a
land
flowing
with
milk
and
honey
,
and
giveth
to
the
posterity
of
Esau
the
barren
scraggy
mountains
,
places
of
mount
Seir
;
but
this
is
not
an
infallible
character
of
their
goodnesse
or
badnesse
as
to
works
,
yet
it
must
needs
be
granted
,
that
there
was
more
manifestation
of
love
and
hatred
in
these
things
under
the
law
then
under
the
gospel
;
and
sometimes
the
posterity
of
Jacob
were
hated
as
well
as
Esau
,
Ier.
12.8
.
Esa.
60.15
.
so
that
by
love
and
hatred
we
are
not
bound
to
understand
it
here
of
their
final
and
eternal
state
,
but
thus
;
that
God
without
any
respect
to
works
of
legal
obedience
,
gave
Iacob
in
his
posterity
rul●
,
and
without
any
respect
to
Esau's
idolatry
,
servitude
;
and
what
is
this
to
their
eternal
state
after
death
?
but
God
when
he
dispenceth
life
and
death
eternal
,
renders
a
reason
,
and
we
finde
conditions
propounded
as
to
life
and
death
.
Now
we
proceed
to
the
Fourth
Circumstance
to
be
handled
,
which
is
,
the
ground
and
reason
rendred
by
the
Apostle
why
God
chooseth
such
a
time
to
speak
to
Rebecca
,
before
the
children
or
nations
were
born
,
or
before
they
had
done
good
or
evil
,
which
we
have
in
these
words
,
that
the
purpose
of
God
according
to
election
might
stand
or
abide
,
not
by
works
but
by
the
caller
:
I
have
already
spoke
to
these
terms
by
way
of
explication
,
as
the
word
purpose
,
election
,
and
works
;
so
that
the
Apostle
doth
understand
that
the
ground
of
this
saying
to
Rebecca
,
and
at
such
a
time
,
was
to
declare
to
the
world
,
that
he
would
exclude
works
in
point
of
justification
(
not
of
works
)
and
bring
in
faith
:
The
Apostle
to
the
end
he
might
assert
this
great
tr●…
to
the
greatest
advantage
,
lays
it
down
both
negatively
and
affirmatively
,
not
of
works
but
of
the
caller
;
I
designe
much
brevity
in
the
following
part
of
this
paragraph
,
therefore
I
shall
sum
〈◊〉
what
remains
to
be
spoken
to
this
verse
,
into
six
Doctrinal
Conclusions
.
First
Doctrine
,
That
many
of
Gods
sayings
of
old
,
besides
their
literal
sence
and
proper
signification
,
had
a
further
respect
even
to
things
to
come
.
What
God
said
to
Abraham
about
his
excluding
Ishmael
from
his
Family
and
heirship
,
besides
the
reality
of
it
to
him
,
had
a
further
signification
it
was
allegorical
,
as
the
Apostle
saith
,
Gal.
4.24
.
these
two
sons
of
Abraham
type
out
the
two
Covenants
,
Law
and
Gospel
,
the
rejection
of
Esau
held
forth
the
same
,
the
truth
of
this
Doctrine
.
I
may
prove
from
a
hundred
places
of
Scripture
if
need
were
,
when
God
appointed
Noah
to
make
an
ark
for
the
saving
himself
and
his
house
,
there
was
more
in
it
,
1
Peter
.
3.
when
God
appointed
his
people
,
that
they
should
not
mussle
the
mouth
of
the
oxe
that
treadeth
out
the
corn
;
besides
the
literall
sence
,
he
had
an
eye
to
Gospel
ministers
maintenance
;
See
for
that
1
Cor.
9.9.10
.
it
was
(
saith
he
)
spoken
for
our
sakes
:
all
these
passages
of
Gods
providences
to
Israel
are
also
teaching
to
us
:
Gods
depriving
of
Esau●
posterity
of
the
land
of
C●naan
,
was
significant
of
Gods
depriving
his
elder
people
of
the
antitype
thereof
,
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
law
:
learn
from
hence
thus
much
.
-
1.
Admire
the
depth
and
riches
of
the
Scriptures
of
the
old
testament
.
-
2.
Be
cautioned
however
of
turning
Scriptures
into
allegories
,
contrary
to
the
scope
and
current
of
them
.
Second
Doctrine
is
this
,
That
the
repetition
and
second
relation
of
the
same
things
by
God
,
though
under
different
instances
and
figures
,
doth
greatly
demonstrate
the
certainty
of
those
things
.
We
have
two
instances
in
this
context
to
the
same
end
,
(
as
I
have
largely
proved
before
;
)
and
both
brought
to
demonsttate
the
same
thing
in
the
antitype
,
to
shew
the
stability
of
Gods
purpose
of
election
,
whom
,
or
what
kinde
of
persons
he
would
purpose
to
choose
:
the
two
differing
dreams
of
Pharoah
,
of
the
cattel
and
corn
,
did
teach
the
certainty
of
the
seven
years
of
famine
and
scarcity
,
Gen.
41.32
.
Third
Doctrine
,
That
the
salvation
of
mankinde
was
the
subjects
of
Gods
heart
,
thoughts
and
purposes
from
the
beginning
.
Gods
thoughts
and
purposes
was
to
provide
a
way
to
make
men
happy
from
the
beginning
,
even
before
the
foundation
of
the
world
,
therefore
the
Apostle
speaks
of
Gods
eternal
purpose
Eph.
3.11
.
2
Timothy
1.9
.
which
purpose
of
his
was
his
designe
,
contrivance
and
determination
for
the
saving
of
lost
man
,
God
had
strong
thoughts
of
heart
this
way
,
as
appears
by
his
early
promise
and
timely
sending
Jesus
Christ
,
to
that
end
that
men
might
be
redeemed
.
This
consideration
may
work
admiration
in
u●
,
and
in
the
hearts
of
the
sons
of
men
,
that
God
who
is
so
high
should
remember
us
;
it
is
more
for
God
to
remember
us
then
to
do
for
us
;
to
bear
us
upon
his
heart
in
his
purposes
and
designes
;
this
is
an
unspeakable
high
favour
.
See
how
the
psalmist
takes
notice
of
it
,
Psal.
136.23
.
who
remembred
us
in
our
low
estate
,
or
,
as
it
may
be
read
,
thought
upon
us
:
Psal.
40.17
.
but
I
am
poor
and
needy
,
yet
the
Lord
thinketh
upon
me
;
and
vers.
5th
.
how
wonderful
are
thy
thoughts
to
uswards
,
they
cannot
be
reckoned
up
in
order
before
thee
:
or
as
Ainsworth
,
thy
thoughts
,
purposes
and
good
meanings
none
can
count
:
or
as
the
chaldes
;
it
is
not
possible
to
order
th●
praise
.
Fourth
Doctrine
,
God
is
very
stable
in
all
his
pur●…ses
,
and
amongst
all
his
purposes
in
none
more
stable
,
then
that
purpose
respecting
the
way
and
terms
of
mens
salvation
.
Gods
election
and
reprobation
lyeth
upon
most
certain
and
unalterable
terms
,
they
are
as
certain
as
God
himself
;
therefore
it
is
here
said
,
to
stand
remain
,
abide
,
that
is
to
say
,
God
hath
infallibly
determined
,
that
justification
and
savation
shall
come
in
by
faith
in
Christ
,
and
no
other
way
,
Act.
4.
there
is
no
name
under
heaven
whereby
men
may
b●
saved
but
by
Christ
:
this
4th
Doctrine
I
shall
but
touch
,
because
they
are
more
remote
,
and
be
more
large
upon
the
two
last
.
Fifth
Doctrine
,
That
God
hath
absolutely
purposed
and
determined
,
and
is
resolved
,
that
justification
and
salvation
shall
not
be
by
works
.
Gods
purpose
of
election
is
not
according
to
works
.
As
to
this
Doctrine
I
shall
take
liberty
to
speak
a
few
words
.
-
1.
More
particularly
to
distinguish
of
works
.
-
2.
Shew
you
how
the
Scriptures
doth
concur
with
this
truth
.
-
3.
Reconcile
those
Scriptures
that
seem
to
contradict
this
truth
.
-
4.
Give
you
some
reasons
why
works
cannot
justify
.
-
5.
Shew
you
what
this
may
teach
us
,
and
I
will
be
very
brief
in
each
of
these
.
1.
As
to
works
we
must
understand
them
according
as
this
our
Apostle
declares
in
the
scope
of
this
Epistle
with
that
of
the
Galathians
,
which
works
are
frequently
referred
to
circumcision
and
legal
obedience
,
as
in
oppofition
to
faith
;
thus
it
is
understood
.
Romans
4.1
.
sometimes
works
in
opposition
to
grace
,
chap.
11.6
.
2.
That
other
Scriptures
doth
concur
herewith
,
that
works
doth
not
justifie
in
whole
or
in
part
,
see
Rom.
3.
we
conclude
a
man
is
justified
by
faith
without
the
deeds
of
the
law
,
Gal.
2.16
.
not
of
works
Eph.
2.
not
of
works
lest
any
man
should
boast
,
Titus
3.5
.
not
of
works
of
righteousness
that
we
have
done
:
Thus
Scriptures
do
willingly
offer
their
testimony
to
the
truth
in
our
text
,
that
the
purpose
of
Gods
election
might
stand
,
not
of
works
.
But
3dly
,
doth
not
some
Scriptures
seem
to
speak
otherways
,
as
Rom.
2.13
.
not
the
hearers
of
the
law
are
just
,
but
the
doers
of
the
law
are
justified
and
see
how
S.
James
argueth
chap.
2.
was
not
Abraham
our
father
justified
by
works
when
he
offered
Isaac
?
doth
not
these
Scriptures
seem
to
cross
this
Doctrine
?
In
order
to
reconciling
which
Scriptures
I
answer
.
There
are
two
circumstances
in
works
,
let
them
be
of
what
sort
they
will
,
if
present
,
that
will
re●der
all
works
unacceptable
and
unserviceable
.
-
1.
When
they
are
meerly
external
,
without
heart
and
soul
.
-
2.
When
performed
with
a
conceit
of
merit
.
-
1.
When
there
is
only
the
external
part
,
see
Rom.
2.28
.
he
is
not
a
Jew
that
is
one
outwardly
;
th●
same
may
be
said
of
all
works
whatsoever
.
-
2ly
,
When
our
services
to
Godward
are
lookt
upon
as
meritorious
,
and
so
we
take
justification
and
salvation
as
a
compensation
or
sutable
reward
for
our
work
,
now
this
destroys
grace
;
for
if
we
work
for
wages
,
there
is
no
place
for
grace
:
but
2.
In
order
to
reconciling
these
Scriptures
,
I
answer
,
that
works
are
never
rejected
of
God
when
mixed
with
faith
,
as
Abrahams
was
in
offering
his
son
,
Heb.
11.
works
are
then
in
their
right
place
when
they
are
subservient
to
demonstrate
the
truth
and
life
of
our
faith
,
James
2.
(
as
one
saith
)
though
works
do
not
justifie
,
yet
works
doth
demonstrate
,
that
we
are
justified
:
why
cannot
works
justifie
simply
considered
?
-
1.
From
the
imperfections
attending
the
best
works
.
-
2.
They
are
no
more
then
what
we
owe
to
out
soveraign
Lord
;
and
when
we
have
done
all
,
we
have
done
no
more
then
our
dury
is
to
do
.
-
3.
Because
God
is
not
profited
,
we
are
as
to
him
unprofitable
servants
,
Luke
17.
so
that
God
may
well
purpose
,
that
salvation
shall
not
come
in
this
way
;
but
have
a
care
,
that
from
what
hath
been
said
,
you
do
not
conclude
the
Christian
life
an
idle
life
,
a
life
without
works
;
no
,
your
works
a●e
not
the
fewer
nor
weaker
,
because
you
work
from
life
receiv'd
:
no
,
know
this
,
that
the
highest
believer
is
the
most
industrious
person
,
witness
Abraham
;
and
S.
Paul
a
man
very
laborious
in
his
place
:
the
work
of
a
Christian
is
compared
to
labouring
,
striving
,
running
,
fighting
,
violence
in
storming
;
and
those
that
will
do
no
good
works
because
they
shall
not
merit
by
them
,
discover
a
rotten
heart
.
2.
Learn
from
this
Doctrine
,
that
personal
election
is
not
the
subject
of
our
text
,
but
only
rejection
and
non-election
of
works
;
we
have
only
Gods
firm
resolution
and
purpose
not
to
elect
by
works
,
as
the
Jews
supposed
he
would
.
The
6th
Doctrine
drawn
from
the
affirmative
part
of
this
condition
,
but
of
him
that
calleth
,
or
of
God
that
inviteth
,
or
freely
calleth
.
Sixth
Doctrine
,
That
justification
and
salvation
are
the
effects
of
unmerited
and
undeserved
grace
.
Gods
purpose
to
elect
is
this
way
,
no
way
to
be
justified
and
saved
but
by
grace
;
that
which
is
here
rendred
him
that
calleth
,
is
elsewhere
rendred
in
the
room
of
it
faith
and
grace
,
not
of
works
but
of
faith
,
not
of
works
but
of
grace
,
here
not
of
works
but
of
the
caller
:
so
that
put
all
together
,
it
amounts
to
thus
much
,
that
the
salvation
of
man
must
〈◊〉
had
in
a
way
of
grace
,
Rom.
116.
God
is
so
conversant
in
that
gracious
work
of
inviting
and
calling
persons
to
repentance
and
salvation
,
that
we
see
he
is
said
to
be
,
him
that
calleth
,
by
way
of
eminency
;
he
is
so
stiled
:
Gal.
5.8
.
hi●
that
calleth
:
1
Thes.
5.
he
that
calleth
;
and
if
we
consider
Esaiah
55.
we
may
well
allow
him
the
title
of
him
that
calleth
.
This
may
teach
Christians
to
be
greatly
humble●
Is
thy
Justification
of
grace
notwithstanding
all
gospel-works
that
are
incumbent
upon
thee
?
it
informs
us
,
that
all
our
duties
are
very
inconsiderable
to
plead
with
God
.
But
I
shall
only
note
these
two
things
,
and
〈◊〉
passe
,
which
are
these
,
and
respect
the
premises
.
-
1.
That
God
takes
liberty
to
destinate
and
dispose
of
persons
as
to
their
outward
estates
and
conditions
in
the
world
,
according
to
the
counsel
of
his
own
will
,
many
times
without
any
respect
to
their
works
;
some
are
made
superiour
,
some
inferiour
,
some
rich
,
some
poor
.
-
2.
This
passage
of
such
Gods
dealings
in
pro●…dence
,
as
to
Jacob
and
Esau
about
earthly
things
,
was
of
a
teaching
nature
,
as
to
Gods
Election
by
free-grace
,
to
Justification
and
salvation
without
works
,
as
to
their
merits
,
though
not
without
their
as
to
their
presence
:
Thus
have
I
done
with
the
4th
circumstance
in
the
predicate
,
and
vers.
11.
There
remains
a
few
words
to
be
spoken
in
order
to
the
conclusion
of
this
Paragraph
,
relating●…
the
Answer
to
the
first
Objection
,
which
relates
〈◊〉
the
5
and
6
circumstances
propounded
to
be
sp●ken
unto
,
as
to
the
predicate
,
or
what
is
spoken
of
concerning
the
subjects
Jacob
and
Esau
:
and
as
to
the
5
I
shall
be
more
brief
,
and
speak
but
a
few
words
,
because
I
am
sensible
there
remains
more
to
be
spoken
to
the
6
which
is
contained
,
ver.
13.
The
5
th
particular
to
be
spoken
unto
,
was
the
subject
with
whom
the
Lord
did
intrust
this
Oracle
of
considerable
significancy
,
it
was
with
Rebecca
,
a
woman
,
and
mother
of
these
children
;
God
doth
not
tye
himself
always
to
intrust
stronger
,
but
sometimes
weaker
instruments
with
his
minde
and
will
.
The
first
part
of
this
discovery
was
made
to
believing
Abraham
(
the
friend
of
God
)
,
and
a
very
strong
instrument
;
in
these
words
,
In
Isaac
shall
thy
seed
be
called
:
but
now
in
this
second
part
of
this
discovery
,
he
doth
not
bid
Rebecca
call
her
husband
Isaac
,
that
he
might
impart
his
minde
to
him
,
but
doth
intrust
Rebecca
with
his
minde
in
so
considerable
an
Oracle
,
herein
manifesting
his
equal
respect
to
the
weaker
sex
,
if
faithful
,
as
to
the
stronger
:
it
hath
been
usual
with
God
and
Christ
to
communicate
divine
light
to
women
for
the
good
and
benefit
of
mankinde
in
general
,
as
I
shall
briefly
shew
you
by
some
particular
instances
out
of
the
Old
and
New
Testament
:
see
what
a
glorious
prophecy
the
Lord
intrusted
Hannah
with
,
1
Sam.
2.
a
prophecy
which
is
yet
to
be
fulfilled
;
we
reade
of
a
woman
2
Kin.
22.
who
was
a
prophetess
,
Huldah
by
name
,
who
was
intrusted
with
the
minde
of
God
in
general
,
and
concerning
Josiah
in
particular
:
and
although
there
were
so
many
eminent
men
in
that
day
,
as
we
reade
of
,
yet
they
must
go
to
this
woman
to
enquire
of
her
what
shold
come
to
passe
,
and
their
enquiring
of
her
is
called
enquiring
of
the
Lord
.
And
was
not
the
great
and
unspeakable
mistery
of
Christs
Incarnation
first
of
all
revealed
to
a
w●
man
,
Luke
1.26
.
the
angel
Gabriel
is
sent
to
M●…ry
the
espoused
wife
of
Joseph
a
carpenter
,
and
not
only
his
birth
,
but
the
end
,
and
unspeakable
benefit
,
upon
an
universal
account
,
to
Jews
and
Ge●tiles
,
her
heart
is
enlarged
&
her
tongue
untied
〈◊〉
prophecy
of
these
things
for
general
and
comm●…
use
.
So
also
the
glorious
resurrection
of
Jesus
Christ
was
first
of
all
imparted
to
a
woman
,
Mary
Magdalen
by
name
,
Matth.
28.
Mark
.
16.9
.
it
〈◊〉
said
he
first
appeared
to
her
:
Thus
here
in
our
text
,
God
made
use
of
Rebecca
to
impart
his
minde
unto
:
(
it
was
said
to
her
)
in
which
is
wrapt
up
the
purpose
of
God
concerning
election
not
to
be
〈◊〉
works
but
of
the
caller
:
which
mistery
was
not
to
〈◊〉
concealed
in
her
own
breast
but
declared
for
our
instruction
,
as
it
is
this
day
.
Thus
we
may
perceive
,
that
God
bears
a
choice
esteem
to
faithful
women
,
so
as
to
intrust
them
with
his
minde
,
and
this
is
no
more
then
he
prophecyed
of
by
his
servant
Ioel
,
ch.
2.
that
he
would
powre
out
his
spirit
upon
his
handmaids
as
well
as
upon
his
sons
,
which
accordingly
was
fulfilled
indefinitely
,
Acts.
2.8
.
and
for
that
end
the
Apostles
laid
on
hands
on
the
women
as
well
as
the
men
;
and
did
not
God
furnish
Priscilla
as
well
as
Aquila
with
abilitys
to
instruct
learned
and
eloquent
Apollos
in
the
ways
of
Christ
,
Act.
18.
and
we
reade
of
Ph●lips
four
daughters
,
which
did
prophecy
:
but
I
shall
winde
up
all
that
I
have
to
say
to
this
circumstance
,
in
a
word
or
two
of
instruction
.
-
As
first
,
It
is
worth
our
consideration
the
successful
introduction
to
this
gracious
discovery
;
〈◊〉
was
the
effect
of
prayer
;
Rebecca
applyes
her
〈◊〉
to
God
by
prayer
in
this
case
,
and
this
discovery
is
her
Answer
:
the
like
we
have
in
that
good
woman
Hannah
;
she
was
a
zealous
,
cordial
praying
person
:
let
this
serve
for
a
spur
to
prayer
even
in
women
;
if
you
would
have
discoverys
of
the
minde
of
God
be
much
in
prayer
;
women
have
been
successful
in
prayer
as
well
as
men
,
1
Samuel
.
2.
for
this
childe
I
prayed
,
and
the
Lord
hath
given
me
my
petition
:
prayer
is
an
inviting
duty
to
the
revealing
Gods
secrets
.
-
2.
This
may
administer
a
word
of
comfort
and
consolation
to
women
,
though
they
are
the
weaker
vessel
,
and
have
cause
to
be
humbled
(
as
our
Apostle
saith
)
because
they
were
first
in
the
transgression
,
yet
the
Lord
has
in
all
ages
made
choyce
of
some
of
them
to
be
instruments
of
his
glory
,
even
upon
a
singular
account
:
the
Scriptures
takes
notice
of
godly
women
as
well
as
men
;
their
singular
faith
is
recorded
as
well
as
the
faith
of
men
,
Heb.
11.
Sarah
,
Rahab
,
and
other
women
,
received
their
dead
raised
to
life
by
faith
:
our
Apostle
in
his
salutations
to
the
Churches
,
hath
the
godly
,
and
zealous
,
and
serviceable
women
upon
his
heart
as
well
as
men
,
Rom.
16.
this
I
do
the
rather
take
notice
of
,
because
in
this
day
men
through
their
pride
are
apt
to
undervalue
the
gifts
and
graces
and
intrustments
of
God
to
women
.
-
Yet
Thirdly
,
Let
me
caution
that
sex
to
have
a
special
care
of
pride
;
if
God
have
intrusted
any
of
you
with
knowledge
in
any
part
of
his
minde
,
know
it
is
for
use
;
but
know
your
time
and
plac●
:
there
are
times
and
places
where
and
when
what
knowledge
you
have
may
be
serviceable
:
But
o●
passe
this
being
but
an
implicite
Doctrine
from
the
words
,
and
I
come
to
the
6th
and
last
circumstance
,
contained
in
ver.
13.
CHAP.
VI.
Treating
in
Eight
particulars
the
explanation
of
Love
and
Hatred
in
God
,
and
that
in
this
Chapter
it
cannot
intend
Election
and
Reprobation
to
heaven
or
hell
.
Ver.
13.
(
As
it
is
written
,
)
Jacob
have
I
loved
,
but
Esau
have
I
hated
.
AS
it
is
written
,
It
is
very
usual
with
our
Lord
Jesus
,
and
with
his
Apostles
,
as
they
were
preaching
or
writing
thus
to
speak
,
our
Apostle
is
very
frequent
in
these
quotations
,
13
or
14
times
to
this
Church
(
as
it
is
written
;
)
and
the
servants
of
God
had
two
ends
in
thus
speaking
.
-
1.
Sometimes
by
way
of
proof
and
confirmation
.
-
2.
By
way
of
demonstration
,
more
clearly
of
the
matter
spoken
of
;
and
to
both
these
ends
ar●
the
words
of
Malachi
brought
.
-
1.
To
confirm
the
truth
of
that
Oracle
spoken
to
Rebecca
,
from
the
testimony
of
the
prophet
in
his
time
:
it
is
a
good
way
to
prove
a
point
,
to
say
thus
,
it
is
written
.
-
But
2dly
,
This
quotation
is
brought
by
way
of
illustration
,
and
further
clearing
what
was
before
spoken
,
and
it
is
considerable
,
that
dominion
and
servitude
to
Rebecca
is
in
Malachi's
times
turn●…
by
love
and
hatred
;
he
that
rules
is
loved
,
he
〈◊〉
serves
(
in
this
sense
)
is
hated
:
for
this
prophecy
of
Malachi
is
counted
by
our
Apostle
for
a
threefold
illustration
and
explication
of
Gen.
25.23
.
-
1.
More
particularly
to
distinguish
,
who
and
what
those
nations
and
people
are
of
whom
God
speaks
to
Rebecca
,
for
in
Gen.
25.
we
have
it
only
laid
down
in
general
,
and
comprehensively
.
two
nations
,
two
manner
of
people
:
here
we
have
it
explained
to
be
Israel
and
Edom
,
these
are
the
two
sorts
of
people
.
-
2.
To
certify
the
Jews
,
that
the
servtude
of
Esau
to
Jacob
was
the
fruit
of
a
defect
of
love
in
God
to
him
:
Esau
have
I
hated
:
for
we
have
nothing
of
hatred
exprest
,
Gen.
25.
only
their
state
is
there
exprest
.
-
3.
Malachi
gives
the
reason
of
this
servitude
,
which
is
not
spoken
unto
,
Gen.
25.
it
is
as
they
are
the
border
of
wickedness
,
and
so
the
people
against
,
whom
the
Lord
hath
indignation
for
ever
.
Jacob
have
I
loved
,
and
Esau
have
I
hated
;
these
few
words
require
to
be
plainly
and
fully
spoken
unto
,
because
they
are
very
much
wrested
and
wronged
to
the
great
disparagement
,
if
not
to
the
overthrow
of
Gods
free
and
impartial
love
to
mankinde
:
are
not
these
the
inferences
drawn
from
these
words
?
That
by
love
here
in
this
text
is
to
be
understoo●
election
to
eternal
life
;
and
by
hatred
,
reprobation
to
hell-torments
;
and
that
the
time
of
the
commencement
of
this
is
from
eternity
,
before
the
persons
are
born
,
or
have
done
good
or
evill
:
so
that
God
elects
and
reprobates
,
loves
and
hates
without
any
respect
to
works
good
or
evil
:
therefore
do
they
reade
these
words
in
conjunction
,
before
they
were
born
.
or
had
done
goad
or
evil
:
one
was
hated
and
the
other
beloved
.
or
one
elected
and
the
other
reprobated
;
and
that
at
the
meer
pleasure
and
purpose
of
Gods
will
;
and
that
these
two
persons
by
name
are
as
leading
examples
or
types
of
〈◊〉
kinde
;
and
that
when
God
hath
set
this
love
or
〈◊〉
tred
,
it
is
for
ever
,
without
any
revocation
;
no
the
one
side
or
the
other
.
Now
as
the
Lord
shall
assist
,
I
take
it
my
proper
work
to
labour
to
discharge
this
portion
o●
Scripture
from
that
hard
service
,
in
which
it
is
●…
unwillingly
prest
to
serve
,
contrary
to
its
genuine
sence
;
the
which
I
shall
do
by
inquiring
into
these
Eight
circumstances
following
.
-
1.
What
is
the
nature
of
this
hatred
in
God
?
-
2.
Doth
God
hate
any
man
without
a
cause
?
-
3.
Whether
the
first
transgression
of
Adam
is
the
cause
that
God
takes
up
against
mankinde
to
ha●…
them
?
-
4.
What
is
the
cause
that
doth
provoke
God
against
any
people
to
hate
them
?
-
5.
What
are
the
effects
of
Gods
hatred
against
any
people
when
conceived
?
-
6.
Whether
we
can
finde
ground
from
hence
or
elsewhere
to
believe
that
God
doth
hate
parri●…lar
persons
?
-
7.
Whether
Gods
love
or
hatred
to
a
people
be
irrevokable
and
unchangeable
?
-
8.
How
doth
such
an
understanding
of
our
●postle
accommodate
his
scope
and
designe
in
th●…
contaxt
.
First
,
Hatred
in
Scripture
is
taken
two
ways
.
-
1.
Positively
and
absolutely
in
a
strict
sence
.
-
2.
Comparatively
,
in
a
milde
and
lower
sen●…
.
-
1.
Hatred
is
taken
sometimes
in
a
proper
〈◊〉
positive
sence
,
to
detest
and
abhor
,
to
standing
from
,
and
seek
destruction
of
:
thus
Cain
hate●
Abel
;
such
a
hatred
is
in
conjunction
with
malic●
and
envy
:
thus
Ahab
hated
Micaiah
,
when
〈◊〉
sought
his
life
:
In
this
sence
the
Apostle
must
be
understood
,
Eph.
5.
No
man
ever
hated
his
own
flesh
,
but
nourished
and
cherished
it
.
-
2.
Sometimes
hatred
is
taken
in
a
comparative
and
milde
sence
for
lesse
love
,
this
is
called
hatred
;
In
this
sence
Jacob
hated
Leah
,
Gen.
29.
which
is
there
interpreted
only
for
lesse
love
:
thus
it
is
understood
Deut.
21.15
.
Matt.
10.39
.
Luke
14.
to
hate
father
and
mother
,
and
life
,
that
is
to
love
them
lesse
then
we
love
Christ
;
and
in
this
sence
,
if
we
will
take
the
opinion
of
the
Learned
,
who
have
left
their
opinions
behinde
them
,
it
is
,
that
there
is
no
more
in
these
words
,
Esau
have
I
hated
,
that
is
,
in
comparison
of
Jacob
,
to
whom
I
have
given
the
land
of
Canaan
,
whilst
Esau
hath
only
the
barren
Countrey
of
mount
Seir.
The
Second
Question
to
be
spoken
unto
is
this
,
Doth
God
hate
any
without
a
cause
?
I
answer
,
that
as
hatred
may
be
either
understood
in
a
comparative
sence
,
and
with
respect
to
external
and
temporal
dispensations
,
it
may
sometimes
be
without
a
cause
;
he
may
shew
lesse
love
to
one
then
to
another
in
outward
things
without
a
cause
:
this
I
spoke
unto
before
from
ver.
11.
but
God
doth
never
hate
without
a
cause
;
if
hatred
be
understood
as
to
a
personal
,
final
and
eternal
state
.
3.
Is
Adams
sin
a
sufficient
cause
taken
up
by
God
to
hate
his
posterity
?
I
answer
,
-
that
hatred
in
God
is
not
to
be
understood
as
a
passion
of
mind
;
but
God
is
said
to
hate
,
love
,
or
be
angry
as
the
effects
appear
;
now
we
may
see
Gods
hatred
to
Adams
posterity
by
the
effects
of
it
,
which
is
an
irrevocable
sentence
of
bodily
death
to
the
grave
,
which
hatred
is
plain
without
exceptions
to
all
Adams
posterity
.
-
But
2ly
,
If
we
speak
of
hatred
as
antecedaneous
to
Reprobation
;
as
to
the
second
death
,
I
dea●
any
such
hatred
to
be
in
God
as
to
Adams
posterity
so
understoed
,
but
the
quite
contrary
;
See
Psal.
145.9
.
God
is
good
to
all
,
and
his
tender
mercys
are
over
all
his
works
:
and
he
swears
,
Ezek.
33.11
.
that
he
hath
no
pleasure
in
the
death
of
the
wicked
;
and
consider
in
the
Fall
,
God
so
loved
the
world
that
he
gave
his
only
begotten
son
for
them
,
Joh.
3.
Rom.
5.8
.
God
commended
his
love
to
us
,
that
whilst
〈◊〉
were
enemies
Christ
died
for
us
:
Thus
love
or
hatred
in
our
Text
cannot
be
understood
of
such
a
love
or
hatred
,
whereby
either
person
or
party
are
saved
or
damned
:
Esau
in
his
lineal
posterity
was
not
so
hated
,
as
I
have
shewn
already
;
for
many
of
them
it
will
be
granted
were
saved
,
as
Job
and
others
of
that
race
.
Fourthly
,
What
is
the
cause
that
doth
provoke
God
to
hate
a
people
?
I
answer
,
Sin
;
and
therefore
when
God
hates
he
renders
a
reason
,
Psa.
5.5
.
thou
hatest
the
workers
of
iniquity
,
Psal.
11.
he
that
loves
violence
his
soul
hates
:
This
is
an
undeniable
truth
,
that
if
God
hate
so
as
to
reprobate
to
the
second
death
,
it
is
for
sin
,
namely
actual
sin
,
but
God
may
hate
in
temporals
without
sin
,
for
he
afflicts
whom
he
loves
,
Heb.
11.
Esa.
49.
Gods
carriages
to
Zion
was
as
if
he
hated
her
,
whilst
his
love
was
to
her
;
Gods
inward
love
and
outward
hate
may
stand
together
.
Fifthly
,
What
are
the
effects
of
Gods
hatred
?
I
answer
,
a
privation
of
good
,
and
an
infliction
of
evil
is
reckoned
hatred
in
these
Scriptures
following
,
Deut.
1.27
.
Esa.
60.15
.
Jer.
12.
Amos.
●
.
8
.
Ezek.
35.
Hos.
9.15
.
Sixthly
,
Can
it
be
proved
that
God
hates
particular
persons
?
that
God
hates
things
and
people
is
plain
,
Zech.
8.17
.
I
answer
,
that
wheresoever
it
may
be
elsewhere
proved
,
it
cannot
be
proved
from
this
text
cited
by
our
Apostle
out
of
Malachi
;
you
cannot
from
that
text
understand
a
personal
hatred
;
for
it
is
plain
,
that
what
is
said
here
is
upon
a
national
and
plural
account
:
I
cannot
finde
in
all
the
whole
Scripture
where
God
is
said
to
hate
any
one
single
person
,
although
I
can
finde
where
God
hath
declared
himself
to
love
a
particular
person
,
as
of
Solomon
and
the
young
man
,
Mark
10.
God
and
Christ
loved
them
.
〈◊〉
text
in
Malachy
will
not
prove
,
that
God
ever
hated
a
single
person
;
for
there
it
relates
to
a
prople
upon
a
national
account
,
and
to
and
of
a
people
deserving
hatred
and
indignation
for
ever
.
7ly
,
Is
Gods
love
and
hatred
unalterable
and
unchangeble
and
irrevocable
when
it
is
set
?
some
there
are
who
would
endeavour
to
prove
the
immutability
of
Gods
love
from
Iohn
13.1
.
whom
he
loves
he
loves
to
the
end
;
to
which
I
answer
that
if
this
text
could
be
taken
in
the
sence
those
persons
would
have
it
,
yet
still
we
want
a
text
that
would
say
something
like
unto
it
,
that
whom
he
hates
he
hates
to
the
end
also
:
but
for
that
text
,
Iohn
.
13.
it
is
plain
enough
,
that
the
end
there
spoken
of
is
the
end
of
Christs
life
;
he
loved
them
as
long
as
his
life
lasted
,
and
therefore
would
shew
it
in
supping
with
them
and
washing
their
feet
,
and
advising
them
whilst
he
had
any
time
so
to
do
.
But
that
Gods
love
and
hatred
is
not
immutable
I
shall
shew
.
-
1.
Consider
that
God
is
said
to
love
Iacob
and
Israel
,
yet
at
some
times
he
is
said
to
hate
Israel
his
Church
,
Ier.
12.
-
nay
further
he
is
said
to
hate
the
excellency
of
Iacob
,
Amos.
6.8
.
and
his
hatred
is
taken
off
again
,
Esa.
60.15
.
whereas
they
we●…
hated
God
loved
them
again
:
so
that
God
may
love
those
at
one
time
that
he
hates
at
another
,
and
therefore
there
is
not
that
stresse
to
be
laid
upon
what
is
here
spoken
,
as
some
would
have
Christ
loved
the
young
man
,
but
it
will
a
be
difficult
thing
to
prove
,
that
Christ
loved
him
to
eternity
,
seeing
he
went
away
from
him
:
Gods
hatred
of
man
is
for
the
most
part
by
way
of
retaliation
,
as
he
threatens
,
Deut.
7.10
.
he
will
repay
hatred
:
there
are
haters
of
God
,
Rom.
1.30
.
Psal.
139.
hate
them
that
hate
thee
,
saith
David
.
8thly
,
How
doth
this
accommodate
the
Apostles
designe
in
a
further
and
fuller
answer
to
their
objection
in
reciting
Malachi's
words
.
I
answer
,
the
scope
hereof
tends
to
convince
the
Iews
,
that
all
that
descended
from
Abrahams
loins
were
not
intended
for
heirs
of
Canaan
;
for
here
are
some
of
Isaacs
race
are
not
only
denied
Canaan
,
but
therein
lesse
beloved
then
some
of
the
same
line
:
your
prophet
Malachi
(
saith
Paul
)
tels
us
,
Esau
who
was
Iacobs
brother
was
hated
,
from
whence
I
may
conclude
,
that
you
the
unbelieving
Iews
may
be
hated
also
.
But
I
shall
sum
up
the
whole
of
what
hath
been
spoken
to
this
context
under
these
three
heads
.
-
1.
That
this
whole
passage
respecting
Iacob
and
Esau
is
not
,
neither
can
it
be
understood
as
to
them
in
their
particular
distinct
persons
:
but
as
to
their
posterity
;
and
therefore
from
hence
cannot
fairly
be
drawn
personal
election
and
reprobation
:
neither
did
what
was
spoken
by
God
take
place
upon
their
persons
in
their
life
time
,
as
appears
plainly
from
this
quotation
from
Malachi
:
the
hatred
and
love
there
spoken
of
is
national
,
therefore
in
this
Oracle
,
Iacob
and
Esau
are
only
spoken
as
heads
or
tipes
of
two
families
that
should
afterwards
arise
.
-
2.
We
have
heard
and
learned
,
that
this
Dominion
and
servitude
,
love
and
hatred
is
not
to
be
understood
of
election
and
reprobation
to
heaven
or
hell
;
there
is
not
one
sillable
that
should
incline
us
to
such
a
belief
,
neither
from
Gen.
25.
Malachi
1.
nor
the
Apostle
here
:
and
it
is
strange
that
any
from
these
premises
should
draw
such
a
consequence
,
as
that
Esau
either
in
his
person
or
posterity
should
be
damned
eternally
,
or
Iacob
saved
,
from
these
places
:
but
only
that
God
hath
left
himself
at
liberty
,
to
dispence
temporal
favours
to
good
and
evil
promiscuously
on
whom
he
pleases
,
either
with
or
without
respect
to
works
,
whether
good
or
evil
.
-
3.
The
whole
designe
and
scope
of
our
Apostle
in
this
whole
passage
●f
Iacob
and
Esau
is
to
possess
the
mindes
of
the
legal
self-righteous
Jews
,
that
God
,
who
had
an
undoubted
and
undeniable
right
to
propound
his
own
terms
,
upon
which
justification
should
be
had
,
here
utterly
rejected
the
way
of
justification
,
namely
by
works
:
and
elected
or
chosen
the
way
of
believing
in
Jesus
Christ
to
be
his
way
:
and
that
this
purpose
and
designe
of
God
was
pointed
out
in
rejecting
Ishmael
and
Esau
,
who
were
the
elder
children
both
of
Abraham
and
Isaac
also
,
yet
both
exposed
in
their
posterity
to
a
state
of
less
love
and
favour
:
and
are
in
effect
shut
out
of
the
proper
inheritance
of
Abraham
;
that
the
purpose
of
God
according
to
election
might
stand
,
not
of
works
,
but
of
him
that
calleth
:
which
is
the
substance
of
what
Malachi
hath
written
,
Iacob
have
I
loved
and
Esau
have
I
hated
:
the
spirit
and
meaning
of
which
was
,
I
will
reject
works
in
point
of
justification
,
and
embrace
faith
in
Christ
.
Thus
much
for
the
Apostles
answer
to
the
Jews
first
Objection
from
verse
the
6th
to
the
end
of
the
13th
.
CHAP.
VII
.
Shewing
Gods
unquestionable
and
absolute
right
to
state
,
and
propound
his
own
terms
upon
which
his
grace
of
justification
and
salvation
shall
be
had
,
and
here
determines
it
not
upon
the
works
of
the
Law
,
but
believing
in
his
son
.
Ver.
14.
What
shall
we
say
then
?
is
there
unrighteousness
with
God
?
God
forbid
.
15.
For
he
saith
to
Moses
,
I
will
have
mercy
on
whom
I
will
have
mercy
,
and
I
will
have
compassion
on
whom
I
will
have
compassion
.
16.
So
then
,
it
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
.
17.
For
the
Scripture
saith
unto
Pharaoh
,
even
for
this
same
purpose
have
I
raised
thee
up
,
that
I
might
shew
my
power
in
thee
,
and
that
my
name
might
be
declared
throught
all
the
earth
.
18.
Therefore
hath
he
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
be
hardeneth
.
BEfore
I
proceed
to
these
verses
,
I
judge
it
may
not
be
amiss
or
needless
to
revive
your
memories
with
a
few
words
of
introduction
;
you
may
remember
,
that
upon
the
first
entrance
upon
this
subject
,
I
desired
you
diligently
to
observe
the
main
scope
and
designe
of
the
Apostle
in
this
Epistle
,
chapter
and
context
;
as
that
which
would
be
of
a
most
worthy
tendency
to
the
right
understanding
of
the
matter
in
controversy
between
S.
Paul
and
his
countrey-men
the
Jews
:
consider
what
is
the
Apostles
ultimate
designe
and
scope
to
effect
in
this
his
labour
:
which
designe
we
may
perceive
was
to
convince
the
Jews
in
these
five
circumstances
following
.
-
1.
To
convince
them
of
sin
in
not
believing
in
Jesus
Christ
,
and
seeking
for
justification
another
way
,
namely
by
the
works
of
the
law
.
-
2.
To
convince
the
Jews
,
that
that
way
of
justification
unto
which
they
did
adhere
,
was
a
way
absolutely
rejected
and
reprobated
of
God
,
and
that
Gods
purpose
of
election
was
not
to
stand
or
be
founded
upon
that
foundation
,
but
by
faith
in
Christ
.
-
3.
The
Apostle
doth
labour
to
satisfy
the
Jews
,
that
this
was
no
new
Doctrine
broacht
by
him
,
but
a
Doctrine
preach't
by
God
to
Abraham
;
though
to
him
more
darkly
in
types
and
figures
,
in
the
casting
out
of
Ishmael
and
Esau
,
from
those
priviledges
which
were
external
:
in
these
his
lower
passages
he
did
teach
higher
things
,
the
rejecting
the
old
covenant
of
works
in
point
of
justification
,
and
choosing
the
younger
Gospel-covenant
.
-
4.
It
is
the
Apostles
endeavour
to
convince
the
Jews
,
that
God
had
left
himself
an
absolute
and
unquestionable
right
to
propose
his
own
terms
and
conditions
,
upon
which
he
will
justifie
and
save
,
without
being
imposed
on
by
the
creature
;
and
that
this
his
way
which
he
hath
unalterably
and
peremptorily
fixed
and
declared
,
is
the
way
of
〈◊〉
grace
.
-
5.
The
Apostle
is
labouring
here
to
convince
the
Jews
,
that
their
rejecting
and
casting
off
,
was
no
other
then
the
fruit
and
effects
of
their
rejection
of
this
his
way
by
Christ
,
as
is
plain
,
vers.
32.
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
law
.
Now
these
considerations
carried
along
in
our
eye
will
be
a
light
and
guide
to
us
in
the
following
subject
.
We
now
proceed
,
The
Apostle
having
been
in
the
former
Uses
labouring
to
certify
the
Jews
of
the
eternal
purpose
and
decree
of
God
to
elect
and
adopt
for
Abrahams
children
only
such
as
should
believe
in
Christ
,
and
to
reject
therefrom
all
others
of
what
line
soever
descended
,
who
should
depend
upon
works
for
that
priviledge
;
and
in
this
doing
he
had
been
vindicating
the
truth
of
Gods
promise
to
Abraham
,
against
their
first
Objection
,
verse
the
6th
;
shewing
them
,
that
the
rejecting
such
a
carnal
seed
of
Abraham
as
they
were
,
did
no
ways
cross
,
much
less
make
void
the
word
of
God
,
or
render
it
of
none
effect
.
He
now
proceeds
in
these
verses
to
vindicate
the
righteousnesse
of
God
in
these
his
proceedings
,
in
answer
to
their
second
Objection
,
that
God
is
not
only
just
in
decreeing
this
way
of
Justification
,
but
righteous
in
his
prosecution
of
the
same
;
we
may
suppose
,
that
the
Jews
were
satisfied
that
the
Apostle
had
fully
answered
their
first
Objection
;
and
cleared
the
way
as
to
the
tight
seed
;
the
Jews
were
ready
to
say
,
Paul
,
thou
hast
well
salved
the
truth
of
Gods
word
of
promise
,
but
now
how
can
this
comport
with
the
righteousnesse
of
God
and
his
equity
,
whilst
he
is
rejecting
the
greatest
number
of
Abrahams
seed
?
who
have
been
willing
,
and
running
,
zealously
labouring
in
ways
of
obedience
to
that
law
of
God
delivered
to
them
:
and
in
the
meanwhile
receiving
into
favour
the
nations
and
sinners
of
the
Gentiles
,
either
ignorant
of
or
disobedient
to
that
law
;
and
that
only
believing
in
another
:
This
(
saith
the
Jew
)
favours
to
us
of
unequity
and
unrighteousnesse
;
and
thus
the
Apostles
answer
to
their
first
Objection
begetteth
another
Objection
,
the
answer
to
which
is
that
which
the
Apostle
is
running
at
in
the
following
verses
,
namely
,
to
vindicate
the
righteousnesse
of
God
:
The
substance
of
the
Apostles
answer
amounts
to
thus
much
;
that
as
Gods
rejecting
the
Jews
,
the
natural
seed
of
Abaaham
,
did
no
ways
intrench
upon
the
truth
of
his
word
of
promise
to
Abraham
,
so
neither
doth
his
rejecting
these
who
were
zealous
of
the
law
intrench
upon
his
Justice
and
righteousnesse
:
so
that
God
is
righteous
in
his
proceedings
though
the
Jews
are
not
justified
by
the
works
of
the
law
.
Ver.
14.
What
shall
we
say
then
,
is
there
unrighteousnesse
with
God
?
God
forbid
.
-
That
the
Apostle
is
here
in
these
words
replying
to
a
supposed
Objection
,
is
the
received
opinion
of
most
that
I
have
read
,
as
well
Calvinists
as
others
.
-
2.
That
this
Objection
is
occasioned
by
,
or
from
what
goeth
before
,
is
as
universally
granted
;
the
Jews
did
think
by
what
Paul
had
said
before
,
that
he
had
rendred
the
righteousnesse
of
God
at
least
questionable
.
I
do
confess
,
I
finde
men
much
divided
as
to
the
spring
,
rise
and
root
of
this
Objection
;
-
some
think
this
Objection
was
raised
from
the
Apostles
quoting
of
Jacob
and
Esau
,
with
respect
to
the
time
when
the
words
were
spoken
to
Rebecea
,
which
was
before
they
had
done
good
or
evil
,
one
to
be
hated
,
and
the
other
loved
:
whereas
they
were
both
equally
sons
of
Isaac
,
in
whom
the
promise
was
lodged
;
some
think
,
that
the
Jews
thought
,
that
Puul
in
this
instance
had
at
least
implicitely
rendred
God
unrighteous
.
-
2.
Some
think
,
that
the
Jews
took
this
advantage
from
Pauls
interpretation
of
these
Oracles
and
instances
of
Ishmael
and
Esau
,
as
thus
;
that
God
in
his
proceedings
with
Ishmael
and
Esau
did
intend
to
declare
his
establisht
purpose
of
election
,
to
be
not
by
works
but
free
grace
,
ver.
11.
this
interpretation
the
Jews
quarrel
at
,
that
Paul
should
in
effect
say
,
that
Gods
casting
out
Ishmael
and
subjugating
Esau
typed
out
the
casting
off
the
Covenant
of
works
for
Justification
:
this
interpretation
was
very
distasteful
to
the
Jews
,
who
judged
it
to
savour
of
unrighteousnesse
:
for
God
to
slight
and
reject
the
zealous
Jews
,
who
were
observers
of
the
law
,
whilst
he
received
into
favour
the
sinners
of
the
gentiles
,
as
they
esteemed
them
.
Now
the
Question
is
,
which
of
these
two
are
likeliest
to
be
the
spring
of
this
Objection
;
I
answer
:
That
it
could
not
so
properly
be
drawn
from
the
first
as
the
last
of
these
foundations
,
for
these
two
reasons
.
-
1.
What
the
Apostle
speaks
concerning
Jacob
and
Esau
,
was
only
what
was
recorded
in
their
own
Scripture
,
and
they
dared
not
to
quarrel
at
that
:
they
had
the
very
words
that
Paul
mentions
,
Gen.
25.
Malachi
.
1.
-
2.
What
Paul
had
said
concerning
Jacob
and
Esau
,
and
particularly
concerning
Esau
,
or
the
Edomites
that
could
not
offend
the
Jews
,
because
the
Edomites
had
been
their
fathers
implacable
enemies
:
the
Jews
would
hardly
upon
their
account
interpose
or
to
charge
Pauls
Doctrine
with
imputation
of
unrighteousnesse
to
God
:
they
did
not
at
that
day
bear
any
such
love
to
Edom
,
therefore
the
spring
and
rise
of
this
Objection
must
stand
grounded
upon
the
Apostles
conclusive
inference
from
the
premises
,
Gen.
25.
Mal.
1.
that
God
had
rejected
that
way
of
saving
men
on
which
they
depended
,
and
chosen
the
way
of
faith
:
this
is
that
(
saith
the
Jews
)
which
seems
to
reflect
unrighteousnesse
upon
God
.
Now
to
take
off
this
second
Objection
,
the
Apostle
addresseth
himself
in
the
verses
following
,
both
in
general
and
particular
.
-
And
first
he
denyeth
the
consequence
drawn
from
the
premises
in
general
,
in
these
words
,
God
forbid
,
let
not
this
be
so
much
as
named
;
it
is
in
St.
Pauls
account
abominable
:
the
Syriack
reade
,
God
forgive
;
implying
the
hainousnesse
of
the
sin
wanting
forgivenesse
;
it
is
a
supposition
to
be
abhorred
,
that
there
should
be
any
unrighteousnesse
in
God
,
as
we
may
gather
from
the
usage
of
the
same
word
elsewhere
,
Rom.
3.4.6
.
Gal.
2.27
.
God
forbid
.
-
2.
Besides
this
general
disclaimer
,
he
proceeds
more
particularly
in
two
parts
,
which
contains
the
reasons
tending
to
demonstrate
Gods
righteousness
;
for
we
have
two
casual
words
,
ver.
15.
ver.
17.
for
he
saith
to
Moses
;
for
the
Scripture
saith
to
Pharaoh
.
-
1.
With
respect
to
those
who
are
the
subjects
of
his
mercy
.
-
2ly
,
With
respect
to
the
subjects
of
his
Reprobation
:
in
both
these
the
Apostle
renders
God
righteous
.
1st
,
As
to
the
vindication
of
Gods
righteousness
,
as
to
the
subjects
of
mercy
:
we
have
it
layd
down
vers.
15.
as
to
Gods
righteousnesse
,
with
respect
to
the
vessel
of
wrath
,
that
we
have
verse
the
17.
in
that
instance
of
Pharaoh
,
the
Apostle
would
assert
the
undeniable
right
that
God
hath
to
shew
mercy
to
whom
he
will
,
that
is
,
to
what
manner
of
persons
he
will
:
and
a
sole
right
to
reprobate
&
reject
what
manner
of
persons
he
will
;
and
they
shal
be
impenitent
rebellious
rejecters
of
his
mercy
and
grace
,
as
Pharaoh
did
,
who
was
a
type
of
the
unbelieving
Jews
,
to
whom
Christ
was
sent
:
from
this
eminent
instance
of
Pharaoh
the
Apostle
draws
up
a
conclusion
,
that
God
hardens
whom
he
will
,
ver.
18.
So
that
the
Apostles
designe
in
these
verses
is
to
vindicate
the
righteousnesse
of
God
,
both
in
his
decree
of
Justification
and
Reprobation
,
that
is
,
as
to
the
terms
and
method
upon
which
he
doth
proceed
.
For
take
this
by
the
way
,
that
the
great
contest
between
the
Jews
and
St.
Paul
,
was
about
the
way
and
terms
of
Salvation
,
whether
by
circumcision
and
legal
Obedience
or
through
faith
in
Jesus
Christ
;
what
shall
we
say
then
?
this
kinde
of
speaking
is
common
by
the
Apostle
,
sometimes
to
awaken
Christians
to
look
backwards
,
and
sometimes
forwards
:
these
words
may
be
read
these
three
ways
:
what
then
do
we
say
?
what
then
can
we
say
?
or
as
here
,
what
shall
we
say
then
?
such
kinde
of
interogatories
supposeth
a
strong
negation
,
we
can
say
nothing
:
So
it
may
be
read
,
Rom.
4.1
.
chap.
6.1
.
we
can
say
nothing
why
we
should
continue
in
sin
:
so
cha.
7.7
.
we
can
say
nothing
that
can
render
the
law
sin
,
eha
.
8.31
.
we
can
say
nothing
to
discourage
you
:
if
God
be
for
you
,
who
can
be
against
you
?
thus
it
is
to
be
read
,
chap.
9.30
.
1
Corinth.
10.19
.
chap.
11.
So
that
in
these
words
we
have
two
parts
.
-
1.
An
Interrogation
,
is
there
unrighteousnesse
with
God
?
-
2.
This
Interrogation
is
Seconded
with
a
determination
of
abhorrency
,
God
forbid
:
however
it
may
appear
,
as
if
there
were
unrighteousnesse
with
God
in
this
matter
;
yet
there
is
nothing
lesse
,
far
be
it
from
us
to
hold
or
maintain
any
such
notion
that
might
reflect
unrighteousnesse
on
God
,
God
forbid
.
But
I
shall
be
very
brief
upon
this
verse
because
the
controversy
doth
not
lye
so
much
in
this
as
in
some
other
parts
of
this
chapter
;
I
shall
only
note
two
Doctrines
from
this
verse
,
and
so
proceed
.
First
Doctrine
,
That
the
greatest
and
most
necessary
and
most
glorious
truths
of
Jesus
Christ
,
may
be
obnoxious
to
the
cavils
and
Objections
of
those
who
in
other
matters
are
masters
of
great
reason
.
Second
Doctrine
,
Those
Doctrins
and
opinions
whatever
they
be
that
reflect
any
unrighteousnesse
or
hard
dealings
on
God
as
to
man
kinde
,
ought
to
be
matter
of
abhorrency
to
a
Christian
.
Of
each
of
these
a
few
words
.
1.
See
this
great
truth
of
justification
by
faith
without
the
deeds
of
the
law
;
how
it
was
cavilled
at
by
the
Jews
who
were
the
professed
people
of
God
,
and
men
of
great
parts
;
the
preaching
of
Christ
crucified
is
to
the
Iews
a
stumbling
block
,
and
to
the
greeks
foolishnesse
.
1
Corinth.
10.23
.
and
indeed
what
truths
of
that
day
were
there
on
foot
at
which
the
Jews
did
not
stumble
?
when
Christ
by
divine
power
of
God
cast
out
devils
they
imputed
it
to
the
power
of
the
devil
,
contrary
to
there
own
reasons
;
for
their
children
must
name
over
those
possest
with
the
devil
the
name
of
Jesus
;
as
to
the
Baptism
of
Iohn
,
though
they
dare
not
deny
,
but
that
it
was
from
heaven
yet
how
they
cavil
at
it
,
and
reject
it
,
as
also
the
Doctrine
of
the
resurrection
,
as
a
ridiculous
thing
,
appears
by
their
arguing
with
Christ
about
it
,
Math.
22.
but
amongst
all
the
Doctrines
that
were
on
foot
in
those
days
,
there
were
none
so
pertinaciously
withstood
as
this
of
justification
by
faith
:
insomuch
that
it
is
recorded
of
them
,
Act.
13.44
.
that
they
contradicted
and
blasphemed
;
and
that
this
Doctrine
was
the
occasion
:
see
vers.
39.
that
by
Christ
all
that
believe
shall
be
justified
:
so
Act.
28.26
.
this
is
the
great
Doctrine
caviled
at
;
and
so
it
was
by
the
Romans
and
Galatians
,
for
the
controversy
did
not
lye
about
election
of
persons
but
ways
,
as
is
plain
.
But
I
shall
but
touch
this
head
.
2.
That
Doctrine
or
opinion
whatsoever
,
that
reflects
any
unrighteousness
upon
God
or
Christ
ought
to
be
abhorred
by
Christians
;
the
Apostle
cannot
bear
with
the
least
supposition
this
way
,
without
a
God
forbid
,
or
God
forgive
:
it
is
a
hainous
sin
:
it
is
the
nature
of
a
godly
man
to
vindicate
the
honour
and
righteousness
of
God
in
all
his
ways
;
he
is
ready
to
stand
up
for
Gods
righteousness
:
so
doth
our
Apostle
elsewhere
also
,
Rom.
3.4.5
.
it
is
one
of
the
attributes
of
God
which
his
servants
in
all
ages
have
laboured
to
vindicate
,
so
did
Abraham
,
Gen.
18.
shall
not
the
Judge
of
●ll
the
earth
do
right
?
so
did
Iob
take
great
pains
to
vindicate
Gods
righteousness
:
so
also
did
David
and
Ieremy
,
chap.
12.1
.
he
lays
down
that
as
an
established
truth
;
let
things
go
how
they
will
,
yet
God
is
righteous
;
there
is
no
unrighteousness
in
God
,
Psal.
29.
Learn
from
hence
,
to
try
your
own
hearts
as
to
Godward
;
if
your
hearts
be
right
to
Godward
,
you
cannor
bear
the
least
imputation
to
be
cast
upon
Gods
righteousnesse
;
is
there
unrighteousnesse
with
God
?
God
forbid
.
I
need
not
at
this
place
shew
you
,
how
dishonourable
to
Gods
righteousnesse
that
opinion
of
election
and
Reprobation
is
,
which
is
commonly
imposed
upon
this
Chapter
.
But
I
proceed
,
and
having
spoken
a
few
words
as
to
the
Apostles
vindication
of
Gods
righteousnesse
in
general
in
ver.
14.
I
shall
proceed
to
speak
to
his
more
special
vindication
of
Gods
righteousnesse
,
ver.
15.
in
these
words
.
Ver.
15.
For
he
saith
to
Moses
,
I
will
have
mercy
on
whom
I
will
have
mercy
,
and
I
will
have
compassion
on
whom
I
will
have
compassion
.
Before
I
come
to
speak
closely
to
the
matter
contained
in
this
Text
,
give
me
leave
to
recite
the
opinion
of
those
contrarily
minded
upon
this
Text
,
God
is
here
(
saith
some
)
to
be
understood
as
a
supream
Lord
,
who
will
have
this
to
live
,
and
that
to
dye
,
amongst
men
corrupted
alike
;
this
man
to
be
chosen
and
that
man
to
be
Reprobated
,
meerly
to
show
his
prerogative
.
I
will
love
Jacob
,
and
I
will
hate
Esau
,
because
I
will
;
I
may
do
what
I
will
with
my
own
:
but
I
shall
say
but
little
to
this
opinion
,
in
this
place
,
because
I
shall
meet
with
it
more
fully
afterwards
.
Yet
thus
much
I
now
say
,
that
this
kinde
of
speaking
soundeth
contrary
to
the
current
of
other
Scriptures
;
for
Gods
thoughts
of
mercy
are
as
far
above
our
imaginations
,
as
the
heavens
are
above
the
earth
;
Esau
55.
who
would
have
all
men
to
be
saved
,
and
come
to
the
knowledge
of
the
truth
:
Calvin
thinks
,
that
this
word
doth
sound
thus
,
or
to
this
effect
(
on
whom
I
once
decree
to
shew
mercy
,
I
will
go
on
to
shew
mercy
for
ever
;
I
will
never
take
it
away
,
but
follow
him
with
perpetual
kindness
:
)
but
how
this
paraghraph
of
Calvin
will
accommodate
the
Context
,
and
the
Apostles
designe
,
I
leave
the
wise
to
Judge
,
seeing
he
is
now
in
this
context
asserting
,
that
the
Jews
who
were
once
in
Gods
favour
and
love
are
now
cast
off
for
unbelief
.
But
as
the
Lord
shall
assist
me
I
shall
endeavour
to
lay
before
you
the
true
and
genuine
scope
and
intent
of
our
Apostle
in
these
words
;
it
is
plain
and
granted
on
all
hands
,
that
the
Apostle
in
these
verses
is
labouring
to
deliver
his
former
Doctrine
from
the
least
imputation
of
reflecting
unrighteousness
upon
God
,
as
they
were
ready
to
charge
upon
him
:
you
have
heard
before
,
that
the
spring
of
this
objection
is
from
the
Apostles
interpretation
drawn
from
two
instances
of
Ishmael
and
Esau
,
which
was
this
:
see
upon
vers.
11.
that
God
therein
did
teach
,
that
his
purpose
of
election
was
not
of
works
but
of
free
grace
,
or
of
him
that
calleth
:
here
lyeth
the
foot
of
the
objection
,
and
it
may
be
framed
thus
:
that
if
thou
teach
,
that
God
doth
not
reward
and
deal
with
men
according
to
their
works
,
then
thou
dost
cast
a
blemish
upon
the
righteousness
of
God
,
who
hath
declared
this
to
be
a
part
and
none
of
the
smaller
parts
of
his
righ●eousness
,
that
he
doth
reward
every
man
according
to
his
works
:
and
least
any
should
think
this
objection
,
to
be
substantial
,
I
will
speak
a
few
words
by
way
of
distinction
unto
it
;
therefore
remember
this
I
pray
,
that
the
works
spoken
of
,
and
struck
at
in
this
Epistle
,
chapter
and
context
,
are
not
intended
works
of
faith
and
Gospel-obedience
and
holyness
,
but
these
works
must
be
understood
of
legal
and
ceremonial
obedience
,
as
circumcision
and
those
rites
on
which
the
Jews
rested
.
2.
Neither
the
presence
of
those
works
,
but
as
looked
on
as
meritorious
,
for
justification
&
salvation
:
now
in
order
to
the
Apostles
asserting
this
his
Doctrine
,
and
vindicating
Gods
righteousness
,
the
Apostle
in
this
15.
verse
,
is
reciting
the
words
of
God
antiently
spoken
to
Moses
,
Exod.
33.
and
doubtless
the
Apostle
did
well
know
,
as
he
was
guided
by
the
spirit
of
God
,
that
these
words
sure
his
present
purpose
;
as
with
much
strength
to
s●lence
and
satisfie
the
Jews
,
who
were
ready
to
say
,
it
is
true
,
Paul
,
thou
hast
spoken
something
to
this
point
,
that
God
hath
not
broke
his
word
made
to
our
fathers
,
Abraham
and
Isaac
,
in
rejecting
us
who
are
so
considerable
a
part
of
Abrahams
seed
▪
But
suppose
we
do
concess
with
thee
,
that
herein
the
word
of
God
is
not
violated
,
yet
how
canst
thou
clear
the
righteousness
and
equity
of
God
in
so
proceeding
,
that
we
who
have
been
zealous
willers
and
runners
,
and
that
according
to
the
laws
and
rules
given
by
God
himself
should
lose
all
our
labour
,
and
be
rejected
,
whilst
others
who
have
been
no
observers
of
these
laws
,
but
are
ungodly
,
prophane
and
Idolaters
,
are
received
into
favour
,
by
faith
in
another
;
these
proceedings
seems
to
●…vour
of
unrighteousness
,
according
to
Heb.
6.
●…
.
God
is
not
unrighteous
to
forget
our
labour
of
lov●
▪
yet
this
thou
hast
taught
,
and
how
canst
thou
clear
this
doctrine
from
reflecting
disparagement
upon
the
righteousness
of
God
.
Now
the
business
that
the
Apostle
hath
before
him
,
is
to
vindicate
Gods
righteousness
,
notwithstanding
which
to
do
,
he
brings
these
words
to
Moses
:
in
which
Scripture
we
have
at
least
implicitly
contained
,
the
absolute
and
unquestionable
right
that
God
hath
left
himself
,
to
state
and
propound
his
own
terms
and
conditions
upon
,
how
this
grace
of
Adoption
,
Justification
and
salvation
shall
be
enioyed
,
whether
upon
the
works
of
the
law
or
faith
;
which
was
the
case
in
hand
:
God
hath
an
absolute
prerogative
without
the
propositions
of
men
or
angels
:
I
will
shew
(
saith
God
)
this
mercy
of
justification
to
what
kinde
of
persons
I
please
,
which
terms
(
as
I
have
shewed
before
)
are
only
believing
in
his
Son
,
and
no
other
way
whatsoever
;
which
conditions
was
wanting
in
the
Jews
,
notwithstanding
their
pertinacious
contending
with
the
holy
Apostle
:
for
although
they
had
been
zealous
observers
of
the
law
as
aforesaid
,
this
was
not
the
terms
upon
which
this
adoption
to
be
Abrahams
seed
was
promised
.
2.
Whereas
they
were
ready
to
quarrel
at
the
reception
of
the
Gentiles
into
favour
,
this
text
doth
answer
,
that
God
was
not
tyed
to
the
Jews
only
,
for
he
had
an
unquestionable
right
to
shew
〈◊〉
on
whom
he
pleased
,
and
consequently
to
the
Gentiles
if
he
pleases
;
and
they
are
●ound
within
the
compasse
of
his
terms
;
and
therefore
the
Je●…
were
peremptory
and
overbold
to
question
〈◊〉
quarrel
,
and
reply
against
God
,
as
we
shall
hear
more
hereafter
.
God
is
not
accountable
to
man
in
any
of
his
ways
towards
sinners
,
by
what
way
or
means
they
shall
be
blest
;
forasmuch
as
all
hath
Jew
and
Gentile
have
sinned
,
and
come
short
of
the
glory
of
God
,
and
so
stand
in
need
of
his
relief
:
and
it
is
but
reasonable
,
that
he
which
is
the
free
donor
of
the
grace
of
justification
and
salvation
,
should
have
liberty
to
propound
his
own
terms
,
whether
by
works
or
faith
;
which
was
certainly
the
case
in
hand
.
But
for
the
more
orderly
management
of
this
portion
of
Scripture
,
I
shall
in
the
first
place
endeavour
to
explicate
these
words
spoken
to
Moses
,
by
enquiry
into
six
Circumstances
.
-
1.
What
was
the
occasion
of
Gods
speaking
these
words
to
Moses
,
here
cited
by
our
Apostle
?
-
2.
How
this
word
in
this
quotation
doth
accomodate
the
Apostles
designe
in
vindicating
Gods
righteousnesse
,
in
rejecting
the
Jews
,
and
receiving
the
Gentiles
?
-
3.
What
kinde
of
grace
and
compassion
,
and
mercy
is
here
intended
?
-
4.
Why
it
is
rendred
in
these
two
words
,
and
how
we
may
understand
them
?
-
5.
What
kinde
of
people
or
persons
are
intended
in
this
restrictive
word
whom
twice
exprest●
?
-
6.
How
is
Gods
will
to
be
understood
here
,
being
four
times
reiterated
,
I
will
,
I
will
,
I
will
,
I
will
?
1.
It
is
worth
our
enquiry
the
occasion
of
these
words
in
the
Originall
place
to
Moses
,
Exo.
33.
which
was
this
,
whilst
Moses
was
with
God
in
the
Mount
to
receive
the
law
,
Aaron
and
the
people
fell
to
Idolatry
,
they
made
a
golden
calf
,
and
worshiped
it
,
appropriating
that
great
and
unparalelled
deliverance
lately
received
,
to
this
calf
,
or
such
like
Idol
:
these
are
(
say
they
)
the
gods
that
brought
us
out
of
the
land
of
Egypt
,
whereupon
the
wrath
of
God
was
justly
kindled
against
this
people
,
and
sends
Moses
in
hast
down
to
them
,
who
was
himself
so
moved
at
it
that
he
threw
the
tables
of
Gods
law
out
of
his
hands
,
and
brake
them
in
this
his
passion
:
yet
soon
after
,
this
meek
sweet-natured
Moses
sets
himself
to
seek
Gods
face
and
favour
for
,
and
in
behalf
of
this
rebellious
and
Idolatrous
people
;
all
though
God
had
told
him
,
that
himself
would
not
go
up
with
them
lest
he
should
consume
th●…
by
the
way
,
but
he
would
send
his
angel
before
th●…
,
yet
notwithstanding
Moses
is
not
satisfied
▪
but
doth
passionately
still
beg
Gods
face
and
presence
▪
and
sight
of
his
glory
;
and
it
is
worthy
our
taking
notice
,
the
argument
that
Moses
useth
with
God
ver.
13.
consider
that
this
people
are
thy
people
:
and
again
,
ver.
16.
to
demonstrate
that
I
and
they
〈◊〉
separated
from
all
the
people
upon
the
face
of
the
earth
;
in
which
argument
we
have
Moses
pleading
the
peculiarity
of
this
people
,
that
God
had
taken
them
to
himself
,
and
so
was
obliged
to
the●…
Covenant
,
let
their
manners
be
what
they
will
.
Now
the
reply
of
God
to
Moses
doth
savour
●f
some
dislike
to
Moses's
Intercession
upon
this
●…gument
,
as
if
Moses
would
impose
upon
God
,
that
he
must
of
necessity
be
the
God
of
Israel
,
〈◊〉
cause
they
are
Israel
;
and
hereupon
comes
in
th●…
words
as
a
reply
to
Moses
;
as
if
God
should
say
,
do
not
think
I
am
tyed
to
Israel
,
because
I
〈◊〉
brought
them
out
of
Egypt
,
no
,
I
will
be
graci●…
to
whom
I
will
be
gracious
,
and
will
shew
mercy
to
whom
I
will
shew
mercy
:
I
am
not
tyed
to
thi●
or
that
people
,
upon
any
externall
obligations
.
I
have
others
,
that
I
shall
shew
mercy
unto
as
well
as
they
;
in
which
words
we
have
a
prophecy
of
the
admission
of
the
gentiles
into
favour
and
mercy
with
God
;
and
indeed
,
if
this
had
not
been
Gods
designe
,
how
could
this
have
suted
to
the
Apostles
designe
.
2ly
,
But
how
doth
this
Scripture
accomodate
the
Apostle
to
vindicate
Gods
righteousness
?
1.
I
answer
,
This
Citation
is
out
of
their
own
law
,
and
so
was
a
good
testimony
to
his
end
,
for
they
owned
what
was
recorded
there
;
Gods
way
of
saving
,
according
to
my
Doctrine
,
is
no
other
then
what
he
declared
to
Moses
of
old
,
that
it
was
by
grace
,
by
compassion
,
not
works
;
and
the
Jews
would
easily
grant
;
that
God
could
do
no
unrighteous
thing
,
they
honoured
God
and
his
sayings
,
but
they
questioned
whether
Paul
were
within
the
compass
of
Gods
works
and
sayings
:
therefore
the
Apostle
to
deliver
himself
,
cites
this
saying
of
their
Law
,
that
said
as
much
in
effect
as
he
had
said
;
for
the
Scripture
here
speaks
the
same
to
Moses
;
this
in
general
:
but
more
particularly
,
this
saying
doth
accomodate
the
Apostle
,
if
we
will
consider
the
spring
of
the
Jews
Objection
,
as
from
his
Doctrine
before
laid
down
,
ver.
11.
that
Gods
purpose
of
election
was
not
of
works
but
of
him
that
calleth
,
that
is
,
that
it
lyeth
meerly
in
Gods
own
breast
,
of
his
meer
mercy
and
compassion
,
and
so
cannot
be
of
works
;
and
that
the
foot
of
the
Jews
objection
lay
upon
the
former
doctrine
,
is
the
judgement
of
many
besides
my self
:
now
if
it
be
of
grace
,
it
is
not
of
works
,
as
the
Apostle
argues
,
chap.
4.5
.
That
this
was
the●…
Objection
is
further
confirmed
by
the
Reply
following
,
ver.
16.
It
is
not
of
him
that
willeth
,
n●…
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
▪
So
that
(
saith
the
Apostle
)
my
Doctrine
of
Justification
by
free-grace
and
the
pleasure
of
God
through
believing
,
is
no
other
then
what
in
effect
and
substance
God
said
to
your
old
friend
Moses
,
Exod.
33.
and
you
will
acknowledge
God
righteous
in
such
his
ways
.
3.
What
kinde
or
degree
of
grace
and
mercy
in
God
is
this
,
that
this
text
speaks
of
?
when
it
saith
,
I
will
have
mercy
on
whom
I
will
;
because
the
Scripture
speaks
expresly
of
two
kinds
or
sorts
of
love
and
grace
shown
to
mankinde
from
God
.
-
1.
There
is
one
kinde
of
grace
which
is
antecedent
to
saith
and
obedience
,
such
is
the
gift
of
Christ
and
means
of
Salvation
.
-
2ly
,
That
which
is
subsequent
and
follows
upon
believing
,
when
persons
are
admitted
into
Gods
special
favour
by
adoption
;
Now
which
of
these
are
here
intended
?
I
answer
,
the
latter
not
the
first
,
for
these
three
Reasons
.
-
1.
Because
God
makes
no
difference
nor
distinction
of
men
in
the
first
,
namely
the
gift
of
Christ
,
and
his
preventing
grace
,
as
the
learned
calls
it
;
in
that
respect
it
need
not
run
as
it
doth
here
,
I
will
have
mercy
on
whom
I
will
:
but
on
all
equally
alike
John
.
3.16
.
Rom.
5.8
.
1
John
4.10
.
and
according
to
this
love
he
calls
all
men
every
where
to
Repent
,
Acts.
17.
and
many
are
called
.
-
2.
The
whole
discourse
of
the
Apostle
in
this
context
,
doth
not
relate
to
the
first
but
the
latter
:
the
scope
of
this
Epistle
doth
relate
to
Justification
and
Adoption
,
not
of
preventing
grace
,
but
subsequent
grace
,
according
to
these
texts
,
Gal.
3.26
.
chap.
4.6
.
1
John
12.
-
3.
It
must
be
taken
in
the
latter
not
the
first
sence
,
because
he
is
taking
pains
to
satisfie
the
Jews
,
that
they
were
excluded
from
that
grace
and
mercy
that
he
is
speaking
of
all
along
,
as
ver.
the
8th
,
the
children
of
the
flesh
are
not
the
children
of
God
,
but
the
children
of
the
promise
are
accounted
for
the
seed
:
but
none
will
venture
to
say
,
that
the
Jews
are
excluded
from
Gods
preventing
grace
;
they
had
the
benefits
of
Christs
death
and
the
priviledges
of
the
Gospel
;
So
that
it
is
not
here
to
be
read
or
understood
,
I
will
have
mercy
,
that
is
,
choose
unregenerate
men
,
and
thereby
draw
,
nay
force
and
necessitate
them
to
repentance
and
faith
,
but
I
will
justifie
and
save
what
kinde
of
persons
I
please
and
upon
what
terms
I
please
.
4.
Why
doth
the
Lord
speak
it
in
two
words
?
which
also
our
Apostle
turns
by
mercy
and
compassion
.
-
1.
Why
in
two
words
.
-
2.
What
doth
these
two
words
,
import
?
-
1.
This
kinde
of
speaking
by
way
of
reiteration
or
repetition
doth
import
much
ardency
and
intentnesse
and
vehemency
in
the
speaker
;
as
when
Thomas
saith
,
my
Lord
and
my
God
,
he
sheweth
his
warmth
of
affection
to
Christ
;
so
in
the
Lords
thus
speaking
,
he
demonstrates
that
he
is
much
affected
with
the
acts
of
this
grace
and
mercy
,
and
that
he
would
also
have
it
taken
notice
of
.
-
But
2ly
,
What
doth
these
two
words
signifie
?
I
answer
.
These
are
two
distinct
words
in
the
Original
,
yet
these
words
are
taken
one
for
another
,
and
are
the
self
same
in
signification
,
the
greek
Lexicon
expounds
the
one
by
the
other
:
yet
some
learned
men
tells
us
,
that
the
former
word
signifieth
the
inward
disposition
and
passion
of
the
minde
to
mercy
,
and
the
other
signifieth
the
out-goings
of
this
mercy
in
the
execution
of
it
,
in
matter
of
●a●…
,
which
is
the
relieving
those
in
misery
;
thus
God
may
bear
inward
affections
and
outward
manifestations
to
whom
he
pleaseth
.
5.
That
which
we
are
to
enquire
into
,
is
the
extent
of
these
words
,
with
respect
to
who
or
whom
,
whether
they
are
to
be
understood
in
the
abstract
or
concreet
;
that
is
,
whether
persons
simply
considered
as
such
persons
only
,
or
as
persons
so
considered
;
as
such
a
species
or
kinde
of
persons
so
qualified
:
it
doth
much
tend
to
the
clearing
up
the
truth
in
this
context
rightly
to
understand
this
circumstance
.
-
1.
I
answer
,
we
are
not
bound
to
understand
it
in
the
abstract
of
such
distinct
persons
because
this
phrase
,
or
this
kinde
of
speaking
is
used
specifically
of
kind
and
qualification
elsewhere
,
Psal.
16.3
.
in
whom
is
all
my
delight
,
that
is
thus
so
qualified
:
so
John
18.
I
know
whom
I
have
chosen
,
which
supposeth
such
as
are
contrary
to
Judas
,
vers.
18.
whom
he
will
be
hardneth
;
2
Timothy
1.12
.
I
knew
whom
I
have
believed
,
that
is
,
that
he
is
mercyful
,
faithful
,
powerful
,
&c.
-
2.
That
this
place
must
be
understood
specifically
of
such
a
kinde
,
appears
,
because
this
very
grace
and
mercy
of
justification
is
never
promised
to
any
abstracted
subject
,
as
to
John
or
Thomas
,
but
to
persons
believing
as
such
:
the
Scripture
speaks
plentifully
hereunto
,
Mark
16.16
.
Joh.
1.12
.
Joh.
6.40
.
this
is
the
will
of
him
that
sent
me
,
that
whosoever
seeth
the
son
,
and
believeth
on
him
may
have
eternal
life
:
in
which
words
we
have
explained
the
terms
of
this
grace
and
mercy
,
it
is
upon
conditions
;
for
in
Christ
Iesus
all
the
promises
are
yea
and
amen
:
we
are
all
the
children
of
God
by
faith
in
Christ
Iesus
:
so
that
the
words
before
amounts
to
thus
much
;
I
will
shew
the
mercy
of
adoption
,
justification
,
and
salvation
,
to
all
that
do
believe
whether
Jews
or
Gentiles
.
The
Sixth
head
to
be
enquired
into
is
,
whether
this
will
of
God
in
our
text
so
often
reiterated
,
to
shew
mercy
and
grace
,
be
peremptory
and
absolute
?
I
answer
,
that
this
kinde
of
speaking
,
I
will
,
I
will
,
I
will
,
I
will
,
doth
import
the
greatest
resolvednesse
imaginable
,
and
the
greatest
peremptoriness
that
can
be
exprest
:
doth
it
not
savour
of
much
resolvedness
and
peremptoriness
in
Pharaoh
,
Exo.
15.
when
he
speaks
after
this
manner
;
I
will
pursue
,
I
will
overtake
,
I
will
divide
the
spoyl
,
even
so
must
it
be
understood
in
this
text
,
that
the
Lord
is
much
resolved
in
this
matter
,
that
is
,
to
shew
the
mercy
of
adoption
and
salvation
to
believers
,
and
that
,
not
all
the
men
on
earth
,
nor
angels
in
heaven
,
can
alter
or
turn
his
resolution
or
purpose
,
as
not
to
shew
this
mercy
to
them
that
believe
,
or
to
shew
it
to
any
upon
any
other
terms
;
God
is
greatly
resolved
,
everlastingly
resolved
,
to
proceed
upon
these
and
no
other
terms
,
to
the
Iew
first
,
and
also
to
the
Gentile
.
Thus
I
have
briefly
endeavoured
to
give
you
the
meaning
of
these
words
,
as
they
are
a
quotation
out
of
Exo.
33.
and
now
according
to
my
promise
,
I
shall
sum
up
the
whole
into
seven
doctrinal
conclusions
,
which
are
as
followeth
.
1.
Doctrine
,
That
Gods
speakings
of
old
to
his
servants
were
very
significant
and
teaching
to
〈◊〉
and
generations
to
come
after
.
The
sayings
which
in
themselves
seemed
da●…
,
yet
Christ
and
his
Apostles
make
great
use
of
them
:
time
would
fail
me
to
mention
those
many
quotations
of
Christ
and
his
servants
out
of
the
Old
Testament
;
how
lightsome
doth
out
Lord
make
those
dark
words
of
God
,
Exo.
3.6
.
I
am
the
God
of
Abraham
,
the
God
of
Isaac
and
Jacob
:
which
ou●
Lord
brings
to
prove
the
resurrection
of
the
dead
to
the
Sadducees
;
so
the
Apostle
findes
argument
in
this
33.
Exo.
to
prove
the
initiating
the
Gentiles
.
The
2.
Doctrine
,
Is
drawn
from
the
familiarity
of
God
with
Moses
:
from
whence
I
note
.
There
is
much
freedome
in
God
to
communicate
himself
in
his
minde
and
will
to
his
faithfull
servants
.
Moses
was
faithful
in
all
his
house
;
God
spake
to
him
face
to
face
,
as
a
man
speaks
to
his
friend
so
did
God
to
Abraham
,
Gen.
18.
concerning
S●dom
:
only
from
hence
learn
a
word
of
caution
,
which
is
this
,
that
notwithstanding
this
his
famili●rity
with
Moses
,
yet
God
will
not
bear
with
Moses
in
sin
,
God
slew
him
,
he
must
not
enter
the
land
of
Canaan
,
because
he
did
not
sanctify
the
name
of
God
;
therefore
take
heed
of
that
antinomian
Opinion
,
that
God
sees
no
sin
in
his
people
,
for
he
said
unto
Moses
.
3.
Doctrine
,
The
calling
the
Gentiles
to
the
grace
of
the
Gospel
,
was
founded
in
the
will
of
God
from
the
beginning
I
will
have
mercy
on
them
so
qualified
.
This
our
Apostle
acknowledgeth
,
Ephes.
3.
God
had
a
designe
to
enlarge
his
grace
to
the
Gentiles
,
though
the
Jews
the
elder
brother
could
not
bear
to
see
the
kindness
shewn
by
the
father
to
the
prodigal
,
Luke
15.
they
forbid
the
Gospel
to
be
preached
to
the
gentiles
,
that
they
might
be
saved
:
they
would
fain
have
restrained
the
grace
of
God
to
their
terms
,
but
God
will
have
his
own
terms
Gen.
9.27
.
God
shall
perswade
Japheth
to
dwell
in
the
tents
of
Shem.
4.
Doctrine
,
Not
only
the
means
but
the
terms
of
salvation
are
founded
in
the
avsolute
will
and
pleasure
of
God
.
As
Christ
was
the
means
,
so
faith
the
terms
upon
which
life
and
justification
is
attained
:
it
is
not
what
man
thinks
,
but
what
God
propounds
;
I
will
shew
mercy
on
whom
I
will
.
5.
Doctrine
,
The
justification
and
adoption
of
mankinde
is
the
effects
of
free-grace
and
meer
mercy
,
when
all
the
conditions
are
performed
which
are
required
.
What
God
doth
for
sinners
though
upon
highest
terms
of
believing
and
obeying
,
is
called
mercy
,
compassion
,
and
grace
,
Ephe.
2.5
.
saved
by
grace
.
6.
Doctrine
,
That
Gods
terms
of
grace
and
acceptance
with
him
,
are
fixed
on
his
part
with
all
p●…emptoriness
and
absolute
resolution
:
so
that
me●
nor
Angels
cannot
change
nor
alter
them
.
Therefore
is
the
gospel
called
the
everlasting
gospel
.
7.
Doctrine
,
from
these
terms
grace
;
mercy
,
I
observe
.
That
men
indefinitly
considered
,
before
justification
and
adoption
through
faith
,
are
truly
miserable
,
and
stand
in
need
of
mercy
,
let
their
priviledges
be
what
they
will
as
to
preventing
grace
.
I
shall
close
all
with
an
inference
,
that
God
is
righteous
in
rejecting
the
zealous
Jew
,
and
receiving
through
faith
the
believing
gentile
,
because
he
may
of
right
shew
mercy
to
whom
he
will
;
and
this
is
no
new
assumption
,
but
he
was
invested
with
this
power
from
the
beginning
;
for
he
said
unto
Moses
,
I
will
have
mercy
on
whom
I
will
have
mercy
.
So
much
for
the
15.
verse
.
CHAP.
VIII
.
Shewing
that
it
is
of
meer
grace
and
mercy
in
God
,
all
men
having
sinned
,
to
call
them
upon
any
terms
whatsoever
,
to
justification
,
all
grace
no
debt
.
Ver.
16.
So
then
,
it
is
not
of
him
that
willeth
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
.
WE
have
contained
in
these
words
,
the
Apostles
emphatical
conclusion
and
result
,
drawn
upon
the
premises
:
these
two
words
so
then
,
are
a
common
note
of
inference
and
conclusion
elswhere
,
as
well
as
here
:
as
I
shall
shew
you
from
other
Scriptures
:
and
it
would
reflect
a
clear
light
upon
the
context
,
if
the
reader
would
take
good
heed
of
these
words
as
an
inference
from
what
goeth
before
,
although
I
shall
not
deny
,
but
that
the
Apostle
in
these
words
may
have
an
eye
to
the
whole
context
;
yet
I
shall
say
,
he
had
a
more
special
eye
to
the
words
immediatly
going
before
,
cited
out
of
Exo.
33.19
.
which
he
brings
to
discharge
himself
from
casting
any
blemish
upon
Gods
righteousness
,
by
his
doctrine
of
justification
by
faith
,
and
consequently
by
free-grace
:
the
Apostle
seems
to
argue
thus
,
if
God
have
a
sole
and
unquestionable
right
to
shew
mercy
to
whom
,
or
what
sort
of
persons
he
will
,
and
upon
what
terms
he
please
,
then
adoption
and
justification
doth
not
begin
in
the
creatures
will
,
nor
end
in
his
own
work
.
It
is
not
of
him
that
willeth
or
runneth
:
the
great
controversy
between
our
Apostle
and
the
Jews
(
as
you
have
here
before
)
was
about
the
terms
of
way
of
Justification
,
whether
by
the
works
of
the
law
or
by
grace
,
through
faith
in
Christ
:
that
for
which
the
Apostle
incurrs
the
high
displeasure
of
the
Jews
,
is
for
asserting
faith
alone
as
sufficient
to
justifie
circumcision
or
uncircumcision
;
that
this
was
the
Apostles
Doctrine
is
plain
,
if
you
reade
this
epistle
with
that
of
the
Gallathians
,
it
was
the
preaching
this
doctrine
that
occasioned
the
Jews
to
charge
him
with
impeaching
Gods
righteousnesse●
now
we
may
easily
perceive
,
that
our
Apostle
〈◊〉
these
verses
is
upon
his
vindication
and
Justification
from
that
false
imputation
,
and
that
which
〈◊〉
apprehended
himself
concerned
to
speak
unto
,
is
still
to
stand
by
his
interpretation
of
those
two
i●
stances
of
Ishmael
and
Esau
,
which
two
(
as
he
〈◊〉
taught
)
did
loudly
speak
the
purpose
of
God
〈◊〉
to
be
of
works
;
not
of
works
,
but
of
grace
;
to
vi●dicate
which
he
before
brings
the
saying
of
God
of
old
to
Moses
;
as
if
he
should
have
said
,
this
●…terable
purpose
of
God
is
contained
Exod.
33.19
.
Or
as
if
he
should
have
said
,
God
is
not
unrighteous
in
such
his
proceedings
with
mankinde
▪
〈◊〉
much
as
he
hath
an
unquestionable
right
to
●…pound
his
own
terms
,
upon
which
he
will
ju●…
and
save
men
,
and
as
equitable
a
right
to
propou●…
his
own
terms
upon
which
he
will
blinde
,
and
●…den
and
reprobate
men
.
For
thus
much
doth
the
Lord
in
effect
spe●…
is
his
declaration
to
Moses
;
I
am
resolved
to
ad●…●ustifie
,
and
save
persons
,
in
what
capacity
,
and
under
what
qualifications
I
please
;
and
will
〈◊〉
be
imposed
upon
,
or
taught
by
man
,
what
I
have
to
do
,
or
what
becometh
me
to
do
of
this
kind●
.
This
I
say
doth
God
with
a
very
high
hand
〈◊〉
sert
to
Moses
,
in
order
to
silencing
him
in
his
intercession
for
the
sinful
Israelits
;
which
if
so
,
then
it
follows
in
this
16
ver.
that
the
great
mercy
of
Adoption
and
Justification
,
as
to
the
terms
and
conditions
of
it
,
doth
not
arise
,
nor
is
not
at
the
will
or
contrivance
of
the
most
earnest
desirers
,
or
most
industrious
persuers
of
the
law
,
much
less
of
any
other
sort
of
men
whatsoever
,
but
of
God
who
is
the
sole
founder
of
this
mercy
and
the
inviter
unto
this
blessed
feast
of
Justification
,
of
his
own
good
will
and
pleasure
.
This
16.
Ver.
well
considered
,
especially
in
conjunction
with
ver.
32.
of
this
chap.
and
chap.
10.3
.
doth
let
in
a
great
beam
of
light
to
this
whole
context
,
and
doth
to
some
good
degree
unty
the
knot
of
this
controversy
,
as
it
,
and
they
,
carry
in
them
a
reason
why
the
Jews
fell
short
of
Justification
,
not
for
want
of
willing
,
or
want
of
running
,
but
want
of
running
in
a
right
way
,
ver.
32.
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
law
,
chap.
10.3
.
they
being
ignorant
of
Gods
righteousnesse
,
or
the
way
of
Gods
righteousnesse
,
and
going
about
to
establish
their
own
;
they
did
not
attain
to
the
law
of
righteousnesse
,
which
Calvin
expounds
thus
,
they
have
not
found
the
terms
of
Justification
propounded
and
authorised
by
God
,
so
that
this
text
considered
with
the
fore-named
,
doth
undeniably
prove
and
demonstrate
to
those
who
are
willing
to
understand
,
that
the
famous
controversy
between
the
Apostle
and
the
Jews
,
was
not
about
personal
and
absolute
election
and
Reprobation
before
time
or
power
to
believe
,
but
about
the
terms
of
Justification
and
adoption
,
which
way
persons
come
to
be
legitimate
children
of
Abraham
,
whether
by
works
or
by
saith
,
which
is
answered
negatively
,
not
of
works
:
no●…
for
our
more
orderly
proceedings
,
and
to
answ●…
the
method
of
an
exposition
;
I
shall
first
explain
those
words
that
want
explication
,
and
afterwards
observe
what
is
doctrinal
in
them
.
-
1.
I
shall
enquire
into
the
subject
here
spoken
of
,
in
these
two
words
,
(
it
is
)
,
what
is
that
he
means
,
it
is
not
of
willer
or
runner
?
what
is
not
the
product
of
willing
and
running
?
-
2.
What
him
is
here
to
be
understood
twice
exprest
,
not
of
him
,
not
of
him
,
who
is
he
that
wi●s
and
runs
in
vain
?
-
3.
What
is
this
willing
and
running
?
and
why
set
forth
by
these
terms
?
-
4.
Why
is
willing
and
running
opposed
to
God
and
mercy
?
it
is
not
of
him
that
willeth
,
nor
of
hi●
that
runneth
,
but
of
God
that
sheweth
mercy
.
To
the
first
,
as
to
these
two
words
,
(
it
is
)
they
are
inserted
in
the
translation
,
as
a
necessary
supplement
,
though
they
are
not
in
the
original
;
as
we
have
the
like
supplement
elsewhere
,
as
to
the
same
words
:
and
that
this
supplement
was
necessary
,
is
of
all
granted
,
and
is
necessary
to
fu●…
the
sence
,
and
set
forth
the
subject
of
this
spee●h
;
to
show
that
something
was
aimed
at
by
these
persons
of
whom
we
are
speaking
there
are
but
two
opinions
about
this
subject
that
I
know
of
:
-
First
,
some
tells
us
,
that
it
is
election
or
power
to
believe
which
is
here
intented
in
this
it
is
:
an●
therefore
some
to
gratifie
such
a
notion
,
do
supply
in
the
room
of
it
is
the
word
election
;
it
is
〈◊〉
of
him
that
willeth
or
runneth
,
but
this
is
but
to
,
〈◊〉
comodate
their
own
private
Opinion
without
and
warrant
from
the
Original
(
as
I
have
said
before
〈◊〉
)
for
there
is
not
one
syllable
in
the
Original
of
election
.
-
The
second
Opinion
is
,
that
the
it
is
intend●
Justification
and
Adoption
,
and
those
blessings
belonging
thereunto
,
and
not
election
,
or
precedent
or
preventing
grace
,
and
that
this
latter
,
and
not
the
first
is
here
intended
,
I
shall
offer
my
Judgment
as
followeth
.
-
First
,
the
truth
hereof
appears
,
by
comparing
the
parallel
places
with
this
,
which
if
they
should
be
read
of
election
,
how
incongruously
would
they
sound
,
and
indeed
without
sence
:
as
for
instance
;
ver.
32.
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
law
;
so
Rom.
4.16
.
These
places
and
indeed
the
whole
context
speaks
of
Justification
and
adoption
,
not
of
precedent
but
subsequent
grace
.
-
But
2ly
,
If
we
reade
it
,
and
take
it
for
Justification
,
then
it
doth
comport
and
concur
with
the
context
currently
;
we
may
easily
see
,
that
Justification
is
the
antecedents
to
this
relation
it
is
;
I
need
not
b●…ng
texts
to
prove
,
that
Justification
was
that
which
the
Jews
run
for
,
and
mistt
of
;
that
Justification
was
the
subject
of
the
Apostles
discourse
,
is
plain
:
we
have
these
words
,
justify
and
Justification
and
Justified
above
twenty
times
in
Galathians
and
Romans
.
-
3.
If
the
Apostle
should
here
mean
election
,
power
to
believe
,
or
preventing
grace
,
there
were
no
Argument
in
his
words
;
he
did
but
fight
against
the
winde
,
to
say
,
that
election
before-time
or
power
to
believe
was
not
of
will
or
works
,
defacto
,
this
none
would
oppose
,
but
it
is
certain
,
that
the
Apostle
was
here
saying
something
to
his
Antagonists
the
Jews
,
who
did
seek
Justification
in
matter
of
fact
by
their
legal
Obedience
,
Gal.
5.4
.
So
that
if
our
Apostle
should
here
intend
election
,
〈◊〉
power
to
believe
,
or
faith
,
it
would
have
been
altogether
besides
his
present
businesse
with
the
Jews
.
-
4.
If
we
take
this
it
is
for
Justification
,
and
adoption
,
and
consequently
subsequent
grace
,
th●…
this
was
not
of
him
that
willeth
or
runneth
;
the●
i●
runs
in
a
strait
line
with
other
places
of
Scriptur●
see
Rom.
3.24
.
justified
freely
by
his
grace
,
ver.
28.
without
the
deeds
of
the
law
,
Eph.
2.8
.
not
of
works
of
righteousnesse
,
Titus
3.5
.
So
that
Justification
and
salvation
is
not
of
the
willer
or
runner
.
2.
By
way
of
explication
what
him
is
here
to
be
understood
which
is
twice
exprest
?
I
answer
,
That
although
the
Apostle
is
principally
speaking
to
and
of
the
Jews
,
yet
it
comprehends
all
,
willers
or
runners
,
as
well
gentiles
as
Jews
;
the
whole
species
and
kinde
of
runners
;
such
as
propound
believing
as
their
own
terms
;
for
faith
doth
not
justify
as
the
terms
of
the
creature
,
but
as
it
is
Gods
terms
,
no
more
then
legal
Obe●…nce
;
as
the
healing
the
blinde
mans
eyes
by
clay
,
was
not
by
that
simpathetical
vertue
that
was
in
the
clay
but
the
power
of
God
,
and
the
wisdome
of
God
;
so
it
is
not
of
him
that
willeth
or
runneth
,
though
by
faith
,
as
his
own
terms
,
to
such
an
and
but
as
he
by
believing
doth
humbly
fall
in
with
Gods
means
to
such
an
end
.
3.
Why
willing
and
running
?
I
answer
.
-
1st
,
Willing
signifies
strong
desires
to
wish
,
ask
,
pray
with
great
earnestnesse
;
it
is
taken
two
ways
.
-
1st
,
Sometimes
authoritatively
to
will
,
is
to
resolve
or
establish
a
thing
,
I
will
have
it
so
.
-
2.
Sometimes
to
will
,
is
taken
submissively
,
as
in
Christs
prayer
to
his
father
,
John
17.
father
I
will
,
that
is
,
I
desire
it
may
be
so
;
and
so
willing
must
suppose
a
thirsting
desire
of
having
it
to
be
so
.
-
2.
By
running
is
understood
labouring
,
pursuing
,
taking
pains
;
running
is
a
labourious
work
:
many
interpreters
would
have
this
passage
to
allude
to
that
of
Jacob
and
Esau
in
person
about
the
blessing
,
nor
in
Esau's
running
for
it
,
but
of
the
providence
of
God
that
confirmed
it
on
Jacob
:
but
I
am
not
of
the
minde
that
Paul
looked
so
far
back
as
this
,
but
he
had
his
example
before
him
;
it
was
a
truth
that
the
Jews
with
whom
he
speaks
,
had
deserved
to
be
reckoned
great
willers
and
runners
,
and
as
to
such
,
and
of
such
he
speaks
;
chap.
10.1
.
I
bear
them
record
that
they
have
a
zeal
of
God
,
here
's
their
will
and
desire
:
see
how
zealous
they
were
Acts.
15.1
.
they
taught
that
except
persons
were
circumcised
,
and
kept
the
law
of
Moses●
,
they
could
not
be
saved
;
and
this
their
zeal
held
after
they
believed
in
Jesus
Christ
,
see
Acts
2.20
.
they
had
a
strong
desire
to
be
accepted
and
justified
of
God
:
they
were
these
willers
chiefly
intended
.
2.
They
were
also
those
runners
,
as
is
expressed
of
them
ver.
31.
They
followed
or
pursued
the
law
or
terms
,
as
they
thought
would
have
justified
them
:
they
sought
Justification
,
chap.
11.7
.
Israel
hath
not
obtained
that
which
he
seeketh
for
,
so
that
the
spirit
of
God
takes
notice
in
these
emphatical
words
,
that
the
circumcised
Israel
were
great
runners
:
and
as
the
fruit
and
effect
of
this
their
runnings
,
they
did
boldly
challenge
Justification
and
Adoption
thereupon
:
Now
the
Apostle
to
prevent
them
,
tells
them
in
our
text
,
that
it
is
not
of
him
that
willeth
,
nor
runneth
,
but
in
God
〈◊〉
shews
this
mercy
of
Justification
.
4.
Why
have
we
here
such
a
formidable
o●…sition
between
willing
and
running
,
and
God
〈◊〉
mercy
?
I
answer
,
-
These
are
opposed
to
set
ford
the
inconsiderablenesse
and
successlesnesse
of
all
the
utmost
endeavours
of
the
creature
,
though
,
willing
and
running
,
inward
and
outward
,
for
the
procuring
this
blessing
,
that
so
it
might
lay
the
creature
low
in
all
his
endeavours
,
knowing
that
he
doth
not
receive
Justification
as
a
debt
but
as
a
grituity
,
Rom.
4.4.5
.
willers
and
runners
are
apt
to
have
their
feet
taken
in
that
snare
of
prescribing
laws
to
God
.
-
2.
This
opposition
may
be
made
,
to
shew
that
propensity
and
readinesse
that
is
in
God
to
shew
mercy
.
It
is
not
to
be
attributed
to
mans
inward
or
outward
endeavours
,
but
to
God
who
is
so
ready
to
shew
mercy
.
-
3.
This
opposition
is
made
to
shew
the
posit●…
rejection
of
works
and
all
endeavours
of
men
,
and
the
absolute
and
positive
way
of
obtaining
is
by
sitting
still
in
believing
,
as
the
Prophet
faith
in
another
case
,
our
strength
is
to
sit
still
.
But
against
this
there
may
seem
to
lie
a
twofold
objection
.
1.
If
there
be
no
profit
in
wishing
,
willing
,
and
desiring
,
nor
in
labouring
,
running
or
pursuing
after
justification
,
then
to
what
end
should
our
desires
be
enlarged
,
and
our
endeavours
be
pursuing
;
Shall
we
run
in
vain
,
seeing
it
is
not
to
be
had
that
way
?
then
let
us
sit
still
and
be
only
passive
and
leave
God
to
shew
his
grace
,
where
,
when
,
and
to
whom
he
please
.
To
which
I
answer
,
-
1.
These
Willers
and
Runners
in
our
Text
must
respect
the
circumcised
Judisaries
who
trusted
to
and
boasted
in
their
legal
obedience
to
the
Cerbmonial
Law
,
and
their
own
Righteousnesse
,
our
Text
doth
immediatly
concern
them
.
-
2.
If
it
be
taken
for
Gospel
willing
and
running
to
the
highest
strain
,
it
cannot
be
meritorious
of
justification
,
because
the
bloud
of
Christ
admits
no
competitor
or
co-partner
in
the
point
of
justification
,
See
Rom.
3.20,24,28
.
cha.
4.
Gal.
3.16
.
cha.
5.4
.
yet
notwithstanding
it
doth
not
follow
,
that
the
creature
should
fit
still
and
cease
all
his
desires
and
endeavours
;
as
thus
,
because
the
pardon
of
a
Malefactor
ariseth
freely
out
of
the
Princes
breast
,
and
of
his
prerogative
,
it
doth
not
follow
that
he
must
sit
still
,
for
although
it
is
not
in
the
power
of
the
malefactor
to
merit
a
pardon
,
yet
he
may
sue
it
out
as
the
grace
of
the
prince
:
It
is
our
duty
to
hunger
and
thirst
after
the
grace
of
justification
as
well
as
after
sanctification
,
and
they
are
pronounced
blessed
by
Christ
who
are
so
qualified
.
2.
Object
.
Doth
not
this
seem
to
crosse
some
other
Scriptures
that
exhorts
to
,
and
calls
for
great
industry
,
as
1
Cor.
9.24
.
where
we
are
called
upon
so
to
run
that
we
may
obtain
;
where
we
have
obtaining
propounded
as
the
great
encouragement
to
running
:
So
also
Heb.
12.
we
are
to
have
an
eye
to
the
recompence
of
reward
,
to
encourage
us
in
our
running
:
and
Paul
himself
was
not
willing
to
run
in
vain
;
and
we
are
called
upon
Phil.
2.12
.
to
work
out
our
salvation
with
fear
and
trembling
.
I
answer
,
That
in
all
these
places
the
Apostle
speaks
to
justified
persons
in
order
to
perseverance
,
not
to
such
as
are
strangers
to
the
ways
of
God
and
his
Gospel
,
as
these
in
our
.
Text
were
;
and
all
these
endeavours
are
more
properly
a●…
sanctification
then
after
justification
:
we
are
called
upon
to
work
out
our
salvation
,
and
to
perfect
our
holinesse
in
so
doing
;
but
we
are
never
called
upon
to
work
out
our
justification
,
that
is
only
the
effect
of
Christs
death
and
sufferings
,
without
any
other
efficient
cause
or
means
:
all
acts
of
holinesse
in
man
is
rather
to
declare
his
justified
state
then
procure
it
,
Abraham
in
obeying
and
following
God
in
those
several
steps
which
the
Sc●pture
takes
notice
of
,
did
not
thereby
procure
but
demonstrate
his
justification
;
and
see
how
Alrahams
obedience
and
faith
centers
in
one
;
to
this
end
our
Apostle
saith
,
that
Abraham
believed
God
,
and
it
was
imputed
to
him
for
righteousnesse
,
thereby
he
was
accounted
righteous
:
yet
S.
James
saith
,
our
father
Abraham
was
justified
by
works
when
he
offered
Isaac
,
Jam.
2.21
.
that
is
,
he
did
declare
or
demonstrate
it
thereby
.
Thus
I
have
briefly
run
through
the
words
by
way
of
explication
.
I
now
return
to
consider
of
them
as
they
lie
.
And
before
I
proceed
to
those
Doctrinal
Conclusions
which
lyeth
in
them
,
I
shall
briefly
take
notice
of
them
as
they
are
the
Apostles
Conelusion
and
result
,
and
inference
from
what
goeth
before
;
for
that
they
are
as
a
conclusion
,
they
have
the
note
of
an
inference
or
conclusion
in
this
so
then
,
for
so
these
words
are
used
elsewhere
:
See
chap.
10.17
.
So
then
faith
comes
by
hearing
,
which
words
are
the
result
from
the
former
;
so
chap.
8.8
.
so
then
they
that
are
in
the
flesh
cannot
please
God
,
cha.
14.12
.
So
then
every
one
must
give
an
account
of
bi●…self
to
God
:
so
1
Cor.
3.7
,
chap.
7.38
,
thus
we
see
,
that
this
kinde
of
speaking
is
used
as
a
center
to
draw
the
precedent
and
subsequent
matter
to
it
:
so
that
this
16.
verse
is
a
result
:
the
Apostle
in
these
words
doth
conclude
and
seal
up
the
matter
of
this
first
argument
,
in
order
to
purging
himself
from
the
Jews
false
imputation
of
charging
God
with
unrighteousnesse
,
which
they
gathered
from
what
he
had
said
,
as
is
recorded
vers.
11.
that
God
doth
not
justifie
by
works
;
this
result
doth
cast
light
upon
the
whole
Context
upon
a
three-fold
consideration
.
-
1.
As
these
words
doth
determine
the
nature
and
matter
of
the
controversie
between
the
Apostle
and
the
Jews
,
that
it
was
about
the
terms
of
justification
,
and
who
had
right
to
make
them
,
both
which
are
here
resolved
,
not
of
him
that
is
most
desirous
and
pursuing
after
it
;
he
has
not
power
to
propound
,
but
God
who
is
the
gracious
donour
of
it
.
-
2.
By
the
Apostles
result
in
this
verse
,
he
doth
determine
where
the
foot
of
the
Jews
objection
lay
,
which
was
from
his
interpretation
made
of
these
two
instances
of
Ishmael
and
Esau
,
as
their
rejection
taught
the
rejection
of
works
as
to
justification
,
ver.
11.
and
not
upon
the
unequal
proceedings
of
God
with
Jacob
and
Esau
,
as
some
would
have
it
;
for
it
will
easily
be
granted
,
that
not
of
works
,
and
not
of
him
that
willeth
or
runneth
,
are
terms
synonimous
,
or
of
like
signification
.
-
3.
We
must
understand
this
conclusion
and
inference
to
be
drawn
from
the
words
immediately
going
before
,
Exod.
33.19
.
So
then
,
that
is
to
say
,
from
hence
it
appears
,
not
to
be
of
the
willer
or
runner
,
because
God
in
shewing
mercy
is
positively
resolved
in
himself
,
and
from
himself
about
it
;
so
that
this
conclusion
concludes
the
propriety
of
Exo.
33.
to
this
controversie
;
and
that
God
sp●…
the
same
in
effect
to
Moses
,
as
here
S.
Paul
sp●…
to
the
Jews
,
that
is
to
say
,
that
justification
〈◊〉
adoption
is
of
free-grace
and
mercy
and
not●…
works
.
Thus
much
for
the
scope
and
explication
of
the
words
,
I
shall
now
sum
up
the
whole
of
this
verse
in
these
five
doctrinal
Conclusions
.
From
the
nature
of
these
words
as
they
are
a
result
or
conclusion
,
whilst
S.
Paul
is
labouring
〈◊〉
vindicate
Gods
righteousnesse
and
equity
in
this
terms
and
proceedings
with
mankinde
,
he
arrives
at
great
fatisfaction
in
himself
.
The
Doctrine
is
this
,
That
he
that
makes
it
his
work
to
vindicate
Gods
righteousnesse
:
in
his
proceedings
with
man
preva●…
in
his
arguments
.
The
Apostle
had
no
cause
to
be
ashamed
of
his
contest
in
this
matter
,
in
asserting
justification
by
faith
in
Christ
without
the
deeds
of
the
law
,
though
in
so
asserting
he
is
charged
for
impeaching
Gods
righteousnesse
;
yet
he
overcame
,
and
in
vind●…ting
Gods
righteousnesse
he
vindicates
his
own
doctrine
,
(
So
then
)
it
is
not
.
2.
Doctrine
,
That
justification
is
a
prize
worth
the
running
for
when
once
seen
and
understood
.
The
Apostle
supposeth
that
these
Jews
had
been
willing
and
running
after
it
as
a
blessed
priviledge
;
justification
with
God
is
very
desirable
:
but
suppose
you
should
ask
me
,
what
it
is
to
be
justified
?
I
answer
;
when
a
person
is
declared
just
upon
the
account
of
pardon
and
non-imputation
of
sin
,
that
is
the
blessed
state
which
the
Apostle
speaks
of
Rom.
4.6,7,8
.
blessed
is
the
man
to
whom
God
doth
not
impute
sin
:
but
how
may
thee
and
I
know
whether
we
are
in
this
blessed
state
?
I
answer
.
-
1.
If
thou
beest
justified
with
God
,
thou
art
acquitted
in
thine
own
conscience
,
there
remains
no
more
conscience
of
sin
:
this
is
that
spoken
of
,
Rom.
5.1
.
being
justified
with
God
there
is
peace
in
thy
conscience
,
that
is
,
quiet
,
it
doth
not
condemn
thee
.
-
2.
If
thou
beest
justified
from
sin
,
thou
doest
experience
strength
against
sin
,
that
sin
which
is
pardoned
,
we
have
a
perfect
hatred
unto
;
we
have
an
eminent
place
for
this
,
2
Corinth.
7.11
.
there
was
indignation
and
revenge
against
it
.
3.
Doctrine
,
It
is
possible
for
persons
cordially
to
desire
and
laboriously
to
pursue
this
mercy
of
justification
,
and
yet
come
short
,
and
not
attain
it
.
This
was
the
case
of
the
Jews
,
they
were
willers
and
runners
,
they
had
a
zeal
,
a
desire
,
they
sought
after
it
,
verse
31.
yet
not
attained
it
,
chap.
11.7
.
Israel
did
not
attain
what
they
fought
after
,
and
why
,
not
because
they
were
not
elected
,
vers.
32.
but
because
they
sought
it
not
by
faith
;
therefore
this
we
may
learn
,
that
in
our
zeal
and
running
,
it
is
good
to
keep
Gods
line
.
4.
Doctrine
,
That
persons
to
some
degree
righteous
and
obedient
to
Gods
laws
,
are
very
apt
to
challenge
and
strongly
expect
the
great
priviledge
of
justification
as
a
debt
for
such
their
obedience
,
or
as
a
reward
for
such
work
.
Therefore
the
Apostle
doth
set
himself
against
this
mistake
,
this
makes
him
so
intently
and
path●tically
cry
down
works
in
this
Epistle
,
chap.
4.5
.
not
of
debt
,
Gal.
2.16
.
and
many
other
places
;
this
was
the
state
of
the
Jews
,
they
thought
themselves
much
wronged
,
that
they
were
not
justified
;
they
made
their
boast
of
the
law
;
oh
!
how
apt
are
persons
to
lean
upon
their
works
for
justification
:
we
have
an
eminent
instance
of
this
in
the
parable
of
the
pharisee
,
Luke
18.
5.
Doctrine
,
That
the
absolute
right
of
nominating
and
appointing
the
laws
and
terms
of
justification
,
is
in
God
;
because
it
is
of
his
meer
mercy
and
grace
,
that
men
having
all
sinned
,
are
called
to
justification
upon
any
terms
whatsoever
:
God
in
shewing
mercy
is
resolved
to
follow
his
own
method
:
so
then
it
is
not
of
him
that
willeth
,
n●r
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
.
Thus
I
have
spoken
to
the
first
branch
,
wherein
S.
Paul
vindicates
Gods
righteousness
,
in
that
he
hath
a
right
of
prerogative
,
to
shew
mercy
to
whom
be
please
,
and
upon
what
terms
he
will
:
and
so
I
have
done
with
the
16.
verse
.
CHAP.
IX
.
Gods
act
of
hardning
and
reprobating
to
damnation
,
is
the
effects
of
great
and
persevering
rebellion
,
when
men
shut
their
eyes
and
ears
at
last
after
much
long-suffering
and
patience
.
Ver.
17.
For
the
Scripture
saith
unto
Pharaoh
,
even
for
this
purpose
have
I
raised
thee
up
,
that
I
might
make
my
power
known
,
and
that
my
name
might
be
declared
in
all
the
earth
.
WE
are
now
entring
upon
those
more
difficult
places
of
this
chapter
,
which
to
many
seems
hard
to
be
understood
,
as
S.
Peter
speaks
concerning
some
things
in
his
beloved
brother
Pauls
writings
,
which
(
as
he
saith
)
the
unlearned
wrest
,
as
they
do
other
Scriptures
,
to
their
own
destruction
.
Now
amongst
these
dark
and
obscure
passages
,
this
seems
to
be
one
,
concerning
Pharaoh
:
now
a
right
understanding
of
this
passage
requires
divine
assistance
,
in
conjunction
with
a
narrow
search
,
and
diligent
,
and
studious
comparation
of
Scriptures
;
the
latter
of
which
I
can
say
,
that
I
have
not
been
wanting
in
to
my
power
:
and
forasmuch
as
it
is
Gods
work
to
open
our
understandings
to
understand
the
Scriptures
,
I
desire
the
reader
to
be
humbly
waiting
upon
him
for
light
,
as
he
goeth
along
in
the
following
matter
.
It
is
agreed
on
by
most
writers
,
that
the
Apostle
is
still
prosecuting
his
answer
to
the
second
objection
,
levyed
against
his
Doctrine
by
the
Jews
,
which
objection
was
occasioned
by
his
answer
to
the
first
;
and
having
answered
the
first
branch
,
and
vindicated
Gods
righteousness
in
shewing
mercy
to
whom
,
or
what
sort
of
persons
he
please
,
and
upon
what
terms
,
from
that
saying
of
God
to
Moses
of
old
,
he
now
in
these
words
proceeds
to
the
second
branch
of
his
answer
,
which
is
,
to
vindicate
&
demonstrate
Gods
righteousness
in
condemning
,
rejecting
and
hardning
whom
he
please
,
or
rather
what
manner
of
persons
he
please
:
Now
his
answer
in
this
second
branch
,
the
Apostle
buildeth
upon
another
antient
saying
of
God
by
way
of
threatning
to
Pharaoh
by
the
mouth
of
Moses
,
Exo.
9.16
.
which
saying
of
God
to
Moses
is
the
subject
of
our
text
.
The
argument
in
general
is
formed
thus
;
that
as
God
is
righteous
and
just
,
in
taking
what
sort
of
persons
he
please
,
as
the
subjects
of
his
mercy
,
Exo.
33.19
.
I
will
have
mercy
on
whom
I
will
have
mercy
,
so
in
like
manner
is
God
righteous
and
just
,
in
making
whom
he
please
the
subjects
of
his
wrath
and
condemnation
;
even
some
of
the
circumcised
seed
of
Abraham
,
according
to
the
flesh
,
the
subjects
of
his
b●indning
and
hardning
;
as
being
such
,
who
had
not
(
as
Calvin
saith
on
vers.
31.
)
complyed
with
those
terms
prescribed
and
authorized
by
God
for
justification
,
but
rebelling
against
the
same
;
so
he
:
how
Gods
rejecting
and
reprobating
such
willfull
rejecters
of
him
,
his
grace
and
mercy
,
patience
,
and
long
sufferings
,
in
his
unwearied
applications
to
them
,
was
emphatically
held
forth
,
in
his
proceedings
with
Pharaoh
,
which
is
now
the
subject
before
us
:
and
that
these
proceedings
of
God
on
both
sides
,
are
the
effects
of
an
eternal
decree
of
election
and
reprobation
from
the
beginning
,
is
granted
;
and
that
this
decree
of
reprobation
is
subservient
to
Gods
decree
of
election
and
salvation
;
and
is
as
conducible
to
the
salvation
of
men
as
any
other
decree
whatsoever
:
and
S.
Paul
made
use
of
Gods
decree
of
reprobation
to
promote
his
own
salvation
,
1
Cor.
9.27
.
I
keep
under
my
body
,
and
bring
it
into
subjection
,
lest
when
I
have
preached
to
others
I
my self
should
be
a
castaway
.
I
might
add
by
way
of
illustration
,
that
the
penal
part
of
the
laws
of
the
nation
,
are
as
serviceable
to
deter
men
from
offending
,
as
the
preceptory
and
positive
laws
are
.
But
I
shall
come
to
the
words
more
closely
,
which
divides
themselves
into
these
two
parts
.
-
1.
The
preface
in
these
words
,
for
the
Scripture
saith
unto
Pharaoh
.
-
2.
We
have
the
matter
and
saying
it self
,
spoken
unto
Pharaoh
by
way
of
threatning
,
for
this
very
cause
have
I
raised
thee
up
,
to
make
my
power
known
in
thee
:
and
that
my
name
might
be
declared
in
all
the
earth
.
Before
I
come
to
the
matter
and
saying
it self
,
which
will
require
some
stay
upon
it
a
while
,
I
shall
speak
a
few
words
to
the
preface
,
which
is
the
Apostles
;
for
the
Scripture
saith
unto
Pharaoh
.
And
as
to
the
preface
,
I
shall
speak
a
few
words
to
these
four
circumstances
.
-
1.
As
to
the
connexion
of
these
words
with
the
former
.
-
2.
The
author
of
these
words
.
-
3.
The
subject
to
whom
.
-
4.
The
time
when
these
words
were
spoken
;
the
consideration
whereof
may
reflect
some
light
upon
the
place
.
1.
As
to
the
coherence
or
connexion
of
the
words
appearing
in
this
particle
(
for
)
,
which
seems
〈◊〉
couple
these
words
with
the
former
,
there
are
tw●
opinions
about
these
words
.
-
1.
Some
think
this
(
for
)
is
a
relative
to
verse
〈◊〉
-
2.
Others
think
,
that
it
is
a
relative
to
the
words
immediatly
going
before
:
I
think
we
may
be
at
liberty
to
take
them
either
way
:
if
it
relates
to
the
14.
verse
,
then
it
runneth
thus
,
is
there
unrighteousness
in
God
,
God
forbid
;
for
the
Scripture
saith
unto
Pharaoh
:
God
is
not
unrighteous
in
condemning
unbelievers
who
are
contemners
of
his
grace
;
as
the
Jews
are
to
whom
he
speaks
;
for
the
Scripture
saith
unto
Pharaoh
:
meaning
,
that
God
,
proceedings
with
Pharaoh
,
a
stubborn
and
impenitent
unbeliever
even
to
destruction
,
is
a
just
argument
,
that
God
is
righteous
in
so
proceeding
with
others
in
the
like
capacity
,
and
so
with
whom
he
please
:
and
the
connexion
thus
considered
doth
agree
to
the
Apostles
conclusion
,
vers.
18.
so
then
he
shews
mercy
to
whom
he
will
,
and
whom
he
will
he
hardens
.
But
suppose
we
make
the
connexion
with
verse
16.
it
is
not
of
him
that
willeth
nor
of
him
that
runneth
,
but
in
God
that
sheweth
mercy
,
for
the
Scripture
saith
unto
Pharaoh
;
then
it
follows
thus
,
that
the
laws
,
terms
,
and
conditions
upon
which
men
are
justified
,
are
not
moulded
or
framed
by
men
though
never
so
zealously
bent
and
intent
that
way
,
but
by
and
from
God
only
,
who
is
the
donor
,
because
the
Scripture
saith
unto
Pharaoh
,
meaning
that
inasmuch
as
God
claimeth
a
just
and
unquestionable
right
to
condemn
whom
he
please
,
he
hath
the
same
right
to
save
whom
he
please
;
so
that
the
way
by
which
the
Apostle
clears
Gods
righteousness
in
his
proceedings
with
Jews
and
Gentiles
,
is
his
undoubted
right
thereunto
:
God
is
not
unrighteous
in
justifying
the
gentils
by
faith
,
neither
is
he
unrighteous
in
condemning
,
and
hardning
the
obstinate
unbelieving
Iews
,
because
he
was
righteous
in
so
proceeding
with
Pharaoh
upon
like
grounds
of
disobedience
:
no
man
ever
questioned
the
righteousnesse
of
Gods
proceedings
with
Pharaoh
,
but
justified
him
in
it
,
therefore
the
Apostle
makes
him
here
a
president
,
Pharaoh
being
the
first
born
of
rebellious
unbelievers
and
obstinate
disobeyers
of
God
,
and
a
type
of
all
gospel-disobeyers
to
the
worlds
end
:
and
so
his
proceedings
with
him
a
pattern
of
Gods
proceedings
with
such
to
the
worlds
end
:
as
in
like
manner
when
God
declares
his
sole
love
and
approbation
to
Abraham
,
upon
his
believing
,
he
doth
also
declare
his
good
liking
to
all
such
like
believers
in
all
succeding
generations
;
Abraham
the
first-born
of
believing
and
obedient
souls
,
he
is
the
father
of
obedience
,
as
Pharaoh
was
the
father
of
disobedience
,
not
that
the
children
of
these
two
grand
heads
are
in
degree
equal
to
Abraham
in
faith
,
or
Pharaoh
in
disobedience
,
but
their
faith
and
their
disobedience
are
of
the
same
species
that
their
fathers
was
,
as
Abraham
may
have
many
sons
or
children
who
comes
not
to
equalize
him
in
the
degree
of
his
faith
,
provided
it
be
of
the
same
kinde
,
even
so
may
Pharaoh
have
sons
who
may
be
heirs
and
lyable
to
the
same
hardning
and
condemning
,
who
notwithstanding
have
not
disobeyed
to
the
degree
of
Pharaohs
disobedience
;
and
it
is
a
certain
truth
,
that
amongst
all
people
and
persons
that
have
been
since
Pharaohs
time
,
none
ever
came
so
near
to
the
degree
of
Pharaohs
disobedience
,
as
these
Jews
,
to
whom
the
Apostle
is
speaking
,
as
afterwards
I
shall
demonstrate
by
the
circumstances
of
them
both
:
for
that
from
this
casual
word
(
for
)
,
we
may
easily
gather
,
that
this
instance
of
Pharaoh
is
not
forreign
to
the
Apostles
businesse
in
hand
;
but
it
doth
suit
with
it
,
to
help
to
carry
on
his
designe
in
vindication
of
the
righteousnesse
of
God
,
both
in
shewing
mercy
and
in
hardning
.
The
second
circumstance
to
be
taken
notice
of
,
is
the
speaker
of
these
words
which
is
here
appropriated
to
the
Scriptures
,
the
Scripture
saith
unto
Pharaoh
,
which
consideration
(
by
the
way
)
may
be
of
instruction
to
us
,
of
the
divine
authority
of
the
Scriptures
;
for
notwithstanding
these
words
are
the
words
of
God
,
yet
the
Apostle
saith
,
the
Scripture-saith
,
I
have
raised
thee
up
to
make
my
power
known
:
what
God
speaks
and
what
the
Scripture
saith
,
are
the
same
with
the
Apostle
,
and
so
it
is
elsewhere
;
see
Gal.
3.22
.
where
he
saith
,
the
Scriptures
hath
concluded
all
in
unbelief
,
which
the
same
Apostle
appropriates
to
God
,
Rom.
11.32
.
So
1
Timot.
5.18
.
the
Scripture
saith
,
thou
shalt
not
muzzle
the
mouth
of
the
oxe
,
which
are
a
part
of
Gods
words
:
I
must
take
up
this
by
the
way
,
that
sayings
of
God
,
and
sayings
of
Scripture
are
of
equal
authority
,
and
it
must
needs
be
so
,
because
the
sayings
of
Scripture
are
the
breathings
of
God
by
his
spirit
,
in
his
servants
:
see
what
Peter
saith
to
this
2d
Peter
.
1.
last
verse
2.
Timothy
.
3.
but
why
seeing
Gods
sayings
,
and
sayings
of
Scripture
are
the
same
,
doth
the
Apostle
rather
choose
to
say
here
,
the
Scripture
saith
,
rather
then
God
saith
,
as
before
verse
the
15.
I
answer
,
the
Apostle
might
choose
his
way
to
declare
it
,
that
he
might
provoke
the
Jews
to
consult
and
consider
the
whole
passage
,
as
they
had
it
in
their
law
;
which
also
did
so
greatly
concern
them
;
and
for
the
same
reason
doth
he
so
often
use
this
dialect
,
the
Scripture
saith
,
as
Rom.
10.11
.
chap.
11.2
.
and
many
other
places
.
2.
It
is
considerable
,
that
whilst
he
is
saying
that
the
Scripture
saith
;
he
so
rendreth
it
in
the
present
tense
,
he
therein
gives
the
Jews
to
understand
,
that
this
saying
is
a
standing
word
,
not
only
spoken
,
but
speaking
,
it
is
a
speaking
Oracle
:
what
was
said
to
Pharaoh
still
speaketh
in
all
ages
(
the
Scripture
saith
)
.
I
will
only
add
a
word
of
instruction
,
see
the
choice
esteem
the
holy
Apostle
had
for
the
Scriptures
;
whilst
he
reckons
the
Scripture
sayings
,
and
the
sayings
of
God
equal
,
Gods
faithful
servants
in
all
ages
have
been
distinguished
by
this
;
their
worthy
esteem
of
the
Scriptures
both
in
Old
and
New
Testement
,
and
so
had
Jesus
Christ
himself
,
let
us
try
our selves
by
this
rule
.
2.
Here
is
a
rule
for
all
preachers
,
the
Scripture
saith
,
the
preacher
saith
well
,
whilst
he
saith
the
Scripture
saith
,
in
testimony
to
what
he
speaks
,
thus
it
is
written
.
The
third
circumstance
to
be
considered
is
the
subject
to
whom
spoken
to
Pharaoh
,
worthy
our
consideration
upon
a
threefold
account
.
-
1.
It
was
the
common
name
of
all
the
kings
of
Egypt
successively
,
but
this
was
not
that
Pharaoh
which
shewed
that
kindenesse
to
Joseph
,
nor
he
that
appointed
the
midwives
to
slay
the
male-children
,
this
Pharaoh
takes
another
way
,
for
Moses
was
80
years
old
at
this
time
;
Exo.
7.7
.
-
2.
As
to
this
Pharaoh
,
he
was
an
imperious
proud
man
,
his
power
was
great
as
he
was
king
of
Egypt
,
he
had
a
vast
strength
above
other
nations
,
and
as
his
power
was
,
so
his
heart
was
great
;
he
acknowledged
none
in
heaven
nor
earth
above
him
,
as
appeareth
by
his
words
,
chap.
5.2
.
who
is
the
Lord
that
I
should
obey
him
:
I
know
not
the
Lord
,
or
as
Ainsworth
reads
it
,
Jehovah
is
not
revealed
to
me
▪
Pharaoh
was
a
man
much
trusting
to
and
leaning
on
Magicians
and
Sorcerers
,
with
which
that
land
abounded
above
all
lands
:
here
was
those
Ianies
&
Iamebrise
wh●
(
as
the
Apostle
saith
)
withstood
Moses
:
but
that
Pharaoh
was
wholely
ignorant
of
Jehovah
,
as
to
a
bear
knowledge
,
few
think
;
and
there
may
be
some
reasons
given
,
that
Pharaoh
must
needs
know
him
,
though
he
stubbornly
and
wilfully
withstood
him
,
being
thereunto
seduced
by
the
Magitians
.
-
3.
This
Pharaoh
is
considered
as
a
type
and
head
of
all
the
great
persecutors
of
Gods
people
,
as
we
may
perceive
from
the
prophets
,
where
Gods
enemies
are
threatned
under
the
names
of
Pharaoh
and
Egypt
:
see
Esa.
30.
Ezek.
31.
the
great
man
of
sin
is
called
Pharaoh
,
and
the
place
of
his
seat
Egypt
,
Revela
.
11.8
.
Sodom
for
all
debauchery
and
prophanesse
,
Egypt
for
oppression
and
persecution
;
so
that
Pharaoh
is
to
be
understood
as
a
head
and
leader
of
disobedience
.
The
4th
circumstance
to
be
considered
,
is
the
time
when
these
words
were
spoken
to
him
,
and
that
is
plain
,
if
well
considered
;
it
was
after
the
sixth
plague
,
the
plague
of
the
botches
and
boyls
:
which
(
as
some
think
)
were
plague
sores
,
whereof
many
died
,
and
so
this
plague
was
the
more
dreadful
and
amazing
;
yet
in
this
plague
Pharaoh
himself
is
preserved
alive
:
that
this
was
the
time
,
and
not
before
,
we
may
finde
by
the
scope
of
the
context
:
we
finde
not
one
word
like
this
before
;
the
consideration
whereof
will
reflect
light
upon
this
passage
,
which
doth
inform
us
,
that
God
had
received
very
high
provocations
against
Pharaoh
,
before
he
thus
speaks
to
him
in
this
severe
threatning
.
Thus
I
have
opened
the
preface
,
and
now
I
come
to
the
words
themselves
.
Ver.
14.
Even
for
this
same
purpose
have
I
raised
thee
up
,
that
I
might
shew
my
power
in
thee
,
and
that
my
name
might
be
declared
in
all
the
earth
.
The
nature
of
these
words
are
minatory
,
or
a
threatning
.
Before
I
proceed
to
give
my
sence
and
understanding
upon
these
words
,
it
may
not
be
altogether
needlesse
to
present
the
common
received
Opinions
,
grounded
upon
these
words
of
God
to
Pharaoh
,
which
are
as
followeth
;
that
God
before
he
created
this
Pharaoh
,
did
purpose
and
peremptorily
decree
his
state
and
condition
of
sin
and
punishment
;
or
that
God
made
him
on
purpose
to
shew
his
power
in
his
destruction
;
and
that
this
might
be
justly
executed
upon
him
,
he
provoked
him
to
be
disobedient
to
all
his
following
applications
to
him
;
or
that
God
intentially
hardned
his
heart
,
in
order
to
justification
.
And
2ly
,
Not
only
so
,
but
that
Gods
proceedings
with
Pharaoh
was
a
president
and
pattern
of
his
first
,
and
second
proceedings
with
all
reprobates
to
the
worlds
end
,
as
he
,
so
they
are
prepared
unavoidably
before
they
are
born
to
their
own
eternal
ruine
,
without
any
possibillity
of
escape
:
that
those
who
are
under
an
eternal
decree
of
Reprobation
,
are
under
an
impossibillity
of
repenting
or
believing
;
in
order
to
salvation
:
These
are
the
common
notions
deduced
from
this
passage
of
Pharaoh
;
though
every
one
will
not
so
freely
declare
them
,
as
some
of
them
have
done
in
my
hearing
.
Now
by
the
Lords
help
,
my
designe
is
,
and
my
endeavour
shall
be
,
to
set
free
this
portion
of
Scripture
from
this
unpleasing
service
in
which
it
is
prest
to
serve
,
contrary
to
its
genius
.
I
have
already
minded
you
in
my
former
proceedings
upon
this
Context
,
that
our
Apostle
was
far
enough
in
this
Epistle
or
Chapter
from
a
designe
to
assert
or
maintain
absolute
and
personal
Election
or
reprobation
from
eternity
;
neither
could
such
a
doctrine
at
all
contribute
to
his
businesse
in
hand
,
which
was
to
convince
the
Jews
of
their
horrid
sin
in
rejecting
and
killing
Jesus
Christ
,
and
rejecting
the
Gospel
;
it
was
not
a
likely
way
,
nor
a
convincing
argument
to
tell
them
,
that
they
were
necessitated
to
do
what
they
did
,
and
be
what
they
were
,
by
the
power
of
an
absolute
decree
from
eternity
concerning
them
:
would
any
parent
having
a
disobedient
son
,
and
taking
bad
courses
,
use
this
argument
to
reduce
him
,
to
tell
him
he
was
decreed
and
ordained
to
be
what
he
is
,
and
do
what
he
do
,
by
an
absolute
and
unavoidable
decree
of
reprobation
from
eternity
,
I
leave
the
Judicious
Reader
to
consider
;
I
shall
have
occasion
to
speak
more
of
this
afterwards
.
Now
in
order
to
Explication
,
let
us
enquire
into
these
Five
following
Circumstances
.
-
1.
To
what
end
doth
our
Apostle
now
bring
in
this
passage
of
Pharaoh
,
and
how
doth
it
accomodate
his
present
designe
to
clear
up
the
righteousnesse
of
God
against
the
Jews
Objection
,
which
is
his
present
work
?
-
2.
I
shall
open
the
nature
of
Gods
purpose
and
intention
concerning
Pharaoh
,
that
is
to
say
,
whether
Gods
purposes
are
absolute
or
conditional
,
because
the
Apostle
renders
it
,
for
this
cause
have
I
raised
thee
up
.
-
3.
Shew
how
God
raised
up
Pharaoh
,
or
what
God
did
for
Pharaoh
called
here
raising
him
up
.
-
4.
What
is
that
power
that
God
threatens
to
put
forth
towards
Pharaoh
in
his
dealings
with
him
.
-
5.
What
part
or
parts
of
Gods
Name
is
declared
in
the
world
,
or
throughout
the
earth
,
in
destroying
Pharaoh
,
after
that
way
and
manner
which
he
did
.
As
to
Gods
hardning
Pharaoh
I
shall
not
speak
to
it
on
this
ver.
because
it
will
fall
in
more
properly
in
the
handling
the
next
verse
where
that
is
exprest
.
1.
How
doth
this
passage
of
Pharaoh
accomodate
the
Apostles
designe
in
justifying
Gods
righteousness
,
which
is
his
present
work
,
in
answer
to
the
second
Objection
?
I
answer
,
his
designe
in
bringing
in
this
example
and
instance
of
Pharaoh
,
is
to
shew
,
that
God
is
righteous
in
rejecting
the
stubborn
,
disobedient
,
rebellious
Jews
,
who
had
rejected
the
many
applications
of
God
to
them
,
that
is
,
deprive
them
of
all
their
outward
priviledges
and
the
good
promised
them
;
and
to
cause
them
to
cease
to
be
a
body
politique
,
but
to
be
a
people
disperst
up
and
down
the
world
,
which
is
now
their
present
state
:
the
Apostle
argueth
thus
,
if
Gods
will
and
pleasure
was
(
and
that
most
righteous
)
to
threaten
Pharaoh
an
obstinate
rebellious
person
,
that
if
he
persisted
in
his
rebellion
he
would
destroy
him
with
a
most
prodigious
destruction
,
which
also
was
performed
accordingly
thereupon
;
he
may
justly
do
so
with
others
of
the
like
kinde
,
and
consequently
with
you
;
the
Jews
whose
stubbornnesse
and
rebellion
against
God
,
in
order
to
Christ
and
the
Gospel
,
doth
clearly
resemble
that
of
Pheraoh
;
what
God
did
by
Pharoah
he
may
do
by
you
,
for
the
same
sins
,
if
you
persist
in
them
as
he
did
▪
this
is
the
Apostles
Argument
.
And
2ly
,
the
Apostle
might
well
bring
in
Pharaoh
,
he
being
in
order
the
first
and
most
notorious
in
that
sin
of
disobedience
against
God
with
a
high
hand
;
he
was
the
head
&
father
and
first-born
of
all
that
race
,
as
Abraham
was
the
head
&
father
of
all
true
believers
;
and
therefore
the
Apostle
cites
Gods
dealing
with
the
father
to
instruct
all
his
following
children
,
of
like
strain
,
what
they
must
look
for
at
his
hands
:
Pharaoh
is
here
brought
in
as
a
proper
parallel
instance
,
in
his
sin
and
punishment
,
in
these
five
circumstances
.
-
1.
God
sent
a
loving
message
to
Pharaoh
king
of
Egypt
,
to
desire
him
to
let
his
first-born
son
Israel
go
out
of
his
land
;
so
God
sent
a
loving
message
to
the
Jews
to
invite
them
to
believe
in
his
only
begotten
son
Jesus
Christ
;
but
as
Pharaoh
refused
in
slighting
terms
,
so
did
they
.
-
2.
As
Pharaoh
was
a
cruel
oppressor
to
Gods
Son
the
Israelites
,
so
were
the
Jews
to
Gods
only
begotten
Son
Jesus
Christ
,
they
were
cruel
unto
him
;
and
that
Israels
being
in
Egypt
did
type
out
the
state
and
condition
of
Christ
is
plain
.
See
Matth.
2.25
.
that
the
Scripture
might
be
fullfilled
,
I
have
called
my
son
out
of
Egypt
.
-
3.
As
God
did
not
cease
in
Pharaohs
rejecting
the
first
message
,
but
sends
several
more
,
even
so
did
God
to
the
Jews
,
he
sent
servant
after
servant
,
till
they
misus'd
them
,
and
at
last
they
kill
the
son
;
as
we
have
it
in
the
parable
.
-
4.
As
Pharaoh
was
hardned
and
strengthned
in
his
rebellion
against
God
,
by
his
long-suffering
&
patience
toward
him
,
so
it
was
with
the
Jews
,
for
he
stretched
out
his
hand
to
a
gainsaying
and
a
rebellious
people
.
-
5.
As
God
at
last
sealed
up
Pharaoh
in
his
obduratenesse
and
impenitency
,
so
did
he
do
with
the
Jews
;
forasmuch
as
they
had
shut
their
eyes
and
ears
,
God
at
last
gives
them
up
to
a
judicial
blindnesse
,
as
we
reade
Act.
28.26,27
.
so
that
the
intent
of
bringing
Pharaoh
upon
the
stage
at
this
time
,
is
to
demonstrate
,
-
1.
That
God
is
at
liberty
to
destroy
what
sort
of
persons
he
will
,
whether
debauched
,
profane
sinners
of
the
Gentiles
,
meerly
for
such
their
wickednesse
,
or
whether
Jews
and
Gentiles
for
rebelling
against
the
gospel
and
the
tenders
thereof
.
-
2.
This
liberty
of
his
doth
issue
in
this
,
that
he
will
pitch
upon
(
without
respect
of
persons
)
Jews
and
Gentiles
,
who
are
wilfull
rejecters
of
his
grace
and
mercy
in
Jesus
Christ
,
to
be
the
subjects
of
reprobation
;
as
well
the
Jews
who
are
observant
of
Moses
Law
as
the
idolatrous
gentiles
;
so
that
the
Apostle
doth
not
here
bring
Pharaoh
as
a
type
of
personal
reprobation
,
but
a
specifical
of
such
a
kind
,
qualified
&
fitted
for
destruction
,
as
he
was
not
personal
reprobation
,
for
these
Reasons
.
-
1.
That
would
not
have
accomodated
his
grand
designe
in
this
Epistle
,
Chapter
and
Context
,
as
I
have
said
before
,
which
was
to
exalt
and
magnifie
faith
in
Christ
,
as
the
alone
condition
,
law
and
terms
of
justification
,
without
the
works
of
the
law
.
Now
if
the
Apostles
designe
had
been
to
assert
and
maintain
personal
Election
and
Reprobation
without
any
regard
to
qualifications
of
the
creature
,
but
the
only
pleasure
of
God
,
he
need
not
strive
as
he
doth
about
faith
and
works
.
-
2.
This
was
not
the
way
to
humble
the
Jews
for
their
unbelief
and
crucifixion
of
Jesus
Christ
,
and
rejecting
the
gospel
,
which
was
his
present
work
,
as
I
have
said
before
.
-
3.
If
his
designe
had
been
to
exalt
personal
Election
and
Reprobation
,
without
terms
and
conditions
,
this
Instance
of
Pharaoh
would
not
have
conduced
to
his
end
,
because
all
the
world
will
grant
,
that
Pharaoh
was
destroied
for
his
disobedience
and
open
rebellion
against
God
,
and
abusing
his
long-suffering
and
mercy
,
in
his
many
applications
to
him
;
the
man
hath
not
yet
been
heard
of
who
hath
not
justified
God
in
his
proceedings
with
Pharaoh
.
-
4.
Besides
,
it
is
undeniably
plain
,
that
the
Apostle
brings
in
this
instance
of
Pharaoh
as
a
type
of
national
not
personal
reprobation
,
inasmuch
as
it
is
by
the
Apostle
applyed
to
the
nation
of
the
Jews
.
-
5.
Whatever
we
may
gather
or
conclude
by
circumstances
,
yet
we
have
no
Scripture
in
the
whole
book
of
God
that
speaks
any
thing
of
Pharaoh
himself
as
reprobated
to
eternal
misery
;
all
Gods
threatnings
mentioned
and
executed
,
referred
to
his
temporal
overthrow
,
at
least
in
the
sea
,
as
the
like
was
before
spoken
concerning
Esau
and
Ishmael
;
though
consequently
it
must
follow
that
he
d●ing
in
impenitency
,
it
can
amount
to
no
less
then
perdition
to
eternity
;
yet
(
I
say
)
the
Scriptures
doth
not
convincingly
assert
it
in
any
place
,
though
it
is
granted
on
all
hands
,
that
Pharaoh
is
exhibited
as
a
type
of
those
who
shall
eternally
perish
in
abusing
Gods
grace
and
mercy
:
so
that
we
see
,
this
instance
of
Pharaoh
did
accomodate
the
Apostle
,
if
righly
understood
;
in
vindicating
the
righteousness
of
God
,
whilst
he
is
rejecting
the
rebellious
Jews
.
The
second
thing
to
be
enquired
into
is
;
how
far
the
purpose
and
intent
of
God
must
be
understood
to
be
absolute
;
and
how
far
conditional
?
whether
this
purpose
of
God
as
to
Pharaohs
destruction
was
so
precise
and
absolute
,
that
no
interveniences
of
Pharaoh
could
prevent
or
hinder
it
?
or
whether
it
were
conditional
,
that
is
to
say
,
that
if
Pharaoh
did
repent
,
and
at
last
quietly
yield
to
let
Israel
depart
his
land
and
not
pursue
them
,
whether
then
this
wrath
of
God
had
not
been
diverted
?
The
answer
of
this
question
is
of
great
concernment
to
a
right
understanding
of
this
passage
,
in
answer
whereunto
I
shall
speak
a
few
words
in
order
to
the
general
opinion
of
men
about
this
question
:
It
is
commonly
objected
,
that
Pharaoh
from
first
to
last
of
Gods
sending
to
him
,
was
in
no
capacity
to
repent
,
but
shut
up
by
God
in
a
state
of
impenitency
.
I
shall
reply
more
fully
to
that
,
upon
ver.
18.
yet
at
present
I
shall
speak
a
few
words
;
and
by
the
way
I
say
this
,
that
to
suppose
that
God
by
vertue
of
his
eternal
decree
of
reprobation
,
had
laid
upon
Pharaoh
an
unavoidable
necessity
of
rebelling
against
him
,
is
a
high
charge
against
the
most
pure
and
righteous
God
,
and
little
less
then
blasphemy
to
say
or
think
,
God
doth
not
necessitate
that
to
be
done
which
his
soul
abhors
to
be
done
:
but
some
moderate
men
will
plead
thus
;
that
he
did
foresee
Pharaohs
rebellion
and
impenitency
:
I
answer
,
and
it
is
not
my
judgment
alone
,
that
God
cannot
in
a
proper
and
strict
sence
be
said
to
foresee
any
thing
,
for
he
sees
all
at
once
as
done
;
but
were
it
understood
as
fore-sight
in
God
,
Gods
fore-sight
of
things
done
or
to
be
done
in
the
world
,
doth
not
necessitate
these
things
to
be
done
:
this
was
a
received
maxim
of
old
amongst
the
learned
,
and
it
may
be
as
well
said
,
that
God
fore-saw
that
he
might
have
repented
;
and
those
mercies
that
God
used
with
him
were
not
only
proper
and
effectual
mercies
to
draw
Pharaoh
to
repentance
,
but
did
to
some
degree
effect
it
by
fits
;
for
he
did
sometimes
yield
and
promise
to
obey
.
But
to
come
closer
to
the
matter
;
I
must
say
,
that
unless
Gods
dealings
with
Pharaoh
was
different
from
his
dealings
with
all
nations
,
persons
and
people
,
throughout
all
ages
,
there
must
be
supposed
a
condition
in
this
threatning
to
him
from
God
,
at
least
implyed
,
if
not
exprest
,
that
is
to
say
,
that
unless
Pharaoh
would
speedily
and
willingly
let
Israel
depart
his
land
,
he
would
make
known
his
avenging
power
in
his
destruction
:
now
that
this
is
the
general
terms
of
Gods
proceedings
is
plain
,
whether
as
to
temporal
or
eternal
destructions
,
and
sometimes
the
conditions
are
exprest
,
as
Jer.
18.7,8
.
If
I
pronounce
evil
against
a
nation
or
people
,
to
pluck
up
,
pull
down
,
or
destroy
,
if
they
repent
,
I
will
repent
:
so
it
is
supposed
on
the
contrary
,
as
to
Eli's
house
,
1
Sam.
2.30
.
I
said
,
indeed
his
house
should
continue
for
ever
;
but
now
far
●e
it
from
me
;
there
was
a
decree
gone
out
,
Zeph.
2.2
.
yet
they
are
exhorted
to
repent
before
the
decree
bring
forth
:
God
sware
to
Israel
to
give
them
the
land
of
Canaan
,
but
it
seems
it
was
conditional
,
Numb.
14.
and
so
in
general
,
there
is
a
condition
in
Gods
highest
promises
and
threatnings
:
and
why
should
we
think
this
to
Pharaoh
had
no
conditions
annexed
to
it
?
we
grant
,
that
the
conditions
are
not
always
exprest
,
but
Gods
threatnings
seem
to
be
positive
,
as
in
Niniveh's
case
;
Jonas
himself
thought
it
had
been
positive
;
as
appears
by
his
discontent
at
the
appearance
of
the
condition
:
have
we
not
positive
sayings
and
determinations
,
that
such
and
such
shall
not
inherit
heaven
?
1
Cor.
6.
Ephes.
5.
yet
they
had
a
condition
,
except
they
repent
:
and
have
we
not
reason
to
believe
,
that
Gods
purpose
unto
,
and
concerning
Pharaoh
,
is
of
the
nature
of
all
the
rest
in
Scripture
?
but
we
have
some
who
will
venture
to
tell
us
,
that
God
hath
two
wills
,
a
secret
and
a
revealed
will
or
purpose
;
and
that
albeit
by
his
revealed
will
he
would
have
all
men
saved
,
yet
his
secret
will
and
purpose
is
,
that
the
far
greater
number
shall
eternally
perish
:
to
which
I
reply
,
that
were
it
granted
,
that
God
hath
two
wills
,
a
secret
and
a
revealed
,
yet
this
I
finde
that
Gods
revealed
will
is
the
most
severe
and
hasty
,
and
his
secret
will
most
mercifull
;
as
appears
by
all
the
former
instances
:
his
revealed
will
was
,
that
Niniveh
should
be
destroyed
,
whilst
his
secret
will
was
,
that
it
should
remain
,
if
it
did
repent
.
2ly
,
As
to
answer
this
question
,
I
do
say
,
that
God
did
manifest
,
that
there
was
a
condition
in
the
bowels
of
that
threatning
to
Pharaoh
;
and
that
God
did
seek
and
labour
with
Pharaoh
to
draw
him
to
repentance
,
and
that
by
proper
and
suitable
means
;
the
very
tendency
whereof
,
was
to
lead
to
repentance
,
namely
,
those
miraculous
judgments
on
the
one
hand
,
and
those
deliverances
on
the
other
:
these
did
both
tend
to
draw
Pharaoh
to
a
compliance
with
God
:
it
is
a
saying
of
the
synod
of
Dort
,
that
we
must
more
consider
the
efficacy
of
the
means
in
themselves
,
then
their
successes
;
Gods
means
was
sufficient
,
though
the
end
was
not
effected
:
but
some
will
further
pleade
,
could
not
God
have
so
handled
Pharaoh
if
he
had
pleased
,
that
he
should
have
complyed
,
and
let
Israel
go
,
without
all
those
plagues
and
destruction
at
last
:
this
question
requires
a
double
answer
.
-
1.
That
the
power
of
God
simply
considered
in
it self
,
without
that
regulation
which
it
admits
of
,
could
have
effected
it
,
for
had
God
refused
to
take
off
any
of
those
judgments
till
he
had
permitted
Israel
to
depart
,
doubtless
it
had
been
done
rather
then
Pharaoh
would
have
suffered
his
whole
land
to
be
destroyed
.
-
But
2ly
,
If
we
speak
of
the
power
of
God
regulated
,
managed
or
acted
forth
by
his
wisdome
and
understanding
,
and
in
conjunction
with
his
righteousness
,
he
was
not
able
,
or
had
not
power
to
work
Pharaoh
to
repentance
,
or
prevent
destruction
;
for
God
cannot
do
any
thing
unwisely
or
unrighteously
,
by
the
same
rule
,
as
he
cannot
ly
nor
deny
himself
,
Esa.
5.
as
to
his
vineyard
he
could
do
no
more
then
he
had
done
;
whereas
in
a
strict
sence
he
could
have
done
much
more
,
sent
many
more
prophets
,
even
without
number
▪
but
it
must
be
understood
,
he
could
not
honourably
,
wisely
and
righteously
have
done
more
:
we
have
such
another
instance
,
2
Cron.
36.15,16
.
without
remedy
God
had
lest
himself
no
more
means
to
heal
them
,
so
Mark.
6.5
.
Christ
could
do
no
mighty
works
:
such
a
kinde
of
speech
we
have
,
Act.
27.
though
God
had
given
S.
Paul
the
lives
of
all
that
failed
with
him
in
the
ship
,
yet
(
saith
he
)
except
ye
abide
in
the
ship
ye
cannot
be
saved
:
God
is
not
bound
so
force
men
to
repentance
against
their
wills
,
or
beyond
an
usual
way
;
so
God
could
have
kept
Adam
and
the
Angels
from
falling
,
by
his
absolute
power
,
without
this
regulation
by
wisdome
and
counsel
:
but
it
is
further
objected
,
that
if
Gods
purpose
as
to
Pharaoh
,
and
others
,
be
conditional
,
then
there
seems
not
to
be
so
much
weight
or
dread
in
Gods
threatnings
,
for
the
execution
of
them
is
suspended
upon
the
creatures
repentance
;
is
not
this
some
blemish
to
Gods
honour
?
I
answer
,
that
there
is
a
sence
wherein
all
the
counsels
and
purposes
of
God
are
absolute
and
peremptory
,
unalterable
and
unchangable
,
and
are
like
the
great
mountains
that
cannot
be
removed
by
men
nor
Angels
;
as
for
instance
Gods
eternal
purpose
is
to
save
all
that
continue
in
faith
and
love
to
the
end
,
this
is
unchangable
like
God
himself
.
2.
That
all
unbelieving
rebellious
rejecters
of
his
gospel-grace
shall
perish
eternally
,
this
decree
is
as
absolute
:
these
are
established
by
a
decree
that
cannot
be
reversed
:
and
thus
Gods
purpose
to
Pharaoh
must
stand
,
which
was
this
,
that
if
he
did
still
exalt
himself
against
God
,
and
not
let
Israel
go
,
then
his
great
power
should
certainly
be
seen
in
his
destruction
:
the
condition
of
his
repentance
is
implyed
not
exprest
.
The
third
Particular
we
are
to
enquire
after
,
is
,
what
God
did
to
Pharaoh
called
here
,
raising
him
up
?
what
doth
this
raising
up
refer
unto
?
there
are
many
understandings
and
interpretations
upon
these
words
;
some
understands
this
raising
up
to
refer
to
his
creation
,
others
understand
this
raising
up
to
be
his
making
him
King
of
Egypt
:
but
I
shall
be
much
swayed
by
the
original
words
,
and
the
consent
of
the
generallity
of
antient
Authors
herein
:
the
greek
word
translated
raised
thee
up
,
signifieth
(
as
the
learned
in
the
greek
tells
us
)
to
raise
out
of
some
low
state
and
condition
,
sometimes
out
of
some
sickness
or
disease
:
so
it
is
used
,
Jam.
5.15
.
sometimes
out
of
the
grave
:
Pharaoh
was
(
in
a
sence
)
often
in
the
grave
,
or
dead
as
we
say
,
for
his
rebellion
reiterated
:
the
hebrew
words
from
whence
the
Apostle
draws
this
,
Latined
(
stere
feci
)
is
read
thus
:
I
have
made
thee
to
stand
,
the
vulgar
lattin
reades
it
,
I
have
sustained
thee
;
the
Septuagint
reades
,
thou
wert
kept
alive
;
the
Chaldee
Paraphrase
reads
,
for
this
cause
have
I
endured
thee
or
patiently
born
with
thee
:
to
which
agreeth
verse
22.
he
endureth
with
long-suffering
;
God
had
raised
him
up
,
and
delivered
him
from
six
several
plagues
and
still
saved
him
in
person
alive
:
the
generallity
of
interpreters
as
well
Calvinists
as
others
,
do
receive
this
as
the
most
proper
reading
:
I
have
made
thee
to
stand
,
I
have
kept
or
sustained
thee
;
thou
hast
often
been
laid
low
under
the
sentence
of
death
,
but
upon
Moseses
intercession
I
have
raised
thee
up
,
I
have
rescued
thee
,
I
have
forgiven
thy
disobedience
,
and
tryed
thee
again
;
yet
with
this
purpose
,
that
if
still
after
all
this
,
thou
should'st
remain
obstinate
and
rebellious
,
then
the
stroke
shall
be
the
heavier
at
last
:
my
power
shall
be
seen
in
thy
destruction
,
which
shall
be
so
prodigious
,
that
all
the
world
shall
ring
of
it
;
it
shall
be
known
in
all
the
earth
:
now
that
this
raising
up
Pharaoh
could
not
refer
to
his
creation
or
raising
him
to
be
king
,
as
some
would
have
it
,
but
must
respect
the
proceedings
and
dealings
of
God
with
him
in
this
present
treaty
,
appears
from
these
reasons
.
-
1.
Because
this
minatory
declaration
of
God
,
is
not
sent
to
Pharaoh
till
after
the
six
plagues
;
now
had
this
speech
respected
his
creation
,
or
making
him
king
,
or
any
other
precedent
act
of
God
to
him
,
this
message
would
have
beeu
applyed
to
him
in
the
beginning
of
this
treaty
,
when
God
first
sends
Moses
to
him
,
as
an
argument
to
dismisse
his
people
,
but
we
have
not
one
word
of
it
then
:
but
now
when
God
had
exercised
much
patience
and
long
suffering
under
six
plagues
,
and
delivering
Pharaoh
under
all
,
he
now
speaks
of
raising
him
up
,
or
making
him
stand
:
so
that
we
have
good
ground
to
judge
,
that
this
raising
up
respects
some
latter
,
past
,
special
favour
,
extended
to
him
.
-
2ly
,
That
this
raising
up
must
be
so
understood
,
and
not
of
raising
him
from
nothing
in
creation
,
or
to
the
kingship
,
because
there
could
be
no
argument
drawn
from
such
his
former
raising
up
,
to
vindicate
Gods
righteousnesse
in
his
so
notorious
destruction
:
it
would
have
sounded
very
strange
and
harsh
,
to
have
run
thus
,
for
this
very
purpose
have
I
created
thee
,
that
I
might
shew
my
power
in
thy
destruction
,
or
,
for
this
cause
have
I
made
thee
King
,
that
I
might
so
signally
destr●y
thee
:
but
to
reade
it
thus
,
for
this
cause
have
I
heard
thy
requests
by
Moses
and
Aaron
,
and
taken
off
my
plagues
from
thee
and
thy
land
;
for
this
very
purpose
,
that
if
after
all
this
favour
shown
to
thee
thou
still
continue
obstinate
,
thy
judgment
might
be
the
heavier
and
more
remarkable
;
thus
understood
,
God
makes
him
often
and
reitarated
favours
shown
to
Pharaoh
:
and
his
reiterated
refusal
an
aggravating
argument
to
his
great
destruction
:
and
I
appeal
to
each
judicious
reader
,
if
this
construction
doth
not
fall
in
fully
with
Gods
common
proceedings
with
men
in
all
ages
:
for
this
reade
Judg.
10.12
.
where
God
makes
his
often
delivering
Israel
,
an
argument
to
forsake
them
who
remained
still
disobedient
.
-
3.
Such
a
raising
up
,
as
we
are
speaking
of
,
b●
multi-plyed
favours
upon
Pharaoh
,
doth
most
clearly
compo●t
with
the
Apostles
designe
in
representing
Gods
dealings
with
Pharaoh
,
a
platform
for
his
proceedings
with
the
unbelieving
Jews
;
for
God
aggravates
the
sin
and
just
condemnation
of
the
Jews
from
his
many
gracious
applications
to
them
:
in
convincing
miracles
,
and
prophets
,
see
Matt.
11.
Matt.
23.34
.
behold
I
send
you
prophets
,
wisemen
,
and
scribes
;
and
some
of
them
you
shall
,
or
will
kill
,
that
upon
you
may
come
all
the
blood
from
Abel
to
Zacharias
:
from
hence
it
is
,
that
Jerusalem
and
the
temple
is
left
desolate
to
this
day
;
and
this
is
the
ground
to
aggravate
their
condemnation
,
not
their
birth
or
former
priviledges
,
but
their
latter
,
and
more
immediate
favours
received
from
God
in
the
last
tenders
of
his
grace
:
this
was
the
case
with
Pharaoh
,
Gods
raising
him
and
preserving
him
alive
under
the
former
judgments
,
is
the
foot
of
this
conditional
threatning
.
-
4.
If
we
should
understand
this
raising
up
to
be
his
creation
,
and
reade
it
according
to
that
construction
,
that
Pharaoh
even
before
he
was
born
,
was
decreed
and
ordained
of
God
to
be
a
vessel
of
wrath
,
that
is
to
say
,
that
God
created
Pharaoh
,
for
this
same
purpose
,
that
he
might
destroy
him
with
a
remarkable
destruction
;
how
strangely
will
this
represent
God
to
men
,
whose
tender
mercies
are
over
all
his
works
,
to
be
more
cruel
then
any
of
his
creatures
are
to
their
kinde
;
for
all
creatures
are
propense
in
their
affections
to
those
who
receive
their
beings
from
them
,
or
are
propagated
by
them
;
they
have
bowels
of
pity
towards
them
:
yet
by
such
a
construction
,
God
who
is
the
perfection
of
all
bowels
of
pity
is
presented
,
implacably
bent
upon
the
eternal
ruine
of
his
off-spring
,
even
to
exquisite
torments
;
and
that
the
greater
part
of
mankinde
lineally
descended
from
him
by
Adam
,
who
was
the
son
of
God
,
Luke
.
3.38
.
and
this
before
personall
or
actuall
sin
by
them
committed
:
this
horrid
imputation
upon
Gods
name
and
nature
,
by
such
a
construction
,
may
induce
us
to
incline
to
the
other
interpretation
of
Gods
raising
up
Pharaoh
.
The
4th
particular
which
is
by
course
to
be
enquired
into
,
is
,
this
power
that
conditionally
is
made
known
in
Pharaoh
,
in
case
he
remains
obstinate
;
some
are
ready
to
think
,
that
this
power
respects
an
inward
power
exercised
in
keeping
Pharach
in
his
sinfull
rebellion
,
or
hardening
his
heart
;
but
I
hope
I
need
not
speak
to
that
:
the
power
here
intended
is
most
clearly
to
be
understood
the
power
of
Gods
wrath
in
Pharaohs
destruction
in
the
Red
Sea
,
this
power
of
God
is
exalted
in
that
Song
of
Moses
,
Ex.
15.6
.
thy
right
hand
,
O
God
,
is
become
glorious
in
power
,
speaking
of
Pharaohs
destruction
in
the
sea
;
notwithstanding
Pharaohs
greatnesse
and
power
,
yet
the
power
of
God
is
above
him
,
and
can
easily
overthrow
him
:
this
is
that
power
which
God
speaks
of
in
the
threatning
which
is
seen
in
the
execution
,
and
that
this
is
the
power
we
may
easily
perceive
by
the
repetition
of
it
again
,
vsr
.
22.
of
this
9th
of
the
Romans
,
What
if
God
willing
to
shew
his
wrath
and
make
his
power
known
?
these
two
phrases
of
wrath
and
power
are
exegetical
,
and
doth
one
expound
the
other
;
Gods
power
is
seen
in
the
letting
forth
his
wrath
,
as
is
also
understood
,
Psa.
90.11
.
who
knows
the
power
of
thy
wrath
?
so
that
we
have
thus
much
in
this
passage
,
that
if
Pharaoh
would
not
comply
with
God
,
but
persist
in
his
stubbornnesse
,
then
,
as
hitherto
he
had
largely
tasted
of
Gods
long-suffering
and
mercy
,
so
he
thould
also
as
deeply
feel
his
power
,
crushing
him
in
his
destruction
;
So
much
for
the
fourth
particular
.
The
Fifth
and
last
propounded
to
be
spoke
unto
is
,
how
the
name
of
God
is
declared
in
Pharaohs
destruction
,
and
what
part
or
parts
of
his
name
:
by
the
Name
of
God
in
Scripture
is
sometimes
understood
his
power
,
his
Name
is
great
unto
the
ends
of
the
earth
;
God
did
not
only
designe
the
destruction
of
Pharaoh
upon
his
obstinacy
,
but
to
get
himself
a
name
and
a
common
name
;
Gods
special
Name
is
that
which
he
is
known
by
to
Israel
in
Egypt
,
and
to
Pharaoh
,
See
Exo.
3.15
.
the
God
of
Abraham
,
the
God
of
Isaac
,
the
God
of
Jaceb
;
and
chap.
5.
to
Pharaoh
,
the
God
of
Israel
,
or
the
God
of
the
hebrews
;
that
God
is
by
name
the
God
of
the
hebrews
,
and
of
his
people
,
shall
be
declared
:
the
Nations
shall
afterwards
say
,
oh
!
what
a
God
hath
the
Hebrews
that
hath
so
eminently
appeared
for
them
;
this
we
understand
may
be
the
special
Name
of
God
intended
in
our
Text
,
his
great
love
to
his
people
;
he
is
called
,
the
God
of
Israel
,
or
of
the
hebrews
.
2ly
,
Suppose
we
take
this
Name
of
God
for
his
common
name
,
recorded
Exod.
34.6
.
then
it
respects
Gods
proceedings
with
Pharaoh
.
There
are
three
syllables
of
Gods
Name
loudly
declared
in
Gods
dealings
with
Pharaoh
.
-
1.
The
attribute
of
his
mercy
,
his
favour
,
his
preventing
grace
,
in
sparing
him
for
so
long
a
time
,
in
his
oppressing
of
his
people
;
as
also
in
delivering
him
from
so
many
plagues
,
whenas
he
might
have
cut
him
off
at
his
first
slighting
Reply
to
Moses
,
Who
is
the
Lord
that
I
should
obey
him
?
I
will
not
let
Israel
go
.
-
2.
We
have
magnified
in
Gods
dealings
to
Pharaoh
the
attribute
of
his
long-suffering
and
patience
:
God
was
eminently
known
in
this
attribute
of
his
long-suffering
after
receiving
many
affronts
from
him
,
therefore
the
Apostle
takes
special
notice
of
that
ver.
22.
he
endered
with
much
long-suffering
the
vessels
of
wrath
fitted
for
destruction
.
-
3.
The
attribute
of
his
righteousness
is
magnified
in
his
dealings
with
Pharaoh
,
that
he
will
not
always
clear
the
guilty
:
God
shews
his
justice
,
righteousness
,
holyness
,
in
this
eminent
passage
of
Pharaoh
,
as
we
have
it
in
that
song
made
upon
that
account
,
Exo.
15.11
.
this
is
imputed
to
God
amongst
the
rest
to
be
glorious
in
holyness
:
Thus
I
have
briefly
past
over
the
17th
verse
,
by
way
of
explication
,
I
shall
proceed
to
the
explication
of
the
18th
verse
also
,
and
then
draw
up
those
doctrines
that
ariseth
from
both
.
CHAP.
X.
Plainly
explaining
how
,
and
in
what
fence
God
may
be
said
to
harden
mens
hearts
,
in
like
manner
how
God
is
said
to
shew
mercy
.
Ver.
18.
Therefore
hath
he
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardeneth
.
THe
Apostle
having
in
answer
to
the
Jews
second
objection
been
vindicating
Gods
rigteousness
in
justifying
the
heathen
by
faith
,
and
hardening
and
rejecting
the
circumcision
for
unbelief
and
disobedience
to
the
Gospel
;
which
answer
in
the
two
branches
of
it
he
had
been
prosecuting
of
by
the
help
of
two
antient
sayings
of
God
,
one
to
Moses
Exo.
33.19
.
the
other
to
Pharaoh
,
chap.
9.16
.
he
now
in
the
verse
before
us
proceeds
to
draw
up
the
whole
of
both
into
a
doctrinal
result
and
conclusion
,
in
these
words
(
so
then
)
or
therefore
he
hath
mercy
on
whom
he
will
have
mercy
,
and
whom
be
will
be
hardneth
:
that
is
to
say
,
it
clearly
appears
from
the
premises
,
that
God
is
at
liberty
and
hath
unquestionable
right
to
make
his
own
terms
,
upon
which
he
will
shew
mercy
,
or
upon
what
terms
he
will
reject
:
at
our
first
view
of
these
words
our
Apostle
seems
to
represent
God
in
his
proceedings
with
his
creatures
as
an
absolute
monarch
,
who
proceeds
and
rules
by
an
arbitrary
power
,
his
own
will
being
his
law
:
and
so
tyed
to
no
law
nor
conditions
;
and
thus
also
Daniel
represents
God
,
Dan.
4.35
.
he
doth
whatever
he
will
in
heaven
and
earth
:
and
that
this
is
the
power
of
an
absolute
Monarch
,
appears
from
what
is
declared
of
that
great
heathen
Monarch
Dan.
5.19
.
whom
he
would
he
slew
,
and
whom
he
would
he
kept
alive
,
whom
he
would
he
set
up
,
and
whom
he
would
he
pulled
down
;
and
this
is
the
character
of
that
great
king
and
Monarch
,
the
man
of
sin
,
of
whom
we
reade
Dan.
11.
three
times
over
exprest
,
vers.
3.
16.
and
36.
he
shall
do
according
to
his
will
:
thus
and
much
more
is
God
represented
to
do
according
to
his
will
,
to
shew
mercy
to
whom
he
will
,
and
harden
whom
he
will
:
from
whence
some
gather
personal
peremptory
and
absolute
election
and
reprobation
from
his
own
will
,
without
any
law
or
condition
,
with
respect
to
the
creature
;
but
although
the
Apostle
doth
thus
seem
to
represent
God
as
proceeding
in
mercy
and
judgment
with
his
creatures
as
an
absolute
Monarch
;
yet
I
shall
show
you
wherein
there
is
an
apparent
difference
between
such
an
arbitrary
proceeding
and
the
proceedings
of
God
,
though
according
to
his
will
in
five
circumstances
.
-
1.
God
in
his
proceedings
with
men
cannot
will
or
act
any
thing
but
what
in
it self
is
righteous
,
just
and
equal
:
whereas
it
is
very
incident
to
men
in
such
a
capacity
to
err
,
whilst
they
rule
according
to
their
will
;
and
therefore
it
hath
been
the
endeavour
of
all
nations
to
bound
the
wills
of
their
Governours
by
laws
and
conditions
;
men
themselves
being
judges
,
cannot
impeach
Gods
will
with
any
injustice
or
unequallity
:
God
appeals
to
men
,
Ezek.
18.
whether
his
ways
were
not
just
and
equal
;
it
was
Abrahams
maxim
,
that
the
judge
of
all
the
earth
will
do
right
,
to
say
,
that
whatever
God
willeth
or
acteth
,
is
just
,
is
a
great
truth
,
and
worthy
of
our
faith
,
and
greatly
tends
to
Gods
glory
:
but
to
say
of
things
unequal
in
themselves
,
yet
done
or
acted
by
God
,
are
just
,
is
a
great
dishonour
to
him
,
Gods
will
cannot
be
swayed
to
injustice
.
-
2.
Gods
will
differs
from
mens
will
,
because
it
admits
of
councel
,
Ephe.
1.11
.
he
doth
all
things
according
to
the
counsel
of
his
own
will
.
-
3.
Gods
ruling
by
his
will
differs
from
mens
ruling
by
their
wills
;
for
men
in
that
capacity
are
understood
to
rule
by
their
wills
without
a
law
,
but
Gods
will
is
formed
into
a
law
,
both
as
to
his
mercy
,
and
as
to
his
justice
;
therefore
we
finde
little
or
no
difference
between
Gods
will
&
Gods
law
,
they
are
taken
one
for
another
in
Scripture
,
to
do
Gods
word
,
and
to
do
Gods
will
is
the
same
thing
,
therefore
the
19th
verse
of
this
chapter
by
some
is
read
instead
of
who
hath
resisted
his
will
?
who
hath
resisted
his
word
?
-
4.
Men
commonly
ruling
by
their
will
do
conceal
their
will
,
till
the
time
of
execution
of
it
,
but
Gods
will
is
declared
before-hand
both
to
warn
on
the
one
hand
and
encourage
on
the
other
.
-
5.
Persons
ruling
according
to
their
wills
amongst
men
,
are
not
stedfast
,
they
may
will
one
thing
to
day
,
and
another
to
morrow
;
those
who
are
the
subjects
of
their
favour
or
wrath
,
are
not
always
the
same
,
but
Gods
will
is
the
same
to
day
,
to
morrow
,
and
for
ever
;
the
subjects
of
Gods
favour
and
wrath
are
the
same
yesterday
,
to
day
,
and
forever
;
his
will
is
,
that
whosoever
seeth
the
son
,
and
believeth
in
him
should
have
eternal
life
:
and
this
is
the
same
still
,
and
his
will
is
,
that
he
that
rejects
the
son
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
:
and
thus
considered
,
God
may
be
said
to
shew
mercy
to
whom
he
will
,
yet
shew
mercy
to
none
but
such
as
believe
in
Jesus
Christ
:
and
he
may
be
said
to
harden
whom
he
will
;
and
yet
to
harden
none
but
those
who
first
harden
themselves
;
for
after
the
same
manner
doth
the
Apostle
speak
of
the
spirits
distributions
;
he
divides
to
every
man
severally
as
he
will
,
yet
upon
conditions
of
coveting
and
seeking
of
it
.
But
before
I
proceed
,
there
is
a
question
which
I
would
speak
a
few
words
unto
,
in
order
to
clearing
our
passage
,
that
is
,
why
the
Apostle
rather
choseth
to
declare
,
God
shewing
mercy
to
whom
he
will
,
and
hardning
whom
he
will
,
then
to
declare
Gods
shewing
mercy
to
believers
,
and
hardning
impenitent
sinners
and
rejecters
of
the
gospel
.
-
I
answer
,
he
speaks
after
this
manner
to
silence
the
proud
atrogant
Jews
,
who
would
impose
upon
God
,
and
teach
him
whom
or
what
sort
of
people
he
should
accept
into
his
favour
,
and
whom
he
should
reject
;
these
Jews
had
a
tincture
of
proud
Pharaohs
spirit
,
who
thought
there
was
none
above
him
,
therefore
to
humble
them
,
the
Apostle
doth
assert
Gods
absolute
supremacy
and
superintendency
over
man
,
he
doth
what
he
will
:
this
was
the
occasion
of
this
kinde
of
speaking
at
the
first
,
Exo.
33.19
to
silence
Moses
,
who
seems
to
be
so
pertinatiously
pleading
with
God
for
Israel
,
above
all
the
nations
of
the
world
;
besides
God
takes
him
off
by
telling
him
,
I
will
have
mercy
on
whom
I
will
;
in
shewing
mercy
,
I
am
not
bound
to
give
thee
an
account
,
though
thou
art
my
friend
Moses
:
and
after
this
manner
doth
David
take
off
and
silence
the
heathen
,
who
in
an
undervaluing
way
were
asking
,
where
was
his
God
?
David
to
set
God
out
of
their
reach
,
tells
them
,
Psal.
115.3
.
our
God
is
in
the
heavens
,
he
hath
done
whatsoever
he
will
,
or
pleased
.
-
2.
He
thus
speaks
,
to
show
that
the
law
and
terms
upon
which
God
shews
mercy
to
some
,
and
hardens
some
,
doth
not
arise
from
the
creatures
side
,
but
hath
the
original
from
himself
;
it
is
founded
in
the
breast
of
God
,
without
the
creatures
contrivance
or
proposition
of
the
creatures
:
terms
of
mercy
and
terms
of
wrath
are
founded
in
the
breast
of
the
most
high
.
-
3.
He
thus
speaks
to
magnifie
the
righteousness
of
God
,
which
was
a
great
part
of
his
present
business
,
he
that
hath
an
undeniable
right
to
show
mercy
to
whom
be
will
,
and
harden
whom
he
will
,
cannot
be
charged
with
uurighteousness
in
his
proceedings
,
though
he
jnstifie
the
heathen
by
faith
,
and
reject
the
circumcision
for
unbelief
and
disobedience
:
thus
the
Apostle
concludes
that
from
Gods
hardning
Pharaoh
,
he
hath
a
right
to
harden
whom
he
will
:
the
words
are
a
conclusion
made
up
of
three
circumstances
.
-
1.
That
God
had
an
unquestionable
right
to
harden
Pharaoh
,
or
else
it
had
not
been
done
;
that
God
proceeded
rightly
and
righteously
in
his
proceedings
to
,
and
with
Pharaoh
.
-
2.
That
God
hath
the
same
right
of
power
to
harden
all
such
,
as
Pharaoh
was
,
this
none
can
question
:
he
that
righteously
executes
one
for
murther
,
may
as
righteously
execute
a
thousand
being
such
as
he
was
.
-
3.
It
is
supposed
in
this
conclusion
,
that
Gods
will
is
to
harden
none
but
such
as
Pharaoh
was
,
abusers
of
his
mercy
and
long-suffering-grace
in
Christ
,
that
is
,
his
will
is
to
harden
those
,
who
first
harden
themselves
:
I
remember
what
a
learned
man
saith
upon
this
head
,
that
every
breach
between
God
and
the
creature
,
begins
first
on
the
creatures
side
,
from
the
beginning
to
the
end
;
God
at
first
made
man
upright
,
but
he
hath
found
out
many
inventions
.
This
Doctrine
hath
been
plentifully
preached
throughout
the
Scriptures
,
see
2
Cron.
15.2
.
the
Lord
is
with
you
whilst
you
are
with
him
,
if
you
forsake
him
,
he
will
forsake
you
,
2
Cron.
24.20
.
because
you
have
forsook
the
Lord
,
he
hath
forsook
you
;
so
Pro.
1.24
.
if
Christ
takes
away
the
talent
,
it
is
from
them
who
hide
it
,
Mat.
25.
the
great
breach
between
God
and
Pharaoh
begun
on
Pharaohs
side
.
-
1.
In
his
cruel
persecuting
and
oppressing
his
only
people
and
first-born
son
Israel
.
-
2.
His
slighting
and
contemning
God
himself
,
chap.
5.2
.
the
breach
between
God
and
Israel
,
the
people
to
whom
the
Apostle
speaks
,
begun
on
their
side
;
Matt.
22.
ver.
2.
7.
chap.
23.
to
the
end
.
ver.
37.
Oh
Jerusalem
how
often
would
I
have
gathered
you
,
but
you
would
not
.
But
for
our
more
orderly
proceedings
,
after
the
manner
of
an
Exposition
,
I
shall
first
speak
something
in
order
to
the
Explication
of
these
words
,
and
those
circumstances
relative
to
them
,
and
after
that
,
lay
down
those
doctrinal
Conclusions
that
doth
rise
from
them
.
And
in
order
to
Explication
,
I
shall
enquire
into
Five
Circumstances
.
-
1.
What
Mercy
is
here
intended
when
the
Apostle
saith
,
He
hath
mercy
on
whom
he
will
.
-
2.
What
is
this
hardening
as
to
the
nature
of
it
.
-
3.
How
far
was
God
concerned
in
hardning
of
Pharaoh
,
and
likewise
how
far
he
is
concerned
in
hardening
of
others
in
general
,
and
what
means
God
makes
use
of
in
hardening
.
-
4.
What
was
the
time
that
God
did
properly
take
in
hand
to
harden
Pharaoh
,
was
it
an
act
from
eternity
,
or
in
time
?
-
5.
Was
Pharaohs
hardening
by
God
irresistible
by
Pharaoh
,
and
irrevocable
by
God
?
that
is
to
say
,
was
Pharaoh
by
vertue
of
Gods
hardening
his
heart
shut
up
under
an
impossibility
of
obtaining
any
degree
of
softnesse
again
.
The
Answer
to
these
Five
Questions
will
give
some
light
to
the
passage
,
therefore
I
shall
speak
a
few
words
to
each
of
them
in
order
,
and
chiefly
to
the
third
.
1.
As
to
the
Mercy
here
spoken
of
,
it
must
needs
refer
to
the
mercy
of
justification
and
adoption
,
according
to
the
scope
of
the
Context
,
accepting
persons
upon
gospel-terms
,
which
terms
are
mercy
and
grace
;
as
the
Scriptures
doth
fully
shew
,
Rom.
11.30,31
.
where
the
Apostle
three
times
calls
Justification
by
the
name
of
mercy
:
so
also
Ephes.
2.4
.
God
who
is
rich
in
mercy
:
after
this
manner
doth
the
Apostle
speak
to
Titus
,
Tit.
3.5
.
and
1
Peter
1.3
.
Gods
gospel-proceedings
are
ways
of
mercy
:
now
the
terms
of
this
mercy
is
contrived
by
God
himself
without
the
proposal
of
the
creature
:
thus
must
the
Apostle
be
here
understood
,
where
he
saith
,
he
hath
mercy
on
whom
he
will
,
whether
Jews
or
gentiles
;
all
the
circumcision
that
obeyed
the
Gospel
,
are
said
,
to
have
obtained
mercy
,
that
is
,
are
justifyed
.
2.
What
may
we
understand
by
hardning
,
whom
he
will
he
hardneth
:
The
Apostle
in
this
word
alludeth
to
the
phrase
so
often
made
use
of
in
the
relation
of
Pharaoh
:
Pharaoh
hardened
his
heart
,
sometimes
Pharaoh
is
said
to
harden
his
own
heart
,
and
sometimes
God
is
said
to
harden
his
heart
:
this
kind
of
speaking
is
metaphorical
,
alluding
,
as
the
Naturallists
tells
us
,
to
some
elementary
bodyes
;
it
is
proper
to
steel
,
stones
,
and
such
like
bodyes
to
be
hard
,
and
the
description
of
them
is
by
this
,
they
resist
the
touch
;
that
which
is
very
hard
is
known
by
this
,
it
is
not
easily
penitrated
,
it
very
hardly
suffers
an
impression
,
whereby
the
figure
or
outward
shape
suffers
alterations
;
that
heart
is
in
like
manner
called
in
Scripture
a
hard
heart
,
that
resists
the
touch
,
when
no
ordinary
nor
extraordinary
means
from
God
will
enter
,
or
make
any
impression
,
neither
promises
nor
threatnings
,
exhortations
,
instructions
,
reproofs
nor
corrections
;
no
means
neither
mercys
nor
judgments
take
place
upon
him
:
upon
this
very
consideration
is
Pharaoh's
heart
called
a
hard
heart
,
because
he
resisted
the
touch
,
when
Gods
kinde
messages
came
to
him
,
when
Gods
judgments
were
upon
him
they
did
not
penitrate
his
heart
,
his
heart
did
not
suffer
any
alteration
or
impression
:
we
reade
of
Gods
complaint
of
his
people
upon
this
account
Zacha.
7.12
.
that
they
had
made
their
hearts
harder
then
an
adamant
.
And
how
did
this
appear
,
they
refused
the
law
and
words
of
God
by
the
prophets
,
they
made
no
impression
:
the
word
here
translated
bard
hath
a
threefold
acceptation
.
-
1.
Sometimes
to
be
heavy
,
drowsy
,
or
slumbring
,
Rom.
11.7
.
the
rest
were
blinded
or
hardened
,
and
Doctor
Ainsworth
reades
,
instead
of
hard
,
Pharaohs
heart
was
made
heavy
.
-
2ly
,
Sometimes
the
word
is
translated
made
strong
,
so
Exo.
8.9
.
Pharaohs
heart
waxed
strong
.
-
But
3ly
,
and
commonly
,
it
is
read
hardened
,
as
here
;
concerning
hardnesse
of
heart
I
can
concess
with
the
Calvinists
,
who
speaks
of
a
threefold
hardnesse
of
heart
incident
to
men
.
-
1.
A
natural
hardness
which
every
man
hath
naturally
upon
him
,
whereby
he
doth
hardly
suffer
the
touch
of
Gods
word
,
or
at
most
suffer
it
to
make
any
impression
upon
the
heart
:
unconverted
persons
have
naturally
impenitent
hearts
;
therefore
conversion
is
a
taking
away
the
heart
of
stone
and
giving
a
heart
of
flesh
:
in
conversion
the
heart
is
mollified
,
so
as
to
receive
the
word
,
Act.
2.
their
hearts
could
suffer
a
prick
by
the
word
.
-
2.
There
is
an
acquired
hardnesse
,
there
is
a
contracted
hardnesse
even
in
those
who
have
had
some
softnesse
;
the
Church
complains
of
hardnesse
of
heart
,
Esa.
63.17
.
why
hast
thou
hardened
our
hearts
from
thy
fear
?
therefore
doth
our
Apostle
,
Heb.
3.
exhort
the
Hebrews
to
take
heed
of
being
hardened
by
the
deceitfulnesse
of
sin
.
-
3.
There
is
a
hardnesse
which
is
called
a
judicial
hardnesse
,
that
is
,
a
hardnesse
,
as
a
judgment
from
God
,
and
this
is
the
hardnesse
of
heart
spoken
of
,
and
intended
in
our
Text
,
whom
he
will
he
hardeneth
;
this
is
the
hardnesse
inflicted
upon
the
Jews
,
which
was
threatned
,
Esa.
6.
and
accomplished
,
Act.
28.27
.
But
the
third
circumstance
requires
most
to
be
spoken
unto
,
that
is
,
how
far
God
was
concerned
in
hardning
Pharaohs
heart
?
to
the
end
we
might
come
at
the
truth
in
this
head
.
I
shall
speak
to
it
negatively
and
affirmatively
.
1.
Shew
you
,
what
God
did
not
do
to
Pharaoh
.
-
1.
God
did
not
necessitate
Pharaoh
to
be
rebellious
and
hard
hearted
against
him
,
by
an
eternal
and
absolute
decree
,
in
order
thereunto
:
the
Scriptures
saith
not
one
word
to
that
purpose
any where
;
and
those
who
saith
most
that
way
,
takes
this
hardening
of
God
,
to
commence
from
Gods
beginning
of
his
treaty
with
him
,
when
he
saith
,
I
will
harden
his
heart
,
chap.
4.21
.
hardnesse
of
heart
in
men
is
contrary
to
Gods
nature
,
therefore
not
necessitated
by
him
so
to
be
:
see
how
contrary
it
was
to
the
nature
of
Jesus
Christ
,
of
whom
it
is
recorded
,
Mark
.
3.5
.
he
grieved
or
mourned
for
the
hardnesse
of
their
hearts
,
which
grief
in
Christ
supposeth
four
things
.
-
1.
That
Christ
had
done
what
he
could
to
soften
their
hearts
.
-
2.
He
declares
,
that
such
a
frame
of
spirit
,
namely
hardnesse
of
heart
,
was
greatly
contrary
to
his
spirit
,
or
else
he
had
not
been
greived
for
it
as
he
was
.
-
3.
They
had
a
sufficiency
of
means
to
have
made
them
soft
.
-
4.
They
were
not
necessitated
to
be
so
from
him
.
-
2ly
,
Negatively
God
doth
not
harden
by
infusing
any
quallity
of
hardness
into
man
,
to
make
a
soft
heart
a
hard
heart
;
so
saith
some
of
those
contrary
to
us
,
God
hardens
none
but
those
he
finds
hard
.
-
Therefore
3ly
,
God
hardens
none
by
his
primary
and
antecedent
will
,
but
by
his
subsequent
will
:
God
did
purpose
the
hardning
Pharaoh
conditionally
,
if
he
was
found
hardening
his
own
heart
first
,
against
all
his
applycations
and
commands
,
to
let
his
people
go
:
God
never
hardens
properly
,
by
changing
the
nature
of
a
soft
heart
into
a
hard
,
this
is
agreed
on
all
hands
.
-
4.
God
did
not
harden
Pharaoh
by
any
proper
means
tending
that
way
,
the
means
that
God
used
to
Pharaoh
had
no
tendency
that
way
in
themselves
but
as
they
were
abused
by
him
;
-
no
,
they
had
rather
a
tendency
to
soften
his
heart
,
as
for
instance
,
all
those
loving
messages
sent
from
God
to
him
;
and
,
-
2ly
,
They
being
disobeyed
,
the
dreadful
following
judgments
sent
thereupon
.
-
3.
The
sparing
Pharaoh
in
person
,
though
destruction
to
his
subjects
and
servants
.
-
4.
Gods
ready
harkning
to
Pharaohs
request
presented
by
Moses
and
Aaron
,
as
to
the
removing
and
taking
off
those
judgments
from
time
to
time
;
these
had
all
in
the
nature
of
them
a
choice
tendency
to
soften
Pharaohs
heart
,
and
not
to
harden
it
.
I
might
adde
further
,
the
means
used
might
have
humbled
Pharaoh
and
made
him
to
acknowledge
the
Lord
Jehovah
;
as
Gods
silencing
his
Magicians
on
whom
he
too
much
leaned
;
making
them
to
confesse
that
in
that
plague
of
the
lice
,
that
it
was
the
finger
of
God
:
as
also
his
miraculous
distinguishing
the
land
of
Goshen
,
where
his
people
were
from
Egypt
:
these
particular
dealings
of
God
had
conviction
and
softning
in
the
bowels
of
them
;
and
we
in
charity
are
bound
to
believe
were
intended
for
that
end
:
but
it
is
objected
,
did
not
God
tell
Moses
before
he
went
to
Pharaoh
,
that
he
would
harden
Pharaohs
heart
,
that
he
should
not
let
Israel
go
?
to
which
I
answer
.
-
In
the
first
place
I
premise
,
that
there
is
much
abuse
of
many
places
of
Scripture
,
in
laying
too
much
stress
upon
this
word
(
shall
;
)
whereas
it
may
,
as
the
learned
Gramarians
tells
us
,
be
as
well
read
(
will
;
)
and
the
truth
of
this
appears
from
the
usage
of
the
word
will
as
well
as
shall
in
the
history
of
Pharaoh
,
Exo.
3.19
.
I
am
sure
that
the
king
of
Egypt
will
not
let
you
go
,
no
,
not
by
a
mighty
hand
,
and
this
hardning
is
elsewhere
in
Scripture
applyed
to
Pharaoh
as
the
agent
,
1
Sam.
6.6
.
do
not
you
harden
your
hearts
,
as
Pharaoh
and
the
Egyptians
hardened
their
hearts
and
would
not
let
Israel
go
:
this
was
a
received
Opinion
even
by
the
Philistins
in
that
day
,
so
long
after
:
that
this
hardening
lay
at
Pharaohs
door
,
not
at
Gods
.
-
2.
In
answer
to
this
objection
God
is
said
to
do
many
things
which
are
done
by
him
only
providentially
and
subsequentially
;
as
for
instance
,
Psa.
105.25
.
God
is
said
to
turn
the
hearts
of
the
Egyptians
,
to
hate
his
people
,
and
deal
subtilly
with
his
servants
,
and
how
did
God
do
this
?
not
positively
but
providentially
,
as
be
blessed
them
with
increases
under
their
bondage
,
so
that
they
grew
stronger
then
they
,
vers
.
24.
and
from
hence
arose
their
hatred
:
and
it
might
as
well
have
occasioned
them
to
love
them
,
and
fall
in
with
them
:
how
often
is
this
a
ground
of
love
?
is
any
thing
more
usual
then
(
as
we
say
)
to
worship
the
rising
sun
,
at
least
to
give
fained
love
and
obedience
to
a
strong
and
prevailing
enemie
:
yet
this
wrought
in
them
hatred
to
them
because
they
were
so
strong
;
in
this
sence
God
is
said
to
send
Joseph
into
Egypt
Gen.
45.7.8
.
and
in
this
sence
God
is
said
to
bid
Shimei
curse
David
,
2
Sam.
16.10
.
the
assembly
saith
,
it
was
by
a
secret
command
of
providence
;
and
in
this
sence
our
Lord
is
said
to
come
to
give
division
,
not
peace
on
earth
;
yet
directly
he
brought
peace
on
earth
,
Luke
2.14
.
thus
Christ
came
to
make
seeing
men
blind
,
John
9.39
.
yet
to
open
blinde
eyes
:
the
Scriptures
doth
often
speak
of
the
accidental
and
subsequent
effects
of
ministration
;
this
Solomon
takes
notice
of
,
Pro.
1.32
.
the
prosperity
of
fools
shall
destroy
them
:
whereas
prosperity
may
as
well
lead
to
repentance
and
love
to
God
,
according
to
what
our
Apostle
speaks
,
Rom.
2.
the
goodness
of
God
leadeth
thee
to
rep●tance
:
but
we
see
the
same
means
may
bring
forth
different
effects
,
as
Christ
is
set
as
well
for
the
fall
as
the
rising
again
of
many
in
Israel
,
Luke
2.34
.
the
hardning
of
Pharaoh
by
God
is
not
primary
and
antecedently
designed
by
God
in
his
application
to
him
,
but
accidentally
as
I
shall
shew
you
more
clearly
afterwards
.
-
3.
In
answer
to
the
objection
I
say
,
that
God
in
declaring
to
Moses
that
he
would
harden
Pharaoh
,
supposeth
a
condition
,
that
is
to
say
,
that
if
Pharaoh
did
not
by
all
his
messages
and
applications
to
him
,
at
last
let
his
people
go
,
but
harden
his
own
heart
under
all
his
judgments
,
signes
and
wonders
,
that
then
at
last
God
as
a
judgment
would
harden
Pharaohs
heart
,
so
as
he
should
pursue
them
to
his
own
destruction
:
so
that
though
it
is
said
by
God
I
will
harden
Pharaohs
heart
,
yet
God
did
not
do
it
primarily
,
nor
necessarily
;
neither
did
the
means
that
God
made
use
of
necessarily
tend
to
hardning
but
rather
to
soften
.
But
then
it
may
be
replyed
,
seeing
those
means
used
by
God
to
Pharaoh
had
a
more
proper
tendency
to
soften
then
harden
,
why
then
did
not
God
as
well
say
to
Moses
,
I
will
soften
Pharaohs
heart
,
as
well
as
say
,
I
will
harden
it
:
to
which
I
answer
,
-
that
notwithstanding
the
proper
tendency
of
those
means
,
yet
God
who
sees
the
end
and
effects
of
all
means
,
and
cannot
be
mistaken
,
did
foresee
that
these
means
would
have
upon
him
a
contrary
tendency
,
by
reason
of
Pharaohs
base
proud
heart
:
therefore
I
will
harden
:
a
wise
man
may
foresee
,
that
the
bright
shining
warm
sun
will
make
the
dunghill
stink
:
though
the
same
sun
will
make
the
flower
smell
swee●
.
-
2.
God
might
thus
say
,
I
will
harden
,
as
he
had
an
eye
to
the
end
of
Pharaohs
state
,
for
it
was
so
at
last
from
God
.
-
But
3ly
,
it
is
replyed
,
could
not
God
have
taken
such
a
course
with
Pharaoh
as
to
soften
him
effectually
,
and
make
him
let
Israel
go
,
and
so
prevented
his
own
ruine
?
I
said
something
to
the
answer
of
this
before
.
To
which
I
refer
the
reader
:
if
we
consider
Gods
power
regulated
by
the
attributes
of
his
wisdome
,
and
righteousness
,
and
justice
,
he
did
what
he
could
to
reduce
Pharaoh
as
he
is
said
in
effect
to
do
for
his
vineyard
,
Esa.
5.4
.
God
is
not
bound
to
proceed
by
his
absolute
irresistable
power
in
converting
,
nor
restraining
sinners
:
this
corrupt
notion
and
expectation
from
God
hath
been
the
ground
upon
which
many
have
miscaried
:
(
but
thus
it
is
)
,
God
hath
made
man
a
rational
creature
,
capable
to
choose
the
good
and
refuse
the
evil
;
God
laid
before
Pharaoh
life
and
death
;
life
if
he
would
let
Israel
quietly
go
,
death
if
he
still
held
them
:
there
Pharaoh
had
his
choice
of
these
two
,
as
all
men
have
,
where
the
gospel
comes
:
this
is
Gods
way
,
Deut.
30.15
.
vers.
19.
and
God
takes
it
for
granted
,
that
they
have
power
to
choose
;
therefore
(
saith
he
)
choose
ye
:
this
was
his
proceedings
with
Pharaoh
:
so
that
in
order
I
shall
draw
up
the
result
of
this
head
.
-
1.
That
God
hardned
Pharaohs
heart
,
that
is
,
accidentally
stired
up
and
awakened
the
baseness
of
his
heart
,
by
sending
that
message
to
him
;
to
let
Israel
depart
his
land
,
which
was
so
much
against
his
proud
and
covetous
interest
,
if
God
had
been
pleased
that
Israel
should
still
have
abode
slaves
to
him
,
we
had
not
heard
nor
seen
the
relation
of
Pharaohs
rebellion
;
as
now
we
do
:
thus
God
was
concern'd
in
hardning
Pharaohs
heart
,
as
he
crost
his
will
by
declaring
his
own
.
-
2.
God
accidentally
hardened
Pharaohs
heart
by
declaring
himself
above
him
in
power
,
that
must
needs
provoke
proud
Pharaoh
to
hear
of
a
Jehovah
above
him
.
-
3.
God
hardened
Pharaohs
heart
accidentally
by
deferring
the
full
manifestation
of
avenging
power
,
so
long
as
he
did
;
this
made
Pharaoh
grow
strong
,
and
thought
he
should
yet
be
able
to
deal
with
him
:
as
Solomon
saith
,
Eccles.
8.11
.
because
judgment
is
not
speedily
executed
upon
evil
doers
,
their
hearts
are
fully
set
in
them
to
do
evil
.
Thus
a
parent
sometimes
can
say
,
I
have
spoyled
you
by
my
indulgence
shown
to
you
.
-
4.
God
hardened
Pharaoh
accidentally
by
his
condescending
to
remove
his
judgments
so
soon
,
and
at
his
request
,
and
that
this
act
of
God
hardened
his
heart
you
have
declared
in
the
history
,
when
God
had
taken
off
this
or
that
plague
:
it
is
as
the
effect
said
,
Pharaoh
hardened
his
heart
.
Thus
much
for
the
third
thing
to
be
enquired
into
,
upon
which
I
have
been
more
long
then
ordinary
.
I
now
proceed
to
the
fourth
circumstance
,
which
is
more
particularly
.
4.
The
time
of
Gods
hardning
Pharaoh
positively
,
for
we
must
needs
grant
a
two-fold
hardning
of
Pharaohs
heart
.
-
1.
The
first
of
which
is
charged
upon
himself
,
Pharaoh
hardened
his
heart
or
made
his
heart
strong
,
or
as
some
translations
reades
,
Pharaohs
heart
hardened
it self
:
now
this
first
hardning
is
from
God
accidentally
,
as
hath
been
shown
.
As
he
is
said
to
do
many
things
providentially
.
-
But
2ly
,
we
have
a
more
special
and
more
positive
hardning
which
is
appropriated
to
God
,
he
is
said
to
harden
Pharaohs
heart
,
not
as
before
accidentally
but
intentionally
and
judicially
;
and
that
there
is
such
a
hardening
imputed
to
God
we
may
see
in
other
cases
and
persons
,
that
God
doth
shut
up
in
and
under
blindenesse
and
hardnesse
of
heart
to
their
own
destruction
,
as
the
fruit
of
sin
and
rebellion
against
God
:
Thus
God
is
said
to
harden
Sihon
king
of
Heshbons
heart
,
made
his
heart
obstinate
to
his
own
destruction
:
so
also
it
is
said
of
those
cities
that
made
war
against
Israel
,
Joshu.
11,20
.
God
hardened
their
hearts
to
their
own
destruction
and
ruine
,
and
many
more
who
were
immediatly
hardned
by
God
.
Now
the
Question
is
,
when
God
did
thus
in
special
harden
Pharaohs
heart
,
whether
by
purpose
from
eternity
in
the
beginning
of
the
treaty
of
God
with
him
,
or
after
he
had
obstinately
stouted
it
out
against
God
a
long
time
.
I
answer
,
that
the
Scripture
doth
no where
give
us
one
word
of
Gods
eternal
purpose
or
previous
decree
,
by
vertue
whereof
Pharaoh
was
necessitated
to
this
obduratenesse
against
God
:
our
enemies
will
not
say
that
,
I
mean
those
of
them
who
have
writ
about
this
controversy
;
neither
did
God
by
any
of
his
dealings
with
Pharaoh
properly
provoke
him
to
be
hardened
,
but
rather
had
they
(
as
I
have
shewn
you
)
a
tendency
to
soften
him
:
but
the
proper
time
of
this
judicial
hardning
Pharaoh
by
God
more
immediatly
,
was
after
he
had
tried
him
under
six
several
plagues
and
their
removals
under
all
these
six
judgments
:
the
relation
runs
thus
:
Pharaoh
made
his
heart
strong
,
or
Pharaohs
heart
hardened
it self
:
but
after
the
sixth
plague
the
stile
is
changed
,
and
chap.
9.12
.
God
is
said
to
harden
Pharaohs
heart
:
it
is
true
,
that
God
did
betimes
,
even
before
Moses
went
to
Pharaoh
,
predict
this
judgement
,
which
afterwards
was
executed
;
he
did
tell
Moses
,
chap.
4.21
.
that
he
would
harden
Pharaohs
heart
,
that
is
conditionally
,
if
he
first
hardened
his
own
,
and
would
not
let
his
people
go
:
but
this
foretelling
of
it
or
threatening
of
it
,
doth
not
prove
,
that
it
was
immediatly
done
;
it
is
usual
for
God
to
foretel
things
before
they
come
to
passe
;
God
as
well
at
first
foretells
Exo.
3.
of
Israels
borrowing
jewels
of
the
Egyptians
,
which
was
the
last
thing
in
order
to
be
done
,
and
at
first
he
bids
Moses
tell
Pharaoh
,
he
would
slay
his
first-born
,
chap.
4.21.22.23
.
but
with
this
proviso
,
if
he
did
not
let
his
first-born
Israel
go
:
even
so
he
bids
Moses
to
let
Pharaoh
know
in
like
manner
,
if
he
did
not
let
them
go
,
he
would
harden
his
heart
to
his
own
destruction
,
I
will
punish
his
natural
and
his
acquired
hardnesse
with
judicial
hardnesse
:
the
sum
of
which
is
to
punish
sin
with
sin
;
as
God
threatens
Ephraim
,
Hose
.
8.11
.
because
he
made
many
altars
to
sin
,
altars
should
be
to
him
for
sin
,
that
is
,
God
would
give
up
Ephraim
to
that
sin
he
delighted
;
and
that
is
usual
for
God
to
foretel
his
judgments
before
he
execute
them
:
see
concerning
the
old
world
,
Gen.
6.
an
end
of
all
flesh
is
before
me
,
I
will
destroy
men
:
yet
after
God
had
determined
to
destroy
men
,
he
waits
a
120
years
:
so
as
to
the
destruction
of
Jerusalem
he
gives
40.
years
to
try
them
:
so
after
he
had
resolved
conditionally
to
harden
Pharaoh
,
he
stays
a
considerable
while
till
he
had
hardened
himself
and
rebelled
against
him
with
a
high
hand
under
six
plagues
;
and
that
the
threatning
given
out
chap.
4.21
.
refers
to
this
time
and
latter
hardening
appeareth
,
if
we
will
consider
chap.
8.29
.
where
we
have
that
special
warning
,
ver.
29.
such
as
we
finde
not
before
,
let
not
Pharaoh
deal
deceitfully
any
more
,
implying
,
that
Pharaoh
had
dealt
deceitfully
before
,
had
promised
and
not
performed
;
and
it
is
emphatically
added
,
Pharaoh
hardened
his
heart
this
time
also
:
Now
after
these
six
plagues
,
and
Pharaohs
six
hardenings
on
his
side
,
we
have
this
emphatical
threatning
chap.
9.14
.
I
will
at
this
time
,
or
turn
,
pour
out
all
my
plagues
upon
thy
heart
,
which
some
understand
of
his
hardening
by
God
:
so
that
this
second
hardening
by
God
is
the
fruit
and
effect
of
his
voluntary
and
obstinate
hardening
himself
before
:
Now
in
speaking
to
this
second
sort
of
hardening
,
it
will
be
needful
to
enquire
into
the
difference
between
the
second
and
first
,
seeing
God
is
concerned
in
both
,
either
accidentally
or
intentially
;
it
hath
already
been
made
plain
,
that
God
did
gradually
harden
Pharaohs
heart
by
his
former
applycations
unto
him
,
but
what
did
God
do
more
now
then
before
to
Pharaoh
:
from
whence
it
is
now
said
,
God
hardened
his
heart
,
whereas
before
it
is
said
,
Pharaah
hardened
his
own
heart
?
I
answer
as
to
the
negative
part
,
it
hath
been
spoken
unto
under
the
former
head
,
that
God
doth
not
do
any
thing
positively
,
much
less
forcibly
to
make
the
heart
hard
;
neither
doth
he
infuse
any
hardening
quallity
whereby
he
hardens
soft
hearts
;
but
that
which
we
are
to
understand
as
to
matter
of
fact
on
Gods
side
is
this
,
that
God
doth
harden
by
withdrawing
those
influences
of
his
spirit
that
should
soften
;
as
withdrawing
the
sun
,
makes
the
earth
dark
:
the
Naturallists
tells
us
,
that
hardening
is
occasioned
in
a
natural
way
by
withdrawing
the
moisture
out
of
any
body
or
substance
,
whereby
it
is
condenst
and
made
hard
,
and
stiff
and
unyeilding
to
the
touch
,
as
the
earth
also
becomes
hard
like
iron
,
by
the
withholding
its
moisture
by
showrs
.
Thus
withdrawing
of
the
influences
of
Gods
spirit
makes
the
soul
dark
and
hard
it
seems
to
be
supposed
and
granted
in
Scripture
,
that
the
spirit
of
God
attends
men
ordinarily
in
striving
with
them
,
as
they
are
considered
in
a
general
capacity
,
by
which
means
they
are
not
so
bad
as
otherwise
they
would
be
,
Gen.
6.
my
spirit
shall
not
always
strive
with
men
:
it
had
strived
and
would
yet
strive
,
but
not
always
strive
:
so
that
the
wicked
old
world
had
this
means
,
the
spirit
;
and
whereas
we
reade
,
the
spirit
shall
not
always
strive
with
men
;
the
greek
turns
it
,
my
spirit
shall
not
always
continue
with
these
men
:
it
was
one
of
the
blessings
that
God
bestowed
upon
rebellious
Israel
a
long
while
in
the
wildernesse
,
that
his
spirit
was
with
them
,
Nehem.
9.20
.
he
gave
them
his
good
spirit
to
guide
them
,
till
they
grieved
and
rebelled
against
it
:
this
was
the
blessing
which
God
intrusted
Saul
with
,
whilst
he
was
obedient
,
1
Sam.
16.14
.
but
upon
his
disobedience
God
took
his
spirit
from
him
,
and
an
evil
spirit
came
on
him
in
the
room
of
it
:
wicked
men
are
attended
with
good
motions
of
the
spirit
,
but
for
great
sins
God
sometimes
withdraws
it
from
them
;
and
this
withdrawing
is
called
giving
up
persons
:
see
that
eminent
place
,
Psal.
81.11.12
.
they
would
not
hearken
so
he
gave
them
up
,
or
as
Ainsworth
reades
,
he
lot
them
go
away
in
the
perversenesse
of
their
own
hearts
:
or
to
walk
in
their
own
counsels
:
this
was
Pharaohs
case
,
he
had
grieved
,
quenched
,
rebelled
against
the
motions
of
Gods
spirit
,
which
had
several
times
instigated
him
to
be
willing
to
let
Israel
go
:
Now
he
is
given
up
to
follow
his
own
will
and
counsel
without
controul
:
I
will
pursue
,
I
will
overtake
,
I
will
divide
the
spoil
:
Thus
God
is
said
to
do
with
those
wicked
persons
of
which
we
reade
,
Ro.
1.24
.
God
gave
them
up
,
he
would
possess
them
no
longer
:
now
the
fruits
and
effects
of
his
giving
up
or
withdrawing
the
spirit
,
is
very
dreadful
.
-
As
first
,
the
fruits
of
it
is
a
heavinesse
and
fatnesse
of
heart
,
a
very
great
indisposednesse
of
heart
to
hear
what
God
or
his
servants
shall
speak
to
them
for
their
own
good
:
this
was
the
case
with
Elies
sons
for
their
horrible
sin
in
causing
Gods
ordinances
and
sacrifices
to
stink
,
1
Sam.
2.25
.
they
hearkened
not
to
their
fathers
instructions
,
because
the
Lord
would
slay
them
:
God
as
a
judgment
had
shut
their
hearts
from
hearing
:
such
an
effect
we
reade
of
to
Rehoboham
,
1
Kings
12.15
.
he
had
no
disposition
to
take
the
councel
of
the
old
men
which
would
have
been
his
safety
,
but
the
young
mens
to
his
own
ruine
:
such
an
instance
we
have
Deut.
2.30
.
therefore
Pharaohs
hardening
his
heart
,
and
not
hearkening
,
are
put
together
all
along
.
-
The
second
effect
of
this
judicial
act
of
God
,
is
an
implacable
hatred
to
Gods
most
faithful
servants
,
who
seeks
their
souls
good
:
when
Saul
had
lost
the
spirit
of
God
,
and
the
evil
spirit
was
upon
him
,
he
fought
to
kill
David
,
whom
he
was
forced
to
say
,
was
more
righteous
then
he
,
1
Sam.
16.17
.
cha.
8.11
.
Saul
cast
a
javelin
at
him
,
with
a
designe
to
kill
him
,
whilst
he
was
pleasing
him
with
his
musick
:
it
is
considerable
that
after
this
hardning
of
Pharaoh
,
Ex.
10.28
.
he
forbids
Moses
to
come
any
more
into
his
presence
upon
pain
of
death
;
see
thou
see
my
〈◊〉
no
more
,
for
in
the
day
thou
seest
my
face
thou
shalt
dye
:
this
was
the
state
of
the
hardned
Jews
,
Mat.
●…
.
stoned
one
,
killed
another
,
yea
Christ
himself
at
last
.
-
3.
Such
a
person
hath
no
sence
of
sin
when
committed
:
a
judicial
hardned
sinner
is
insensible
,
whereas
a
true-hearted
person
is
sensible
of
the
least
sin
,
and
hath
checks
in
his
conscience
upon
that
account
:
the
Apostle
speaks
of
some
1
Tim.
4.2
.
who
have
their
consciences
seared
with
a
hot
iron
,
and
to
the
Ephes.
chap.
4.18
.
the
Apostle
speaks
of
some
,
that
are
past
feeling
:
a
hardned
soul
is
under
the
withdrawings
of
Gods
spirit
,
is
insensible
of
sin
,
therefore
the
author
to
the
Hebrews
,
exhorts
them
to
have
a
care
,
and
use
the
means
to
perserve
them
from
being
hardned
by
the
deceitfulness
of
sin
,
Heb.
3.
Rom.
1.
is
full
to
this
purpose
.
-
4.
Persons
thus
withdrawn
from
,
are
delivered
up
to
themselves
,
do
much
abuse
Gods
mercies
;
all
the
mercy
of
God
to
such
a
person
doth
further
harden
him
in
order
to
his
own
destruction
:
thus
it
was
with
Pharaoh
,
and
such
we
reade
of
Rom.
2.
who
are
impenitent
,
who
take
advantage
thereby
to
treasure
up
wrath
against
the
day
of
wrath
:
all
the
mercies
of
God
to
Israel
after
his
withdrawing
himself
from
them
,
still
hardned
them
more
and
more
,
even
those
40.
years
that
God
waited
upon
them
.
-
5.
Such
withdrawings
or
deliverings
up
is
followed
with
a
stupid
blindness
in
their
understandings
,
that
they
cannot
foresee
their
own
danger
that
waits
for
them
:
thus
it
was
with
Pharaoh
,
Exo.
14.4
.
I
will
harden
Pharaoh
that
he
shall
pursue
he
sees
,
nor
feareth
no
danger
,
but
on
the
contrary
promiseth
himself
to
overtake
and
divide
the
spoyl
:
so
it
was
with
those
cities
,
Ioshua
11.20
.
it
was
of
the
Lord
to
harden
their
hearts
,
that
they
should
come
against
Israel
in
battel
,
that
he
might
destroy
them
utterly
;
yet
this
they
could
not
see
,
their
own
ruine
was
hidden
from
their
eyes
:
so
it
was
with
the
Jews
,
whilst
under
this
state
,
Rom.
11.7,8,9,10
.
they
were
blinded
,
according
to
Davids
imprecation
:
the
same
word
is
used
for
hardning
and
blinding
:
these
and
many
more
are
the
sad
effects
of
Gods
withdrawing
his
spirit
,
and
the
influences
thereof
,
and
it
may
well
be
said
in
this
case
as
God
speaks
to
Israel
,
Hose
.
9.12
.
yea
,
wo
be
to
that
person
from
whom
I
depart
,
the
truth
of
it
is
,
the
heart
of
man
is
so
bad
and
ill
inclined
,
that
God
needs
do
no
more
then
give
him
up
to
his
own
heart
:
and
he
will
soon
act
all
wickedness
with
greediness
Act.
7.42
,
when
God
gives
Israel
up
,
they
presently
worship
the
host
of
heaven
;
this
considered
we
may
well
allow
of
it
as
a
choice
mercy
,
namely
restraining
grace
;
for
by
this
means
men
are
not
so
bad
to
themselves
or
others
as
they
would
be
:
if
God
do
but
say
to
Ephraim
,
let
him
alone
,
he
will
be
bad
enough
,
Hose.
4.
if
God
let
a
soul
alone
,
it
will
undo
it self
to
all
eternity
.
David
seems
to
intimate
by
his
prayer
and
expostulation
with
God
,
Psal.
51.
that
the
foundation
of
his
gross
falling
,
was
not
only
the
inclination
of
his
nature
in
which
he
was
concerned
,
but
the
withdrawing
Gods
spirit
and
the
influences
thereof
in
him
,
which
makes
him
so
strongly
request
,
that
God
would
not
again
take
his
holy
spirit
from
him
,
but
uphold
him
or
sustain
him
with
his
spirit
:
he
is
sensible
,
that
there
lay
his
defect
before
:
Now
it
is
remarkable
;
and
the
consideration
of
it
is
much
for
our
instruction
,
that
this
withdrawing
the
spirit
of
God
,
and
the
influences
thereof
,
was
never
the
portion
of
any
,
but
as
the
fruit
aad
effect
of
great
disobedience
to
the
motions
of
Gods
spirit
within
,
and
the
word
without
:
any
body
will
readily
grant
this
a
truth
,
as
to
Pharaohs
case
;
God
takes
great
pains
with
him
before
he
delivered
him
up
to
this
hardening
,
and
it
is
as
clear
concerning
the
Jews
,
Christ
would
have
gathered
them
as
a
hen
gatheneth
her
chickens
under
her
wing
,
but
they
would
not
,
Mat.
23.
and
that
this
delivering
up
is
no
other
then
the
fruit
and
effects
of
provoking
sin
and
disobedience
,
see
these
places
following
,
Psal.
81.11
.
but
my
people
would
not
harken
to
my
voice
,
Israel
would
have
none
of
me
:
so
I
gave
them
up
to
the
hardness
of
their
hearts
,
or
their
hearts
lusts
:
Act.
7.42
.
after
the
children
of
Israel
had
made
a
calf
,
ahd
thereby
greatly
provoked
God
to
anger
,
and
this
after
God
had
newly
delivered
them
with
a
high
hand
out
of
Egypt
,
and
brought
them
thorow
the
Red-sea
,
then
God
turned
and
gave
them
up
:
see
Rom.
1.24
.
therefore
God
gave
them
up
:
see
verse
26.
for
this
cause
God
gave
them
up
.
So
Ephraim
is
given
to
Idols
,
therefore
God
lets
him
alone
:
when
persons
sin
against
light
,
it
is
the
ready
way
to
forfeit
their
light
:
this
was
the
case
with
the
Jews
,
their
mallice
was
so
great
against
Christ
,
that
they
contrary
to
their
own
reason
and
experience
,
accuse
him
of
casting
out
devils
by
Belzebub
the
prince
of
Devils
;
notwithstanding
their
children
must
cast
them
out
by
the
name
of
Jesus
:
after
this
,
Christ
speaks
to
them
in
parables
,
to
the
end
they
might
not
see
or
understand
,
to
fulfill
the
prophefy
of
Esaiah
,
chap.
6.
recited
,
Mat.
13.
the
ground
of
Gods
shuting
their
eyes
,
and
blinding
and
hardning
their
hearts
,
was
but
the
effects
of
their
first
shutting
their
own
eyes
and
ears
,
as
you
may
reade
,
Act.
28.27
.
Solomon
saith
,
Pro.
29.1
.
he
that
being
often
reproved
hardens
his
neck
,
shall
suddenly
be
destroyed
,
and
that
without
remedy
:
all
that
hath
been
added
,
confirms
the
truth
of
the
fourth
head
,
that
Gods
hardening
Pharaohs
heart
,
was
Gods
judicial
act
upon
Pharaohs
hardning
his
own
heart
,
under
the
first
six
plagues
,
and
so
we
have
done
with
the
fourth
particular
.
We
now
proceed
to
the
fifth
and
last
circumstance
to
be
spoken
unto
,
by
way
of
explication
,
which
is
this
,
whether
this
second
hardning
is
unavoidable
in
its
approach
,
or
irrecoverable
when
under
it
?
I
shall
speak
a
few
words
to
both
these
particulars
.
And
to
the
first
,
I
answer
that
God
even
in
this
his
approach
to
harden
in
judgment
,
is
very
willing
to
be
hindered
by
the
creatures
meeting
him
by
humiliation
and
compliance
:
this
appears
even
in
this
second
hardning
of
Pharaoh
;
though
God
is
said
to
harden
his
heart
,
yet
still
his
further
proceedings
are
conditional
,
as
appears
,
Exo.
10.4
.
if
thou
refuse
to
humble
thy self
,
and
let
Israel
go
,
then
I
will
proceed
:
now
if
Pharaoh
had
been
shut
up
in
&
under
an
impossibillity
of
relenting
and
humbling
,
then
this
had
not
been
propounded
as
a
Medium
:
for
it
had
been
rather
to
have
insulted
over
Pharaoh
in
this
his
deplorable
condition
.
to
have
stirred
him
up
to
do
that
which
he
was
in
no
possibility
to
perform
,
which
men
are
not
usually
found
to
do
:
if
I
shall
see
a
person
in
an
invincible
strong
place
,
from
whence
he
cannot
get
out
,
and
then
make
him
promises
upon
condition
of
his
coming
out
;
what
is
this
but
to
insult
over
his
bondage
?
which
God
doth
not
do
:
if
God
invites
Pharaoh
to
let
Israel
go
upon
promise
of
impunity
,
he
well
knows
it
was
in
his
power
yet
to
let
them
go
,
though
not
so
easily
as
he
could
at
first
invitation
,
because
every
act
of
rebellion
makes
the
heart
yet
harder
and
harder
:
therefore
God
promiseth
Pharaoh
,
if
he
would
yet
now
at
last
let
Israel
go
,
he
would
not
bring
the
locusts
,
or
any
other
plague
;
we
reade
that
the
worst
and
most
rebellious
of
mankinde
are
still
sent
unto
by
God
;
who
could
be
worse
then
the
old
world
,
for
whom
God
was
grieved
at
the
heart
,
and
repented
that
he
made
man
?
yet
he
strives
with
them
by
his
spirit
in
the
ministry
of
Noah
a
120.
years
:
so
also
2
Cron.
36.15
.
he
had
compassion
after
all
that
hardness
contracted
by
them
,
as
appears
by
their
abusing
his
prophets
,
see
Ezek.
12.
we
there
reade
of
a
rebellious
house
;
who
had
hardened
themselves
to
a
high
degree
,
having
eyes
and
see
not
,
ears
and
hear
not
,
yet
still
God
useth
means
with
them
;
and
that
with
this
proviso
,
ver.
13.
it
may
be
they
will
consider
though
they
be
a
rebellious
house
,
God
knew
that
they
were
not
in
an
incapacity
to
consider
and
return
;
such
a
hardened
people
are
not
debarred
of
means
of
consideration
,
the
wicked
old
world
were
in
a
capacity
of
returning
to
the
last
moment
of
the
120.
years
so
long
as
the
patience
of
God
waited
:
God
waited
after
he
is
said
to
harden
Pharaohs
heart
under
four
judgements
more
to
provoke
him
to
prevent
his
utter
destruction
:
and
besides
all
this
,
it
appears
,
Pharaoh
was
not
put
into
an
incapacity
to
repent
,
because
after
all
this
hardning
he
did
repent
,
though
it
did
not
hold
with
him
chap.
9.27
.
(
saith
he
)
God
is
righteous
,
I
and
my
people
are
wicked
;
and
however
some
may
judge
of
this
repentance
,
had
it
been
continued
in
and
not
repented
of
,
it
would
have
saved
Pharaoh
from
destruction
:
so
again
cha.
10.16
.
I
have
sinned
against
the
Lord
and
against
you
;
So
that
God
did
not
harden
Pharaoh
irrecoverably
,
so
as
that
it
was
impossible
for
him
to
repent
:
neither
was
Israel
so
shut
up
after
the
death
of
Christ
,
but
that
they
might
still
repent
;
for
we
reade
of
three
thousand
of
them
who
were
guilty
of
that
great
sin
of
killing
Christ
,
converted
in
one
day
,
Acts.
2.
by
Peters
sermon
:
and
that
they
are
not
irrecoverably
shut
up
by
vertue
of
that
sentence
,
and
that
hardening
and
blinding
judicially
by
God
is
granted
of
all
sides
:
for
they
shall
yet
in
time
have
soft
relenting
hearts
given
them
,
and
their
blinding
and
hardening
is
but
temporal
:
the
first
prophecy
of
it
Esa.
6.
had
in
it
an
(
until
)
and
Rom.
11.
they
shall
be
grafted
in
again
;
if
they
abide
not
still
,
in
unbelief
;
and
this
must
needs
follow
,
unlesse
we
grant
,
that
Pharaoh
or
the
Jews
had
committed
that
unpardonable
sin
,
which
I
suppose
none
will
say
:
if
this
be
so
,
then
let
us
take
up
this
consideration
by
the
way
,
that
if
Pharaohs
hardening
was
not
irresistible
nor
irrecoverable
,
how
can
Pharaohs
hardening
be
a
meet
type
of
absolute
personal
irrecoverable
reprobation
?
except
you
will
plead
for
a
personal
conditional
reprobation
,
seeing
all
these
threatnings
against
Pharaoh
are
conditional
,
if
he
do
not
repent
to
let
Israel
go
.
2.
He
was
in
a
capacity
to
repent
even
under
the
worst
hardening
till
his
utter
destruction
;
so
that
Pharaohs
case
will
not
do
that
service
,
that
it
is
by
most
summoned
to
do
,
in
the
point
of
personal
and
absolute
irrecoverable
reprobation
:
but
it
may
be
objected
,
doth
not
this
arguing
seem
to
lessen
the
judgement
of
Gods
hardning
Phara●…
heart
as
if
it
were
not
so
great
as
indeed
it
is
?
for
if
it
be
not
irresistible
nor
irrecoverable
,
how
is
there
that
dread
in
it
?
I
answer
that
notwithstanding
what
of
this
kinde
can
be
said
,
yet
it
is
a
great
,
yea
,
the
greatest
of
all
judgements
that
can
be
inflicted
upon
a
person
,
to
be
hardened
by
God
,
and
that
for
these
five
reasons
.
-
First
,
because
this
hardening
by
God
is
the
fruit
and
effect
of
the
highest
provoking
sin
,
it
is
sin
punished
by
sin
,
to
be
given
over
to
commit
sin
with
despight
,
which
before
he
commited
with
regret
and
trouble
but
now
with
all
greedynesse
;
see
Rom.
1.28
.
it
is
to
be
given
up
to
a
reprobate
minde
.
-
2.
This
hardnesse
of
heart
from
God
though
there
may
be
a
possibility
to
withstand
it
or
recover
out
of
it
,
yet
know
,
it
is
unspeakable
hard
,
next
to
an
impossibility
,
as
it
must
needs
follow
:
for
every
act
of
impiety
doth
still
harden
more
and
more
:
it
was
very
hard
for
Pharaoh
to
attain
to
that
degree
of
relenting
which
he
did
attain
unto
,
but
yet
more
hard
to
keep
it
upon
his
heart
:
custome
in
sin
begets
a
second
nature
:
see
13.
Jer.
23.
can
the
Ethiopian
change
his
skin
,
or
the
leopard
his
spots
?
no
more
can
they
learn
to
do
good
who
are
accustomed
to
do
evil
.
-
3.
No
person
so
near
,
so
lyable
,
and
ready
to
fall
into
his
own
destruction
as
a
hardened
sinner
;
he
is
very
near
to
ruine
:
who
(
saith
Job
,
cha.
9.4
.
)
hath
hardened
himself
against
God
,
and
prospered
?
muchless
can
they
think
to
prosper
whom
God
hardens
.
-
4.
To
be
hardened
by
God
is
the
greatest
of
judgements
;
because
commonly
it
is
the
punishment
of
the
abuse
of
mercy
,
and
no
judgement
so
severe
as
that
which
follows
the
abuse
of
mercy
.
-
5.
This
hardening
by
God
is
a
great
judgement
as
it
is
a
token
of
Gods
highest
displeasure
,
see
the
woes
that
go
along
with
it
upon
the
Jews
,
Mat.
23.
that
which
yet
remains
in
order
to
a
close
of
the
17.
and
18.
verses
,
is
,
to
sum
up
those
Doctrines
that
flow
from
the
words
thus
explicated
,
which
may
be
many
;
but
I
shall
but
little
more
then
name
the
most
of
them
.
1.
From
verse
.
17.
for
the
Scripture
saith
unto
Pharaoh
,
from
this
preface
this
Doctrine
offers
it self
to
our
consideration
.
1.
Doctrine
,
That
the
sayings
of
God
are
not
less
divine
or
authoritative
,
because
they
are
written
.
The
writing
of
Gods
sayings
doth
not
take
away
from
them
divine
authority
,
but
they
are
as
if
God
had
spoken
them
at
present
by
his
own
mouth
;
The
Apostle
might
as
well
have
said
,
God
saith
unto
Pharaoh
,
yet
he
chooseth
to
say
,
the
Scripture
saith
.
This
Doctrine
is
very
well
worth
our
consideration
in
this
day
in
which
we
are
fallen
;
but
I
shall
but
briefly
touch
it
,
because
I
spoke
something
to
it
in
the
explication
:
it
is
plain
these
words
were
spoken
by
God
,
Exo.
9.
yet
the
Apostle
referreth
us
to
the
Scripture
;
and
this
is
usual
with
the
Apostle
in
other
places
:
see
Gal.
4.
the
Scriptures
saith
,
cast
out
the
bond
woman
,
though
God
spake
it
:
so
1.
Timo.
5.18
.
the
Scripture
saith
,
thou
shalt
not
muzzel
the
mouth
of
the
oxe
,
whereas
God
spake
it
;
So
that
to
say
the
Scripture
saith
,
and
to
say
,
God
saith
,
are
the
same
;
and
indeed
,
why
should
any
body
question
the
truth
of
this
doctrine
?
are
the
sayings
of
Kings
and
Monarchs
of
lesse
authority
because
they
are
written
and
made
into
a
law
?
holy
men
appropriates
that
to
the
Scriptures
that
is
proper
to
God
himself
,
as
convincing
,
converting
,
clensing
,
quickening
:
they
are
able
to
make
the
man
of
God
wise
unto
salvation
,
2
Timo.
3.15
.
able
to
build
up
,
and
give
an
inheritance
amongst
them
that
are
sanctified
,
Act.
20.
From
hence
we
may
note
.
-
1.
That
those
that
slight
and
undervalue
the
Scriptures
are
not
guided
by
the
same
spirit
that
the
Apostle
Paul
was
:
there
are
some
that
will
cry
up
Gods
speakings
,
yet
undervalue
the
Scriptures
;
nay
,
preferring
revelations
and
imaginary
speakings
of
God
before
the
Scriptures
:
Holy
St.
Peter
,
who
we
are
sure
was
guided
by
Gods
spirit
was
of
another
minde
;
who
exalts
the
Scriptures
above
the
real
speaking
of
God
to
him
in
the
mount
,
and
calls
the
Scriptures
a
more
sure
word
of
the
prophets
.
-
2.
Prize
the
holy
Scriptures
as
sayings
of
God
himself
,
obey
them
and
tremble
at
them
:
as
if
God
were
speaking
himself
with
an
audible
voyce
,
so
much
for
the
first
Doctrine
.
2.
Doctrine
drawn
from
the
manner
of
Gods
applycation
to
Pharaoh
,
the
Scriptures
saith
unto
Pharaoh
:
the
greek
word
saith
,
it
is
to
speak
or
treat
with
.
Doctrine
,
That
Gods
way
even
with
very
wicked
men
is
to
intreat
them
,
not
force
them
to
obedience
:
Though
it
is
in
Gods
power
to
force
,
compel
and
crush
them
,
yet
he
chooseth
to
treat
with
them
;
and
invite
them
by
his
sayings
to
obedience
this
is
a
truth
from
the
beginning
,
even
with
Adam
in
the
garden
,
when
he
had
sinned
and
forfeited
his
life
,
without
a
word
to
be
spoken
to
him
,
yet
God
reasons
or
words
it
with
him
;
and
this
is
Gods
way
all
along
to
Saul
,
to
David
,
to
Solomon
,
to
the
Jews
:
God
is
speaking
before
striking
,
but
I
shall
say
no
more
to
this
.
3.
Doctrine
,
which
is
more
general
from
the
text
;
That
God
almighty
doth
greatly
concern
himself
in
his
peoples
afflictions
and
oppressions
.
No
father
or
mother
doth
more
cordially
and
sensibly
concern
themselves
for
their
natural
children
,
who
are
most
dear
and
tender
to
them
,
then
God
doth
for
his
:
God
for
their
sakes
will
interpose
with
the
greatest
men
and
Monarchs
on
earth
,
and
make
them
to
know
,
that
he
is
above
them
,
when
they
abuse
his
first-born
:
this
is
the
very
ground
of
Gods
sending
Moses
to
Pharaoh
;
he
had
a
perfect
and
deep
sence
of
their
afflictions
,
I
have
seen
,
I
have
seen
,
(
saith
God
)
their
afflictions
:
it
is
recorded
Judges
10.16
.
that
his
soul
was
grieved
for
the
afflictions
of
his
people
:
this
is
the
cause
propounded
why
he
sends
to
the
nations
,
Zecha
.
2.8
.
because
they
had
been
afflicting
his
people
who
were
as
dear
to
him
as
the
apple
of
his
eye
;
and
so
we
have
it
,
Esa.
63.9
.
where
he
speaks
of
this
very
affliction
;
if
we
observe
the
context
,
in
all
their
afflictions
he
was
afflicted
with
them
:
God
hath
a
simpathy
with
them
in
their
afflictions
:
it
is
as
if
he
had
afflicted
himself
:
it
is
true
,
God
many
times
seems
as
if
he
did
not
regard
the
afflictions
of
his
people
:
he
bears
long
with
their
enemies
,
as
in
this
oppression
in
Egypt
;
he
suffered
them
to
be
evil
intreated
400.
years
,
Act.
7.6
.
as
afterwards
he
suffers
them
to
be
afflicted
70.
years
in
Babylon
,
yet
this
is
not
because
he
did
not
perfectly
see
and
take
notice
;
but
because
God
hath
a
work
to
perform
both
upon
his
people
and
upon
their
en●mies
:
and
when
he
hath
performed
his
work
upon
both
,
when
his
people
are
fit
for
deliverance
,
and
his
enemies
sins
are
full
,
Gen.
15.
then
God
steps
in
precisely
,
the
very
same
day
,
Israel
must
not
stay
a
day
longer
then
needs
must
in
Egipt
;
God
hath
great
judgments
to
bring
forth
upon
the
nations
,
upon
this
very
account
,
for
afflicting
and
oppressing
his
first-born
:
in
special
upon
Mistery
Babilon
,
for
his
peoples
sakes
,
to
avenge
the
blood
of
his
servants
,
this
doctrine
affords
two
words
to
two
sorts
of
people
.
-
1.
To
persecutors
and
oppressors
of
Gods
people
;
know
it
is
a
dangerous
thing
to
be
found
so
doing
,
wronging
Gods
first-born
son
,
such
who
are
so
near
and
dear
to
God
:
wo
(
saith
our
Lord
)
to
the
world
because
of
offences
to
his
little
ones
,
and
it
is
not
the
height
or
greatness
of
men
or
powers
that
can
excuse
them
;
God
speaks
to
the
great
and
high
King
Pharaoh
in
this
case
,
and
wherein
he
dealt
proudly
,
he
made
him
to
know
that
he
was
above
him
.
-
2.
To
those
whose
portion
it
may
be
to
be
oppressed
or
persecuted
.
I
shall
only
name
three
words
of
direction
to
you
.
-
1.
I
know
for
certainty
,
that
God
takes
special
notice
of
all
your
wrongs
and
injurys
,
even
the
least
of
them
.
-
2.
He
sees
such
a
state
to
be
best
for
you
for
a
time
.
-
3.
That
state
shall
not
last
a
day
longer
then
the
set
time
,
see
Exo.
12.41
.
4.
Doctrine
,
I
have
raised
thee
up
,
or
delivered
thee
,
according
to
the
former
interpretation
.
That
every
act
of
impunity
and
reprieve
from
judgement
misimproved
,
doth
directly
contribute
to
the
fitting
and
preparing
such
a
person
for
wrath
.
Gods
very
purpose
in
reprieving
of
Pharaoh
six
times
,
was
,
that
if
after
all
,
he
did
not
humble
himself
,
and
let
Israel
go
,
he
would
make
him
examplarily
the
subject
of
the
power
of
his
wrath
,
so
as
that
all
the
world
should
ring
of
it
;
and
he
would
place
the
foot
of
his
proceeding
in
wrath
upon
his
kinde
and
deliberate
treatys
with
him
.
Ainsworth
reading
this
text
Exo.
9.15
.
doth
reflect
much
light
upon
this
doctrine
;
so
also
doth
the
Chaldee
paraphrase
,
which
I
shall
not
again
repeat
,
inasmuch
as
you
have
it
before
in
the
explication
:
this
was
Gods
argument
with
his
people
Judg.
10.11
.
seven
times
I
delivered
thee
:
this
is
Gods
argument
with
David
,
2
Sam.
12.8
.
this
is
the
argument
with
Hezekiah
,
Esa.
38.
he
had
not
rendered
to
God
according
to
the
benefit
,
and
this
with
Pharaoh
:
oh
what
a
dangerous
state
it
is
for
persons
or
nations
to
be
rebellious
under
reiterated
mercies
and
deliverances
:
no
wrath
is
raised
so
high
as
that
which
is
raised
on
this
foundation
:
and
so
I
will
leave
each
person
to
apply
this
Doctrine
,
it
may
be
of
instruction
to
each
of
us
.
5.
Doctrine
,
That
I
might
make
my
power
known
;
in
the
which
is
the
power
of
his
wrath
;
I
note
.
That
as
God
is
incomparable
in
his
long-suffering
,
patience
and
goodness
,
so
he
is
as
transcendant
and
unconceiveable
in
the
power
of
his
wrath
.
As
his
thoughts
of
mercy
is
above
our
thoughts
and
imaginations
,
Esay
.
55.
so
also
is
the
power
of
his
wrath
as
much
above
our
reach
:
Psal.
90.11
.
who
knows
the
power
of
thy
anger
?
see
how
the
prophet
Nahum
takes
notice
or
both
these
in
God
,
Nahum
1.3
,
slow
to
anger
,
great
in
power
,
will
by
no
means
olear
the
guilty
:
of
this
power
and
long-suffering
we
have
the
Apostle
speaking
afterwards
.
verse
22.
there
are
two
natures
in
God
,
Esa.
42.
he
is
a
lamb
,
he
is
a
Lion
,
from
hence
learn
to
make
peace
with
him
before
his
wrath
be
kindled
,
Psal.
2.
last
.
And
that
my
name
might
be
declared
.
6.
Doct.
That
God
almighty
designes
in
his
de●…ings
with
men
,
the
exalting
his
own
name
,
to
make
his
name
known
,
to
get
himself
a
great
name
.
He
aimed
at
this
in
the
destruction
of
Pharaoh
,
Exo.
14.17.18
.
Neh.
9.9.10
.
I
will
but
name
this
.
7.
Doctrine
.
That
mercies
exercised
and
judgments
executed
doth
both
tend
to
exalt
Gods
name
.
God
had
a
double
work
in
hand
whereby
his
name
should
be
declared
in
all
the
earth
,
in
the
saving
Israel
,
and
the
destro●ing
of
Pharaoh
:
God
gets
himself
a
great
name
by
saving
his
people
in
such
a
miraculous
way
,
and
he
gets
himself
a
name
also
by
destroying
Pharaoh
,
see
Esa.
63.
verses
12
,
14.
which
is
eminent
to
this
purpose
,
Psa.
83.
latter
end
.
But
some
may
say
,
how
is
Gods
Name
declared
in
his
proceedings
with
Pharaoh
?
I
answer
,
First
,
by
his
proceedings
with
Pharaoh
to
declare
himself
the
God
of
his
people
,
the
God
of
Abraham
,
Isaac
and
Jacob
:
this
is
that
Name
that
God
would
have
exalted
and
magnified
:
See
Exo.
3.15
.
this
is
my
Name
for
ever
,
and
my
memorial
to
all
generations
:
God
is
willing
to
be
reckoned
and
named
the
god
of
his
faithful
servants
,
Heb.
11.
he
is
not
ashamed
to
be
called
their
God
;
he
is
not
asha●e●
that
is
,
he
is
very
forward
so
to
be
called
;
this
is
the
name
that
Moses
in
his
Song
doth
endeavour
to
exalt
,
Exo.
15.2
.
he
is
my
God
,
my
fathers
God
:
he
is
my
God
(
saith
Moses
)
I
will
prepare
him
a
habitation
,
my
fathers
god
I
will
exalt
him
;
as
if
he
should
say
,
God
hath
in
this
act
shewn
himself
in
special
the
God
of
his
people
;
and
this
is
no
small
priviledge
in
Davids
sence
,
Psa.
48.
this
god
is
our
god
,
Psa.
67.6
.
God
even
our
God
shall
bless
us
;
It
was
a
singular
strain
of
faith
in
them
,
as
it
was
in
Thomas
,
John
20.29
.
when
he
said
,
my
Lord
,
my
God
propriety
in
God
is
a
choice
priviledge
;
it
is
the
priviledge
of
overcoming
Saints
,
Rev.
21.7
.
I
will
be
their
God
;
as
he
is
thei●
father
in
order
to
simpathy
,
so
their
God
in
order
to
power
of
salvation
and
deliverance
:
Oh
then
the
happy
state
of
such
a
people
who
are
under
such
favour
and
love
and
care
of
such
a
God
;
as
the
Psalmist
saith
,
Happy
are
they
who
are
in
such
a
case
,
whose
God
is
Jehovah
,
Psal.
146.5
.
Happy
is
he
that
hath
the
God
of
Jacob
for
his
help
:
this
Name
of
God
is
that
Name
which
he
designes
should
be
known
in
all
the
earth
,
declaring
therein
,
that
he
is
well
able
to
save
his
people
out
of
the
hands
and
power
of
their
most
potent
enemies
.
Vers.
18.
affords
us
these
Doctrines
following
.
1.
Doct.
That
God
was
unquestionably
righteous
in
his
whole
passage
and
dealings
with
Pharaoh
of
old
.
The
Apostle
brings
this
passage
to
vindicate
Gods
righteousness
as
to
his
proceedings
with
the
Jews
;
to
shew
,
that
God
is
not
unrighteous
in
shutting
up
rebellious
sinners
in
the
obduratnesse
of
their
own
hearts
;
for
he
was
just
in
what
he
did
to
Pharaoh
:
these
words
(
as
I
have
shewn
you
in
the
explication
)
are
an
inference
by
way
of
application
;
the
Jews
themselves
would
easily
grant
,
that
Gods
proceedings
with
Pharaoh
were
not
only
righteous
but
very
gratious
in
the
whole
treaty
with
him
.
There
were
six
circumstances
in
Gods
dealings
with
Pharaoh
that
renders
his
last
proceedings
with
him
righteous
.
-
1.
Pharaoh
before
God
sent
to
him
,
was
a
cruel
oppressor
of
Gods
people
,
who
were
near
and
dear
to
him
,
his
first-born
.
-
2.
God
offered
implicitly
to
forgive
all
that
had
been
past
,
if
now
at
last
he
would
discharge
his
people
out
of
their
slavery
at
his
request
.
-
3.
God
waits
upon
him
a
considerable
time
,
sends
several
messages
,
and
made
many
gracious
applycations
unto
him
,
by
his
special
and
signal
servants
,
Moses
and
Aaron
;
he
sends
six
sentral
messages
unto
him
before
he
inflicted
that
spiritual
judgement
of
hardening
him
.
-
4.
God
never
denyed
or
refused
his
request
put
up
to
him
by
Moses
for
the
removal
of
those
judgement
that
were
upon
him
.
-
5.
After
so
many
returns
to
his
former
rebellions
,
upon
the
removal
of
the
stroke
,
yet
after
all
,
God
offers
him
,
that
if
yet
he
would
humble
himself
,
and
let
Israel
go
,
he
would
send
no
more
plagues
,
chap.
10.4
.
-
6.
In
Gods
inward
judicial
hardning
him
,
by
withdrawing
his
spirit
,
he
did
not
leave
him
in
an
utter
incapacity
to
repent
,
as
hath
been
before
proved
in
the
explication
:
there
is
not
such
a
passage
in
all
the
Scriptures
,
wherein
the
long-suffering
and
patience
of
God
is
so
set
forth
,
as
in
this
of
Pharaoh
:
the
Apostle
might
well
say
,
he
endured
with
much
long
suffering
the
vessels
of
wrath
,
whilst
he
was
filling
up
his
measure
.
Yet
that
which
is
yet
further
worth
our
consideration
follows
in
the
second
Doctrine
.
The
2d
Doctrine
,
from
the
18.
verse
,
That
God
in
his
dealings
with
Pharaoh
laid
a
platform
of
his
proceedings
with
reprobates
to
the
worlds
end
.
And
the
Apostle
doth
intend
no
lesse
in
laying
this
instance
before
the
Jews
,
to
instruct
them
concerning
Gods
proceedings
with
them
,
to
be
as
just
as
they
were
with
Phuraoh
to
severely
punish
,
after
abuses
of
great
long-sufferings
and
patience
.
He
hath
mercy
on
whom
he
will
:
from
whence
ariseth
this
Doctrine
in
the
third
place
.
Doctrine
,
3.
That
justification
is
not
the
fruit
of
our
merrit
,
but
Gods
mercy
:
here
he
calls
justification
by
the
name
of
mercy
.
4.
Doctrine
,
That
the
law
and
terms
upon
which
men
are
justified
and
saved
,
are
founded
in
Gods
own
will
without
the
contrivance
and
proposition
of
the
creature
:
he
hath
mercy
on
whom
,
or
what
manner
of
persons
he
will
.
He
hath
made
the
passage
to
life
and
salvation
through
grace
by
faith
,
and
no
other
way
but
by
faith
alone
:
those
whom
he
will
have
mercy
on
are
Jews
and
gentiles
,
who
believe
and
obey
,
Rom.
3.30
.
seeing
it
is
one
God
that
shall
justisie
the
circumcision
by
faith
and
the
uncircumcision
through
faith
:
So
much
for
the
first
part
of
the
verse
.
And
whom
he
will
he
hardeneth
,
from
whence
I
note
this
Doctrine
.
5.
Doctrine
,
In
a
Scripture-sence
God
is
concerned
in
hardening
sinners
.
This
I
have
spoken
unto
also
sufficiently
in
the
explication
.
Whenas
the
Apostle
makes
use
of
this
term
harden
in
direct
opposition
to
mercy
or
justification
,
it
supposeth
a
hardened
person
in
a
sad
and
deplorable
condition
:
he
hardens
,
it
might
as
well
have
been
said
,
he
rejects
or
reprobates
:
from
whence
I
note
this
.
6.
Doctrine
,
That
as
hardnesse
of
heart
in
man
is
the
greatest
sin
,
so
from
God
the
greatest
judgment
:
It
is
such
a
sin
that
the
sin
of
Pharaoh
is
stiled
hardnesse
of
heart
:
his
refusing
counsel
,
disobeying
and
rebelling
against
God
;
his
abuse
of
Moses
,
is
all
summed
up
in
hardnesse
of
heart
:
so
the
sins
of
Israel
in
the
Wildernesse
is
called
hardnesse
of
heart
,
Heb.
3.8
.
harden
not
your
hearts
,
as
in
the
provocation
in
the
Wildernesse
;
which
takes
in
all
their
murmurings
and
rebellion
:
the
sins
of
the
Jews
in
Christs
time
is
called
by
this
name
of
hardnesse
of
heart
,
Mark
3.5
.
Mark
6.52
.
But
for
the
sakes
of
some
it
will
be
needful
to
lay
down
some
discoveries
of
a
heart
that
is
not
possest
with
this
comprehensive
sin
of
hardnesse
of
heart
;
because
some
are
apt
to
condemn
themselves
in
this
respect
who
are
not
concerned
.
I
shall
lay
down
six
characters
of
a
heart
that
is
not
hard
in
this
sinful
state
,
whatever
they
may
think
:
but
I
shall
but
name
them
.
-
1.
That
heart
that
stands
in
awe
of
God
,
that
fears
God
,
is
not
a
hard
heart
.
-
2.
That
person
that
is
of
a
cordial
,
constant
,
private
,
praying
spirit
is
not
hard
.
-
3.
That
person
that
trembles
at
Gods
word
,
so
as
to
put
in
practise
what
it
commands
as
soon
as
he
understands
it
,
is
not
hard
:
such
a
heart
had
Josiah
,
2
Kin.
22.9
.
-
4.
That
person
that
hath
humble
,
low
thoughts
of
himself
,
is
not
one
of
a
hard
heart
.
-
5.
That
person
that
is
sensible
of
the
least
sin
and
troubled
for
it
,
and
is
touched
at
it
,
is
not
hard
;
and
when
secret
as
well
as
open
sins
afflicts
and
pricks
his
heart
.
-
6.
That
person
that
trembles
at
Gods
judgements
,
as
did
Josiah
,
that
person
is
not
of
this
number
.
Doctrine
,
7.
That
disobedience
to
Gods
declared
will
and
command
,
persisted
in
,
is
very
highly
provoking
to
God
;
in
order
to
giving
up
persons
to
hardnesse
of
heart
;
This
was
the
case
with
Pharaoh
,
this
was
the
case
with
the
Jews
.
Doctrine
8.
and
last
,
is
this
,
That
the
law
,
terms
and
conditions
of
hardening
,
rejecting
and
reprobating
,
are
not
founded
in
,
or
according
to
the
will
of
men
,
but
of
God
.
The
reason
of
this
text
and
Doctrine
,
by
S.
Paul
,
is
raised
upon
occasion
of
the
quarrel
some
arrogant
Jew
,
who
would
impose
upon
God
,
who
should
be
the
subjects
of
Gods
hardening
,
namely
,
such
who
did
not
submit
to
the
law
of
circumcision
;
they
would
have
God
to
harden
the
gentiles
or
reject
them
,
but
he
declares
his
wi●l
to
harden
both
Jew
and
gentile
,
who
should
disobey
and
rebel
against
Christ
and
the
gospel
:
and
this
will
of
God
is
made
into
a
law
,
as
I
have
shown
you
,
not
a
secret
will
as
many
would
have
it
;
but
this
his
will
is
Ioh.
6.40
.
revealed
,
as
with
respect
to
those
whom
he
will
have
mercy
on
:
so
also
as
to
those
whom
he
will
harden
,
and
make
subjects
of
his
wrath
,
Iohn
3.36
.
he
that
believeth
on
the
son
hath
everlasting
life
,
and
he
that
believeth
not
the
son
hath
not
life
,
or
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
:
These
are
those
whom
his
will
is
to
harden
:
Thus
I
have
done
with
the
17.
and
18.
verses
.
I
now
proceed
to
verse
.
19.
CHAP.
XI
.
Gods
will
and
word
are
terms
equivolent
and
his
purposes
to
mankinde
in
order
to
mercy
and
Judgement
is
not
Irrestible
.
Verse
.
19.
Thou
wilt
say
then
unto
me
,
why
doth
he
yet
finde
fault
?
for
who
hath
resisted
his
will
?
WE
have
contained
in
this
verse
,
the
Jews
quarrelsome
replycation
by
way
of
Object
,
against
what
had
been
asserted
by
the
Apostle
in
these
four
following
verses
:
we
have
the
Apostles
severe
and
pathetical
reply
in
two
parts
.
-
1.
A
sharp
reproof
.
-
2ly
,
A
substantial
vindication
of
the
righteousnesse
and
wise
proceedings
of
God
with
mankinde
;
both
which
the
Objection
seems
to
impeach
.
But
I
shall
first
speak
unto
the
19.
verse
before
us
,
in
which
we
have
the
Objection
framed
,
either
as
the
Apostle
framed
it
himself
,
or
as
they
themselves
made
it
:
some
think
the
Apostle
framed
it
himself
as
personating
the
Jews
in
it
:
the
rise
of
this
Objection
may
be
supposed
to
be
from
what
the
Apostle
had
been
lately
asserting
concerning
the
power
and
prerogative
of
God
,
in
justifying
and
hardning
men
at
his
own
will
:
some
think
that
from
the
Instance
of
Pharooh
,
and
the
conclusion
drawn
thereupon
,
that
God
hardens
whom
he
will
;
from
thence
the
Jews
apprehended
themselves
some
of
those
subjects
of
his
will
to
harden
:
thereupon
their
spirits
were
inraged
against
the
Apostle
his
doctrine
and
God
himself
;
and
that
what
we
have
in
this
119
ver.
is
the
fruit
&
effect
thereof
;
they
are
ready
to
impeach
S.
Pauls
Doctrine
as
if
he
had
not
represented
God
consistent
with
himself
,
whilst
he
had
shut
them
up
in
hardnesse
and
blindeness
,
irresistably
,
aad
yet
haveing
so
done
,
complained
or
found
fault
with
them
,
and
blamed
them
,
who
are
under
such
a
kinde
of
necessity
by
a
decree
of
his
own
will
.
The
words
themselves
are
presented
as
a
perverse
object
or
reply
against
God
;
in
which
we
have
these
four
parts
considerable
.
-
1.
The
objector
or
person
objecting
,
exprest
in
the
singular
particle
thou
.
-
2.
The
person
unto
whom
this
objection
is
directed
;
unto
me
saith
S.
Paul
.
-
3.
The
Subject
objected
against
,
why
doth
he
finde
fault
?
-
4.
The
absurdity
it
,
self
imputed
to
God
,
for
who
hath
resisted
his
will
?
this
objection
some
think
is
drawn
from
the
passage
of
Pharaoh
,
Exo.
9.17
.
that
God
seems
to
complain
of
Pharaoh
after
he
was
hardened
by
God
,
and
there
is
a
colourable
ground
also
as
to
the
Jews
,
that
after
they
were
hardned
and
blinded
by
God
,
he
yet
blames
them
:
and
the
foundation
of
this
Objection
is
from
a
rational
principle
,
that
those
persons
are
not
to
be
complained
of
,
who
are
determined
by
an
absolute
decree
or
will
of
God
,
as
they
supposed
Pharaoh
and
themselves
were
,
according
to
the
Apostles
Doctrine
?
It
is
the
principle
of
wise-men
that
persons
are
excusable
who
are
necessitated
by
a
greater
power
then
their
own
to
be
what
they
are
:
The
Apostle
in
these
words
doth
not
personate
an
humble
consciencious
person
modestly
desirous
of
satisfaction
,
with
a
spirit
of
meeknesse
in
things
wherein
they
are
dark
:
But
as
an
impatient
men
in
hearing
the
truth
,
when
the
light
thereof
shineth
into
his
conscience
,
to
discover
his
nakednesse
:
and
further
we
may
perceive
by
the
form
of
the
Objection
,
that
it
doth
discover
a
confident
insulting
spirit
in
the
objector
,
as
also
much
haughtynesse
in
the
face
of
it
;
he
finds
fault
with
God
for
finding
fault
:
but
to
come
more
closely
and
distinctly
to
the
words
themselves
,
by
way
of
explication
;
as
I
have
proceeded
in
the
former
verses
,
so
I
shall
enquire
distinctly
into
these
words
,
and
that
under
these
six
considerations
.
-
1.
I
shall
enquire
into
the
reading
of
the
words
.
-
2.
I
shall
enquire
what
sort
of
persons
may
be
supposed
to
make
this
quarrelsome
Objection
or
reply
?
-
3.
From
what
part
of
S.
Pauls
Doctrine
this
Objection
is
raised
?
-
4.
What
are
we
to
understand
by
Gods
finding
fault
?
-
5.
What
may
be
supposed
that
God
findes
fault
with
?
-
6.
What
is
this
will
which
the
objecter
supposeth
to
be
irrisistable
in
God
?
Of
each
of
these
a
few
words
in
order
.
And
1.
As
to
the
reading
of
the
words
,
most
interpreters
reads
them
as
they
are
here
read
,
yet
I
meet
with
a
second
reading
which
runs
thus
,
why
doth
he
finde
fault
who
hath
disobeyed
his
law
?
and
there
may
be
a
good
colour
for
such
a
reading
from
the
consideration
of
that
affirmity
that
is
between
Gods
will
and
Gods
law
or
word
,
they
are
taken
one
from
another
;
see
John
.
7.17
.
he
that
doth
my
will
shall
know
of
my
doctrine
:
by
which
will
is
to
be
understood
his
word
,
and
those
who
thus
reade
the
words
,
do
thus
paraphrase
upon
them
:
why
is
he
so
angry
with
us
:
and
resolved
so
severely
to
deal
with
us
,
who
are
so
far
from
refusing
obedience
to
his
law
,
that
it
is
only
out
zeal
for
the
law
that
makes
us
reject
your
Christian
religion
?
And
to
make
this
reading
more
plain
they
proceed
also
upon
the
20
verse
:
thus
from
S.
Pauls
reproof
you
may
be
ashamed
of
your
saucy
and
prophane
arguing
:
for
may
not
God
your
creator
impose
what
law
he
please
upon
you
?
is
he
bound
never
to
abrogate
that
law
given
by
Moses
?
and
cannot
he
give
you
another
law
,
and
require
obedience
to
that
?
and
for
your
non-obedience
to
that
law
,
deal
with
you
,
as
the
potter
with
his
clay
,
that
marreth
in
his
hand
and
maketh
you
vessels
of
dishonour
?
and
this
parraphrase
seems
to
have
some
colour
of
truth
in
it
.
But
I
rather
incline
to
the
common
reading
before
us
,
forasmuch
as
the
words
so
read
,
well
agree
with
the
Original
and
the
Context
.
The
second
thing
that
I
am
to
enquire
into
,
is
the
persons
propounding
this
quarrelsome
objection
:
it
is
here
propounded
in
the
singular
thou
:
some
are
of
opinion
that
the
Apostle
did
not
really
and
in
matter
of
fact
meet
with
such
an
Objection
;
but
perceiving
the
spirit
of
the
Jews
his
Antagonists
did
shape
it
out
accordingly
;
by
way
of
anticipation
;
and
so
applycable
to
any
at
any
time
who
should
make
such
an
objection
;
but
it
rather
seems
by
the
answer
,
that
there
was
such
an
Objection
really
made
,
unlesse
we
should
suppose
the
Apostle
is
making
a
man
of
straw
,
and
then
fighting
against
it
:
for
his
answer
seems
to
be
directed
to
a
real
Antagonist
;
and
that
the
persons
he
replyed
unto
,
were
the
blinded
obstinate
rebellious
Jews
is
plain
enough
;
they
being
the
people
he
now
was
concerned
with
in
this
Epistle
and
chapter
,
unto
whom
in
particular
he
did
direct
his
speech
,
under
the
same
appellation
,
as
in
the
reply
to
the
Objection
:
see
chap.
2.
O
man
!
which
O
man
is
understood
the
Jews
;
see
chap.
2.
ver.
17.
thou
art
called
a
Jew
:
So
when
the
Apostle
speaks
under
the
same
appellation
,
O
man
!
he
means
the
Jews
see
ver.
20.
and
we
may
easily
perceive
,
that
they
were
the
people
intended
,
by
considering
their
temper
and
spirit
:
we
reade
of
no
people
in
all
the
book
of
God
,
so
perverse
spirited
as
they
,
even
against
God
himself
,
in
all
ages
:
what
cause
God
had
to
complain
of
them
all
along
:
their
fathers
are
said
to
speak
against
God
,
Psal.
78.19
.
It
is
no
new
thing
for
them
to
quarrel
and
capitulate
with
God
:
see
how
God
complains
of
the
same
people
,
Mala.
2.17
.
ye
have
wearied
me
by
your
words
,
yet
you
say
wherein
have
we
wearied
thee
?
so
Mal.
3.13
.
your
words
have
been
stout
against
me
,
saith
the
Lord
;
yet
ye
say
,
what
have
we
so
much
spoken
against
thee
?
thus
they
dispute
with
God
;
and
the
same
spirit
appeared
in
this
generation
,
in
Christs
time
;
see
how
he
represents
them
in
the
parable
murmuring
against
God
,
Mat.
20.11
.
not
allowing
him
to
do
what
he
will
with
his
own
:
and
such
a
spirit
our
Apostle
met
with
from
them
,
Act.
13.45
.
when
he
had
preached
the
gospel
to
them
(
in
love
to
their
souls
)
they
were
filled
with
envy
,
yea
they
contradicted
and
blasphemed
at
the
doctrine
of
the
gospel
:
so
that
what
we
have
in
our
text
is
no
new
thing
with
them
,
they
were
much
destitute
of
the
fear
of
God
,
and
a
humble
spirit
.
Some
would
here
have
it
thus
,
that
S.
Paul
had
been
in
this
discourse
managing
the
Calvinists
opinion
of
absolute
election
and
reprebation
,
and
that
the
Jews
like
Lutherans
(
or
free-willers
)
doth
reply
and
cavil
thereat
;
to
whom
the
Apostle
takes
pains
to
convince
,
vers.
20
,
21
,
22
,
23.
and
indeed
at
the
first
view
it
seems
to
sound
that
way
;
but
upon
examination
of
the
Apostles
reply
throughout
in
the
four
following
verses
,
it
will
clearly
appear
otherways
.
The
third
particular
to
be
enquired
into
is
,
from
what
part
of
the
precedent
doctrine
of
the
Apostle
is
this
objection
raised
?
it
is
the
general
received
opinion
on
both
sides
,
from
all
that
I
have
reade
,
that
I
can
remember
,
that
this
objection
is
drawn
from
the
close
of
the
former
verse
,
(
whom
he
will
he
hardeneth
)
:
and
that
which
occasions
persons
so
to
judge
,
is
from
these
two
relative
particles
in
this
verse
;
as
the
particle
then
or
therefore
;
thou
wilt
say
then
,
as
also
the
particle
yet
why
doth
he
yet
find
fault
?
notwithstanding
what
hath
been
said
before
,
and
that
the
objection
is
raised
,
from
that
verse
appeareth
from
hence
,
that
he
keeps
the
same
stile
,
who
hath
resisted
his
will
?
so
that
it
is
probable
,
that
the
objector
had
his
eye
upon
the
close
of
that
verse
,
and
indeed
the
very
voyce
of
this
verse
doth
discover
it
to
be
begotten
of
the
former
;
and
the
objection
argues
thus
:
we
are
hardened
by
his
will
and
pleasure
,
and
yet
he
finds
fault
and
upbraids
us
for
not
believing
in
your
Jesus
,
notwithstanding
we
are
shut
up
by
an
absolute
decree
;
for
his
will
and
counsell
must
stand
:
and
if
we
should
now
believe
,
it
were
to
no
purpose
,
being
concluded
in
his
will
:
thus
the
Objection
seems
to
argue
from
the
Apostles
words
going
before
.
4.
What
may
we
understand
by
Gods
finding
fault
?
the
word
in
the
greek
is
to
complain
or
reprove
,
not
to
punish
or
reprobate
,
as
some
imagin
it
is
supposed
;
that
God
doth
complain
of
and
reprove
those
hardned
by
him
:
Pharaoh
being
hardened
by
God
is
yet
complained
of
by
God
,
for
God
to
finde
fault
according
to
the
context
,
seems
to
contain
a
threatning
destruction
upon
those
he
so
complains
of
;
sometimes
for
God
to
complain
of
or
finde
fault
,
is
to
mourn
over
a
people
,
as
he
did
over
Israel
,
Why
will
you
die
,
O
house
O
Israel
?
and
this
kinde
of
complaint
is
used
by
God
in
both
Old
and
New
Testament
:
Christ
weeps
over
Ierusalem
in
his
complaint
for
them
:
so
that
for
God
to
find
fault
or
complain
,
is
to
mourn
and
bewail
for
a
person
or
peoples
destruction
,
and
the
cause
of
it
.
5.
What
is
it
that
God
findes
fault
with
and
complains
of
in
them
?
I
answer
,
the
great
evil
that
God
complains
of
in
his
people
is
their
unbelief
&
disobedience
,
because
they
believed
not
on
his
onely
begotten
son
Jesus
Christ
;
all
the
threatenings
and
complaints
against
the
Jews
was
for
their
disobedience
to
and
rejecting
of
Jesus
Christ
.
But
that
circumstance
most
needfull
to
be
enquied
into
,
is
about
this
will
of
God
which
the
objection
seems
to
render
irresistable
;
who
hath
resisted
his
will
?
the
whole
ground
of
this
objection
seems
to
be
laid
here
,
that
it
is
not
reasonable
to
finde
fault
,
or
blame
the
Jews
who
are
necessitated
by
Gods
will
to
be
what
they
are
;
the
great
question
is
,
what
will
of
God
is
intended
here
which
none
are
able
to
resist
?
for
the
words
must
be
understood
,
who
hath
been
able
to
resist
his
will
?
-
I
answer
first
,
it
cannot
be
understood
of
Gods
preceptory
will
,
the
will
of
his
commandments
,
for
that
will
of
God
hath
been
resisted
by
some
,
even
from
the
beginning
of
the
world
to
this
day
:
Adam
in
paradice
resisted
that
will
,
and
so
do
all
men
more
or
lesse
,
as
the
Apostle
Iames
saith
,
in
many
things
we
offend
all
:
and
it
might
have
been
as
properly
if
not
more
properly
said
,
who
hath
not
resisted
his
will
?
and
many
have
resisted
his
spirit
also
:
Act.
7.
-
2.
Suppose
we
understand
it
of
Gods
decreeing
will
,
then
it
runs
thus
,
who
ever
did
or
can
hinder
the
coming
to
pass
of
that
which
God
hath
purposed
the
coming
to
pass
?
what
he
hath
purposed
shall
come
to
pass
,
and
take
place
against
all
interveniences
whatsoever
;
and
if
it
be
taken
so
,
what
then
will
appear
in
this
objection
to
cross
what
the
Apostle
had
said
in
the
premises
,
who
hath
resisted
his
will
?
that
is
,
his
absolute
will
,
without
conditions
exprest
or
implyed
:
there
are
two
decrees
of
God
(
as
I
have
said
before
)
that
none
can
resist
,
nether
men
nor
Angels
.
-
1.
That
believers
in
Christ
,
so
continuing
to
the
end
,
shall
be
saved
.
-
2.
Such
as
disobey
the
Gospel
,
and
so
live
and
dye
,
shall
be
damned
;
this
will
of
God
is
irresistable
;
but
that
those
who
are
now
unbelievers
and
hard-hearted
persons
may
by
the
help
and
grace
of
God
be
recovered
,
is
very
possible
;
for
we
do
not
read
of
any
such
hardening
of
God
,
as
doth
leave
men
for
ever
in
and
under
an
impossibillity
of
returning
:
this
was
neither
the
state
of
Pharaoh
nor
the
Jews
(
as
you
have
heard
;
)
so
that
these
circumstances
considered
,
the
present
obiection
in
our
text
seems
to
be
but
an
irrationall
quarrelsome
reply
,
contrary
to
their
own
reason
and
experience
,
like
unto
that
quarrell
with
our
Saviour
,
Matt.
12.24
.
when
they
charge
him
with
casting
out
divils
by
Beelzebub
the
prince
of
divils
;
when
as
their
children
must
cast
them
out
by
the
name
of
Jesus
:
and
that
this
obiection
doth
favour
of
such
a
spirit
,
captious
and
quarrelsome
,
designing
only
to
undervalue
Gods
proceedings
,
and
to
disparage
the
Apostles
doctrine
,
will
very
clearly
apear
in
our
further
traversing
the
Apostles
answer
thereunto
,
the
answer
doth
clearly
demonstrate
,
that
these
words
proceeded
from
a
base
and
unworthy
spirit
,
tending
to
the
disparaging
Gods
power
and
Supremacy
over
Jews
and
gentiles
,
which
the
Apostle
had
been
before
asserting
,
both
as
to
his
showing
mercy
and
as
to
his
hardening
:
but
I
shall
be
very
brief
as
to
this
verse
,
because
I
shall
have
more
properly
occasion
to
demonstrat
the
nature
of
this
objection
,
in
the
answers
following
,
in
verses
20
,
21
,
22
,
23.
That
only
which
I
shall
do
in
order
to
the
conclusion
of
this
19.
verse
,
is
only
to
present
you
with
those
doctrinall
conclusions
that
ariseth
from
the
words
thus
opened
:
which
are
as
followeth
,
First
,
From
the
nature
of
the
Apostles
proceedings
.
1.
Doctrine
,
That
it
is
one
part
of
the
work
of
a
gospel-Minister
to
anticipate
and
answer
those
Objections
which
they
foresee
may
arise
either
through
ignorance
or
obstinacy
against
their
Doctrine
.
This
our
Apostle
is
careful
in
,
and
therefore
he
repeats
the
Objection
,
and
prepares
to
take
it
off
;
It
is
certain
,
that
the
best
and
clearest
of
doctrines
may
admit
of
cavils
and
objections
,
and
therefore
their
mouths
must
be
stopped
by
the
power
of
reason
and
current
of
Scriptures
:
whether
S.
Paul
met
with
this
Objection
in
so
many
words
,
or
whether
he
meets
with
it
in
his
own
apprehension
he
proceeds
upon
it
;
we
are
not
bound
to
stay
till
an
Objection
comes
out
,
but
we
may
anticipate
it
:
this
was
much
the
practice
of
Jesus
Christ
and
his
forerunner
John
,
Matt.
3.
think
not
to
say
you
have
Abraham
to
your
father
,
Matth.
5.
think
not
that
I
am
come
to
destroy
the
law
;
so
chap.
9.
when
he
saw
their
blasphemous
thoughts
concerning
his
pronouncing
forgivenesse
of
sin
,
he
answers
them
in
their
thoughts
,
so
Luk.
12.
he
saw
that
they
had
some
secret
thoughts
that
his
coming
should
procure
peace
,
but
he
teacheth
them
the
contrary
,
so
Luk.
4.23
.
he
prepares
for
their
objection
against
him
,
because
he
did
not
do
those
works
in
his
own
Countrey
that
he
did
elsewhere
;
and
we
have
the
same
spirit
appearing
in
this
Epistle
also
,
chap.
11.19
.
thou
wilt
say
then
,
they
were
broken
off
,
that
I
might
be
graffed
in
:
the
Apostle
anticipates
what
they
would
say
before
they
said
it
:
So
1
Cor.
15.34
.
Some
men
will
say
,
how
are
the
dead
raised
?
This
may
serve
for
Instruction
to
gospel-Ministers
,
consider
well
what
may
be
objected
against
your
doctrine
,
and
prepare
an
answer
,
leave
not
any
pit
of
Objection
open
lest
any
should
fall
into
it
:
this
is
greatly
the
care
of
our
Apostle
in
this
Chapter
.
2.
Doctrine
,
That
God
may
justly
finde
fault
with
those
whom
he
judicially
hardens
.
It
was
the
ignorance
or
perversenesse
of
these
Objectors
,
so
to
think
or
suppose
,
that
God
might
not
finde
fault
with
those
whom
he
hardeneth
;
for
it
is
certain
,
God
doth
and
may
finde
fault
,
and
blame
those
whom
he
hardeneth
;
he
did
so
to
the
Jews
and
also
to
Pharaoh
,
as
you
may
see
Ex.
9.17
.
Matt.
23.
And
that
God
may
justly
and
righteously
complain
of
those
who
are
hardened
by
him
,
I
shall
offer
four
Reasons
.
-
1.
Because
God
doth
not
positively
or
forcibly
nor
yet
primarily
or
antecedently
harden
any
(
as
you
have
heard
)
but
accidentally
by
the
passages
of
his
providence
.
-
2.
He
hardens
none
but
such
as
first
harden
themselves
voluntarily
under
his
mercies
,
yea
such
mercies
and
means
as
are
as
proper
,
yea
much
more
proper
,
to
soften
then
to
harden
;
hardnesse
inflicted
by
God
as
a
punishment
of
former
sin
.
-
3.
God
may
justly
finde
fault
and
complain
of
those
hardned
by
him
,
because
he
hardens
none
but
fore
against
his
will
,
when
no
mercies
nor
Judgements
will
work
upon
them
:
he
first
useth
all
means
to
prevent
it
,
as
you
may
see
2
Chron.
36.15
.
it
is
when
there
is
no
remedy
:
so
Mat.
23.37
.
how
often
would
I
have
gathered
thee
as
a
hen
gathereth
her
chickens
,
and
ye
would
not
.
-
4.
He
may
well
complain
and
finde
fault
with
those
hardened
by
him
,
because
they
so
continue
,
notwithstanding
they
are
not
necessitated
,
neither
are
they
shut
up
in
an
incapacity
of
returning
to
softnesse
,
as
hath
been
plainly
proved
as
to
Pharaoh
and
the
Jews
;
therefore
it
is
not
absurd
for
God
to
finde
fault
with
those
hardned
by
him
.
3.
Doctrine
,
That
Gods
will
and
purpose
as
to
mankinde
,
in
order
to
mercy
and
judgement
,
is
not
i●
resistible
.
This
I
have
also
spoken
to
in
the
Explication
.
The
Fourth
and
last
Doctrine
is
this
,
That
Circumcised
Jews
,
a
people
near
to
God
,
and
a
people
that
had
received
kindenesse
from
God
,
above
all
others
,
are
most
abusive
,
perverse
,
and
rebellious
against
God
:
These
are
the
only
people
who
contend
and
quarrel
with
God
,
God
had
occasion
in
all
ages
to
complain
of
Israel
;
see
that
pathetical
complaint
,
Esa.
1.
I
have
nourished
and
brought
up
children
,
and
they
have
rebelled
against
me
:
these
are
the
people
that
God
complains
of
,
Jer.
2.
that
said
,
they
were
Lords
,
and
they
would
come
no
more
to
God
:
these
are
they
that
charge
Gods
ways
with
unequallity
,
which
God
complains
of
,
Ezek.
18.29
.
is
it
not
such
a
spirit
that
our
Apostle
in
their
children
here
fights
against
;
a
perverse
,
angry
,
quarrelsome
spirit
against
God
did
always
attend
them
:
none
have
been
so
boldly
abusive
to
God
as
his
own
people
;
these
are
they
that
are
finding
fault
and
replying
against
God
,
whilst
they
are
demanding
why
he
finds
fault
with
them
.
From
hence
we
may
draw
a
double
Use
of
admiration
.
-
1.
At
the
baseness
of
mens
hearts
,
that
should
so
evil
requite
God
,
who
had
made
them
his
people
above
all
the
world
besides
;
God
hath
often
had
occasion
from
his
people
to
appeal
to
the
nations
upon
this
account
;
as
to
their
respect
and
stedfastness
to
their
gods
above
his
people
to
himself
.
-
2.
We
have
from
hence
cause
to
admire
at
the
unconceiveable
patience
and
long-suffering
of
God
to
mankinde
,
yea
to
his
people
:
oh
the
patience
of
God
to
those
rebellious
Jews
whom
he
had
brought
out
of
Egypt
:
how
did
he
bear
with
them
in
all
their
murmurings
and
rebellion
in
the
wilderness
,
for
40.
years
:
he
suffered
their
manners
,
as
the
Psalmist
speaks
;
but
as
to
the
cursed
nature
of
this
Objection
,
you
will
preceive
more
hereafter
,
from
the
Apostles
answer
in
the
four
following
verses
.
So
much
for
the
19.
vers
.
CHAP.
XII
.
Plainly
detecting
that
unreasonable
consequence
of
Gods
forming
men
on
purpose
to
damn
them
.
Ver.
20.
Nay
,
but
O
man
!
who
art
thou
that
replyest
against
God
?
shall
the
thing
formed
,
say
to
him
that
formed
it
,
why
hast
thou
made
me
thus
?
AS
to
the
reading
of
these
words
,
I
finde
very
little
variation
,
therefore
I
shall
handle
them
as
they
lye
before
us
.
These
verses
to
the
end
of
the
23.
requires
our
diligent
enquiry
into
and
carefull
heeding
,
because
they
seem
to
have
much
darkness
and
knottiness
in
them
,
on
the
one
hand
.
And
2ly
,
on
the
other
hand
being
rightly
understood
,
they
will
cast
and
contribute
much
light
to
the
precedent
verses
;
but
it
is
plain
that
these
verses
are
by
many
persons
much
wrested
and
abused
,
as
they
are
compelled
to
serve
in
that
hard
service
of
strengthening
that
hard-favoured
opinion
of
personal
and
eternal
predestination
,
scarce
any
one
passage
of
Scripture
more
frequently
abused
then
this
20.
v.
it
is
a
weapon
near
at
hand
upon
all
occasions
to
take
up
to
silence
,
those
who
do
but
question
their
irrational
,
absurd
and
horrid
extravagant
notions
about
Gods
eternal
personal
election
or
reprobation
,
they
presently
snatch
up
this
Apostolical
reply
,
who
art
thou
that
replyest
against
God
?
as
if
he
that
asserts
the
doctrine
aforesaid
were
as
infallible
as
the
Apostle
was
,
when
he
spake
these
words
;
nay
although
the
matter
against
which
this
reply
is
taken
up
,
be
of
another
nature
then
this
before
us
.
Before
I
come
to
the
words
,
it
may
not
be
amiss
to
give
you
a
hint
of
what
is
commonly
built
upon
these
words
by
the
persons
forenamed
,
which
are
these
and
such
like
notions
,
that
God
of
his
meer
pleasure
antecedent
to
all
sin
original
or
actual
,
did
decree
to
glorify
his
soveraignity
and
justice
in
the
eternal
rejection
and
damnation
of
the
far
greater
number
of
mankinde
,
nay
,
all
but
a
remnant
;
and
that
this
may
have
a
face
of
justice
and
equity
with
it
,
he
hath
shut
them
up
under
an
unavoidable
necessity
of
sinning
and
rebelling
against
himself
,
and
refusing
his
grace
:
that
God
hath
as
absolute
power
to
create
,
thus
vessels
of
honour
and
dishonour
,
and
consequently
of
wrath
,
as
the
potter
hath
to
make
vessels
for
inferiour
and
superiour
use
at
his
pleasure
,
without
contradiction
,
of
the
same
lump
of
clay
.
And
that
these
are
the
notions
declared
of
many
,
my
own
ears
are
witness
,
though
indeed
there
are
some
who
although
they
hold
the
same
,
yet
are
ashamed
to
make
application
of
their
own
principles
;
and
if
any
person
shall
soberly
urge
the
contradictiousness
of
such
notions
to
Gods
declarations
,
and
his
oath
to
the
contrary
,
then
presently
this
is
returned
,
who
art
thou
that
repliest
against
God
?
and
it
follows
,
shall
the
thing
formed
,
say
to
him
that
formed
it
,
why
hast
thou
made
me
thus
?
and
know
this
,
that
these
abominable
God-abusing
notions
and
opinions
,
with
such
confidence
,
are
built
upon
a
double
mistake
of
the
Apostles
Doctrine
in
these
verses
,
and
so
they
are
erroneous
in
their
foundation
:
as
that
,
1.
This
forming
and
making
in
this
context
doth
refer
to
mans
creation
at
first
in
Adam
,
and
that
the
lump
which
is
here
intended
,
is
the
mass
of
earth
tha●
Adam
was
made
of
,
and
that
God
from
that
original
,
made
or
determined
some
for
vessels
of
honour
or
elect
,
and
the
far
greater
number
for
reprobates
or
vessels
of
dishonour
and
wrath
,
not
considering
what
the
Scripture
speaks
to
the
quite
contrary
,
as
to
that
making
,
that
God
made
man
upright
,
even
all
good
and
vessels
of
honour
.
2.
This
mistake
is
founded
either
upon
an
ignorant
or
wilful
mis-understanding
,
that
this
abasing
of
men
according
to
our
text
,
is
the
fruit
of
disobedience
and
rebellion
,
and
abuse
of
Gods
mercies
,
long-suffering
,
and
patience
,
as
this
parable
in
our
text
doth
set
forth
,
as
it
alludes
to
Jer.
18.6
.
it
is
when
the
clay
is
marred
in
the
hand
of
the
potter
,
in
not
submitting
and
yielding
to
the
mould
to
be
a
vessel
of
honour
,
then
and
not
till
then
his
minde
changes
,
and
he
makes
him
another
vessel
:
for
although
it
must
needs
be
granted
,
that
it
is
in
the
potters
power
in
one
sence
to
make
most
of
his
vessels
for
inferiour
and
dishonourable
use
,
yet
it
is
not
for
his
interest
so
to
do
,
in
case
the
clay
will
run
,
so
as
to
make
a
finer
sort
;
a
workman
doth
not
usually
commit
such
waste
upon
his
materials
,
much
less
doth
the
most
wise
God
,
who
made
man
to
glorifie
his
grace
:
but
I
shall
have
occasion
to
speak
to
this
in
the
next
verse
;
only
in
a
few
words
,
I
shall
show
you
,
that
there
was
no
such
doctrine
on
foot
in
this
context
and
controversy
with
the
Jews
,
as
personal
and
absolute
eternal
election
and
reprobation
,
as
I
have
shown
and
proved
all
along
by
many
arguments
:
it
is
a
grand
mistake
to
think
that
any
thing
of
that
kinde
had
been
proper
in
this
case
:
for
if
the
Jews
had
understood
,
that
personal
and
absolute
election
and
reprobation
had
been
S.
Pauls
doctrine
,
it
had
been
against
their
judgment
and
interest
to
have
opposed
him
in
it
or
cavilled
against
it
;
for
they
could
not
but
know
,
that
if
there
were
any
persons
above
others
under
personal
election
,
it
must
be
the
circumcised
Jews
who
were
chosen
in
Abraham
,
Isaac
,
and
Jacob
:
and
God
had
before
told
them
,
that
he
had
elected
or
chosen
them
above
all
the
nations
of
the
world
besides
,
to
be
a
peculiar
people
unto
himself
:
they
are
called
Gods
charge
or
lot
;
therefore
we
must
conclude
,
that
the
Apostle
was
not
here
treating
of
that
point
,
namely
,
of
meer
personal
election
or
reprobation
,
but
a
specifical
election
of
persons
so
qualified
,
namely
,
believers
and
obeyers
of
the
gospel
,
whether
Jews
or
gentiles
:
and
this
is
the
doctrine
that
offends
the
Jews
,
that
God
had
destroyed
that
personal
election
(
as
they
thought
Paul
preacht
)
and
made
both
Jews
and
gentiles
level
,
that
they
had
no
priviledge
or
advantage
more
then
the
gentiles
,
as
to
justification
,
without
faith
in
Jesus
Christ
:
of
all
people
under
heaven
none
were
more
for
personal
election
then
the
Jews
:
see
what
pains
God
takes
to
perswade
Peter
to
be
otherwise
minded
to
go
to
the
gentiles
,
Act.
10.10
.
2.
That
personal
election
or
reprobation
was
not
the
doctrine
that
was
on
foot
in
these
verses
,
because
such
a
doctrine
would
have
been
heterogeneous
,
and
of
another
kinde
to
all
the
rest
of
the
context
in
general
:
for
it
is
not
hard
for
the
weakest
who
are
willing
to
understand
,
to
see
that
the
great
controversy
lay
about
the
terms
of
justification
,
whether
by
the
law
or
faith
,
which
controversy
needs
not
have
been
,
if
personal
election
had
been
the
designe
.
3.
It
is
plain
,
that
the
controversy
doth
not
in
these
verses
depend
about
that
point
,
nor
the
first
making
,
but
that
making
which
is
Gods
handling
persons
made
:
it
is
not
said
,
that
God
ordained
Pharaoh
in
creation
to
be
hard
,
but
it
was
done
in
time
upon
his
own
hardning
first
,
and
after
he
had
endured
him
in
his
long
suffering
a
great
while
,
as
you
shall
hear
upon
ver.
22.
23.
making
doth
not
always
refer
to
proper
making
in
creation
,
in
the
Scriptures
,
but
handling
as
we
may
perceive
,
Mat.
23.15
.
and
several
other
places
:
this
forming
or
making
Pharaoh
was
Gods
just
hardning
him
,
and
so
as
to
the
Jews
,
their
objection
did
not
lie
,
as
to
their
first
making
or
creation
;
they
have
nothing
to
alledge
against
that
,
but
about
their
present
making
or
forming
by
God
to
destruction
,
for
their
rebellion
against
Christ
and
the
gospel
:
the
Jews
above
all
other
people
were
honourable
vessels
in
their
first
making
of
this
kinde
,
in
Gods
handling
them
:
but
for
their
sins
they
were
prophesyed
of
to
be
dishonourable
,
Hos.
8.8
.
now
shall
ye
be
amongst
the
gentiles
as
a
vessel
in
whom
is
no
pleasure
:
but
I
proceed
to
the
words
themselves
distinctly
,
wherein
we
have
the
Apostles
zealous
and
pathetical
answer
to
the
Jews
captious
and
quarrelsome
objection
,
ver.
19.
this
answer
of
the
Apostle
consists
of
two
parts
.
-
1.
We
have
a
sharp
and
severe
reproof
in
the
former
part
of
the
words
.
-
2.
We
have
a
substantial
confutation
even
to
conviction
,
to
the
end
of
the
23.
vers
.
by
the
Apostles
answer
to
this
objection
we
may
clearly
see
the
nature
of
it
,
that
it
did
tend
to
the
disparagement
and
impeachment
of
the
wisdome
and
power
of
God
,
in
his
handling
and
hardning
whom
he
will
:
the
objecter
will
not
allow
the
almighty
that
liberty
which
he
will
allow
a
mean
tradesman
,
a
potter
,
to
designe
and
form
his
vessel
either
more
honourably
or
more
contemptibly
at
his
pleasure
,
and
according
as
his
stuff
will
run
,
either
finer
or
courser
:
the
Objecter
will
not
allow
God
to
make
of
a
stubborn
rebellious
person
or
people
,
a
vessel
or
vessels
of
dishonour
,
and
to
make
those
who
obey
the
gospel
,
and
so
yeild
and
submit
in
his
hands
,
vessels
of
honour
,
namely
,
such
as
are
called
both
Jews
and
gentiles
,
before
prepared
unto
glory
.
I
shall
first
speak
unto
the
reproof
contained
in
these
words
,
wherein
we
have
these
four
circumstances
considerable
.
-
1.
We
have
the
Apostle
designing
to
abase
the
objecter
by
the
manner
of
his
speaking
,
(
but
O
man
who
art
thou
?
)
which
is
compellation
of
diminution
;
what
a
man
,
a
poor
mortal
man
,
sold
under
sin
,
lyable
to
death
at
Gods
pleasure
,
what
thou
to
stir
up
thy self
against
thy
creator
!
this
kinde
of
speaking
tends
to
lay
men
low
,
as
when
David
thus
speaks
,
Psal.
8.
what
is
man
that
thou
art
mindful
of
him
?
the
tendency
of
his
words
are
to
abase
men
.
-
2.
In
this
reproof
we
have
the
Apostle
laying
before
them
the
transendant
power
,
wisdom
,
might
,
majesty
of
him
against
whom
they
contended
,
couched
in
this
appellation
(
God
)
,
who
art
thou
that
replyest
against
God
?
-
3.
The
Apostle
lays
before
them
the
nature
and
quallity
of
their
sin
by
name
;
he
calls
it
,
replying
,
taking
up
a
dispute
or
answering
again
,
the
which
is
forbidden
to
servants
,
as
to
poor
mortal
men
,
Tit.
2.9
.
not
answering
again
or
gainsaying
.
-
4.
We
have
the
Apostle
amplifying
and
enlarging
upon
the
indignity
and
unworthynesse
of
the
objecter
,
by
a
similitude
of
the
work
and
workman
;
shall
the
thing
formed
say
to
him
that
formed
it
why
hast
thou
made
me
thus
?
this
comparison
sets
out
the
deportment
of
the
objector
towards
God
,
with
a
kinde
of
unnatural
prodigious
deformity
and
unworthynesse
;
for
what
can
be
more
repugnant
to
nature
,
then
for
that
thing
or
person
which
receives
his
being
from
another
,
to
quarrel
with
him
about
the
nature
of
that
his
being
the
sheep
,
that
he
is
not
an
oxe
,
the
oxe
that
he
is
not
a
man
,
men
that
they
are
not
angels
;
or
according
to
the
Metaphor
,
as
if
the
chamberpot
should
say
to
the
potter
;
why
was
not
I
a
drinking-pot
?
so
that
we
may
perceive
by
the
manner
of
the
Apostles
speaking
and
arguing
,
that
his
designe
was
to
abase
and
lay
low
the
objector
,
even
those
Jews
who
had
been
charging
God
with
either
defect
in
wisdom
or
in
power
,
this
vocative
kinde
of
speaking
is
the
effect
of
passion
of
minde
,
O
man
!
sometimes
wonder
,
sometimes
of
sorrow
mixt
with
love
;
see
2
Sam.
18.33
.
O
my
son
Absalom
,
O
Absalom
my
son
,
my
son
!
signifying
very
high
passion
of
minde
:
so
Mat.
23.37
.
O
Jerusalem
!
sorrow
mixed
with
love
and
pitty
,
the
Apostle
is
under
much
passion
of
minde
,
for
these
his
contrey-men
according
to
the
flesh
;
as
he
also
seems
to
be
in
the
beginning
of
this
chapter
;
he
had
a
great
zeal
for
this
people
,
and
it
grieves
him
to
see
them
so
obstinate
against
their
own
mercy
in
this
passion
of
minde
,
he
seems
to
speak
to
the
same
people
,
chap.
2.1
.
O
man
!
ver.
3.
O
man
!
the
Apostle
in
our
Text
is
not
only
thus
affected
for
their
sin
but
the
dishonour
of
God
;
and
now
his
designe
is
to
vindicate
the
honour
of
God
;
but
some
may
say
,
what
was
there
more
particularly
in
this
objection
that
so
much
provoked
the
Apostle
to
make
this
pathetical
reply
in
order
to
abasing
the
objector
?
I
answer
there
appears
four
circumstances
in
it
,
that
doth
so
greatly
stir
up
the
Apostles
zeal
.
-
1.
The
Apostle
had
a
clear
sight
from
what
spirit
this
objection
did
arise
,
which
was
not
from
ignorance
or
weaknesse
,
but
from
an
arrogant
,
captious
,
quarrelsome
spirit
,
a
bold
,
imperious
,
insulting
spirit
against
God
.
-
2.
The
Apostle
in
this
objection
perceives
much
slighting
and
undervaluing
put
upon
God
himself
;
from
the
very
manner
of
speaking
:
we
have
not
so
much
as
one
of
these
honourable
names
or
titles
of
God
inserted
,
neither
God
nor
Lord
,
but
he
and
his
;
which
we
always
account
●
slight
put
upon
any
superiours
by
inferiours
:
as
she
or
he
speaking
of
parents
or
masters
.
-
3.
We
have
in
this
objection
or
reply
self-justification
:
why
doth
he
yet
finde
fault
?
they
see
no
cause
of
Gods
finding
fault
with
all
their
behaviour
under
his
judicial
hardning
,
they
are
blamed
,
but
they
know
not
for
what
;
they
see
no
cause
.
-
4.
We
have
at
least
implicitly
a
charging
all
their
disobedience
,
and
rebellion
,
and
hardnesse
of
heart
upon
God
,
as
the
fruit
of
his
irresistable
determination
and
decree
,
as
we
may
see
in
the
reading
the
words
,
who
hath
resisted
his
will
?
whereas
it
hath
been
proved
,
that
the
worst
of
sinners
;
such
hardened
by
God
,
are
not
necessitated
by
God
so
to
remain
:
but
there
are
two
things
to
be
enquired
into
by
way
of
explication
,
the
answer
to
which
may
be
of
great
use
to
clear
the
Text
and
context
.
-
1.
What
is
,
or
where
is
it
sinful
to
discourse
,
reason
or
word
it
with
Ged
?
-
2ly
,
What
making
or
form
are
the
Jews
put
into
by
God
,
at
which
they
are
so
much
offended
,
and
at
which
they
thus
quarrel
with
God
?
of
both
these
I
shall
particularly
speak
a
few
words
.
1.
We
are
not
to
understand
by
all
that
the
Apostle
hath
so
importunately
spoken
,
as
if
it
were
unlawful
or
unmeet
for
men
with
reverence
to
God
&
sobriety
,
to
search
out
the
righteousnesse
,
wisdom
,
and
goodnesse
of
the
ways
and
counsels
of
God
:
we
shall
finde
that
this
hath
been
allowed
and
accepted
from
men
.
Questions
of
this
kinde
have
received
answer
,
as
is
plain
in
Abrahams
case
,
Gen.
18
,
how
freely
did
Abraham
reason
and
discourse
with
God
about
the
destruction
of
Sodom
,
and
God
was
not
angry
with
him
,
but
condescends
to
his
propositions
:
such
familliarity
did
Job
take
upon
him
,
Job
21.
and
so
did
Jeremiah
,
chap.
12.
let
me
talk
with
thee
of
thy
judgments
:
God
is
willing
his
ways
and
works
should
be
enquired
into
,
provided
it
be
with
a
humble
spirit
and
with
due
respect
to
the
Majesty
and
power
of
God
;
that
is
,
not
replying
against
God
,
which
many
times
is
so
accounted
from
this
place
,
to
stand
up
for
the
vindication
of
Gods
equitable
and
impartial
proceeding
with
mankinde
,
when
by
the
doctrines
and
principles
of
some
they
must
necessarily
be
impeached
;
for
to
shew
the
absurdity
of
such
opinions
is
not
taxable
by
our
Apostle
in
this
text
;
those
who
are
of
that
opinion
to
urge
this
text
,
to
oppose
such
vindication
of
Gods
righteousness
,
supposeth
the
Jews
to
be
of
that
which
they
call
the
Arminian
principle
,
which
is
a
great
mistake
in
them
:
for
there
were
no
people
under
heaven
more
cordially
principled
on
the
other
hand
for
a
meer
personal
election
then
they
;
they
took
all
but
themselves
to
be
reprobates
,
and
forbid
,
that
the
gospel
should
be
preached
to
them
that
they
might
be
saved
:
1
Thes.
2.16
.
this
S.
Paul
complains
of
,
that
by
the
Jews
he
was
forbidden
to
discharge
his
office
in
this
kinde
,
therefore
they
were
far
enough
from
the
opinion
of
universal
and
impartial
grace
:
but
this
I
shall
speak
unto
more
afterwards
as
I
proceed
;
but
to
speak
positively
to
this
question
,
I
answer
,
to
reply
or
take
up
a
dispute
against
God
according
to
this
text
,
is
considered
two
ways
.
-
1.
In
matter
.
-
2.
In
form
.
As
to
the
manner
or
form
,
when
our
words
are
stout
and
bold
,
without
rendring
God
his
due
Titles
;
see
what
a
humble
frame
of
spirit
Abraham
appeared
in
,
in
his
reasoning
with
God
;
and
so
likewise
Ieremiah
,
Iob
,
and
others
also
,
the
contrary
whereunto
God
complains
of
,
Mal.
3.13
.
God
complains
that
their
words
were
stout
,
so
in
this
text
,
their
words
were
of
a
gainsaying
nature
,
the
Jews
spake
to
God
as
if
he
were
their
equall
.
this
was
the
manner
of
Pharaohs
speaking
,
Exo.
5.
who
is
the
Lord
?
I
know
him
not
:
and
this
was
the
spirit
of
the
Jews
in
the
wilderness
,
they
murmured
and
quarrelled
against
God
,
thus
much
as
to
the
manner
.
2.
As
to
the
matter
condemnable
,
when
what
is
spoken
or
thought
doth
tend
in
it self
to
the
disparaging
the
Wisdom
of
God
:
this
is
an
exceeding
high
peece
of
presumption
against
the
most
high
and
most
wise
God
;
this
God
will
not
bear
with
in
his
most
dear
servant
Job
:
in
all
his
exquisite
misery
he
must
not
be
allowed
to
speak
the
least
word
that
might
reflect
upon
the
wisdom
of
God
;
see
how
severely
God
speaks
to
him
,
Chap.
40.2
.
Shall
he
that
contendeth
with
the
allmighty
instruct
him
?
he
that
reproveth
God
let
him
answer
it
;
and
Job
falls
flat
under
it
,
else
he
had
been
broken
:
see
the
sharp
rebuke
of
God
to
such
a
people
as
this
,
Esa.
45.9
.
Wo
to
him
that
striveth
with
his
maker
,
shall
the
clay
say
to
the
fashioner
,
what
makest
thou
?
or
thy
work
,
he
hath
no
hands
?
It
is
imperfect
blaming
the
work
of
God
;
this
is
the
spirit
discovered
in
the
Text
,
God
will
not
have
his
Wisdome
nor
his
Power
questioned
.
2.
It
is
sin
when
men
do
not
quietly
sit
down
under
the
mighty
hand
of
God
,
who
art
thou
that
replyest
against
God
?
that
doth
not
sit
down
silently
under
Gods
reproofs
,
but
complains
discontentedly
,
like
Jonas
to
be
angry
,
and
vindicate
himself
in
so
doing
:
but
that
which
is
altogether
needfull
to
be
enquired
into
,
is
the
matter
against
which
the
Jews
finde
themselves
so
aggreived
and
discontented
,
and
wherein
they
do
implicitly
impeach
the
wisdom
and
power
of
God
:
and
that
is
supposed
here
by
our
Apostle
to
be
about
their
form
or
shape
,
which
they
were
now
made
in
,
therefore
the
Apostle
sets
it
forth
by
a
similitude
of
a
workman
and
his
work
;
as
the
work
disparaging
the
workman
,
saying
to
him
in
a
disparaging
way
,
why
hast
thou
made
me
thus
?
or
of
this
fashion
or
shape
:
this
our
Apostle
judgeth
a
parallel
instance
to
the
case
.
Now
the
question
then
is
,
what
form
of
shape
are
the
Jews
cast
into
with
which
they
are
so
displeased
?
to
this
I
shall
speak
in
answer
,
both
negatively
and
affirmatively
:
but
before
I
speak
particularly
to
it
,
I
premise
this
by
the
way
,
that
this
word
make
or
form
in
Scripture
hath
divers
acceptations
,
a
matter
of
twelve
ways
it
is
taken
:
so
that
it
is
not
always
to
be
understood
to
respect
creation
of
man
,
but
sometimes
to
ordain
and
constitute
;
thus
God
is
said
to
make
Saul
king
,
that
is
,
put
him
into
such
a
capacity
:
thus
it
must
be
understood
,
Esa.
43.7.21
.
this
people
have
I
formed
for
my self
,
that
is
,
with
respect
of
their
restoration
:
thus
Paul
speaks
1
Cor.
4.13
.
so
Rev.
5.10
.
he
hath
made
us
kings
and
priests
.
Now
what
making
did
the
Jews
quarrel
at
?
-
1.
Negatively
,
the
Jews
could
not
here
mean
by
making
and
forming
,
their
original
creation
in
Adam
,
their
forming
there
and
then
was
as
good
as
all
the
rest
;
there
was
nothing
on
foot
of
this
nature
in
all
the
controversie
(
as
I
have
shewn
before
;
)
they
could
not
be
offended
at
their
proper
term
.
-
2.
Neither
could
it
be
supposed
,
that
they
intended
Gods
decree
or
ordination
of
Reprobation
,
for
they
were
far
enough
from
believing
that
notion
as
to
themselves
especially
;
neither
is
there
any
thing
in
the
Context
that
sounds
that
way
as
to
personal
election
:
but
of
this
I
shall
speak
more
clearly
when
I
come
to
ver.
21.
But
affirmatively
,
there
was
a
twofold
framing
or
making
upon
the
Jews
,
at
which
they
were
much
offended
at
God
,
and
both
respecting
Gods
present
dealings
with
them
for
their
actual
rebellion
against
the
Gospel
,
which
was
now
judicially
upon
them
.
-
1.
They
were
by
God
subjugated
in
their
outward
state
to
the
Nations
,
as
to
their
outward
glory
and
politick
government
,
wherein
they
had
exceeded
all
the
world
besides
;
Gods
presence
was
in
the
midst
of
them
;
his
sanctuary
was
amongst
them
;
they
were
his
first-born
son
,
the
head
and
not
the
tail
;
this
people
are
now
scattered
amongst
the
Nations
,
and
their
temple
and
glory
laid
in
the
dust
,
they
are
made
as
a
vessel
in
whom
is
no
pleasure
;
as
it
was
prophesied
of
them
,
Hos.
8.8
.
and
herein
are
a
dishonourable
vessel
according
to
our
Text
:
this
our
Lord
tells
them
Matth.
23.
last
.
their
house
is
left
desolate
:
this
formation
they
are
greatly
offended
at
,
why
hast
thou
made
me
thus
?
say
they
,
they
are
not
sensible
of
any
sin
of
theirs
that
could
deserve
this
forming
,
nay
,
they
questioned
whether
God
had
power
or
right
to
thus
make
them
,
contrary
to
his
promise
made
to
their
fathers
Abraham
,
Isaac
and
Jacob.
-
2.
They
took
themselves
wronged
(
as
we
may
perceive
)
that
God
had
put
them
out
of
a
capacity
of
obtaining
justification
or
salvation
,
by
all
their
zeal
and
legal
obedience
,
whilst
enemies
&
rejecters
of
Jesus
Christ
;
they
are
threatned
with
eternal
death
if
they
do
not
believe
in
Jesus
Christ
;
ye
shall
die
in
your
sins
,
notwithstanding
all
your
legal
obedience
,
if
you
believe
not
that
I
am
he
:
why
hast
thou
made
me
thus
?
that
is
,
put
me
into
this
capacity
:
Now
the
great
designe
of
the
Apostle
is
still
to
maintain
Gods
unquestionable
right
of
power
,
to
turn
a
disobedient
people
into
what
form
he
please
,
when
they
have
first
abas't
themselves
by
rebellion
;
he
still
carries
on
the
same
conclusion
,
be
hardens
whom
he
will
:
but
according
to
promise
I
shall
be
brief
upon
this
verse
,
because
I
shall
meet
with
it
more
fully
and
properly
in
the
following
verse
that
which
remains
according
to
our
usual
proceedings
,
in
order
to
concluding
this
verse
,
is
only
to
lay
down
those
Doctrinal
conclusions
that
offers
themselves
to
us
from
these
words
.
1.
From
the
Apostles
zealous
replication
,
I
note
.
1.
Doctrine
,
That
it
is
the
nature
of
a
true
cordial
faithful
servant
of
God
to
have
his
zeal
kindled
,
when
he
hears
Gods
name
and
glory
dishonoured
,
and
his
attributes
,
his
wisdom
,
power
,
mercy
,
and
goodness
abused
.
This
was
the
spirit
of
meek
Moses
Exo.
32.19
.
he
brake
the
tables
hereupon
:
this
was
the
spirit
of
Jobs
friends
,
when
they
saw
but
the
least
appearance
hereof
,
as
they
thought
in
Job
.
So
it
was
with
Paul
at
the
sight
of
Idolatry
Act.
16.
his
spirit
was
stirred
in
him
:
it
is
as
it
is
with
a
dutyful
childe
to
his
father
,
he
cannot
bear
to
see
him
dishonoured
;
so
David
was
sensible
hereof
,
Psal.
42.10
.
as
a
sword
in
his
bones
:
Paul
and
Barnabas
waxed
bold
,
Act.
13.46
.
when
the
Jews
blasphemed
:
see
also
Psal.
44.
so
was
Hezekiah
,
upon
the
blasphemy
of
Rabshakeh
,
2
Kings
19.
compared
with
Esa.
37.
From
the
designe
of
the
Apostle
to
abase
the
Jews
.
2.
Doctrine
,
The
great
sin
of
the
circumcised
Jews
was
spiritual
pride
,
or
pride
of
spirit
.
This
sin
of
pride
in
them
God
complains
of
old
,
Hose.
5.5
.
cha.
7.10
.
their
pride
was
testified
to
their
face
;
and
to
this
our
Apostle
speaks
,
Rom.
2.
they
made
their
boast
,
they
said
we
see
,
John
9.
3.
Doctrine
,
It
is
a
very
high
piece
of
presumption
and
impudence
in
man
to
question
the
reasonableness
of
the
terms
and
conditions
propounded
by
God
in
order
to
mans
justification
and
salvation
.
To
say
or
think
that
there
is
a
defect
in
Gods
wisdom
in
propounding
such
or
such
a
way
rather
then
such
;
this
was
the
very
case
in
hand
,
and
the
great
fault
of
the
Jews
;
this
is
very
unreasonable
so
to
reply
:
it
is
but
reasonable
and
equal
,
that
he
that
is
sole
author
and
donor
of
mans
salvation
,
should
take
his
own
way
,
and
propound
his
own
terms
upon
which
persons
shall
reap
that
benefit
:
if
God
be
about
to
bless
Abraham
with
a
great
blessing
,
to
make
him
the
father
of
the
faithful
,
he
must
follow
God
at
his
foot
,
stoop
to
his
directions
in
every
thing
,
as
to
the
way
to
it
;
the
clay
must
yield
to
the
hand
of
the
potter
,
if
it
will
be
a
vessel
of
honour
:
to
this
speaks
Esaiah
40.13
.
cha.
45.11
.
they
must
not
command
God
.
4.
Doctrine
,
It
is
very
unreasonable
and
a
high
provoking
sin
against
God
,
for
a
poor
finite
creature
,
who
hath
received
his
very
being
from
him
,
and
who
hath
forfeited
his
very
being
a
thousand
times
by
sin
,
yet
to
be
found
disputing
and
quarrelling'with
God
about
the
form
of
his
being
,
why
he
is
not
treated
better
by
his
maker
.
As
if
a
malefactor
pardoned
by
the
king
should
quarrel
with
him
,
that
he
did
not
make
him
one
of
his
bed
chamber
or
confer
some
great
honour
upon
him
;
may
not
God
do
what
he
will
with
his
own
?
Mat.
20.7,8
.
5.
Doctrine
,
That
the
great
dispute
that
the
unbelieving
Jews
had
with
God
,
was
not
about
their
original
making
,
or
future
rewarding
,
but
about
their
present
handling
,
called
making
.
The
Jews
question
with
God
about
the
justness
of
his
present
judicial
dispensations
upon
them
,
why
hast
thou
made
me
thus
?
the
truth
of
this
will
more
clearly
appear
if
we
consult
the
context
about
this
present
hardning
whom
he
will
.
But
I
proceed
to
the
next
verse
.
CHAP.
XIII
.
Explaining
the
potter
and
clay
,
and
that
God
makes
and
mars
vessels
according
to
their
submission
or
rejection
of
him
.
Ver.
21.
Hath
not
the
potter
power
over
the
clay
,
of
the
same
lump
to
make
one
vessel
to
honour
,
and
another
to
dishonour
?
-
THese
words
are
propounded
by
way
of
interrogation
,
which
kinde
of
speaking
signifieth
much
intentness
in
the
speaker
,
and
hath
much
awakening
force
upon
the
person
unto
whom
spoken
;
it
is
a
kinde
of
speech
much
used
by
this
Apostle
,
both
in
this
Epistle
and
elsewhere
.
-
2.
This
kinde
of
speaking
supposeth
a
strong
assumption
and
conclusion
in
the
matter
it self
:
Hath
not
,
is
as
much
as
if
he
had
said
,
it
is
certain
he
hath
;
it
puts
the
question
out
of
doubt
:
we
have
the
Apostle
in
these
words
further
managing
and
manifesting
his
dislike
of
the
former
objection
,
ver.
19.
and
also
further
demonstrating
the
unreasonable
perverseness
of
the
said
objecter
,
giving
yet
a
more
clear
account
,
that
God
may
harden
whom
he
will
,
and
yet
be
just
in
finding
fault
or
complaining
of
them
so
hardened
by
him
:
which
position
is
built
upon
this
double
principle
.
-
1.
From
his
unquestionable
right
of
power
and
prerogative
.
-
2.
From
this
consideration
,
that
he
hardens
none
but
such
as
by
their
sin
break
or
first
mar
in
his
hands
,
when
he
is
about
to
work
them
,
and
soften
them
for
vessels
of
honour
;
or
such
as
first
are
become
clay
of
the
vilest
sort
.
I
need
not
(
I
suppose
)
tell
you
,
that
this
passage
,
and
the
words
before
us
,
in
the
21.
verse
,
is
the
chief
of
that
presumed
strength
,
which
many
think
they
have
in
this
chapter
,
to
stand
by
them
in
their
opinion
of
an
absolute
personal
election
and
reprobation
,
upon
a
meer
personal
account
or
consideration
:
but
upon
due
consideration
and
examination
,
it
will
appear
to
be
one
of
the
most
serviceable
passages
in
this
chapter
to
the
contrary
opinion
,
and
to
demonstrate
,
that
there
is
nothing
of
such
a
nature
in
this
context
,
as
personall
election
or
reprobation
before-time
,
or
without
condition
.
I
finde
three
opinions
upon
these
words
.
1.
Some
are
of
opinion
,
that
the
words
here
are
to
be
taken
to
relate
directly
and
properly
to
God
,
and
admits
of
no
comparison
;
hath
not
the
potter
,
that
is
,
hath
not
God
power
to
make
one
vessel
to
honour
&
another
to
dishonor
?
(
that
is
of
a
right
power
)
over
that
earth
,
of
which
he
intended
to
make
man
,
that
of
the
same
piece
of
it
he
may
lawfully
make
some
for
life
,
and
some
for
death
and
destruction
.
But
the
words
doth
not
afford
them
any
such
notion
,
if
indeed
it
had
run
thus
;
hath
not
our
or
the
heavenly
potter
power
?
but
this
word
potter
without
any
article
of
application
to
God
,
will
not
afford
such
an
interpretation
,
nor
authorize
such
a
construction
.
2.
There
are
others
that
do
grant
,
that
these
words
are
comparatively
spoken
in
each
word
as
potter
,
power
,
clay
,
vessel
;
of
this
minde
is
Calvin
and
Beza
:
but
that
the
application
is
not
made
by
the
Apostle
,
but
is
left
to
be
supposed
by
the
reader
;
which
if
so
,
then
the
application
must
be
according
to
each
mans
judgment
upon
it
:
some
therefore
proceeds
thus
,
as
granting
a
comparison
,
hath
not
an
ordinary
potter
power
over
the
same
clay
or
lump
to
make
according
to
his
own
pleasure
,
one
vessel
to
honour
and
another
to
dishonour
?
even
so
and
much
more
hath
God
power
at
his
pleasure
,
of
the
earth
to
make
one
man
to
life
,
and
another
to
condemnation
.
This
is
the
supplyed
application
which
some
(
supposing
the
spirit
of
God
hath
left
none
)
presume
to
give
out
from
the
treasuries
of
their
own
understandings
,
to
supply
the
defects
of
the
spirit
,
where
nothing
is
wanting
,
nor
no
need
of
their
help
:
yet
those
whom
I
have
read
that
are
of
this
opinion
,
(
I
do
faithfully
assure
you
)
are
much
divided
amongst
themselves
about
this
clay
and
lump
:
some
think
it
is
men
uncreate
or
before
creation
;
others
think
,
that
it
is
man
create
before
his
fall
;
others
think
,
it
is
after
his
fall
;
great
division
is
amongst
them
about
this
matter
,
which
doth
much
incline
us
to
question
,
whether
the
truth
in
this
matter
is
amongst
them
.
And
the
truth
of
this
matter
is
near
to
each
of
us
,
if
we
will
receive
it
;
for
according
to
the
context
and
parallel
place
,
Jer.
18.
the
clay
and
lump
here
intended
,
is
man
,
considered
as
he
hath
voluntarily
abas't
himself
by
a
course
of
obstinate
sinning
against
God
:
but
the
aforesaid
extravagant
opinions
are
occasioned
from
a
mistaken
ground
,
thinking
that
the
spirit
of
God
had
not
explained
this
parable
of
the
potter
.
But
suppose
there
were
no
application
of
this
instance
by
the
spirit
of
God
,
but
it
be
left
to
men
,
the
question
is
whether
a
fairer
and
better
might
not
be
made
,
then
what
commonly
is
made
?
surely
yea
:
it
is
granted
on
all
hands
,
that
the
potter
hath
power
over
the
clay
,
of
the
same
lump
,
to
make
one
vessel
to
honour
and
another
to
dishonour
:
why
not
this
application
as
well
as
that
?
in
like
manner
,
and
much
more
,
hath
God
power
,
(
which
none
can
be
offended
at
,
)
over
men
who
have
corrupted
and
abased
themselves
by
a
voluntary
course
of
sinning
and
disobedience
(
whereby
he
may
be
accounted
as
a
lump
of
clay
,
)
to
ordain
some
of
them
,
namely
,
believers
,
to
vessels
of
honour
,
and
others
of
the
same
lump
who
reject
his
grace
and
love
,
vessels
of
dishonour
and
wrath
:
Is
not
this
interpretation
as
proper
as
the
former
?
But
there
is
a
third
opinion
,
which
grant
,
the
words
are
a
comparison
,
and
also
,
that
we
have
the
application
made
to
our
hands
;
and
that
the
spirit
is
not
beholding
to
any
man
to
lend
him
his
help
herein
,
but
that
this
application
is
ready
made
,
and
contained
in
ver.
22.
23.
and
this
third
opinion
I
finde
nearest
to
the
truth
;
and
I
question
not
,
but
so
will
you
also
,
as
we
go
along
:
it
is
easily
granted
,
that
every
comparison
contains
two
parts
,
the
fore-part
of
it
,
and
the
application
of
it
;
and
the
same
you
shall
finde
here
.
I
scarce
meet
with
any
expositors
or
interpreters
of
what
judgement
soever
,
as
well
those
who
are
for
personal
and
absolute
election
,
as
others
,
who
do
so
much
as
put
it
to
the
question
,
whether
our
Apostle
in
these
words
before
us
,
had
an
eye
,
at
least
of
allusion
,
if
not
proof
and
demonstration
,
to
that
place
,
Jer.
18.3,4,5,6,7
.
the
margent
of
your
bibles
generally
have
it
quoted
;
which
if
it
be
but
granted
,
that
our
Apostle
did
at
all
refer
unto
this
18.
of
Jer.
then
we
shall
easily
see
and
perceive
,
that
this
21.
verse
affords
no
assistance
to
that
opinion
that
is
commonly
built
upon
it
;
nay
,
the
opinion
it self
by
that
means
will
appear
importune
and
unreasonable
:
what
ground
can
be
gathered
for
the
former
interpretation
?
if
Jer.
18.
be
a
parrallel
place
with
this
:
how
then
can
God
be
understood
the
alone
potter
,
the
earth
of
which
Adam
was
made
the
clay
and
lump
,
seeing
in
Ier.
18.
we
finde
a
potter
properly
so
understood
a
tradesman
,
to
whose
work
Ieremiah
is
sent
,
in
Ier.
18.
Israel
in
their
degenerated
state
is
this
clay
and
lump
,
as
in
a
course
of
sin
and
rebellion
;
his
dishonourable
state
is
his
state
of
captivity
,
Ier.
22.28
.
Hos.
8.8
.
but
besides
the
general
received
opinion
of
men
of
all
judgements
,
I
shall
lay
before
you
seven
considerations
,
tending
to
prove
and
demonstrate
a
parrallel
between
Ier.
18.
and
this
21.
verse
.
-
1.
The
words
in
both
places
are
spoken
,
to
the
same
circumcised
Israel
of
God
;
the
Apostle
Paul
speaks
to
the
same
people
,
that
the
prophet
Ieremiah
speaks
unto
,
this
I
think
will
not
be
denyed
.
-
2.
These
words
were
spoken
to
them
at
both
times
,
when
they
were
in
a
state
of
actual
rebellion
against
God
,
which
you
will
finde
as
to
the
first
clear
,
if
you
reade
Ier.
from
the
first
to
the
17.
chap.
and
last
verse
.
-
3.
Notwithstanding
all
their
wickednesse
against
God
in
morals
,
as
to
judgement
and
righteousness
,
and
obedience
to
Gods
requirements
,
yet
they
leaned
upon
God
,
and
presumed
themselves
to
be
Gods
only
people
,
and
were
of
opinion
,
that
God
could
not
righteously
leave
them
:
see
what
pains
God
takes
to
beat
them
off
from
this
their
false
confidence
,
Ier.
7.
they
leaned
upon
their
temple-worship
,
whereupon
God
threatens
to
punish
the
circumcised
with
the
uncircumcised
,
chap.
9.
-
4.
The
designe
of
both
places
ver.
21.
and
Ier.
18.
is
to
set
forth
Gods
right
of
power
over
his
people
,
as
they
are
his
,
to
deal
with
them
according
to
their
doings
,
notwithstanding
what
promises
had
been
made
to
Abraham
their
father
,
seemingly
to
them
appearing
contrary
.
-
5.
God
in
and
by
Ieremiah
is
not
looking
back
to
their
original
in
creation
in
Adam
,
but
looks
directly
at
their
present
actual
rebellion
against
God
;
even
so
in
our
context
doth
the
Apostle
.
-
6.
The
persons
in
Ier.
18.
threatened
and
made
vessels
of
dishonour
,
are
the
very
same
who
were
on
the
wheel
designed
for
vessels
of
honour
,
but
marred
in
Gods
hand
,
which
clearly
agreeth
with
2
Timo.
2.20
.
if
a
man
purge
himself
from
this
,
he
shall
be
a
vessel
of
honour
:
a
great
part
of
Israels
dishonour
and
abasement
lay
first
and
last
in
their
temporal
captivity
and
outward
destruction
and
desolation
,
Ier.
18.
plucking
up
,
and
destroying
,
laying
wast
,
Ier.
1.10
.
as
also
destruction
as
to
their
place
of
worship
,
Ier.
7.14
.
I
will
do
to
this
house
which
is
called
by
my
name
as
I
did
to
Shilob
;
the
same
is
threatened
by
Christ
to
the
latter
generation
,
Mat.
23.
lest
your
house
he
left
unto
you
desolate
:
thus
we
see
,
that
the
Apostle
Paul
might
well
in
this
present
controversy
with
these
latter
Jews
,
allude
to
that
passage
,
Ier.
18.
as
a
place
that
might
comport
with
his
present
businesse
but
I
shall
take
a
little
more
particular
notice
of
these
words
of
Ieremiah
as
they
lye
,
being
well
assured
that
a
humble
and
sencere
heart
,
who
is
willing
to
see
truth
,
may
have
much
sight
from
this
text
,
Ier.
18.
We
reade
in
the
beginning
of
this
chap.
that
God
appoints
Ieremiah
to
meet
him
at
the
potters
work-house
,
there
God
promiseth
him
to
teach
him
a
lesson
relating
to
his
people
Israel
:
he
must
there
study
a
Sermon
,
the
potters
wheel
and
instruments
must
be
his
books
:
It
is
usual
with
God
to
teach
by
tipes
and
figures
:
this
method
we
finde
often
used
by
God
to
his
prophets
:
God
had
something
to
teach
Ieremiah
by
this
signe
and
figure
;
go
to
the
potters
house
,
there
will
I
cause
thee
to
hear
my
words
:
God
judgeth
the
earthen
clay-pots
to
be
a
meet
embleme
of
man
in
general
:
it
is
usuall
for
God
in
Scriptures
to
resemble
men
to
clay
,
earth
,
potters
vessels
,
see
Esa.
64.8
.
we
are
the
clay
,
thou
art
the
potter
:
so
Job
33.6
.
I
am
formed
out
of
the
clay
,
Jer.
19.11
.
I
will
break
this
city
as
one
breaketh
a
potters
vessel
:
whilst
God
represents
men
as
the
potters
clay
,
he
teacheth
them
a
general
lesson
in
four
circumstances
.
-
1.
Thereby
God
teacheth
and
setteth
forth
mans
mean
and
low
original
:
he
is
formed
out
of
the
clay
in
Adam
:
this
is
one
lesson
that
Jeremiah
learns
in
the
potters
house
,
that
the
highest
,
holyest
man
that
ever
lived
in
the
world
was
but
an
earthen
vessel
,
had
but
a
house
of
clay
:
this
Elihu
speaks
,
Job
33.6
.
I
am
formed
out
of
the
clay
;
2
Cor.
4.7
.
we
have
this
treasure
in
earthen
vessels
:
this
is
spoken
to
abase
men
:
to
that
end
both
Elihu
and
the
Apostle
speaks
:
I
am
formed
out
of
the
clay
as
well
as
thou
;
to
this
end
it
is
by
some
supposed
our
Apostle
in
our
text
brings
this
comparison
to
humble
these
proud
Jews
:
ye
are
but
in
the
hand
of
God
as
clay
in
the
hand
of
the
potter
.
-
2.
Man
is
compared
to
clay
,
or
a
potters
vessel
,
to
set
forth
the
curious
workmanship
of
God
upon
man
:
he
is
not
red
lump
,
but
wrought
into
clay
,
that
may
be
moulded
,
shaped
and
wrought
,
and
made
a
curious
vessel
:
we
know
that
there
is
very
curious
vessels
made
of
clay
:
we
have
it
vers.
3.
he
wrought
a
work
:
or
,
as
some
reade
a
curious
work
on
the
wheel
:
God
takes
much
pains
in
making
and
shaping
Israel
as
the
potter
doth
with
a
chrious
vessel
:
this
God
would
teach
Jeremiah
;
and
in
such
case
,
the
potter
is
not
willing
his
curious
work
should
mar
,
so
as
that
he
must
be
forced
to
turn
it
into
a
dishonourable
vessel
.
-
3.
Clay
or
a
potters
vessell
to
set
forth
the
brittleness
of
mans
nature
,
easily
doth
he
break
&
miscarry
in
both
respects
and
that
without
remedy
:
we
use
to
say
,
who
can
mend
it
?
when
God
threatens
men
with
a
suddain
and
fatal
destruction
,
he
compares
his
destruction
to
the
destruction
of
a
potters
vessel
,
Jer.
19.
Psal.
2.
as
a
potters
vessel
will
he
break
them
.
-
4.
That
man
is
of
clay
or
an
earthen
vessel
,
sets
forth
not
only
his
easie
destruction
by
God
,
but
his
easinesse
to
be
overcome
by
temptations
;
he
that
is
from
the
earth
is
easily
overeome
:
this
God
considers
as
to
his
people
,
Psa.
103.
he
knows
we
are
but
dust
.
These
are
those
general
lessons
that
the
prophet
may
learn
in
the
potters
house
,
but
there
are
more
special
and
particular
lessons
which
God
will
make
Jeremiah
to
hear
and
learn
from
in
the
potters
house
with
respect
to
his
people
Israel
:
from
the
passages
of
this
earthly
potter
there
are
five
more
special
Lessons
that
God
will
by
this
Embleme
instruct
Jeremiah
in
concerning
Israel
.
-
1.
He
will
here
shew
him
the
great
care
and
pains
that
God
had
been
taking
with
Israel
to
make
them
an
honourable
vessel
,
they
had
been
upon
the
wheel
curiously
wrought
;
God
had
taken
them
close
to
himself
from
the
common
earth
and
clay
,
and
prepared
them
as
the
potter
doth
his
clay
,
with
much
labour
,
before
it
comes
to
the
wheel
:
God
as
to
his
choice
love
and
respect
to
them
saith
,
he
hath
made
them
to
cleave
to
and
clasp
about
him
as
a
man
doth
a
girdle
,
designing
them
to
be
for
a
name
,
a
praise
and
a
glory
,
but
they
would
not
:
it
is
a
remarkable
passage
of
Gods
care
,
love
and
respect
to
this
people
,
Jerem.
13.11
.
as
is
also
by
Christ
exprest
as
to
this
people
,
Matth.
23.
how
often
would
I
have
gathered
you
and
you
would
not
:
It
is
a
remarkable
consideration
,
that
Ieremiah
must
learn
and
know
,
that
Israel
was
not
rejected
by
God
in
the
lump
but
upon
the
wheel
,
whilst
he
was
forming
them
for
honour
;
and
this
is
as
true
concerning
the
Jews
with
whom
the
Apostle
had
to
do
at
present
in
our
Text
:
they
also
were
rejected
upon
the
wheel
,
not
in
the
lump
originally
considered
:
this
well
weighed
by
the
judicial
reader
may
satisfy
him
,
that
there
is
nothing
in
this
verse
to
the
end
it
is
brought
for
,
as
to
eternal
personal
election
or
reprobation
:
the
instance
doth
not
afford
the
least
whisper
that
way
,
and
it
is
to
be
admired
that
any
should
bring
it
for
that
end
.
-
The
second
lesson
which
God
would
have
Ieremiah
to
learn
in
the
potters
house
was
,
that
Israels
marring
and
miscarrying
,
was
from
themselves
,
as
God
tells
them
elsewhere
,
O
Israel
thy
destruction
is
of
thy self
,
not
of
me
:
It
is
not
probable
,
that
the
potter
will
bestow
the
tempering
and
fitting
the
clay
,
and
then
work
it
upon
the
wheel
on
purpose
to
break
and
spoil
it
:
what
potter
on
earth
being
in
his
wits
useth
to
do
so
?
neither
must
this
marring
be
imputed
to
unskilfulnesse
of
the
potter
,
nor
any
efficient
cause
without
them
no
,
the
Text
doth
undeniably
import
,
that
the
clay
it self
only
was
in
the
fault
▪
and
that
Israels
destruction
is
of
themselves
,
is
convincingly
presented
in
the
parable
of
the
girdle
,
chap.
13.
when
Ieremiah
is
directed
to
take
a
linnen
girdle
,
not
an
ordinary
,
not
a
leathern
,
but
one
of
the
better
or
higher
sort
of
girdles
,
a
linnen
girdle
,
a
lasting
girdle
,
and
whereas
Ieremiah
is
forbid
to
wet
it
or
hide
it
in
a
moist
place
,
but
in
a
dry
place
,
in
a
Rock
;
Ieremiah
is
taught
that
Israels
destruction
proceeded
from
themselves
,
and
from
no
extrinsick
cause
:
no
moisture
,
yet
the
girdle
is
marred
and
good
for
nothing
:
so
here
God
would
well
convince
Ieremiah
,
that
Israels
destruction
did
not
arise
from
any
external
or
violent
means
,
but
it
was
whilst
on
the
wheel
,
in
the
hand
of
the
potter
,
in
order
to
her
exaltation
:
Ieremiah
is
brought
to
the
potters
house
,
to
be
taught
that
their
destruction
is
from
themselves
.
And
as
the
Apostle
in
another
case
saith
,
he
that
imputes
the
present
sin
and
eternal
destruction
of
men
to
God
,
let
him
be
accursed
;
for
God
would
have
all
men
saved
,
and
no
man
perish
.
-
3.
God
would
have
Ieremiah
learn
in
the
potters
house
,
as
to
Israel
,
that
their
becoming
a
dishonourable
vessel
was
not
the
antecedent
designe
of
God
,
but
the
subsequent
designe
of
God
:
the
potter
at
first
designed
it
an
honourable
vessel
,
but
it
is
upon
its
marring
that
he
proceeds
to
make
it
another
,
as
seemed
good
to
him
to
make
it
:
it
was
then
become
obnoxious
to
the
subsequent
will
of
God
,
which
then
,
and
not
till
then
,
designes
it
a
dishonourable
vessel
:
which
is
undeniably
plain
,
if
we
reade
verse
the
9.10
.
at
what
instant
I
speak
concerning
a
nation
to
build
and
plant
,
if
that
nation
do
evil
in
my
sight
,
I
will
repent
of
the
good
that
I
said
I
would
benefit
them
:
Gods
antecedent
will
was
to
plant
and
builde
,
his
subsequent
minde
to
pluck
up
and
destroy
.
-
The
4
th
Lesson
that
the
Lord
would
have
Jeremiah
to
learn
in
the
potters
workhouse
,
was
,
that
God
hath
sole
and
absolute
power
over
his
people
,
even
so
,
and
much
more
then
the
potter
over
the
clay
,
to
dispose
it
at
his
pleasure
;
therefore
(
saith
he
)
behold
,
or
take
notice
,
that
as
the
clay
is
in
the
hand
of
the
potter
,
or
power
of
the
potter
,
so
are
ye
in
my
hand
,
saith
the
Lord
:
Gods
propriety
is
clearer
and
more
absolule
then
a
potters
power
can
be
:
for
the
potter
,
and
his
clay
,
and
all
are
Gods
;
the
potter
hath
power
from
his
propriety
and
interest
;
he
may
do
what
he
will
with
his
own
but
still
for
his
own
advantage
,
much
more
may
God
;
if
the
potters
clay
will
not
serve
him
for
one
end
,
it
must
for
another
:
if
his
clay
will
not
yeild
and
comply
for
an
honorable
vessel
,
can
it
complain
,
though
he
dispose
of
it
to
be
a
dishonourable
vessel
?
so
if
Israel
will
not
comply
with
Gods
designe
,
and
serve
him
in
their
own
land
,
they
must
submit
to
serve
his
end
in
their
enemies
land
as
a
dishonourable
vessel
.
-
5.
God
would
have
Jeremiah
learn
in
the
potters
house
this
lesson
,
that
the
liberty
that
God
claims
to
himself
in
making
dishonourable
vessels
,
is
such
a
power
as
the
potters
is
,
onely
over
those
who
by
voluntary
disobedience
and
rebellion
refuse
his
offers
of
grace
and
honour
:
God
claims
no
liberty
over
that
nation
or
person
that
repents
under
the
threatnings
against
it
,
as
is
eminent
ver.
8.
Jer.
18.
to
make
them
vessels
of
dishonour
:
so
that
from
what
hath
been
spoken
upon
Jer.
18.
we
may
perceive
that
it
wil
be
very
useful
in
handling
this
21.
verse
,
to
carry
our
eye
upon
this
so
parralell
a
place
,
which
will
be
greatly
helpful
in
order
to
a
right
understanding
:
and
I
will
in
the
fear
of
God
appeal
to
the
readers
conscience
,
whether
by
what
God
hath
spoken
to
Jeremiah
you
can
gather
such
an
opinion
,
that
God
hath
either
before
,
or
in
the
creation
,
of
his
meer
pleasure
and
will
,
ordained
or
made
of
the
earth
,
vessels
of
wrath
,
upon
a
meer
personal
account
;
the
whole
neither
savours
of
,
nor
savours
such
an
opinion
in
the
least
,
the
power
which
this
heavenly
potter
claimeth
,
is
,
that
when
persons
have
imbased
themselves
by
a
course
of
actual
sinning
and
rebellion
against
his
grace
and
mercy
,
then
to
turn
his
hand
and
make
them
dishonourable
vessels
.
But
I
shall
now
return
to
the
words
as
here
they
lie
delivered
by
the
Apostle
.
Ver.
21.
Hath
not
the
potter
power
over
the
clay
,
of
the
sume
lump
to
make
one
vessell
to
honour
,
and
another
to
dishonour
.
By
way
of
explication
here
are
four
words
which
I
shall
speak
a
few
words
unto
.
-
1.
What
potter
is
here
intended
.
-
2.
What
kinde
of
power
this
is
.
-
3.
What
is
this
clay
.
-
4.
Why
is
it
here
added
of
the
same
lump
?
Of
these
a
few
words
briefly
.
It
is
the
general
received
opinion
of
men
,
that
these
words
potter
,
clay
,
power
,
and
lump
,
vessels
,
and
such
like
,
are
all
spoken
comparatively
:
By
potter
the
Apostle
means
a
common
ordinary
potter
;
and
herein
he
argues
from
the
lesser
to
the
greater
,
in
this
similitude
,
that
God
is
fitly
resembled
to
a
potter
,
who
works
in
that
material
of
earth
and
clay
:
and
thus
the
Church
stiles
God
,
Esay
.
64.
we
are
the
clay
,
thou
art
the
potter
:
God
like
a
potter
makes
of
low
,
vile
man
,
honourable
vessels
;
hath
not
the
potter
,
any
ordinary
potter
,
power
over
the
clay
,
to
make
it
what
vessel
he
please
?
and
when
a
piece
thereof
runs
course
,
and
is
marred
upon
the
wheel
,
then
without
controul
hath
he
not
power
to
make
it
a
less
honourable
vessel
?
and
hath
not
God
the
same
,
and
much
more
power
over
you
who
have
imbas't
your selves
by
slighting
and
abusing
all
those
mercies
that
he
hath
designed
to
prefer
you
and
make
you
honourable
:
to
be
plain
(
saith
the
Apostle
)
why
may
not
God
for
your
obstinacy
,
and
disobedience
and
rebellion
to
his
son
,
as
zealous
as
you
are
for
the
law
of
Moses
,
of
a
glorious
people
and
invested
with
all
those
extraordinary
priviledges
,
make
you
a
base
and
contemptible
people
?
and
besides
you
continuing
still
in
your
unbelief
,
make
your
condition
far
worse
in
the
world
to
come
?
such
a
Paraphrase
as
this
,
seems
to
bear
a
sweet
harmony
with
the
place
alluded
to
Jer.
18.
as
also
with
the
scope
of
the
whole
context
,
and
with
the
Apostles
conclusive
result
,
vers.
32.
that
they
did
not
attain
it
,
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
law
.
2.
By
power
here
must
not
be
understood
bodily
strength
or
might
,
the
potter
may
be
a
weak
man
,
and
yet
have
this
power
spoken
of
here
;
the
word
here
translated
power
signifieth
priviledge
or
prerogative
,
and
so
the
same
word
is
understood
,
John
1.12
.
power
to
become
the
sons
of
God
,
that
is
,
as
most
understand
it
,
priviledge
.
So
here
it
is
to
be
understood
of
an
uncontroulable
prerogative
in
God
by
this
similitude
:
but
there
seems
to
lye
a
considerable
objection
in
this
kinde
of
arguing
of
the
Apostles
:
doth
it
not
seem
strange
,
that
the
Apostle
doth
take
so
much
pains
to
assert
the
power
and
prerogative
of
God
?
are
there
any
in
the
world
who
own
God
that
question
this
truth
?
the
Apostle
seems
to
insinuate
,
that
the
hardening
and
rejecting
of
the
Jews
,
was
founded
in
the
absolute
uncontroulable
will
of
God
,
rather
then
upon
their
own
wickedness
:
he
hardens
whom
he
will
:
the
thing
formed
must
not
say
●o
him
that
formed
it
,
why
hast
thou
made
me
thus
?
and
so
in
this
simillitude
,
hath
not
the
potter
power
:
might
not
the
Apostle
(
may
some
say
)
more
properly
have
insisted
upon
their
rebellion
as
the
only
cause
?
and
instead
of
saying
,
he
hardens
wh●m
he
will
,
have
said
,
he
hardens
those
who
reject
his
grace
:
what
may
be
the
reason
why
the
Apostle
argues
this
way
rather
then
that
?
are
there
any
that
deny
this
power
of
God
?
I
answer
that
the
Apostle
knew
what
he
did
and
said
of
this
kinde
,
though
the
Jews
did
not
deny
the
power
of
God
in
one
kinde
,
yet
they
did
question
and
also
deny
the
equitable
proceedings
of
God
,
as
we
may
see
,
Ezek.
33.
they
were
bold
to
say
the
ways
of
the
Lord
were
not
equal
in
his
dealings
towards
them
:
and
further
they
questioned
his
wisdome
and
truth
,
in
his
severe
dealings
with
them
,
who
were
the
children
of
the
promise
to
Abraham
,
and
who
walked
in
the
law
of
God
appointed
by
him
to
their
fathers
:
they
did
question
,
yea
deny
,
that
God
could
justly
east
them
off
upon
any
terms
,
or
disinherit
them
,
let
their
manners
be
what
they
would
,
though
greatly
degenerated
&
corrupted
by
morral
evils
,
yet
as
long
as
they
held
to
temple-worship
they
could
not
be
made
dishonourable
:
therefore
it
is
no
wonder
though
the
Apostle
argues
with
them
after
this
manner
,
it
is
undeniably
plain
,
that
the
Jews
would
not
allow
God
the
power
of
the
potter
,
to
make
a
dishonourable
vessel
of
marred
clay
;
they
lookt
upon
themselves
to
be
the
children
of
Abraham
in
the
best
sence
,
whilst
they
were
children
of
the
devil
in
the
worst
sence
,
Iohn
8.39,40,44
.
so
their
fathers
were
of
the
same
spirit
,
Ier.
5.12
.
they
did
conclude
no
evil
should
befal
them
,
nay
their
prophets
told
them
so
:
see
23
chap.
17.
though
they
walked
in
the
imaginations
of
their
own
hearts
:
such
a
spirit
appeared
from
them
,
Ier.
7.
though
they
did
steal
,
committed
adultery
,
swear
falsely
,
yet
they
thought
God
had
no
right
of
power
to
punish
them
,
so
long
as
they
cried
the
temple
of
the
Lord
:
and
reade
but
Rom.
2.
from
vers.
17.
to
the
23.
and
you
shall
see
these
are
the
very
same
to
a
tittle
,
they
made
their
boast
of
their
Jewship
and
law
:
it
is
no
new
thing
for
formal
professors
to
make
their
external
professions
a
sanctuary
in
their
own
conceit
,
to
shelter
them
from
all
evil
:
O
horrid
mistake
!
God
hath
power
to
make
the
best
of
men
base
and
contemptible
,
if
they
live
not
up
to
their
near
relation
to
God
,
notwithstanding
any
seeming
priviledge
to
the
contrary
;
So
much
for
the
potter
and
power
.
The
●
d
circumstance
is
the
clay
,
power
over
the
clay
;
we
have
the
Apostle
in
the
following
verses
in
this
similitude
still
taking
pains
to
humble
this
proud
people
,
in
laying
before
them
their
own
vilenesse
:
He
doth
not
say
,
Hath
not
the
potter
power
ever
the
clay
that
he
may
do
what
he
will
with
it
?
from
his
propriety
in
it
because
it
is
his
,
but
because
it
is
clay
:
and
this
part
of
the
similitude
sets
out
the
Jews
imbased
condition
;
now
by
sin
they
were
become
clay
;
time
was
when
they
were
comparable
to
fine
gold
,
Lam.
4.2
.
but
by
sin
become
as
earthen
pitchers
:
that
place
is
full
to
this
purpose
,
to
shew
how
sin
abased
Israel
:
Gods
people
in
their
sanctified
estate
are
compared
to
vessels
of
gold
,
2
Tim.
2.20
.
but
in
their
sinful
state
to
vessels
of
wood
and
earth
:
But
some
may
say
,
hath
not
the
goldsmith
also
power
of
his
gold
,
to
make
vessels
at
his
pleasure
,
some
to
dishonour
?
to
which
I
answer
,
if
the
gold
smith
makes
dishonourable
vessels
of
his
materials
,
to
answer
the
ambitious
desires
of
some
,
yet
the
worthinesse
of
the
materials
may
admit
of
a
question
,
why
hast
thou
made
me
thus
?
so
that
it
is
the
clay
that
is
liable
and
obnoxious
to
be
made
a
vessel
of
dishonour
,
and
the
makers
power
incontroulable
in
so
making
of
it
:
the
serious
consideration
of
this
circumstance
will
help
us
much
in
our
present
businesse
,
and
agree
marvellously
to
the
parallel
place
of
Ier.
18.
for
God
did
not
take
Ieremiah
to
a
goldsmiths
or
silversmiths
workhouse
,
but
the
potters
house
,
to
shew
Ieremiah
Israels
abased
estate
,
as
now
our
Apostle
doth
.
Now
these
who
hold
personal
eternal
election
before
the
world
began
,
must
also
understand
,
that
God
makes
vessels
of
dishonour
,
of
gold
or
silver
,
not
clay
,
of
innocent
persons
,
for
so
was
man
made
in
his
first
creation
in
Adam
,
and
in
him
he
resembles
the
goldsmith
not
the
potter
;
and
so
the
work
may
be
admitted
to
say
,
why
hast
thou
made
me
thus
?
but
if
of
clay
,
the
thing
formed
of
that
mean
material
,
hath
nothing
to
say
:
so
that
this
similitude
serves
to
humble
and
lay
low
the
boasting
Jew
.
4.
Why
is
it
here
added
of
the
same
lump
or
masse
?
I
answer
,
This
may
be
taken
two
ways
,
either
by
this
whole
lump
may
be
intended
the
whole
stock
of
Abraham
and
Isaac
,
unto
whom
the
promises
were
made
,
and
so
considered
;
it
anticipates
the
Jews
Objection
,
which
might
have
been
this
,
that
God
accepted
of
some
of
the
same
off-spring
of
Isaac
and
Iacob
;
rejecting
Ishmael
and
Esau
;
&
to
come
nearer
,
some
of
this
present
lump
of
the
Jews
in
the
Apostles
time
,
some
believed
,
some
contradicted
and
blasphemed
at
the
gospel
:
of
the
same
linage
and
party
indued
with
the
same
priviledges
;
and
thereupon
were
blinded
and
hardened
,
and
rejected
:
so
that
in
this
sence
of
the
same
lump
,
some
are
vessels
of
honour
,
others
vessels
of
dishonour
:
yet
neither
of
them
without
a
cause
appearing
in
them
,
differing
,
Act.
28.24
.
some
believed
the
things
that
were
spoken
,
and
some
believed
not
.
2ly
,
By
the
same
lump
sometimes
is
to
be
understood
,
a
double
making
,
or
an
attempt
of
making
the
same
,
a
vessel
of
honour
,
and
upon
breaking
or
miscarrying
,
to
make
the
same
particular
lump
again
a
dishonourable
vessel
;
as
it
did
not
comply
to
be
an
honourable
vessel
;
and
is
the
very
case
in
that
parallel
place
in
Jer.
18.
where
it
is
plain
,
that
the
same
piece
of
clay
that
was
upon
the
wheel
intended
for
a
vessel
of
honour
,
and
breaking
or
marring
,
the
potter
thereupon
,
makes
it
again
another
vessel
,
as
seemed
him
good
,
the
same
that
was
for
another
use
:
so
in
the
parable
of
the
girdle
,
chap.
13.
the
same
that
cleaved
to
Gods
loins
for
a
name
,
and
a
praise
,
and
glory
,
is
that
girdle
which
is
marred
and
profitable
for
nothing
;
and
this
is
as
certainly
true
,
considered
of
Israel
in
general
;
they
all
in
general
were
as
to
their
outward
state
vessels
of
honour
,
they
were
the
glory
of
the
world
,
the
head
not
the
tail
:
the
same
Jews
,
the
same
people
,
distinguished
by
all
these
priviledges
,
verse
,
4.
5.
of
this
chap.
are
now
abased
,
scattered
,
desolate
,
for
rejecting
Gods
designe
;
marring
in
his
hand
upon
the
wheel
:
but
take
it
either
way
,
it
will
not
accommodate
those
who
are
for
understanding
this
lump
,
to
be
the
earth
of
which
Adam
was
originally
made
▪
that
God
of
that
lump
or
masse
in
his
first
creation
;
made
some
vessels
of
honour
and
some
of
dishonour
,
is
not
in
the
least
to
be
imagined
from
this
,
or
any
other
text
of
Scripture
,
from
the
first
of
Genesis
to
the
last
of
the
Revelations
▪
I
am
sure
that
hard
favoured
Opinion
,
hath
no
resemblance
of
the
nature
of
the
just
,
equal
impartial
good
,
God
,
whose
tender
mercies
are
over
all
his
works
,
Psal.
145.
and
that
this
lump
cannot
refer
to
man
in
his
Original
,
I
shall
offer
five
reasons
.
-
1.
Because
in
that
Original
making
,
there
was
made
no
difference
in
vessels
,
not
then
vessels
of
honour
and
dishonour
,
as
is
plain
,
they
were
all
made
innocent
and
upright
,
and
see
what
God
himself
saith
of
what
he
had
made
of
this
lump
,
Gen.
1.
last
.
he
saw
every
thing
that
he
had
made
,
and
behold
it
was
good
;
abundantly
,
as
the
hebrew
reads
,
no
defect
in
it
,
or
in
any
thing
,
as
was
then
made
;
to
which
Solomon
gives
testimony
,
Eccle.
7.
last
,
this
one
thing
have
I
found
,
that
God
made
man
upright
,
but
he
hath
sought
out
many
inventions
:
man
in
general
considered
,
was
made
upright
,
therefore
there
were
no
vessels
of
dishonour
.
-
2.
If
we
state
this
Original
after
the
fall
,
and
then
suppose
God
made
the
difference
,
it
will
not
yet
hold
,
because
Jesus
Christ
hath
restored
man
into
an
equal
capacity
of
being
vessels
of
honour
,
for
the
plaister
in
Christ
is
as
large
as
the
sore
in
Adam
,
as
appears
clearly
Rom.
5.18
.
as
by
the
disobedience
of
one
condemnation
came
upon
all
,
so
by
the
righteousnesse
of
one
the
free
gift
came
upon
all
men
.
-
3.
Because
if
by
a
vessel
of
dishonour
we
mean
a
sinful
man
,
as
well
as
a
miserable
man
,
then
we
shall
make
God
the
author
of
sin
and
disobedience
,
which
is
far
enough
from
God
to
do
;
he
doth
not
use
to
necessitate
that
which
his
soul
abhorrs
;
the
potter
did
not
designedly
break
the
vessel
on
purpose
that
he
might
make
it
a
dishonourable
vessel
,
when
it
was
more
for
his
interest
to
make
it
a
vessel
of
honour
.
I
remember
what
Ainsworth
observes
upon
Gen.
1.
and
last
,
this
sheweth
(
saith
he
)
that
sin
and
evil
is
not
of
God
or
by
the
work
of
his
hands
,
but
come
in
after
by
the
creature
it self
falling
from
God
:
to
which
he
cites
the
same
place
,
Eccles.
7.31
.
It
is
a
known
maxim
,
and
a
proverb
,
that
God
did
not
make
the
devil
nor
a
wicked
man
;
it
is
true
,
he
hath
made
or
ordained
wicked
men
for
punishment
,
as
Solomon
saith
,
God
made
man
but
not
sinful
man
.
-
4.
Neither
could
our
Apostle
mean
this
Original
making
in
Adam
,
in
this
text
or
context
,
for
these
three
reasons
.
-
1.
If
so
,
it
might
well
have
silenced
him
as
to
his
blaming
the
Jews
,
when
the
defect
lay
in
the
root
and
Original
.
-
2.
It
had
been
altogether
improper
if
this
had
been
so
,
to
make
so
clear
an
appeal
to
Jer.
18.
by
way
of
illustration
,
when
we
finde
that
the
abising
Israel
was
the
fruit
of
their
actual
disobedience
and
rebellion
against
God
,
as
is
plain
in
the
former
part
of
that
prophesy
.
-
3.
Besides
this
the
Apostle
gives
an
exact
account
why
and
how
Israel
came
to
misse
of
justification
and
honour
,
which
was
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
law
.
-
5.
If
God
had
designedly
made
vessels
of
wrath
,
then
would
he
have
taken
pleasure
in
filling
them
with
wrath
,
which
he
doth
not
:
we
have
his
solemn
oath
to
the
contrary
,
Eze.
18.
but
of
this
more
in
the
next
verse
.
That
which
remains
as
to
our
closing
up
this
verse
is
after
the
manner
of
an
exposition
,
to
sum
up
those
doctrinal
conclusions
which
doth
offer
themselves
to
our
consideration
from
the
words
thus
explicated
,
which
are
these
:
there
are
ten
Doctrines
observable
from
this
21.
vers.
worth
our
noting
,
which
I
shall
only
name
,
and
so
proceed
:
which
are
as
followeth
.
Doctrine
,
1.
That
God
in
his
handling
and
dealing
with
sinful
men
is
pleased
to
resemble
himself
to
a
potter
,
a
mean
tradesman
.
God
thought
a
potter
and
his
clay
and
his
proceedings
thereupon
a
meet
resemblance
for
instruction
to
the
prophet
,
Ier.
18.
and
would
have
Ieremiah
study
the
metaphor
,
the
proceedings
of
the
potter
,
to
set
forth
his
proceedings
with
Israel
as
they
were
sinful
,
degenerated
from
him
,
called
marring
in
his
hand
,
the
Church
in
her
humble
and
low
estate
doth
acknowledge
God
the
potter
,
she
the
clay
:
I
gave
a
threefold
reason
,
why
God
is
stiled
a
potter
and
we
the
clay
,
which
I
would
not
have
forgotten
.
-
1.
From
the
meanness
of
the
material
that
God
works
in
as
well
as
the
potter
;
the
potter
works
in
the
lowest
materials
,
not
in
gold
or
silver
,
brass
or
iron
,
but
earth
.
-
2.
Because
,
if
the
potter
makes
a
very
mean
vessel
of
such
materials
,
it
cannot
take
exception
,
or
say
,
why
hast
thou
made
me
thus
?
because
it
was
at
best
but
clay
.
-
3.
The
potter
doth
make
curious
work
,
a
rare
and
excellent
vessel
of
clay
,
so
doth
God
many
times
of
great
sinners
;
he
makes
of
Saul
a
choice
vessel
of
honour
,
though
of
a
persecutor
,
Act.
9.
2.
From
the
Apostles
taking
such
pains
to
assert
the
power
and
prerogative
of
God
indefinitely
,
I
note
this
second
doctrine
.
2.
Doctrine
,
That
God
is
not
tyed
to
any
person
or
people
by
vertue
of
any
promise
or
covenant
,
but
only
conditionally
.
The
promises
of
God
made
to
Abraham
,
Isaac
and
Iacob
,
are
only
conditionally
as
their
seed
should
be
found
,
walking
in
the
steps
of
the
faith
of
Abraham
,
Rom.
4.12
.
Gal.
3.19
.
if
ye
be
Christs
,
then
are
you
Abrahams
seed
:
here
was
the
Jews
mistake
,
they
thought
God
could
not
reject
them
as
his
seed
outward
.
3.
Doctrine
,
That
sin
and
disobedience
is
of
an
imbasing
nature
,
it
makes
man
the
highest
piece
of
Gods
creation
.
Comparable
to
the
earth
,
the
potters
clay
,
for
we
find
this
similitude
used
to
set
forth
meanness
&
baseness
,
when
applied
to
men
;
this
comparison
is
used
by
way
of
imbasement
,
Esa.
29.16
.
shall
be
esteemed
as
the
potters
clay
:
the
prophet
designes
by
this
similitude
to
disparage
their
work
and
forwardness
in
turning
things
upside
down
:
it
shall
soon
be
broke
:
to
the
same
end
is
that
similitude
made
use
of
,
Esa.
41.26
.
and
Lament.
4.2
.
〈◊〉
made
vessels
comparable
to
gold
,
to
be
esteemed
but
as
earth
.
4.
Doctrine
,
For
people
or
persons
to
presume
upon
God
for
impunity
and
acceptance
with
him
,
meerly
upon
the
account
of
external
acts
of
Religion
and
worship
,
when
living
in
a
course
of
sinning
in
morals
,
is
a
great
and
dangerous
mistake
,
and
will
end
in
the
greatest
disappointment
imaginable
.
This
was
the
very
case
with
this
people
to
whom
our
Apostle
speaks
,
and
it
ought
to
be
a
warning
to
us
;
it
was
the
case
of
those
,
Mat.
7.
compared
with
Luke
13.
they
were
such
and
so
disappointed
.
5.
Doctrine
,
That
Gods
rejecting
,
hardening
and
reprobating
men
,
rightly
understood
,
is
so
equal
,
wise
and
just
,
that
it
admits
of
no
plea
or
acception
by
man
.
No
more
then
for
a
potter
to
make
a
mean
and
contemptible
vessel
of
a
piece
of
clay
that
will
not
yeild
and
comply
to
the
wheel
,
or
hard
to
be
made
for
a
higher
use
:
who
can
in
this
case
finde
fault
with
the
potter
?
if
indeed
a
goldsmith
should
so
abase
his
higher
mettel
of
gold
,
to
make
a
contemptible
base
vessel
,
some
might
have
a
mouth
open
to
say
,
it
is
pitty
such
a
choice
material
should
be
so
made
,
even
so
it
might
admit
of
some
kinde
of
objection
or
finding
fault
,
if
God
shall
make
vessels
of
wrath
of
innocent
men
,
but
it
is
far
from
the
judge
of
all
the
earth
to
do
so
.
6.
Doctrine
,
That
the
power
which
God
claims
,
which
answers
to
the
potters
power
according
to
Ier.
18.
is
a
power
or
prerogative
to
harden
,
reject
and
reprobate
,
only
for
a
course
of
actual
rebellion
and
disobedience
against
Christ
and
the
Gospel
.
When
God
is
taking
pains
to
make
them
honourable
,
and
they
mar
or
break
in
his
hands
,
to
this
remember
that
former
instance
of
the
girdle
,
Iere.
13.
which
doth
greatly
contribute
to
this
truth
.
7.
Doctrine
,
Of
the
same
lump
upon
a
double
notion
take
this
doctrine
.
That
even
of
Abrahams
posterity
and
family
to
whom
the
promises
were
immediately
made
,
proceeds
dishonourable
vessels
.
Ishmael
and
Esau
:
this
is
plain
,
ver.
7.8
.
From
the
second
understanding
of
the
same
lump
made
over
again
,
we
note
.
8.
Doctrine
:
That
the
same
people
or
persons
at
distinct
times
may
be
honourable
and
dishonourable
vessels
.
This
is
plain
from
the
forenamed
place
,
Ier.
18.
he
made
it
again
another
vessel
:
the
same
girdle
that
did
cleave
to
Gods
loins
before
,
is
afterwards
marred
and
good
for
nothing
,
Ier.
13.
so
on
the
other
hand
,
2
Timothy
2.20
.
the
vessels
of
wood
and
earth
,
upon
purgation
,
may
become
of
gold
and
silver
fit
for
their
masters
use
.
From
these
two
words
honour
,
dishonour
.
9.
Doctrine
,
One
great
part
of
the
saints
reward
for
obedience
and
holyness
consists
in
glory
and
honour
.
Psal.
110.
such
houour
have
all
the
Saints
,
Psal.
68.13
.
though
they
have
lain
amongst
the
pots
they
shall
be
glorious
;
so
saith
Jesus
Christ
to
his
disciples
,
John
12.26
.
if
any
man
follow
me
him
shall
my
father
honour
:
what
God
spake
to
Eli
is
true
in
this
case
,
1
Sam.
2.30
.
he
that
honoureth
me
I
will
honour
,
Rom.
2.
glory
and
honour
to
every
man
that
worketh
good
,
which
glory
and
honour
is
in
the
highest
service
they
shall
be
put
into
as
vessels
for
their
masters
use
.
10.
Doctrine
,
That
a
great
part
of
the
punishment
of
slighters
and
disobeyers
of
God
shall
consist
in
shame
and
dishonour
.
They
are
called
vessels
of
dishonour
,
he
that
despiseth
me
,
saith
God
,
shall
be
lightly
esteemed
,
this
is
the
portion
of
the
wicked
in
the
resurrection
,
Dan.
12.
they
shall
rise
to
shame
and
contempt
.
From
all
that
hath
been
said
,
learn
this
one
instruction
.
That
to
be
vessels
of
dishonour
is
the
effect
and
reward
of
actual
sin
and
rebellion
,
not
Gods
absolute
eternal
decree
of
reprobation
,
there
is
not
the
least
whisper
in
this
text
with
Ier.
18.
that
way
:
so
I
have
done
with
vers.
21.
We
now
proceed
to
vers.
22
,
23.
CHAP.
XIV
.
Plainly
explaining
who
are
vessels
fitted
for
destruction
,
and
who
vessels
of
mercy
;
and
why
both
become
such
:
also
asserting
,
that
persons
even
fitted
for
destruction
may
yet
be
in
a
capacity
of
repentance
while
God
spares
them
with
his
patience
.
Ver.
22.
What
if
God
willing
to
shew
his
wrath
,
and
make
his
power
known
,
endured
with
much
long-sufferings
the
vessels
of
wrath
fitted
for
destruction
.
23.
And
that
he
might
make
known
the
riches
of
his
glory
on
the
vessels
of
mercy
which
he
had
afore
prepared
unto
glory
.
THe
Apostle
in
these
words
is
yet
further
vindicating
the
justice
and
righteousness
of
God
in
hardning
whom
he
will
,
according
to
his
former
conclusion
,
ver.
18.
against
which
conclusion
the
cavilling
,
captious
Jews
,
raiseth
their
Objection
,
vers.
19.
thus
,
if
God
hardens
whom
he
will
,
why
doth
he
,
or
how
can
he
justly
complain
or
finde
fault
with
those
so
hardened
by
him
?
considering
,
that
this
will
of
his
in
hardening
is
irresistable
,
wh●
hath
resisted
his
will
?
now
the
Apostle
in
this
21.22.23
.
verses
is
labouring
to
maintain
,
that
God
may
very
justly
complain
of
such
.
-
1.
Not
only
from
his
unquestionable
and
uncontroulable
power
and
prerogative
.
-
But
2ly
,
His
equitable
regulation
of
his
power
,
in
that
he
hardens
none
but
such
as
first
harden
themselves
,
or
become
clay
,
or
marred
clay
:
he
hardens
none
as
men
,
nor
as
sinners
,
simply
considered
,
but
such
as
have
highly
provoked
him
.
-
But
3ly
,
From
his
manner
and
method
he
takes
in
hardning
,
which
is
by
means
more
proper
to
soften
then
harden
,
namely
,
by
long-suffering
and
suffering
,
and
consequently
with
a
sufficiency
of
means
to
keep
them
from
further
hardening
and
patience
:
he
doth
endure
them
with
much
long-also
to
mollifie
and
soften
them
;
that
which
answers
to
the
clay
marring
in
the
potters
hand
,
is
the
abuse
of
Gods
mercies
,
long-suffering
and
goodness
;
and
as
the
potter
may
without
offence
or
contradiction
,
from
his
clay
,
make
that
a
vessel
to
dishonour
,
who
will
not
comply
nor
yield
to
the
hand
or
wheel
,
to
be
a
vessel
of
honour
,
so
God
may
as
inoffensively
and
unquestionably
make
those
persons
or
people
dishonourable
,
who
despise
and
abuse
his
patience
and
long-sufferings
towards
them
:
from
the
words
the
Apostle
argues
from
the
lesser
to
the
greater
,
if
the
potter
may
do
so
to
make
of
the
same
lump
(
these
circumstances
considered
)
one
vessel
to
honour
,
and
another
to
dishonour
,
the
lawfulness
of
which
power
none
can
question
,
much
more
unquestionable
and
apparently
equal
and
every
way
just
,
is
that
power
in
God
which
he
exerciseth
in
destroying
terribly
those
who
shall
abuse
his
great
patience
;
so
that
it
is
very
plain
,
that
Gods
great
long-suffering
exercised
over
sinners
doth
marvellously
vindicate
and
magnifie
his
justice
and
righteousnesse
in
their
destruction
:
what
made
Pharaohs
signal
and
dreadful
destruction
so
unquestionable
but
this
,
that
God
waited
so
long
upon
him
,
gave
him
so
many
deliverances
from
judgements
under
all
his
reiterated
rebellions
:
from
this
foot
of
account
it
is
,
that
all
men
do
vindicate
Gods
proceedings
with
his
circumcised
Israel
first
and
last
,
that
he
had
stretched
out
his
hand
all
the
day
long
to
them
,
Rom.
10.21
.
whilest
they
were
a
gainsaying
people
:
God
might
have
destroyed
Pharaoh
upon
his
first
act
of
rebellion
,
as
he
might
also
have
dealt
with
Israel
;
but
what
if
God
willing
to
shew
his
wrath
,
and
make
his
power
known
,
endured
with
much
long-suffering
,
as
it
is
in
our
Text.
This
22.
verse
is
another
considerable
passage
to
reflect
light
upon
the
whole
passage
if
it
be
well
weighed
and
considered
,
and
doth
undeniably
offer
satisfaction
to
all
that
are
ingenious
and
willing
to
be
satisfyed
in
the
controversy
;
for
in
this
passage
we
may
plainly
perceive
,
that
the
Apostle
in
the
whole
doth
not
designe
in
the
least
to
assert
or
maintain
personal
,
peremptory
and
absolute
reprobation
from
eternity
;
for
if
he
had
so
designed
,
the
words
had
more
properly
run
thus
;
and
what
if
God
willing
to
shew
and
declare
his
sovereignty
over
men
,
was
pleased
from
eternity
absolutely
to
determin
and
decree
,
that
the
far
greater
number
of
mankinde
should
be
vessels
of
wrath
:
(
what
is
that
to
thee
?
)
but
from
this
context
it
is
plain
,
that
God
doth
neither
reprobate
men
as
men
,
nor
as
sinners
,
simply
considered
,
but
as
gracelesse
rebellious
sinners
,
such
as
have
highly
provoked
God
by
a
course
of
obstinacy
:
therefore
the
words
runneth
thus
;
And
what
if
God
willing
to
shew
his
wrath
,
and
make
his
power
known
,
indured
with
much
long-suffering
those
who
have
made
themselves
vessels
of
wrath
?
yet
God
waits
upon
them
who
are
so
sited
,
in
these
verses
,
as
also
in
the
whole
context
:
the
Apostle
hath
a
speciall
eye
vpon
Pharaoh
;
for
there
seems
in
these
words
some
answer
to
what
we
have
,
ver.
17.
for
this
same
purpose
have
I
raised
thee
●p
,
or
made
thee
to
stand
,
that
I
might
shew
my
power
in
thee
,
that
is
,
have
shewn
thee
such
signal
deliverances
at
thy
request
so
many
times
,
that
if
thou
doest
not
humble
thy self
at
last
,
thy
destruction
may
be
the
more
dreadfull
and
amasing
to
all
the
world
:
but
I
shall
come
more
closely
to
the
words
as
they
lye
in
these
two
verses
,
as
to
the
nature
of
these
words
in
the
Judgement
of
the
most
●ationall
;
they
are
the
reddition
or
application
of
the
former
comparison
of
the
potter
,
ver.
21.
we
know
commonly
a
parable
consists
of
two
parts
.
-
1.
The
parable
or
comparison
it self
.
-
2.
The
application
,
so
as
here
;
the
Apostle
hath
formed
a
comparison
of
a
potter
in
a
proper
fence
considered
,
ver.
21.
so
here
we
have
the
application
,
as
between
the
potter
and
his
clay
,
and
his
prerogative
over
it
;
so
now
he
applys
it
between
God
and
rebellious
sinners
,
and
his
power
he
may
justly
elaim
over
such
to
destroy
them
.
And
that
which
some
object
concerning
the
form
of
these
words
,
will
not
rationally
contradict
,
but
that
these
verses
are
taken
as
an
application
;
that
which
is
offered
in
contradiction
is
because
these
verses
are
laid
down
interrogation-wise
,
what
if
;
to
which
it
may
be
replyed
,
that
it
is
usual
so
to
render
the
application
of
a
parable
,
as
appears
,
Mat.
6.
Luke
12.
Mat.
6.23
.
If
thy
eye
be
single
;
If
thy
eye
be
evil
,
Luke
.
12.
Luke
18.
Shall
not
God
avenge
his
own
elect
?
so
that
it
is
no
strange
thing
to
finde
the
application
of
a
parable
rendred
interrogation-wise
;
and
as
in
that
place
it
is
rendred
argumentation-wise
,
from
the
lesse
to
the
greater
,
so
here
;
as
thus
:
if
the
widdow
by
importunity
obtained
an
act
of
justice
from
one
that
had
it
not
in
himself
,
of
one
that
feared
not
God
,
nor
regarded
man
,
much
more
shall
the
elect
obtain
of
God
who
is
naturally
inclined
to
acts
of
justice
and
mercy
;
thus
must
it
be
understood
here
:
if
the
potter
have
power
to
make
a
dishonourable
vessel
of
the
marred
clay
,
God
may
much
more
destroy
those
terribly
which
withstand
his
grace
and
abuse
his
long-suffering
:
all
are
not
of
opinion
,
that
these
verses
are
the
application
of
ver.
21.
but
those
of
clearest
understanding
in
this
context
,
are
:
and
there
are
four
Circumstances
considerable
to
confirm
our
belief
,
that
these
verses
are
the
application
of
vers.
21.
-
1.
From
the
relative
particle
(
and
,
)
which
is
in
the
Original
,
though
not
in
all
Translations
so
englished
:
and
it
is
taken
notice
of
by
some
very
Learned
men
,
that
the
Translators
have
not
dealt
very
fairly
with
us
;
an
English
word
for
it
it
will
very
well
bear
:
and
two
of
our
old
Readings
so
expresse
it
,
and
what
,
or
even
so
what
if
God
;
so
Tindall
reades
it
:
the
Vulgar
Latin
reades
,
and
if
God
:
all
which
readings
do
own
these
verses
is
the
application
.
-
2.
It
is
the
judgement
of
most
Interpreters
that
these
words
are
not
perfect
fence
without
borrowing
some
supply
somewhere
else
;
there
seems
(
say
they
)
to
be
a
defect
in
speech
,
for
here
are
Questions
propounded
,
what
if
God
willing
to
do
so
or
so
?
but
no
answer
given
to
them
:
but
if
we
borrow
these
words
,
ver.
21.
hath
he
not
power
?
and
place
them
in
the
end
of
these
verses
,
it
will
make
the
reading
good
fence
:
hath
not
the
potter
power
to
do
so
and
so
?
and
what
if
God
willing
to
shew
his
wrath
,
and
make
his
power
known
?
hath
he
not
power
much
more
?
Some
Learned
men
are
so
sensible
of
a
defect
in
this
case
,
that
they
fetch
supply
from
ver.
20.
who
art
thou
that
replyest
against
God
?
What
if
God
willing
to
shew
his
power
?
but
I
think
that
nearest
to
us
will
do
us
the
best
service
.
-
3.
That
which
inclines
me
and
others
to
think
that
these
verses
are
a
reddition
or
application
to
the
comparison
,
ver.
21.
is
for
these
two
Considerations
.
-
1.
Because
there
is
nothing
else
delivered
by
the
Apostle
in
all
the
context
that
can
be
so
properly
answering
to
it
as
these
.
-
2.
It
is
not
at
all
likely
,
that
in
a
similitude
of
so
great
importance
concerning
the
prerogative
of
God
over
his
creatures
,
and
so
liable
to
diverse
and
various
interpretations
,
and
not
to
leave
with
it
its
application
;
it
is
not
usual
in
matters
of
lesser
concernment
so
to
do
.
-
4
ly
,
That
which
may
fully
satisfie
us
of
the
relation
of
these
verses
,
is
that
sweet
harmony
between
them
in
the
substance
of
the
matter
:
In
the
comparison
there
are
two
sorts
of
vessels
:
-
1.
Some
to
honour
,
and
some
to
dishonour
,
in
the
power
of
the
potter
.
-
2.
As
the
potter
makes
his
dishononrable
vessels
of
his
marred
clay
,
according
to
Ier.
18.
so
God
makes
his
of
such
as
despise
and
abuse
his
long-suffering
grace
in
his
continued
applications
to
them
:
these
are
those
whom
he
claims
a
right
to
harden
and
reprobate
,
such
as
have
thereby
fitted
and
prepared
themselves
for
destruction
,
as
Pharaoh
and
the
Jews
have
done
.
-
3.
As
the
potter
hath
power
of
the
same
lump
to
make
honourable
vessels
,
so
God
will
of
all
those
who
comply
with
his
terms
of
grace
in
Christ
,
make
them
vessels
of
honour
whether
Iews
or
Gentiles
;
so
that
we
may
perceive
,
that
these
verses
are
given
as
an
application
of
the
comparison
,
ver.
21.
hath
not
the
potter
?
the
great
designe
of
the
Apostle
in
these
verses
is
to
exalt
and
magnifie
two
great
attributes
of
God
.
-
1.
His
powerful
wrath
,
or
the
power
of
his
wrath
.
-
2.
The
attribute
of
his
enduring
mercy
,
both
which
attributes
of
God
the
Apostle
would
have
the
Jews
to
know
,
were
magnified
in
the
Gospel-dispensation
:
there
is
a
revelation
of
both
these
,
Rom.
1.18,19
.
but
my
principal
work
upon
these
verses
,
will
be
explication
,
wherein
I
shall
enquire
into
these
seven
circumstances
.
-
1.
What
may
we
here
understand
by
Gods
wrath
?
-
2.
By
his
power
?
-
3.
When
are
they
said
to
be
shewn
?
-
4.
In
what
fence
is
God
said
to
exercise
long-suffering
?
-
5.
What
capacity
are
they
understood
to
be
in
on
whom
God
is
said
to
exercise
this
longsuffering
?
-
6.
What
doth
God
expect
or
aim
at
in
this
his
long-suffering
thus
exercised
?
-
7.
What
kinde
of
sins
makes
persons
vessels
of
wrath
?
Of
each
of
these
a
few
words
briefly
,
in
the
4
first
especially
.
1.
Wrath
here
as
to
God
must
be
understood
with
an
emphasis
,
great
wrath
and
anger
:
we
often
reade
in
Scripture
of
the
wrath
of
God
,
though
wrath
in
God
is
not
rage
as
many
times
in
man
,
but
his
wrath
is
known
by
the
effects
of
it
,
according
as
we
have
it
prophesied
of
,
Esay
.
42.23
.
be
shall
roar
,
and
tear
,
and
rend
.
2.
Power
,
by
power
in
this
place
is
not
the
same
word
which
we
have
before
,
ver.
21.
hath
not
the
potter
power
over
the
clay
?
that
is
,
authority
,
priviledge
or
prerogative
;
the
same
word
which
we
have
Joh.
1.12
.
but
here
is
another
word
which
signifieth
might
,
strength
,
to
avenge
himself
of
his
adversaries
;
therefore
we
have
it
here
in
conjunction
with
wrath
,
which
makes
it
the
more
dreadful
,
for
wrath
without
power
signifieth
but
little
as
to
the
dread
of
it
;
but
in
God
there
is
wrath
and
power
mixed
together
,
which
being
so
mixed
is
so
great
,
that
David
puts
it
to
the
question
,
whether
any
can
know
it
?
Psal.
90.11
.
who
knows
the
power
of
thine
anger
?
it
is
most
dreadfull
indeed
.
3.
But
what
doth
the
Apostle
mean
by
the
shewing
or
making
of
it
known
?
I
answer
by
the
effects
of
them
openly
as
in
Pharaoh
:
God
did
shew
his
powerful
wrath
in
his
destruction
,
as
the
Apostle
speaks
,
ver.
17.
for
this
purpose
have
I
raised
thee
up
,
that
I
might
make
my
power
known
in
thee
;
that
is
,
in
thy
dreadful
destruction
:
now
this
shewing
Gods
wrath
and
power
doth
relate
to
Gods
proceedings
with
rebellious
sinners
in
this
world
,
yet
not
with
all
such
sinners
nor
all
reprobates
alike
,
but
such
as
have
highly
provoked
God
:
the
Scriptures
are
plain
,
that
Gods
dealings
with
reprobates
is
not
to
all
alike
:
few
are
dealt
with
like
Pharaoh
.
4.
How
is
long-suffering
to
be
understood
in
God
?
I
answer
God
cannot
properly
be
said
to
be
long-suffering
,
God
cannot
suffer
:
it
is
only
a
borrowed
word
,
and
spoken
to
our
understanding
:
it
is
a
word
hard
to
be
translated
into
our
language
,
therefore
our
old
translations
gives
it
us
in
the
latine
,
longanimitas
,
which
according
to
the
Hebrew
signifieth
to
be
long
before
angry
,
or
long
of
nostrils
,
or
as
we
say
;
slow
to
anger
,
not
soon
angry
:
the
learned
makes
some
difference
between
patience
and
long-suffering
;
long-suffering
being
when
we
have
power
to
revenge
,
yet
defer
it
,
or
delay
to
do
it
;
this
is
eminent
in
God
,
who
is
not
hasty
to
execute
his
wrath
on
those
who
have
highly
provoked
him
by
rebellion
.
5.
What
capacity
are
those
in
of
whom
the
Apostle
speaks
,
to
whom
God
doth
exercise
this
his
long-suffering
?
-
1.
I
answer
,
it
is
generally
to
be
understood
of
the
rebellious
unbelieving
Jews
,
who
had
highly
provoked
God
by
killing
his
son
.
-
2.
I
answer
negatively
,
these
people
or
persons
are
not
under
an
unalterable
decree
of
reprobation
,
as
some
would
have
it
,
God
doth
not
exercise
long-suffering
upon
those
who
are
under
such
a
capacity
.
-
But
3dly
,
This
is
a
certain
truth
,
that
all
those
that
are
under
those
long-sufferings
of
God
are
in
and
under
a
possibillity
of
repentance
:
these
are
those
on
whom
God
waits
with
designe
and
expectation
of
repentance
,
therefore
not
reprobates
by
any
absolute
decree
;
wherever
God
neither
willed
nor
expected
repentance
,
though
he
granted
a
reprieve
for
a
time
from
the
punishment
;
in
such
case
the
Scripture
doth
no where
call
this
forbearance
by
the
name
of
long-suffering
:
as
for
instance
,
the
devils
torments
are
respited
for
a
long
time
from
his
fall
so
many
1000
years
:
yet
this
respite
is
no
where
stiled
long-suffering
,
neither
can
it
properly
be
so
said
,
that
God
exerciseth
long-sufferings
to
the
devils
;
yet
that
their
torments
are
suspended
for
a
certain
time
is
plain
,
from
their
words
to
Jesus
Christ
;
art
thou
come
to
torment
us
before
the
time
?
so
in
Sauls
case
:
the
execution
of
Gods
judgment
threatned
upon
Saul
is
suspended
for
a
time
,
yet
it
is
no
where
said
to
be
an
exercising
long-suffering
upon
Saul
:
and
the
reason
is
,
because
as
to
these
and
such
like
,
Gods
decrees
of
punishments
were
absolute
and
irrevokable
,
and
so
no
repentance
expected
:
whereas
on
the
other
hand
whereever
there
is
inducing
,
waiting
and
long-suffering
,
and
expectation
on
Gods
part
,
it
doth
satisfactorily
teach
,
that
such
persons
are
not
under
an
absolute
decree
of
reprobation
as
the
devils
are
;
yea
,
the
old
world
of
whom
S.
Peter
speaks
,
1
Peter
3.20
.
though
they
had
sinned
so
greatly
as
they
had
,
that
it
grieved
God
at
the
heart
,
that
ever
he
had
made
them
;
yet
because
Gods
resolution
as
to
their
destruction
was
but
conditional
,
not
absolute
,
but
like
that
of
Nineveh
,
it
is
therefore
said
,
that
the
long-suffering
of
God
waited
or
expected
in
the
days
of
Noah
:
God
expected
repentance
all
that
120.
years
and
offered
them
means
accordingly
by
the
ministry
of
Noah
;
so
it
was
with
Pharaoh
,
though
he
was
so
bad
,
yet
so
long
as
God
afforded
long-suffering
to
him
,
he
expected
repentance
from
him
,
as
appears
by
the
means
he
useth
with
him
to
the
last
:
so
we
may
say
of
the
Jews
,
of
whom
we
are
speaking
,
they
were
in
and
under
the
long
sufferings
of
God
,
and
God
expected
repentance
from
them
,
and
blames
them
for
not
repenting
and
believing
all
the
while
:
so
that
take
this
for
a
sure
and
infallible
rule
,
that
those
persons
or
people
whoever
they
are
,
who
are
under
the
long-sufferings
of
God
,
are
not
shut
up
under
an
absolute
decree
of
reprobation
,
but
repentance
is
required
and
expected
from
them
:
as
see
Rom.
2.4
.
the
long-sufferings
of
God
leadeth
to
repentance
:
so
2
Peter
3.19
.
compared
with
ver.
15.
long-suffering
to
us-ward
,
not
willing
that
any
should
perish
:
the
long-suffering
of
God
is
salvation
,
whereever
it
is
exercised
without
exception
,
that
is
,
the
designe
and
tendancy
;
so
that
those
vessels
of
wrath
fitted
for
dostruction
,
are
not
under
an
absolute
decree
,
because
under
Gods
long-sufferings
.
It
is
true
,
that
through
the
baseness
of
mens
hearts
,
which
is
so
ready
to
abuse
this
his
long-suffering
,
they
many
times
grow
worse
under
the
mercies
of
God
,
as
Pharaoh
did
:
to
this
Solomon
speaks
,
Eccles.
8.
because
judgment
is
not
speedily
executed
against
an
evil
doer
,
his
heart
is
fully
set
in
him
to
do
evil
:
wicked
men
(
as
one
saith
)
deals
with
God
,
as
birds
do
with
a
scarecrow
,
afraid
of
it
at
first
,
and
dare
not
come
near
it
;
but
in
time
it
not
stirring
or
moving
towards
them
,
they
grow
bold
,
and
will
fly
to
it
,
and
sit
upon
it
;
so
by
the
long-sufferings
of
God
,
wicked
men
grow
hardened
,
and
worse
and
worse
;
so
that
the
means
appointed
to
repentance
,
through
the
base
heart
of
man
,
doth
harden
to
destruction
:
so
that
Gods
will
of
shewing
his
wrath
,
and
making
his
power
known
,
in
this
place
,
must
be
understood
only
conditional
,
not
absolutely
;
th●
in
case
persons
are
not
overcome
by
his
long-sufferings
,
then
this
manifestation
is
to
take
place
:
this
was
the
very
case
with
Pharaoh
:
if
Gods
raising
him
up
so
often
at
his
request
,
did
not
humble
him
,
and
bring
him
to
let
his
people
go
,
then
be
would
make
his
power
known
in
him
:
from
hence
it
is
plain
,
that
the
Apostle
in
this
place
,
is
not
treating
absolute
personal
reprobation
,
but
of
a
conditionall
and
specifical
.
The
Sixth
thing
to
be
enquired
into
,
is
,
about
this
fitting
and
making
up
for
destruction
,
with
respect
to
the
time
of
it
,
and
the
author
of
it
:
there
are
not
a
few
who
have
drank
in
that
opinion
,
that
this
fitting
is
by
God
from
the
beginning
,
by
an
absolute
and
eternal
decree
of
reprobation
;
but
in
the
very
considerate
and
deliberate
reading
,
the
words
will
inlighten
and
inform
us
better
,
and
other
ways
:
fitted
,
this
word
I
finde
but
three
times
used
in
the
whole
Scripture
,
that
is
1
Kings
6.35
.
Proverbs
22.18
.
and
in
this
place
;
and
in
all
these
places
it
signifieth
,
deliberately
to
prepare
,
to
proportion
,
to
finish
,
to
compleat
,
and
not
at
all
to
ordain
or
decree
;
neither
can
the
word
be
understood
in
that
sence
:
but
that
which
I
would
enquire
after
,
is
the
author
or
operator
in
this
fitting
,
by
whom
is
this
fitting
accomplished
;
it
must
be
either
of
God
or
themselves
;
I
answer
,
this
fitting
is
not
appropriated
to
God
except
accidentally
and
subsequently
,
as
God
is
said
to
harden
Pharaoh
.
1.
The
truth
of
this
appears
in
the
different
reading
of
what
relates
to
the
reprobate
,
and
the
elect
in
these
two
verses
:
if
God
did
in
any
sense
prepare
,
or
fit
these
vessels
of
wrath
to
destruction
,
as
he
prepares
the
vessels
of
mercy
to
glory
:
why
should
the
spirit
of
God
render
these
two
so
differently
,
appropriating
the
one
unto
God
,
and
not
the
other
,
he
doth
not
at
all
intrust
God
in
the
one
,
nor
man
in
the
other
.
A
Learned
man
doth
well
observe
upon
this
place
,
that
this
difference
in
reading
doth
import
something
worthy
our
consideration
,
and
this
difference
is
taken
notice
of
as
considerable
,
even
by
those
of
the
Calvinists
opinion
;
one
of
them
saith
,
they
are
fitted
by
God
and
themselves
also
;
this
a
very
antient
Writer
saith
,
on
this
place
,
not
(
saith
he
)
for
Gods
pleasure
,
but
his
own
desert
,
for
(
saith
he
)
if
they
deserved
it
not
,
his
pleasure
would
have
been
to
have
saved
them
.
2.
It
is
plain
,
this
fitting
is
not
of
God
,
because
Gods
applycations
of
long
sufferings
is
towards
them
,
as
such
so
fitted
,
to
be
a
means
of
their
reducing
from
that
state
of
fitnesse
for
destruction
,
to
a
state
of
preparednesse
for
glory
;
for
it
is
undeniably
plain
,
that
this
fitnesse
is
not
,
as
some
would
have
it
,
the
effect
of
Gods
enduring
them
,
but
they
are
said
to
be
fitted
before
God
,
who
did
thus
endure
them
with
long-suffering
:
and
it
cannot
be
properly
said
,
that
God
doth
endure
them
especially
with
much-long
suffering
till
they
have
first
highly
provoked
him
by
a
voluntary
course
of
actual
rebellion
,
which
doth
prepare
persons
for
destruction
,
as
it
did
Pharaoh
,
who
was
fitted
for
destruction
after
the
first
plague
,
much
more
after
all
the
six
plagus
;
yet
after
this
God
waits
under
sour
plagues
more
:
thus
it
is
plain
,
that
persons
may
be
said
to
be
fitted
for
destruction
,
before
God
is
said
to
endure
them
,
so
that
all
this
endurance
as
is
exercised
from
the
beginning
to
the
end
of
it
,
is
upon
such
as
he
may
justly
destroy
the
first
day
of
his
applycations
to
them
;
so
that
it
cannot
be
fairly
gathered
,
that
this
fitting
is
wrought
,
much
less
ordained
or
decreed
by
God
,
but
by
sinners
themselves
:
but
against
this
it
is
objected
,
that
according
to
this
notion
men
may
be
said
to
make
themselves
vessels
of
wrath
or
dishonour
,
and
how
then
doth
it
answer
the
terms
of
the
text
,
and
the
instance
of
the
potter
who
is
said
to
make
vessels
of
each
sort
?
I
answer
,
that
even
in
the
fimilitude
of
the
potter
,
it
is
plain
,
that
the
potter
doth
not
antecedently
make
vessels
of
dishonour
,
but
only
subsequently
,
when
they
will
not
be
otherways
formed
;
as
you
have
largely
heard
from
Ier.
18.
it
is
marring
of
the
clay
that
precedes
its
being
a
vessel
of
dishonour
;
the
potter
designed
it
for
honour
:
so
that
man
anticedently
,
and
God
subsequently
makes
vessels
of
dishonour
.
2.
God
is
no
where
said
anticedently
to
make
vessels
of
wrath
,
but
much
on
the
contrary
,
to
make
men
upright
,
Gen.
1.
God
made
men
very
good
,
but
they
found
out
many
inventious
:
it
is
true
,
there
is
a
way
how
God
may
be
said
to
make
vessels
of
wrath
,
that
is
,
by
making
a
law
or
decree
wherein
he
doth
declare
what
sort
of
sinners
shall
be
vessels
of
wrath
,
and
so
they
come
judicially
to
be
vessels
of
wrath
:
in
this
sence
must
that
saying
be
understood
,
Jude
the
4th
.
certain
men
of
old
ordained
to
this
condemnation
,
ungodly
men
,
turning
the
grace
of
God
into
wantonnesse
;
so
that
for
God
to
decree
or
ordain
vessels
of
wrath
,
without
respect
to
quallifications
,
doth
not
answer
the
potters
power
in
the
comparison
,
nor
other
places
of
Scripture
:
the
potter
doth
not
claim
this
power
,
to
make
vessels
of
dishonour
of
the
clay
,
because
it
is
his
own
goods
,
as
men
would
suppose
in
God
,
but
because
it
is
clay
,
and
not
only
so
,
but
marred
clay
,
not
meerly
from
his
soveraignty
or
propriety
,
but
from
its
vilenesse
;
which
liberty
might
be
allowed
the
potter
,
if
he
were
a
servant
,
and
the
clay
none
of
his
own
:
so
that
this
fitting
is
to
be
understood
the
voluntary
act
of
the
creature
not
of
God
;
and
these
words
contains
a
declaration
of
Gods
carriage
towards
those
whom
he
meets
with
,
fitted
and
prepared
for
destruction
;
he
endu●es
with
much
long-suffering
such
as
they
;
but
it
is
objected
,
doth
not
the
Apostle
Peter
speak
of
some
made
to
be
taken
and
destroyed
,
2
Peter
2.12
.
which
some
apply
to
this
place
,
and
to
Gods
making
?
I
answer
.
-
1.
This
word
is
not
exprest
in
the
vulgar
Latin
,
but
in
the
room
thereof
;
they
reade
tending
to
the
snare
and
destruction
;
and
so
making
signifieth
an
aptnesse
or
fitness
,
which
may
be
taken
one
for
another
.
-
2.
What
is
spoken
of
and
unto
persons
in
an
actual
course
of
sin
,
yea
,
bruitish
sensuallity
,
and
not
spoken
of
men
as
men
;
and
so
this
making
is
appropriated
to
themselves
.
-
3.
These
persons
spoken
of
here
are
some
of
those
over
whom
the
long-suffering
of
God
was
waiting
,
2
Peter
3.9
.
not
willing
that
any
should
perish
;
therefore
not
made
so
by
God
under
any
unalterable
decree
of
Reprobation
.
The
seventh
thing
to
be
enquired
into
is
,
how
persons
comes
to
be
vessels
of
wrath
?
in
speaking
to
which
head
,
I
shall
-
First
,
speak
a
few
words
to
this
borrowed
word
vessel
.
-
2ly
,
Shew
you
what
kinde
of
sins
are
these
preparing
sins
that
prepares
for
wrath
.
-
1.
The
Apostle
here
calls
those
of
whom
he
speaks
by
the
name
of
vessels
,
both
the
reprobate
,
and
the
Elect
;
the
Original
word
here
translated
vessel
,
doth
not
always
intend
a
hollow
vessel
to
contain
things
liquid
or
dry
:
but
in
the
Hebrews
the
Apostle
calls
the
instruments
of
the
temple
or
tabernacle
,
tongs
and
fireshovels
,
yet
elsewhere
are
called
vessels
;
but
it
is
commonly
and
properly
that
by
a
vessel
is
meant
a
cask
or
vessel
to
contain
:
men
are
called
vessels
from
a
threefold
consideration
.
-
1.
As
they
are
the
fruit
and
product
of
labour
and
art
,
as
well
as
designe
,
and
some
vessels
are
more
curiously
wrought
&
fixed
according
to
what
they
are
to
contain
,
either
liquid
substance
or
dry
,
yet
all
vessels
made
are
the
fruit
of
labour
;
wicked
men
takes
pains
to
make
themselves
,
they
weary
themselves
to
destroy
themselves
;
men
are
not
these
vessels
in
their
Original
,
but
by
their
formation
;
the
clay
in
the
lump
is
not
the
vessel
,
till
it
be
formed
and
shaped
by
gradual
proceedings
,
so
men
come
to
be
vessels
of
,
or
for
wrath
,
by
a
gradual
and
followed
course
of
actual
sin
and
rebellion
.
We
reade
of
children
of
wrath
,
Ephes.
2.
but
we
must
make
some
difference
between
children
of
wrath
,
and
vessels
of
wrath
;
children
of
wrath
respects
the
aversnesse
of
our
nature
against
God
,
but
vessels
of
wrath
respects
Gods
wrath
to
men
,
who
are
fitted
and
formed
to
it
.
-
2ly
,
They
are
called
vessels
,
because
they
are
to
contain
what
is
put
into
them
,
therefore
saith
the
Lord
by
the
prophet
Jeremy
,
chap.
13.
speaking
of
men
,
every
bottle
shall
be
filled
;
vessels
are
not
made
to
keep
always
empty
,
but
to
contain
;
when
Saul
is
called
a
vessel
,
Act.
9.
it
was
with
respect
to
what
God
is
to
put
into
him
;
he
is
to
contain
and
carry
his
name
amongst
the
gentiles
;
saith
the
Apostle
,
we
have
this
treasure
in
earthen
vessels
.
-
3.
Called
vessels
of
wrath
,
because
God
doth
designe
to
fill
them
with
wrath
,
as
a
vessel
is
filled
with
liquor
to
pour
in
wrath
,
as
liquor
is
poured
into
a
vessel
,
made
for
that
purpose
,
till
it
be
brim-full
:
for
this
wrath
shall
not
only
be
without
but
within
:
I
will
(
saith
God
to
Pharaoh
)
pour
all
my
plaguos
upon
thy
heart
,
they
shall
be
within
as
well
as
without
thee
:
thus
we
see
that
wicked
men
by
rebellion
against
God
do
form
themselves
into
vessels
of
wrath
:
but
that
which
I
have
yet
a
few
words
to
speak
unto
,
is
this
,
what
sins
are
those
that
tend
to
make
men
vessels
of
wrath
,
or
prepare
persons
for
wrath
,
as
a
vessel
is
prepared
to
contain
things
moist
or
dry
.
I
answer
-
in
general
,
first
reiterated
acts
of
disobedience
and
rebellion
against
the
known
and
declared
will
of
God
;
this
was
the
case
with
Pharaoh
and
with
the
Jews
.
-
2.
More
particularly
slighting
and
abusing
the
faithful
servants
of
God
,
sent
of
God
,
who
seek
your
souls
and
bodies
good
:
this
also
in
particular
was
the
case
with
Pharaoh
,
he
threatens
Moses
and
Aaron
,
who
came
from
God
upon
a
message
for
his
good
,
yet
tells
them
,
that
if
they
see
his
face
any
more
they
shall
die
:
this
was
also
the
case
of
the
Jews
,
see
2
Chron.
36.16
.
they
mocked
and
misused
his
servants
,
till
the
wrath
of
God
brake
out
without
remedy
:
this
was
the
case
with
the
latter
Jews
,
See
Matt.
21.40
.
chap.
23.37
.
they
killed
the
Prophets
,
and
stoned
them
that
were
sent
unto
them
.
-
3.
Sins
of
hypocrisie
in
the
worship
of
God
,
Iob
36.13
.
the
hypocrites
in
heart
heap
up
wrath
:
See
with
what
indignation
our
Lord
appears
against
the
hypocrites
,
Mat.
23.
eight
woes
pronounc't
against
them
.
-
4.
Such
as
abuseth
Gods
mercys
and
favours
multiplyed
upon
them
,
and
grow
worse
under
mercyes
,
as
Pharaoh
did
,
and
so
did
Israel
;
see
Psal.
78.
hereupon
the
wrath
of
God
brake
out
upon
them
:
see
Rom.
2.4
.
abusing
Gods
mercies
,
they
treasure
up
wrath
against
the
day
of
wrath
.
-
5.
Voluntary
contracted
hardnesse
of
heart
,
this
hath
been
shown
at
large
,
Pharaoh
hardened
his
heart
a
long
time
,
when
neither
mercies
nor
judgements
will
touch
or
penetrate
the
heart
,
that
resisteth
the
touch
,
impenitent
hearts
precedes
wrath
.
-
6.
That
sin
that
prepares
a
person
for
wrath
is
unbelief
and
gospel-disobedience
:
see
for
this
,
John
,
3.36
.
the
wrath
of
God
avideth
on
such
:
Rom.
2.8.9
.
those
who
do
not
believe
on
,
or
obey
the
truth
,
tribulation
and
wrath
:
2
Thes.
1.8
.
he
shall
come
in
flaming
fire
,
rendring
vengeance
on
them
that
know
not
God
,
nor
obey
the
gospel
:
there
are
several
gradual
steps
by
which
persons
are
formed
to
be
vessels
of
wrath
.
But
that
which
remains
,
is
to
sum
up
those
doctrinal
conclusions
that
do
offer
themselves
from
the
words
thus
opened
.
I
shall
only
name
six
doctrins
and
proceed
.
1.
Doctrine
,
That
Gods
proceedings
with
disobedient
rebellious
sinners
is
more
inoffensive
and
equal
then
the
proceedings
of
the
potter
with
his
marred
clay
.
This
reddition
or
application
is
argumentation
,
arguing
from
the
lesse
to
the
greater
,
as
if
he
should
say
,
and
shall
not
God
much
more
?
the
unreasonable
stupidity
of
the
Jews
was
such
,
that
they
would
not
allow
God
that
power
which
they
would
allow
a
poor
potter
as
to
his
clay
;
that
after
much
enduring
and
long-sufferings
upon
disobedient
and
rebellious
sinners
,
he
might
then
make
them
vessels
of
dishonour
.
2.
Doct.
That
God
is
admirable
in
his
attribute
of
long-suffering
and
forbearance
as
to
the
worst
of
sinners
,
over
such
as
are
fit
for
destruction
.
Wicked
men
are
the
subjects
,
the
proper
subjects
of
Gods
long-sufferings
;
it
is
not
a
little
but
much
long-suffering
that
is
exercised
over
them
.
3.
Doct.
It
is
not
the
work
of
God
but
the
work
of
men
themselves
to
prepare
and
make
themselves
fit
for
destruction
;
God
findes
men
fit
for
destruction
when
he
thus
endures
them
.
4.
Doct.
That
which
vindicates
and
justifieth
the
Revelation
of
Gods
wrath
and
revenging
power
,
is
his
precedent
long-sufferings
exercised
towards
them
.
If
God
would
shew
his
wrath
and
make
his
power
known
convincingly
,
to
stop
every
mouth
,
he
ushers
it
in
with
much
long-suffering
,
and
those
who
have
had
most
long-suffering
from
God
,
may
expect
most
severity
from
God
,
Mat.
11.22
.
Rom.
2.
Rev.
18.
5.
Doct.
That
persons
fitted
and
prepared
for
destruction
may
yet
be
in
a
capacity
of
repentance
,
whilest
God
spares
them
,
See
three
Scriptures
,
Jer.
36.3.7
.
Chap.
26.3
.
Ezek
12.3
.
6.
Doct.
That
the
power
which
God
claimeth
and
exerciseth
in
hardning
whom
he
will
,
respectech
not
men
as
men
,
nor
men
as
sinners
simply
considered
;
but
it
respects
men
as
they
are
already
actually
prepared
and
compleated
for
destruction
:
such
as
he
may
justly
destroy
whether
he
harden
them
or
no
;
so
that
the
proper
subjects
of
Gods
wrath
and
reprobation
are
such
as
not
only
highly
provoked
God
by
sin
and
disobedience
,
but
after
all
abused
his
long-suffering
towards
them
.
So
much
for
ver.
22.
CHAP.
XV.
Shewing
the
super-abounding
riches
of
Gods
grace
to
sinners
for
their
encouragement
to
turn
and
persevere
through
all
difficulties
in
well-doing
,
the
rich
favour
and
glory
they
shall
enjoy
to
all
eternity
.
Ver.
23.
And
that
he
might
make
known
the
riches
of
his
glory
on
the
vessels
of
mercy
which
he
had
afore
prepared
unto
glory
.
THese
words
seems
to
be
a
continued
speech
tending
to
vindicate
the
just
and
unquestionable
power
of
God
,
not
only
to
make
vessels
of
dishonour
subsequently
,
but
much
more
properly
and
antecedently
to
make
vessels
of
honour
and
mercy
;
both
which
answers
to
the
power
of
the
potter
,
in
the
comparison
before
:
as
God
may
justly
on
the
one
side
make
them
vessels
of
dishonour
who
withstand
his
formation
of
them
and
abuse
long-suffering
extended
to
them
,
so
he
may
much
more
make
them
vessels
of
mercy
,
who
shall
be
found
complying
and
tractable
to
his
will
,
and
so
be
prepared
for
glory
:
the
Apostle
seems
to
lay
great
stresse
upon
this
preparing
and
fitting
,
as
considered
on
both
sides
,
only
here
is
an
apparent
difference
,
he
entrusts
God
in
this
latter
not
in
the
other
;
It
is
clearly
appropriated
to
God
,
to
make
vessels
of
honour
or
mercy
,
but
no
such
application
to
the
other
:
God
is
not
unwilling
to
be
accounted
the
authour
of
preparation
for
glory
:
we
have
the
Apostle
in
these
words
offering
a
second
reason
of
Gods
enduring
with
such
long-suffering
the
vessels
of
wrath
,
that
had
fitted
themselves
to
be
destroyed
,
not
only
that
he
might
have
the
clearer
ground
of
advantage
against
them
to
shew
his
wrath
,
and
make
his
power
known
in
their
eminent
and
remarkable
destruction
,
who
should
so
a
base
his
long-suffering
.
But
2.
That
by
his
so
enduring
he
might
make
manifest
and
declare
by
way
of
eminency
his
grace
,
love
and
mercy
,
upon
them
who
should
be
prevailed
upon
by
such
his
mercy
,
to
comply
to
his
holy
will
:
the
Apostle
argues
thus
,
if
God
shews
such
mercy
to
his
worst
and
most
provoking
enemies
,
much
more
to
his
obedient
friends
,
Ioh.
15.14
.
ye
are
my
friends
when
you
do
whatsoever
.
I
command
you
:
Gods
mercy
exhibited
to
the
old
world
who
were
so
wicked
,
that
they
had
grieved
God
to
the
very
heart
by
their
sins
,
is
a
ground
to
beget
faith
in
Gods
singular
choice
love
and
respect
to
his
friend
righteous
Noah
,
who
had
been
singularly
righteous
before
him
in
that
generation
;
so
Gods
long-suffering
to
Pharaoh
so
spare
him
so
long
,
doth
demonstrate
his
fuller
respect
to
Israel
his
first-born
,
who
were
in
Goshen
,
where
his
plagues
came
not
:
that
singular
favour
shewn
by
the
father
to
the
prodigal
,
doth
demonstrate
a
greater
love
to
the
elder
son
,
that
had
not
so
done
amiss
:
therefore
the
father
tells
him
,
he
was
always
with
him
,
and
all
that
he
had
was
his
:
the
potters
taking
pains
with
a
crackt
and
marred
vessell
(
that
hath
made
it self
obnoxious
to
his
will
to
be
destroyed
)
to
make
it
a
vessel
of
honour
,
doth
highly
declare
his
very
high
estimation
to
that
vessel
,
which
is
a
vessel
of
honour
,
more
then
if
he
had
ground
the
marred
vessel
to
pouder
.
So
that
to
issue
the
matter
in
a
few
words
,
Gods
great
love
to
sinners
demonstrates
his
singular
and
choyce
love
to
saints
.
These
words
are
two
ways
understood
.
-
One
way
is
according
to
what
I
have
declared
as
the
argument
is
drawn
from
Gods
mercy
to
the
vessels
of
wrath
.
-
2.
There
are
some
,
yea
not
a
few
who
understand
this
argument
,
to
be
drawn
from
the
severity
of
God
to
them
,
that
he
shews
and
exerciseth
his
wrath
on
them
,
that
the
riches
of
his
glory
may
appear
to
the
vessels
of
mercy
:
from
thence
some
of
them
of
that
opinion
,
renders
it
in
these
words
,
that
Gods
shewing
his
wrath
,
and
making
his
power
known
,
in
the
dreadful
destruction
of
reprobates
,
commends
and
sets
off
upon
terms
of
far
greater
acceptance
,
the
riches
of
his
grace
and
love
in
the
salvation
of
the
elect
;
or
thus
,
(
as
some
say
)
God
making
so
many
reprobates
greatly
advanceth
his
love
to
the
elect
;
he
makes
the
reprobate
drink
the
dregs
of
his
wrath
;
that
his
mercy
may
be
the
more
sweet
to
the
elect
:
as
two
contraries
sets
off
each
other
the
better
:
but
that
this
latter
cannot
be
the
sence
of
our
Apostle
in
this
place
,
we
may
be
satisfied
in
the
very
reading
the
words
:
for
if
that
opinion
were
a
truth
,
yet
it
doth
not
appear
from
this
context
,
that
such
an
opinion
hath
any
footing
in
it
as
may
be
easily
seen
:
for
here
it
is
undeniably
plain
,
that
the
argument
is
drawn
from
Gods
mercy
to
the
reprobate
:
the
Apostle
seems
to
argue
something
like
this
,
chap.
5.
if
God
had
such
love
to
enemies
,
as
to
give
Christ
for
them
:
he
argues
,
with
a
much
more
as
to
those
reconciled
,
as
to
their
salvation
.
Here
are
couched
in
our
text
two
reasons
,
why
God
doth
endure
,
and
not
sudainly
cut
off
and
destroy
such
as
have
highly
provoked
him
.
-
1.
That
in
his
so
doing
he
may
leave
himself
without
excuse
,
and
cast
all
the
blame
upon
the
sinner
.
-
2.
That
from
these
his
proceedings
in
ways
of
mercy
to
such
so
unworthy
,
he
may
offer
a
demonstrative
ground
,
how
great
his
glory
shall
be
which
he
will
show
and
bestow
on
those
who
are
bettered
by
mercy
.
God
did
do
something
for
this
end
,
that
he
might
make
known
the
riches
of
his
glory
on
the
believer
.
But
I
shall
briefly
enquire
into
some
words
and
circumstances
in
this
text
by
way
of
explication
,
and
so
hasten
to
draw
up
those
Doctrines
which
flow
from
these
words
so
opened
.
-
As
first
,
what
is
here
to
be
understood
by
Gods
glory
?
-
2.
Why
is
it
added
riches
of
his
glory
?
-
3.
What
it
is
to
have
this
riches
of
glory
known
?
-
4.
Who
are
these
vessels
of
mercy
?
and
why
are
they
so
called
?
-
5.
How
is
the
making
these
vessels
of
mercy
appropriated
to
God
,
different
from
the
former
?
-
6.
What
may
we
understand
by
this
preparation
?
-
7.
When
is
it
accomplished
?
Of
each
of
these
a
very
short
word
.
1.
this
glory
twice
spoken
of
in
this
text
,
is
two
ways
understood
,
somtimes
it
is
taken
as
the
effect
for
the
cause
;
it
is
sometimes
taken
for
that
in
God
which
is
just
matter
to
glorify
God
,
matter
of
honor
&
glory
to
him
;
the
due
consideration
whereof
renders
God
glorious
and
worthy
of
admiration
and
adoration
:
this
is
to
be
understood
by
the
words
of
Jesus
Christ
to
Martha
,
John
11.40
.
I
told
thee
(
saith
our
Lord
)
if
thou
wouldest
believe
,
thou
shouldest
see
the
glory
of
the
Lord
,
that
is
,
thou
shouldst
see
that
for
which
thou
shouldst
glorify
God
;
therefore
this
glory
of
God
is
commonly
referred
to
Gods
power
and
his
grace
,
because
from
these
appearances
from
God
,
for
the
most
part
,
men
are
aptest
to
glorify
him
.
2.
By
Gods
glory
sometimes
is
intended
his
power
it self
,
as
Rom.
6.4
.
Christ
was
raised
from
the
dead
by
the
glory
of
the
father
,
that
is
,
the
power
of
the
father
,
Ephes.
3.16
.
according
to
the
riches
of
his
glory
,
to
be
strengthened
with
might
.
2
Thes.
1.6
.
called
the
glory
of
his
power
:
and
often
it
is
applyed
to
his
grace
,
as
Ephes.
1.6.12.16
.
sometimes
glory
is
spoken
of
as
the
portion
of
believers
in
the
life
to
come
;
see
73
Psal.
24.
receive
me
unto
glory
.
Pro.
3.
the
wise
shall
inherit
glory
.
John
17.22
.
Rom.
2.8
.
1
Peter
3.13
.
I
am
inclinable
to
believe
,
that
the
latter
is
intended
in
this
verse
,
that
which
is
the
portion
of
the
vessels
of
mercy
,
is
glory
,
and
the
portion
of
the
others
is
destruction
.
2.
Why
is
this
word
riches
added
?
that
he
might
make
known
the
riches
of
his
glory
on
the
vessels
of
mercy
?
I
answer
,
riches
signifieth
abundance
of
whatsoever
is
spoken
of
:
this
metaphorical
word
is
often
borrowed
by
the
Apostle
to
do
service
;
in
commending
the
attributes
of
God
,
and
the
future
glory
of
the
Saints
;
sometimes
it
is
borrowed
to
set
out
the
unconceivable
fulness
of
Gods
attributes
:
we
reade
of
the
riches
of
Gods
goodnes●
,
Rom.
2.4
.
despisest
th●u
the
riches
of
his
goodnes●
▪
we
reade
of
the
riches
of
his
wisdome
and
knowledg●
chap.
11.33
.
of
the
riches
of
his
grace
,
Eph.
1.7
.
and
again
,
the
riches
of
his
glory
:
and
we
may
from
hence
know
,
that
whatever
God
is
furnished
with
,
he
is
richly
and
plenteously
filled
with
:
God
is
rich
o●
plenteous
in
all
his
attributes
.
2.
Sometimes
riches
is
applyed
to
the
future
reward
of
the
Saints
,
Rom.
10.12
.
the
same
L●…
over
all
is
rich
unto
all
that
call
upon
him
;
for
he
that
calls
upon
him
shall
be
saved
,
Ephes.
1.18
.
S.
F●…
prays
,
that
they
might
know
the
riches
of
his
glory
〈◊〉
the
inheritance
of
the
Saints
in
light
.
3.
What
is
it
for
this
riches
of
his
glory
to
be
known
?
I
answer
,
there
are
two
ways
of
making
things
known
.
-
1.
When
they
are
brought
to
open
and
occular
view
,
to
make
a
thing
obvious
;
in
this
sence
the
glory
of
God
can
be
no
more
seen
then
himself
by
man
in
a
moral
state
.
-
But
2ly
,
things
are
made
known
when
they
are
discovered
by
arguments
to
be
so
to
the
understanding
;
and
in
this
latter
sence
it
is
most
like
,
the
Apostle
here
intends
:
it
is
Gods
designe
to
exhibite
an
argument
or
Medium
,
by
which
men
may
be
led
to
this
knowledge
of
the
riches
of
Gods
glory
in
himself
,
and
in
his
distributions
:
God
is
not
wanting
in
his
dispensations
to
men
of
sufficiency
of
means
of
knowledge
and
understanding
,
whereby
they
may
come
to
make
an
estimate
in
themselves
,
how
abundant
rich
in
grace
and
bounty
God
is
to
them
that
obey
him
.
4.
Who
are
these
vessels
of
mercy
,
and
why
so
called
?
it
is
granted
on
all
hands
,
that
these
vessels
of
mercy
are
such
as
once
were
miserable
,
and
of
the
same
lump
of
those
who
were
dead
in
sins
and
trespasses
;
according
to
Ephes.
2.
whilst
they
were
walkers
according
to
the
course
of
this
world
,
these
have
obtained
mercy
:
all
which
is
comprehended
in
that
word
(
called
,
)
verse
following
,
where
these
vessels
of
mercy
are
so
described
,
even
us
whom
he
hath
called
:
vessels
of
mercy
are
such
in
their
call
,
not
in
their
decree
.
2.
Called
vessels
by
a
metaphor
,
because
as
vessels
properly
called
,
have
a
particular
form
given
them
by
the
artificer
,
who
maketh
and
formeth
them
,
to
be
commodious
and
fitted
to
receive
and
hold
things
liquid
and
dry
,
which
is
put
into
them
:
so
these
are
called
vessels
as
they
are
formed
and
fashioned
by
God
by
his
word
and
spirit
;
converted
,
regenerated
persons
are
as
vessels
,
they
are
the
from
of
Gods
work
and
workmanship
,
Ephes.
2.10
.
thus
these
formed
by
God
are
fitted
to
hold
the
mercy
of
God
to
all
eternity
;
so
that
whilst
men
are
dead
in
sins
and
trespasses
,
they
are
destitute
of
this
formation
,
and
so
uncapable
to
hold
present
mercy
or
future
glory
:
vessels
of
mercy
are
such
as
have
suffered
a
new
formation
.
5.
Why
is
the
making
these
vessels
of
mercy
appropriated
to
God
differently
from
the
former
?
1.
As
we
are
in
pursuance
of
the
application
of
the
comparison
of
the
potter
:
I
answer
that
the
potter
may
in
a
more
special
relation
be
said
to
make
vessels
of
honour
,
because
he
makes
them
antecedently
such
,
but
he
makes
vessels
of
dishonour
but
subsequently
,
upon
their
marring
;
so
those
that
are
Gods
vessels
of
mercy
are
so
antecedently
:
God
hath
his
primary
designe
answered
in
them
,
but
the
Scriptures
doth
not
appropriate
the
making
of
vessels
of
wrath
to
God
;
we
have
an
apparent
difference
in
reading
:
the
vessels
of
wrath
are
said
to
be
fitted
and
prepared
passively
,
or
in
a
passive
sence
,
but
God
is
not
interested
in
it
by
the
Apostle
,
but
these
are
said
positively
to
be
prepared
by
God
,
which
he
hath
prepared
unto
glory
:
and
there
is
little
reason
why
God
should
be
interested
in
making
vessels
of
wrath
,
seeing
he
hath
so
often
disclaimed
his
willingness
that
any
should
be
such
:
and
we
have
his
oath
,
that
he
takes
no
pleasure
in
any's
being
such
.
I
remember
one
on
this
place
saith
,
If
God
made
vessels
of
wrath
,
he
would
take
pleasure
to
fill
them
with
wrath
,
but
that
he
is
unwilling
to
do
:
but
why
is
God
in
special
interested
with
making
vessels
of
mercy
,
and
it
is
not
appropriated
to
man
at
all
?
-
I
answer
,
first
from
Gods
Original
designe
,
will
and
desire
;
he
wills
all
mens
salvation
,
that
they
would
accept
of
his
mercy
:
-
2ly
,
He
gives
Jesus
Christ
as
the
effectual
means
to
work
us
to
this-form
,
Ephes.
2.
created
in
him
.
-
3.
It
is
of
him
as
he
occasions
the
publication
of
the
gospel
,
with
all
tenders
and
offers
of
grace
.
-
4.
Because
he
follows
the
soul
with
the
continual
strivings
and
operations
of
his
spirit
within
,
in
order
to
sanctification
;
by
which
it
comes
to
be
a
vessel
fit
for
its
masters
use
,
2
Tim.
3.21
.
But
why
are
these
(
by
a
variation
of
terms
)
vessels
of
honour
,
called
vessels
of
mercy
?
-
I
answer
first
,
mercy
supposeth
misery
,
that
these
as
well
as
others
were
found
in
by
God
.
-
2.
They
may
be
called
vessels
of
mercy
.
-
1.
As
they
contain
mercy
here
.
-
2.
Because
they
contain
mercy
to
all
eternity
.
-
1.
They
contain
mercy
here
,
as
they
are
partakers
of
the
grace
and
mercy
of
the
Gospel
,
in
opposition
to
the
law
;
they
have
it
not
by
debt
for
work
done
,
but
by
free
grace
:
for
the
dispensation
of
the
Gospel
is
called
mercy
in
this
chap.
ver.
16.
chap.
11.30.31
.
2
Corinth.
4.
as
ye
have
received
mercy
,
yea
faint
not
,
Ephes.
2.4
.
the
Gospel
is
the
sure
mercy
of
David
,
Act.
13.
Gal.
6.
-
2.
Vessels
of
mercy
,
as
they
are
to
contain
mercy
to
all
eternity
,
as
Jude
saith
,
looking
for
the
mercy
of
our
Lord
to
eternal
glory
.
6.
How
are
we
to
understand
this
preparation
(
afore
?
)
why
afore
?
from
whence
some
argue
thus
;
-
That
those
who
are
the
vessels
of
mercy
are
only
such
who
are
necessitated
to
be
such
by
an
absolute
decree
from
eternity
;
there
being
vessols
of
mercy
in
time
,
is
the
effect
of
a
decree
of
God
afore-time
,
and
that
upon
a
meer
personal
account
,
they
were
such
before
they
were
born
;
To
this
I
answer
,
that
this
word
afore
or
before
,
is
of
late
foisted
in
,
and
is
not
in
many
approved
copies
;
neither
Tindal
nor
the
Vulgar
Latin
,
nor
the
translation
of
the
Church
of
England
against
the
Colledge
of
Rhems
;
and
it
will
better
sute
with
the
Original
to
leave
it
out
,
and
●ade
only
,
which
he
hath
prepared
.
-
2ly
,
Had
it
been
the
Apostles
designe
to
assert
their
eternal
predestination
to
this
mercy
upon
a
personal
account
,
doubtlesse
he
would
have
rendred
it
in
a
word
which
signifieth
to
ordain
or
decree
and
not
render
it
prepare
;
which
word
signifieth
another
thing
,
to
form
,
make
fit
and
ready
gradually
,
as
appears
in
these
Scriptures
,
Matt.
22.14
.
chap.
26.17.19
.
Luke
.
1.17
.
Luke
.
9.52
.
chap.
12.47
.
2
Timo.
2.21
.
Revela
.
19.
Heb.
11.
Noah
prepared
an
ark
,
wrought
it
with
pains
and
art
with
many
a
stroke
:
but
suppose
it
should
have
signified
to
ordain
,
it
could
not
have
crost
the
text
nor
Scriptures
in
general
;
for
it
is
granted
,
that
God
did
predestinate
and
unalterably
decree
that
all
believers
in
Christ
so
persevering
shall
be
vessels
of
glory
:
but
what
need
we
depart
from
the
grammatical
sence
of
the
word
prepare
?
the
prepared
ones
are
the
vessels
of
merey
.
7.
When
is
this
preparation
accomplished
?
I
answer
in
general
,
that
it
is
the
work
of
a
Christian
all
his
days
to
prepare
,
and
it
is
Gods
work
also
to
make
him
meet
for
the
inheritance
of
glory
to
come
,
Col.
1.12
.
it
was
Pauls
labour
,
ver.
28.
that
he
present
every
man
perfect
in
Christ
Jesus
,
it
must
suppose
a
holding
without
cracking
till
they
are
finished
,
as
the
potters
vessel
,
for
a
person
is
not
accounted
meet
by
God
for
a
translation
into
celestial
glory
immediatly
upon
repentance
,
faith
,
and
obedience
;
though
they
may
then
be
termed
vessels
of
mercy
,
but
there
is
a
great
deal
of
sanctifying
and
preparing
work
to
be
accomplished
before
we
be
meet
for
Communion
with
God
in
glory
,
Heb.
10.
ye
had
need
of
patience
that
after
ye
have
done
the
will
of
God
ye
may
inherit
the
promise
;
glory
is
to
be
sought
for
by
patient
continuance
in
well-doing
.
1
Tim.
6.17,18,19
.
there
are
good
works
to
be
found
in
order
to
laying
hold
of
eternal
life
.
Having
thus
opened
the
words
,
that
which
now
remains
,
is
to
give
you
those
Doctrines
that
doth
arise
from
them
:
I
shall
sum
up
the
whole
into
seven
Doctrins
.
1.
Doctrine
,
That
Gods
present
bounty
,
goodness
and
mercy
extended
to
very
high
hardened
,
provoking
,
disobedient
sinners
,
and
very
rebellious
persons
,
doth
exhibit●
a
sufficient
ground
of
knowledge
of
Gods
unconceiveable
grace
and
mercy
towards
those
who
by
the
help
of
his
grace
repent
,
believe
,
and
obey
the
Gospel
.
God
who
is
regular
and
uniform
in
all
his
proceedings
,
must
needs
love
his
freinds
dearly
,
if
he
so
love
his
enemies
;
this
doctrine
I
shall
but
touch
only
,
I
would
leave
two
words
of
inference
upon
it
.
-
1.
Study
the
dimension
of
Gods
grace
to
the
world
,
to
enemies
,
to
such
as
walk
contrary
to
him
;
he
causeth
the
sun
to
shine
upon
the
good
and
bad
,
gives
rain
and
fruitful
seasons
to
the
worst
of
sinner●
,
nay
,
he
gave
Christ
for
the
worst
of
sinners
.
-
2ly
,
Study
the
immense
and
unconceivable
love
that
God
bears
to
the
vessels
of
mercy
,
O
what
great
goodnesse
hath
God
laid
up
for
them
that
love
him
.
2.
Doctrine
,
That
the
portion
of
believing
obedient
holy
persons
,
is
a
state
of
unconceivable
glory
:
The
saints
and
people
of
God
are
designed
for
glory
.
How
often
is
the
future
state
of
the
saints
stiled
glory
,
Ps.
68.13
.
Mat.
13.43
.
they
shal
shine
like
the
sun
in
the
kingdome
of
their
father
:
they
shall
be
equal
to
the
Angels
,
those
glorious
creatures
:
it
is
called
,
Ephes.
1.18
.
the
riches
of
the
glory
of
the
inheritance
:
they
shall
be
glorious
within
,
glorious
without
,
Phil.
3.
last
.
who
shall
change
our
vile
bodies
and
make
them
like
his
glorious
body
;
a
great
change
shall
be
on
the
saints
in
that
day
.
3.
Doctrine
,
It
is
one
peice
of
the
great
condescending
grace
of
God
to
mankinde
to
declare
and
make
known
beforehand
for
encouragement
,
what
rich
glory
and
favour
they
shall
enjoy
who
for
the
present
are
tractable
and
conformable
to
his
will
,
even
to
all
eternity
.
How
full
of
precious
promises
are
the
Scriptures
throughout
to
such
,
of
which
promises
(
one
saith
)
they
are
,
-
1.
The
breathings
of
divine
love
and
affection
.
-
2.
The
life
and
soul
of
faith
.
-
3.
The
anchor
of
hope
.
-
4.
The
wings
of
prayer
.
-
5.
The
true
foundation
of
industry
.
-
6.
The
rays
and
beams
of
the
son
of
righteousnesse
;
God
hath
given
us
great
and
precious
promises
that
we
may
have
strong
consolation
.
From
the
Apostles
variation
in
his
terms
,
honour
,
mercy
.
4.
Doctrine
,
That
to
contain
the
saving
mercy
and
grace
of
God
is
a
state
of
great
honour
.
To
be
vessels
of
mercy
is
honourable
,
to
be
vessels
of
honour
according
this
Text
supposeth
three
things
.
-
1.
That
there
is
or
hath
been
an
act
of
formation
passed
upon
them
to
make
them
such
.
-
2.
They
are
supposed
to
stand
upon
terms
of
mercy
in
opposition
to
works
,
for
these
two
are
opposed
all
along
.
-
3.
It
supposeth
such
as
enjoy
the
mercy
of
pardoning
grace
and
gloryfying
to
all
eternity
.
5.
Doctrine
,
That
the
present
state
of
saints
in
this
world
is
a
state
of
preparation
not
of
perfection
.
All
men
in
this
world
are
upon
their
making
or
marring
;
in
this
world
they
are
all
like
the
potters
vessel
upon
the
wheel
:
we
are
at
present
shaping
and
forming
,
in
order
to
what
we
shall
contain
hereafter
.
6.
Doctrine
,
That
it
is
altogether
necessary
for
the
advancing
Gods
glory
,
that
persons
be
compleatly
fitttd
and
perfectly
prepared
before
they
be
glorified
It
is
altogether
needful
,
that
persons
be
here
moulded
and
shaped
and
made
fit
and
meet
for
the
inheritance
:
we
reade
of
working
out
or
working
through
our
salvation
that
is
,
our
meetness
for
salvation
:
this
preparation
doth
consist
much
in
purification
,
and
in
subduing
corruption
,
2
Timo.
2.20
.
if
a
man
purge
himself
,
he
shall
be
prepared
for
the
masters
use
:
2
Cor.
7.1
.
Heb.
12.14
.
thus
we
cannot
see
God
without
holynesse
.
7.
Doctrine
,
That
the
spiritual
work
and
work
manship
in
new
creating
and
forming
,
and
preparing
persons
for
glory
to
come
,
is
and
may
fitly
be
ascribed
to
God
and
the
effectaal
workings
of
his
grace
.
To
this
the
Scriptures
are
very
full
:
I
need
not
stand
to
speak
to
them
Ephes.
2.1
.
Cor.
2.11
.
Phil.
2.13
.
2
Corinth.
5.5
.
but
how
comes
it
to
be
ascribed
to
God
?
-
1.
The
whole
means
by
which
it
is
effected
is
of
him
,
from
first
to
last
.
-
2.
It
can
arise
from
no
other
,
but
of
him
,
not
of
themselves
,
not
of
the
world
,
not
of
the
devil
:
These
are
all
against
this
formation
.
Use
,
how
should
this
teach
us
humility
,
see
what
a
spirit
our
Apostle
had
in
Timothy
and
Titus
,
as
to
this
,
God
who
was
rich
in
grace
:
so
St.
Peter
1
Pet.
1.3
.
blessed
be
God
who
hath
begotten
us
again
.
But
so
much
for
verse
23.
We
now
proceed
to
verse
,
24.
CHAP.
XVI
.
Gods
love
to
the
called
,
whether
Jew
or
Gentile
,
is
a
very
great
and
singular
love
,
yet
not
so
unchangeably
fixed
in
this
life
,
that
neither
the
obedience
of
some
nor
rebellion
of
others
can
alter
it
.
Ver.
24.
Even
us
whom
he
hath
called
,
not
of
the
Jews
only
,
but
also
of
the
gentiles
:
or
,
as
in
the
greek
,
whom
also
he
hath
called
.
WE
have
contained
in
this
verse
a
fuller
amplification
and
description
of
the
vessel●
of
mercy
,
who
are
prepared
unto
glory
;
they
are
here
said
to
be
such
as
are
called
,
they
are
not
such
by
vertue
of
an
absolute
decree
of
election
,
but
the
Apostle
placeth
it
upon
actual
calling
:
it
is
very
plain
,
that
these
words
are
relative
to
the
former
verse
,
and
calls
us
to
look
back
to
the
former
:
some
learned
men
takes
these
words
to
be
exegetical
and
explanatory
of
the
former
,
shewing
us
how
God
proceeds
in
making
vessels
of
mercy
,
namely
by
calling
them
:
the
Apostle
having
been
in
the
former
parts
of
this
chapter
,
taking
pains
to
inform
and
convince
the
Jews
,
that
God
in
his
promise
to
Abraham
,
did
not
intend
the
natural
seed
of
Abraham
,
according
to
the
flesh
,
he
is
now
shewing
them
which
way
the
seed
comes
in
,
namely
,
by
their
being
called
,
whether
Jews
or
gentiles
,
not
the
Jews
only
,
but
also
the
gentiles
;
not
all
the
Jews
,
nor
all
the
gentiles
,
but
only
the
called
of
both
:
I
shall
be
very
brief
in
handling
this
verse
,
and
also
the
remaining
part
of
the
chapter
,
therefore
I
shall
speak
a
few
words
by
way
of
explication
,
and
in
order
thereunto
it
is
altogether
needful
to
enquire
what
is
meant
by
calling
,
(
even
us
whom
he
hath
called
;
)
calling
is
two
ways
understood
in
Scripture
,
-
sometimes
it
is
taken
in
a
large
sence
for
Gods
invitation
and
calling
by
the
preaching
of
the
Gospel
to
the
ear
;
this
calling
is
intended
by
Christ
in
the
parable
,
Mat.
22.3
.
where
we
reade
,
that
Christ
sent
forth
his
servants
to
call
them
that
were
bidden
,
saying
,
come
:
to
which
agreeth
the
parable
of
the
labourers
also
,
the
sending
forth
the
Gospel
is
this
calling
:
now
this
calling
barely
considered
,
is
common
to
thousands
that
do
not
answer
the
call
;
who
are
to
no
degree
prepared
for
glory
,
but
whilst
they
are
under
this
call
are
preparing
and
fitting
themselves
to
be
vessels
of
wrath
:
whilst
they
refuse
to
come
:
of
such
a
sort
our
Lord
speaks
;
Mat.
26.16
.
chap.
22.14
.
many
are
called
but
few
chosen
.
-
2.
Calling
is
understood
in
a
more
strict
sence
in
the
Scripture
,
rather
as
the
effect
then
the
call
it self
;
persons
are
said
to
be
called
when
they
are
found
answering
the
outward
call
,
by
coming
and
complying
by
faith
and
obedience
:
thus
calling
is
generally
understood
in
Scriptures
,
1
Corin.
1.9
.
God
is
faithful
by
whom
we
are
called
to
the
fellowship
of
his
son
:
chap.
7.
is
any
called
being
circumcised
that
is
converted
by
faith
and
obedience
to
the
gospel
,
vers.
21.
22.
Gal.
1.6
.
called
you
unto
the
grace
of
Christ
,
vers
.
15.
but
when
it
pleased
the
Lord
to
call
me
by
his
grace
:
these
and
many
other
places
speaks
of
calling
as
answered
unto
;
and
in
this
sence
our
text
is
to
be
understood
of
an
effectuall
call
,
because
this
call
is
a
demonstration
of
vessels
of
mercy
,
so
that
calling
according
to
our
text
is
comprehensive
of
repentance
,
faith
and
obedience
,
the
whole
new
creature
.
But
2
ly
,
Why
doth
our
Apostle
subjoin
these
words
to
the
former
vers.
23.
as
with
respect
to
the
vessels
of
mercy
?
I
answer
the
Apostle
in
this
connexion
and
explanation
is
insinuating
to
the
Jews
the
way
how
persons
comes
to
be
vessels
of
wrath
and
vessels
of
mercy
;
vessels
of
wrath
,
by
obstinately
withstanding
,
and
not
answering
to
the
call
of
God
,
being
sent
unto
;
and
invited
according
to
the
parable
,
Mat.
22.
Luke
.
14.
but
made
light
of
it
,
were
not
prevailed
upon
,
and
so
were
excluded
from
any
part
of
his
provision
.
But
3
ly
,
Why
is
the
obedience
of
believers
here
and
elsewhere
rather
ascribed
unto
Gods
calling
,
then
to
the
creatures
complyance
,
and
answered
,
whom
also
he
hath
called
,
though
we
know
the
complyance
of
the
creature
is
as
absolutely
necessary
in
order
to
bring
forth
this
effect
of
preparedness
for
glory
?
I
answer
,
it
may
well
both
here
and
elsewhere
be
ascribed
unto
God
.
-
1.
Because
Gods
call
is
antecedent
and
primary
to
mans
complyance
;
man
had
not
sought
after
God
,
if
he
had
not
sought
after
man
first
,
and
called
him
first
;
what
was
foretold
as
to
these
people
by
the
prophet
Esaiah
,
Esa.
65.
is
true
in
this
,
God
is
said
to
be
stretching
out
of
his
hands
all
the
day
long
to
a
gain-saying
and
re●ellious
people
,
therefore
it
may
well
be
appropriated
to
God
.
-
2.
God
is
not
only
the
first
but
the
cordial
,
importunate
seeker
and
caller
,
he
is
unwearied
in
his
calling
;
he
calls
again
and
again
;
how
doth
the
truth
of
this
appear
in
that
parable
?
Mat.
22.
he
sends
again
and
again
,
and
that
with
arguments
,
-
3.
It
may
well
be
appropriated
to
God
,
that
we
are
called
,
because
he
gives
ears
to
bear
,
and
legs
to
come
,
to
answer
his
call
:
the
abilities
of
the
creature
is
every
way
of
God
.
These
things
considered
,
it
may
well
be
ascribed
to
God
the
caller
,
not
our selves
:
but
why
have
we
this
particle
(
even
or
also
)
?
this
also
is
to
be
understood
emphatically
,
as
taking
special
and
singular
notice
of
Gods
special
mercy
and
grace
in
this
act
of
his
calling
,
it
doth
marvellously
demonstrate
the
condescending
grace
of
God
;
this
also
is
often
used
emphatically
in
other
places
,
as
1
Thes.
4.8
.
who
also
hath
given
us
his
spirit
:
we
have
it
four
times
emphatically
used
,
Rom.
8.30,34
.
why
have
we
this
distributive
speech
added
?
not
of
the
Jews
only
,
but
also
of
the
Gentiles
;
it
is
the
saying
of
a
learned
man
upon
this
word
,
we
are
to
take
notice
that
commonly
when
in
Scriptures
we
finde
things
affirmed
,
it
supposeth
,
that
there
are
some
that
deny
those
things
,
and
when
things
in
Scripture
are
denied
,
it
supposeth
some
body
affirming
them
:
so
the
reason
of
this
kinde
of
speaking
here
,
not
the
Jews
only
,
but
also
of
the
Gentiles
,
was
because
he
knew
very
well
,
that
the
unbelieving
and
self-opinionated
Jews
,
were
inclined
to
think
,
that
if
any
people
under
heaven
were
priviledged
with
the
choicest
favour
of
God
,
they
must
be
themselves
,
if
not
only
yet
chiefly
:
now
to
take
off
this
their
opinion
,
the
Apostle
adds
these
words
,
not
the
Jews
only
:
God
hath
by
his
gospel
dispensation
pulled
down
the
wall
of
seperation
and
partition
,
and
made
his
gospel-priviledges
level
to
Jews
and
gentiles
:
he
hath
made
no
difference
between
Jews
and
gentiles
,
having
purified
the
gentiles
hearts
by
faith
,
Act.
15.
therefore
our
Lord
in
his
parable
sends
into
the
high-ways
,
to
the
poor
gentiles
that
had
no
riches
to
trust
unto
.
So
that
we
may
perceive
that
the
Apostle
in
this
verse
,
is
labouring
to
satisfy
the
Jews
,
who
were
like
to
be
offended
at
his
appropriating
to
himself
,
and
those
who
had
received
his
doctrine
,
the
dignity
of
being
vessels
of
mercy
,
who
but
a
little
before
were
in
their
condition
:
the
Apostle
gives
them
to
know
that
this
change
was
made
by
Gods
calling
some
of
each
of
them
,
both
Jew
and
gentile
.
Thus
much
for
explication
of
these
words
,
now
that
which
remains
,
is
to
lay
before
you
those
necessary
conclusions
that
present
themselves
unto
us
from
these
words
,
which
are
these
that
follow
.
1.
Doctrine
,
That
the
character
and
description
of
those
persons
who
are
vessels
of
mercy
,
and
prepared
for
glory
,
are
such
who
by
God
are
truly
called
.
That
is
,
who
have
answered
to
his
call
;
Gods
way
in
making
vessels
of
mercy
and
glory
is
by
calling
them
;
such
as
are
justified
and
glorified
,
are
first
called
Rom.
8.
therefore
it
lyeth
upon
each
of
us
to
make
a
diligent
enquiry
,
whether
we
are
called
.
-
1.
If
thou
art
called
,
thou
art
removed
from
thy
former
state
,
1
Peter
2.9
.
out
of
darknesse
into
light
.
-
2.
If
thou
art
called
,
thou
hast
obeyed
what
is
made
known
to
thee
;
as
Saul
did
,
Lord
what
wilt
thou
have
me
to
do
?
2.
Doctrine
,
For
persons
to
be
effectually
called
,
so
as
to
give
answer
to
the
call
of
the
gospel
,
is
a
choice
and
singular
priviledge
afforded
from
God
.
This
doctrine
is
drawn
from
that
emphatical
word
(
also
)
,
which
I
told
you
was
to
be
taken
with
an
emphasis
,
for
it
is
the
character
of
the
true
seed
of
Abraham
,
and
none
else
to
be
effectually
called
:
the
whole
work
of
conversion
in
gospel-days
,
is
comprenehded
in
this
,
to
be
called
:
see
the
promise
,
Act.
2.39
.
it
is
to
all
that
are
called
:
it
is
a
choice
priviledge
to
be
called
.
3.
Doctrine
,
It
is
very
proper
,
and
at
once
the
duty
and
priviledge
of
a
called
person
,
to
know
and
acknowledge
his
calling
to
God
.
This
the
Apostle
did
as
to
himself
and
as
to
others
,
Rom.
1.6
.
amongst
which
we
are
the
called
,
1
Corin.
1.9
.
who
hath
called
us
,
2
Tim.
1.9
.
Ephes.
5.8
.
study
your
former
and
ptesent
state
,
if
you
be
called
be
thankful
,
Col.
1.12
.
1
Peter
1.3
.
4.
Doctrine
,
That
God
makes
no
difference
as
to
nations
or
conditions
of
men
in
his
gospel
calling
or
invitations
.
Not
only
Jews
but
gentiles
,
he
calls
the
worst
of
nations
or
sinners
by
the
gospel
,
see
Rom.
3.29
.
it
is
one
God
who
justifie●
the
circumcision
by
faith
,
and
the
uncircumcision
through
faith
,
Gal.
3.28
.
there
is
neither
Jew
nor
greek
,
bond
nor
free
,
male
nor
female
,
for
ye
are
all
one
in
Christ
Jesus
:
admire
the
boundless
mercy
of
God
in
the
gospel
to
the
worst
of
sinners
.
5.
Doctrine
,
That
the
great
and
aggravating
circumstance
in
the
condemnation
of
men
,
whether
Jews
or
gentiles
,
will
be
the
rejecting
,
and
not
answering
the
call
of
God
,
not
complying
with
Gods
loud-call
.
This
doctrine
is
implyed
whilst
S.
Paul
is
insinuating
to
the
Jews
the
way
how
he
and
the
rest
come
to
be
vessels
of
mercy
and
honour
,
both
Jews
and
gentiles
,
as
they
were
called
,
and
consequently
persons
come
to
be
vessels
of
wrath
and
dishonour
as
they
reject
Gods
calls
to
them
,
not
being
called
:
the
truth
of
this
appears
,
Prov.
1.24
.
Esay
.
65.12.66
.
Jer.
4.13
.
Mat.
23.27
.
Gods
call
doth
aggravate
mans
condemnation
greatly
,
if
they
had
not
been
called
their
condemnation
had
been
the
less
:
our
Lord
layeth
an
emphasis
upon
his
bidding
those
gueits
:
Luke
:
14.
not
those
that
were
bidden
sh●…
taste
:
had
they
not-been
bidden
,
they
might
have
had
some
excuse
,
but
they
rejected
the
call
.
-
Use
1.
How
sadly
may
this
speak
to
many
in
our
days
,
that
have
had
call
upon
call
,
yet
not
answered
.
-
2.
You
that
are
in
the
Church
,
examine
your selves
whether
you
are
truly
called
.
So
much
for
verse
24.
Ver.
25.
As
he
saith
in
Hosea
,
I
will
call
them
my
people
which
were
not
my
people
,
and
her
beloved
which
was
not
beloved
.
26.
And
it
shall
come
to
pass
,
that
in
the
place
where
it
was
said
unto
them
,
ye
are
not
my
people
,
there
shall
they
be
called
the
Children
of
the
living
God
.
We
are
now
past
the
difficult
and
controversial
part
of
this
chapter
;
therefore
I
shall
pass
the
more
briefly
through
the
remaining
part
of
this
chapter
▪
and
in
order
thereunto
,
I
shall
reduce
what
remains
to
be
spoken
unto
in
the
close
of
this
chapter
into
four
heads
,
and
speak
to
it
under
these
four
heads
.
-
1.
We
have
quotations
tending
to
ratify
and
confirm
what
the
Apostle
Paul
had
insinuated
(
at
least
implicitly
)
,
concerning
the
admission
of
the
gentiles
,
upon
believing
in
Jesus
Christ
,
to
be
the
true
seed
of
Abraham
and
heirs
of
promise
:
and
that
this
was
no
new
nor
strange
thing
,
but
what
their
own
prophets
had
foreseen
and
fore
told
should
be
accomplished
,
either
as
to
the
gentiles
,
or
such
a●
were
in
the
same
forlorn
and
rejected
state
:
this
we
have
verse
25
,
26.
-
The
second
head
speaks
thus
much
,
that
God
by
vertue
of
his
promise
to
Abraham
and
his
seed
,
was
not
obliged
to
entertain
in
his
favour
,
all
or
the
greater
number
of
Abrahams
natural
or
federal
seed
,
but
the
greatest
part
,
nay
all
except
a
very
few
,
a
small
remnant
,
have
been
liable
to
rejection
for
sin
,
yea
even
in
former
times
:
this
we
have
verse
27
,
28
,
29.
-
3.
Under
the
third
head
we
have
the
Apostle
summing
up
in
a
few
words
what
he
had
been
in
chief
treating
upon
in
this
chapter
,
as
to
the
way
purposed
and
determined
by
God
,
in
which
men
may
obtain
justification
:
this
we
have
verse
30
,
31
,
32.
in
which
we
have
an
epitomy
or
abridgement
of
the
whole
controversie
;
from
whence
we
may
easily
gather
,
what
was
the
matter
he
had
been
running
at
in
this
chapter
,
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
law
.
-
Under
the
fourth
head
we
have
not
only
the
more
general
and
remote
ground
of
this
dreadful
miscarriage
of
the
Jews
,
but
the
very
particular
and
immediate
ground
of
it
,
they
stumbled
at
that
stumbling
stone
,
that
is
,
at
Jesus
Christ
his
obscurity
and
mean
appearance
in
the
world
;
this
occasioned
the
Jews
to
be
offended
:
Of
these
four
heads
I
shall
speak
briefly
in
order
.
The
first
of
these
heads
we
have
contained
i●
ver.
25
,
26.
which
two
verses
contain
a
quotation
drawn
from
two
places
in
Hosea
,
chap.
2.23
.
chap.
1.10
.
both
tending
to
the
same
matter
;
the
terms
of
the
whole
citation
doth
import
a
very
gracious
promise
of
a
singular
alteration
and
change
,
which
the
Prophet
foresaw
to
be
made
to
God
upon
the
present
state
of
some
people
or
other
,
for
he
doth
not
speak
expresly
,
that
these
who
are
now
,
or
shall
be
,
in
a
poor
and
low
,
despicable
state
and
condition
,
shall
be
changed
to
a
state
honourable
and
glorious
,
and
admitted
into
the
choyce
and
singular
love
and
favour
of
God
:
we
have
〈◊〉
double
description
of
their
twofold
state
,
neg●rively
and
affirmatively
.
-
1.
We
have
their
state
set
forth
under
three
circumstances
,
negatively
,
which
they
are
under
before
this
calling
.
-
1.
They
are
not
beleved
.
-
2.
They
have
not
received
mercy
.
-
3.
They
were
not
then
Gods
people
.
-
2ly
,
We
have
as
to
their
changed
state
three
affirmations
.
-
1.
They
shall
be
Gods
people
.
-
2.
They
shall
be
beloved
.
-
3.
They
shall
be
children
of
the
living
God
.
Thus
we
may
perceive
that
the
prophet
had
a
clear
and
distinct
prospect
of
a
great
change
of
estate
as
to
some
people
,
but
it
is
not
exprest
who
;
there
are
some
different
apprehensions
amongst
expositors
about
this
passage
.
There
are
three
opinions
upon
these
words
.
-
1.
Some
are
of
opinion
that
these
predictions
relate
to
the
Jews
only
as
to
their
return
from
their
captivated
state
,
wherein
they
appeared
,
as
if
they
were
not
the
people
of
God
,
but
cast
off
by
him
,
that
yet
there
should
be
a
time
again
when
they
should
have
the
face
and
favour
of
God
,
and
by
him
be
owned
for
his
people
:
and
the
truth
is
,
the
context
Hosea
1.2
.
doth
run
much
that
way
as
to
them
,
which
makes
Calvin
very
confident
of
that
side
,
as
if
he
thought
none
could
contradict
him
.
-
But
2
ly
,
There
are
many
others
that
are
of
opinion
,
that
these
words
are
a
prophetical
prediction
of
the
calling
of
the
gentiles
,
because
they
are
said
to
be
a
nation
not
beloved
,
a
people
,
not
the
people
of
God
;
and
those
appellations
are
commonly
applyed
to
the
gentiles
in
Scripture
;
and
also
because
the
Apostle
doth
cite
this
saying
in
this
place
following
,
what
he
had
said
verse
24.
as
a
relative
to
those
he
there
speaks
of
called
,
not
of
the
Jews
only
but
also
of
the
gentiles
;
of
this
opinion
is
Pereus
,
with
much
confidence
.
-
But
there
are
a
third
sort
,
who
judge
these
words
of
God
by
Hosea
,
doth
relate
to
both
Jews
and
gentiles
,
and
are
fulfilled
in
both
Jews
and
gentiles
;
that
they
are
both
couched
in
these
words
;
and
I
think
they
may
well
answer
to
both
,
not
only
to
the
Jews
in
their
return
out
of
captivity
,
but
they
will
well
answer
to
the
acceptance
and
admission
of
the
gentiles
to
the
grace
and
favour
of
the
Gospel
:
and
so
the
Apostle
Peter
seems
to
apply
it
chiefly
to
the
gentiles
,
1
Pet.
2.9
.
which
i●
time
past
were
not
a
people
,
are
now
the
people
of
God
:
it
is
usual
in
predictions
in
Scripture
,
th●…
they
admit
of
several
sulfillings
;
so
might
this
be
fulfilled
to
the
Jews
and
also
to
the
gentiles
:
and
several
others
:
for
instance
,
that
prophecy
of
calling
Gods
son
out
of
Egypt
,
is
several
times
fulfilled
,
once
it
is
fulfilled
in
Christ
,
as
Mat.
2.15
.
so
that
Ier.
31.
of
Rachels
weeping
for
her
children
that
were
not
:
this
hath
ahd
two
fulfillings
already
:
so
that
Psal.
41.
John
13.18
.
so
that
the
prophets
might
it
the
first
place
intend
the
Jews
,
and
afterward
it
might
relate
to
the
gentiles
also
;
but
take
it
either
way
,
as
relating
to
the
Jews
or
gentiles
,
it
doth
accommodate
the
Apostle
in
his
designe
:
for
if
the
Jews
after
they
had
been
rejected
from
being
a
people
;
may
be
restored
and
accepted
,
why
may
not
the
gentiles
also
,
seeing
they
are
both
in
the
same
condition
:
it
may
be
supposed
,
that
it
was
not
the
chief
designe
of
the
Apostle
in
this
place
to
prove
or
declare
either
the
re-instating
of
the
Jews
into
the
favour
of
God
after
that
cloud
of
displeafure
which
for
a
time
had
been
spread
upon
them
,
the
calling
the
gentiles
to
be
a
people
,
but
rather
to
satisfy
the
Jews
it
was
no
new
orstrange
thing
,
or
that
which
might
give
them
occasion
to
quarr●…
with
him
,
for
asserting
,
that
a
people
now
alienated
from
God
,
may
be
called
,
and
answering
his
call
may
be
received
into
favour
with
him
as
his
people
;
for
the
Jews
and
gentiles
were
both
laid
level
,
and
were
all
under
sin
,
as
he
saith
Rom.
3.9
.
what
are
the
Jews
better
then
the
gentiles
?
we
have
proved
(
saith
the
Apostle
)
that
all
are
under
sin
,
and
God
makes
vessels
of
mercy
both
of
Jews
and
gentiles
,
and
this
(
saith
the
Apostle
)
is
no
more
then
your
own
prophets
do
assert
;
he
will
call
them
his
people
that
were
not
his
people
:
so
that
the
great
designe
of
our
Apostle
in
these
quotations
out
of
Hosea
,
was
to
convince
the
Jews
that
his
doctrine
was
no
new
doctrine
,
that
persons
out
of
covenant
,
love
,
and
favour
,
as
the
gentiles
were
,
might
notwithstanding
be
admitted
:
it
may
be
taken
notice
of
,
that
in
our
Apostles
quotations
of
these
Prophets
,
there
are
some
verbal
variations
between
the
Old
and
New
Testament
;
and
this
very
usual
with
the
penmen
of
the
New
Testament
,
when
they
cite
the
Old
.
But
this
know
,
that
when
it
is
so
,
it
is
neither
negligently
nor
ignorantly
,
but
designedly
,
to
accommodate
the
sence
,
and
render
the
Text
more
lightsome
:
yet
the
difference
here
,
is
but
small
,
not
material
,
as
we
may
see
,
if
we
compare
Hosea
.
2.23
.
the
Apostle
instead
of
mercy
,
renders
it
love
,
which
is
more
lightsome
and
Gospel
:
for
mercy
may
be
where
love
is
not
:
so
when
the
Old
reade
sons
,
the
New
reade
children
;
which
is
still
more
evangelical
:
as
to
these
words
I
would
speak
to
them
with
respect
to
the
authour
,
and
the
words
themselves
.
-
1.
It
is
plain
,
that
God
is
the
speaker
,
it
is
God
the
Apostle
intends
,
when
he
useth
these
words
,
for
he
saith
also
in
Hosea
,
I
will
call
them
my
people
:
Gods
words
and
the
Prophets
words
are
the
same
:
what
the
Prophet
speaks
,
God
is
said
to
speak
.
-
2.
As
to
the
matter
spoken
,
and
that
lyeth
〈◊〉
two
parts
.
-
1.
A
singular
owning
of
a
people
to
be
his
,
who
had
been
estranged
from
God
,
and
out
of
his
love
and
favour
.
-
2ly
,
We
have
very
emphatically
described
the
place
where
this
happy
change
shall
be
made
,
in
the
same
place
where
they
had
been
eminently
taked
notice
of
as
a
forlorn
people
,
not
owned
by
God
,
ver.
26.
It
shall
come
to
passe
,
that
in
the
place
wher●
it
was
said
unto
them
,
ye
are
not
my
people
,
there
they
shall
be
called
the
children
of
the
living
God
.
For
the
opening
the
words
,
we
are
to
understand
,
that
to
call
a
people
Gods
people
,
is
matter
o●
dignity
,
yea
,
great
dignity
and
honour
:
things
eminent
and
excellent
are
called
Gods
;
so
goodly
Cedars
,
are
Cedars
of
God
,
Psal.
36.
the
great
mo●…tains
are
called
the
mountains
of
God
:
an
excellent
man
a
man
of
God
:
so
here
to
be
called
the
people
of
God
,
is
a
title
of
dignity
.
2ly
,
To
be
called
in
this
sence
is
not
mean●
a
bear
title
,
but
it
means
they
are
so
;
they
are
〈◊〉
people
of
God
really
,
as
Jer.
27.
where
it
is
said
of
Christ
,
he
shall
be
called
the
Lord
our
righteousness
,
is
the
same
,
as
if
he
should
have
said
,
he
shall
be
the
Lord
our
righteousness
:
as
in
like
manner
,
wh●…
the
virgin
Mary
saith
,
from
hence
forth
all
gene●…tions
shall
call
me
blessed
,
that
is
,
shall
reckon
and
●steem
me
blessed
,
or
acknowledge
me
blessed
:
so
〈◊〉
be
called
Gods
people
,
intends
no
less
,
then
they
shall
acknowledge
them
to
be
so
:
the
children
seting
forth
the
near
relation
and
tender
love
that
God
in
this
change
shall
bear
to
them
he
shall
carry
it
to
them
,
as
a
father
to
children
that
are
small
and
tender
:
living
God
in
opposition
to
Idols
.
It
is
worthy
our
taking
notice
,
how
the
spirit
of
God
doth
ingeminate
and
reiterate
to
the
same
effect
in
these
vessels
,
to
assure
us
the
truth
of
the
matter
treated
on
,
that
he
will
certainly
own
relation
and
love
also
,
even
to
a
visible
manifestation
;
a
people
who
were
or
are
at
the
greatest
distance
in
both
:
This
doth
instruct
us
,
how
full
Gods
heart
is
of
goodnesse
to
mankinde
;
how
propense
to
goodnesse
,
to
passe
by
transgression
;
and
receive
graciously
:
for
out
of
the
abundance
of
the
heart
the
mouth
speaketh
,
as
our
Lord
in
another
case
saith
:
we
have
an
eminent
place
to
the
same
purpose
,
Ier.
32.41
.
as
to
Israel
in
special
,
as
to
their
return
,
I
will
plant
them
assuredly
,
with
my
whole
heart
,
with
my
whole
soul
;
what
God
doth
for
a
people
,
he
doth
it
heartily
;
therefore
the
designe
of
this
reiteration
,
is
not
only
to
offer
the
certainty
,
but
the
cordialnesse
of
this
admission
into
love
and
favour
;
so
that
(
saith
our
Apostle
)
it
is
no
strange
doctrine
,
for
God
to
admit
the
gentiles
into
favour
,
who
were
at
the
greatest
distance
,
who
were
strangers
and
forreigners
:
they
may
also
become
fellow
citizens
with
the
saints
and
of
the
household
of
faith
:
yea
,
children
of
the
living
God
.
Thus
having
briefly
opened
the
words
,
it
follows
after
the
method
that
I
have
before
observed
,
that
I
give
those
doctrinal
conclusions
contained
in
them
,
which
are
as
followeth
;
I
shall
but
name
them
.
Doct.
1.
That
what
God
both
done
in
former
times
,
either
in
mercy
or
judgement
,
is
significant
to
us
in
Gospel-days
for
our
instruction
.
The
Apostle
brings
down
what
God
prophesied
to
Israel
,
therefore
it
is
common
for
the
Apostles
to
cite
Gods
dealings
in
both
,
1
Cor.
10.
Ju●…
.
2
Peter
2.
Doct.
2.
That
the
sayings
of
the
Prophets
are
the
sayings
of
God
himself
,
God
speaks
in
Hosea
.
This
I
had
occasion
to
take
notice
of
before
as
to
Pharaoh
,
that
what
God
speaks
in
his
servants
is
undeniably
and
universally
true
;
see
Luke
1.73
.
God
spake
by
the
mouth
of
all
his
holy
prophets
:
since
the
world
begun
,
2
Pet.
1.21
.
holy
men
of
God
spake
as
they
were
moved
by
the
holy
spirit
,
therefore
we
ought
to
have
a
high
esteem
to
the
sayings
of
the
prophets
,
as
if
God
himself
were
speaking
unto
us
.
Doct.
3.
That
for
a
people
to
be
owned
and
accented
of
God
as
his
,
is
a
very
choice
and
great
priviledge
.
It
was
prophesied
as
such
,
I
will
call
them
my
people
.
Doct.
4.
Which
were
not
beloved
,
from
whence
flows
these
two
Lessons
.
1.
That
Gods
love
or
hatred
with
respect
to
persons
or
people
,
is
not
unchangeably
fixed
.
He
may
call
them
his
people
,
that
is
,
own
them
his
people
to
day
which
were
not
his
people
yesterday
;
he
may
love
them
to
day
that
were
not
beloved
yesterday
:
the
truth
of
this
Doctrine
you
may
see
proved
if
you
look
back
to
our
Exposition
upon
ver.
13.
But
secondly
,
I
note
from
these
words
,
which
were
not
beloved
,
yet
in
a
sence
there
was
love
from
God
to
all
men
.
2.
That
the
love
that
God
bears
to
mankinde
,
either
Jews
or
Gentiles
,
before
conversion
and
call
,
is
no
love
in
comparison
of
that
love
he
bears
to
them
who
are
truly
called
:
Or
thus
,
That
Gods
love
to
converted
called
persons
,
is
a
very
great
and
singular
love
.
That
God
bears
love
to
mankinde
is
a
truth
in
general
considered
,
and
is
a
truth
asserted
by
our
Lord
,
Ioh.
3.16
.
God
so
loved
the
world
that
he
gave
his
only
son
for
them
;
but
that
love
that
God
bears
to
holy
persons
,
to
converted
ones
,
to
obedient
ones
,
is
a
choice
love
indeed
,
a
love
of
delight
,
Joh.
14.21,23
.
Joh.
16
26.
the
father
himself
loveth
you
,
because
ye
have
loved
me
:
It
is
great
love
that
God
bears
to
a
prodigal
upon
his
return
,
See
Luke
15.20
.
make
this
improvement
,
-
1.
To
admire
the
greatnesse
of
this
priviledge
,
to
enjoy
the
love
of
God
under
this
consideration
,
a
love
of
delight
:
it
is
true
,
others
enemies
have
his
love
of
pity
,
Psa.
145.
his
tender
mercies
are
over
all
his
works
.
-
2.
Admire
the
change
in
estate
that
is
made
upon
conversion
,
that
you
that
were
not
a
people
that
were
beloved
,
should
now
enjoy
such
priviledges
,
Ephes.
2.
Doct.
5.
That
it
is
one
circumstance
of
aggravation
in
the
exaltation
and
the
glorification
of
Gods
people
,
that
they
shall
receive
their
glory
where
they
have
had
their
shame
.
In
the
place
where
it
was
said
ye
are
not
my
people
,
there●
:
This
place
may
be
considerable
both
upon
a
general
and
particular
account
.
-
1.
In
general
upon
the
earth
Revel.
5.10
.
where
the
Saints
have
suffered
,
there
they
shall
raign
.
-
2.
In
particular
which
is
more
proper
to
our
Text
;
we
have
a
parallel
place
,
Zephan.
3.19
.
I
will
give
them
praise
and
fame
in
evey
land
where
they
have
been
put
to
shame
:
It
will
be
a
circumstance
in
the
exaltation
of
Jesus
Christ
,
that
as
he
had
suffered
a
shameful
death
at
Ierusalem
so
he
shall
raign
there
in
that
place
,
Esa.
24.
he
shall
reign
in
Jerusalem
,
and
before
his
ancients
gloriously
;
this
is
a
great
condescention
in
God
to
his
people
:
and
a
manifestation
of
his
choyce
esteem
to
them
.
2.
It
may
be
a
great
comfort
to
all
faithful
,
suffering
,
humble
,
and
abused
saints
.
Doctrine
,
6.
Such
as
are
the
truly
called
of
God
have
the
living
God
to
be
their
father
.
They
shall
be
called
the
children
of
the
living
God
:
he
takes
pleasure
to
discriminate
them
and
distinguish
them
from
all
other
children
and
worshipers
whatsoever
:
the
Apostle
changeth
the
prophets
sons
into
children
,
to
shew
the
singular
priviledge
of
Gospel-saints
;
they
are
all
the
children
of
God
by
faith
in
Christ
Jesus
:
O
the
great
priviledge
of
all
truely
called
ones
,
that
have
such
a
God!
who
only
can
swear
he
liveth
:
he
hath
all
life
in
himself
and
gives
all
life
spiritual
and
temporal
.
But
for
brevity
sake
I
shall
say
no
more
to
the
first
head
of
the
four
,
into
which
I
reduced
the
latter
end
of
this
chapter
.
We
are
now
by
course
to
speak
to
the
second
comprehensive
head
propounded
to
be
handled
,
from
the
close
of
this
chapter
which
is
contained
in
the
27
,
28
,
29.
verses
.
CHAP.
XVII
.
Plainly
shewing
,
that
it
is
not
Number
,
nor
being
in
relation
to
godly
Ancestors
that
can
secure
rebellious
persons
from
Gods
wrath
and
destruction
.
Ver.
27.
Esaias
also
crieth
concerning
Israel
though
the
number
of
the
children
of
Israel
be
as
the
sand
on
the
Sea
yet
a
remnant
shall
be
saved
.
28.
For
he
will
finish
the
work
and
cut
it
short
in
righteousness
,
because
a
short
work
will
the
Lord
make
upon
the
earth
.
29.
And
as
Esias
said
before
,
except
the
Lord
of
Sabaoth
had
left
us
a
seed
we
had
been
as
Sodom
and
been
made
like
unto
Gomorrha
.
IN
which
three
verses
we
have
the
Apostles
second
testimony
taken
out
of
the
prophet
.
Esay
,
chap.
1.
chap.
10.
the
Apostle
in
maintaining
his
grand
doctrine
of
justification
by
faith
alone
,
doth
in
the
Jews
apprehensions
introduce
two
nations
,
which
were
hard
for
them
to
digest
,
which
was
these
.
-
1.
That
by
that
his
doctrine
as
well
gentiles
as
Jews
may
become
the
people
of
God
,
that
is
to
say
,
upon
believing
.
-
2.
From
this
his
doctrine
follows
,
that
far
the
greater
number
of
the
natural
seed
of
Abraham
,
the
Jews
,
who
reject
and
abhor
this
doctrine
of
faith
,
must
necessarily
be
rejected
,
and
cast
off
by
God
,
from
being
his
people
.
Now
the
Apostle
by
concession
doth
allow
both
these
nations
to
be
truly
and
naturally
deduced
from
the
premises
,
and
therefore
doth
bring
the
Testimonies
of
their
own
prophets
,
Hosea
and
Esaiah
,
to
confirm
the
same
.
The
first
of
these
testimonies
we
have
considered
already
;
we
now
proceed
to
the
second
testimony
to
confirm
the
Apostles
notion
,
that
not
all
nor
the
greatest
number
of
the
seed
of
Abraham
shall
be
saved
,
but
on
the
contrary
,
a
very
small
remnant
,
according
,
to
the
testimony
of
that
royal
Prophet
Esaiah
,
chap.
10.22,23
.
chap.
1.9
.
As
to
the
first
testimony
we
may
divide
the
matter
into
two
parts
.
-
1.
The
testimony
it self
.
-
2.
The
amplification
of
it
.
-
1.
The
testimony
it self
is
this
;
that
of
the
●ast
and
innumerable
body
of
the
Jews
that
went
into
the
Babilonish
captivity
,
though
their
numbers
were
as
the
sand
on
the
sea
,
yet
but
a
small
number
should
return
out
of
it
to
re-enjoy
their
own
land
;
a
remnant
is
taken
for
a
very
small
part
,
in
comparison
of
the
whole
piece
;
and
we
may
take
notice
,
that
this
prophet
Esaiah
looked
forwards
also
in
this
his
prophesy
,
even
to
gospel-days
,
and
〈◊〉
their
last
estate
is
also
taken
in
by
him
:
for
the
Apostle
cites
this
place
of
Esaiah
,
to
sure
with
his
present
design
,
and
the
Jews
present
case
,
which
appears
plain
enough
,
by
the
manner
of
the
Apostles
expressing
this
return
,
by
the
word
saved
,
a
remnant
shall
be
saved
.
2.
The
truth
hereof
appears
from
the
Prophets
amplification
of
this
return
,
Esa.
10.21,22
.
they
upon
their
return
shall
stay
upon
God
,
in
truth
they
shall
return
to
the
mighty
God
;
which
return
some
learned
interpreters
expound
of
Conversion
.
-
2.
We
have
the
Apostles
amplification
of
this
testimony
in
four
circumstances
.
-
1.
The
author
,
the
Apostle
doth
not
deliver
this
from
himself
,
but
he
gives
the
Jews
their
own
Prophets
testimony
;
if
he
had
given
this
of
himself
,
he
knew
it
would
not
so
readily
have
been
received
by
them
,
but
Esaiah
was
a
Prophet
,
against
whom
they
could
not
object
.
-
2.
In
this
amplification
,
it
is
considerable
,
the
manner
of
the
prophets
delivering
this
testimony
,
as
our
Apostle
hath
it
here
,
he
cryeth
;
shewing
either
his
grief
and
sorrow
for
them
,
or
pathetical
desire
that
his
prophecy
might
be
beeded
and
regarded
by
them
:
and
there
seems
to
be
an
emphasis
,
in
the
Apostles
thus
delivering
himself
,
as
if
he
should
say
,
are
you
angry
with
me
for
implicitly
whispering
?
that
but
a
few
or
small
number
of
you
Jews
,
the
natural
seed
of
Abraham
,
shall
be
saved
,
when
your
own
prophet
Isaiah
cryed
it
out
,
and
proclaimed
it
with
a
loud
voice
in
the
ears
of
your
forefathers
,
when
time
was
.
-
3.
In
this
amplification
we
have
the
Apostles
argument
;
as
to
the
number
of
the
children
of
Israel
,
they
were
as
the
sand
on
the
sea
,
therefore
the
matter
the
more
to
be
lamented
,
that
so
few
should
return
.
-
4.
We
have
hinted
in
this
18.
ver.
by
the
Apostle
the
way
or
means
how
those
few
or
small
number
comes
to
be
saved
,
namely
,
by
a
short
word
;
or
as
some
reade
,
short
account
,
which
according
to
the
best
interpreters
,
refers
to
the
concise
contracted
word
of
the
gospel
:
which
is
a
short
word
in
comparison
of
the
law
,
but
more
to
that
●non
.
The
second
testimony
which
is
in
this
29.
vers.
is
taken
from
Esa.
1.9
.
except
the
Lord
of
hosts
〈◊〉
left
us
a
very
small
remnant
,
we
had
been
as
Sodom
,
and
been
made
like
Gomorrha
:
this
small
remnant
our
Apostle
here
turns
,
by
the
word
seed
:
in
this
testimony
we
have
two
parts
.
First
,
the
position
it self
,
a
seed
or
small
number
shall
return
,
or
be
left
,
in
the
first
,
or
converted
i●
the
last
:
not
all
or
a
considerable
number
,
but
a
seed
shall
return
;
as
a
few
returned
out
of
the
captivity
,
so
a
few
shall
be
justified
by
faith
in
Christ
,
chap.
11.6
.
a
remnant
according
to
faith
,
or
the
choyce
of
grace
,
a
seed
,
it
is
a
metaphor
taken
from
a
husbandman
,
who
sells
or
spends
the
greatest
part
of
his
crop
,
and
but
a
small
part
is
left
for
seed-corn
to
stock
the
ground
,
in
order
to
a
new
harvest
:
this
position
is
amplifyed
two
ways
.
-
First
,
from
the
author
of
this
reservation
:
stiled
here
,
Jehovah
Saboath
,
the
Lord
of
hosts
,
as
he
hath
all
creatures
at
his
command
,
in
heaven
and
earth
,
whereby
he
is
able
to
save
and
destroy
at
his
pleasure
.
-
2.
We
have
here
set
forth
,
the
deplorable
state
and
condition
of
Israel
considered
in
themselves
,
who
had
been
totally
destroyed
,
if
this
Jehovah
Saboath
had
not
interposed
:
their
total
destruction
is
set
forth
by
the
destruction
of
Sodom
and
Gomorrha
:
but
to
come
more
close
to
the
words
,
as
I
obferved
before
,
upon
the
testimony
of
Hosea
,
so
here
,
the
Apostle
doth
not
t●e
himself
to
exactness
of
words
,
but
takes
liberty
to
vary
in
some
words
from
the
letter
of
Esaiahs
prophecy
in
this
quotation
:
we
shall
finde
some
verbal
variations
if
we
reade
them
together
,
yet
no
material
or
substantial
,
much
less
contradictious
variations
.
For
explication
I
shall
enquire
into
these
three
things
.
-
1.
How
doth
this
testimony
of
Esaiah
accommodate
the
people
in
his
present
case
?
how
doth
it
ferve
him
at
this
time
?
-
2.
What
may
we
understand
by
Gods
finishing
and
cutting
short
his
work
,
and
making
a
short
work
in
the
earth
?
-
3.
Why
is
God
as
to
this
present
passage
stiled
by
this
double
name
of
Jehovah
Sabaoth
?
To
the
first
,
I
answer
,
all
the
service
which
the
Apostle
requires
of
this
testimony
at
this
time
,
is
to
satisfy
his
antagonists
the
Jews
,
that
it
need
not
seem
strange
,
or
a
new
thing
to
them
,
much
less
an
impossibility
,
or
contrary
to
the
promise
of
God
to
Abraham
,
that
their
whole
nation
,
a
very
small
number
only
excepted
,
should
be
rejected
and
abandoned
for
their
disobedience
to
the
gospel
,
seeing
this
had
been
again
and
again
the
state
of
their
forefathers
,
from
whom
they
claim
at
prefent
all
their
priviledges
;
and
that
for
their
high
provocations
against
God
,
as
is
testified
by
their
own
prophets
:
from
whence
it
appears
,
that
God
was
not
tied
to
them
first
or
last
,
according
to
the
flesh
,
but
only
to
the
righteous
and
faithful
amongst
them
,
such
as
had
the
saith
of
Abraham
,
who
rejoyced
in
Christ
:
the
Apostles
argument
lyeth
here
,
if
God
at
any
one
time
cast
off
the
fleshly
seed
of
Abraham
from
his
promises
made
to
their
fathers
,
for
their
sin
and
disobedience
;
then
●e
might
do
so
again
upon
the
like
occasion
;
but
that
he
hath
done
so
before
,
you
see
plainly
from
your
prophets
;
and
thus
the
Apostle
here
brings
the
prophet
Esaiah
to
confirm
his
doctrine
of
the
rejection
of
the
Jews
for
their
unbelief
,
and
crucifying
Jesus
Christ
.
But
our
second
enquiry
is
,
how
to
understand
the
second
vers
?
in
the
judgment
of
some
judicious
and
learned
interpreters
,
these
words
are
not
so
properly
rendred
in
our
common
reading
as
they
might
be
:
these
words
in
the
Vulgar
Latin
are
read
thus
,
for
consummating
a
word
and
abridging
it
in
equity
,
because
a
word
abridged
,
shall
our
Lord
make
on
the
earth
,
the
Church
of
England
reads
thus
:
in
the
Rhemish
Testament
Annotations
,
for
he
will
finish
the
word
,
and
make
it
short
in
righteousness
for
a
short
word
will
the
Lord
make
on
the
earth
,
or
in
the
whole
world
;
so
some
greek
copies
reade
:
Tindal
and
most
old
readings
agree
,
and
reade
,
that
which
we
commonly
reade
work
,
word
;
and
the
greek
lagos
,
and
lattin
verbum
is
so
read
;
some
will
have
this
to
signifie
an
account
,
and
so
they
reade
,
a
short
account
shall
the
Lord
make
on
the
earth
,
resembling
God
to
an
accountant
,
who
is
to
adjust
or
ballance
an
account
,
set
down
his
receits
and
disbursements
,
and
the
remainder
to
be
the
true
account
due
:
this
short
account
or
word
,
the
antients
,
Hierom
,
Anselm
,
Aquinaes
,
Chrisostom
,
Ambrose
,
Cyprian
,
and
many
more
,
understand
to
be
the
word
of
the
Gospel
or
Christ
;
the
substance
of
it
,
the
Word
Incarnated
;
for
it
cannot
be
thought
,
that
these
words
,
or
this
prophecy
did
only
relate
to
Isaiahs
time
:
that
prophet
had
a
clear
sight
of
things
to
come
,
as
we
may
perceive
from
many
parts
of
his
prophecy
,
chap.
8.14.28.16
.
he
foresaw
that
Christ
should
be
for
a
stone
or
stumbling
and
rock
of
offence
,
and
that
many
of
the
Jews
should
be
broken
,
snared
,
and
taken
:
Esaiah
saw
the
latter
as
well
as
the
former
state
of
the
Jews
,
but
how
may
God
be
said
to
shorten
the
account
or
word
?
by
shortning
or
contracting
,
is
to
bring
it
into
a
narrower
compasse
,
as
when
we
comprehend
several
words
or
lines
in
one
,
that
is
to
say
,
that
whereas
heretofore
the
seed
of
Abraham
were
by
themselves
and
others
reckoned
and
looked
upon
as
the
peculiar
people
of
God
,
and
all
the
nations
besides
reprobates
,
now
God
draws
his
total
sum
,
his
compleat
account
out
of
both
Jews
and
Gentiles
,
only
so
many
of
both
as
shall
accept
of
his
free
grace
in
and
through
Jesus
Christ
they
are
his
choice
elect
sum
;
God
desires
no
more
to
ballance
his
account
:
Doctor
Hammond
is
much
of
this
opinion
,
God
hath
singled
out
his
remnant
,
his
seed
,
to
be
such
only
,
who
believe
in
,
and
obey
Jesus
Christ
:
so
that
this
abbreviated
word
,
this
,
this
shortned
word
,
is
the
word
of
faith
:
it
is
one
word
,
the
whole
dispensation
of
the
gospel
is
called
a
word
,
Act.
10.36
.
God
hath
reserved
to
himself
a
remnant
,
according
to
the
choice
of
grace
by
faith
;
and
this
short
account
or
contracted
word
,
in
much
goodnesse
,
and
much
righteousnesse
,
he
shall
do
this
in
righteousnesse
.
3ly
,
Why
doth
the
Apostle
in
this
passage
stile
God
Iehovah
sabboath
,
the
Lord
of
hosts
;
some
not
for
want
of
ignorance
and
oversight
in
reading
,
have
from
the
sound
of
the
word
,
thought
that
God
had
here
stiled
himself
,
Lord
of
Sabbath
;
but
know
,
that
these
two
words
proceed
from
two
different
roots
in
the
hebrew
,
&
are
2
distinct
words
,
Shabbath
and
tsabboath
:
but
I
need
not
stay
upon
this
:
Our
english
reading
may
satisfy
them
in
the
matter
:
but
why
doth
the
Apostle
in
this
place
,
and
at
this
time
,
choose
to
render
the
almighty
by
these
two
names
of
his
,
rather
then
by
any
of
his
other
eight
names
?
we
have
it
but
twice
used
in
all
the
New
Testament
:
in
Iames
,
5.4
.
and
here
:
I
answer
,
in
both
these
places
,
the
Apostles
designe
is
to
magnify
Gods
power
,
as
he
is
captain
general
of
the
whole
creation
,
who
are
all
in
a
millitary
posture
armed
and
visited
at
his
command
,
they
are
all
round
about
him
waiting
for
his
command
,
as
he
is
Lord
of
hosts
:
but
why
doth
the
Apostle
use
it
at
this
time
?
I
answer
-
to
instruct
the
Jews
,
that
it
was
not
for
want
of
power
sufficient
in
God
,
for
that
he
was
Lord
of
hosts
,
that
they
were
not
first
and
last
totally
annihilla●ed
,
like
Sodom
and
Gomorrha
who
had
so
greatly
sinned
against
him
;
but
that
there
was
a
remnant
spared
;
but
it
was
the
fruit
of
his
withholding
his
power
and
exercising
mercy
.
-
2ly
,
On
the
other
hand
the
argument
is
drawn
from
the
power
of
the
enemy
,
that
God
is
here
said
to
be
the
Lord
of
hosts
,
to
let
the
Jews
know
,
that
the
will
and
power
of
the
Babilonians
was
such
to
themward
,
that
had
not
Gods
power
been
above
them
,
they
had
been
swallowed
up
and
none
lest
,
Psal.
124.
but
God
had
all
creatures
,
angels
,
stars
,
and
all
at
his
beck
,
Iudg.
5.
the
stars
in
their
courses
sought
against
Sisera
,
Gods
hosts
are
all
for
the
good
of
his
people
;
and
therefore
doth
the
Apostle
Iames
make
use
of
this
his
name
,
chap.
5.
as
if
he
should
say
in
the
behalf
of
those
oppressed
once
,
it
is
not
because
he
doth
not
hear
your
cry
,
for
your
cry
is
entred
his
ears
:
neither
is
it
wan●
of
power
,
for
he
is
Lord
of
hosts
;
therefore
it
must
be
for
some
other
end
,
that
you
are
not
set
free
.
That
which
Esaiah
calls
a
remnant
,
our
Apostle
calls
a
seed
,
because
a
seed
is
more
Evangelical
;
and
it
is
the
language
of
this
ch.
ver.
7.
8.
so
Gal.
4.16
.
so
that
all
Israel
are
not
the
seed
first
nor
last
,
but
the
reserved
and
saved
are
the
seed
,
and
they
are
but
a
few
;
ye
or
we
had
been
as
Sodom
,
and
been
made
like
to
Gomorrha
;
There
had
been
●…er
name
nor
remnant
,
as
in
those
cities
:
but
may
some
say
,
Was
there
no
seed
lest
in
Sodom
,
and
Gomorrha
?
did
not
God
preserve
a
seed
in
sparing
Lot
and
his
two
daughters
?
I
answer
.
-
1.
That
Lot
nor
his
daughters
were
not
saved
in
these
citys
,
but
by
an
escape
to
Zoar
;
but
th●se
few
Jews
were
spared
in
the
captivity
,
where
the
rest
were
destroyed
.
-
2.
Though
Lot
and
his
two
daughters
were
spared
,
yet
there
was
not
a
seed
left
in
a
strict
sence
considered
,
which
was
some
ground
of
that
incest
committed
by
Lot
with
his
two
daughters
;
there
were
no
sons
nor
men
left
in
the
destruction
of
Sodom
and
Gomorrha
,
only
father
Lot
.
That
which
now
remains
,
is
to
reduce
the
whole
of
these
three
verses
thus
explicated
,
into
these
doctrinal
conclusions
,
which
are
as
followeth
.
1.
Doct.
Cryeth
:
That
the
true
servants
of
God
are
greatly
concerned
,
and
deeply
affected
at
the
destruction
and
ruine
of
their
people
for
sin
and
rebellion
against
God
.
This
crying
supposeth
two
things
;
-
sometimes
a
deep
sence
and
sorrow
for
the
state
and
condition
of
those
so
cryed
over
;
this
was
the
ground
of
S.
Pauls
sorrow
for
his
brethren
the
Jews
,
as
we
have
it
in
the
beginning
of
this
chapter
.
-
2.
This
crying
sometimes
supposeth
a
loud
proclamation
of
the
minde
of
God
,
that
it
might
be
taken
notice
of
;
thus
Esaiah
chap.
58.1
.
is
commanded
to
cry
and
lift
up
his
voyce
as
a
trumpet
:
let
it
be
either
of
these
cryings
in
our
text
,
it
doth
not
crosse
the
doctrine
;
and
that
the
true
servants
of
God
are
of
this
spirit
,
see
Ier.
9.1
.
and
Lament.
of
Ieremiah
.
2.
D●…
That
it
is
not
number
,
nor
covenant-relation
to
godly
ancestors
that
can
secure
from
Gods
wrath
and
their
destruction
:
though
they
are
the
children
of
Israel
they
are
liable
to
destruction
.
It
is
not
that
they
were
Israel
,
nor
that
their
number
were
as
the
sand
on
the
sea
,
that
keeps
of
the
stroke
,
notwithstanding
there
is
but
a
very
finall
remnant
left
:
it
is
to
be
feared
that
amongst
the
vast
number
of
professors
,
and
persons
in
covenant
with
God
by
external
profession
in
ordinances
,
there
is
but
a
remnant
,
a
seed
that
God
will
own
and
save
,
and
they
are
only
the
righteous
:
see
Esa.
3.10
.
say
ye
to
the
righteous
it
shall
be
well
with
them
:
whereas
others
let
them
professe
what
they
will
,
if
workers
of
iniquity
,
shall
be
rejected
,
Mat.
7.
Luke
13.
there
are
but
a
few
saved
,
few
enters
in
at
the
strait
gate
.
Doctrine
.
3.
Gods
way
in
time
of
common
calami●y
and
destruction
,
is
to
preserve
seed
:
a
remnant
for
a
stock
:
so
he
did
in
the
old
world
,
so
in
Sodom
:
so
in
the
Wildernesse
Caleb
and
Ioshua
.
Ver.
28.
Doct.
4.
That
God
in
gospel
dayes
hath
shortned
contracted
or
abbreviated
his
minde
and
will
,
in
a
short
word
,
in
Iesus
Christ
,
and
the
Gospel
.
The
whole
duty
of
man
Christ
tells
us
,
in
two
heads
;
To
love
God
above
all
,
and
our
neighbour
as
our selves
,
and
tells
us
,
that
on
these
two
,
hangs
all
the
law
and
the
prophets
:
God
saves
by
a
short
word
.
Doct.
5.
That
Gods
finishing
,
consummating
,
and
perfecting
his
reckoning
and
account
,
as
to
his
seed
is
by
faith
and
no
other
way
;
All
dutys
are
comprehended
in
the
word
of
faith
,
the
whole
seed
of
Abraham
and
seed
of
Christ
,
are
believers
in
Christ
Jesus
,
Gal.
3.
last
.
Doct.
6.
That
God
in
his
latter
and
gospel-dispensation
,
and
his
proceedings
in
destruction
and
salvation
,
with
Jews
and
gentiles
,
doth
marvellously
magnifie
the
attribute
of
his
righteousnesse
.
God
will
ballance
a
very
righteous
account
,
God
will
consult
the
honour
of
his
righteousnesse
,
he
will
cut
it
short
in
righteousnesse
;
God
will
save
no
more
then
what
may
well
comport
with
the
attribute
of
his
righteousnesse
to
save
.
Ver.
29.
Doct.
7.
That
God
would
have
his
people
to
know
that
he
is
Lord
of
hosts
,
captain-general
of
all
creatures
in
heaven
and
earth
,
and
they
are
in
a
millitary
and
battle-aray
at
his
service
for
the
good
of
his
remnant
.
This
the
Apostle
James
would
have
the
oppressed
saints
take
notice
of
,
James
5.
Heb.
1.
last
the
angels
are
all
ministring
spirits
,
for
those
who
are
heirs
of
salvation
.
8.
Doct.
That
when
God
delivers
his
people
into
the
hands
of
his
and
their
enemies
for
sin
,
if
they
be
not
totally
destroyed
and
swallowed
up
alive
,
their
preservation
must
be
appropriated
to
the
gratious
interposer
,
the
Lord
of
hosts
.
If
a
remnant
be
left
it
is
not
the
effect
of
the
mercy
of
the
enemy
,
but
the
power
and
grace
of
God
;
the
enemy
would
not
be
satisfied
as
long
as
one
is
alive
,
if
God
did
not
interpose
:
take
two
words
from
hence
.
-
1.
Acknowledge
God
in
all
thy
preservations
,
in
the
midst
of
his
and
your
enemyes
;
say
(
as
the
Psalmist
)
Psal.
124.
if
God
had
not
been
on
our
side
at
this
and
that
time
,
we
had
been
swallowed
up
quick
.
-
2.
If
Jehovah
of
hosts
be
on
thy
side
,
be
not
afraid
what
men
can
do
unto
thee
:
say
as
David
,
Psal
.
46.
God
is
my
refuge
I
will
not
fear
though
the
earth
be
removed
:
So
much
for
ver.
27.
28.
29.
an
end
of
the
second
head
.
CHAP.
XVIII
.
Explaining
the
causes
why
the
Jews
missed
and
the
Gentiles
obtained
the
righteousnesse
which
is
according
to
faith
.
Ver.
30.
What
shall
we
say
then
?
that
the
gentiles
which
followed
not
after
righteousnesse
,
have
attained
to
righteousnesse
,
even
the
righteousnesse
which
is
of
faith
.
31.
But
Israel
which
followed
after
the
law
of
righteousnesse
,
hath
not
attained
to
the
law
of
righteousnesse
.
WE
now
proceed
to
the
third
head
propounded
to
be
handled
in
order
to
a
brief
conclusion
of
this
chapter
,
which
contains
the
present
state
of
the
Jews
and
gentiles
:
we
have
the
Apostle
in
these
2.
verses
drawing
up
his
result
as
the
sum
and
substance
of
what
he
had
been
treating
about
in
this
chapter
,
as
to
the
right
way
and
means
appointed
by
God
,
in
order
to
justification
and
salvation
,
only
by
faith
:
this
particle
(
then
)
,
what
shall
we
say
then
?
doth
undeniably
serve
to
demonstrate
,
that
these
words
are
relative
to
the
former
matter
in
this
chapter
;
and
if
you
would
be
satisfied
what
has
been
the
Apostles
precedent
theme
in
this
Chapter
,
you
may
reade
it
in
this
collection
:
it
is
the
judgment
of
those
who
would
believe
,
that
the
Apostles
theme
in
this
chapter
was
about
personal
election
and
reprobation
;
that
this
result
is
only
drawn
up
from
the
two
last
testimonies
out
of
Hosea
and
Esaiah
,
which
he
had
been
treating
upon
:
others
who
are
clear
in
their
judgments
of
the
contrary
,
takes
them
to
be
the
result
of
what
he
had
spoken
unto
in
the
whole
precedent
part
of
the
chapter
and
Epistle
;
and
there
is
some
good
reason
to
be
given
,
that
these
words
are
the
result
of
the
whole
rather
then
of
what
he
had
been
speaking
of
from
the
prophets
;
it
being
plain
,
that
these
prophecies
spake
nothing
of
justification
which
notwithstanding
is
the
Apostles
great
doctrine
in
this
chapter
and
Epistle
:
our
adversaries
being
our
judges
;
they
agree
,
that
the
great
controversie
of
the
Apostle
with
the
Jews
,
was
about
the
way
or
law
of
justification
,
whether
by
the
works
of
the
law
or
faith
in
Christ
;
this
is
plain
,
if
any
should
deny
it
,
cha.
3.
cha.
4.
cha.
10.
of
Romans
:
now
if
this
was
the
controversie
I
appeal
to
all
unbiast
souls
,
if
this
conclusion
be
not
very
proper
to
fall
in
place
here
.
But
some
may
say
,
how
doth
it
follow
from
the
main
body
of
this
chapter
,
that
either
the
gentiles
not
following
do
attain
,
or
the
Jews
following
doth
not
attain
to
righteousness
.
I
answer
that
both
these
conclusions
are
in
the
bowels
of
the
doctrine
of
justification
by
faith
,
without
the
works
of
the
law
:
as
for
instance
,
1.
The
gentiles
who
did
believe
were
justified
,
though
they
did
not
observe
the
Mosaical
dispen●…tion
.
2.
It
is
as
plain
,
that
the
Jews
who
did
pursue
will
and
run
,
in
this
dispensation
,
yet
were
not
justified
,
but
rejected
by
God
,
both
these
are
carried
along
in
this
Epistle
and
chapter
:
their
verses
cannot
be
the
result
of
any
other
doctrine
but
that
of
justification
,
much
less
can
it
be
properly
the
result
of
that
doctrin
of
personal
election
or
reprobation
:
those
who
are
willing
to
see
the
truth
,
may
see
as
clearly
as
they
may
see
the
sun
shine
at
noon
day
,
that
this
conclusion
cannot
be
drawn
from
such
premisses
,
but
may
on
the
contrary
draw
from
them
an
impregnable
argument
,
that
the
Apostle
had
not
been
concerned
about
any
such
doctrine
of
election
,
but
something
else
:
but
sorasmuch
as
I
must
be
brief
according
to
promise
in
the
conclusion
of
this
chapter
,
I
shall
come
to
the
words
as
they
lie
,
what
shall
we
say
then
?
this
kinde
of
interrogatory
speaking
is
common
with
this
Apostle
on
several
other
places
,
as
I
have
before
spoken
,
ver.
14.
this
kinde
of
speaking
doth
cast
a
kinde
of
reflection
back
upon
what
he
had
been
speaking
,
as
it
doth
in
other
places
,
chap.
6.1
.
cha.
8.28
.
and
other
places
:
that
the
whole
world
,
is
divided
into
Jews
and
gentiles
:
by
gentiles
here
must
be
understood
all
the
whole
uncircumcised
world
,
except
such
as
were
proselited
to
the
Jews
religion
,
that
followed
not
after
righteousness
,
that
did
not
stear
a
course
that
way
:
but
we
are
to
know
,
that
in
this
kinde
of
speaking
there
is
more
to
be
understood
then
is
exprest
:
spoken
or
exprest
,
it
is
not
only
to
be
understood
in
a
negative
fence
,
that
they
were
not
just
or
righteous
men
,
or
that
they
did
not
pursue
or
minde
righteousnesse
;
or
that
they
could
not
be
charged
with
unrighteousnesse
,
but
affirmatively
and
positively
,
they
walked
according
to
the
course
of
this
world
;
in
a
positive
fence
they
lived
in
all
wickednesse
and
all
abomination
,
Ephes.
2.
they
were
abominable
,
and
to
every
good
work
reprobate
:
for
this
adverb
of
denying
,
hath
more
in
it
then
what
is
spoken
and
exprest
;
as
I
might
shew
you
in
several
instances
,
1
Cor.
10.5
.
with
many
of
them
God
was
not
well-pleased
,
that
is
,
he
was
greatly
displeased
and
angry
,
Heb.
10.38
.
if
any
draw
back
,
my
soul
shall
have
no
pleasure
in
them
(
that
is
,
)
I
shall
abhor
them
:
so
here
,
they
followed
not
righteousnesse
,
that
is
,
they
were
very
far
from
righteousnesse
,
they
had
nothing
to
pleade
as
to
acceptance
;
and
by
this
kinde
of
speaking
concerning
the
gentiles
the
Apostle
doth
anticipate
the
Jews
,
from
making
this
an
argument
,
that
the
gentiles
could
not
be
gods
people
,
from
the
consideration
of
their
sinfulnesse
;
therefore
S.
Paul
puts
this
in
the
front
;
they
followed
not
after
righteousnesse
;
they
attained
:
the
word
signifieth
to
overtake
,
lay
hold
on
righteousnesse
,
because
that
this
righteousnesse
came
in
by
believing
,
not
by
working
;
for
these
gentiles
when
righteousnesse
and
justification
came
to
be
preached
to
them
by
the
gospel
,
soon
laid
hold
upon
,
and
embraced
those
doctrines
;
the
gentiles
received
the
word
with
joy
,
Act.
8.
and
that
upon
Gods
own
terms
,
as
a
hungry
man
falls
to
his
food
:
the
gentiles
had
no
righteousness
of
their
own
to
relieve
them
,
as
the
Jews
had
,
therfore
they
accepted
of
the
righteousnesse
of
faith
:
gospel-righteousness
is
called
the
righteousnesse
of
faith
,
because
men
upon
believing
are
declared
righteous
;
as
it
was
with
Abraham
,
he
believed
God
;
and
it
was
accounted
to
him
for
righteousnesse
;
as
if
the
Apostle
should
say
to
the
Jews
,
I
mean
not
such
a
righteousnesse
as
you
speak
of
or
dream
of
,
which
consists
in
the
observation
of
the
law
,
but
such
a
righteousnesse
as
is
according
to
Gods
free
grace
;
and
imputatively
by
believing
,
aecording
to
chap.
4.8
.
blessed
is
the
man
to
whom
God
will
not
impute
sin
:
the
blessednesse
is
not
,
that
he
hath
no
sin
,
but
that
it
is
not
imputed
.
Now
when
the
Apostle
here
saith
,
that
the
gentiles
who
followed
not
after
righteousnesse
,
have
attained
to
it
:
he
must
not
be
understood
,
to
suppose
or
imply
,
in
so
saying
,
that
this
faith
was
given
them
whilst
they
flept
,
or
that
they
attained
without
the
exercise
of
their
inward
abilityes
;
or
that
they
were
under
an
unavoidable
necessity
by
any
decree
to
that
purpose
:
but
all
that
may
be
supposed
to
be
intended
in
this
kinde
of
speaking
of
the
Apostle
,
may
be
reduced
to
these
three
particulars
,
that
when
it
was
said
,
they
followed
not
yet
attained
.
-
1.
That
God
did
graciously
overlook
or
wink
at
their
former
ignorance
,
&
notwithstanding
all
their
former
idolatry
and
prophanesse
did
send
the
gosspel
&
the
offers
of
grace
&
reconciliation
amongst
them
,
when
they
did
not
think
of
it
,
or
seek
after
it
.
-
2.
That
these
gentiles
falling
in
with
the
gospel
in
the
gracious
invitations
and
tenders
of
it
,
upon
Gods
terms
,
and
did
actually
believe
,
they
are
accepted
;
and
in
respect
to
these
two
circumstances
,
it
was
prophesyed
,
Esa.
65.1
.
and
quoted
Rom.
10.
God
is
found
of
them
that
sought
him
not
,
and
was
made
manifest
to
them
that
asked
not
after
him
.
-
3.
These
gentiles
thus
receiving
and
believing
the
gospel
,
God
keepeth
covenant
and
mercy
,
and
so
justifieth
and
saveth
them
:
thus
it
is
to
be
understood
,
that
those
that
sought
not
;
yet
attained
,
nor
can
it
be
understood
otherways
,
notwithstanding
what
hath
been
said
;
but
that
those
who
do
unfeignedly
seek
after
God
are
in
the
most
likely
way
to
finde
him
,
for
the
promises
run
directly
&
properly
to
such
,
1
Chro.
28.9
.
Pr.
8.17
.
Es.
55.
and
where
is
any
promise
made
to
those
that
do
not
seek
.
2.
Let
not
any
of
us
think
,
that
such
kinde
of
speaking
as
this
,
doth
prove
that
persons
living
under
the
sound
of
the
gospel
from
day
to
day
,
and
neglecting
obedience
thereunto
,
are
not
farther
from
attaining
every
day
then
other
.
3.
Neither
doth
this
kinde
of
speaking
,
prove
,
that
God
will
be
savingly
found
of
any
persons
at
any
time
,
but
when
his
heart
is
ingaged
in
the
use
of
those
means
wherein
he
is
to
be
found
:
now
when
the
text
saith
,
he
was
found
of
them
that
sought
him
not
,
It
must
be
understood
,
that
God
was
moving
towards
them
,
before
they
were
moving
towards
him
;
and
hereupon
they
are
drawn
to
seek
God
that
never
sought
him
before
.
CHAP.
XIX
.
Plainly
demonstrating
that
persons
justified
and
saved
in
Gospel-days
,
shall
have
no
cause
to
boast
,
but
on
the
contrary
to
attribute
all
to
free-grace
.
Ver.
31.
But
Israel
that
followed
after
righteousness
.
ISrael
,
or
the
Israelites
are
two
ways
understood
in
Scriptures
,
-
sometimes
upon
a
spiritual
,
sometimes
upon
a
fleshly
account
,
sometimes
by
Israel
is
meant
those
who
resemble
Israel
in
faith
and
holynesse
;
in
this
sence
are
they
to
be
understood
ver.
6.
all
are
not
Israel
in
this
sence
,
Nathanael
is
an
Israelite
,
John
1.
and
upon
this
Israel
doth
our
Apostle
wish
mercy
and
peace
,
Gal.
6.
-
But
2ly
,
And
most
commonly
,
Israel
is
taken
in
a
larger
sence
for
the
whole
posterity
of
Jacob
,
who
was
by
God
sirnamed
Israel
,
his
posterity
according
to
the
flesh
are
called
Israel
,
as
distinct
from
those
that
did
believe
:
but
others
understand
,
that
in
this
place
is
intended
the
rule
,
method
,
or
way
of
righteousnesse
,
the
way
propounded
in
order
to
claiming
it
;
the
Jews
followed
a
law
which
they
thought
would
have
led
to
justification
,
being
of
Gods
own
giving
forth
:
the
Jews
did
conceive
,
and
therein
they
were
right
,
that
God
had
appointed
some
law
or
other
for
the
justification
of
the
world
,
and
without
the
obedience
whereof
they
could
not
be
justified
.
they
are
here
to
be
understood
the
body
of
the
rebellious
Jews
:
who
were
enemies
to
Christ
,
yet
these
are
said
to
follow
after
the
law
of
righteousnesse
:
these
did
eagerly
pursue
the
law
of
righteousnesse
,
or
the
righteousnesse
of
the
law
some
by
the
law
of
righteousnesse
,
do
understand
righteousnesse
it self
,
and
so
the
same
Apostle
is
understood
,
chap.
7.
that
the
law
of
the
minde
was
the
minde
it self
;
2ly
,
They
thought
this
law
or
rule
was
that
given
on
Mount
Sinai
,
in
the
external
part
of
it
,
and
therefore
they
followed
that
law
for
it
,
but
they
miscarried
,
and
did
not
attain
to
the
law
of
righteousnesse
,
that
is
,
they
never
came
to
understand
and
see
,
and
so
not
to
pursue
the
right
law
wherein
righteousnesse
was
to
be
had
,
called
Roy.
3.27
.
the
law
of
faith
:
so
that
here
was
the
case
,
though
the
Jews
contended
,
might
and
main
,
about
the
observation
of
a
law
,
which
they
imagined
would
have
justified
,
yet
they
came
not
near
unto
the
true
law
:
they
did
not
take
hold
of
that
right
law
of
righteousnesse
;
nay
,
which
is
yet
more
plainer
,
the
Jews
did
not
attain
to
the
righteousnesse
of
that
law
which
they
followed
:
for
whilst
they
observed
some
part
of
the
law
in
the
letter
of
it
,
they
were
short
in
the
spirit
of
it
,
and
inside
of
it
:
as
our
Lord
tells
them
Mat.
5.
and
besides
they
sought
justification
in
a
wrong
way
,
which
God
did
never
intend
for
that
end
:
and
being
in
a
wrong
way
,
the
further
and
faster
they
run
,
the
worse
.
So
much
for
explication
,
I
shall
only
name
those
doctrines
which
doth
offer
themselves
to
our
considerations
,
from
the
words
thus
opened
,
which
are
as
followeth
,
what
shall
we
say
then
?
1.
Doctrine
,
That
it
is
a
matter
of
great
concernment
for
persons
rightly
to
understand
the
right
way
and
proper
terms
of
justification
.
The
Apostle
having
been
arguing
till
he
is
weary
,
knows
not
what
more
to
say
,
yet
he
is
not
willing
to
leave
a
matter
of
such
great
import
;
I
know
not
what
to
say
more
,
yet
I
will
give
you
the
result
of
the
whole
which
I
have
already
said
.
2.
Doctrine
,
That
God
hath
made
provision
for
present
grace
and
future
glory
for
gentiles
indefinitely
.
3.
Doctrine
,
That
God
affords
a
people
a
very
choice
favour
,
when
he
sends
the
gospel
amongst
them
.
By
this
it
was
,
that
the
gentiles
came
to
attain
righteousness
,
the
gospel
coming
into
a
house
or
city
,
and
salvation
coming
,
is
all
one
,
and
is
taken
one
for
another
,
Luke
19.
4.
Doctrine
,
That
God
hath
prepared
and
made
ready
the
gospel
dispensation
for
sinners
.
Such
as
are
far
from
righteousness
;
these
were
the
persons
which
S.
Paul
took
notice
of
in
his
day
,
to
attain
to
righteousness
:
in
Christs
time
publicans
and
harlots
embraced
the
gospel
before
scribes
and
Pharisees
.
5.
Doctrine
,
That
persons
justified
and
saved
a
gospel-dayes
shall
have
no
cause
to
boast
,
but
to
attribute
all
to
free
grace
:
Rom
3.27
.
boasting
is
excluded
by
the
free-law
of
justification
,
Ephes.
2.
not
of
works
lest
any
should
boast
.
6.
Doctrine
,
That
the
gospel
is
most
readily
and
most
sweetly
embraced
of
the
poor
.
Poor
dispisable
gentiles
first
laid
hold
of
it
,
and
the
terms
of
it
,
the
gentiles
were
glad
of
the
gospel
,
Acts.
13.
chap.
8.
they
rejoyced
with
great
joy
,
the
gentiles
by
pursuing
,
overtook
and
laid
hold
.
7.
Doctrine
,
Faith
is
the
true
and
ready
way
appointed
by
God
to
attain
justification
and
acceptance
with
God
.
The
righteousness
of
faith
is
the
only
righteousness
in
Gods
account
,
Abraham
believed
God
and
it
was
accounted
for
righteousness
,
and
he
was
called
the
friend
of
God
.
8.
Doctrine
,
But
Israel
,
Doct.
A
people
in
covenant
with
God
:
yet
not
tractably
following
God
,
at
the
worst
of
people
.
The
gentiles
though
strangers
to
God
,
yet
following
God
tractably
in
his
gospel-dispensation
;
are
preferred
above
Israel
:
Israel
is
named
by
a
term
of
diminution
,
from
this
adversative
but
;
●ut
Israel
:
the
first
are
left
upon
this
account
by
God
.
9.
Doctrine
,
It
is
possible
for
persons
to
be
zeal●…
in
a
wrong
way
,
to
a
good
end
.
They
aimed
at
righteousness
and
acceptance
with
God
,
Rom.
10.2
.
they
had
a
zeal
,
but
in
a
wrong
way
:
Paul
was
zealous
in
his
persecution
,
Phil.
3.6
.
Gal.
4.
the
goodness
of
our
end
will
not
excuse
the
badness
of
our
way
:
〈◊〉
10.
Doctrine
,
Israel
suffered
a
total
disappointment
in
those
things
they
expected
,
though
they
painfully
pursued
hard
after
them
.
They
expected
singular
acceptance
with
God
,
and
in
the
room
thereof
met
with
rejection
,
they
expected
justification
but
they
mist
it
,
and
lost
their
labour
.
CHAP.
XX.
Calling
for
greatest
circumspection
,
because
persons
in
a
very
fair
and
likely
way
unto
salvation
in
their
own
thoughts
may
suffer
disappointment
,
it
is
very
easie
to
stumble
at
Christ
and
his
ways
if
careful
heed
be
not
taken
.
Verr.
32.
Wherefore
?
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
law
,
for
they
stumbled
at
that
stumbling-stone
.
33.
As
it
is
written
,
behold
I
lay
in
Sion
a
stumbling-stone
and
rock
of
offence
,
and
whosoever
believeth
shall
not
be
ashamed
.
IN
which
two
verses
we
have
contained
the
fourth
and
last
head
,
which
head
contains
the
more
special
and
more
singular
and
particular
cause
of
their
coming
short
of
justification
,
which
we
have
under
two
circumstances
.
-
1.
They
sought
it
as
it
were
by
the
works
of
the
law
.
-
2.
They
stumbled
at
Jesus
Christ
:
the
Apostle
draws
this
33.
verse
out
of
some
passages
in
the
prophesy
of
Esaiah
chap.
8.14
.
chap.
28.16
.
and
as
the
Apostle
in
other
places
and
cases
doth
supply
the
Old
Testament
imperfections
,
so
here
also
,
he
doth
make
these
places
more
clear
by
evangelical
light
:
we
have
three
amendments
in
these
verses
.
-
1.
He
expoundeth
the
prophets
indefinitely
,
he
that
believeth
by
a
universal
,
whosoever
believeth
,
or
every
one
believing
,
which
is
more
clearly
in
gospel-language
exprest
,
John
6.47
.
Mark
.
16.16
.
John
.
3.16
.
-
2.
Whereas
the
Prophet
exprest
himself
only
thus
,
he
that
believeth
not
,
expressing
the
person
or
thing
to
be
believed
on
,
our
Apostle
in
his
citation
of
the
words
mendeth
them
,
and
saith
on
him
.
-
1.
Signifying
that
it
is
a
person
who
is
to
be
believed
on
.
-
2.
That
this
person
is
he
that
is
compared
to
a
stumbling-stone
.
-
3.
Our
Apostle
expresseth
the
prophets
will
not
make
baste
by
will
not
be
ashamed
:
but
to
the
words
more
closely
,
which
in
these
verses
contain
a
double
reason
more
particularly
of
the
succeslesness
of
the
Jews
endeavours
after
justification
;
that
they
did
not
attain
though
they
followed
after
:
we
have
here
a
rational
account
in
sight
not
supposed
but
exprest
.
-
1.
They
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
law
.
-
2.
They
stumbled
at
something
that
lay
in
their
way
,
they
stumbled
at
that
stumbling
stone
;
as
the
Apostle
begins
this
chapter
with
cordiall
grief
and
sorrow
for
his
contreymens
disappointment
,
so
he
concludes
the
chapter
with
a
rational
account
,
how
this
came
to
pass
;
this
their
sad
estate
was
founded
in
their
unbelief
,
and
their
unbelief
was
founded
in
their
being
offended
,
and
so
stumbling
at
Christ
as
to
his
mean
and
low
position
;
he
lay
so
low
that
they
stumbled
at
him
:
the
Apostle
by
this
kinde
of
conclusion
,
doth
further
amplify
what
the
subject
was
upon
which
he
had
been
treating
in
this
chapter
;
the
Apostle
being
to
render
a
true
reason
of
their
disappointment
,
doth
not
in
the
least
suggest
,
much
less
assert
in
terms
,
that
this
their
present
sad
estate
was
the
effect
of
an
eternal
decree
of
reprobation
,
upon
a
meer
personal
account
,
without
respect
to
their
works
,
which
had
been
●…ry
proper
,
if
that
had
been
his
theam
in
this
chapter
,
but
it
is
plain
and
clear
and
above-board
in
this
conclusion
;
and
that
it
might
be
satisfactory
,
he
gives
it
negatively
and
affirmatively
,
not
because
they
were
not
elected
are
they
not
justified
,
but
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
works
of
the
law
.
I
shall
enquire
into
the
words
as
they
lie
by
a
brief
explication
of
them
.
1.
Our
apostle
in
this
introduction
supposeth
some
body
,
from
what
he
had
said
lately
to
the
Jews
,
as
to
their
not
attaining
,
asking
a
question
to
this
effect
,
why
or
wherefore
did
they
not
attain
?
this
is
supposed
from
this
wherefore
in
the
beginning
;
now
the
answer
to
this
question
,
both
negatively
&
affirmatively
,
takes
up
the
whole
of
these
two
verses
;
these
words
they
sought
it
,
are
not
in
the
Original
,
but
are
a
supplement
from
the
former
verse
;
yet
they
are
a
necessary
supply
to
accommodate
the
sence
and
make
it
more
clear
,
these
words
are
also
left
out
in
the
Vulgar
Latin
:
but
why
doth
the
Apostle
add
these
words
,
(
as
it
were
)
?
this
kinde
of
speaking
supposeth
some
kinde
of
resemblance
,
though
not
the
same
thing
,
as
the
same
kinde
of
speaking
is
understood
,
Cant.
6.12
.
as
it
were
the
company
of
two
armies
,
that
is
,
it
did
seem
like
or
bear
some
resemblance
to
such
an
appearance
:
so
Luke
.
22.44
.
our
Lord
it
is
said
,
sweat
as
it
were
drops
of
bloud
,
in
appearance
it
seemed
so
,
but
there
was
water
with
it
:
so
1
Cor.
4.9
.
2
Cor.
11.
Some
think
the
Apostle
speaks
this
to
impeach
the
Jews
,
as
to
their
imperfections
in
their
observations
of
their
own
law
,
and
that
they
did
not
really
and
compleatly
do
those
works
which
that
law
required
,
there
was
but
some
resemblance
of
their
doing
them
:
their
works
being
works
of
the
devil
which
they
pretended
were
according
to
Gods
law
,
John
.
8.
and
so
in
a
strict
sence
very
far
from
the
works
of
the
law
:
others
think
,
he
thus
speaks
to
discover
the
mistake
in
general
of
those
who
think
in
the
least
to
obtain
justification
by
the
observation
of
the
law
,
if
strictly
observed
,
for
at
the
best
it
was
but
as
it
were
a
way
of
justification
,
and
not
the
real
way
;
for
faith
even
in
Abrahams
time
was
the
way
of
justification
:
but
if
a
second
Question
should
be
asked
the
Apostle
,
how
comes
it
to
passe
that
the
Jews
were
so
averse
to
believing
in
Christ
?
for
it
we
have
a
second
answer
,
in
the
latter
part
of
these
32.
and
33.
verses
,
they
stumbled
at
the
stumbling
stone
,
or
as
in
the
original
,
at
the
stone
of
the
stumbling
;
these
two
are
rendred
both
with
an
Emphasis
,
the
stone
,
the
stumbling
:
they
are
both
remarkable
:
by
this
stone
is
understood
Christ
;
I
need
not
stand
to
prove
,
that
he
is
said
to
be
a
tryed
stone
,
a
precious
corner
stone
:
now
that
this
stone
should
be
an
occasion
of
stumbling
is
strange
:
this
stone
was
the
most
excellent
of
all
stones
,
and
this
stumbling
the
most
significant
and
most
dangerous
of
all
stumblings
:
of
this
stone
and
of
this
stumbling
our
Lord
Christ
speaks
,
Mat.
21.44
.
they
that
fall
by
stumbling
at
this
stone
,
shall
be
broken
:
those
it
falls
upon
,
it
shall
grinde
them
to
powder
:
he
that
is
so
offended
,
and
stumbles
,
so
as
not
first
nor
last
to
believe
in
Christ
shall
utterly
be
undone
and
ruined
,
there
can
be
no
healing
that
wound
:
there
was
a
fivefold
ground
of
offence
by
the
Jews
taken
up
against
Christ
.
-
1.
At
the
meannesse
of
his
parentage
,
that
Ioseph
who
was
a
Carpenter
was
his
Father
;
they
would
have
had
him
the
son
of
a
prince
.
-
2.
They
were
offended
at
the
meannesse
of
Christs
person
,
he
did
not
appear
in
pomp
and
glory
,
as
they
expected
,
and
as
he
shall
appear
the
second
time
:
his
garb
was
then
mean
and
despisable
.
-
3.
At
the
meannesse
and
lownesse
of
his
educatition
,
he
was
not
brought
up
in
humane
learning
,
arts
or
sciences
,
which
occasioned
this
question
of
the
Jews
,
Iohn
.
7.15
.
how
knoweth
this
man
letters
,
having
never
learned
?
-
4.
At
the
meannesse
of
his
followers
,
Christs
disciples
and
companions
were
but
mean
fishermen
,
and
such
like
:
the
rulers
were
not
his
followers
,
but
silly
people
in
the
worlds
account
.
-
5.
They
were
offended
at
the
plainnesse
and
severity
of
his
doctrine
,
he
was
bold
in
reproving
sin
,
especially
the
sin
of
hypocricy
,
which
they
were
so
deeply
guilty
of
:
and
this
he
did
without
respect
of
persons
:
now
the
reason
why
a
man
stumbles
at
a
stone
,
stick
,
or
block
in
his
way
,
is
not
always
for
want
of
light
;
men
may
stumble
at
noon-day
if
they
take
not
heed
to
their
feet
,
if
there
be
not
a
careful
circumspect
observation
:
the
Jews
stumbling
,
was
not
for
want
of
light
,
but
diligent
heeding
their
own
prophets
,
which
prophecyed
of
Christ
in
that
way
he
came
,
as
Isa.
53.
and
others
of
them
:
stumbling
doth
sometimes
arise
from
the
thing
it self
,
&
that
from
a
twofold
reason
.
-
1.
Sometimes
because
it
is
laid
so
low
,
on
the
earth
;
the
Jews
did
stumble
at
Christ
,
by
reason
of
his
low
position
and
placing
;
he
was
in
a
low
condition
,
he
was
poor
and
mean
;
the
meannesse
and
humillity
of
Christ
put
the
Eunuch
to
a
losse
;
he
wanted
some
body
to
guide
him
,
Act.
8.
after
this
sence
Iob
is
to
be
understood
,
Iob.
27.2
.
he
complains
,
that
God
had
taken
away
his
judgement
,
that
is
,
that
men
could
not
judge
him
but
to
be
an
hypocrite
,
so
the
Jews
judged
that
Christ
was
smitten
of
God
in
his
humilliation
:
so
that
the
low
position
of
this
stone
is
one
reason
of
their
stumbling
.
-
2.
It
is
not
only
placed
low
on
the
earth
,
but
in
the
very
way
and
path
,
even
amongst
them
,
where
they
go
;
it
was
laid
and
pitcht
in
Zion
,
which
doth
not
always
intend
the
literal
place
,
the
strong
hold
of
Zion
,
but
it
is
often
spoken
as
to
Gods
people
,
they
are
often
called
Zion
,
as
Psal.
69.
Esa.
49.
this
made
the
Jews
to
undervalue
Christ
because
he
was
laid
amongst
them
,
they
knew
him
and
his
original
,
and
that
this
did
heighten
their
offence
see
Mat.
13.55.56
.
John
.
6.42
.
ch.
7.27
.
and
this
stumbling
in
this
metaphor
implyes
the
dashing
the
foot
against
something
hard
and
resistive
,
whereby
he
receives
much
harm
,
is
bruised
and
broke
,
and
not
only
so
,
but
it
occasions
a
stop
in
their
proceedings
in
that
journy
,
they
can
go
no
further
,
by
reason
thereof
,
they
stumbled
so
at
Christ
as
to
cavil
and
quarrel
at
him
,
as
not
being
the
true
Messiah
,
when
indeed
he
was
,
and
were
mallicious
and
hateful
to
him
,
and
so
rejected
him
,
and
were
rejected
by
him
.
But
some
may
say
,
may
not
God
be
concerned
in
this
stumbling
of
the
Jews
?
doth
not
our
text
say
,
that
the
Lord
God
laid
this
stone
there
,
even
in
Zion
,
and
that
as
a
stumbling-stone
and
rock
of
offence
?
and
doth
not
S.
Peter
speak
to
the
same
purpose
1
Peter
,
2.8
.
They
stumbled
at
the
word
,
being
disobedient
,
whereunto
they
were
appointed
:
from
which
text
some
gather
a
necessity
for
the
Jews
,
to
stumble
,
disobey
,
and
reject
Christ
?
to
which
I
answer
,
that
such
a
construction
were
not
only
repugnant
to
the
current
of
Scriptures
but
a
great
impeachment
of
Gods
justice
and
holinesse
,
to
make
him
the
author
of
sin
and
disobedience
,
so
contrary
to
his
nature
,
and
abhorred
by
him
:
some
interpreters
mends
this
construction
by
turning
this
word
appointed
to
the
word
disposed
,
with
an
eye
to
themselves
not
God
:
Dr.
Hammond
reads
the
words
thus
,
that
those
that
are
disobedient
to
the
gospel
and
stand
obstinately
against
Christ
,
are
those
who
are
by
God
appointed
and
declared
,
to
so
stumble
as
to
be
ruined
,
by
this
their
obstinacy
:
so
that
instead
of
Gods
appointing
the
sin
according
to
this
construction
,
he
appoints
the
punishment
of
the
sin
;
for
disobedience
to
the
gospel
,
is
not
to
be
imputed
to
the
God
of
heaven
,
but
the
God
of
this
world
:
as
2
Cor.
4.
the
God
of
this
world
blindes
the
mindes
of
those
that
believe
not
:
our
Lord
Jesus
gives
this
as
the
reason
why
they
did
not
believe
,
because
they
receive
honour
one
of
another
:
but
that
God
lays
this
stumbling-block
in
the
Jews
way
,
according
to
our
text
,
is
plain
,
but
for
a
far
better
end
in
God
,
then
for
them
to
stumble
at
:
their
stumbling
was
accidental
from
the
evil
of
their
own
hearts
,
as
the
dunghil
stinks
because
the
sun
shines
upon
it
;
Christ
is
not
antecedently
or
intentially
a
stumbling-stone
,
but
accidentally
and
eventially
,
as
Christ
also
saith
,
he
came
to
make
division
not
peace
,
and
to
set
the
daughter
against
the
mother●
.
so
Christ
is
said
,
Luke
2.34
.
to
be
set
for
the
fall
and
rising
of
many
in
Israel
;
their
fall
accidentally
,
their
rising
intentially
;
they
stumble
at
Christ
out
of
stubborness
and
wilfulness
,
not
for
want
of
light
;
this
Calvin
himself
grants
.
It
is
added
here
in
the
conclusion
,
shall
not
be
ashamed
or
confounded
:
I
before
told
you
,
that
in
these
adverbs
of
deniall
,
the
contrary
is
intended
:
that
is
,
he
shall
be
bold
,
and
shall
glory
;
the
reward
of
believers
being
not
only
privative
but
positive
;
they
shall
not
only
be
delivered
from
shame
but
greatly
glorified
,
Pro.
3.
last
,
these
two
are
opposed
one
to
the
other
,
the
wise
shall
inherit
glory
,
but
shame
shall
be
the
promotion
of
fools
.
I
shall
now
only
sum
up
what
doctrinal
conclusions
these
two
verses
thus
opened
doth
afford
us
,
and
so
close
the
whole
chapter
:
I
shall
lay
down
ten
doctrines
.
1.
From
the
question
wherefore
.
1.
Doct.
That
the
notorious
succeslesness
and
palpable
disappointment
to
the
Jews
in
their
pursuing
after
righteousness
,
admits
of
a
question
,
wherefore
,
or
why
it
is
so
?
Here
is
a
reason
above-board
,
God
is
ready
and
his
servants
ought
to
be
ready
,
to
render
a
reason
of
Gods
severity
to
sinners
.
2.
Doct.
Persons
in
a
very
fair
and
likely
way
to
salvation
in
their
own
thoughts
,
may
suffer
disappointment
.
3.
Doct.
The
true
reason
of
the
Jews
rejection
and
non
justification
,
was
founded
in
their
not
believing
in
Jesus
Christ
:
this
is
the
positive
reason
,
and
not
their
reprobation
from
eternity
;
if
you
believe
not
in
me
,
you
shall
die
in
your
sins
,
saith
Christ
.
4.
Doct.
(
As
it
were
)
The
Jews
were
very
imperfect
in
the
law
by
which
they
expected
to
be
justified
:
their
obedience
was
but
like
,
not
the
same
.
5.
Doct.
God
hath
in
much
wisdome
and
counsel
so
ordained
and
appointed
the
state
and
station
of
Jesus
Christ
as
to
his
humiliatian
,
that
if
persons
be
not
very
considerate
and
circumspect
about
it
,
they
may
easily
stumble
at
him
(
being
so
laid
)
to
their
utter
ruine
and
destruction
.
The
case
stands
so
with
Christ
and
his
ways
,
that
if
we
would
be
kept
from
stumbling
,
we
must
look
narrowly
into
them
:
it
is
easie
to
stumble
at
Christ
and
his
ways
,
if
not
carefully
heeded
.
6.
Doct.
(
As
it
is
written
)
S.
Paul
in
his
preachings
and
writings
had
a
special
eye
upon
the
Scripture
〈◊〉
before-written
.
This
language
is
frequent
with
the
Apostle
,
we
have
him
a
matter
of
thirty
times
in
his
Epistles
appealing
to
what
is
written
,
and
sixteen
times
of
them
in
this
Epistle
;
the
Apostle
had
a
high
valuation
of
what
was
written
in
the
Scriptures
of
the
prophets
.
7.
Doct.
(
Behold
,
)
That
the
position
,
setting
or
placing
of
Christ
by
God
,
as
to
his
humiliation
,
is
a
very
remarkable
passage
;
It
wants
a
behold
to
awaken
persons
to
take
notice
of
it
and
consider
it
before
Christ
came
in
the
flesh
:
see
how
careful
the
spirit
of
God
is
to
foretell
Christs
humility
before
he
came
,
especially
this
prophet
Isaiah
,
from
whence
this
place
is
fetcht
.
8.
Doct.
The
Jews
offence
against
Christ
was
heightened
by
his
being
founded
and
laid
amongst
themselves
.
9.
Doct.
(
A
rock
of
offence
:
)
The
same
Jesus
Christ
which
is
a
rock
of
defence
to
believers
,
is
a
rock
of
offence
to
unbelievers
:
Believers
make
use
of
that
in
Christ
for
their
encouragement
which
unbelievers
apply
for
their
ruine
.
10.
Doct.
Faith
in
Jesus
Christ
doth
beget
patience
and
stabillity
in
waiting
for
glory
and
exaltation
:
Isaiah
saith
,
they
made
not
hast
,
that
is
,
those
who
fear
no
disappointment
:
the
Apostle
turns
it
,
not
ashamed
,
shall
not
have
cause
of
shame
:
they
shall
not
be
disappointed
,
they
shall
not
be
confounded
shaken
or
shattered
:
Faith
in
Christ
doth
fix
the
heart
.
Thus
have
I
very
briefly
offered
my
judgement
concerning
the
Apostles
scope
in
this
chapter
;
and
my
desire
is
that
what
I
have
offered
may
be
carefully
examined
,
without
prejudice
and
offence
,
and
my
desire
also
is
;
that
the
Lord
may
help
your
understandings
to
understand
the
Scriptures
,
Amen
.
FINIS
.