AN
EXPOSITION
OF
THE
Ninth
Chapter
Of
the
EPISTLE
of
PAUL
to
the
ROMANS
.
Concerning
the
Scope
of
the
Chapter
.
IT
is
a
saying
,
though
common
,
yet
of
worthy
consequence
,
Sapiens
debet
incipere
a
fiue
.
and
this
in
cases
of
several
imports
,
A
wise
man
should
still
begin
at
the
end
.
A
man
of
understanding
being
to
write
,
or
to
speak
,
will
first
diligently
consider
what
his
end
is
in
either
;
what
it
is
that
he
proposeth
unto
himself
to
obtain
by
the
one
,
or
the
other
:
and
will
accordingly
form
his
Discourse
in
all
the
parts
and
carriages
of
it
.
By
means
hereof
all
uncomely
extravagancies
,
and
tedious
impertinences
of
words
will
be
prevented
,
and
only
such
things
delivered
,
which
have
a
close
and
acceptable
proportion
unto
his
end
.
And
(
doubtless
)
he
that
desires
clearly
and
without
mistake
to
understand
the
particular
passages
,
or
sayings
,
in
the
Discourse
of
a
wise
and
sober
man
,
which
in
themselves
simply
considered
,
may
be
somewhat
obscure
,
and
of
a
doubtful
Interpretation
,
shall
put
himself
into
the
best
posture
of
advantage
for
compassing
this
his
end
,
if
he
can
discover
the
end
of
the
Speaker
,
and
carry
along
with
him
the
consideration
hereof
to
the
said
passages
.
I
confess
that
in
such
cases
,
where
the
end
and
main
intent
of
the
Speaker
is
otherwise
doubtful
,
and
hard
to
be
known
,
it
is
to
be
enquired
after
(
and
may
very
possibly
be
so
discovered
,
and
found
out
)
in
the
tenor
,
strain
,
and
tendency
of
the
passages
themselves
of
the
Discourse
.
There
is
no
one
thing
of
a
richer
conducement
to
a
true
understanding
of
this
ninth
Chapter
to
the
Romans
,
especially
in
those
passages
which
are
more
difficult
and
obscure
,
then
a
clear
,
steady
,
and
distinct
knowledge
of
the
Apostle's
scope
herein
,
and
what
Doctrine
or
Conclusion
it
is
,
which
the
Holy
Ghost
seeks
to
prove
,
explicate
,
or
establish
,
throughout
this
Contexture
of
Scripture
.
The
reason
hereof
is
,
because
all
parts
of
the
Discourse
must
be
carryed
in
their
respective
Interpretations
,
as
it
were
in
a
streight
line
upon
that
,
which
is
the
scope
and
end
thereof
,
so
that
what
sence
or
meaning
of
words
or
phrases
,
though
otherwise
consistent
enough
with
the
letter
(
simply
considered
)
yea
or
with
the
truth
it self
in
other
points
,
yet
shall
be
found
to
stand
off
from
the
said
scope
,
and
be
irrelative
to
it
,
may
hereby
cleerly
be
detected
not
to
be
the
genuine
or
true
sence
or
meaning
of
the
holy
Ghost
in
those
words
.
Therefore
by
way
of
Preface
to
our
Explication
of
the
Chapter
it self
,
we
shall
enquire
a
little
after
the
main
drift
and
intent
of
the
Apostle
herein
;
concerning
which
I
find
only
these
two
different
Opinions
(
in
the
general
)
amongst
Expositors
;
nor
indeed
do
I
conceive
any
place
left
in
reason
,
or
with
any
colour
of
reason
,
for
a
third
,
at
least
materially
differing
both
from
the
one
,
and
the
other
.
First
,
Some
conceive
that
the
Apostle
in
this
Chapter
,
from
the
rejection
of
the
Jewish
Nation
out
of
the
Love
and
Favour
of
God
,
(
insinuated
vers
.
23.
)
who
had
for
many
ages
past
,
been
a
peculiar
and
chosen
people
unto
him
,
together
with
the
calling
and
assuming
the
Gentiles
in
their
stead
,
takes
occasion
to
declare
and
open
unto
the
World
the
Original
Fountain
,
or
supream
Cause
hereof
,
viz.
the
Absolute
and
Eternal
Purpose
,
and
Decree
of
God
,
according
unto
which
,
he
hath
predestinated
such
and
such
persons
(
as
it
were
by
name
)
unto
Eternal
Life
and
Glory
,
and
such
and
such
others
unto
Eternal
Death
and
Misery
.
From
this
absolute
Decree
of
Predestination
in
God
,
it
comes
to
pass
,
as
they
conceive
and
teach
,
That
some
persons
,
viz.
those
who
are
predestinated
unto
Life
,
have
such
means
of
Grace
vouchsafed
unto
them
by
God
,
by
which
they
are
infallibly
,
and
without
all
possibility
of
mis-carrying
,
brought
to
Repent
and
Beleeve
:
as
on
the
contrary
,
That
others
,
viz.
who
are
not
predestinated
unto
Life
,
but
unto
Death
and
eternal
Condemnation
,
must
of
necessity
remain
in
impenitency
and
unbelief
,
and
consequently
be
at
last
rejected
by
God
,
and
perish
everlastingly
.
This
is
the
brief
of
the
account
which
this
Opinion
gives
of
the
rejection
of
the
Jews
,
and
calling
of
the
Gentiles
,
viz.
the
Election
of
the
one
,
and
Reprobation
of
the
other
,
from
Eternity
;
and
this
according
to
the
absolute
and
meer
Will
and
pleasure
of
God
:
from
which
different
purpose
in
God
towards
the
one
,
and
the
other
,
it
comes
to
pass
(
saith
this
Opinion
)
That
the
one
,
as
viz.
the
Gentiles
,
[
i
.
e
.
great
numbers
of
them
]
are
brought
to
Believe
,
and
hereby
become
the
people
of
God
;
and
the
other
,
viz.
the
Jews
[
a
small
remnant
onely
excepted
]
remain
hardened
in
unbelief
,
and
so
are
cast
off
by
God
,
and
perish
.
The
discussion
of
this
business
,
the
Opinion
we
speak
of
,
supposeth
to
be
the
soveraign
drift
and
scope
of
the
Apostle
in
the
present
Chapter
.
The
other
Opinion
conceiveth
,
that
the
Crown
which
the
Apostle
runs
for
in
this
Chapter
,
is
,
partly
the
preventing
,
partly
the
satisfying
,
of
such
Objections
,
which
he
knew
the
Jews
,
either
had
made
,
or
very
probably
might
make
,
against
that
main
Doctrine
of
Justification
by
Faith
alone
in
Christ
without
the
Works
of
the
Law
,
which
he
had
argued
and
asserted
hitherto
(
with
some
occasional
insertions
of
other
matters
,
nearly
relating
hereunto
,
)
and
for
the
obstinate
and
wilful
rejection
whereof
,
being
now
so
plainly
and
fully
preached
and
opened
unto
them
,
he
certainly
knew
that
their
rejection
and
casting
off
by
God
approached
,
and
was
even
at
the
door
.
That
this
,
and
not
the
other
,
is
the
genuine
,
proper
,
and
direct
scope
of
the
Apostle
in
the
Chapter
in
hand
,
will
be
sufficiently
evidenced
by
these
considerations
(
especially
in
conjunction
with
that
natural
correspondency
and
agreement
,
which
we
shall
find
in
all
the
principal
passages
of
the
Chapter
therewith
,
when
we
come
particularly
to
examine
and
unfold
them
.
)
First
,
The
Doctrine
of
such
a
Predestination
,
as
the
former
Opinion
notioneth
,
and
contendeth
for
,
as
the
subject
matter
of
the
Chapter
,
hath
nothing
at
all
in
it
to
convince
the
Jews
of
any
rebellion
or
disobedience
against
God
,
in
rejecting
the
Doctrine
of
Justification
by
Faith
in
Christ
,
or
in
cleaving
so
pertinaciously
as
they
did
,
to
the
observation
of
the
Law
,
for
their
Justification
.
For
,
that
some
are
Elected
by
God
,
others
Reprobated
,
no
ways
proveth
,
either
that
they
who
embrace
the
Doctrine
of
Justification
by
Faith
,
are
they
that
are
Elected
by
him
,
or
approved
of
him
;
nor
yet
that
they
who
depend
upon
the
Law
for
their
Justification
,
are
those
that
are
Reprobated
by
him
,
or
rebel
against
him
.
Now
it
is
as
clear
as
the
light
of
the
Sun
,
that
Paul
,
both
in
this
,
and
the
two
next
following
Chapters
,
labors
mightily
to
convince
the
Jews
of
their
obstinacy
against
God
,
in
rejecting
his
counsel
concerning
their
Justification
by
Faith
;
and
that
this
obstinacy
of
theirs
was
the
cause
of
their
casting
out
of
the
Favor
of
God
,
and
of
the
investing
of
the
Gentiles
with
their
priviledges
.
Nay
,
2.
Such
a
Doctrine
of
Election
and
Reprobation
as
that
specified
,
is
so
far
from
having
any
thing
in
it
,
whereby
the
Jews
should
be
convinced
of
disobedience
against
God
by
rejecting
the
Gospel
,
and
Justification
by
Faith
,
that
of
the
two
it
hath
rather
a
tendency
of
a
contrary
import
,
as
viz.
to
strengthen
their
hand
under
this
their
rejection
,
and
to
harden
them
in
their
rebellion
yet
more
.
For
might
not
they
upon
a
very
plausible
account
argue
,
and
conclude
,
that
they
,
who
continued
in
the
Law
and
Ordinances
of
God
given
unto
their
forefathers
,
and
who
sought
for
Righteousness
by
the
observation
of
them
,
were
the
Elect
of
God
:
and
on
the
contrary
,
that
himself
,
and
such
of
their
Nation
,
who
apostatized
from
the
Religion
of
their
forefathers
,
and
went
an
whoring
after
a
strange
God
,
and
a
strange
Law
(
for
thus
they
interpreted
their
believing
in
Jesus
Christ
and
profession
of
the
Gospel
)
were
the
persons
Reprobated
by
God
,
and
therefore
destitute
of
his
Grace
,
and
Spirit
?
Doubtless
the
Apostle
,
who
professed
,
and
this
with
all
sacred
solemnity
(
as
we
shall
hear
in
the
opening
of
the
beginning
of
the
Chapter
)
such
a
transcendency
of
love
to
his
Brethren
,
that
he
could
wish
to
be
an
Anathema
from
Christ
for
their
sakes
,
was
far
from
delivering
any
such
Doctrine
unto
them
,
which
,
in
case
they
believed
it
,
might
on
the
one
hand
so
easily
(
as
we
heard
)
prove
a
snare
unto
them
,
and
harden
them
in
the
contempt
of
the
Gospel
,
but
on
the
other
hand
could
no
ways
profit
or
advantage
them
,
in
their
spiritual
estate
,
in
case
they
had
received
it
.
For
what
benefit
could
it
have
been
to
a
Jew
refractory
against
the
Gospel
,
or
of
what
tendency
towards
his
reducement
,
to
be
informed
,
that
God
of
his
meer
pleasure
,
without
any
consideration
of
sin
,
Elected
some
,
and
Reprobated
others
,
from
Eternity
?
Is
there
any
thing
in
such
a
Doctrine
as
this
,
either
to
mollifie
his
heart
,
or
to
over-rule
his
judgment
,
towards
an
embracing
of
the
Gospel
?
Therefore
certainly
the
asserting
of
this
Doctrine
was
no
part
of
the
Apostle's
intendment
in
this
Chapter
.
But
,
3.
For
a
person
,
who
at
present
is
an
enemy
to
the
Gospel
,
and
stands
off
at
a
great
distance
in
his
judgment
from
it
,
to
hear
it
substantially
argued
,
and
proved
unto
him
,
That
God
himself
did
preach
the
Gospel
,
and
that
in
such
passages
of
Providence
,
or
revelations
and
discoveries
of
himself
,
which
this
person
himself
owneth
and
acknowledgeth
,
is
a
method
,
or
means
,
of
the
greatest
efficacy
and
power
,
that
lightly
can
be
imagined
,
to
work
a
perfect
reconciliation
between
such
a
mans
judgement
,
and
the
Gospel
.
Now
this
is
that
,
which
we
affirm
to
be
the
Apostles
scope
and
intent
in
the
chapter
before
us
;
as
viz.
to
demonstrate
to
the
gainsaying
Jews
,
That
that
very
Gospel
,
or
Doctrine
of
Justification
,
which
they
so
deeply
abhorred
,
and
desperately
opposed
,
was
anciently
preached
unto
them
in
their
forefathers
,
by
God
himself
;
and
this
in
several
passages
of
those
very
Scriptures
,
which
themselves
granted
to
be
of
Divine
Authority
,
yea
and
wherein
they
hoped
(
as
our
Saviour
testified
of
them
)
to
have
Eternal
Life
.
This
we
shall
(
God
assisting
)
bring
forth
into
a
clear
and
perfect
light
,
in
our
traverse
of
the
Chapter
.
4.
Evident
it
is
,
that
a
great
part
of
the
Chapter
,
and
particularly
that
part
of
it
,
wherein
the
said
Doctrine
of
a
personal
Election
and
Reprobation
from
Eternity
,
is
supposed
to
be
handled
,
is
bestowed
and
spent
in
giving
satisfaction
unto
two
main
Objections
,
which
the
Jews
had
ever
and
anon
in
their
mouths
(
as
is
most
like
)
or
howsoever
,
were
obvious
and
near
at
hand
for
them
to
take
up
into
their
mouths
,
against
the
Apostle's
Doctrine
of
Justification
by
Faith
.
The
former
of
these
Objections
was
to
this
effect
.
If
your
Doctrine
of
Justification
by
Faith
be
true
,
God
and
his
Word
must
needs
be
false
,
or
untrue
:
because
God
hath
appointed
,
not
Faith
in
Christ
,
but
the
Works
of
the
Law
,
to
be
the
condition
,
or
means
of
obtaining
Justification
,
and
Adoption
:
and
hath
nominated
Abrahams
feed
and
posterity
,
for
those
that
are
to
be
his
Sons
and
Heirs
,
and
not
the
Gentiles
,
as
your
Doctrine
of
Justification
by
Faith
would
imply
.
This
Objection
of
theirs
against
him
and
his
Doctrine
,
he
insinuates
in
a
way
of
anticipation
,
Vers
.
6.
Nevertheless
it
cannot
be
that
the
Word
of
God
hath
taken
no
Effect
:
or
(
as
our
later
Translation
reads
it
)
Not
as
though
the
Word
of
God
hath
taken
no
Effect
:
q.
d
.
Though
I
teach
Justification
by
Faith
,
and
deny
it
to
be
by
the
Works
of
the
Law
;
yea
,
though
by
my
Doctrine
of
Justification
,
I
exclude
the
greatest
part
of
you
Jews
,
who
are
Abrahams
carnal
feed
,
from
being
the
Sons
of
God
,
and
entitle
the
Gentiles
to
this
great
and
blessed
Priviledg
,
yet
do
I
not
hereby
make
the
Word
of
God
of
no
Effect
,
as
you
vainly
and
untruly
charge
me
to
do
.
This
I
shall
demonstrate
from
your
own
Scriptures
unto
you
presently
.
The
other
great
Objection
,
in
the
strength
whereof
the
Jews
magnified
themselves
against
Paul's
Doctrine
of
Justification
by
Faith
,
was
this
;
That
such
a
Doctrine
makes
God
to
be
unrighteous
,
or
unjust
.
This
he
insinuates
Vers
.
14.
What
shall
we
say
then
?
is
there
unrighteousness
with
God
?
q
.
d
.
What
?
Doth
any
such
thing
,
as
you
pretend
,
follow
from
that
Doctrine
,
which
I
have
now
,
and
formerly
in
this
Epistle
,
asserted
concerning
Justification
by
Faith
,
and
not
by
the
Works
of
the
Law
,
viz.
that
God
should
be
unjust
?
God
forbid
;
meaning
,
that
his
Doctrine
was
far
from
being
accessary
to
any
such
consequence
,
or
conclusion
.
These
being
the
two
grand
Objections
,
or
absurdities
,
wherewith
the
Jews
burthened
Paul's
Doctrine
of
Justification
,
and
from
which
he
undertakes
to
vindicate
this
his
Doctrine
in
this
Chapter
,
we
must
needs
conceive
that
his
scope
and
intent
was
to
deliver
and
insist
upon
such
things
,
which
are
effectual
and
proper
to
dissolve
the
force
and
strength
of
them
;
unless
we
shall
suppose
him
to
be
extravagant
and
weak
in
his
Disputes
,
even
beneath
the
line
of
ordinary
men
.
If
so
,
then
certainly
the
asserting
of
such
a
Doctrine
of
Election
and
Reprobation
,
which
some
men
would
make
to
be
his
scope
in
the
Chapter
,
cannot
be
it
.
For
what
though
it
should
be
granted
,
That
God
from
Eternity
hath
peremptorily
Elected
some
unto
Salvation
,
and
consequently
unto
Faith
,
and
hath
Reprobated
others
from
Salvation
,
and
so
from
Faith
,
doth
it
at
all
follow
from
hence
,
Either
,
1.
That
therefore
Gods
Word
must
needs
take
no
effect
,
and
that
Justification
by
Faith
is
any
ways
contrary
unto
his
Word
?
Or
,
2.
That
there
can
be
no
unrighteousness
in
God
?
Who
seeth
not
a
palpable
incongruity
and
incoherence
between
such
Premisses
,
and
the
Conclusions
specified
,
as
well
the
one
,
as
the
other
?
Therefore
certainly
the
express
and
clear
scope
of
the
Apostle
in
the
Chapter
under
consideration
,
is
to
acquit
and
bring
off
his
Doctrine
of
Justification
with
honour
,
from
the
two
Objections
mentioned
.
5.
The
Apostle
himself
towards
the
end
of
the
Chapter
,
briefly
recollecting
the
sum
and
substance
of
what
he
had
argued
in
the
former
part
hereof
,
in
the
brief
result
of
it
,
plainly
enough
declareth
,
that
he
had
had
nothing
at
all
to
do
with
such
an
Election
and
Reprobation
of
men
from
Eternity
,
as
many
suppose
to
be
there
held
forth
by
him
;
but
that
his
work
and
business
had
been
,
to
evince
Justification
by
Faith
,
and
that
it
was
no
ways
contrary
to
the
Word
of
God
,
that
the
Gentiles
beleeving
should
be
justified
;
or
that
the
Jews
,
seeking
to
be
justified
by
the
Law
,
should
be
condemned
,
and
cast
out
of
the
sight
of
God
.
The
words
we
mind
are
these
:
What
shall
we
say
then
?
[
i
.
e
.
what
may
we
conclude
and
gather
from
what
hath
been
lately
said
,
but
this
?
]
That
the
Gentiles
which
followed
not
after
righteousness
,
have
attained
to
righteousness
,
even
the
righteousness
which
is
of
Faith
.
But
Israel
,
which
followed
after
the
Law
of
righteousness
,
hath
not
attained
to
the
Law
of
righteousness
.
Wherefore
?
because
they
sought
it
,
not
by
Faith
,
but
as
it
were
by
the
Works
of
the
Law
Rom.
9.30
,
31
,
32.
Here
is
nothing
of
any
affinity
with
,
or
relation
unto
,
either
an
Election
,
or
Reprobation
,
of
men
from
Eternity
,
of
meer
will
and
pleasure
,
but
a
plain
and
right-down
assertion
,
of
the
Justification
of
those
who
beleeve
,
though
Gentiles
,
and
of
the
non-justification
of
the
Jews
,
because
they
beleeved
not
,
but
sought
Justification
by
the
Law
.
Both
these
are
here
asserted
as
the
natural
and
clear
products
of
the
preceding
Disputations
.
Therefore
the
intent
of
these
was
not
to
establish
the
Doctrine
of
a
peremptory
and
absolute
Election
and
Reprobation
of
men
from
Eternity
;
but
to
confirm
and
vindicate
that
Great
Doctrine
of
Justification
by
Faith
,
about
which
there
was
so
sharp
a
contest
between
him
,
and
those
Great
Adversaries
of
the
Gospel
,
the
Jews
,
and
which
he
had
had
in
hand
from
the
beginning
of
the
Epistle
hitherto
.
6.
Such
an
Election
and
Reprobation
,
the
explication
and
asserting
whereof
many
imagine
the
Apostle
setteth
up
for
his
scope
and
drift
in
this
Chapter
,
were
never
yet
(
I
verily
beleeve
,
and
this
upon
grounds
to
me
fully
satisf●ctory
,
and
for
which
I
shall
account
in
due
time
)
substantially
proved
,
either
from
this
Chapter
,
or
any
other
place
or
places
of
Scripture
whatsoever
,
nor
yet
by
any
competent
or
convincing
Argument
otherwise
.
Now
this
(
I
presume
)
is
not
passable
in
any
mans
understanding
,
that
the
Apostle
should
fall
short
,
or
prove
defective
,
in
point
of
real
and
substantial
proof
of
what
he
undertakes
.
7.
(
And
lastly
)
That
which
is
as
much
as
all
this
(
if
not
more
,
)
the
words
,
phrases
,
and
imports
of
the
respective
Verses
,
and
passages
of
the
Chapter
,
do
very
naturally
and
kindly
fall
in
with
that
,
which
we
have
asserted
to
be
the
Apostles
scope
here
,
viz.
a
further
proof
,
or
vindication
of
the
Doctrine
of
Justification
against
such
Obje●
ions
,
which
either
the
Jews
,
or
others
,
might
very
probably
raise
against
it
;
whereas
they
cannot
be
drawn
to
a
comport
with
the
Doctrine
of
such
an
Election
and
Reprobation
,
as
that
which
hath
been
oft
mentioned
,
without
much
unkind
and
hard
usage
by
straining
and
wresting
.
This
we
shall
(
God
assisting
)
make
good
as
we
pass
along
in
the
Explication
of
the
Chapter
,
which
beginneth
,
as
followeth
:
I
say
the
truth
in
Christ
,
I
lye
not
,
my
conscience
also
bearing
me
witness
in
the
Holy
Ghost
,
That
I
have
great
heaviness
and
continual
sorrow
in
my
heart
.
For
I
could
wish
that
my self
were
accursed
from
Christ
,
for
my
Brethren
,
my
kinsmen
according
to
the
flesh
;
Who
are
Israelites
,
to
whom
&c.
THe
Chapter
may
be
divided
into
two
parts
;
the
former
consisting
of
the
five
first
verses
;
the
latter
of
the
sixth
,
seventh
,
&c.
to
the
end
of
the
Chapter
.
In
the
first
,
the
Apostle
in
a
most
serious
,
solemn
,
and
sacred
manner
professeth
a
transcendent
ardency
of
affection
towards
his
Countrymen
and
Brethren
,
the
Nation
of
the
Jews
,
together
with
a
reverend
and
high
esteem
of
them
,
in
respect
of
those
worthy
Priviledges
,
with
the
investiture
whereof
they
were
highly
honored
by
God
himself
above
all
the
world
.
In
the
second
part
,
he
stands
up
to
maintain
his
Doctrine
of
Justification
formerly
delivered
,
against
such
Objections
,
which
the
Jews
judged
impregnable
,
and
such
,
whereby
the
said
Doctrine
was
sufficiently
evicted
of
untruth
.
Of
this
part
of
the
Chapter
,
we
shall
speak
more
particularly
,
when
we
come
to
it
.
Concerning
the
former
;
the
occasion
of
that
most
pathetical
and
solemn
profession
and
protestation
made
by
the
Apostle
herein
,
of
his
signal
affection
to
his
Brethren
the
Jews
,
together
with
so
particular
and
full
an
acknowledgment
of
their
many
and
great
Priviledges
,
may
well
be
conceived
to
be
,
either
the
consideration
of
the
matter
last
in
hand
(
in
the
close
of
the
preceding
Chapter
,
)
or
else
,
of
the
Argument
that
he
intended
next
to
enter
upon
in
the
subsequent
part
of
the
Chapter
,
together
with
the
two
Chapters
next
following
.
If
the
former
consideration
ministred
the
occasion
we
speak
of
,
it
is
to
be
conceived
of
after
this
manner
.
The
Apostle
,
towards
the
latter
end
of
the
former
Chapter
,
having
spoken
very
excellent
and
glorious
things
concerning
the
Love
of
God
in
Christ
Jesus
towards
those
that
beleeve
,
and
set
forth
the
great
Blessedness
that
accrues
unto
such
persons
hereby
,
on
the
sudden
,
and
whil'st
he
was
yet
in
the
sweetness
of
his
contemplation
,
he
remembers
the
most
deplorable
and
sad
condition
of
his
dear
Friends
and
Kinsmen
the
Jews
,
who
by
the
stubbornness
of
their
Unbelief
,
cut
themselves
off
from
all
part
and
fellowship
in
so
great
and
blessed
a
business
.
Loving
them
with
such
an
intense
and
ardent
affection
as
he
did
,
he
could
not
but
be
very
intimously
affected
,
sorely
struck
and
pierced
in
his
heart
and
soul
,
with
the
consideration
of
their
wilful
blindness
and
rueful
folly
,
whereby
they
did
not
only
make
fast
(
as
it
were
)
with
bars
of
Iron
the
door
that
leadeth
into
all
Joy
and
Happiness
,
against
themselves
,
but
also
desperately
plung'd
themselves
into
the
bottomless
gulf
of
the
Wrath
and
Indignation
of
God
.
Thus
it
often
cometh
to
pass
,
that
upon
the
mention
,
or
thought
,
of
something
greatly
desirable
,
we
fall
upon
the
remembrance
of
our
dearest
Friends
;
and
are
either
affected
with
joy
,
for
their
sakes
,
as
,
viz.
when
we
are
in
hope
that
they
either
do
partake
,
or
are
like
to
partake
,
therein
:
or
otherwise
are
apt
to
be
troubled
for
them
,
as
when
we
either
know
,
or
else
have
cause
to
fear
,
that
they
neither
do
,
nor
shall
,
partake
thereof
,
but
rather
are
in
danger
of
suffering
that
evil
,
which
is
contrary
to
it
.
If
the
Apostle
be
conceived
in
the
said
proem
of
the
Chapter
(
contained
in
the
five
first
verses
)
to
mind
the
Argument
or
subject
matter
intended
by
him
to
be
handled
in
the
sequel
of
the
present
Chapter
,
and
in
the
tenth
and
eleventh
Chapters
next
unto
it
(
which
I
rather
incline
unto
)
the
relation
or
connexion
between
them
is
this
.
Doctrines
or
sayings
,
which
are
of
any
disparaging
,
sad
,
or
threatening
import
unto
those
,
to
whom
they
are
spoken
or
delivered
,
are
oft
times
liable
to
a
sinister
interpretation
,
and
apt
to
be
construed
by
them
as
savoring
rather
of
hatred
,
then
any
good
affection
towards
them
,
in
those
by
whom
they
are
delivered
.
Now
such
was
the
Doctrine
,
in
reference
to
the
Jews
,
which
the
Apostle
was
now
about
to
deliver
unto
them
.
He
was
to
vindicate
and
assert
that
great
Doctrine
of
the
Gospel
concerning
Justification
by
Faith
,
against
such
Arguments
and
Objections
,
as
wherein
they
magnified
themselves
against
it
,
and
by
the
snare
whereof
they
were
desperately
hardened
in
their
own
sence
and
opinion
of
Justification
by
the
observance
of
Moses
Law
.
Upon
which
stubbornness
and
obduration
,
he
,
according
to
the
express
import
of
the
Scriptures
,
and
tenor
of
his
Commission
in
this
behalf
,
plainly
informs
them
of
the
Councel
and
Purpose
of
God
concerning
their
abdication
and
rejection
by
him
,
and
of
the
calling
and
receiving
of
the
Gentiles
in
their
stead
.
And
because
such
Doctrines
as
these
could
not
but
seem
hard
sayings
to
the
Jews
,
and
consequently
to
proceed
from
a
person
of
an
exulcerated
,
or
much-disaffected
spirit
towards
them
,
upon
which
account
also
they
lay
under
a
great
disadvantage
for
beleeving
them
,
and
were
the
more
likely
to
reject
them
;
therefore
the
Apostle
,
if
it
were
possible
,
and
as
far
as
lay
in
him
,
seeks
,
in
his
entrance
upon
this
Doctrine
,
to
possess
this
people
with
a
confident
opinion
of
the
reality
and
truth
,
yea
and
of
a
more
then
an
ordinary
degree
of
love
and
dear
affection
in
him
towards
them
,
professing
that
his
heart
would
freely
serve
him
to
sacrifice
his
own
dear
Interest
in
Christ
upon
the
service
of
their
peace
;
hereby
endevoring
to
remove
that
great
stumbling
stone
of
prejudice
out
of
their
way
.
This
briefly
for
the
connexion
of
the
former
part
of
this
Chapter
,
with
the
latter
,
and
consequently
with
the
general
precedure
of
the
Epistle
.
We
come
to
the
words
themselves
.
I
say
the
Truth
in
Christ
,
I
lye
not
,
my
conscience
&c.
]
If
the
Iron
(
saith
Solomon
)
be
blunt
,
and
a
man
hath
not
whet
the
edg
,
he
must
then
put
to
more
strength
Eccl.
10.10
.
Yea
though
the
Iron
[
i
.
e
.
the
Ax
,
or
other
cutting
Instrument
,
made
of
Iron
]
be
sharp
to
a
good
degree
;
yet
if
the
material
that
is
to
be
cut
,
or
pierced
,
with
it
,
be
very
hard
and
resisting
,
more
then
an
ordinary
strength
must
be
put
to
notwithstanding
,
to
make
an
incision
,
or
penetration
.
The
Apostle
very
well
knowing
and
considering
how
hard
and
indisposed
the
hearts
of
his
Countrymen
(
the
Jews
)
were
,
to
take
the
impression
of
what
he
was
now
about
to
speak
and
say
unto
them
,
viz.
that
he
had
great
heaviness
,
and
continual
sorrow
in
his
heart
,
for
that
misery
,
which
he
saw
coming
like
an
armed
man
upon
them
,
and
that
for
the
prevention
hereof
he
could
be
content
to
suffer
to
the
greatest
extremity
;
therefore
to
make
and
(
as
it
were
)
to
force
a
way
for
the
belief
of
these
things
in
their
hearts
,
he
useth
the
strongest
asseveration
that
can
lightly
be
made
of
words
,
I
say
[
or
,
I
speak
]
the
Truth
in
Christ
,
&c.
as
if
he
should
say
;
Let
no
man
suspect
me
for
a
Lyar
,
or
Dissembler
in
what
I
am
about
to
say
,
what
unlikelyhood
soever
of
truth
some
may
apprehend
therein
;
nor
that
I
speak
out
of
any
passionate
,
sudden
,
inconsiderate
,
or
unsetled
motion
of
mind
or
spirit
:
for
I
speak
as
in
the
presence
of
my
Great
Lord
and
Master
,
Jesus
Christ
,
from
whom
I
expect
all
things
for
my
peace
and
well-being
,
and
who
I
know
will
severely
judg
me
,
if
I
speak
an
untruth
(
especially
when
I
appeal
to
him
as
my
Witness
,
)
and
whose
presence
I
reverence
more
,
then
to
utter
any
thing
rashly
,
or
unadvisedly
before
him
.
Yea
I
have
the
testimony
of
mine
own
Conscience
within
me
,
for
the
truth
of
what
I
speak
,
and
this
seconded
and
avouched
by
the
Holy
Ghost
himself
,
who
saith
to
my
Conscience
,
Testifie
,
and
fear
not
:
it
is
a
certain
truth
,
and
a
thing
worthy
to
be
beleeved
by
men
,
which
in
this
case
thou
shalt
bear
witness
unto
;
yea
it
is
nothing
but
what
I
my self
am
the
Author
of
,
and
have
given
reality
and
truth
of
being
unto
.
{αβγδ}
[
not
,
{αβγδ}
]
{αβγδ}
i
.
e
.
I
speak
truth
,
or
,
that
which
is
truth
,
not
,
THE
Truth
(
as
our
English
Translation
reads
it
:
)
{αβγδ}
THE
Truth
,
is
commonly
put
for
the
Gospel
it self
,
being
the
Grand
Emphatical
Truth
of
the
World
.
Thus
John
8.32
.
—
{αβγδ}
And
ye
shall
know
THE
TRUTH
,
[
i
.
e
.
the
Gospel
,
]
and
THE
TRUTH
[
viz.
being
known
,
and
beleeved
by
you
]
shall
make
you
free
.
See
also
Joh
.
17.17
.
&
18.37
,
&c.
In
Christ
,
]
i
.
e
.
(
saith
Calvin
)
secundum
Christum
,
according
to
Christ
;
meaning
(
I
conceive
)
according
to
the
mind
of
Christ
,
or
,
as
Christ
would
have
me
speak
:
or
,
for
the
honor
and
glory
of
Christ
,
or
for
the
advancement
of
his
Work
and
Kingdom
:
or
rather
(
as
is
probable
from
what
he
had
said
immediately
before
)
in
the
presence
of
Christ
.
Or
,
2.
{αβγδ}
,
in
Christ
,
i.e.
through
Christ
,
(
as
the
preposition
,
{αβγδ}
,
very
frequently
importeth
.
)
This
construction
of
the
particle
,
{αβγδ}
importeth
,
that
that
motion
of
heart
or
soul
,
out
of
which
Paul
professeth
to
speak
truth
,
which
presently
he
expresseth
,
was
in
a
special
manner
,
raised
,
or
wrought
in
him
by
Christ
.
This
Exposition
is
very
probable
,
and
is
the
Judgment
of
Mr
Bucer
upon
the
place
.
Some
interpret
,
in
Christ
,
per
Christum
,
by
Christ
;
as
if
the
Apostle's
intent
were
to
appeal
unto
Christ
,
the
great
Judg
of
Heaven
and
Earth
,
who
searcheth
the
heart
and
reins
,
and
knoweth
perfectly
what
is
in
man
,
for
the
confirmation
of
what
he
saith
;
By
which
appeal
,
he
makes
account
that
he
desireth
,
and
engageth
Christ
to
take
vengeance
on
him
,
if
he
speaks
untruth
.
According
to
this
Exposition
of
the
particle
,
{αβγδ}
,
the
Apostle's
expression
hath
the
nature
,
force
,
and
import
of
an
Oath
.
For
he
that
swears
by
God
,
calleth
him
to
attest
and
witness
the
truth
of
what
is
affirmed
,
and
sworn
by
him
.
And
because
it
is
by
the
light
of
Nature
it self
judged
an
high
indignity
and
affront
put
upon
God
,
and
that
which
will
most
certainly
provoke
him
to
take
vengeance
in
the
most
severe
manner
upon
him
that
shall
do
it
,
to
be
cited
,
or
called
in
,
or
upon
,
to
bear
witness
to
a
falshood
,
or
lye
,
hence
it
cometh
to
pass
,
that
generally
,
and
amongst
all
sorts
of
men
,
an
Oath
for
Confirmation
(
as
the
Apostle
speaketh
)
is
the
end
of
all
strife
Heb
.
6.16
.
:
meaning
,
that
when
a
person
reputed
sober
and
discreet
,
and
so
legally
capable
of
taking
an
Oath
,
hath
sworn
,
and
called
God
to
witness
,
that
a
matter
is
so
,
or
so
,
as
he
affirmeth
,
no
reasonable
man
will
,
or
can
,
further
question
,
or
doubt
,
the
truth
hereof
;
or
however
,
judgeth
himself
in
no
capacity
of
receiving
any
further
or
better
satisfaction
.
The
ground
and
reason
of
which
confidence
,
or
plenariness
of
satisfaction
upon
an
Oath
,
is
,
that
every
man
is
presum'd
so
far
to
love
himself
,
his
own
peace
and
preservation
,
that
he
will
not
upon
any
terms
whatsoever
,
provoke
God
to
punish
or
destroy
him
,
at
such
a
rate
of
provocation
,
which
solemn
calling
upon
him
to
be
a
witness
to
a
lye
importeth
.
This
Exposition
of
the
place
in
hand
,
both
Calvin
Quia
res
non
indigna
erat
juramento
,
contra
vero
hoc
conceptum
jam
preejudi●ium
,
suam
alioqui
affirmation●m
vix
credibi●em
fore
prospiciebat
,
jure
j●rand●
asseverat
se
verum
dicere
.
Calv
.
in
loc
.
and
Piscator
Affirmation●m
sui
doloris
confirmat
jure
jurando
,
&c.
Pisc
.
in
loc
.
,
assert
for
legitimate
,
without
dispute
:
and
Musculus
—
Nec
his
contentus
,
t●stes
advocat
,
primum
,
Christum
:
deinde
,
conscientiam
suam
;
tertio
,
spiritum
Sanctum
,
quasi
metuens
ne
nudi●
verbis
,
est
,
est
,
non
sint
credituri
.
Musc
.
in
loc
.
bends
the
same
way
.
Nor
is
there
any
thing
of
moment
(
as
far
as
I
apprehend
)
against
it
.
Whether
the
Apostle's
intent
be
to
make
Christ
either
the
Author
,
or
Avoucher
,
of
what
he
is
about
to
say
,
amounts
much
to
the
same
in
point
of
confirmation
of
truth
in
it
.
If
it
be
demanded
,
But
why
doth
the
Apostle
make
his
Oath
of
asseveration
rather
in
,
or
by
,
Christ
,
then
by
God
:
especially
considering
the
unbeleeving
Jews
,
for
whose
sakes
principally
he
seems
to
make
this
high
Affidavit
,
did
not
acknowledg
the
Divinity
of
Christ
,
and
so
were
not
like
to
give
any
whit
the
more
credit
to
what
was
attested
by
him
?
I
answer
,
1.
Though
the
unbeleeving
Jews
did
not
themselves
own
or
acknowledg
the
Godhead
of
Christ
,
yet
they
knew
that
the
Apostle
Paul
did
both
own
and
preach
it
with
an
high
hand
of
confidence
,
in
the
world
,
yea
and
suffered
deeply
for
preaching
it
.
In
which
respect
they
had
as
much
reason
to
beleeve
what
he
should
assert
or
affirm
upon
an
appeal
,
by
way
of
Oath
,
unto
Christ
,
as
if
themselves
had
acknowledged
him
in
his
Godhead
,
as
well
as
he
;
yea
or
as
if
he
had
attested
the
truth
of
what
he
was
about
to
say
,
by
God
himself
.
2.
The
reason
why
our
Apostle
maketh
his
assertory
Oath
in
the
Name
of
Christ
,
rather
then
God
,
is
(
probably
)
this
;
viz.
because
God
[
in
essence
]
was
at
this
time
,
and
always
had
been
,
generally
owned
and
honored
as
God
,
or
for
God
,
in
the
world
,
and
by
the
Jews
themselves
;
whereas
Christ
,
especially
in
respect
of
his
Godhead
,
was
not
only
,
as
yet
,
a
stranger
in
the
world
,
but
rejected
and
blasphemed
(
in
a
manner
)
by
All
;
the
number
of
those
who
did
beleeve
in
him
,
as
God
,
being
inconsiderable
,
in
comparison
of
those
,
who
rejected
him
.
Now
the
Apostle
,
according
to
what
he
saith
elsewhere
concerning
the
members
of
the
natural
body
,
that
upon
those
,
which
we
think
to
be
less
honorable
,
we
bestow
more
abundant
honor
,
and
our
uncomely
parts
have
more
abundant
comeliness
,
because
our
comely
parts
have
no
need
1
Cor
12.23
,
24
,
chuseth
rather
to
assert
the
Godhead
of
Christ
by
appealing
unto
him
in
his
Oath
of
asseveration
,
then
to
avouch
the
Honor
or
Being
of
God
,
by
swearing
by
him
;
because
God
(
as
we
have
said
)
was
generally
acknowledged
in
his
divine
Prerogative
,
by
being
called
upon
in
Oaths
for
confirmation
,
amongst
men
,
whereas
the
Godhead
of
Christ
wanted
as
yet
that
honor
in
this
kind
,
which
was
,
and
is
,
due
unto
it
.
Christ
himself
,
in
the
days
of
his
flesh
,
pleaded
for
,
and
demanded
divine
Honor
for
himself
of
those
,
whom
he
acknowledged
as
worthy
homagers
unto
God
.
Ye
beleeve
in
God
(
saith
he
to
his
Disciples
)
beleeve
also
in
me
Joh
.
14
1.
.
Elsewhere
he
saith
,
that
[
God
]
the
Father
hath
committed
all
judgment
unto
the
Son
[
meaning
,
himself
,
]
That
all
men
should
honor
the
Son
,
even
as
they
honor
the
Father
Joh
.
5.22.23
.
.
In
like
manner
the
Apostle
Paul
,
joyning
in
design
both
with
God
the
Father
,
and
the
Son
,
may
well
be
conceived
to
take
the
opportunity
of
the
case
in
hand
,
to
advance
the
honor
of
Christ
the
Son
,
to
an
equality
with
that
Divine
Honor
,
which
was
every
where
exhibited
to
God
the
Father
.
3.
And
lastly
,
Though
it
be
no
ways
questionable
but
that
the
Apostle
had
very
great
respect
to
the
unbeleeving
Jews
in
this
most
solemn
and
sacred
Protestation
and
Profession
of
his
most
cordial
affection
towards
them
,
yet
whether
he
had
more
,
or
greater
,
respects
herein
unto
these
,
then
unto
all
Beleevers
in
their
succeeding
generations
respectively
,
whose
spiritual
edification
and
advantage
he
(
doubtless
)
intended
in
all
his
Epistles
,
and
in
every
part
and
passage
of
them
all
,
is
a
matter
(
I
conceive
)
of
doubtful
disputation
.
But
because
the
decision
of
the
case
makes
little
or
nothing
for
the
vindication
of
the
sence
of
the
place
in
hand
,
we
shall
not
stand
to
argue
it
.
I
lye
not
,
]
That
which
he
had
in
the
former
clause
expressed
in
the
affirmative
,
I
speak
the
Truth
in
Christ
,
in
this
he
emphatically
confirmeth
in
the
negative
,
according
to
the
propriety
of
the
Hebrew
tongue
,
wherein
that
which
is
expressed
with
much
earnestness
in
the
speaker
,
and
as
matter
worthy
special
observation
by
the
hearer
,
is
wont
to
be
delivered
both
negatively
and
affirmatively
.
Thus
God
by
his
Prophet
Isaiah
sometimes
said
to
Hezekiah
:
Set
thine
house
in
order
;
for
thou
shalt
dye
,
and
not
live
Isai
.
38.
●●
.
The
Lords
intent
was
by
this
tenor
of
his
message
,
to
render
it
as
a
matter
so
much
the
more
considerable
by
him
,
to
whom
it
was
sent
.
So
when
David
saith
,
I
shall
not
dye
,
but
live
Psal
.
118.17
.
,
it
argueth
that
he
was
full
of
confidence
of
truth
in
what
he
spake
.
In
like
manner
when
the
Evangelist
John
describeth
the
purport
of
that
answer
,
which
John
the
Baptist
gave
to
the
Priests
and
Levites
sent
from
Jerusalem
to
ask
him
,
who
he
was
,
in
these
words
,
And
he
confessed
,
and
denyed
not
,
but
confessed
,
I
am
not
the
Christ
John
1.20
.
,
his
meaning
is
to
represent
the
freedom
and
ingenuity
of
spirit
in
the
Baptist
,
as
very
remarkable
,
not
simply
in
refusing
,
but
in
so
propense
and
affectionate
a
refusing
to
accept
of
the
honor
belonging
to
the
Messiah
,
when
he
was
(
after
a
sort
)
tempted
with
the
offer
of
it
.
Upon
the
same
account
our
Apostle
being
mightily
affected
himself
,
and
desirous
to
affect
others
proportionably
,
with
the
consideration
of
what
he
was
about
to
say
,
contenteth
not
himself
with
the
affirmative
avouchment
thereof
,
though
with
an
Oath
,
but
adds
his
negative
assertion
also
of
the
same
,
I
lye
not
.
Nor
is
he
satisfied
with
both
these
,
but
draweth
out
his
Soul
yet
further
,
upon
the
same
service
;
saying
,
My
Conscience
also
bearing
me
witness
in
the
Holy
Ghost
,
]
q
.
d
.
When
I
affirm
,
that
I
speak
the
Truth
in
Christ
,
and
that
I
speak
nothing
but
the
truth
,
and
lye
not
,
I
do
not
speak
out
of
any
sudden
,
flashy
,
light
,
passionate
,
or
inconsiderate
motion
,
upon
which
terms
men
sometimes
speak
great
words
,
which
have
no
reality
,
substance
,
or
truth
of
matter
in
them
:
but
my
Conscience
is
engaged
in
what
I
say
herein
,
and
beareth
me
witness
,
or
(
as
the
Original
soundeth
)
witnessing
together
with
me
,
[
that
I
speak
the
real
Truth
]
in
,
or
through
,
the
Holy
Ghost
:
i.e.
either
by
the
information
,
or
rather
through
the
incitation
,
motion
,
and
suggestion
of
the
Holy
Ghost
.
The
Holy
Ghost
excited
and
stirred
up
Paul's
Conscience
,
saying
(
as
it
were
)
to
it
,
Stand
by
Paul
,
and
witness
with
him
the
certainty
of
the
Truth
of
what
he
is
about
to
speak
.
According
to
this
sence
,
the
credit
and
Authority
of
that
testimony
of
Paul's
Conscience
,
whereof
he
speaketh
,
is
resolved
into
the
soveraign
veracity
,
and
is
raised
to
the
same
line
of
authentiqueness
with
the
testimony
,
of
the
Holy
Ghost
himself
.
When
God
chargeth
,
directeth
,
or
encourageth
a
man
to
speak
so
,
or
so
,
one
thing
or
other
,
that
which
is
spoken
in
this
kind
must
be
a
truth
,
as
well
as
if
he
himself
had
immediately
spoken
it
.
For
it
is
altogether
as
inconsistent
with
the
infinite
and
un-temptable
veracity
of
God
to
say
to
a
creature
,
Speak
,
or
witness
that
,
which
is
an
untruth
,
as
to
speak
an
untruth
himself
.
If
it
be
demanded
,
How
was
Paul
able
(
upon
sufficient
ground
)
to
say
and
affirm
,
that
his
Conscience
was
stirred
up
,
strengthened
,
or
encouraged
,
by
the
Holy
Ghost
,
to
witness
with
him
what
he
asserteth
?
How
was
he
able
to
discern
an
excitement
from
or
by
the
Holy
Ghost
in
this
kind
,
from
an
impulse
or
suggestion
from
his
own
spirit
?
I
answer
,
1.
Though
it
may
be
somewhat
difficult
,
for
persons
of
a
lower
growth
in
Christianity
,
who
have
not
their
senses
much
exercised
in
discerning
good
and
evil
,
and
withall
have
only
some
more
faint
and
soft
workings
of
the
Spirit
,
clearly
to
discern
the
motions
of
the
Spirit
of
God
within
them
,
from
the
movings
or
workings
of
their
own
hearts
and
spirits
;
yet
is
the
discovery
we
speak
of
no
such
matter
of
difficulty
unto
Christians
of
a
more
raised
stature
and
pitch
,
in
whom
the
Spirit
of
God
much
delighteth
,
and
acteth
at
an
higher
and
more
excellent
rate
.
Towards
the
beginning
of
a
feverish
distemper
in
the
body
,
it
may
be
not
so
easie
to
determine
whether
the
working
and
beating
of
the
pulse
be
from
nature
,
or
from
the
distemper
:
but
when
the
distemper
hath
prevailed
to
any
considerable
degree
,
the
dijudication
is
obvious
.
Men
and
women
that
have
suffered
and
given
up
themselves
,
especially
for
some
good
space
of
time
,
to
be
led
by
the
Spirit
of
God
,
cannot
lightly
be
so
unacquainted
with
their
Leader
,
as
not
to
be
able
to
know
whether
it
be
He
that
taketh
them
by
the
hand
,
or
some
other
guide
;
especially
if
attempting
to
lead
them
in
ways
contrary
unto
those
,
wherein
they
have
bin
familiarly
accustomed
to
be
led
by
the
Spirit
.
Therefore
it
was
no
great
mastery
for
Paul
of
all
the
men
in
the
world
to
know
whether
it
was
the
Holy
Ghost
,
or
his
own
Spirit
,
that
put
him
upon
that
high
asseveration
,
which
we
have
heard
,
of
truth
in
that
saying
,
with
which
he
was
now
in
travel
,
and
of
which
we
shall
see
him
presently
delivered
.
2.
The
animations
,
motions
,
and
encouragements
of
the
Spirit
of
God
in
men
,
are
in
many
cases
(
I
might
say
,
in
most
)
and
particularly
in
such
,
as
that
of
the
Apostle
,
now
under
consideration
,
clearly
enough
discernable
from
those
,
which
proceed
from
any
other
Principle
,
or
Author
.
There
is
no
other
difficulty
to
distinguish
between
the
motions
of
the
Holy
Ghost
within
us
,
and
the
motions
of
our
own
spirits
,
then
there
is
of
distinguishing
between
the
lawfulness
and
expediency
,
and
the
unlawfulness
or
inexpediency
,
of
an
action
.
For
whensoever
any
man
is
stirred
up
,
or
moved
,
to
do
that
which
is
lawful
,
and
expedient
to
be
done
,
there
is
little
question
to
be
made
,
but
his
excitements
in
this
kind
are
from
the
Spirit
of
God
within
him
.
The
reason
is
,
because
(
as
the
Apostle
James
informeth
us
)
every
good
giving
,
and
every
perfect
gift
,
is
from
above
,
and
from
the
Father
of
lights
Jam
.
1.17
.
;
meaning
,
God
,
who
is
the
Father
;
i.e.
the
original
Author
of
whatsoever
resembleth
light
,
that
is
,
which
is
of
a
truly-comforting
and
directing
import
unto
men
:
even
as
the
Sun
may
be
called
the
Father
of
all
those
rays
and
beams
of
light
which
issue
from
him
on
every
side
.
Now
an
inward
motion
or
incitation
unto
any
action
,
which
is
expedient
for
a
man
to
do
,
is
of
a
gracious
tendency
unto
him
,
and
consequently
must
needs
proceed
from
the
Father
of
lights
,
and
by
an
appropriate
acting
,
from
the
Holy
Ghost
.
Especially
that
motion
,
or
incitation
of
mind
,
by
which
our
Apostle
was
acted
and
carried
on
to
deliver
and
profess
,
that
which
he
was
now
about
to
utter
,
being
(
in
all
likelyhood
)
exceeding
strong
and
over-bearing
upon
him
,
might
,
without
much
deliberation
,
or
any
narrow
disquisition
had
upon
the
point
,
be
concluded
by
him
to
be
the
exertion
or
work
of
the
Holy
Ghost
in
him
.
Before
we
proceed
to
the
second
Verse
,
it
is
worth
our
labor
to
take
up
these
Corollaries
or
Doctrines
,
from
the
words
already
opened
,
by
the
way
.
First
,
That
it
is
not
simply
lawful
,
but
in
some
cases
expedient
and
necessary
,
to
assert
and
confirm
by
Oath
the
truth
of
what
we
speak
.
Questionless
the
Apostle
did
not
take
the
Name
of
Christ
in
vain
,
when
he
interposed
it
to
gain
credence
to
what
he
had
to
say
.
Gen.
21.24
.
Deut
.
6.13
.
Jos
.
2.17
,
20.
Rev.
10.6
,
&c.
Secondly
,
That
the
promotion
of
the
eternal
peace
and
salvation
of
men
,
is
an
undoubted
case
,
wherein
the
interposal
of
an
Oath
,
is
,
or
may
be
,
expedient
and
necessary
,
for
the
confirmation
of
what
we
speak
.
The
example
and
practise
of
the
Apostle
in
the
words
opened
,
is
a
sufficient
proof
and
demonstration
hereof
.
See
also
Ezra
10.5
.
Rev.
10.6
.
Thirdly
,
The
passage
in
hand
compared
with
the
general
purport
of
the
other
writings
of
this
Apostle
,
wherein
he
very
seldom
interposeth
with
the
sacred
Authority
of
an
Oath
for
the
confirmation
of
any
thing
,
which
he
asserteth
,
although
all
that
he
writeth
,
is
written
by
him
in
order
to
the
promotion
of
the
Salvation
of
men
,
the
Corollary
from
hence
is
,
That
the
use
of
an
Oath
,
even
in
matters
relating
to
the
Salvation
of
the
Souls
of
men
,
is
expedient
only
in
some
cases
,
and
these
of
rare
occurrence
.
This
is
sufficiently
evident
from
hence
,
viz.
that
there
are
so
few
Oaths
found
in
the
Scriptures
upon
such
an
account
.
Fourthly
,
That
one
special
case
,
wherein
the
interposal
of
an
Oath
in
order
to
the
Salvation
of
men
,
is
expedient
,
or
necessary
,
is
,
when
that
which
is
affirmed
in
this
kind
,
is
,
1.
Of
very
material
and
signal
consequence
in
the
belief
of
it
to
further
this
Salvation
.
2.
When
otherwise
,
and
without
the
advantage
of
an
Oath
,
there
is
little
,
or
no
likelyhood
that
it
will
be
beleeved
,
by
those
,
the
furtherance
of
whose
Salvation
is
desired
thereby
.
Both
these
considerations
are
manifest
in
the
case
before
us
.
For
,
that
which
the
Apostle
here
confirmeth
by
Oath
,
is
(
as
appeareth
by
the
two
next
Verses
)
not
only
the
reality
and
truth
,
but
the
most
signal
and
transcendent
height
and
degree
of
his
affection
to
the
Jews
,
whose
Salvation
he
principally
seeketh
by
the
great
Asseveration
here
made
by
him
.
Now
the
belief
of
this
(
I
mean
,
of
his
most
cordial
and
soveraign
affection
towards
the
Jews
)
1.
Was
of
very
high
concernment
unto
them
to
qualifie
and
dispose
them
to
a
willingness
and
readiness
of
mind
,
patiently
to
hear
and
bear
the
Doctrine
,
which
he
was
about
to
deliver
unto
them
,
and
consequently
to
promote
the
great
Interest
of
their
Salvation
:
And
,
2.
It
was
a
thing
not
likely
to
be
wrought
in
them
,
nor
to
take
their
hearts
,
unless
it
were
by
the
mediation
of
an
Oath
.
Heb
.
6.13
,
17.
Rev.
10.6
.
Fifthly
,
That
a
perswasion
or
belief
in
those
,
to
whom
the
Gospel
is
preached
,
that
he
who
preacheth
it
,
is
so
far
from
being
an
enemy
unto
them
,
that
he
loves
them
,
and
that
most
fervently
,
is
a
matter
highly
conducing
to
the
saving
of
their
Souls
.
Were
not
this
so
,
our
Apostle
(
doubtless
)
would
never
have
engaged
or
appealed
unto
,
1.
The
sacred
Name
of
Christ
,
2.
His
Conscience
,
3.
The
Holy
Ghost
,
to
create
a
belief
in
the
Jews
that
his
love
was
unparallably
great
towards
them
.
Rom.
1.9
,
10
,
11.
2
Cor
.
7.3
.
&
11.11
.
Phil
.
1.8
.
Sixthly
,
That
such
,
whether
persons
,
or
things
,
which
are
in
themselves
worthy
,
and
the
knowledg
of
them
much
conducing
to
the
peace
and
comfort
of
men
,
but
withall
are
(
at
present
)
less
known
in
and
to
the
world
,
ought
upon
all
occasions
to
be
asserted
and
manifested
by
us
,
though
it
be
with
the
silence
of
others
,
as
well
persons
,
as
things
,
as
great
and
worthy
,
as
they
,
in
case
these
be
better
,
and
more
generally
known
by
men
.
We
assigned
this
for
the
reason
why
the
Apostle
rather
expresseth
himself
thus
,
I
say
the
Truth
in
Christ
,
then
,
I
say
the
Truth
in
God
,
because
Christ
is
eminently
worthy
and
excellent
,
and
the
knowledg
of
him
of
high
concernment
unto
the
world
,
and
yet
was
,
especially
in
Paul's
days
,
less
known
,
or
beleeved
in
,
in
the
world
,
then
God
.
1
Cor
.
15.51
.
Rom.
11.25
.
1
Cor
.
12.1
.
Seventhly
(
and
lastly
)
That
persons
professing
Christianity
,
especially
Ministers
of
the
Gospel
,
ought
at
all
times
,
and
in
the
constant
tenor
of
their
lives
and
ways
,
to
shew
such
tender
,
high
,
and
sacred
res●ects
unto
the
Name
of
Christ
,
and
to
the
Spirit
of
God
within
them
,
yea
and
so
far
to
provide
for
the
honor
and
repute
of
the
goodness
of
their
own
Consciences
,
that
an
appeal
unto
these
for
the
confirmation
of
what
they
shall
at
any
time
say
or
affirm
,
may
be
authentique
,
and
of
authority
sufficient
in
the
minds
and
consciences
of
men
,
to
gain
credit
and
belief
to
what
they
shall
affirm
upon
such
terms
.
If
Paul
had
ordinarily
vilified
or
trampled
under
foot
the
Name
of
Christ
,
or
polluted
his
Conscience
,
by
unrighteous
,
unjust
,
unclean
,
or
unworthy
actions
,
his
attestation
either
of
the
one
or
the
other
had
been
of
little
value
for
the
confirmation
,
or
credit
(
in
point
of
truth
)
of
what
he
affirmeth
upon
such
his
attestation
.
Philip
.
1.18
,
20.
compared
with
Acts
24.16
.
That
I
have
great
heaviness
,
and
continual
sorrow
in
my
heart
.
]
That
which
the
Apostle
desired
to
procure
credence
and
belief
unto
,
by
all
that
solemnity
of
attestation
and
appeal
,
which
he
had
expressed
(
vers
.
1.
)
was
,
that
he
had
{αβγδ}
,
great
heaviness
[
or
sorrow
,
as
the
word
is
commonly
translated
]
and
perpetual
torment
,
or
pain
,
like
to
that
of
a
woman
in
travel
(
for
so
the
word
{αβγδ}
properly
signifieth
)
which
never
left
him
.
Some
refer
,
{αβγδ}
,
here
translated
,
sorrow
,
to
the
mind
,
making
it
to
be
an
inward
impression
of
sadness
:
and
{αβγδ}
,
heaviness
,
to
the
body
,
supposing
it
properly
to
signifie
,
sharpness
of
pain
herein
.
Some
define
{αβγδ}
,
to
be
,
{αβγδ}
,
i
.
e
.
a
laborious
or
painful
kind
of
sorrow
.
But
this
different
notion
of
the
words
,
{αβγδ}
,
and
{αβγδ}
,
hath
no
place
here
:
because
the
Apostle
plainly
professeth
,
that
he
had
{αβγδ}
,
in
his
heart
.
Only
it
is
probable
(
or
rather
somewhat
more
)
that
by
{αβγδ}
(
put
in
the
latter
place
)
he
understandeth
some
such
impression
,
which
was
more
affecting
and
afflicting
to
his
heart
and
soul
,
then
that
which
he
had
signified
by
the
former
word
,
{αβγδ}
,
doth
not
signifie
continual
,
or
perpetual
,
in
the
strictness
of
their
significations
,
as
viz.
that
which
is
as
well
without
any
intermission
,
as
which
hath
not
absolutely
and
totally
ceased
to
be
:
but
continual
in
such
a
sence
,
which
importeth
a
frequent
recurrency
of
a
thing
upon
all
occasions
,
and
without
any
considerable
,
or
long
,
intermission
.
In
such
a
sence
as
this
the
Apostle
useth
the
adverb
,
where
he
exhorteth
the
Thessalonians
to
pray
{αβγδ}
,
continually
1
Thes
.
5
17.
,
i.e.
upon
all
occasions
,
and
so
as
not
to
intermit
the
duty
long
together
at
any
time
.
So
when
he
giveth
thanks
unto
God
that
he
had
{αβγδ}
,
the
mention
,
or
a
remembrance
without
ceasing
(
as
we
have
it
translated
)
of
Timothy
in
his
prayers
night
and
day
2
Tim
.
1.3
.
,
his
meaning
is
not
,
as
if
he
never
ceased
,
or
gave
over
naming
Timothy
,
whilest
he
was
in
praying
,
but
that
upon
all
occasions
he
remembered
him
in
his
prayers
early
and
late
,
and
never
forbore
the
mention
of
him
long
together
.
See
also
Rom.
1.9
.
1
Thess.
1.3
.
and
Cap.
2.13
.
According
to
this
sence
and
interpretation
of
the
word
,
it
is
easie
to
reconcile
that
assertion
of
the
Apostle
concerning
himself
,
where
he
saith
,
that
he
was
always
Rejoycing
2
Cor
.
6.10
.
,
with
the
place
in
hand
,
where
he
saith
in
effect
,
that
he
was
always
sorrowing
,
or
in
heaviness
.
He
may
be
said
to
be
always
rejoycing
,
who
ever
and
anon
,
and
without
any
long
intermission
,
maketh
his
recourse
in
mind
and
spirit
to
such
objects
,
whether
persons
,
or
things
,
the
contemplation
whereof
worketh
effectually
upon
his
passion
of
joy
,
and
causeth
it
to
abound
;
as
on
the
contrary
he
may
be
said
to
be
in
continual
heaviness
,
or
to
be
always
sorrowing
,
who
from
time
to
time
,
without
any
long
intervals
of
respiration
,
feedeth
upon
the
thoughts
and
consideration
of
such
things
,
which
remembered
and
considered
,
awaken
the
natural
{αβγδ}
or
affection
of
sorrow
within
him
,
and
cause
this
to
fill
the
Soul
with
bitterness
.
Now
a
man
may
have
occasions
of
both
kinds
with
a
frequent
interchange
,
(
I
mean
,
both
of
recalling
and
ruminating
matters
of
a
joyful
,
and
matters
of
a
sorrowful
import
)
and
may
engage
or
apply
himself
accordingly
;
and
consequently
,
be
(
in
the
sence
declared
)
both
always
sorrowing
,
and
always
rejoycing
.
Only
this
is
to
be
considered
about
the
case
in
hand
,
that
though
a
man
hath
matters
of
both
the
kinds
specified
relating
to
him
,
yet
unless
they
be
conceived
and
apprehended
by
him
as
signally
and
very-considerably
such
for
degree
,
in
either
kind
respectively
,
it
can
hardly
be
said
of
him
with
truth
,
that
he
is
always
sorrowing
,
and
always
rejoycing
.
For
example
,
if
a
man
apprehends
that
he
hath
very
great
matter
,
or
occasion
of
sorrowing
,
but
only
some
faint
,
or
less
considerable
matter
of
rejoycing
,
he
will
be
always
sorrowing
,
but
not
always
rejoycing
.
So
on
the
other
hand
,
when
a
man
conceives
that
he
hath
many
serious
and
weighty
grounds
of
rejoycing
,
but
none
much
considerable
,
for
sorrowing
,
he
is
in
a
posture
of
rejoycing
continually
,
but
not
of
sorrowing
upon
any
such
terms
.
For
when
a
man
apprehends
that
he
hath
any
very
material
and
substantial
ground
of
rejoycing
,
he
is
so
much
the
more
propense
and
apt
to
take
all
occasions
,
even
those
that
are
but
slender
,
light
,
and
very
remote
,
for
the
reminding
of
himself
of
such
a
ground
;
and
consequently
must
needs
very
frequently
actuate
his
joy
by
means
hereof
.
There
is
the
same
consideration
of
him
,
who
conceives
that
he
hath
a
semblable
ground
or
cause
of
sorrowing
:
a
very
small
matter
,
a
circumstance
of
the
farthest
relation
thereunto
,
will
be
sufficient
to
bring
to
his
remembrance
the
occasion
of
his
sorrowing
;
and
so
it
cannot
lightly
be
,
but
that
he
must
sorrow
continually
(
in
the
sence
formerly
specified
.
)
Whereas
if
a
mans
occasions
either
of
sorrowing
,
or
of
rejoycing
,
be
but
faint
and
ordinary
,
and
no
otherwise
apprehended
by
him
,
he
will
not
readily
take
any
impression
from
such
things
coming
in
his
way
,
which
are
in
themselves
apt
enough
to
remember
him
of
such
occasions
,
unless
they
be
very
pregnant
indeed
,
and
effectual
for
such
a
purpose
:
and
consequently
such
a
man
will
neither
sorrow
,
nor
yet
rejoyce
,
continually
:
these
affections
will
be
seldom
raised
,
or
engaged
within
him
,
to
any
considerable
degree
.
But
if
a
man
be
known
to
have
some
high
and
excellent
ground
,
or
cause
,
of
rejoycing
,
and
withall
to
be
understanding
and
apprehensive
enough
of
the
excellency
of
it
in
this
kind
,
and
yet
shall
be
found
,
or
known
to
be
,
in
continual
sorrow
or
heaviness
also
,
such
cause
of
rejoycing
notwithstanding
;
it
is
an
unquestionable
sign
,
that
the
cause
of
this
his
sorrowing
is
apprehended
by
him
to
be
exceeding
great
,
and
of
a
very
sad
resentment
with
him
:
otherwise
the
cause
of
his
rejoycing
,
being
great
and
richly
affecting
,
would
leave
him
little
of
his
heart
or
of
himself
to
mind
the
occasion
of
his
sorrowing
,
this
being
but
little
comparatively
.
Now
this
was
the
Apostle's
case
before
us
.
He
had
as
many
,
and
as
weighty
grounds
of
rejoycing
as
any
person
under
Heaven
:
he
had
as
full
,
as
perfect
a
knowledg
of
his
blessed
Interest
in
God
,
of
his
Justification
,
Adoption
,
Glorification
in
due
time
,
as
he
was
capable
of
:
he
was
possest
of
as
many
spiritual
and
heavenly
priviledges
,
as
a
man
yet
inhabiting
flesh
and
blood
could
be
.
Yet
all
this
notwithstanding
,
he
most
solemnly
(
as
we
have
heard
)
and
with
a
sacred
Asseveration
protesteth
,
that
he
had
great
sorrow
,
and
continual
heaviness
in
his
heart
.
Therefore
how
great
must
he
needs
apprehend
the
cause
of
this
his
sorrow
and
heaviness
to
be
?
As
for
those
words
In
my
heart
]
They
import
the
deepest
intimousness
and
cordialness
of
that
sorrow
and
heaviness
which
he
professeth
.
The
Scripture
frequently
expresseth
the
reality
,
throughness
,
and
deep
affectingness
of
any
inward
impression
,
by
mentioning
the
heart
as
the
seat
or
place
of
residence
thereof
.
Joh
.
16.22
.
Act.
2.26
,
37.
Rom.
10.1
,
&c.
But
it
may
be
here
demanded
,
To
what
purpose
the
Apostle
should
make
so
serious
and
solemn
a
profession
of
the
greatness
of
his
sorrow
,
and
the
continual
heaviness
of
his
heart
,
without
declaring
the
ground
,
or
cause
of
it
?
Or
of
what
concernment
was
it
to
render
the
Doctrine
,
which
he
was
about
to
deliver
,
any
whit
the
more
passable
,
either
with
the
Jews
,
or
any
other
men
,
to
understand
that
he
was
a
man
of
so
much
sorrow
,
and
heaviness
?
I
answer
.
1.
True
it
is
,
his
sorrow
and
heaviness
,
had
they
been
greater
(
if
greater
they
could
have
been
)
and
more
importunely
pressing
him
,
then
they
were
,
considered
simply
as
such
,
or
as
the
grounds
of
them
might
have
been
,
would
have
been
of
little
or
no
value
to
commend
his
Doctrine
,
either
to
one
sort
of
men
,
or
other
.
For
,
1.
Worldly
sorrow
(
as
himself
elsewhere
informeth
)
worketh
death
2
Co●
.
7.10
.
:
and
the
greater
it
is
,
it
worketh
the
faster
,
and
bringeth
death
[
i
.
e
.
both
temporal
,
and
eternal
,
as
is
evident
by
the
anti-thesis
]
so
much
the
more
speedily
upon
men
.
Now
that
which
is
a
proper
and
direct
cause
,
or
means
,
of
any
mans
own
ruine
and
destruction
,
cannot
reasonably
give
credit
unto
any
thing
he
shall
say
or
teach
.
And
,
2.
For
godly
sorrow
it self
,
if
it
be
conceived
upon
the
account
of
a
mans
own
sins
,
and
in
order
to
his
own
Repentance
and
Salvation
only
,
though
it
may
,
the
greater
it
is
,
render
the
words
of
a
man
so
much
the
more
weighty
and
considerable
in
some
respects
,
yet
it
little
conduceth
to
the
mollifying
or
qualifying
of
such
words
,
or
Doctrines
,
which
are
like
to
prove
of
an
hard
interpretation
,
and
difficult
reception
with
those
,
for
whose
sakes
chiefly
they
are
uttered
.
But
,
2.
When
sorrow
and
heaviness
fill
a
mans
heart
,
for
their
sakes
,
to
whom
he
speaketh
,
as
either
through
a
fear
,
or
foresight
,
of
some
great
evil
or
misery
that
is
like
to
come
upon
them
,
the
making
known
of
such
affections
of
his
towards
them
,
must
needs
be
proper
,
and
of
a
very
promising
import
,
to
conciliate
a
benevolous
affection
in
these
persons
towards
the
things
that
are
spoken
,
though
otherwise
they
be
of
a
very
sad
and
distastful
consequence
unto
them
.
Now
though
our
Apostle
doth
not
expresly
name
,
or
mention
,
the
particular
ground
,
or
cause
,
of
that
great
sorrow
and
heaviness
of
heart
,
which
here
he
so
solemnly
professeth
(
as
we
have
heard
,
)
yet
he
plainly
enough
insinuates
it
in
the
words
immediately
following
;
from
whence
he
leaveth
it
to
be
inferred
and
concluded
by
themselves
;
like
a
prudent
Orator
,
who
declines
as
much
as
may
be
,
without
detriment
and
disadvantage
to
the
cause
he
hath
in
hand
,
the
particular
and
express
mention
of
what
he
conceives
to
be
offensive
,
or
less
pleasing
to
his
Auditory
.
From
this
second
Verse
,
these
three
things
are
observable
:
1.
That
a
Stoical
apathy
,
or
indolency
of
heart
,
is
so
far
from
being
a
vertue
,
or
just
matter
of
commendation
unto
any
man
,
that
the
deepest
sorrow
and
heaviness
of
Soul
,
that
is
lightly
incident
to
the
nature
of
man
,
in
some
cases
,
and
as
occasion
may
be
,
well
becomes
persons
of
the
greatest
wisdom
,
gravity
,
and
worth
in
every
kind
.
For
(
doubtless
)
the
Apostle
Paul
was
inferior
to
no
man
on
the
Earth
,
either
in
wisdom
,
or
in
any
other
endowment
worthy
praise
or
honor
in
men
:
nor
hath
any
man
(
I
presume
)
since
the
days
of
the
writing
of
this
Epistle
,
stood
forth
to
accuse
,
censure
,
or
condemn
him
,
for
the
greatness
of
that
sorrow
,
or
continuedness
of
that
heaviness
upon
his
heart
,
which
here
he
avoucheth
with
so
high
an
hand
of
asseveration
,
as
we
have
seen
lifted
up
by
him
.
Rom.
12.15
.
2
King
.
8.11
.
&
20.3
.
&
22.19
.
Luke
19.41
.
&c.
2.
That
greatness
of
sorrow
,
and
heaviness
of
heart
continued
for
the
miseries
,
and
sad
condition
of
men
,
whether
imminent
,
or
incumbent
,
is
an
undoubted
Argument
and
sign
of
great
love
born
towards
them
.
The
Apostle
presumes
that
his
Brethren
the
Jews
would
interpret
his
sorrow
and
heaviness
for
them
,
as
unquestionable
arguments
of
his
unfeigned
love
and
affection
towards
them
:
otherwise
he
would
not
,
especially
in
so
serious
,
solemn
,
and
sacred
a
manner
(
as
we
heard
from
the
preceding
Verse
)
have
professed
them
.
For
it
is
not
imaginable
upon
what
other
account
,
or
for
what
other
end
,
he
should
make
so
high
a
profession
,
so
deep
a
protestation
of
such
passionate
impressions
in
himself
.
Joh
.
11.35
,
36.
1
Sam
.
19.6
.
2
Cor
.
2.4
.
Isai
.
66.10
.
3.
(
And
lastly
)
That
when
the
occasion
,
or
cause
,
of
any
sorrow
,
or
sadness
lying
upon
a
man
,
is
of
any
grievous
or
horrid
resentment
unto
those
,
to
whom
,
or
for
whose
sakes
,
we
speak
,
it
is
prudential
,
as
much
as
may
be
,
to
forbear
the
direct
mention
or
naming
of
it
,
and
to
intimate
,
rather
then
express
,
it
.
The
Apostle
plainly
,
and
with
great
asseveration
,
professeth
his
great
sorrow
,
and
continual
heaviness
:
but
expresseth
not
in
terms
of
any
such
plainness
,
the
cause
of
them
,
which
was
,
the
rejection
of
his
Kinsmen
the
Jews
by
God
for
their
obstinacy
in
unbelief
:
but
leaveth
it
to
be
collected
by
themselves
from
what
he
expresseth
to
another
account
in
the
words
immediately
following
.
The
reason
whereof
was
(
doubtless
)
this
;
that
he
might
not
trouble
or
grieve
the
minds
of
the
Jews
,
above
what
he
judged
necessary
for
their
spiritual
accommodation
.
2
Sam
.
12.18
,
19.
Joh
.
11.11
.
1
Thess.
4.13
.
For
I
could
wish
that
my self
were
accursed
from
Christ
for
my
Brethren
my
Kinsmen
according
to
the
flesh
;
who
are
Israelites
,
&c.
]
In
these
words
,
as
the
causal
particle
,
for
,
importeth
,
he
rendereth
an
account
both
of
the
reality
and
truth
of
those
deep
impressions
of
sorrow
and
heaviness
,
which
he
had
expressed
,
and
so
solemnly
asserted
in
the
two
preceding
Verses
(
as
we
heard
,
)
as
also
of
the
persons
,
over
whom
,
or
for
whose
sakes
he
travelled
with
such
sorrow
and
heaviness
.
These
(
to
touch
the
latter
of
these
particulars
,
in
the
first
place
)
he
plainly
declareth
to
be
the
Jews
,
whom
,
the
better
to
gain
credence
from
them
to
that
high
and
mighty
Assertion
,
which
he
makes
in
the
words
in
hand
,
he
calls
,
his
Brethren
,
His
kinsmen
according
to
the
flesh
,
Israelites
,
enumerating
several
other
most
honorable
Prerogatives
appropriate
to
them
(
of
which
we
shall
hear
more
particularly
anon
)
whereby
they
stood
as
a
people
signally
recommended
by
God
unto
the
world
,
for
a
Nation
or
people
highly
beloved
of
him
.
By
this
mentioning
,
partly
of
his
near
relation
unto
them
in
the
flesh
,
as
being
descended
from
the
same
royal
Progenitors
,
Abraham
,
Isaac
,
and
Jacob
,
with
them
,
partly
of
those
many
sacred
Priviledges
,
by
the
collation
whereof
upon
them
they
were
sealed
by
God
for
a
people
greatly
beloved
of
him
,
he
seems
desirous
to
insinuate
,
that
the
greatness
of
that
affection
,
which
he
professeth
towards
them
(
of
which
presently
)
is
the
more
rational
,
and
so
may
the
more
easily
be
beleeved
by
them
.
The
nearer
a
person
,
one
,
or
more
,
are
unto
us
by
blood
,
and
withall
the
more
we
apprehend
,
or
know
them
to
be
respected
by
God
,
it
is
so
much
the
more
likely
that
we
should
be
willing
to
suffer
much
for
their
sakes
in
a
case
of
great
exigency
,
and
for
the
procuring
of
their
peace
.
Concerning
the
other
(
the
former
of
the
two
particulars
mentioned
)
the
Apostle
here
professing
,
to
how
deep
a
degree
he
could
wish
,
or
be
willing
,
to
suffer
for
the
Jews
sake
,
to
redeem
them
from
that
most
heavy
Judgment
and
Curse
,
which
he
evidently
saw
would
shortly
come
upon
them
,
confirms
the
reality
and
truth
of
that
sorrow
and
heaviness
,
which
he
had
professed
,
and
this
according
to
the
extent
of
that
great
degree
and
measure
,
wherein
he
professed
likewise
that
they
lay
upon
him
.
For
he
that
findeth
himself
willing
,
or
content
,
to
suffer
very
deeply
,
and
to
extremity
,
to
purchase
for
others
an
exemption
or
immunity
from
suffering
,
cannot
but
be
filled
with
sorrow
and
heaviness
for
them
;
yea
and
this
to
a
fuller
measure
,
and
further
degree
,
then
his
own
suffering
the
things
,
which
he
wisheth
to
suffer
for
them
,
would
occasion
in
him
,
in
case
he
knew
certainly
that
he
should
indeed
suffer
them
.
But
great
is
the
division
of
thoughts
amongst
Interpreters
,
concerning
the
Apostle's
wish
in
this
place
,
as
in
respect
of
some
other
circumstances
relating
to
it
,
so
more
especially
in
respect
of
the
subject
matter
of
it
.
It
would
rather
(
I
conceive
)
be
matter
of
weariness
,
then
satisfaction
,
unto
the
Reader
,
to
survey
all
that
variety
of
notions
and
conceits
,
which
might
be
presented
unto
him
from
the
writings
of
Expositors
upon
the
place
.
I
shall
therefore
mention
only
two
or
three
of
them
,
which
I
judg
to
be
more
worthy
consideration
,
and
of
some
consistency
with
the
Truth
,
declaring
and
accounting
for
mine
own
sence
in
the
close
.
1.
(
To
pass
by
the
Opinion
of
those
,
as
altogether
improbable
,
who
conceive
,
that
Paul
here
avoucheth
that
vehemency
of
affection
,
which
he
bare
to
the
Jews
,
and
their
Religion
,
when
he
so
furiously
persecuted
the
Gospel
,
and
the
Professors
of
it
,
by
means
whereof
he
wished
to
be
accursed
,
or
separated
,
from
Christ
;
as
also
theirs
,
who
understand
the
place
,
as
if
the
Apostle
did
here
profess
,
or
rather
indeed
,
confess
,
that
since
his
Conversion
unto
Christ
,
viz.
whilest
he
was
not
yet
so
well
principled
or
instructed
in
matters
of
Christian
Religion
,
he
did
through
an
inordinate
heat
and
vehemency
of
affection
,
wish
to
be
excluded
himself
from
that
Salvation
which
cometh
by
Christ
,
upon
condition
that
his
Brethren
the
Jews
might
be
saved
;
I
say
,
to
pass
by
these
,
and
some
other
,
as
ill-digested
Interpretations
,
as
these
)
Some
conceive
,
that
the
Apostle
doth
not
here
express
,
or
avouch
,
any
constant
,
setled
,
or
habituated
affection
,
wish
,
or
desire
in
him
,
but
only
such
,
which
was
transient
,
arising
from
an
intense
contemplation
of
that
most
deplorable
estate
and
condition
of
being
rejected
by
God
,
which
he
saw
coming
apace
like
an
armed
man
upon
the
whole
Nation
(
in
a
manner
)
of
his
Kinsmen
,
the
Jews
,
and
continuing
only
whilest
he
was
taken
up
in
his
mind
and
spirit
with
the
said
contemplation
.
This
Interpretation
supposeth
(
at
least
the
Authors
of
it
suppose
)
that
the
subject
matter
of
the
Apostle's
wish
,
was
an
absolute
,
utter
,
and
eternal
separation
from
Christ
,
and
all
that
blessedness
,
which
accrueth
unto
Beleevers
,
through
him
.
To
prove
the
transientness
of
the
Apostle's
affection
,
out
of
which
he
conceiveth
the
wish
here
expressed
,
they
insist
upon
the
word
,
{αβγδ}
,
a
verb
of
the
preterimperfect
tense
,
which
(
say
they
)
signifieth
,
not
that
he
did
now
,
when
or
whilest
he
wrote
the
passage
in
hand
,
wish
,
but
that
he
had
wished
,
and
was
wont
to
wish
,
(
viz.
when
,
and
as
oft
as
,
he
intensly
thought
upon
the
sad
condition
,
wherein
they
were
now
ready
to
plunge
themselves
through
the
obstinacy
of
their
unbelief
.
Not
but
that
he
did
as
seriously
also
,
as
deeply
,
as
affectionately
wish
and
desire
on
the
other
hand
,
the
glory
of
God
,
even
in
the
destruction
of
this
people
,
upon
the
supposition
of
their
remaining
obdurate
in
unbelief
;
viz.
when
,
and
as
oft
as
he
seriously
considered
,
that
the
glory
of
God
could
not
otherwise
be
salved
,
or
provided
for
,
in
such
a
case
;
and
considered
withall
,
the
soveraign
necessity
that
the
glory
of
God
be
sufficiently
provided
for
in
every
case
whatsoever
.
This
alternation
and
interchangeableness
of
contrary
affections
,
as
likewise
of
suitable
expressions
,
and
that
with
reality
,
yea
and
great
intensness
in
both
,
upon
the
contemplation
or
serious
minding
of
different
objects
,
yea
of
one
and
the
same
object
(
materially
taken
)
in
different
considerations
or
respects
,
is
not
only
possible
,
but
in
many
cases
matter
of
duty
unto
men
,
and
accordingly
enjoyned
by
God
in
the
Scriptures
.
Rejoyce
with
them
that
rejoyce
(
saith
our
Apostle
to
the
Romans
)
and
weep
with
them
that
weep
Rom.
12.15
.
.
Wherein
ye
GREATLY
REjOYCE
(
saith
Peter
unto
others
)
though
NOW
for
a
season
(
if
need
be
)
ye
are
in
heaviness
,
through
manifold
temptations
1
Pet
.
1
6.
.
The
altering
and
change
of
Paul's
condition
by
death
,
was
unto
him
in
one
consideration
,
matter
of
desire
;
in
another
,
of
the
contrary
Phil
.
1.23
,
24
The
sharp
Epistle
,
which
he
wrote
to
the
Church
at
Corinth
,
in
one
respect
made
him
sad
,
or
sorrowful
,
viz.
as
it
occasioned
their
sorrow
:
but
in
another
,
viz.
as
it
occasioned
their
repentance
of
that
sin
which
lay
upon
them
,
it
was
matter
of
joy
to
him
2
Cor
.
7
,
8
,
9
.
So
that
the
Authors
of
the
Interpretation
now
in
hand
,
suppose
nothing
contrary
to
the
Truth
,
in
saying
that
Paul
might
be
so
intolerably
afflicted
in
Soul
for
the
destruction
of
the
Jews
,
as
his
wish
for
their
preservation
here
importeth
,
viz.
whilest
he
looked
upon
it
meerly
as
the
lamentable
condition
of
a
people
in
many
respects
most
dear
to
him
;
and
yet
might
be
well
enough
satisfied
with
it
,
when
he
considered
it
as
the
only
means
for
the
vindication
of
the
glory
of
God
,
in
case
of
their
wilful
obduration
in
unbelief
.
That
the
object
,
or
subject
matter
of
Paul's
wish
in
this
place
,
expressed
,
by
his
being
{αβγδ}
,
accursed
from
Christ
,
was
his
eternal
separation
from
Christ
,
they
prove
,
1.
From
the
signification
of
the
word
,
{αβγδ}
,
especially
as
it
is
used
elsewhere
by
this
Apostle
,
as
viz.
1
Cor
.
16.22
.
where
they
say
it
clearly
signifies
,
perpetually
,
or
everlastingly
accursed
.
But
this
is
not
so
clear
as
is
pretended
.
2.
From
the
proportion
,
which
(
they
say
)
ought
in
reason
to
be
conceived
between
that
estate
of
misery
,
whereinto
the
Jews
were
in
imminent
danger
of
falling
,
and
that
estate
,
whereunto
Paul
professeth
himself
willing
to
expose
himself
for
their
Redemption
,
or
Preservation
.
Now
the
misery
which
the
Apostle
apprehended
ready
to
come
upon
the
Jews
for
their
obstinacy
in
Unbelief
,
was
not
any
temporal
affliction
or
misery
,
nor
a
temporal
or
corporal
death
,
but
death
eternal
:
therefore
,
upon
the
aforesaid
Supposition
,
Paul
must
be
supposed
to
wish
himself
eternally
accursed
from
Christ
,
to
exempt
them
from
suffring
the
same
or
like
condition
.
But
neither
is
this
Reason
much
convincing
.
Whereas
this
Interpretation
is
by
some
charged
with
this
inconvenience
,
viz.
that
it
maketh
Paul's
wish
sinful
,
or
unlawful
;
in
as
much
as
it
is
repugnant
to
the
love
of
God
,
or
of
Christ
,
in
any
man
,
to
wish
himself
eternally
separated
from
him
,
upon
any
terms
,
or
for
any
creatures
sakes
whatsoever
;
to
this
the
Friends
of
it
answer
,
That
what
proceedeth
from
love
,
at
least
from
such
love
which
God
requireth
in
men
,
cannot
be
contrary
to
the
love
of
God
,
and
so
is
not
sinful
upon
that
account
.
Now
that
affection
of
love
in
the
Apostle
,
whereof
his
wish
before
us
is
the
natural
fruit
or
product
,
is
a
love
to
the
Souls
and
Salvation
of
the
Jews
:
which
kind
of
affection
is
of
all
others
an
affection
pleasing
unto
God
.
Besides
,
to
wish
or
desire
a
separation
from
God
or
Christ
out
of
any
hatred
,
disrespect
,
or
neglect
of
him
,
is
indeed
sinful
,
and
repugnant
to
that
love
of
God
and
Christ
,
which
of
duty
ought
to
be
found
in
every
man
.
But
the
Apostle's
wish
of
being
separated
from
Christ
,
was
so
far
from
being
the
fruit
of
any
hatred
or
neglect
of
Christ
in
him
,
that
it
proceeded
rather
from
a
vehement
ardency
of
love
towards
him
;
the
Apostle
wishing
unto
himself
the
greatest
evil
and
misery
that
he
was
capable
of
enduring
(
for
such
was
his
eternal
separation
from
Christ
,
and
so
apprehended
by
him
)
that
,
or
upon
condition
that
,
Christ
might
reap
that
abundant
glory
,
which
would
accrue
to
him
by
the
Salvation
of
such
great
numbers
of
men
,
as
the
Jewish
Nation
amounted
unto
.
This
Exposition
,
as
it
hath
been
opened
,
is
(
for
substance
)
delivered
by
Mr
Bucer
upon
the
place
:
and
Calvin
seems
to
concur
with
it
.
Nor
doth
it
want
a
fair
face
of
probability
:
only
the
Reasons
,
which
it
insisteth
upon
,
to
prove
the
matter
of
Paul's
wish
to
have
been
his
eternal
separation
from
Christ
,
are
not
(
as
hath
been
already
touch'd
)
effectually
concluding
.
For
,
1.
It
may
be
doubted
,
whether
the
word
{αβγδ}
,
signifieth
(
1
Cor
.
16.22
.
)
a
person
eternally
accursed
;
yea
Calvin
himself
questioneth
it
(
upon
the
place
)
and
seemeth
to
incline
the
contrary
way
Incertum
est
autem
optetne
illus
exitium
coram
Deo
,
an
exosos
fidelibus
imo
execrabiles
esse
velit
.
—
Ego
simpliciter
expono
,
ac
si
dictum
esset
,
Pereant
,
&
exscindantur
,
&c.
.
2.
If
this
signification
of
the
word
in
the
place
mentioned
could
be
evinced
,
yet
if
it
appears
to
have
another
signification
elsewhere
in
Scripture
,
especially
in
the
writings
of
the
same
Apostle
,
and
this
fairly
consistent
with
the
place
in
hand
,
that
eviction
little
availeth
the
said
Interpretation
.
Now
Calvin
himself
expresly
affirmeth
(
that
which
otherwise
is
manifest
enough
)
that
the
word
{αβγδ}
,
used
twice
together
by
our
Apostle
,
Gal.
1.8
,
9.
doth
not
here
signifie
,
Reprobate
,
or
damned
by
God
,
but
that
which
is
to
be
abhorred
,
or
abominated
of
us
Quemadmodum
ad
Gal.
1.8
.
Evangelii
corruptorem
pronuncians
anathema
,
non
significat
reprobatum
aut
damnatum
ess●
a
Deo
,
sed
nobis
abhominandum
●sse
admonet
.
Calv
.
in
1
Cor
.
16.22
.
.
3.
Neither
is
it
necessary
to
suppose
any
such
proportion
,
as
that
intimated
,
between
the
condition
,
whereunto
the
Jews
were
exposed
through
their
wilful
blindness
and
unbelief
,
and
that
,
which
the
Apostle
wisheth
that
he
might
undergo
for
their
deliverance
from
it
.
Yea
in
case
it
were
granted
,
that
the
Apostle
professeth
himself
willing
to
be
eternally
accursed
from
Christ
,
yet
would
not
this
evince
any
proportion
between
the
ransom
proffered
,
and
the
Redemption
or
Deliverance
,
for
the
procuring
whereof
it
is
proffered
by
him
.
For
what
proportion
is
there
between
the
eternal
punishment
,
or
sufferings
of
many
thousands
,
or
millions
of
men
,
and
the
like
punishment
or
sufferings
of
one
man
only
,
being
a
man
but
of
the
same
line
and
level
with
them
?
And
besides
,
manifest
it
is
,
that
the
reason
and
ground
of
the
Apostle's
wish
(
in
the
place
in
hand
)
was
not
at
all
to
signifie
,
that
he
was
willing
,
or
content
,
to
give
any
thing
of
a
valuable
consideration
,
or
any
thing
proportionable
,
for
the
Redemption
of
his
Brethren
from
that
heavy
doom
,
which
he
saw
hanging
over
their
heads
;
but
only
to
express
the
reality
,
and
truth
,
or
at
most
the
heights
and
depths
,
the
great
ardency
of
his
affection
towards
them
.
Now
(
as
our
Saviour
himself
informeth
us
)
greater
love
then
this
hath
no
man
[
i
.
e
.
a
more
satisfactory
or
convincing
argument
or
expression
,
either
of
the
reality
and
truth
,
or
of
the
excellency
of
degree
,
of
this
affection
,
can
no
man
exhibit
,
or
give
]
that
a
man
lay
down
his
life
for
his
Friends
Joh
.
15
13.
.
So
that
Paul
needed
to
go
no
further
,
no
deeper
(
indeed
could
not
regularly
,
or
lawfully
,
go
either
further
,
or
deeper
)
to
express
,
either
the
truth
,
or
greatness
of
his
love
to
his
Brethren
the
Jews
,
then
to
possess
them
fully
and
throughly
with
this
,
that
he
was
desirous
and
ready
to
lay
down
his
life
for
them
,
and
this
upon
terms
of
the
greatest
ignominy
and
shame
,
in
case
it
were
possible
to
make
an
attonement
with
God
for
them
hereby
.
The
Apostle
John
declaring
from
God
the
highest
engagement
of
love
,
wherein
any
man
stands
bound
even
to
his
Christian
Brethren
themselves
,
and
this
upon
the
account
of
the
highest
engagement
from
God
,
and
Christ
,
expresseth
it
in
these
words
:
Hereby
perceive
we
the
love
of
God
,
because
he
layd
down
his
life
for
us
:
and
we
[
i
.
e
.
therefore
we
;
the
connexive
particle
,
{αβγδ}
,
and
,
is
frequently
illative
Vid
.
Cameron
Myroth
.
p.
360
]
ought
to
lay
down
our
lives
for
the
Brethren
1
Job
.
3.16
.
.
Nor
is
there
any
other
precept
or
charge
from
God
to
be
found
in
all
the
Scripture
,
wherein
he
requireth
any
greater
expression
,
or
fruit
,
of
love
in
any
man
,
either
to
himself
,
or
to
men
,
of
what
relation
or
capacity
soever
,
then
to
lay
down
their
lives
,
or
dye
,
for
either
.
Therefore
if
it
shall
be
supposed
that
Paul
was
willing
,
yea
desirous
,
not
only
to
lay
down
his
life
,
but
his
Soul
also
,
for
his
Brethren
the
Jews
,
to
suffer
the
loss
of
the
love
and
presence
of
God
for
ever
,
together
with
the
vengeance
of
eternal
fire
,
he
must
be
supposed
,
1.
To
have
expressed
and
shewed
greater
love
to
a
small
parcel
of
men
(
comparatively
)
then
the
Lord
Christ
himself
shewed
to
the
whole
World
:
for
John
(
as
we
heard
)
represents
the
love
of
Christ
to
men
as
discernable
in
the
greatest
height
and
excellency
of
it
,
in
none
other
glass
,
then
this
,
that
he
layd
down
his
life
for
them
.
2.
That
He
supererogated
,
and
this
in
a
very
high
degree
;
in
as
much
as
the
Commandment
or
Law
of
God
requireth
no
Greater
love
,
or
fruit
of
love
,
from
any
man
,
then
that
he
layeth
down
his
life
for
the
Brethren
.
Now
for
a
man
to
devote
himself
to
everlasting
burnings
,
and
this
not
for
his
Brethren
in
the
Faith
,
but
in
the
flesh
only
,
and
these
desperately
set
and
bent
in
wrath
,
rage
,
and
malice
against
him
,
(
as
the
unbeleeving
Jews
generally
were
against
Paul
)
argues
a
far
greater
and
higher
degree
of
love
(
if
yet
it
be
love
,
and
not
rather
some
phrenetical
distemper
)
then
the
sacrificing
of
a
mans
natural
life
upon
the
service
of
his
Christian
Brethren
.
For
(
besides
all
this
)
it
seems
repugnant
unto
,
and
inconsistent
with
,
the
Order
and
Law
of
Love
and
Charity
,
that
a
man
should
part
,
or
be
willing
to
part
with
his
God
,
or
with
his
summum
bonum
,
his
soveraign
Good
,
and
that
irrecoverably
and
for
ever
,
and
further
to
expose
himself
to
the
greatest
extremity
of
all
endless
and
remediless
torments
and
misery
,
upon
any
account
,
or
for
any
mans
,
or
mens
,
sake
whatsoever
.
The
Law
of
Love
,
is
(
doubtless
)
like
the
rest
of
the
Commandments
of
God
:
and
these
the
Apostle
informeth
us
to
be
holy
,
and
just
,
and
good
Rom.
7.12
.
.
Good
,
i.e.
(
as
Bucer
well
expoundeth
it
)
profitable
and
commodious
Quod
justum
&
bonum
praeterea
praeceptum
praed●cat
,
exprimere
voluit
.
fumman
quae
in
lege
est
oequitatem
,
utilitatem
,
&
commoditatem
.
Illud
quod
&
Servator
de
sua
Doctrina
dixit
:
Jugum
meum
bonum
est
,
et
onus
meum
leve
.
;
parallelling
herewith
that
of
our
Saviour
concerning
his
Doctrine
,
where
he
saith
,
My
yoke
is
good
(
for
so
he
translates
the
original
{αβγδ}
,
which
properly
signifieth
,
useful
,
or
profitable
)
and
my
burthen
light
Mat
.
11.30
.
.
Consonant
whereunto
is
that
also
of
David
,
when
speaking
of
the
judgements
,
or
statutes
,
of
God
,
he
saith
,
in
keeping
of
them
there
is
great
reward
Psal
.
19.11
.
.
Assuredly
if
this
were
the
Law
or
Commandment
of
God
,
that
a
man
should
sacrifice
his
sovereign
and
chief
good
,
his
hope
and
portion
in
God
,
and
Christ
,
devoting
himself
to
endless
and
easless
torments
,
upon
the
service
of
any
man
,
or
numbers
of
men
whatsoever
,
it
is
unpossible
to
conceive
how
the
observing
of
this
command
should
be
either
useful
,
or
profitable
unto
him
.
And
if
the
action
it self
,
or
doing
of
the
thing
,
be
simply
,
absolutely
,
and
in
every
respect
inconsistent
with
the
benefit
,
peace
and
comfort
of
him
that
shall
do
it
,
and
consequently
repugnant
to
the
Law
and
Commandment
of
God
;
it
follows
by
clear
consequence
,
that
for
a
man
to
wish
,
or
to
be
desirous
or
willing
to
do
it
,
must
needs
be
repugnant
to
the
Law
of
God
also
.
For
what
is
not
lawful
for
me
to
do
,
is
not
lawful
for
me
to
wish
,
or
to
be
desirous
to
do
.
Therefore
Pauls
wish
of
being
{αβγδ}
,
accursed
from
Christ
,
was
not
a
wish
or
desire
of
being
utterly
,
absolutely
,
and
eternally
separated
from
him
.
Nor
(
indeed
)
is
such
a
wish
incident
to
the
nature
of
man
,
especially
where
the
import
and
consequence
of
the
thing
wished
is
fully
understood
and
beleeved
,
in
neither
of
which
can
we
reasonably
suppose
our
Apostle
to
have
been
defective
.
The
reason
is
,
because
nothing
is
volibile
,
competent
to
become
matter
of
wish
,
or
desire
,
to
a
man
,
or
other
reasonable
creature
,
but
what
hath
in
one
consideration
or
other
,
either
the
nature
and
substance
,
or
at
least
the
appearance
of
good
,
in
it
.
Now
there
are
but
three
several
kinds
of
good
(
in
the
general
)
Utile
,
jucundum
,
majusque
ambobus
honestum
,
that
which
is
profitable
,
that
which
is
pleasant
,
and
that
which
is
honest
,
which
surpasseth
in
goodnesse
both
the
other
.
Yea
the
three
may
very
well
be
contracted
unto
two
:
for
that
which
is
honest
,
must
needs
be
profitable
,
and
what
is
truly
profitable
,
must
needs
be
honest
.
And
the
Heathen
Orator
levies
a
sore
complaint
against
those
,
who
by
a
contra-distinction
separated
that
which
is
honest
,
from
that
which
is
profitable
.
Now
certain
it
is
,
that
an
eternal
separation
from
Christ
,
hath
neither
substance
,
nor
shew
in
it
,
either
of
any
thing
profitable
,
much
lesse
of
any
thing
pleasant
unto
any
man
:
nor
indeed
of
any
thing
honest
,
as
that
which
is
honest
is
,
or
may
be
,
distinguished
from
that
which
is
profitable
.
Therefore
(
questionlesse
)
such
a
separation
from
Christ
,
as
that
now
argued
against
,
was
not
the
Apostles
wish
in
the
Scripture
in
hand
.
If
it
be
here
demanded
,
But
why
might
not
Paul
look
upon
it
,
as
honest
,
yea
and
in
some
respect
profitable
,
to
be
eternally
separated
from
Christ
,
supposing
that
he
should
purchase
or
procure
the
salvation
of
a
whole
nation
thereby
,
and
this
so
dearly
beloved
of
him
,
as
the
Jews
were
?
To
this
I
answer
,
1.
That
cannot
be
good
or
honest
,
which
rendreth
a
man
uncapable
of
reward
from
God
for
it
.
Knowing
(
saith
the
Apostle
Eph.
6.8
.
)
that
whatsoever
good
thing
any
man
doth
,
the
same
shall
he
receive
of
the
Lord
,
[
meaning
in
a
reward
,
or
consideration
of
good
answerable
according
to
the
Law
of
divine
bounty
,
thereunto
.
]
Now
an
eternal
separation
from
Christ
,
rendreth
a
person
utterly
uncapable
of
all
reward
,
or
munificent
consideration
from
God
,
because
it
imports
such
a
condition
,
with
which
nothing
that
is
good
or
comfortable
to
a
creature
is
consistent
.
2.
That
which
is
honest
,
is
desirable
simply
,
absolutely
,
in
,
and
for
it self
:
But
no
separation
from
Christ
is
upon
such
terms
desirable
;
least
of
all
,
an
eternal
separation
from
him
.
That
which
is
penal
or
afflicting
,
as
the
cause
of
suffering
it
may
be
,
may
be
honourable
.
But
honesty
imports
properly
the
comliness
or
worthiness
of
a
moral
action
.
3.
(
And
lastly
)
That
cannot
be
profitable
to
a
man
,
which
excludes
all
comfort
,
peace
,
and
ease
,
and
includes
nothing
but
shame
,
torment
and
sorrow
.
Therefore
(
doubtless
)
an
eternal
separation
from
Christ
,
can
be
profitable
for
no
man
.
Upon
a
resentment
(
I
suppose
)
of
that
,
or
some
such
irrationality
in
the
Interpretation
mentioned
,
as
that
,
now
presented
,
some
understand
the
Apostles
wish
conditionally
,
as
if
his
meaning
in
the
words
in
hand
were
this
:
I
could
wish
,
viz.
if
it
were
lawful
,
and
that
which
could
be
done
,
to
become
accursed
from
Christ
.
This
Interpretation
though
it
doth
not
suppose
an
eternal
separation
from
Christ
,
to
be
the
matter
of
the
Apostles
actual
wish
,
at
one
time
or
other
,
or
upon
one
consideration
or
other
,
(
wherein
it
differs
from
the
former
)
yet
it
rendreth
it
as
a
thing
wishable
,
or
which
the
Apostle
could
,
and
would
wish
,
in
case
the
two
impediments
specified
,
which
render
it
de
facto
un-wishable
,
were
,
or
could
be
,
removed
out
of
the
way
.
But
neither
is
this
Interpretation
so
satisfying
,
although
it
hath
many
grave
and
learned
Friends
standing
by
it
.
First
,
because
here
is
no
mention
,
no
not
the
least
intimation
of
either
of
those
conditions
,
or
of
any
other
like
to
them
,
which
the
said
Interpretation
inserteth
:
Whereas
the
Apostle
,
when
he
mentioneth
such
conditional
wishing
,
or
acts
of
willing
,
is
wont
to
expresse
the
conditions
.
I
bear
you
record
(
saith
he
,
to
the
Galathians
)
that
IF
IT
HAD
BEEN
POSSIBLE
,
you
would
have
plucked
out
your
own
eyes
,
and
have
given
them
to
me
Gal.
4.15
.
;
meaning
,
either
that
if
it
had
been
lawful
or
orderly
thus
to
have
mangled
or
defaced
their
bodies
for
any
mans
sake
;
sometimes
possible
,
is
used
for
that
which
is
lawful
;
Id
possumus
,
quod
jure
possumus
:
or
if
it
had
been
possible
,
viz.
for
them
to
have
gratified
him
,
or
done
him
any
considerable
good
,
by
such
a
mis-figuring
of
themselves
.
2.
The
Word
wherein
the
Apostle
expresseth
his
wish
,
is
a
verb
of
the
Indicative
mood
,
{αβγδ}
,
I
did
wish
,
[
i
.
by
an
enallage
of
one
tense
for
another
,
frequent
in
Scripture
,
I
do
wish
]
not
a
verb
of
the
Potential
mood
,
{αβγδ}
,
I
could
or
would
wish
.
Therefore
it
seeems
his
wish
,
whatsoever
it
was
,
was
actually
conceived
,
and
in
present
being
within
him
.
And
probably
the
reason
why
he
expresseth
it
rather
in
a
Verb
of
the
Preterimperfect
tense
,
then
of
the
Present
,
may
be
to
insinuate
,
that
this
wish
was
not
to
serve
his
present
occasion
,
or
through
the
present
heat
,
or
high
straining
of
his
spirit
,
to
speak
some
great
thing
unto
them
,
now
first
conceived
in
him
,
but
had
been
the
sober
,
setled
,
and
standing
wish
of
his
soul
,
for
some
space
of
time
before
.
3.
(
And
lastly
)
It
is
of
very
dangerous
consequence
,
in
the
Interpretation
of
Scripture
,
to
insert
,
or
understand
a
condition
,
where
a
thing
is
absolutely
,
or
positively
affirmed
,
when
there
is
a
sence
,
every
way
agreeable
to
the
words
,
to
the
scope
of
the
place
,
import
of
the
matter
in
hand
,
and
to
the
course
and
current
of
the
Scripture
elsewhere
,
(
which
we
shall
shew
presently
to
be
the
case
in
the
place
in
hand
)
especially
when
such
an
insertion
,
or
condition
,
is
not
justifiable
by
any
other
Text
of
Scripture
;
as
I
beleeve
there
is
none
that
will
justifie
the
inserting
of
the
conditions
specified
in
the
clause
before
us
.
Thirdly
,
some
limit
the
Apostles
expression
of
being
an
{αβγδ}
,
or
accursed
from
Christ
,
precisely
to
that
which
the
Schoolmen
term
poena
damni
,
the
punishment
of
loss
;
and
do
not
include
in
it
,
either
any
thing
sinful
,
or
any
thing
that
is
matter
of
any
positive
or
sensible
sufferings
.
According
to
this
notion
,
the
matter
or
substance
of
Pauls
wish
(
in
this
place
)
on
the
behalf
of
his
Brethren
the
Jews
,
and
for
their
salvation
,
is
onely
a
deprivation
or
losse
of
all
that
positive
blessednesse
,
all
those
great
and
high
injoyments
,
which
according
to
the
tenour
of
the
promise
of
God
made
unto
those
,
that
should
beleeve
in
his
Son
Jesus
Christ
,
and
serve
him
with
that
zeal
and
faithfulness
that
he
had
done
,
he
certainly
expected
from
him
.
That
most
ardent
affection
of
love
,
which
he
bare
towards
these
his
Brethren
,
and
that
most
transcendent
desire
of
their
eternal
safety
and
peace
,
which
reigned
in
his
soul
,
according
to
the
interpretation
last
mentioned
,
wrought
at
so
high
and
strange
a
rate
within
him
,
that
they
made
him
well
contented
,
yea
put
him
into
a
capacity
of
really
wishing
and
desiring
,
that
they
might
be
procured
,
though
it
were
with
the
most
invaluable
damage
and
loss
that
he
could
possibly
sustain
,
even
the
loss
of
that
crown
of
glory
,
that
immortall
Kingdom
which
he
was
shortly
to
receive
from
the
hand
of
his
great
Lord
and
Master
,
Christ
.
This
Interpretation
of
the
Apostles
wish
,
I
could
willingly
subscribe
unto
,
were
there
not
these
three
things
in
the
way
,
advising
me
rather
to
a
demur
.
1.
Such
a
strain
or
degree
of
love
in
any
man
,
which
maketh
him
not
onely
willing
,
but
wishing
,
to
part
with
his
portion
in
Christ
,
eternal
blessedness
and
glory
,
for
the
accommodation
and
benefit
of
other
men
,
is
greater
love
then
God
requireth
of
any
man
upon
such
an
account
.
This
we
lately
shewed
,
arguing
against
the
first
of
three
Interpretations
mentioned
.
2.
God
requires
no
greater
love
of
any
man
,
then
the
laying
down
of
his
life
,
and
this
,
not
for
the
enemies
of
God
and
Christ
,
or
his
own
,
but
for
the
Brethren
;
i.e.
Beleevers
,
brethren
in
Christ
,
or
at
least
chiefly
for
these
.
Hereby
perceive
we
the
love
of
God
,
because
he
laid
down
his
life
for
us
:
and
we
ought
to
lay
down
our
lives
FOR
THE
BRETHREN
1
John
3.16
.
.
I
do
not
remember
any
command
of
God
imposed
upon
the
Saints
to
lay
down
their
lives
for
wicked
,
obstinate
,
and
obdurate
men
;
much
less
to
part
with
their
eternal
inheritance
in
the
Heavens
,
for
their
sakes
.
Therefore
if
Paul
bare
any
such
affection
of
love
towards
the
Jews
,
who
were
indeed
his
Brethren
(
as
he
calls
them
)
and
Kinsmen
according
to
the
flesh
,
but
otherwise
most
inveterate
enemies
unto
him
,
and
to
the
Gospel
also
,
which
made
him
ready
and
willing
,
and
(
which
is
somewhat
more
)
wishing
to
sacrifice
his
everlasting
inheritance
upon
their
service
,
this
love
must
needs
be
a
love
of
super-erogation
,
a
love
of
a
far
higher
strain
,
then
God
by
any
Law
or
precept
of
his
requireth
of
any
of
his
Saints
.
And
in
case
this
love
were
in
Paul
,
and
withall
,
were
a
commendable
or
praiseworthy
affection
,
(
as
they
I
presume
,
suppose
it
to
have
been
,
who
ascribe
it
unto
him
)
then
must
the
Law
of
God
be
adjudged
imperfect
,
as
not
requiring
of
men
actions
or
deportmens
of
greatest
perfection
.
3.
(
And
lastly
)
to
me
it
is
matter
of
doubt
,
whether
it
be
lawful
for
any
creature
to
wish
himself
upon
any
account
or
consideration
whatsoever
,
or
out
of
any
affection
whatsoever
to
any
creature
or
creatures
whatsoever
,
into
such
a
condition
,
wherein
he
must
needs
be
eternally
divested
of
all
capacity
of
loving
God
,
or
Christ
.
Therefore
,
Fourthly
(
and
lastly
)
I
rather
close
with
the
judgment
and
sence
of
those
,
who
judg
the
matter
and
import
of
the
Apostles
wish
,
(
in
the
Scripture
now
before
us
)
proceeding
from
his
signal
affection
to
his
Brethren
the
Jews
,
and
desire
of
their
salvation
to
be
onely
this
,
viz.
to
be
looked
upon
,
and
in
every
respect
dealt
with
in
the
world
,
by
men
,
as
if
he
were
{αβγδ}
,
the
onely
person
in
the
world
accursed
by
,
and
from
Christ
,
and
abominated
by
him
,
and
so
worthy
of
all
the
ignominy
,
shame
,
reproach
,
punishments
,
tortures
,
deaths
,
that
could
be
inflicted
by
men
upon
him
,
and
were
wont
to
be
inflicted
upon
such
persons
,
who
for
some
hateful
and
execrable
crime
,
or
other
,
were
separated
and
devoted
to
utter
ruine
and
destruction
:
Under
which
devotement
they
were
termed
,
{αβγδ}
.
The
word
is
indifferently
applied
,
either
to
persons
,
or
things
;
and
in
Scripture
commonly
signifieth
such
in
either
kind
,
which
are
designed
and
consigned
,
either
by
God
himself
,
or
men
,
or
both
,
to
destruction
,
in
the
nature
of
piacular
sacrifices
;
i.e.
Of
such
things
,
without
the
utter
and
totall
subversion
and
abolition
whereof
by
death
,
or
destruction
,
God
,
either
really
and
in
truth
will
not
be
satisfied
,
nor
his
wrath
appeased
towards
a
place
,
or
people
(
as
viz.
when
himself
ordereth
the
death
,
or
destruction
,
of
the
one
,
or
the
other
in
order
to
such
an
end
)
or
else
is
supposed
by
men
unsatisfiable
,
and
his
wrath
unappeasable
,
otherwise
then
by
the
death
and
ruine
,
either
of
the
one
or
of
the
other
;
as
viz.
when
they
ignorantly
and
superstitiously
conceive
of
the
appeasablenesse
,
or
unappeasableness
of
his
wrath
;
and
consequently
devote
,
either
such
persons
,
or
things
,
to
destruction
,
out
of
an
intent
and
hope
to
pacifie
him
,
the
destruction
whereof
in
the
mean
time
rather
provoketh
him
.
Some
conceive
(
and
with
good
probability
)
that
the
more
usual
and
proper
crime
,
for
which
men
were
anathematized
,
or
devoted
for
piacular
sacrifices
unto
the
Gods
,
was
sacriledg
,
i
.
a
taking
away
,
and
converting
to
their
own
use
,
{αβγδ}
,
such
things
as
were
consecrated
in
their
temples
to
the
honour
of
their
Gods
.
This
crime
of
sacriledge
God
himself
in
the
Scriptures
hinteth
for
a
sin
of
the
deepest
abhorrency
and
detestation
amongst
the
heathen
themselves
.
Will
a
man
rob
God
?
or
(
as
our
former
Translations
read
it
)
Will
a
man
spoil
his
Gods
?
Yet
ye
have
robbed
me
—
in
tithes
and
offerings
Mal
.
3.8
.
.
Yea
the
Apostle
himself
seemeth
to
resent
it
as
a
sin
of
a
very
high
provocation
in
the
sight
of
God
,
more
provoking
then
Idolatry
it self
.
Thou
that
abhorrest
Idols
,
dost
thou
commit
sacriledge
Rom
2.22
.
?
But
this
by
the
way
.
The
Apostle
then
in
wishing
himself
an
Anathema
,
or
accursed
from
Christ
for
his
Brethrens
sake
,
professeth
himself
content
,
and
willing
,
yea
desirous
,
to
lie
under
all
the
ignominie
,
infamy
and
shame
,
whereunto
sacrilegious
persons
,
or
men
separated
and
devoted
to
the
worst
of
ruines
or
destructions
for
the
most
enormous
crimes
that
are
,
are
exposed
,
yea
and
to
suffer
the
death
it self
of
such
accursed
persons
as
these
,
to
procure
safety
and
deliverance
for
them
,
from
that
most
heavy
curse
,
of
an
eternal
separation
from
God
,
which
he
certainly
knew
hung
over
their
heads
,
for
their
obstinate
refusal
of
the
Gospel
;
and
would
most
assuredly
fall
upon
them
,
if
they
repented
not
in
time
.
Hereby
he
plainly
signifieth
and
declareth
,
that
that
sorrow
,
and
heaviness
of
soul
which
was
now
upon
him
,
out
of
his
sence
and
consideration
of
their
great
misery
approaching
,
was
greater
,
and
more
insupportable
to
him
,
then
any
sorrow
whatsoever
,
whereof
he
was
capable
upon
his
own
account
in
matters
appertaining
to
this
present
world
could
have
been
.
This
Interpretation
is
confirmed
,
1.
By
the
weakness
and
great
improbability
of
all
other
Interpretations
set
up
in
competition
with
it
,
whereof
an
account
hath
been
given
.
2.
By
that
perfect
agreeableness
,
which
the
Apostles
wish
,
thus
understood
,
hath
with
the
precepts
of
God
,
and
of
the
Gospel
,
concerning
love
(
as
hath
been
likewise
shewed
.
)
3.
By
the
usual
sence
and
import
of
the
word
{αβγδ}
;
which
seldome
or
never
signifies
either
person
,
or
thing
,
devoted
to
the
deprivation
or
loss
of
eternall
blessedness
,
or
to
such
a
death
,
or
destruction
,
which
standeth
in
suffering
the
vengeance
of
eternal
fire
;
but
most
fequently
,
such
,
both
persons
,
and
things
,
which
are
piacularly
separated
and
devoted
to
a
present
visible
destruction
,
(
as
hath
also
been
declared
.
)
Nor
do
these
words
,
{αβγδ}
,
from
Christ
,
import
any
such
variation
from
the
usuall
signification
of
the
word
{αβγδ}
,
as
intended
by
the
Apostle
,
which
should
make
it
signifie
,
a
person
eternally
separated
or
accursed
from
Christ
;
but
rather
some
such
thing
as
this
,
that
whereas
he
was
now
(
as
it
were
)
a
bosome
friend
of
his
,
in
the
neerest
union
and
conjunction
with
him
,
of
which
flesh
and
blood
was
lightly
capable
,
and
was
upon
this
account
highly
honoured
by
his
Friends
,
and
by
all
the
Churches
of
Christ
throughout
the
world
,
he
could
nevertheless
be
content
,
and
wish
himself
for
his
Brethrens
sake
,
in
the
condition
of
such
a
man
,
who
is
generally
looked
upon
,
as
a
person
separated
and
divided
to
the
greatest
distance
from
Christ
,
and
this
upon
the
most
justifiable
grounds
that
can
be
;
and
consequently
,
who
lieth
under
the
greatest
hatred
,
detestation
,
and
abhorency
of
men
,
and
is
by
all
men
adjudged
worthy
to
die
the
worst
of
deaths
.
And
probable
it
is
that
the
Apostle
doth
therefore
express
the
ardency
of
his
affection
towards
the
Jews
,
by
professing
himself
willing
to
be
{αβγδ}
,
accursed
,
or
separated
from
Christ
,
for
their
sakes
,
because
they
generally
knew
that
he
placed
his
greatest
felicity
and
happiness
in
his
Relation
unto
him
,
and
was
wont
to
glory
much
of
him
.
In
this
respect
wishing
to
be
separated
from
Christ
,
for
their
good
,
he
expressed
the
greatest
affection
towards
them
that
could
be
.
For
my
Brethren
,
my
Kinsmen
according
to
the
flesh
,
who
are
Israelites
,
&
c
.
{αβγδ}
.
The
Preposition
,
{αβγδ}
,
for
,
importeth
here
(
as
frequently
elsewhere
)
the
finall
cause
,
or
end
.
So
that
,
for
my
Brethren
,
is
as
much
as
,
for
my
Brethrens
sake
,
or
for
their
benefit
,
peace
and
safety
.
True
it
is
,
that
the
Apostle
doth
not
here
(
in
this
Chapter
)
particularly
expresse
,
either
what
the
cause
of
that
great
sorrow
and
heaviness
was
,
which
he
had
so
solemnly
professed
and
exprest
vers
.
1.
and
2.
(
as
we
heard
)
over
his
Brethren
,
or
what
evil
or
misery
it
was
,
from
the
suffering
whereof
he
here
professeth
himself
so
willing
to
redeem
them
,
with
his
own
unspeakable
loss
and
sorrow
of
being
separated
from
Christ
:
yet
by
the
general
carriage
and
subject
matter
of
the
sequel
of
the
Chapter
,
and
especially
from
Chap.
11.
it
clearly
appears
to
have
been
that
most
grievous
judgement
of
being
rejected
from
that
special
Grace
and
favour
of
God
,
wherein
they
had
now
continued
for
many
generations
:
by
means
of
which
rejection
they
were
like
to
become
the
most
miserable
and
accursed
Nation
upon
the
face
of
the
whole
Earth
,
who
had
,
until
the
falling
of
this
judgment
upon
them
,
been
the
happiest
of
all
people
.
This
judgment
he
knew
hung
over
their
heads
,
and
was
ready
to
be
put
in
execution
for
their
wilful
blindness
and
desperate
obstinacy
,
in
refusing
the
glorious
Gospel
of
God
,
sent
unto
them
.
He
terms
them
his
Brethren
,
and
Kinsmen
,
to
insinuate
the
reasonableness
,
and
consequently
the
reality
and
truth
of
that
wish
for
them
,
which
he
had
expressed
;
it
being
reasonable
,
and
concurring
with
the
principles
and
propensions
of
nature
in
men
,
to
wish
well
unto
those
that
are
near
in
blood
to
them
,
yea
and
to
be
content
to
suffer
much
for
them
,
to
relieve
them
under
any
sad
exigent
or
danger
.
Brethren
]
though
it
be
a
word
of
a
more
general
signification
,
and
appliable
unto
all
men
without
exception
,
yet
is
it
a
term
of
an
acceptable
and
sweetning
resentment
;
and
upon
this
account
(
probably
)
used
by
our
Apostle
here
.
That
which
rendreth
it
lesse
taking
in
respect
of
the
generality
of
it
,
is
healed
by
these
restrictive
words
(
immediately
following
)
my
Kinsmen
according
to
the
flesh
,
who
are
Israelites
&c.
]
whereby
he
gives
them
to
conceive
,
that
he
stiled
them
,
Brethren
,
not
because
he
looked
upon
them
as
descended
from
the
same
common
root
of
mankind
with
him
,
in
which
sence
all
men
whatsoever
were
his
Brethren
,
as
well
as
they
;
but
because
he
loved
and
respected
them
as
the
children
and
posterity
of
the
same
worthy
Progenitor
,
from
whom
he
also
was
lineally
descended
,
viz.
Jacob
the
great
Patriarch
,
who
had
the
Honourable
Name
of
Israel
imposed
on
him
by
God
himself
.
This
consideration
,
with
those
immediatly
subjoyned
,
the
Apostle
(
I
conceive
)
mentioneth
to
insinuate
the
cordialness
of
his
affection
towards
them
,
as
being
willing
to
commend
them
unto
the
world
by
all
those
royal
prerogatives
,
wherewith
God
had
dignified
them
above
all
people
,
and
not
to
detract
from
them
in
the
least
,
either
through
envie
,
or
any
other
distast
or
offence
that
they
might
suppose
he
had
taken
or
conceived
against
them
,
because
of
their
hatred
against
him
,
and
violent
persecution
of
that
Doctrine
,
which
he
so
much
magnified
,
and
laboured
to
plant
in
the
world
.
Those
words
,
{αβγδ}
,
according
to
the
flesh
,
seem
to
insinuate
,
that
notwithstanding
his
spiritual
descent
(
by
regeneration
)
from
Jesus
Christ
and
the
Gospel
,
wherein
he
most
gloried
,
and
wherein
they
disclaimed
all
communion
and
affinity
with
him
,
yet
he
owned
,
loved
,
and
respected
them
in
that
natural
band
of
blood
and
kindred
,
wherein
both
he
and
they
were
mutually
obliged
.
Who
are
Israelites
:
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
:
Whose
are
the
Fathers
,
and
of
whom
,
as
concerning
the
flesh
,
Christ
came
,
who
is
over
all
,
God
blessed
for
ever
,
Amen
.
]
In
these
two
Verses
,
he
summarily
reporteth
the
signal
and
high
priviledges
,
and
prerogatives
of
the
Jews
,
above
all
other
Nations
.
The
reason
why
in
this
place
he
avoucheth
them
,
and
this
with
so
full
an
enumeration
of
particulars
,
hath
been
already
intimated
;
viz.
That
by
a
plain
and
express
vindication
and
asserting
of
all
their
royalties
and
glorious
priviledges
unto
them
,
he
might
withall
vindicate
the
reality
and
truth
of
his
great
love
,
and
high
respects
of
them
,
against
all
surmises
they
might
possibly
have
of
a
contrary
spirit
in
him
.
Who
are
Israelites
]
The
Name
of
an
Israelite
,
was
very
honourable
,
as
being
derived
from
Israel
,
a
name
of
extraordinary
grace
and
dignation
imposed
by
God
himself
(
and
this
upon
a
very
signal
occasion
)
upon
the
renowned
Patriarch
Jacob
Gen.
32.28
.
,
from
whom
the
Jews
are
lineally
propagated
;
and
as
partakers
of
their
Fathers
honour
and
dignity
in
that
Name
of
divine
imposition
,
are
termed
Israelites
.
Are
they
Hebrews
(
saith
this
Apostle
,
speaking
of
some
vain-glorious
Teachers
,
or
false
Apostles
,
his
Corrivals
)
so
am
I.
Are
they
Israelites
?
so
am
I
2
Cor
.
11.22
.
Meaning
,
that
the
persons
he
speaks
of
,
stood
upon
their
pedigree
and
descent
from
Israel
,
as
matter
of
honour
and
repute
unto
them
.
Onely
it
is
here
to
be
remembred
,
that
in
this
place
he
allows
the
Name
of
Israelites
,
unto
the
whole
Nation
of
the
Jews
,
who
were
naturally
descended
from
Jacob
or
Israel
,
without
distinction
:
whereas
afterwards
,
vers
.
6.
he
appropriates
the
name
,
or
term
Israel
,
onely
unto
such
of
them
,
who
resembled
their
Father
Israel
in
Faith
,
and
so
were
spiritual
Israelites
,
true
Israelites
,
Israelites
indeed
.
To
whom
pertaineth
the
Adoption
]
i
.
e
.
who
were
the
onely
nation
or
intire
body
of
people
in
the
world
,
adopted
by
God
,
into
the
priviledges
&
respects
of
a
Son
unto
him
;
according
as
himself
was
pleased
to
honour
them
once
and
again
by
owning
them
in
such
a
relation
.
And
thou
shalt
say
unto
Pharaoh
,
(
saith
God
to
Moses
)
thus
saith
the
Lord
;
Israel
is
MY
SON
,
even
my
first-born
.
And
I
say
unto
thee
,
Let
MY
SON
go
,
that
he
may
serve
me
,
&c
Exod
4.22
.
.
So
our
Saviour
in
the
Gospel
speaking
of
the
Jews
,
saith
,
It
is
not
meet
to
take
THE
CHILDRENS
bread
,
and
to
cast
it
to
the
dogs
Matth
.
15.
.
See
also
Jer
.
31.20
.
Isa
.
63.26
.
Gal.
4.1
.
It
is
true
,
this
Adoption
of
the
Jews
was
but
a
shadow
or
type
of
that
high
and
heavenly
adoption
which
appertaineth
to
beleevers
through
Christ
,
(
in
which
respect
the
Apostle
seems
to
appropriate
it
to
the
times
of
the
Gospel
,
Gal.
4.5
.
)
yet
was
it
,
simply
considered
,
a
prerogative
of
a
very
rich
and
sacred
import
.
Or
else
the
meaning
of
these
words
,
{αβγδ}
,
to
whom
pertaineth
the
Adoption
,
may
be
,
that
God
placed
his
great
and
gracious
office
(
as
it
were
)
of
Adoption
,
which
he
erected
for
the
benefit
of
the
world
,
amongst
them
.
So
that
whosoever
of
any
nation
under
Heaven
desired
the
honour
of
Son-ship
unto
God
,
or
the
priviledge
and
repute
of
such
a
high
relation
,
he
was
to
seek
and
obtain
it
amongst
the
Jews
,
viz.
by
turning
Proselite
to
their
Religion
and
Worship
,
and
by
incorporating
himself
with
them
.
And
the
glory
]
{αβγδ}
,
whose
is
,
or
,
to
whom
pertaineth
,
glory
,
or
,
the
glory
.
The
meaning
seems
to
be
,
that
God
by
many
visible
Testimonies
of
his
presence
with
them
,
like
unto
which
no
Nation
under
Heaven
besides
enjoyed
any
,
had
cast
a
spirit
of
glory
upon
them
,
and
caused
their
brightness
to
shine
throughout
the
world
.
See
Deut
.
4.6
,
7
,
8.
Other
nations
sat
in
the
dust
of
the
Earth
,
and
upon
dunghills
,
whilst
they
were
exalted
by
those
drawings
neer
of
God
unto
them
,
upon
a
Throne
.
And
accordingly
,
this
Nation
hath
still
the
inheritance
of
this
promise
from
God
pertaining
to
it
,
that
in
the
day
of
the
restitution
of
all
things
(
as
Peter
speaketh
)
;
The
Lord
shall
be
unto
thee
an
everlasting
light
,
and
thy
God
,
thy
glory
Isa
.
60.19
.
;
meaning
,
that
God
by
the
abundant
and
most
excellent
manifestations
of
his
gracious
presence
with
them
,
would
render
them
a
people
wonderfully
glorious
in
the
sight
of
the
world
.
Some
by
the
Glory
in
this
place
,
understand
the
Ark
of
the
testimony
;
Upon
the
taking
and
carrying
away
of
which
by
the
Philistines
,
the
wife
of
Phinehas
,
now
at
the
point
of
death
,
said
:
THE
GLORY
is
departed
from
Israel
:
for
the
Ark
of
God
is
taken
1
Sam
.
4.22
.
The
Authors
,
or
abetters
of
this
Interpretation
have
no
cause
(
as
far
I
understand
)
to
be
ashamed
of
it
.
And
the
Covenants
]
meaning
that
God
at
first
made
a
gracious
Covenant
with
this
nation
in
their
father
Abraham
,
and
because
of
their
frequent
transgressions
of
it
,
whereby
it
was
disanull'd
,
dissolved
,
and
made
void
,
he
was
graciously
pleased
from
time
to
time
to
re-establish
it
,
and
to
give
new
force
and
validity
unto
it
.
In
respect
of
which
frequent
re-establishment
,
though
the
Covenant
was
materially
,
or
in
respect
of
the
subject
matter
,
one
and
the
same
,
yet
formally
it
was
many
,
yea
and
in
every
new
establishment
of
it
,
there
being
some
alteration
,
though
not
in
the
main
substance
of
the
matter
,
it
may
upon
this
account
be
the
better
looked
upon
as
multiplied
,
or
made
many
.
See
Deut
.
19.1
.
The
difference
between
the
Covenants
here
,
and
the
Promises
(
soon
after
mentioned
)
seems
to
stand
in
this
:
The
Covenants
were
as
it
were
double
Promises
mutually
or
reciprocally
binding
,
or
ingaging
both
parties
,
according
to
the
terms
specified
and
contained
in
them
.
The
Promises
,
as
to
matter
of
performance
,
oblige
onely
the
one
partie
,
namely
the
Promiser
,
not
him
,
or
them
,
to
whom
they
are
made
;
though
it
is
true
,
they
may
,
and
do
,
in
a
way
of
equity
oblige
these
also
unto
thankfulness
.
And
generally
all
promises
that
are
conditional
,
so
far
as
they
are
conditional
,
and
the
performance
of
them
suspended
upon
the
performance
of
terms
in
one
kind
or
other
,
by
the
promised
,
have
rather
the
nature
of
Covenants
,
then
of
simple
or
direct
promises
.
And
of
this
kind
are
most
of
the
promises
found
in
the
New
Testament
,
the
full
and
through
performance
of
them
on
Gods
part
,
being
by
him
,
and
that
in
a
way
of
the
greatest
equity
,
suspended
upon
such
and
such
deportments
of
men
.
By
the
way
,
when
the
Apostle
appropriates
the
Covenants
he
speaks
of
unto
the
Jews
,
his
intent
is
not
,
so
,
or
upon
such
terms
to
appropriate
them
unto
them
,
as
if
they
had
any
right
or
power
by
vertue
of
such
an
appropriation
,
to
exclude
the
rest
of
the
world
,
yea
or
any
person
,
or
persons
whatsoever
of
any
other
nation
,
from
part
and
fellowship
with
them
therein
,
who
should
desire
it
,
and
become
worshippers
of
the
same
God
with
them
.
The
Covenants
were
theirs
,
much
in
such
a
sence
,
as
the
Gospel
was
Pauls
,
(
who
often
calls
it
his
Gospel
)
or
Baptism
,
was
John
the
Baptists
.
The
words
or
writings
,
wherein
these
Covenants
were
contained
and
expressed
,
were
delivered
or
given
unto
them
;
yea
their
names
(
as
it
were
)
were
used
by
God
,
and
put
into
the
said
Covenants
:
not
indeed
as
Feoffees
in
trust
properly
so
called
,
who
are
meer
Trustees
,
having
no
right
or
title
themselves
,
to
the
things
wherewith
they
are
intrusted
by
others
;
but
as
a
parcel
or
party
of
those
persons
,
whose
benefit
was
generally
and
in
common
intended
by
God
,
in
and
by
these
Covenants
;
onely
THEY
were
selected
by
God
to
have
the
custodie
,
or
keeping
of
the
writings
,
or
letter
of
the
said
Covenants
,
the
tenour
and
import
whereof
equally
respected
the
accommodation
and
benefit
of
the
whole
world
with
them
,
and
they
stood
bound
to
manage
their
trust
in
this
behalf
accordingly
.
To
them
(
saith
our
Apostle
in
this
Epistle
,
speaking
of
the
Jewes
)
were
committed
,
(
viz.
in
trust
,
as
the
word
{αβγδ}
,
signifies
)
the
Oracles
of
God
.
Which
Oracles
,
or
at
least
a
part
of
them
,
are
elsewhere
termed
by
him
,
the
rudiments
,
or
elements
,
of
the
world
,
(
Gal.
4.9
.
Col.
2.8
.
)
because
they
were
intended
and
given
by
God
for
the
nurture
and
training
up
of
the
generality
of
mankind
,
during
the
infancie
(
as
it
were
)
or
the
nonage
of
it
,
in
the
knowledg
,
love
,
and
service
of
himself
.
There
is
the
same
consideration
of
the
three
Priviledges
following
,
And
the
giving
of
the
Law
,
and
the
service
of
God
,
and
the
Promises
]
By
the
giving
of
the
Law
,
he
means
chiefly
(
I
suppose
)
that
most
glorious
and
majestique
promulgation
of
the
Moral
Law
by
God
himself
,
whether
immediatly
,
or
by
the
mediation
of
one
,
or
more
,
of
his
great
Angels
,
upon
mount
Horeb
;
not
excluding
the
more
private
delivery
of
those
other
Laws
,
Ceremonial
,
and
Judicial
,
upon
the
same
mount
unto
Moses
,
to
be
by
him
communicated
unto
this
people
,
as
from
God
,
with
this
declaration
,
that
by
a
careful
and
due
observation
of
them
they
should
be
in
all
respects
the
happiest
Nation
upon
the
face
of
the
whole
Earth
See
Deut
.
28
1
,
2
&c.
to
v.
15.
.
Now
how
great
a
prerogative
this
was
to
this
people
to
have
their
Laws
,
by
which
they
were
to
be
governed
,
composed
and
fram'd
,
not
by
men
but
by
God
himself
,
and
by
him
delivered
unto
them
,
ratified
,
and
sanctioned
by
so
many
glorious
and
magnificently-miraculous
solemnities
,
cannot
easily
be
measured
by
the
line
of
humane
understanding
.
By
the
service
of
God
,
{αβγδ}
,
is
meant
,
not
the
ceremonial
Law
it self
(
as
some
interpret
,
restraining
the
former
priviledg
of
giving
the
Law
,
to
the
Moral
and
Judicial
Law
onely
,
and
to
the
giving
of
these
)
but
that
worship
,
or
those
services
themselves
,
which
were
prescribed
in
the
Ceremonial
part
of
the
Law
:
meaning
,
that
it
was
the
singular
priviledg
of
this
Nation
,
that
they
had
the
true
worship
of
God
,
such
as
was
acceptable
and
well-pleasing
unto
him
,
amongst
them
;
and
that
no
person
of
any
other
Nation
could
have
the
like
but
by
being
a
debtor
unto
them
for
it
.
Origen
,
with
some
others
,
restrain
the
service
of
God
here
mentioned
,
to
the
Priestly
function
,
and
the
particular
executions
and
imployments
hereof
.
An
Interpretation
not
improbable
.
By
the
Promises
,
I
conceive
are
chiefly
meant
those
frequent
declarations
found
in
the
Scriptures
of
the
Old
Testament
of
the
gracious
purpose
and
intention
of
God
to
send
his
Son
at
the
time
appointed
into
the
world
,
to
accomplish
the
great
work
of
the
Redemption
thereof
,
to
repair
the
many
sad
and
wide
breaches
,
which
sin
had
made
upon
the
peace
and
comforts
thereof
,
and
to
gird
it
again
with
joy
and
gladness
.
Though
there
be
many
other
promises
extant
in
those
Oracles
of
God
which
were
committed
to
the
Jews
,
yet
these
are
promises
{αβγδ}
:
These
are
the
first-born
amongst
their
Brethren
;
and
this
Apostle
in
his
writeings
,
very
frequently
appropriates
the
general
word
,
promise
and
promises
,
unto
the
great
and
signal
promise
,
or
promises
we
now
speak
of
.
See
Rom.
15.8
.
Heb
.
11.39
,
&c.
However
,
promises
from
God
of
what
nature
,
or
kind
soever
,
being
friendly
communications
of
his
gracious
and
secret
purposes
and
intentions
concerning
the
world
,
and
our selves
,
cannot
but
be
judged
matters
of
high
and
singular
dignation
from
God
,
to
what
people
or
persons
soever
,
they
are
peculiarly
vouchsafed
,
and
so
,
that
no
other
person
,
or
people
in
the
world
can
come
to
the
knowledg
of
them
but
by
ploughing
(
as
it
were
)
with
their
heifer
,
and
drinking
of
those
fountains
,
which
have
been
opened
by
the
hand
of
Heaven
amongst
them
.
Whose
are
the
Fathers
]
i
.
e
.
whose
prerogative
also
it
is
,
to
be
the
children
and
posterity
of
most
worthy
Ancestors
,
Abraham
,
Isaac
,
and
Jacob
,
&c.
who
were
great
in
the
sight
of
God
,
and
to
whom
he
made
many
great
and
precious
promises
,
wherein
their
children
also
,
and
their
childrens
children
in
their
successive
generations
,
were
comprehended
.
However
men
degenerating
into
wayes
of
sin
and
wickedness
,
prove
a
stain
and
a
blot
to
the
honour
and
memory
of
their
worthy
forefathers
,
and
forfeit
their
right
unto
,
and
interest
in
those
promises
of
Grace
,
which
are
made
by
God
unto
their
Fathers
,
yet
to
come
from
the
loyns
of
Parents
singularly
interessed
in
the
love
and
favour
of
God
,
is
simply
and
in
it self
considered
,
a
priviledg
of
a
very
choice
and
desirable
import
.
That
one
onely
promise
of
God
wherein
he
promiseth
to
shew
mercy
to
a
thousand
generations
in
those
that
love
him
,
is
a
demonstration
hereof
in
abundance
.
He
that
hath
a
fair
estate
left
him
by
his
Parents
,
is
by
means
hereof
,
in
a
better
condition
,
as
to
this
present
world
,
further
from
poverty
or
want
,
then
he
that
is
left
(
as
we
say
)
to
the
wide
world
,
and
must
shift
for
himself
;
although
it
oft
cometh
to
pass
,
that
he
that
hath
such
an
estate
left
him
,
through
wastful
and
unthriftie
courses
,
comes
to
beggery
;
and
he
that
was
born
to
inherit
the
dust
of
the
Earth
onely
,
is
fed
plentifully
.
And
of
whom
,
as
concerning
the
flesh
,
Christ
came
,
who
is
over
all
,
God
Blessed
for
ever
.
Amen
.
]
Of
whom
,
i.e.
not
of
which
Fathers
,
but
,
of
which
Israelites
(
as
the
particle
,
{αβγδ}
clearly
intimates
)
Christ
came
,
{αβγδ}
,
i
.
e
.
in
respect
of
his
flesh
,
or
humane
nature
,
which
is
often
in
Scripture
expressed
by
the
word
,
flesh
.
This
restrictive
or
exegetical
clause
,
{αβγδ}
,
according
to
the
flesh
,
plainly
supposeth
another
nature
in
Christ
,
according
unto
which
he
came
not
from
the
Israelites
or
Jews
;
which
can
be
none
other
but
the
Divine
nature
,
or
Godhead
;
which
in
the
sequel
of
the
Verse
(
as
we
shall
hear
presently
)
is
expresly
attributed
unto
him
.
The
Apostle
reserves
the
mention
of
Christs
descent
from
the
Jews
,
for
the
last
place
in
his
List
or
Catalogue
of
their
prerogatives
,
judging
it
(
as
it
seems
)
the
greatest
and
most
worthy
of
them
all
.
And
if
it
be
a
matter
of
Honour
and
high
vouchsafement
unto
mankind
(
in
general
)
that
Christ
,
the
natural
Son
of
God
,
was
pleased
to
associate
himself
in
communion
of
the
same
nature
with
it
;
much
greater
honour
it
must
needs
be
to
that
particular
family
or
descent
of
men
,
which
he
chose
from
amongst
all
others
,
to
receive
this
condescentious
investiture
of
flesh
from
it
.
So
that
Simeon
had
good
ground
in
his
Prophetical
gratulation
,
to
stile
him
,
the
Glory
of
his
people
Israel
Luke
2.32
.
And
if
the
Virgin
his
Mother
had
cause
to
judg
,
that
all
generations
would
call
her
blessed
,
and
that
He
that
is
mighty
did
great
things
to
her
Luke
1.48
,
49.
,
in
casting
the
Relation
of
a
Mother
to
his
Son
Christ
upon
her
;
doubtless
the
nation
of
whom
both
Mother
,
and
Son
descended
,
had
cause
to
judg
themselves
happy
,
and
to
say
that
God
had
done
great
things
for
them
also
,
in
taking
a
mother
for
his
Son
from
amongst
them
,
hereby
making
this
glorious
Son
of
his
bone
of
their
bone
,
and
of
their
flesh
,
in
a
more
appropriate
manner
.
Whereas
this
Apostle
else-where
admonisheth
the
Saints
,
though
they
had
known
Christ
after
the
flesh
,
yet
that
henceforth
(
viz.
being
now
become
new
creatures
)
they
would
know
him
[
so
]
no
more
2
Cor
.
5.16
.
,
his
intent
onely
is
to
give
them
to
consider
,
that
to
boast
of
,
or
to
think
the
better
of
themselves
for
any
carnal
relation
whatsoever
unto
men
,
yea
though
unto
Christ
himself
,
savoureth
more
of
an
unregenerate
estate
,
or
at
least
of
weakness
in
the
Faith
,
then
of
such
a
change
of
heart
,
which
accompanieth
the
new
birth
,
especially
in
the
strength
and
perfection
of
it
;
and
upon
this
account
admonisheth
them
to
refrain
all
such
,
whether
words
,
or
thoughts
.
For
though
it
be
a
priviledg
and
honour
,
and
these
very
great
in
their
kind
,
and
within
their
own
sphere
,
to
be
of
the
same
line
,
or
descent
of
blood
with
Christ
,
or
of
the
same
nation
with
him
,
yet
do
they
not
reach
within
the
vail
,
nor
commend
any
man
unto
God
upon
any
other
terms
,
then
as
the
sence
and
consideration
of
them
are
improv'd
and
contriv'd
by
men
,
to
provoke
them
to
desire
and
labour
for
spiritual
union
and
communion
with
Christ
.
And
indeed
the
benefit
and
advantage
of
all
external
priviledges
whatsoever
,
consisteth
,
if
not
onely
yet
mainly
and
principally
,
in
this
;
I
mean
,
that
they
afford
opportunities
,
and
impose
ingagements
upon
men
that
have
them
,
to
quit
themselves
more
worthily
in
matters
relating
unto
God
,
then
other
men
.
And
upon
this
account
I
suppose
it
is
,
that
the
Apostle
concludes
else-where
,
that
the
advantage
which
the
Jew
had
[
above
the
Gentile
]
was
very
much
,
and
so
the
profit
of
Circumcision
Rom
3.1
,
2.
Who
is
over
all
,
God
blessed
for
ever
,
Amen
.
]
This
glorious
Elogium
of
Christ
,
as
on
the
one
hand
it
highly
exalts
the
prerogative
of
the
Jew
,
viz.
as
being
that
people
,
of
whom
a
person
so
excellent
,
and
so
transcendently
blessed
,
was
descended
;
so
on
the
other
hand
it
proportionably
aggravates
their
sin
and
condemnation
,
in
rejecting
a
person
of
that
infinite
worth
,
notwithstanding
his
descent
from
themselves
.
It
is
probable
that
the
Apostle
gives
this
so
highly-honourable
a
testimony
unto
Christ
,
because
he
was
so
vilified
and
abhorred
by
the
Jews
;
thus
not
onely
supplying
,
as
much
as
might
be
,
that
which
was
more
then
lacking
on
their
part
,
but
withall
making
up
that
great
breach
,
which
they
had
made
on
his
Name
and
Honour
by
their
unbelief
.
He
is
here
said
to
be
{αβγδ}
,
over
all
,
whether
persons
onely
,
or
things
and
persons
both
.
The
word
indifferently
admits
either
Interpretation
:
Yet
I
find
Expositors
rather
inclining
to
the
latter
,
as
being
the
more
comprehensive
.
Christ
is
said
to
be
over
all
,
because
(
as
himself
expresseth
it
.
)
All
power
was
given
unto
him
(
viz.
by
his
Father
)
in
Heaven
and
on
Earth
Mat
.
28.18
.
.
And
John
Baptist
;
The
Father
loveth
the
Son
,
and
hath
given
all
things
into
his
hand
John
3.35
.
,
meaning
that
he
hath
made
him
his
great
Pleni-potentiary
,
to
transact
,
issue
,
and
conclude
all
things
whatsoever
relating
unto
the
whole
creation
,
especially
Angels
and
men
;
to
settle
the
affairs
of
Heaven
and
Earth
for
eternity
.
He
expresly
asserteth
his
Godhead
,
partly
(
as
was
hinted
)
to
commend
yet
further
the
prerogative
of
his
Brethren
the
Jews
,
from
whom
so
great
and
worthy
a
person
,
as
he
that
counteth
it
no
robbery
to
be
equal
with
God
,
had
,
in
the
humane
nature
assum'd
by
him
,
chosen
to
descend
;
partly
also
to
awaken
others
,
to
the
same
acknowledgment
of
him
,
or
at
least
to
inquire
after
him
,
until
they
should
come
to
such
a
light
,
by
which
they
might
discover
him
to
be
indeed
God
.
He
addeth
these
words
,
{αβγδ}
,
blessed
for
ever
,
or
,
to
be
blessed
[
i
.
e
.
that
ought
to
be
blessed
]
for
ever
,
to
insinuate
,
that
a
far
differing
measure
from
that
which
they
had
measured
out
unto
him
hitherto
,
was
due
unto
Christ
from
them
(
as
from
all
other
men
)
They
had
reviled
,
and
reproached
him
,
called
him
accursed
,
&c.
The
Apostle
here
admonisheth
them
,
that
he
was
so
far
from
deserving
any
such
intreatings
at
their
hand
,
as
these
,
that
his
divine
goodness
and
glory
every
ways
merited
the
greatest
acknowledgments
of
praise
and
honour
,
that
they
or
any
other
creature
could
tender
unto
him
.
He
closeth
the
business
in
hand
,
with
this
word
,
Amen
,
a
word
commonly
used
for
a
serious
confirmation
of
what
is
said
immediatly
before
,
together
with
an
approbation
thereof
,
sometimes
also
imporntig
a
wish
for
the
performance
of
it
.
It
is
six
times
used
by
the
Apostle
in
this
Epistle
.
Our
Saviour
in
the
Gospels
frequently
useth
it
as
an
Adverb
of
asseveration
,
or
valid
Assertion
,
and
in
the
beginning
of
the
sentence
:
in
the
Gospel
according
to
John
,
he
never
useth
it
,
but
with
an
ingemination
,
or
second
repetition
of
it
;
in
the
other
Evangelists
alwaies
singly
.
In
all
other
places
of
Scripture
,
it
is
never
found
used
in
the
beginning
of
a
sentence
,
but
always
in
the
end
:
and
this
seems
to
have
been
the
ordinary
construction
of
it
,
according
to
that
of
this
Apostle
,
where
,
speaking
of
a
person
who
understandeth
not
,
he
demandeth
,
How
shall
he
that
occupieth
the
room
of
the
unlearned
,
say
AMEN
,
at
[
i
.
e
.
after
,
or
upon
]
thy
giving
of
thanks
1
Cor
.
14.16
.
,
&c.
It
is
once
used
as
an
Epithite
,
or
descriptive
Character
of
Christ
himself
.
These
things
saith
the
Amen
,
the
faithful
and
true
witness
Rev.
3.14
.
De
ve●bo
Amen
.
vid
.
Ainsworth
in
Num
.
5.22
.
&
Sam
.
Petit
.
Var
.
●ect
.
l.
1.
c
.
17.
,
&
c
.
{αβγδ}
.
q
.
d
.
These
things
saith
He
,
who
is
as
true
in
his
sayings
,
as
Truth
it self
,
whose
essential
and
innate
veracity
is
confirmation
in
abundance
of
whatsoever
he
speaketh
.
From
this
passage
now
last
opened
,
consisting
of
vers
.
3
,
4
,
5.
let
us
briefly
observe
some
heads
of
Doctrine
,
and
then
go
forward
with
our
Exposition
.
1.
Whereas
the
Apostles
sorrow
and
heaviness
of
heart
for
the
sad
condition
of
his
Brethren
the
Jews
,
was
such
and
so
great
,
that
to
be
delivered
from
it
,
and
to
better
his
condition
in
respect
of
it
,
he
wish'd
to
be
an
Anathema
,
one
accursed
from
Christ
,
It
may
be
observed
;
That
Persons
highest
in
favour
and
acceptation
with
God
,
yea
,
and
such
whose
joy
in
him
is
unspeakable
and
glorious
(
as
this
Apostle's
doubtless
,
was
)
may
notnotwithstanding
have
a
sword
passing
through
their
soul
,
and
no
mens
sorrows
like
unto
theirs
in
this
present
world
.
Luke
2.35
.
1
Cor
.
15.19
.
2
Cor
.
6.4
,
5
,
6
,
&c.
c
.
11.23
,
24
,
25
,
&c.
2.
From
vers
.
3.
Whereas
the
Apostle
professeth
that
he
could
wish
[
or
did
wish
]
to
be
accursed
from
Christ
,
for
his
Brethren
his
Kinsmen
,
&c.
It
is
observable
from
hence
,
That
Great
love
inableth
to
great
and
difficult
services
and
sufferings
.
Gen.
29.20
.
Cant
.
8.6
.
2
Sam
.
23.16
.
2
Cor
.
12.15
.
3.
Whereas
he
was
ready
to
be
himself
accursed
from
Christ
for
his
Brethren
,
&c.
It
may
be
observed
;
That
it
is
the
natural
Genius
or
property
of
a
truly
great
,
and
publike
Spirit
to
sacrifice
himself
with
all
his
dearest
injoyments
in
this
present
world
,
upon
the
service
and
safety
of
many
.
2
Cor
.
12.15
.
Joh
.
1.12
.
2
Sam
.
24.17
.
4.
Whereas
it
was
the
spiritual
benefit
of
his
Brethren
,
(
their
exemption
from
under
the
heavy
displeasure
of
God
)
for
the
procuring
whereof
he
wished
to
be
himself
accursed
from
Christ
,
the
Doctrine
is
,
That
The
spiritual
and
soul-Interest
of
great
numbers
and
multitudes
of
of
men
,
should
ingage
us
very
deep
for
the
promoting
of
it
.
2
Cor
.
12.15
.
1
Cor
.
9.19
,
20
,
21
,
&c.
1
John
3.16
.
5.
Whereas
they
were
the
Apostles
Brethren
and
Kinsmen
after
the
flesh
,
whose
spiritual
good
he
professeth
himself
so
desirous
to
advance
,
though
with
his
own
utter
ruine
,
and
this
to
be
under-gone
and
suffered
by
him
upon
the
sorest
,
and
most
grievous
terms
,
that
lightly
could
be
,
it
may
be
observed
,
That
Christians
stand
bound
in
a
more
peculiar
manner
before
God
,
to
endeavour
the
salvation
of
their
kindred
;
to
do
more
,
and
suffer
more
,
if
need
be
,
for
their
salvation
,
then
for
other
mens
;
even
as
they
stand
charged
likewise
,
to
provide
outward
things
for
those
of
their
own
house
.
So
that
neither
of
these
ingagements
do
imply
any
such
knowing
of
men
after
the
flesh
,
which
the
Apostle
2
Cor
.
5.16
.
representeth
as
a
disparagement
unto
Christians
.
Acts
10.24
.
Gen.
18.19
.
Esth.
8.6
6.
Whereas
the
Apostle
expresseth
a
great
height
and
depth
of
affection
towards
his
Brethten
the
Jews
,
in
wishing
to
be
himself
accursed
from
Christ
for
their
sakes
,
notwithstanding
he
knew
certainly
that
his
offer
in
this
kind
would
not
be
taken
by
God
,
and
that
they
were
not
like
to
taste
of
that
blessing
,
which
he
wished
he
might
procure
for
them
by
his
being
accursed
,
it
may
be
observed
;
That
reality
and
truth
,
yea
and
great
ardency
of
affection
,
may
be
expressed
by
such
offers
,
or
professions
,
which
are
never
like
to
be
put
in
execution
,
nor
to
benefit
those
,
to
whom
,
or
on
whose
behalf
they
are
made
,
by
any
actual
performance
.
2
Cor
.
12.15
.
2
Sam
.
24.17
.
7.
Whereas
the
Apostle
,
being
(
comparatively
)
innocent
,
wisheth
himself
accursed
,
for
his
Brethren
,
who
were
offenders
,
it
may
be
observed
,
That
it
is
not
contrary
to
the
rules
of
justice
,
or
equity
,
that
by
the
sufferings
of
an
innocent
person
,
(
innocent
,
I
mean
,
comparatively
)
freely
offering
himself
hereunto
,
those
that
are
guilty
should
be
discharged
from
suffering
.
Otherwise
the
Apostles
wish
in
this
place
would
be
unlawful
,
as
desiring
that
,
which
were
unrighteous
or
unequal
for
God
to
grant
.
John
1.9
.
compared
with
vers
.
12
,
15.
8.
Whereas
Paul
,
though
conscious
to
himself
of
being
in
many
things
an
offender
,
(
as
the
best
of
men
are
,
Jam
.
2.
)
yet
wisheth
himself
accursed
for
his
Brethrens
sake
,
[
i
.
e
.
in
effect
,
that
by
his
stripes
they
might
be
healed
]
it
is
observable
;
That
it
is
of
good
accord
with
the
righteousness
of
God
,
to
reward
,
as
the
Prayers
,
so
(
and
doubtless
much
more
)
the
regular
sufferings
of
his
Saints
,
with
a
kind
of
mediatory
honour
,
and
with
the
exemption
of
Offenders
from
such
punishments
,
as
they
have
deserved
.
Otherwise
(
as
we
argued
before
)
the
Apostles
wish
before
us
will
be
found
sinful
,
as
desiring
that
at
the
hand
of
God
,
which
would
be
unrighteous
or
unjust
for
him
to
give
,
or
do
.
9.
Whereas
the
Apostles
wish
notwithstanding
of
being
accursed
for
his
Brethrens
sake
,
and
notwithstanding
Gods
liberty
in
respect
of
his
justice
,
to
have
accepted
him
in
this
his
wish
,
as
viz.
by
being
pacified
towards
his
Brethren
upon
his
being
made
accursed
for
them
,
yet
God
did
not
accept
him
in
this
kind
,
was
not
pleased
to
recieve
the
Jews
into
his
favour
by
putting
him
upon
those
sufferings
,
which
he
was
so
well
content
to
undergo
upon
that
account
,
it
may
be
observed
,
That
such
prayers
or
desires
which
are
regular
,
and
of
choyce
acceptance
with
God
,
in
a
way
of
approbation
,
are
not
yet
always
accepted
by
him
as
to
a
literal
performance
,
or
gratification
.
2
Cor
.
12.8
,
9.
Exod
.
32.32
,
33.
2
Sam
.
12.16
.
with
the
18.
10.
Whereas
the
Apostle
intending
,
either
onely
,
or
chiefly
,
to
commend
the
reality
and
truth
of
his
affection
to
the
Jews
,
declares
unto
them
how
great
things
he
could
even
wish
to
suffer
for
their
sakes
,
the
Observation
from
hence
is
,
That
a
readiness
to
suffer
for
others
,
is
a
very
convincing
argument
of
soundness
and
sincerity
of
affection
towards
them
,
Gal.
4.15
.
Col.
1.24
.
Gal.
2.20
.
11.
Whereas
,
desirous
to
express
how
deeply
he
could
be
content
to
suffer
for
his
Brethrens
good
,
he
giveth
instance
in
being
made
an
Anathema
,
or
accursed
from
Christ
(
in
the
sence
declared
and
asserted
)
It
is
observable
;
That
to
those
who
affectionately
love
the
Lord
Christ
,
it
is
the
extremity
or
height
of
sufferings
,
to
be
looked
upon
as
persons
hated
and
abhorred
of
him
.
1
Cor
.
4.9
,
10
,
11
,
12
,
13.
2
Cor
.
13.7
.
12.
(
From
vers
.
4
,
and
5.
)
Whereas
the
Apostle
mentioneth
sundry
great
and
excellent
prerogatives
appertaining
unto
his
Brethren
,
the
Jews
,
who
all
these
notwithstanding
,
were
a
people
extreamly
refractorie
against
God
;
from
hence
the
Observation
is
,
That
the
greatest
,
and
greatest
number
of
outward
priviledges
and
vouchsafements
from
God
,
may
very
possibly
consist
with
,
yea
and
occasion
in
men
,
the
greater
stubbornness
and
stoutness
of
heart
against
God
.
Rom.
23
,
24
,
25.
Jer
.
7.4
,
8
,
9
,
10.
13.
Whereas
the
Apostle
,
liberally
,
and
without
any
extenuation
or
expression
,
acknowledgeth
all
the
excellencies
or
vouchsafements
from
God
appropriate
to
the
Nation
of
the
Jews
,
we
may
learn
,
That
it
is
a
point
of
Christian
candor
and
ingenuity
,
freely
to
own
and
acknowledg
all
testimonies
of
respects
from
God
in
our
greatest
enemies
.
Rom.
10.1
,
2.
Acts
26.27
.
14.
Whereas
the
Apostle
the
better
to
insinuate
the
cordialness
of
his
affection
unto
the
Jews
,
gives
so
free
and
large
a
testimony
of
the
great
honour
,
which
God
had
put
upon
them
(
in
many
signal
prerogatives
)
above
any
other
,
yea
above
all
,
Nations
,
it
may
be
observed
,
That
a
free
and
full
acknowledgment
of
things
worthy
honour
and
respects
in
men
,
is
a
pregnant
argument
or
sign
of
good
affection
towards
these
men
,
in
those
who
make
this
acknowledgment
,
or
at
least
that
they
do
not
hate
them
.
Rom.
10.1
,
2.
Gal.
4.15
.
Heb
.
10.32
,
33.
Rev.
2.6
.
15.
Whereas
the
descent
of
the
Jewish
Nation
,
from
the
Fathers
,
and
so
honourable
a
person
,
as
Israel
,
[
or
,
their
being
Israelites
]
together
with
the
descent
of
the
Lord
Christ
from
them
,
are
rehearsed
by
the
Holy
Ghost
amongst
the
high
Prerogatives
of
the
Jews
,
the
Doctrine
is
,
That
as
well
a
worthy
ancestry
,
as
a
worthy
posterity
,
are
simply
,
and
in
themselves
,
Priviledges
,
or
matters
of
honour
,
unto
men
.
2
Cor
.
11.21
,
22.
Acts
3.25
.
1
Chr.
16.13
.
Job
5.25
.
Psal
.
127.4
,
5.
Luke
11.27
.
16.
Whereas
the
Adoption
,
the
Glory
,
the
Covenants
,
the
giving
of
the
Law
,
&c.
are
numbred
amongst
the
great
and
gracious
respects
vouchsafed
by
God
(
prerogative-wise
)
unto
the
Jews
,
it
is
observable
,
That
a
fulness
or
richness
of
instituted
means
for
the
true
knowledg
and
worship
of
God
,
is
matter
of
high
dignation
from
God
unto
men
.
Psal
.
76.1
,
2.
Psal
.
147.19
,
20.
Rom.
3.1
,
2.
17.
(
And
lastly
)
Whereas
the
Jews
being
(
more
generally
)
a
people
rejected
by
God
for
their
obdurateness
in
unbelief
,
had
yet
far
greater
means
for
the
true
knowledg
and
worship
of
God
,
and
consequently
for
salvation
,
vouchsafed
unto
them
,
then
other
Nations
,
the
Observation
is
,
That
the
greatest
excellency
of
means
of
salvation
vouchsafed
by
God
,
argueth
no
specialty
of
intentions
in
him
towards
men
,
in
the
death
of
Christ
.
Mat
.
11.22
,
23
,
24.
Isa
.
5.4
.
Not
as
though
the
word
of
God
hath
taken
none
effect
:
for
they
are
not
all
Israel
,
that
are
of
Israel
,
&c.
]
{αβγδ}
which
some
translate
thus
;
but
it
is
impossible
that
the
word
of
God
should
take
none
effect
.
But
this
is
not
so
proper
,
because
it
is
not
here
said
,
{αβγδ}
,
which
signifies
impossible
,
but
{αβγδ}
,
which
properly
signifies
,
But
not
such
a
thing
as
.
His
meaning
clearly
enough
is
,
(
and
Interpreters
do
not
much
vary
here
)
that
nothing
he
had
now
said
,
or
implied
,
concerning
the
rejection
of
the
greater
part
of
his
Brethren
the
Jews
from
God
,
drew
any
such
consequence
after
it
,
as
this
,
that
the
Word
of
God
[
i
.
e
.
the
promises
of
God
,
or
Covenant
of
God
,
viz.
given
unto
,
and
made
with
,
Abraham
and
his
seed
The
Word
of
God
,
frequently
signifieth
the
promise
of
God
.
Psal
,
56.4.106.24
.
Psal
.
119.38
.
where
the
former
Translation
readeth
,
promise
,
instead
of
word
;
to
om●t
many
other
places
.
,
]
should
miscarry
,
or
had
miscarried
,
or
fallen
(
as
it
were
)
to
the
ground
.
The
ardent
affection
which
he
had
expressed
towards
the
Nation
of
the
Jews
in
wishing
after
such
a
deliberate
and
solemn
manner
,
(
as
we
have
heard
)
to
be
accursed
from
Christ
for
them
,
plainly
implied
,
(
as
was
hinted
)
that
he
looked
upon
them
as
accursed
from
God
,
or
as
in
imminent
and
present
danger
of
being
utterly
cast
out
of
his
sight
,
and
cut
off
from
his
grace
and
favour
;
according
to
what
he
reasoneth
in
a
like
case
,
For
the
love
of
Christ
constraineth
us
,
because
we
thus
judg
,
that
if
one
died
for
all
,
then
were
all
dead
2
Cor
.
5.15
.
.
Now
upon
this
Insinuation
,
amounting
(
in
substance
)
to
as
much
as
a
plain
Assertion
,
that
the
Jews
were
cast
off
by
God
from
being
any
longer
a
people
unto
him
,
the
Apostle
plainly
foresaw
that
the
Jews
would
rise
up
with
such
an
Objection
as
this
.
If
God
should
cast
off
that
people
,
to
whose
Fathers
he
had
ingaged
himself
by
promise
,
to
be
a
God
unto
them
,
and
their
seed
,
for
ever
,
then
the
Word
and
Promise
of
God
should
fail
or
miscarry
in
point
of
truth
.
But
the
Word
of
God
cannot
fail
,
or
miscarry
.
Ergo
.
To
this
Argument
the
Apostle
answereth
,
by
granting
the
Minor
Proposition
,
viz.
That
the
Word
of
God
cannot
miscarry
;
but
denying
the
consequence
in
the
Major
,
which
supposeeth
that
a
rejection
of
the
people
of
the
Jews
,
would
prove
the
Word
of
God
to
be
dissolved
,
and
of
none
effect
.
The
reason
of
this
his
denial
he
subjoyneth
in
the
words
immediatly
following
;
For
they
are
not
all
Israel
,
that
are
of
Israel
,
]
q.d.
There
are
many
lineally
according
to
the
course
of
nature
,
descended
from
the
loins
of
the
Patriarch
Jacob
,
sirnamed
Israel
(
by
God
)
who
are
not
the
emphatical
or
spiritual
Israel
,
or
the
Israel
of
God
(
as
he
speaks
elsewhere
)
i.e.
such
Israelites
,
as
to
whom
God
made
,
or
intended
,
that
great
promise
of
being
their
God
for
ever
,
or
(
which
is
the
same
in
effect
)
of
giving
justification
,
adoption
,
and
salvation
.
It
is
a
thing
very
frequent
in
the
Scripture
,
to
use
one
and
the
same
word
in
different
significations
,
in
one
and
the
same
sentence
,
and
this
with
much
elegancy
,
and
emphatical
acuteness
.
See
Mat
.
8.22
.
Rom.
3.21
.
Joh
.
17.19
.
&c.
as
also
to
term
a
race
or
generation
of
men
by
the
name
of
some
of
their
Progenitors
,
especially
being
persons
of
note
and
fame
in
the
world
.
Deut
.
32.9
.
Gen.
49.7
.
Psal
.
14.7
.
and
83.7
,
8
,
&c.
Moreover
,
it
is
not
unusual
in
the
Scriptures
,
to
appropriate
a
general
or
common
term
,
by
way
of
Emphasis
,
or
(
as
is
commonly
expressed
)
{αβγδ}
,
to
some
special
particulars
,
one
or
more
,
contained
under
that
general
;
yea
and
sometimes
to
bereave
such
particulars
which
are
lesse
considerable
and
lesse
perfect
,
of
that
very
name
,
or
appellation
,
which
agrees
to
the
general
,
and
to
appropriate
it
(
as
hath
been
said
)
to
those
particulars
which
are
most
considerable
in
their
kind
.
See
Rom.
2.28
,
29.
Gal.
3.7
,
29.
Joh
.
6.55
,
&c.
It
is
true
,
this
promise
was
declared
and
delivered
to
all
the
posterity
of
Israel
(
as
we
partly
heard
from
the
former
Verses
)
without
exception
,
and
in
a
kind
of
conditional
sence
,
was
made
unto
them
all
,
as
viz.
thus
;
If
they
would
or
should
all
be
children
,
i.e.
followers
,
of
the
Faith
,
righteousness
,
and
holiness
of
Abraham
,
and
Israel
(
their
Fathers
)
as
they
were
the
children
of
their
flesh
,
he
would
be
a
God
,
i.e.
a
glorious
and
signal
Benefactor
unto
them
all
for
ever
.
But
in
this
sence
,
and
upon
these
terms
,
it
was
made
as
well
unto
the
Gentiles
,
and
the
whole
world
,
as
unto
the
Jews
;
though
it
was
not
so
plainly
,
or
immediatly
communicated
or
made
known
unto
them
,
as
to
these
.
And
that
it
should
be
made
unto
the
Jews
themselves
in
any
fence
,
or
upon
any
other
terms
then
those
expressed
,
as
viz.
upon
their
good
behaviour
,
and
conformity
to
their
worthy
Progenitors
in
Faith
and
Holiness
,
is
repugnant
to
all
principles
of
reason
,
yea
of
common
sence
it self
.
For
who
can
imagine
or
conceive
,
that
God
being
infinitely
just
,
righteous
,
and
holy
,
should
promise
the
highest
and
most
sacred
enjoyments
and
rewards
,
which
he
hath
to
confer
upon
the
best
and
holiest
of
men
,
unto
the
worst
,
the
most
stubborn
and
disobedient
of
men
,
and
this
whether
ever
they
repent
of
these
abominations
,
or
no
?
If
this
were
so
,
had
not
the
world
cause
to
demand
,
And
where
is
the
God
of
judgment
Mal
.
2
17.
?
Yea
the
Jews
themselves
plainly
enough
granted
this
principle
,
for
a
truth
,
viz.
That
all
that
were
carnally
descended
from
Israel
,
were
not
true
Israelites
,
or
the
Israel
of
God
,
in
that
they
counted
all
such
of
this
descent
,
accursed
and
rejected
by
God
,
(
and
upon
this
account
hated
and
persecuted
them
,
even
unto
death
)
who
embraced
the
Apostles
Doctrine
of
Justification
by
Faith
,
and
turned
Christians
.
From
whence
it
is
evident
,
that
the
Apostle
doth
not
assert
the
said
principle
,
in
opposition
to
the
Jews
,
but
onely
maketh
use
of
it
,
as
far
as
the
import
of
it
will
reach
in
this
kind
,
to
dissolve
the
force
of
their
Objection
against
his
Doctrine
;
the
tenour
of
which
Objection
(
as
hath
been
already
intimated
)
was
this
,
that
the
said
Doctrine
,
supposing
a
rejection
of
a
great
part
of
their
Nation
from
God
,
rendred
the
Word
and
promise
of
God
unto
Abraham
and
his
seed
,
of
none
effect
.
Now
the
Apostle
evinceth
a
nullity
in
the
said
Objection
from
the
principle
or
Concession
mentioned
,
thus
far
;
viz.
That
such
a
Doctrine
,
which
supposeth
a
rejection
of
some
part
of
Abrahams
carnal
posterity
by
God
,
doth
not
hereby
at
all
render
the
Word
of
God
of
none
effect
;
themselves
clearly
granting
this
in
the
said
Hypothesis
.
So
that
the
Question
yet
remaining
and
depending
between
him
and
them
,
was
this
;
who
,
or
what
sort
,
or
kind
of
Jews
they
were
,
and
how
differing
from
the
rest
,
whose
rejection
by
God
would
render
such
a
Doctrine
,
which
should
assert
,
or
suppose
it
,
so
blasphemously
erroneous
,
as
to
make
the
Word
of
God
of
none
effect
:
They
affirmed
them
to
be
such
,
who
sought
after
righteousness
by
the
Observation
of
Moses
Law
,
and
rejected
his
Doctrine
of
Justification
by
Faith
;
he
on
the
contrary
undertakes
to
prove
;
that
they
were
such
,
who
sought
their
Justification
by
Faith
,
and
placed
no
confidence
or
hope
in
this
kind
in
the
Works
of
the
Law
.
He
proceeds
to
the
demonstration
hereof
in
the
sequel
of
this
Chapter
,
onely
asserting
(
the
second
time
)
the
principle
lately
mentioned
,
by
the
way
,
in
somewhat
differing
expressions
from
the
former
,
to
make
his
transition
to
his
intended
demonstration
the
more
passable
and
fair
.
The
matter
or
substance
of
the
Principle
we
speak
of
,
he
expresseth
in
these
words
,
Neither
because
they
are
the
seed
of
Abraham
,
are
they
all
children
,
]
implying
,
that
the
great
Promises
made
to
Abraham
,
and
his
seed
,
did
not
,
according
to
the
intent
of
God
in
making
them
,
appertain
,
either
universally
or
solely
,
to
those
who
should
naturally
descend
from
Abraham
,
and
should
be
his
seed
(
in
this
sence
)
but
unto
those
in
whom
the
Spirit
of
Abrahams
faith
should
be
found
,
and
so
should
be
,
by
a
spiritual
kind
of
propagation
or
descent
,
his
children
.
For
a
man
to
receive
a
change
or
alteration
,
either
in
the
habit
or
disposition
of
his
mind
,
or
in
a
course
of
outward
deportments
and
actions
,
by
means
,
either
of
counsel
,
or
example
,
from
another
,
is
a
kind
of
generation
,
whereby
he
receives
a
certain
being
which
he
had
not
before
.
And
it
is
a
frequent
dialect
of
Scripture
to
term
men
the
children
of
such
persons
,
whom
they
resemble
in
Spirit
,
or
practice
,
especially
when
this
resemblance
hath
been
occasioned
or
produced
,
either
by
their
perswasions
or
practises
.
Thus
saith
the
Lord
God
unto
Jerusalem
;
Thy
birth
,
and
thy
nativity
is
of
the
land
of
Canaan
,
thy
Father
was
an
Amorite
,
and
thy
Mother
an
Hittite
Ezek
16.3
.
See
Joh
.
8.38
,
39
,
41
,
44.
Act.
13.10
.
&c.
So
then
this
is
that
which
the
Apostle
here
affirmeth
;
viz.
that
when
God
made
the
promise
of
being
a
God
,
[
i
.
e
.
a
great
and
blessed
Benefactor
,
such
as
no
creature
,
one
,
or
more
,
could
be
]
unto
Abraham
,
and
his
seed
or
children
,
by
seed
or
children
he
did
not
mean
,
all
those
(
without
exception
)
who
should
carnally
descend
from
him
;
but
(
as
the
next
words
plainly
insinuate
)
such
who
should
resemble
him
in
his
Faith
,
as
children
commonly
do
the
Parents
of
their
flesh
,
both
in
the
lineaments
of
their
natural
faces
,
as
likewise
in
the
temper
or
complexion
of
their
minds
.
By
the
way
,
when
the
Apostle
saith
,
For
they
are
not
all
Israel
,
that
are
of
Israel
;
and
so
again
:
Neither
because
they
are
the
seed
of
Abraham
,
are
they
all
children
,
he
doth
not
imply
,
or
suppose
that
the
greatest
part
of
them
were
such
,
I
mean
,
Israel
,
or
Abrahams
children
(
in
his
emphatical
sence
)
because
he
expresseth
himself
thus
,
They
are
not
all
Israel
,
neither
are
they
all
children
.
Negative
or
exclusive
particles
,
do
not
always
suppose
,
or
take
for
granted
,
whatsoever
in
the
same
kind
is
not
particularly
denied
,
or
excluded
:
but
sometimes
simply
and
precisely
deny
or
exclude
,
without
any
connotation
,
or
implication
at
all
in
this
kind
.
As
when
the
Apostle
saith
,
For
all
men
have
not
Faith
,
he
doth
not
suppose
,
that
most
men
,
or
the
greatest
part
of
men
have
Faith
;
but
simply
denieth
,
that
all
men
have
Faith
.
But
let
us
make
some
brief
Observations
from
the
words
lately
opened
by
the
way
.
First
,
from
those
words
,
Not
as
if
the
Word
of
God
hath
taken
no
effect
,
(
so
understood
,
as
hath
been
shewed
)
it
may
be
observed
,
That
sometimes
such
consequences
,
which
pretend
to
a
legitimacy
of
descent
from
words
spoken
,
are
yet
spurious
and
illegitimate
.
Rom.
6.1
,
2.
Rom.
3.5.31
.
Joh
.
21.23
.
&c.
2.
Upon
the
same
account
(
onely
somewhat
more
particularly
)
it
is
observable
,
That
such
events
now
and
then
come
to
pass
,
which
seem
to
contradict
the
Word
of
God
in
the
Scriptures
,
and
yet
really
and
in
truth
are
far
from
it
.
Rom.
11.1
.
Joh
.
12.34
.
3.
Whereas
the
Apostle
rejects
such
a
supposition
as
this
,
That
the
Word
of
God
should
be
of
none
effect
,
not
onely
,
or
simply
as
a
non-sequitur
,
or
that
which
followeth
not
upon
any
thing
that
he
had
either
said
,
or
meant
,
but
as
that
which
is
in
it self
erroneous
and
dangerous
;
it
is
observable
,
That
any
opinion
or
saying
whatsoever
,
involving
in
it
a
non-performance
of
any
promise
,
or
Word
of
God
,
is
unsound
,
and
of
a
dangerous
tendencie
,
and
consequence
.
Rom.
3.3
,
4.
4.
From
this
clause
,
For
they
are
not
all
Israel
,
that
are
of
Israel
(
as
it
hath
been
expounded
)
it
is
observable
,
That
though
Faith
and
holiness
commonly
shoot
forth
in
some
of
the
branches
of
a
natural
propagation
or
descent
,
where
there
is
,
or
hath
been
,
a
godly
Ancestry
or
Parentage
,
yet
seldome
,
or
never
do
they
appear
in
all
.
Rom.
11.1
,
2
,
15
,
16.
5.
From
the
same
clause
,
as
supposing
that
the
Jews
conceived
all
,
or
at
least
the
greatest
part
of
,
those
to
be
Israel
,
[
the
true
Israel
of
God
]
who
were
naturally
descended
from
Israel
,
the
Observation
is
,
That
men
frequently
stretch
the
intentions
of
God
in
his
collation
of
outward
Priviledges
beyond
the
truth
▪
Or
thus
,
Men
under
the
enjoyment
of
o●●ward
priviledges
,
are
apt
to
think
more
highly
of
themselves
,
then
there
is
cause
,
and
to
conceit
themselves
something
,
when
as
indeed
they
are
nothing
,
(
as
this
Apostle
speaks
elsewhere
)
Phil
.
3.3
.
Rom.
2.3.13
.
Jer
.
7.4
.
6.
(
And
lastly
)
from
these
words
,
Neither
because
they
are
the
seed
of
Abraham
,
are
they
all
children
,
which
imply
that
the
Jews
(
more
generally
)
thus
argued
,
and
judged
,
it
is
observable
,
That
the
Scriptures
,
in
respect
of
the
phrase
,
and
manner
of
expression
in
many
things
,
are
so
framed
and
drawn
up
by
God
,
that
by
men
of
carnal
minds
they
may
easily
be
wrested
to
their
destruction
.
2
Pet
.
3.16
.
2
Cor
.
3.14
,
15.
It
followeth
:
But
in
Isaac
shall
thy
seed
be
called
.
]
Meaning
,
that
God
himself
declared
,
who
or
what
persons
of
Abrahams
natural
seed
,
his
intent
was
should
be
counted
for
his
children
[
viz.
such
children
,
that
should
inherit
the
promises
]
as
also
who
should
not
be
counted
for
such
,
in
these
words
(
spoken
by
himself
unto
Abraham
)
but
in
Isaac
shall
thy
seed
be
called
Gen.
21.12
.
.
It
is
frequent
in
Scripture
to
mention
words
spoken
by
a
person
,
without
mentioning
either
the
person
speaking
them
,
or
sometimes
the
person
to
whom
they
were
spoken
.
See
Gal.
3.11
,
12.
Acts
1.4
.
&c.
The
Apostle
here
entereth
upon
his
main
demonstration
,
intending
to
prove
,
That
the
rejection
of
such
of
Abrahams
posterity
by
God
,
who
according
to
his
Doctrine
,
either
were
,
or
were
likely
ere
long
to
be
,
rejected
by
him
,
doth
in
no
consideration
at
all
,
by
no
tolerable
consequence
,
make
the
Word
of
God
of
none
effect
,
but
rather
(
as
he
speaketh
elsewhere
)
establish
it
.
The
argument
or
pro-syllogism
by
which
he
proveth
this
,
may
be
thus
formed
.
The
rejection
of
such
Jews
onely
,
or
of
such
of
Abrahams
seed
,
to
whom
God
made
no
promise
,
no
absolute
promise
,
of
being
their
God
,
of
justifying
,
blessing
,
or
saving
them
,
cannot
make
the
Word
,
or
promise
of
God
to
Abraham
and
his
seed
,
of
no
effect
.
But
such
are
those
Jews
,
and
onely
such
,
viz.
to
whom
God
hath
made
no
promise
,
&c.
whose
rejection
is
either
asserted
,
or
supposed
by
me
in
my
Doctrine
.
Ergo
,
The
rejection
of
onely
such
as
these
,
maketh
not
the
Word
of
God
of
none
effect
:
and
consequently
,
neither
is
my
Doctrine
guilty
of
such
a
crime
,
either
for
asserting
or
supposing
it
.
The
Process
of
this
argument
from
the
first
to
the
last
,
is
very
pregnant
and
clear
.
The
Major
Proposition
the
Apostle
taketh
for
granted
,
as
well
he
may
;
and
therefore
insisteth
not
upon
any
proof
hereof
.
The
Minor
is
the
ball
of
contention
between
him
,
and
his
opposers
,
(
the
Jews
)
therefore
for
this
he
runneth
,
and
that
by
the
way
of
this
Argument
.
If
none
of
those
Jews
,
who
according
to
my
Doctrine
,
are
rejected
,
or
likely
to
be
rejected
by
God
,
have
any
promise
from
God
that
he
will
be
their
God
,
that
he
will
justifie
,
blesse
,
or
save
them
,
then
cannot
the
rejection
of
these
make
the
Word
or
promise
of
God
of
none
effect
.
But
true
it
is
,
That
none
of
those
Jews
whose
rejection
is
either
affirmed
,
or
supposed
,
in
my
Doctrine
,
have
any
such
promise
.
Ergo
,
The
consequence
in
the
Major
of
this
Syllogism
also
is
too
pregnant
with
evidence
of
truth
,
to
be
denied
.
Therefore
the
Apostle
passeth
over
this
likewise
without
proof
.
For
the
proof
of
the
Minor
,
he
1.
supposeeth
(
that
which
is
plain
enough
,
and
which
his
Adversaries
knew
well
enough
)
viz.
that
such
Je●●
,
or
such
of
Abrahams
seed
,
who
according
to
his
Doctrine
were
spurious
,
and
rejected
by
God
,
were
onely
such
,
who
rejected
Iesus
Christ
,
and
peremptorily
opposed
the
Doctrine
of
Justification
by
Faith
in
him
.
2.
He
proveth
that
such
Iews
as
these
,
had
no
such
promise
made
or
appertaining
unto
them
,
as
whereby
God
should
stand
ingaged
to
be
their
God
,
or
to
own
them
for
such
children
of
Abraham
,
to
whom
he
ever
engaged
himself
upon
such
terms
.
This
he
undertaketh
to
demonstrate
from
two
famous
Oracles
uttered
by
God
himself
of
old
;
the
one
,
unto
Abraham
himself
in
person
,
Gen.
21.12
.
the
other
unto
Rebecca
,
the
wife
of
Isaac
,
Gen.
25.23
.
To
this
latter
,
he
subjoyneth
a
testimony
from
one
of
the
Prophets
,
for
a
more
ample
declaration
of
the
mind
of
God
herein
,
as
we
shall
see
when
we
come
to
vers
.
13.
By
both
these
Oracles
,
as
well
joyntly
,
as
severally
,
he
proveth
that
the
persons
,
whether
Jews
,
or
of
any
other
Nation
,
with
whom
,
under
the
name
of
Abrahams
seed
,
God
covenanted
to
be
their
God
,
to
justifie
and
save
them
,
were
not
such
,
who
should
seek
to
be
justified
by
Works
,
or
the
Law
,
but
by
Faith
.
The
tenour
of
the
former
of
these
Oracles
is
contained
in
the
words
recited
,
But
,
in
Isaac
shall
thy
seed
be
called
.
]
The
occasion
of
these
words
,
spoken
(
as
hath
been
said
)
by
God
himself
unto
Abraham
,
was
this
.
Sarah
,
taking
notice
that
Ishmael
,
Abrahams
son
by
Hagar
his
servant
,
proved
a
scoffer
,
and
misused
her
son
Isaac
,
made
it
her
earnest
request
unto
Abraham
,
that
together
with
his
Mother
,
he
might
be
turn'd
out
of
doors
.
Abraham
being
very
much
dis-satisfied
with
the
motion
,
and
loath
to
put
in
execution
,
what
Sarah
herein
desired
,
received
a
command
from
God
,
however
to
hearken
unto
her
,
and
perform
her
request
,
giving
him
this
reason
to
satisfie
him
in
the
business
;
For
in
Isaac
shall
thy
seed
be
called
.
]
As
if
he
should
have
said
,
let
it
not
be
so
grievous
unto
thee
,
to
part
with
thy
son
Ishmael
out
of
thy
house
,
because
I
have
a
mysterious
and
great
design
in
appointing
thy
son
Isaac
to
be
thine
onely
heir
,
and
cutting
off
Ishmael
from
all
hopes
of
being
a
sharer
with
him
in
thine
inheritance
:
This
,
or
some
like
sence
to
this
,
to
be
the
true
sence
(
at
least
one
sence
)
intended
by
God
in
those
words
,
the
Apostle
himself
plainly
declares
in
the
words
immediatly
following
by
way
of
Interpretation
;
That
is
,
they
which
are
the
children
of
the
flesh
,
these
are
not
the
children
of
God
:
but
the
children
of
the
promise
are
counted
for
the
seed
.
]
I
confess
that
without
ploughing
with
the
Apostles
heifer
in
this
place
,
it
would
have
been
very
hard
for
a
man
to
have
found
out
that
Divine
riddle
in
those
words
,
which
he
findeth
.
But
we
need
not
be
jealous
of
his
Interpretation
,
knowing
from
whom
he
received
it
.
Well
then
(
saith
he
)
the
meaning
of
God
(
at
least
his
principal
meaning
)
in
those
words
spoken
unto
Abraham
,
In
Isaac
shall
thy
seed
,
&c.
was
this
,
or
to
signifie
,
teach
,
and
declare
this
:
1.
That
the
children
of
the
flesh
,
are
not
the
children
of
God
.
2.
That
the
children
of
the
promise
,
are
,
and
shall
be
counted
for
the
seed
,
i.e.
the
children
of
God
.
For
that
is
to
be
minded
,
that
the
Apostle
doth
not
here
give
,
or
intend
to
give
,
the
grammatical
or
literal
sence
of
those
words
;
But
in
Isaac
shall
thy
seed
be
called
,
but
the
mystical
or
typical
sence
onely
.
And
by
this
Interpretation
which
he
gives
,
he
plainly
signifieth
that
the
said
words
were
not
spoken
or
meant
by
God
in
a
literal
or
Grammatical
sence
,
or
not
in
these
sences
onely
;
but
rather
in
a
sence
typical
,
mystical
,
and
allegorical
.
The
type
,
mystery
,
or
allegory
contained
in
the
words
of
that
Oracle
,
he
unfoldeth
in
this
eight
Verse
,
as
the
word
{αβγδ}
,
that
is
,
sheweth
;
being
a
word
familiarly
used
by
this
Apostle
to
give
notice
of
an
explication
or
Interpretation
ensuing
,
Rom.
7.18
.
Rom.
10.6
,
7.
Philem
.
v.
12.
&c.
The
mystery
or
spiritual
secret
,
typified
in
the
said
Oracle
,
the
Apostle
declareth
to
be
the
mind
or
counsel
of
God
concerning
such
persons
of
mankind
,
whom
he
purposed
to
own
in
the
relation
of
children
,
and
to
confer
the
blessing
or
great
inheritance
of
righteousness
and
salvation
upon
;
and
whom
on
the
other
hand
he
purposed
to
dis-own
,
and
exclude
from
all
part
and
fellowship
in
these
blessed
priviledges
.
Those
(
in
the
first
place
)
whom
he
purposed
to
dis-own
,
and
to
exclude
from
the
Grace
and
Priviledg
of
Sons
,
the
Apostle
,
in
his
Interpretation
of
the
Oracle
,
describes
by
this
character
or
relation
,
that
they
are
,
children
of
the
flesh
:
They
which
are
children
of
the
flesh
,
these
are
not
the
children
of
God
.
By
children
of
the
flesh
,
opposed
to
,
children
of
the
Promise
(
in
the
latter
part
of
the
Verse
)
he
clearly
meaneth
such
persons
,
who
seek
after
,
and
expect
spiritual
priviledges
,
Adoption
,
Justification
,
Salvation
,
&c.
in
a
fleshly
way
,
i.e.
by
works
,
or
by
the
observation
of
the
Law
;
as
by
children
of
the
promise
,
he
must
needs
mean
such
,
who
depend
upon
the
gracious
and
free
promise
of
God
for
these
heavenly
accommodations
.
Elsewhere
he
useth
flesh
and
works
synonymously
,
and
as
mutually
exegetical
the
one
of
the
other
.
What
shall
we
say
then
that
Abraham
our
Father
,
as
pertaining
to
the
FLESH
,
hath
found
?
For
if
Abraham
were
justified
by
WORKS
,
he
hath
whereof
to
glory
,
but
not
before
God
Rom.
4.1
,
2.
.
Evident
it
is
,
that
by
{αβγδ}
,
according
to
the
flesh
,
(
in
the
former
verse
)
and
by
{αβγδ}
,
by
works
(
in
the
latter
Verse
)
he
meaneth
one
and
the
same
thing
,
and
that
he
doth
expound
Abrahams
finding
somewhat
according
to
the
flesh
,
by
his
being
justified
by
works
.
So
Gal.
3.3
.
by
being
made
perfect
by
the
FLESH
,
he
clearly
means
a
being
compleatly
justified
by
works
,
as
appeareth
from
vers
.
2.
(
immediatly
preceding
)
as
also
from
vers
.
5.
and
indeed
from
the
general
scope
and
carriage
of
the
Chapter
,
yea
and
of
the
whole
Epistle
it self
.
Again
,
when
he
saith
thus
(
Gal.
4.29
.
)
but
as
then
he
that
was
born
after
the
flesh
,
persecuted
him
that
was
born
after
the
Spirit
,
even
so
it
is
now
;
in
these
last
words
,
even
so
it
is
now
,
his
meaning
must
needs
be
this
;
they
that
are
now
,
in
these
days
,
born
after
the
flesh
,
persecute
those
that
are
born
after
the
Spirit
.
And
,
by
those
now
born
after
the
flesh
,
he
cannot
mean
,
either
1.
men
born
according
to
the
course
of
natural
propagation
;
because
those
here
said
to
be
born
after
the
Spirit
,
were
born
upon
such
terms
,
and
so
the
Antithesis
,
which
he
makes
between
the
one
,
and
the
other
,
will
fall
;
nor
2.
can
he
mean
unregenerate
men
,
simply
considered
,
or
as
such
,
because
these
are
no
where
expressed
or
described
,
by
a
being
born
after
the
flesh
,
(
in
the
literal
signification
of
the
word
,
flesh
)
this
being
a
character
or
description
,
agreeing
as
well
to
persons
regenerate
,
as
unregenerate
;
and
besides
,
such
a
sence
as
this
,
is
wholly
irrelative
to
the
business
in
hand
,
which
is
to
prove
an
opposition
,
not
between
an
estate
of
unregeneracy
,
and
Faith
in
Christ
,
but
between
the
works
of
the
Law
,
and
such
a
Faith
,
in
the
important
business
of
Justification
:
Therefore
by
those
born
after
the
flesh
,
he
must
needs
mean
such
,
who
(
as
elsewhere
he
describes
them
)
are
of
the
works
of
the
Law
Gal.
3.10
.
,
i.e.
have
their
dependance
upon
the
works
of
the
Law
for
their
justification
,
which
dependance
is
(
as
it
were
)
their
spiritual
subsistence
and
being
.
Yet
again
,
where
he
saith
,
We
are
the
Circumcision
,
which
worship
God
in
the
Spirit
,
and
rejoyce
in
Christ
Jesus
,
and
have
no
confidence
IN
THE
FLESH
Phil
.
3.3
4
;
by
having
no
confidence
in
the
flesh
,
he
means
,
that
they
have
not
the
least
or
lightest
dependance
upon
the
works
of
the
Law
for
their
justification
.
Heb
.
9.10
.
the
injunctions
or
performances
of
the
Ceremonial
Law
are
termed
{αβγδ}
,
carnal
,
or
fleshly
Ordinances
.
So
that
by
the
children
of
the
flesh
,
(
in
the
place
in
hand
)
it
is
a
clear
case
that
the
Apostle
meaneth
such
persons
,
who
seek
for
righteousness
in
the
sight
of
God
,
by
the
observation
of
the
Law
.
The
Metaphorical
sence
of
the
word
,
children
,
frequent
in
like
constructions
,
gives
some
further
light
and
strength
to
this
Interpretation
.
They
who
love
the
light
,
and
are
so
much
addicted
to
it
,
are
(
in
Scripture
phrase
)
called
,
the
children
of
light
Luke
16.8
.
John
12.36
.
Ephes
.
5.8
.
;
and
so
likewise
they
that
embrace
the
Truth
,
are
said
to
be
of
the
Truth
Joh
.
18.37
.
1
John
3.19
.
,
i.e.
(
in
effect
)
children
of
the
Truth
;
as
they
who
depend
upon
the
Law
for
righteousness
,
are
said
to
be
of
the
Law
,
Rom.
4.14
.
and
of
the
works
of
the
Law
.
Gal.
3.10
.
They
that
love
and
give
themselves
to
the
studie
of
wisdome
,
are
called
the
children
of
wisdome
Mat
.
11.19
.
;
They
who
love
and
practise
obedience
,
the
children
of
obedience
1
Pet
.
1.14
.
;
they
that
embrace
and
depend
upon
this
present
world
,
for
their
comfort
and
peace
,
the
children
of
this
world
Luke
16.8
.
,
&c.
In
like
manner
,
and
phrase
,
they
who
love
,
embrace
,
and
depend
upon
the
flesh
,
i.e.
(
as
hath
been
said
)
a
carnal
and
fleshly
way
,
principle
,
or
means
for
their
justification
,
or
upon
the
merit
of
their
own
doings
,
are
termed
,
Children
of
the
flesh
.
This
to
be
the
clear
sence
and
import
of
the
clause
,
is
yet
more
evident
from
the
description
of
those
,
who
are
by
the
Apostle
opposed
to
these
children
of
the
flesh
:
these
he
calls
,
the
children
of
the
promise
.
Now
that
by
the
children
of
the
promise
,
he
means
,
Beleevers
,
and
those
who
seek
after
Justification
by
Faith
,
the
familiar
language
of
his
own
pen
demonstrates
.
In
one
place
,
he
affirms
,
that
those
that
are
Christs
[
meaning
,
Beleevers
in
Christ
]
are
Abrahams
seed
,
and
heirs
according
to
the
promise
Gal.
3.29
.
,
i.e.
according
to
the
intent
and
mind
of
God
in
that
promise
,
wherein
the
inheritance
of
life
and
blessedness
are
promised
unto
Abraham
,
and
his
seed
.
Elsewhere
he
opposeth
the
Law
,
and
the
Promise
.
For
if
the
inheritance
be
of
the
Law
,
it
is
no
more
of
promise
:
but
God
gave
it
unto
Abraham
by
promise
Gal.
3.18
.
.
In
another
place
,
those
that
are
of
the
Law
[
i
.
e
.
as
we
formerly
expounded
the
phrase
,
that
seek
justification
by
the
works
of
the
Law
]
to
those
that
seek
it
by
the
promise
.
For
if
they
,
which
are
of
the
Law
be
heirs
,
then
Faith
is
made
void
,
and
the
promise
made
of
none
effect
Rom.
4.14
.
;
meaning
,
that
then
they
who
expect
the
inheritance
by
Faith
,
and
by
the
Promise
,
shall
be
frustrated
in
such
their
expectation
.
Elsewhere
he
calls
Beleevers
,
Heirs
of
the
promise
Heb
.
6.17
:
:
and
in
one
place
(
a
passage
of
much
like
import
with
that
now
before
us
)
he
expresly
calls
those
who
beleeve
in
Christ
,
(
amongst
whom
he
numbreth
himself
)
and
this
in
opposition
to
those
who
look
for
Justification
by
the
works
of
the
Law
,
the
children
of
Promise
.
But
we
,
Brethren
,
according
unto
Isaac
,
[
or
,
as
Isaac
was
]
are
the
children
of
promise
Gal.
4.28
.
.
So
that
evident
it
is
,
that
by
the
children
of
the
promise
,
who
the
Apostle
saith
,
God
meant
should
be
counted
for
the
emphatical
seed
of
Abraham
,
which
was
to
inherit
,
he
meaneth
,
true
Beleevers
;
and
if
so
,
then
by
the
children
of
the
flesh
,
which
he
opposeth
unto
these
,
and
which
he
denieth
to
be
Abrahams
seed
[
in
such
a
sence
]
he
must
needs
mean
,
those
who
are
of
the
works
of
the
Law
.
If
it
be
demanded
,
but
what
was
,
or
is
,
there
in
that
saying
to
Abraham
,
For
in
Isaac
shall
thy
seed
be
called
,
that
gives
the
least
overture
to
such
a
sence
intended
by
God
in
them
,
as
the
Apostle
here
mentions
;
as
viz.
that
God
thereby
should
teach
,
or
insinuate
,
that
Beleevers
onely
,
and
not
they
who
look
to
be
justified
by
works
,
should
be
counted
or
adjudged
by
him
,
for
that
seed
,
or
that
kind
of
seed
,
of
Abraham
,
whom
he
would
adopt
for
children
,
and
make
heirs
;
or
what
agreement
is
there
between
such
a
Text
,
and
such
an
Interpretation
?
I
answer
:
Ishmael
,
who
was
by
order
from
God
put
out
of
doors
,
was
(
as
the
Apostle
elsewhere
)
born
[
or
begotten
]
after
the
flesh
Gal.
4.23
,
29
;
i.e.
acording
to
the
ordinary
course
of
nature
,
upon
such
terms
as
children
commonly
are
begotten
,
and
born
in
the
world
,
Hagar
his
mother
being
a
young
Woman
,
and
in
a
likely
capacity
to
conceive
,
and
Abraham
as
yet
not
so
dead
in
his
body
,
Habet
enim
ordo
naturae
ut
ex
juvencula
possit
quis
non
nimium
senex
filios
procreare
.
Estius
in
Gal.
4.23
.
,
but
that
he
might
have
children
,
and
this
without
miracle
,
or
any
extraordinary
interposure
by
God
,
by
a
wife
so
capable
as
Hagar
was
:
Whereas
Isaac
is
said
to
have
been
born
,
or
begotten
,
{αβγδ}
,
after
[
or
according
to
]
the
Spirit
,
i.e.
●o●
enim
vt
natu●a
generavit
Abraham
senex
ex
Ketura
juvencula
.
Possibile
est
senem
ex
juvencula
suscipere
prolem
,
ex
decrepita
,
sterili
impossibile
est
naturaliter
.
Paraeus
in
loc
.
by
a
peculiar
interposure
of
the
Spirit
of
God
:
1.
In
making
a
promise
unto
Abraham
,
that
Sarah
shall
yet
have
a
Son
by
him
before
she
died
,
notwithstanding
the
deadness
of
her
womb
,
and
of
his
body
also
;
in
which
respect
he
is
said
to
have
been
born
,
or
begotten
by
promise
Gal.
4.23
.
,
whereof
our
Apostle
also
remindeth
us
in
the
Verse
immediatly
following
.
2.
In
strengthning
and
assisting
both
Abraham
to
and
Sarah
to
believe
this
promise
.
3.
(
And
lastly
)
in
a
supernatural
collation
of
strength
,
upon
Abraham
to
beget
,
but
especially
upon
Sarah
to
conceive
,
a
son
,
according
to
this
their
Faith
in
that
promise
:
for
of
this
the
Apostle
takes
special
notice
elsewhere
;
Through
Faith
also
Sarah
her self
received
strength
to
conceive
seed
,
and
was
delivered
of
a
child
when
she
was
past
age
Heb
.
11.11
.
&c.
So
then
these
two
children
,
in
their
different
and
respective
manner
,
or
terms
of
Conception
,
do
with
a
most
exquisite
aptness
,
and
sweetness
of
resemblance
,
typifie
the
one
(
viz.
Ishmael
,
)
those
that
seek
after
justification
by
works
;
the
other
(
Isaac
)
that
seek
it
by
Faith
.
For
they
who
expect
Justification
by
works
,
depend
upon
themselves
and
their
own
natural
goodness
and
strength
for
the
obtaining
of
it
,
and
so
have
their
spiritual
subsistence
or
being
(
as
it
were
)
in
a
way
of
nature
;
as
on
the
other
hand
,
they
who
expect
justification
by
Faith
,
receive
their
spiritual
being
from
the
gracious
and
free
promise
of
God
.
So
that
in
these
words
spoken
by
God
unto
Abraham
,
For
in
Isaac
shall
thy
seed
be
called
,
under
the
literal
or
grammatical
sence
of
them
,
(
whatsoever
this
be
,
though
it
be
variously
formed
by
Interpreters
)
there
was
this
counsel
or
purpose
of
God
mystically
,
or
allegorically
signified
,
viz.
that
those
who
should
spiritually
resemble
Ishmael
in
his
birth
,
and
seek
for
a
subsistence
in
peace
and
happiness
by
the
strength
of
nature
,
or
works
of
the
Law
,
should
be
excluded
from
them
;
but
that
all
those
who
should
spiritually
resemble
Isaac
in
his
,
and
receive
their
spiritual
subsistence
and
being
from
,
and
by
vertue
of
,
the
gracious
and
free
promise
of
God
,
should
inherit
life
,
and
peace
,
and
glory
.
Some
give
this
sence
of
these
words
,
In
Isaac
shall
thy
seed
be
called
,
i.e.
that
seed
of
thine
,
in
whom
all
the
Nations
of
the
Earth
shall
be
Blessed
,
shall
descend
from
Isaac
,
not
Ishmael
:
Others
,
this
;
That
Generation
or
Nation
of
men
,
unto
whom
I
intend
to
perform
those
gracious
promises
formerly
made
unto
thee
,
and
thy
seed
,
as
of
giving
the
Land
of
Canaan
,
of
making
a
Covenant
with
them
,
of
dwelling
amongst
them
,
&c.
and
consequently
who
shall
more
particularly
be
taken
notice
of
in
the
world
,
for
thy
posterity
or
seed
,
shall
lineally
descend
from
Isaac
,
and
not
from
Ishmael
,
whose
posterity
shall
be
reckoned
in
common
with
the
other
Nations
of
the
Earth
.
This
latter
sence
is
much
the
better
,
and
bears
the
Allegory
more
naturally
,
and
with
clearness
of
resemblance
.
For
God
intending
that
onely
those
who
should
naturally
descend
from
Isaac
,
who
was
Abrahams
son
by
promise
,
(
though
not
all
these
neither
,
as
we
shall
see
in
the
verses
following
)
and
hereby
themselves
also
(
in
a
sence
)
children
of
promise
,
should
inherit
the
external
priviledges
and
good
things
promised
unto
Abrahams
seed
,
hereby
might
well
,
as
in
an
Allegory
,
or
Mystery
,
signifie
,
that
onely
they
,
who
should
be
spiritually
born
,
as
Isaac
,
and
Abrahams
seed
by
him
,
were
naturally
,
should
inherit
those
spiritual
and
heavenly
priviledges
,
and
good
things
,
whereof
those
external
priviledges
,
were
manifest
shadows
and
types
.
If
it
be
demanded
,
But
how
can
Abrahams
seed
be
said
to
be
counted
,
or
estimated
(
in
the
sence
given
)
in
Isaac
,
and
his
seed
and
posterity
,
when
as
one
part
of
his
seed
,
viz.
Esau
with
his
race
,
was
no
more
included
,
or
intended
to
be
included
,
by
God
,
in
those
great
promises
made
unto
Abraham
,
and
his
seed
,
then
Ishmael
and
his
race
were
?
I
answer
,
1.
That
God
,
in
restraining
his
computation
of
Abrahams
seed
unto
Isaac
,
and
his
line
,
did
not
necessarily
enlarge
it
to
the
whole
extent
and
compass
of
this
line
:
From
this
saying
,
But
in
Isaac
shall
thy
seed
be
called
,
(
literally
and
grammatically
onely
understood
)
there
can
no
more
be
inferred
but
onely
this
;
That
that
Nation
or
people
,
to
whom
he
meant
to
perform
those
great
and
gracious
promises
,
as
concerning
the
Land
of
Canaan
,
signal
multiplication
,
&c.
made
unto
him
[
Abraham
]
and
his
seed
,
should
naturally
descend
from
the
loyns
of
Isaac
;
not
,
that
whosoever
,
or
what
people
soever
should
descend
from
him
,
should
be
counted
his
seed
,
in
such
a
sence
.
2.
The
Reason
(
probably
)
why
God
would
not
have
all
that
should
proceed
from
Isaac's
loyns
to
be
counted
Abrahams
seed
(
in
the
sence
lately
declared
)
i
.
e
.
heirs
of
those
temporal
promises
,
which
were
made
,
and
consequently
intended
to
be
performed
,
to
his
seed
,
may
be
to
signifie
and
teach
(
by
way
of
Type
)
that
even
from
Abrahams
spiritual
seed
themselves
(
true
and
sound
beleevers
)
a
carnal
generation
might
,
and
would
,
proceed
,
persons
that
should
not
inherit
the
spiritual
Canaan
,
with
their
Parents
.
Or
rather
(
3.
and
lastly
)
the
reason
hereof
might
be
,
that
God
by
this
means
might
so
much
the
more
effectually
declare
and
shew
,
as
in
a
redoubled
type
,
chiefly
unto
the
Jews
,
and
then
also
to
the
rest
of
the
world
,
his
liberty
and
resolution
to
nominate
and
repute
for
Abrahams
seed
,
(
i.e.
for
such
as
should
inherit
the
celestial
Canaan
)
whom
and
what
manner
of
persons
he
pleased
;
as
also
to
exclude
from
part
and
fellowship
in
this
great
business
,
whom
,
and
what
manner
of
persons
he
pleased
;
and
as
well
in
the
one
,
as
in
the
other
,
as
well
in
his
accepting
,
as
excluding
,
to
steer
a
course
,
contrary
to
the
expectations
and
thoughts
of
men
.
For
who
would
have
thought
,
that
having
declared
his
mind
and
purpose
to
compute
Abrahams
seed
,
in
,
and
by
,
Isaac
,
he
should
,
not
onely
reject
one
part
,
one
half
(
as
it
were
)
of
Isaacs
seed
,
(
as
viz.
Esau
,
and
his
race
)
from
this
dignity
,
but
even
that
part
of
it
,
unto
which
,
in
the
judgment
of
men
,
it
rather
seemed
of
right
to
appertain
,
Esau
being
the
elder
Brother
,
and
Jacob
to
whom
God
adjudged
it
,
the
younger
.
This
reason
is
intimated
by
the
Apostle
himself
,
vers
.
11.
(
as
we
shall
see
when
we
come
thither
.
)
By
the
way
,
from
what
hath
been
said
,
it
appears
,
that
,
according
to
Scripture
notion
,
Abraham
may
be
said
to
have
three
(
or
indeed
four
)
several
kinds
of
children
,
or
seeds
.
First
,
such
as
were
propagated
of
him
,
according
to
the
flesh
,
but
did
not
so
much
as
inherit
the
carnal
or
outward
priviledges
promised
to
him
and
his
seed
.
Of
this
kind
were
Ishmael
,
Esau
,
and
all
the
rest
of
Abrahams
children
(
Isaac
onely
excepted
)
with
their
respective
generations
and
posterities
.
Secondly
,
such
who
not
onely
naturally
descended
from
him
,
but
were
intended
by
God
to
be
made
joynt
heirs
of
the
letter
of
the
great
promises
made
to
him
and
his
seed
,
and
yet
should
not
inherit
the
spiritual
or
heavenly
good
things
typified
in
,
and
by
these
promises
.
These
were
such
,
who
descended
from
Abraham
,
first
by
the
line
of
Isaac
,
and
then
of
Jacob
also
,
but
yet
were
no
true
Israelites
,
nor
children
of
the
Faith
of
their
Father
Abraham
.
Thirdly
,
those
are
(
in
a
more
rich
and
compleat
sence
)
Abrahams
seed
,
who
being
lineally
,
according
to
the
course
of
natural
propagation
,
descended
from
him
,
whether
by
Ishmael
,
or
by
Isaac
,
or
by
any
other
of
his
natural
children
,
were
partakers
of
his
Faith
,
as
well
as
of
his
flesh
,
and
true
worshippers
of
the
same
God
with
him
.
Lastly
,
those
also
are
in
the
Scriptures
(
especially
of
the
New
Testament
)
frequently
called
Abrahams
seed
,
who
beleeve
in
God
,
as
Abraham
did
,
whether
naturally
descended
from
him
,
or
no
.
These
two
last
named
kinds
,
notwithstanding
the
difference
of
carnal
descent
between
them
,
may
yet
well
pass
but
for
one
and
the
same
seed
;
and
so
the
New
Testament
speaketh
of
them
.
And
of
this
seed
the
Divine
Oracle
before
us
,
But
in
Isaac
shall
thy
seed
be
called
,
principally
speaketh
.
To
prove
,
that
God
,
by
declaring
unto
Abraham
,
that
in
Isaac
his
seed
should
be
called
,
in
those
words
,
in
Isaac
,
onely
minded
Isaac
in
respect
of
the
manner
,
means
,
or
terms
of
his
conception
and
b●rth
,
(
and
consequently
,
that
his
meaning
was
,
that
they
who
should
spiritually
resemble
him
in
these
,
should
be
called
,
i.e.
counted
and
honoured
by
him
as
Abrahams
seed
,
{αβγδ}
)
he
immediatly
adds
;
For
this
is
the
word
of
promise
,
At
this
time
will
I
come
,
and
Sarah
shall
have
a
son
.
]
To
shew
that
Isaac
was
a
son
of
promise
(
and
so
a
meet
type
of
those
,
that
should
be
begotten
of
the
gracious
promise
of
the
Gospel
by
Faith
)
he
citeth
the
very
words
of
the
promise
,
or
at
least
the
sum
and
substance
of
them
)
by
which
Isaac
was
begotten
and
born
.
The
tenour
of
the
place
(
or
places
rather
)
in
Genesis
,
unto
which
the
Apostle
relateth
,
is
this
:
And
he
(
God
)
said
,
I
will
certainly
return
unto
thee
according
to
the
time
of
life
,
and
lo
Sarah
thy
wife
shall
have
a
son
Gen.
18.10
.
.
And
because
Sarah
at
the
first
hearing
of
these
words
,
laughed
,
as
not
beleeving
them
to
be
true
,
(
herein
a
type
of
the
great
aversness
in
men
to
beleve
the
promise
of
Justification
by
Faith
)
God
repeats
and
re-asserteth
them
soon
after
:
At
the
time
appointed
will
I
return
unto
thee
,
according
to
the
time
of
life
,
and
Sarah
shall
have
a
Son
Verse
14.
.
But
before
either
of
these
promises
,
God
had
said
thus
to
Abraham
:
But
my
Covenant
will
I
establish
with
Isaac
,
whom
Sarah
shall
bear
unto
thee
at
this
set
time
the
next
year
Gen.
17.21
.
.
Our
Apostle
(
in
the
place
in
hand
)
takes
special
notice
of
that
set
time
,
mentioned
in
the
last
passage
from
Moses
,
in
these
words
,
{αβγδ}
,
i
.
e
.
according
to
this
very
time
;
as
also
of
the
word
,
{αβγδ}
,
I
will
come
,
from
both
the
former
.
These
two
circumstances
,
the
one
of
Gods
coming
,
viz.
to
fulfill
his
promise
in
causing
Sarah
to
have
,
or
to
bring
forth
,
a
Son
;
the
other
,
of
the
precise
set
time
,
when
he
would
thus
come
,
plainly
and
pregnantly
evince
Isaac
to
have
been
a
Son
of
promise
,
conceived
and
born
,
not
upon
the
meer
account
of
nature
,
or
in
the
way
of
ordinary
propagation
,
but
by
vertue
of
that
peculiar
promise
,
which
God
interposed
,
and
both
Abraham
and
Sarah
,
beleeved
in
order
to
his
conception
and
bringing
forth
.
At
this
time
I
will
come
,
and
Sarah
shall
have
a
Son
:
As
if
he
should
have
said
,
Thou
mayst
certainly
know
that
that
Son
,
which
Sarah
thy
wife
shall
bear
unto
thee
,
shall
be
conceived
and
born
,
by
vertue
of
my
coming
unto
thee
[
i
.
e
.
by
my
special
and
gracious
interposure
in
this
kind
on
thy
behalf
]
and
not
according
to
the
course
of
common
propagation
,
because
she
shall
bring
him
forth
,
neither
sooner
,
nor
later
,
but
at
the
just
precise
time
which
I
now
declare
unto
thee
.
To
come
,
in
Scripture
frequently
signifies
to
help
,
rescue
,
assist
,
deliver
,
&c.
Venire
dicitur
(
saith
Calvin
,
on
Matth
.
10.23
.
)
qui
rebus
desperatis
opem
fert
.
See
Luke
18.8
.
Jam
.
5.8
.
Heb
.
10.37
.
Hos
.
6.3
.
&c.
Before
we
come
to
take
up
such
Doctrinal
Observations
as
the
Verses
last
opened
afford
,
it
is
very
necessary
that
we
take
,
and
give
,
notice
,
(
from
the
premises
)
that
Isaac
is
not
brought
upon
the
theater
of
the
Apostles
discourse
in
this
Chapter
,
either
as
a
type
,
instance
,
or
example
of
persons
personally
,
or
under
personal
considerations
,
elected
by
God
from
eternity
,
but
as
a
type
of
that
generation
of
men
,
how
few
,
or
how
many
soever
they
should
be
,
that
shall
be
justified
by
God
,
counted
his
children
,
and
judged
meet
to
inherit
his
Kingdom
.
This
clearly
appeareth
from
the
whole
carriage
of
the
context
,
and
from
the
express
tenour
and
tendency
,
of
all
that
is
here
alledged
or
said
concerning
him
.
Here
is
not
the
softest
air
,
or
gentlest
breathing
of
any
such
purpose
or
decree
of
God
,
by
which
Isaac
should
from
eternity
,
be
in
a
meer
personal
consideration
peremptorily
elected
:
but
the
manner
of
his
conception
and
birth
,
with
the
express
reasons
or
causes
of
both
,
are
narrowly
scann'd
and
laid
forth
by
the
Apostle
,
as
typifying
the
counsel
and
purpose
of
God
concerning
Justification
and
spiritual
Sonship
,
and
shewing
who
,
or
what
manner
of
persons
they
must
be
,
who
shall
receive
the
grace
of
Justification
and
Adoption
from
him
,
viz.
such
,
who
shall
spiritually
resemble
Isaac
in
his
birth
,
and
be
begotten
,
not
of
the
Law
,
or
the
works
thereof
,
but
of
the
gracious
and
free
promise
of
God
,
and
Faith
therein
.
Such
a
notion
as
this
is
expresly
coherent
with
the
main
scope
of
the
Apostle
in
the
Epistle
all
along
,
which
is
,
to
shew
,
and
prove
,
in
opposition
to
the
Jewish
confidence
and
conceit
,
that
Justification
is
not
to
be
obtained
by
the
works
of
the
Law
,
but
by
Faith
;
whereas
a
discourse
concerning
such
an
Election
and
Reprobation
of
persons
from
eternity
,
as
many
Expositors
fancie
in
this
place
,
would
be
altogether
eccentrical
to
his
business
,
and
neither
make
for
his
Doctrine
,
or
way
of
Justification
,
nor
yet
against
the
Doctrine
or
way
of
his
Adversaries
,
the
Jews
.
For
were
there
such
a
Decree
of
Election
and
Reprobation
,
as
they
contend
for
,
granted
,
or
supposed
in
God
,
yet
might
the
Justification
of
the
persons
elected
be
,
as
well
by
the
works
of
the
Law
,
as
by
Faith
:
But
that
Isaac
in
the
manner
of
his
birth
,
signified
,
or
typified
,
those
that
were
to
be
justified
by
Faith
,
was
Austins
notion
and
sence
long
agone
Non
autem
sufficit
quod
de
libera
uxore
natus
est
Isaac
,
ad
significandum
populum
heredem
Novi
Testamenti
;
sed
pl●●
hic
valet
quod
secundum
promissionem
natus
est
.
Aug.
Exposit
.
ad
Galat
.
c
.
4.
.
Nor
can
it
,
so
much
as
colourably
,
be
proved
from
any
thing
spoken
by
the
Apostle
concerning
Isaac
in
this
quarter
of
his
discourse
,
that
he
was
peremptorily
elected
unto
salvation
from
eternity
;
no
nor
yet
that
he
was
so
much
as
a
true
Beleever
;
though
this
(
I
grant
)
be
evident
enough
from
the
Scriptures
elsewhere
.
And
as
Isaac
is
neither
here
nor
elsewhere
,
held
forth
as
a
type
or
example
,
of
persons
peremptorily
elected
unto
life
from
eternity
,
so
neither
was
Ishmael
,
either
type
,
or
example
,
of
persons
peremptorily
Reprobated
from
eternity
,
but
onely
a
type
of
persons
seeking
Justification
by
the
Law
,
whether
in
time
they
come
to
repent
of
this
Error
,
and
seek
it
by
Faith
,
or
no
.
Yea
I
know
no
Expositor
,
whether
Ancient
or
Modern
,
that
passeth
any
definitive
sentence
of
Reprobation
upon
Ishmael
;
but
I
know
that
some
of
our
best
Modern
Expositors
(
as
Bucer
and
Musculus
by
name
)
affirm
and
teach
,
not
onely
a
possibility
,
but
a
probability
of
Ishmaels
salvation
De
Iismaele
&
Esau
ipsis
non
est
quod
pronunciemus
eos
prorsus
a
Deo
esse
rejectos
;
malo
c
edere
utrique
p●etatem
paternam
profuisse
,
ut
licet
graviter
itentidem
deliquerint
,
salutem
tamen
consecuti
sint
,
donati
&
ipsi
vera
fide
in
miserecordiam
Domini
,
&c.
M.
Bucer
ad
Rom.
9
11.
Ista
licet
multum
praerogativae
haberent
,
cujus
Apostolus
Rom.
9.
meminit
,
haud
impediebant
tamen
quominus
&
Ismael
signo
foederis
obsignandus
esset
,
&
ad
gratiam
unius
ac
veri
Dei
pertineret
,
si
fidem
Abrahae
patris
sui
non
abjiciret
.
Neque
adimebatur
Ismaeli
spes
salutis
,
quae
in
Christo
unico
mediatore
expectabatur
,
&c.
Musc
.
in
Gen.
17.1
.
.
Yea
Austin
himself
,
amongst
the
Ancient
,
teacheth
once
and
again
,
that
He
was
not
cast
out
of
Abrahams
family
because
he
was
born
of
the
servant
,
or
bondwoman
,
but
because
of
the
injury
which
he
did
unto
Isaac
Aug.
Exposit
.
in
Joh
.
Tract
.
11.
.
Nor
doth
Gods
act
in
chusing
Isaac
before
he
was
born
,
to
make
him
a
Son
of
promise
,
any
ways
prove
his
Election
or
choice
of
him
from
eternity
,
unto
salvation
;
but
onely
his
designment
of
him
for
a
type
of
those
,
whom
he
intended
to
justifie
,
or
rather
for
a
typical
Doctor
of
that
method
,
way
,
or
means
,
by
which
his
counsel
,
and
purpose
was
to
justifie
the
world
;
and
this
not
so
much
,
(
or
rather
not
at
all
)
in
his
person
,
or
in
respect
hereof
,
but
of
his
propagation
and
the
manner
and
terms
hereof
,
according
to
what
hath
been
already
observed
.
If
the
Apostles
scope
or
intent
had
been
to
propose
or
mention
Isaac
,
as
a
type
,
instance
,
or
example
,
of
persons
,
under
a
meer
personal
consideration
,
or
of
the
meer
will
and
pleasure
of
God
,
elected
from
eternity
,
his
narrow
sifting
and
searching
into
the
terms
and
manner
of
his
conception
and
birth
;
and
so
his
mentioning
the
Divine
Oracle
concerning
Gods
estimating
or
computing
Abrahams
seed
by
him
,
had
been
meer
impertinencies
,
and
altogether
irrelative
to
his
purpose
.
Whereas
if
we
suppose
him
to
be
in
this
passage
held
forth
as
a
type
of
such
persons
,
whom
God
intends
,
and
always
intended
to
justifie
,
all
the
said
particularities
will
appear
like
apples
of
Gold
with
pictures
of
Silver
,
I
mean
,
of
a
most
pleasant
and
pertinent
accommodation
thereunto
.
The
consideration
hereof
(
I
presume
)
it
was
that
so
far
overruled
the
judgment
of
learned
J.
Cameron
,
that
he
granteth
that
the
Apostle
hitherto
had
discoursed
the
business
of
Justification
.
And
how
little
reason
he
had
to
conceive
that
here
he
should
lay
down
this
subject
,
and
in
the
next
words
fall
upon
Vocation
,
will
sufficiently
appear
from
the
words
themselves
,
when
we
come
to
them
.
In
the
mean
time
,
Let
us
take
up
some
brief
Observations
from
the
Verses
last
opened
by
the
way
;
and
then
advance
.
1.
From
these
words
,
vers
.
7.
But
in
Isaac
shall
thy
seed
be
called
,
this
Doctrine
ariseth
(
in
the
general
,
)
That
God
teacheth
the
great
mysteries
of
salvation
,
not
by
expressness
of
words
and
Doctrine
onely
,
but
by
special
providences
and
dispensations
also
.
By
causing
that
part
,
or
vein
of
Abrahams
posterity
,
which
was
to
descend
from
the
loyns
of
Isaac
,
to
be
estimated
and
taken
knowledg
of
in
the
world
,
for
Abrahams
seed
(
viz.
by
conferring
the
great
things
promised
unto
Abraham
and
his
seed
,
upon
them
,
and
upon
them
onely
,
and
upon
no
other
part
of
it
)
he
informed
the
world
(
as
the
Apostle
here
informeth
us
)
of
his
great
and
blessed
counsel
and
purpose
to
justifie
men
by
Faith
;
as
on
the
contrary
by
causing
Ishmael
with
his
mother
to
be
cast
out
of
Abrahams
family
,
he
taught
the
world
,
that
they
who
expected
justification
and
salvation
by
works
,
should
be
rejected
by
him
,
1
Cor
.
10
,
11.
Gal.
4.23
,
24
,
25
,
&c.
2.
From
the
same
words
,
But
in
Isaac
shall
&c.
this
also
is
observable
,
That
God
without
acceptation
of
persons
,
may
advance
one
branch
,
or
line
,
of
the
same
family
above
another
,
not
onely
in
outward
things
,
but
in
spiritual
privileges
and
accommodations
also
.
Ismael
was
Abrahams
son
,
as
well
as
Isaac
;
yet
Isaac
and
his
posterity
had
a
better
share
of
the
good
things
promised
unto
Abraham
and
his
seed
,
setled
,
and
conferred
upon
them
,
then
Ishmael
,
and
his
.
Acceptation
of
perpersons
hath
place
onely
in
judiciary
awards
,
not
in
dispensations
of
grace
or
bounty
,
1
Sam
.
16.12
.
compared
with
vers
.
7
,
8
,
&c.
1
King
.
2.12
.
compared
with
vers
.
23
,
24
,
&c.
3.
These
words
(
vers
.
8.
)
That
is
,
they
which
are
the
children
of
the
flesh
,
these
are
not
the
children
of
God
;
exhibite
this
Doctrine
,
That
Gods
counsel
,
or
purpose
,
concerning
the
way
wherein
,
or
terms
upon
which
,
he
will
justifie
,
and
adopt
men
,
are
not
sutable
to
the
carnal
thoughts
or
imaginations
of
men
.
Isa
.
55.8
,
9.
2
Cor
.
10.18
.
Rom.
2.29
.
4.
From
the
same
words
,
this
also
may
be
observed
;
That
as
contrary
as
mens
thoughts
are
to
the
counsel
of
God
about
the
great
business
of
Justification
and
Adoption
,
yet
very
confident
men
are
of
their
congruity
,
or
conformity
thereunto
.
This
the
Apostle
supposeth
in
opposing
this
conceit
of
the
Jews
,
that
the
children
of
the
flesh
,
[
i
.
e
.
seekers
of
Justification
by
the
Law
]
must
needs
be
the
children
of
God
.
Gal.
5.7
,
8.
Rom.
10.3
.
Joh
.
9.39
,
40.
5.
From
these
words
,
[
But
the
children
of
the
promise
are
counted
for
the
seed
]
this
Doctrine
putteth
forth
;
Amongst
men
,
capable
through
yeers
of
beleeving
,
those
onely
are
the
true
Sons
of
God
,
(
so
esteemed
by
him
)
and
heirs
of
salvation
,
who
receive
their
spiritual
being
from
,
and
are
begotten
of
,
the
gracious
and
free
promise
of
the
Gospel
.
2
Pet
.
1.4
.
Gal.
3.16
.
6.
From
these
words
(
vers
9.
)
For
this
is
the
word
of
promise
,
At
this
time
will
I
come
,
and
Sarah
shall
have
a
Son
,
this
Doctrine
sheweth
it self
:
God
frequently
maketh
promise
of
such
great
things
,
which
he
graciously
intendeth
unto
men
,
some
time
before
he
actually
confers
,
or
performs
them
.
2
Pet
.
3.13
.
Rom.
1.2
.
(
besides
other
places
without
number
.
)
7.
(
And
lastly
,
)
Upon
the
latter
part
of
the
words
,
At
this
time
will
I
come
,
and
Sarah
,
&c.
the
fruit
of
this
Doctrine
groweth
,
That
by
means
of
a
special
Divine
interposure
sometimes
things
are
brought
to
pass
above
,
and
beyond
expectation
.
Who
would
have
said
unto
Abraham
(
said
Sarah
her self
)
that
Sarah
should
have
given
children
suck
?
Gen.
21.7
.
Yet
by
Gods
coming
to
her
(
as
we
have
heard
)
it
so
came
to
pass
.
Isa
.
64.3
.
1
Sam
.
1.19
,
20.
(
with
other
places
.
)
And
not
onely
this
,
but
when
Rebecca
also
had
conceived
by
one
,
even
by
our
Father
Isaac
,
(
For
the
children
not
being
yet
born
,
neither
having
done
any
good
or
evill
,
that
the
purpose
of
God
according
to
Election
,
might
stand
,
not
of
works
,
but
of
him
that
calleth
,
)
It
was
said
unto
her
,
The
elder
shall
serve
the
younger
,
As
it
is
written
,
Jacob
have
I
loved
,
but
Esau
have
I
hated
.
Having
proved
from
what
had
been
done
in
Abrahams
family
,
and
had
passed
between
God
and
him
,
about
his
Son
Isaac
,
that
Gods
pleasure
and
purpose
was
to
account
onely
those
for
Abrahams
seed
,
or
persons
justified
,
and
in
a
capacity
of
inheriting
the
true
Canaan
,
who
after
the
manner
of
Isaac
should
be
children
of
the
promise
,
i.e.
true
Beleevers
,
in
the
Verses
now
mentioned
,
he
prosecutes
the
same
Argument
,
by
insisting
upon
another
special
dispensation
of
God
in
the
family
of
Isaac
,
whereby
he
discovered
himself
,
onely
with
more
significancie
and
plainness
,
to
the
same
purpose
.
This
Elliptick
clause
,
{αβγδ}
,
(
frequent
in
the
writings
of
this
Apostle
)
here
translated
,
And
not
onely
this
,
plainly
sheweth
,
1.
That
the
Apostle
continueth
,
and
goeth
on
with
,
the
Argument
or
Subject
of
his
former
discourse
:
And
2.
That
what
he
is
now
about
to
add
,
unto
that
lately
spoken
,
is
of
somewhat
a
more
pregnant
and
considerable
import
that
way
.
The
words
according
to
the
Original
,
onely
signifying
,
But
not
onely
,
stand
in
need
of
somewhat
to
be
added
to
them
,
to
compleat
their
sense
.
The
substance
of
what
is
to
be
added
upon
this
account
,
is
easie
enough
to
be
conceived
by
the
exigency
of
the
context
,
which
clearly
shews
,
that
the
Apostles
meaning
in
them
,
with
that
which
follows
)
was
this
,
or
to
this
effect
:
That
God
did
not
onely
discover
his
mind
or
counsel
unto
Abraham
,
by
saying
unto
him
,
In
Isaac
shall
thy
seed
be
called
,
who
,
or
what
manner
of
persons
they
should
be
,
whom
he
would
estimate
or
call
Abrahams
seed
;
but
he
made
a
more
full
and
clear
discovery
of
the
same
counsel
of
his
also
in
the
family
of
Isaac
,
in
saying
unto
Rebecca
,
when
she
had
conceived
by
one
—
the
children
being
not
yet
born
—
The
elder
shall
serve
the
younger
.
q
.
d
.
God
did
not
onely
at
first
discover
unto
Abraham
,
somewhat
more
darkly
and
obscurely
,
who
,
and
who
onely
,
should
be
reputed
his
seed
,
that
seed
of
his
,
whom
he
intended
to
make
heirs
of
the
world
,
but
soon
after
he
made
the
same
discovery
,
onely
more
lightsomly
and
plainly
,
unto
Rebecca
also
.
The
knowledg
and
due
consideration
hereof
will
help
us
to
keep
a
straight
course
in
interpreting
and
understanding
the
Apostles
meaning
all
along
the
context
in
hand
;
wherein
otherwise
we
may
soon
be
bewildred
,
and
so
intangled
,
that
we
shall
scarce
be
able
to
make
,
either
head
,
or
foot
,
sap
,
or
sence
,
of
any
thing
delivered
herein
.
And
this
is
that
which
hath
befallen
the
generality
or
greatest
part
of
our
Interpreters
in
their
Expositions
of
the
place
.
But
it
may
be
demanded
,
how
it
can
,
from
the
passage
before
us
,
and
the
words
hereof
,
be
proved
,
that
the
Apostle
herein
intended
at
all
,
to
shew
,
or
prove
,
who
,
or
what
manner
of
persons
they
are
,
who
God
accounteth
for
Abrahams
seed
(
in
the
sence
declared
;
)
And
2.
How
such
a
Point
or
Doctrine
as
this
can
be
conceived
to
be
more
emphatically
,
and
with
more
effectualness
of
proof
,
argued
and
demonstrated
in
this
passage
,
then
in
the
former
.
Concerning
the
former
,
(
not
to
re-mention
the
Argument
drawn
for
the
proof
of
this
from
the
words
,
And
not
onely
this
,
which
are
clearly
connexive
of
the
two
passages
,
or
contextures
of
Scripture
,
this
,
and
the
former
,
as
was
hinted
,
)
1.
Evident
it
is
,
that
the
two
Persons
here
mentioned
,
Jacob
and
Esau
,
are
not
considered
in
their
meer
persons
,
nor
(
indeed
)
so
much
(
if
at
all
)
in
their
persons
,
as
in
their
posterities
,
or
as
persons
together
with
their
respective
posterities
constituting
two
several
Nations
,
or
bodies
politick
of
men
.
This
is
plain
from
the
words
in
Genesis
,
the
substance
whereof
the
Apostle
here
expresseth
.
And
the
Lord
said
unto
her
[
Rebecca
,
]
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
:
and
the
Elder
[
people
]
shall
serve
the
younger
Gen.
25.23
.
.
And
whereas
our
English
Translators
,
in
the
passage
of
the
Apostle
before
us
,
have
(
without
warrant
from
the
Original
)
inserted
the
word
,
Children
,
[
For
the
CHILDREN
being
not
yet
born
,
&c.
]
they
might
(
I
conceive
)
as
well
,
and
with
as
good
,
if
not
better
,
agreeableness
unto
the
Apostles
mind
,
have
supplied
the
word
,
Nations
,
For
the
NATIONS
not
being
yet
born
,
&c.
]
From
hence
(
by
the
way
)
it
evidently
appears
,
that
Jacob
and
Esau
are
not
here
propounded
,
either
as
types
or
examples
,
of
a
meer
personal
,
but
of
a
certain
specifical
,
or
National
,
Election
,
and
Reprobation
;
i.e.
of
men
invested
with
such
or
such
a
qualification
,
whosoever
,
how
many
,
and
how
few
soever
,
they
shall
be
found
to
be
.
Which
typical
representation
or
service
,
doth
not
necessarily
require
,
or
suppose
,
either
the
Election
unto
,
or
Reprobation
from
,
eternal
life
,
either
of
the
persons
themselves
,
Jacob
and
Esau
,
nor
yet
of
their
posterities
,
in
whom
this
representation
is
made
.
Some
of
our
best
Expositors
(
as
was
formerly
in
part
,
and
may
further
be
shewed
in
time
)
plainly
grant
and
affirm
,
that
the
eternal
rejection
of
Esau
from
the
love
and
favour
of
God
,
cannot
be
evinced
from
this
place
.
And
that
very
many
of
Jacobs
race
,
were
not
elected
to
eternall
life
,
and
some
of
Esaus
race
,
not
reprobated
from
this
life
,
are
things
too
evident
from
the
Scriptures
to
be
denied
,
or
questioned
:
nor
are
they
questioned
(
I
presume
)
or
denied
by
any
.
2.
As
evident
it
is
as
the
former
,
that
these
words
(
spoken
by
God
under
such
circumstances
as
are
here
specified
)
The
elder
shall
serve
the
younger
;
as
likewise
those
of
the
Prophet
Malachi
,
Jacob
have
I
loved
,
but
Esau
have
I
hated
,
are
cited
by
the
Apostle
to
prove
(
according
to
their
typical
signification
and
import
)
That
the
purpose
of
God
according
to
election
,
doth
,
and
will
stand
,
not
of
works
,
but
of
him
that
calleth
:
i.e.
That
the
purpose
or
counsel
of
God
,
which
answereth
,
or
correspondeth
with
,
and
which
is
the
ground
and
cause
of
that
Election
,
which
he
maketh
amongst
men
,
unto
the
honour
and
dignity
of
being
reputed
Abrahams
seed
(
in
the
sence
declared
,
for
there
is
no
ground
to
imagine
that
he
here
speaks
of
any
other
Election
)
might
appear
to
remain
unchangeable
in
him
,
even
the
same
,
which
he
had
declared
unto
Abraham
,
(
and
in
him
,
unto
the
world
)
in
that
Oracle
delivered
unto
him
,
lately
mentioned
,
and
explained
;
the
tenor
,
or
effect
,
of
this
purpose
,
or
election
,
of
his
,
being
,
not
to
elect
or
chuse
to
that
dignity
,
upon
consideration
of
mens
works
,
or
observations
of
the
Law
,
(
which
unto
men
seems
most
reasonable
and
equitable
)
but
according
to
his
own
will
and
pleasure
,
as
having
an
unquestionable
right
to
make
his
terms
in
this
kind
what
he
pleaseth
,
in
as
much
as
he
is
he
who
calleth
,
i.e.
who
freely
setteth
,
or
holdeth
forth
the
great
price
of
Justification
,
or
Sonship
unto
Abraham
,
inviting
the
world
to
contend
and
run
for
it
.
As
he
that
at
his
own
cost
and
charges
,
builds
an
Hospital
,
Alms-house
,
or
the
like
,
ought
in
all
reason
and
equity
to
be
at
liberty
to
constitute
and
appoint
the
Laws
,
terms
,
qualifications
,
or
conditions
,
by
,
and
according
unto
,
which
,
persons
shall
be
admitted
to
partake
of
the
benefit
of
either
,
and
not
to
have
terms
obtruded
or
put
upon
him
in
this
kind
by
others
:
And
as
in
the
Olympiaque
games
of
old
,
he
that
was
the
{αβγδ}
,
i
.
e
.
the
person
who
at
his
proper
charge
bestowed
and
set
forth
the
prize
,
or
reward
,
by
which
men
were
invited
to
try
Masteries
in
those
games
,
was
always
allowed
to
nominate
and
prescribe
the
Laws
,
or
rules
,
by
which
these
exercises
were
to
be
performed
,
and
according
unto
which
the
prize
set
forth
by
himself
was
to
be
awarded
and
given
The
Apostle
2
Tim
.
2.5
.
plainly
relateth
hereunto
,
writing
thus
;
And
if
a
man
also
strive
for
masteries
,
yet
is
he
not
crowned
,
except
he
strive
lawfully
,
i.e.
unless
in
his
striving
he
submits
unto
and
observes
the
Laws
prescribed
by
the
Master
of
the
Exercise
,
or
of
him
that
bestows
the
Crown
.
:
In
like
manner
(
saith
the
Apostle
,
in
effect
)
God
freely
,
of
his
meer
grace
,
and
bounty
,
inviting
and
calling
men
to
the
high
prize
and
priviledg
of
Justification
,
or
Sonship
unto
Abraham
,
and
not
being
necessitated
hereunto
by
any
Obligation
,
or
rule
of
Justice
,
most
reasonable
and
meet
it
is
,
that
he
should
please
himself
,
not
men
,
nor
Angels
,
in
appointing
the
terms
and
conditions
,
upon
which
this
blessed
investiture
should
be
actually
conferred
upon
men
.
And
what
his
good
will
and
pleasure
is
in
this
kind
,
(
I
mean
concerning
the
Law
,
or
terms
,
upon
which
he
will
justifie
men
,
or
own
them
for
Abrahams
seed
)
as
viz.
that
he
will
confer
these
priviledges
upon
men
,
not
for
,
or
acccording
to
their
works
,
or
observnace
of
the
Law
,
but
for
,
and
upon
their
beleeving
,
as
he
had
formerly
declared
in
Abrahams
family
,
by
saying
unto
him
,
But
in
Isaac
shall
thy
seed
be
called
,
so
here
he
declares
it
the
second
time
in
Isaacs
family
,
by
saying
unto
Rebecca
,
concerning
the
two
Nations
which
were
yet
in
her
womb
,
The
Elder
shall
serve
the
Younger
.
But
it
may
be
demanded
,
how
,
or
upon
what
account
,
such
a
saying
as
this
from
God
,
The
elder
shall
serve
the
younger
,
can
import
,
or
imply
,
That
Gods
purpose
is
to
chuse
,
or
nominate
for
Abrahams
spiritual
seed
,
not
by
the
rule
of
works
,
or
legal
Observations
,
but
according
to
his
own
pleasure
,
i.e.
by
the
rule
of
Faith
(
as
hath
been
declared
?
)
I
answer
:
1.
If
we
consult
the
Historie
in
Moses
,
from
whence
the
Apostle
cites
the
words
in
hand
,
by
,
The
elder
,
and
the
younger
,
the
two
Nations
,
or
people
,
which
were
to
descend
from
the
two
children
,
Esau
and
Jacob
,
are
clearly
meant
,
according
to
the
express
tenor
of
the
words
(
lately
presented
,
)
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
:
and
the
elder
[
people
]
shall
serve
the
younger
,
[
Gen.
25.23
.
]
i
.
e
.
The
Nation
or
people
that
shall
descend
of
the
Elder
Brother
,
Esau
[
meaning
,
the
Edomites
,
or
Idumeans
]
shall
be
in
subjection
unto
that
Nation
,
which
shall
be
propagated
by
the
younger
Brother
Jacob
[
viz.
the
Israelites
]
and
shall
acknowledg
them
for
their
Lords
.
In
this
sence
the
said
prophetical
Oracle
was
historically
and
literally
fulfilled
,
when
the
Idumeans
in
Davids
time
,
were
overcome
by
the
Israelites
,
and
made
tributaries
unto
them
,
2
Sam
.
8.14
.
Psal
.
60.
Tit
.
1
Chron
.
18.11
,
13.
But
how
the
said
Oracle
can
be
understood
to
have
been
verified
,
or
fulfiled
in
the
persons
of
Esau
and
Jacob
,
no
where
appeareth
from
the
Scriptures
;
but
the
contrary
rather
.
For
although
Esau
sold
his
birth-right
,
or
right
of
Primogeniture
unto
Jacob
,
by
means
whereof
Jacob
might
seem
to
have
purchased
or
obtained
a
right
of
power
to
rule
over
Esau
,
according
to
the
Law
of
primogeniture
amongst
Brethren
,
then
in
being
(
at
least
amongst
the
Jews
)
yet
that
he
ever
exercised
any
such
power
over
Esau
Ipse
Esau
nunquam
fuit
sub
dominio
Jacob
;
imo
Jacob
illum
vehementer
timuisse
legitur
.
Musc
.
in
Gen.
25.
,
or
that
Esau
ever
became
subject
unto
him
,
is
not
onely
besides
,
but
even
contrary
to
,
what
we
finde
here
written
.
For
we
finde
that
Jacob
was
rather
in
subjection
unto
Esau
,
and
was
sorely
afraid
of
him
,
and
his
power
,
and
first
by
his
Messengers
,
and
afterwards
by
himself
,
acknowledged
him
,
and
this
over
and
over
,
for
his
Lord
,
and
himself
his
servant
.
Gen.
32.4
.
and
33.8
,
13.
From
hence
it
appeareth
as
clear
as
the
Sun
at
noonday
,
that
neither
Esau
,
nor
Jacob
,
are
here
instanced
by
the
Apostle
,
in
any
other
consideration
,
then
onely
as
they
were
significators
of
their
posterities
(
respectively
)
and
consequently
,
not
as
instances
,
or
examples
of
any
such
personal
Reprobation
from
eternity
,
as
some
are
pleased
to
imagine
.
For
certain
it
is
,
that
not
simply
some
,
but
very
many
,
if
not
far
the
greatest
part
of
Jacobs
posterity
it self
,
were
wicked
,
and
reprobated
or
rejected
by
God
;
and
not
less
certain
(
or
,
not
much
less
certain
)
but
that
some
of
Esaus
posterity
were
partakers
of
the
Faith
of
their
Father
Abraham
,
and
so
beloved
of
God
.
But
,
2.
True
it
is
,
that
however
Esau
in
his
posterity
,
was
in
subjection
,
and
under
tribute
,
unto
Jacob
in
his
,
for
a
time
,
yet
according
to
the
Prophetical
prediction
of
their
Father
Isaac
unto
Esau
,
But
it
shall
come
to
pass
,
when
thou
shalt
have
the
dominion
,
that
thou
shalt
break
his
yoke
from
off
thy
neck
Gen.
27.40
.
,
not
long
after
,
the
Idumaeans
(
Esaus
posterity
)
joyning
with
Nebuchadnezzar
in
the
siege
of
Jerusalem
,
here
exercised
a
kind
of
imperious
or
lordly
cruelty
over
their
brethren
,
above
what
the
rest
of
their
enemies
did
(
as
appears
Psal
.
137.7
.
Ezek
.
35.5
.
Obad
.
vers
.
10
,
&c.
)
Hereby
it
plainly
appeared
that
they
had
recovered
their
liberty
,
and
were
now
rather
Lords
over
,
then
servants
or
tributaries
under
,
or
unto
,
their
brethren
the
Israelites
(
Jacobs
posterity
.
)
The
time
wherein
Esau
in
his
posterity
remained
in
subjection
unto
Jacob
in
his
,
appears
by
computation
from
the
Books
of
the
Kings
,
to
have
been
about
166
years
.
And
as
this
subjection
of
Esau
unto
Jacob
in
their
respective
posterities
,
was
presignified
by
Jacobs
taking
hold
on
his
Brother
Esaus
heel
,
thus
supplanting
him
(
as
it
were
)
in
his
birth
;
so
did
it
continue
under
the
reign
of
five
Kings
of
Jacobs
race
,
signified
(
as
some
conceive
)
by
the
five
fingers
of
Jacobs
hand
,
by
which
he
supplanted
him
.
But
the
consideration
hereof
doth
no
ways
accommodate
the
Apostles
scope
,
or
intent
,
in
his
citation
of
the
Divine
Oracle
,
The
Elder
shall
serve
the
younger
;
which
(
as
himself
expresseth
it
)
was
to
prove
,
That
the
purpose
of
God
according
to
Election
might
stand
,
or
be
declared
to
remain
firm
and
unchangeable
;
unless
(
haply
)
it
be
by
some
such
intimation
as
this
,
That
when
God
said
to
Rebecca
,
The
elder
shall
serve
the
younger
,
his
meaning
was
not
,
that
he
should
always
serve
him
,
and
consequently
that
that
love
,
wherewith
God
is
said
(
in
the
Verse
following
)
to
have
loved
Jacob
above
Esau
,
was
not
any
such
love
,
out
of
which
he
would
be
supposed
to
have
elected
Jacob
to
eternal
glory
.
For
if
this
saying
of
God
,
The
elder
shall
serve
the
younger
,
proceeded
from
such
a
love
as
this
,
it
must
import
,
that
the
estate
or
condition
of
Lordship
,
therein
asserted
unto
Jacob
the
younger
,
should
be
perpetual
,
and
without
interruption
.
So
that
no
literal
sence
whatsoever
,
as
such
,
will
render
the
said
words
any
ways
coherent
with
the
Apostles
drift
or
scope
of
the
place
(
formerly
expressed
.
)
Therefore
such
a
sence
,
which
will
make
them
comportant
herewith
,
must
be
found
out
:
which
must
needs
be
some
such
,
which
is
commonly
termed
mystical
,
or
allegorical
▪
yet
this
such
also
,
which
may
clearly
appear
to
have
footing
and
foundation
in
that
which
is
literal
.
Therefore
,
3.
As
we
had
declared
before
,
that
God
in
Abrahams
two
sons
mystically
signified
,
in
Isaac
,
born
of
the
freewoman
,
who
,
or
what
manner
of
persons
they
were
,
who
should
be
the
true
Sons
of
God
,
and
inherit
the
Adoption
,
viz.
such
as
should
beleeve
;
and
again
in
the
other
(
Ishmael
)
born
of
the
bondwoman
,
who
and
what
manner
of
persons
they
were
,
who
should
be
excluded
from
this
dignity
,
viz.
those
who
should
depend
upon
the
Law
,
and
the
observation
thereof
,
for
the
obtaining
of
it
;
in
like
manner
in
the
two
sons
of
Isaac
,
he
mystically
declared
the
same
thing
(
in
effect
)
the
second
time
.
In
Jacob
,
who
by
his
all-disposing
providence
,
proved
the
latter
born
,
or
the
younger
,
and
yet
had
the
dignity
and
priviledg
of
the
first
born
conferred
upon
him
,
he
mystically
signified
,
the
people
of
the
new
,
or
latter
Testament
,
or
Covenant
,
viz.
those
who
should
beleeve
,
and
that
these
should
have
the
preheminency
of
respects
with
God
:
in
Esau
,
who
by
the
same
providence
,
became
the
Elder
,
or
first
born
,
and
yet
was
less
respected
and
regarded
by
God
,
and
adjudged
by
him
to
a
servile
condition
,
he
likewise
signified
the
people
of
the
old
,
or
first
Covenant
of
Works
,
(
i.e.
those
that
should
expect
Justification
or
Adoption
by
the
works
of
the
Law
)
and
who
upon
this
account
should
be
rejected
by
God
from
inheriting
the
true
and
heavenly
Canaan
.
Nor
doth
that
of
the
same
Apostle
Gal.
3.17
.
at
all
make
against
this
.
And
this
I
say
,
that
the
Covenant
which
was
confirmed
before
of
God
in
Christ
,
the
Law
,
which
was
four
hundred
and
thirty
yeers
after
,
cannot
disanul
,
that
it
should
make
the
promise
of
none
effect
.
For
these
words
do
not
prove
,
that
the
Gospel
,
or
Covenant
of
Grace
,
was
before
the
Law
,
or
Covenant
of
Works
;
but
onely
before
that
solemn
repetition
,
or
new
delivery
of
it
,
upon
Mount
Sinai
,
when
there
was
a
brief
transcript
of
it
written
,
and
delivered
unto
Moses
in
Tables
of
stone
by
God
himself
,
for
such
ends
and
purposes
,
relating
unto
the
Jews
,
as
the
Scripture
mentioneth
elsewhere
.
Rom.
5.20
.
Gal.
3.19
,
&c.
And
that
the
Law
,
or
Covenant
of
Works
,
was
in
being
,
yea
in
force
,
in
the
world
,
before
the
giving
of
it
from
Mount
Sinai
,
appears
from
what
this
Apostle
observeth
Rom.
5.13
.
For
until
the
Law
[
i
.
e
.
from
the
beginning
of
the
world
until
the
giving
of
the
Law
,
in
words
,
and
writing
from
mount
Sinai
]
sin
was
in
the
world
;
and
consequently
the
Law
must
of
necessity
have
been
here
also
;
because
(
as
he
saith
elsewhere
)
Where
no
Law
is
,
there
is
no
transgression
Rom
4
15.
:
And
in
the
other
place
,
but
sin
is
not
imputed
[
i
.
e
.
is
not
charged
upon
men
,
or
punished
]
where
there
is
no
Law
.
Nevertheless
death
reigned
from
Adam
[
inclusivè
]
unto
Moses
,
&c.
And
consequently
there
must
needs
have
been
a
Law
,
without
the
breach
whereof
men
had
not
been
obnoxious
unto
death
.
Yea
not
onely
the
Moral
(
properly
so
called
)
but
even
some
particulars
also
of
the
Ceremonial
Law
it self
were
practised
in
the
world
,
before
the
delivering
of
this
Law
unto
Moses
upon
mount
Sinai
,
as
appears
by
the
offering
of
Sacrifices
,
many
generations
before
this
,
and
so
by
Circumcision
,
injoyned
unto
,
and
practised
by
,
Abraham
and
his
seed
;
and
again
by
the
mariage
of
the
widow
of
a
kinsman
dying
without
issue
G●n
.
38
:
8
,
9.
,
practised
also
long
before
the
said
giving
of
the
Law
.
Yea
the
Law
,
or
Covenant
of
Works
,
was
as
ancient
as
Adam
himself
:
and
it
was
by
the
transgression
of
this
Law
,
or
Covenant
,
that
he
involved
himself
,
and
his
whole
posterity
,
in
the
guilt
of
death
.
So
that
it
is
out
of
question
,
that
the
Law
,
or
Covenant
of
Works
,
was
the
first
born
of
Testaments
,
or
Covenants
made
by
God
with
the
creature
,
Man
:
and
upon
this
account
,
they
who
are
of
the
Law
,
(
as
the
Apostles
phrase
is
,
i.e.
who
seek
justification
by
the
Law
)
may
be
very
aptly
resembled
by
Esau
,
who
was
the
elder
;
as
on
the
other
hand
,
they
who
expect
Justification
by
the
New
Testament
,
or
Covenant
of
Grace
,
i.e.
by
Faith
,
may
as
properly
and
emphatically
be
typified
by
Jacob
,
who
was
the
younger
Brother
.
But
some
question
yet
may
be
,
how
these
words
from
God
,
The
Elder
shall
SERVE
the
Younger
,
should
mystically
import
,
the
rejection
of
the
elder
people
,
such
who
seek
Justification
by
the
Law
,
from
the
inheritance
of
blessing
;
and
the
acceptation
of
the
younger
,
who
seek
it
by
Faith
,
hereunto
.
To
this
Answer
may
be
,
1.
That
servitude
and
subjection
import
an
obnoxiousness
to
a
being
separated
from
,
or
cast
out
of
the
house
or
family
,
sooner
,
or
later
(
and
consequently
an
exclusion
from
the
inheritance
)
according
to
that
of
our
Saviour
,
Joh
.
8.35
.
And
the
servant
abideth
not
in
the
house
for
ever
:
but
the
Son
abideth
ever
.
2.
The
blessed
estate
and
condition
of
the
Saints
,
or
children
of
God
,
is
frequently
expressed
by
soveraignty
or
dominion
over
the
world
,
and
wicked
men
;
and
consequently
the
hard
condition
of
these
men
implied
by
servility
or
subjection
.
The
upright
(
saith
David
)
shall
have
DOMININION
OVER
THEM
in
the
morning
Psal
.
49.14
.
And
the
Kingdome
,
and
DOMINION
,
and
the
greatness
of
the
Kingdome
under
the
whole
Heaven
shall
be
given
to
the
people
of
the
Saints
of
the
most
High
,
whose
Kingdom
is
an
everlasting
Kingdom
,
and
all
dominions
shall
SERVE
and
obey
him
Dan
.
7.27
.
.
And
he
that
overcometh
,
and
keepeth
my
works
unto
the
end
,
to
him
will
I
give
power
over
the
Nations
:
And
he
shall
rule
them
with
a
rod
of
Iron
,
Rev.
2
26.
&c.
(
to
omit
other
places
.
)
So
that
when
God
said
to
Rebecca
,
concerning
the
two
Nations
that
were
in
her
womb
,
The
elder
shall
serve
the
younger
,
he
mystically
fignified
and
declared
,
that
his
absolute
,
will
,
purpose
and
decree
was
,
never
to
own
for
Sons
,
nor
to
admit
to
the
inheritance
,
the
people
of
the
elder
Covenant
,
i.e.
those
that
should
seek
justification
by
the
Law
,
but
to
assign
over
these
for
servants
,
or
bondmen
,
unto
his
children
,
i.e.
unto
those
of
the
latter
or
younger
Covenant
,
who
should
seek
the
Adoption
of
Sons
,
and
Justification
,
by
Faith
,
upon
whom
likewise
he
intended
to
confer
the
blessed
inheritance
of
the
heavenly
Canaan
,
although
according
to
the
judgment
of
men
,
the
sormer
may
seem
more
worthy
the
preheminence
,
then
the
latter
;
as
the
first
born
more
worthy
and
meet
to
rule
,
then
the
younger
Brethren
.
Thus
God
was
pleased
to
declare
unto
the
world
,
that
his
purpose
according
to
Election
should
stand
firm
,
and
unchanged
;
and
that
he
meant
not
to
elect
,
or
make
choice
of
those
,
whom
he
should
or
would
adopt
,
by
the
rule
of
works
,
or
by
any
rule
that
men
should
commend
unto
him
,
or
desire
to
impose
or
obtrude
upon
him
;
but
onely
by
the
rule
of
his
own
most
gracious
and
wise
pleasure
,
(
which
he
hath
declared
to
be
the
rule
of
Faith
)
in
as
much
as
an
equitable
right
of
making
his
own
choice
in
this
kind
accrueth
unto
him
,
as
he
is
the
sole
magnificent
Founder
of
the
blessed
feast
of
Justification
,
calling
and
inviting
the
world
,
from
all
quarters
unto
it
.
From
the
Premises
,
the
true
sence
of
the
words
immediatly
following
,
vers
.
13.
cited
from
the
Prophet
Malachi
,
by
way
of
confirmation
of
what
he
had
now
cited
from
the
mouth
of
God
himself
concerning
the
two
Brother-Nations
in
Rebeccas
womb
,
the
elder
,
and
the
younger
,
fully
appeareth
:
As
it
is
written
,
Jacob
have
I
loved
,
but
Esau
have
I
hated
Mal
.
1.2
,
3.
.
These
words
,
As
it
is
written
(
in
conjunction
with
the
testimony
following
)
import
,
either
that
what
he
had
already
cited
from
Moses
,
as
spoken
by
God
concerning
the
two
Nations
,
stiled
by
the
names
of
their
respective
heads
,
Jacob
and
Esau
,
was
but
the
same
(
in
substance
)
with
what
was
spoken
many
years
after
by
the
Prophet
Malachi
;
or
else
that
what
he
had
cited
from
Moses
,
concerning
the
said
Nations
,
was
declared
by
Malachi
to
have
been
fulfilled
in
,
and
before
,
his
generation
.
The
difference
is
not
much
material
,
nor
do
I
see
any
thing
but
that
they
may
both
stand
together
.
For
the
Testimonie
it self
,
Jacob
have
I
loved
,
&c.
The
captious
and
unthankful
Jews
,
had
in
Malachies
days
,
either
openly
,
and
in
words
,
or
else
inwardly
,
and
in
their
hearts
,
expostulated
with
God
,
and
demanded
of
him
,
upon
his
profession
of
love
to
them
,
wherein
he
had
loved
them
,
i.e.
declared
any
love
unto
them
.
I
have
loved
you
,
saith
the
Lord
,
yet
ye
say
,
wherein
hast
thou
loved
us
Mal
.
1.2
,
3
4.
?
To
this
the
Lord
answereth
;
Was
not
Esau
Jacobs
Brother
?
yet
I
loved
Jacob
,
and
I
hated
Esau
,
and
laid
his
mountains
,
and
his
heritage
waste
;
for
the
Dragons
of
the
Wilderness
.
Whereas
Edom
saith
,
We
are
impoverished
,
but
we
will
return
and
build
the
desolate
places
:
Thus
saith
the
Lord
of
Hosts
,
They
shall
build
,
but
I
will
throw
d●wn
;
and
they
shall
call
them
,
The
border
of
wickedness
,
and
the
people
against
whom
the
Lord
hath
indignanation
for
ever
.
And
your
eyes
shall
see
,
and
ye
shall
say
,
The
Lord
will
be
magnified
from
the
border
of
Israel
.
1.
It
clearly
appears
from
these
passages
,
that
the
Prophet
doth
not
speak
at
all
of
the
Person
of
Esau
,
(
and
consequently
neither
of
the
person
of
Jacob
,
)
but
of
their
respective
posterities
.
For
it
was
not
Esau
in
person
that
said
,
We
are
impoverished
,
&c.
neither
were
his
mountains
or
heritage
laid
waste
,
whilest
he
was
alive
,
or
in
being
.
Yea
it
appears
from
his
History
,
Gen.
35.
not
onely
that
he
himself
prospered
greatly
on
Earth
,
whilst
he
lived
,
but
that
his
house
and
posterity
were
both
numerous
and
prosperous
in
the
world
for
some
descents
after
him
.
Besides
,
these
Expressions
(
all
importing
pluralities
)
We
are
impoverished
,
We
will
return
,
&c.
they
shall
build
,
&c.
the
people
against
whom
,
&c.
prove
with
greatest
evidence
,
that
it
was
not
Esau
in
person
,
or
in
a
personal
consideration
,
whom
God
is
here
said
to
have
hated
.
Now
if
the
Prophet
speaks
neither
of
the
person
of
the
one
,
nor
of
the
other
,
but
of
their
posterities
onely
,
certain
it
is
,
that
neither
doth
the
Apostle
(
in
the
place
before
us
)
speak
any
otherwise
of
them
;
because
then
he
should
cite
the
words
of
the
Prophet
impertinently
to
his
cause
,
and
prove
nothing
at
all
for
his
purpose
from
them
.
2.
If
neither
the
Prophet
,
nor
Apostle
,
speak
of
the
persons
of
Jacob
,
or
Esau
,
but
of
their
posterities
,
evident
it
is
,
that
neither
that
love
of
God
to
Jacob
,
nor
hatred
of
Esau
,
(
mentioned
by
the
one
,
and
the
other
)
were
such
,
either
love
,
or
hatred
,
by
,
or
according
unto
,
which
,
the
eternal
estates
of
men
,
either
in
blessedness
,
or
misery
,
are
decreed
or
determined
by
God
.
For
certain
it
is
,
that
however
the
salvation
of
Jacob
(
in
person
)
from
other
Scriptures
,
and
upon
other
grounds
,
may
with
greatest
probability
be
evinced
,
yet
as
certain
it
is
that
all
his
posterity
were
not
saved
.
Therefore
God
speaking
thus
,
Jacob
,
and
,
or
,
in
his
posterity
,
have
I
loved
,
cannot
be
conceived
to
speak
of
such
love
,
out
of
which
he
had
decreed
eternally
to
save
him
,
and
his
posterity
.
Upon
the
same
account
,
neither
can
he
be
conceived
to
speak
of
such
an
hatred
,
out
of
which
he
determines
or
decres
the
everlasting
damnation
of
men
,
personally
considered
,
when
speaking
of
Esau
,
in
,
or
with
,
his
posterity
,
he
saith
,
But
Esau
have
I
hated
.
For
certain
it
is
that
all
of
Esaus
race
,
have
not
been
damned
;
witness
that
mirrour
of
patience
,
and
piety
,
Job
,
who
according
to
Ambrose
of
old
,
and
the
generality
of
the
later
Writers
,
was
of
this
race
.
Beza
very
expresly
affirmeth
,
That
the
true
God
,
was
both
known
and
holily
worshipped
amongst
those
,
that
were
of
Esaus
race
,
though
not
by
them
all
,
yet
by
those
of
them
,
whom
God
blessed
.
And
(
not
long
after
)
I
cannot
doubt
(
saith
he
)
but
,
notwithstanding
that
hatred
of
God
against
ESAU
and
his
posterity
,
universally
(
but
not
in
every
individual
person
)
considered
,
that
Job
,
and
all
the
Idumeans
like
to
him
,
although
they
were
not
Israelites
by
kinde
[
or
,
birth
]
were
notwithstanding
members
of
the
true
Church
Fuit
ergo
tum
quoque
verus
Deus
inter
Esau
posteros
,
si
non
omnes
,
at
certe
quibus
Deus
benedixit
,
&
agnitus
,
&
sancte
adoratus
&c.
&
paulo
post
(
de
Jobo
,
ejusque
amicu
loquens
)
&
quum
praete●ea
idem
cum
ipserum
familiis
,
ficut
probabile
est
,
foederis
etiam
notam
externam
,
i.e.
circumcisionem
habuerint
,
ambigere
non
possum
quin
,
non
obstante
illo
Dei
in
Esauum
&
ejus
sobolem
odio
universaliter
,
(
non
autem
in
singulu
p●rsonis
)
considerato
,
Jobus
&
omnes
Idumaei
,
ipsius
similes
,
et
si
genere
non
fuerint
Israelitae
,
tamen
vera
Ecclesiae
membra
fuerint
.
Beza
.
In
Job
in
c
.
1.
●
.
.
And
concerning
the
person
of
Esau
,
Authors
both
Ancient
,
and
Modern
,
of
best
account
,
judg
it
above
what
is
written
,
either
in
any
of
the
passages
now
before
us
,
or
elsewhere
in
Scripture
,
to
conclude
any
thing
touching
his
eternal
condition
:
yea
some
strongly
incline
to
judg
that
he
was
saved
.
As
concerning
Ishmael
and
Esau
themselves
(
saith
Master
Bucer
)
there
is
no
ground
why
we
should
pronounce
them
rejected
by
God
.
I
rather
beleeve
that
the
holiness
of
their
Parents
was
beneficial
unto
them
;
so
that
though
they
oft
sinned
and
this
in
an
high
degree
,
yet
they
obtained
salvation
,
being
endued
with
true
faith
in
the
mercy
of
God
De
Ismaele
&
Esau
ipsis
non
est
quod
pronunciemus
eos
p
orsus
a
Deo
rejectos
esse
.
Malo
credere
utrique
pietatem
paternam
profuisse
;
ut
li●et
graviter
identidem
deliquerint
salutim
tamen
consecuti
si●t
,
donate
&
ipsi
vera
fidem
misericordiam
Domini
.
M.
Bucer
.
in
locum
.
.
So
that
evident
it
is
that
this
Orthodox
Writer
(
for
he
was
never
counted
other
by
Protestants
)
was
so
far
from
conceiving
the
eternal
Reprobation
of
Esau
to
be
held
forth
in
any
,
or
in
all
,
the
Scriptures
before
us
,
that
he
judged
there
is
better
ground
to
think
he
was
saved
,
then
that
he
was
rejected
by
God
.
Peter
Martyr
,
contemporary
with
Calvin
(
as
the
former
also
was
)
though
he
doth
not
speak
so
home
in
the
point
,
as
Bucer
did
,
yet
(
writing
upon
the
place
in
hand
)
he
arbitrates
the
case
thus
:
Some
(
saith
he
)
in
this
place
with
great
curiosity
inquire
touching
Ishmael
and
Esau
,
whether
they
be
saved
,
or
whether
they
be
condemned
.
And
the
like
some
do
touching
Solomon
,
Origen
and
others
such
like
.
But
I
omit
these
things
,
and
think
of
Esau
and
Ishmael
as
much
onely
as
the
Holy
Scripture
hath
set
forth
unto
us
.
And
I
think
that
there
are
no
places
extant
,
by
which
we
may
define
any
thing
touching
their
salvation
Quidam
hos
loco
magna
,
curiositate
de
Ismaele
&
Esau
inquirunt
servacine
sint
an
condemnati
.
Quod
idem
a●●
faciunt
de
Solomone
,
Origine
,
&
aliis
similibus
.
Verum
haec
ego
missa
facio
,
&
de
Esau
&
Ismaele
id
solum
pronuncio
quod
nobis
scripturae
sacrae
tradiderunt
.
Nulla
autem
oracula
extare
puto
ex
quibus
de
illorum
salute
quicquam
possimus
definire
.
.
And
a
little
after
,
thus
:
But
touching
both
their
posterities
,
I
deny
not
but
that
some
of
them
might
be
saved
,
no
less
then
some
of
the
stock
of
Jacob
might
become
runagates
and
obstinate
De
amborum
tamen
posteritate
non
negarim
aliquos
potuisse
servari
,
non
mini●●
quam
ex
stirpe
Jacobi
aliquos
evadere
potuisse
perfidos
&
obstinatos
.
.
In
another
place
he
saith
,
That
Paul
with
an
excellency
of
wisdome
transferred
[
or
applied
]
unto
things
that
are
spiritual
,
those
things
foretold
concerning
Jacob
and
Esau
,
both
in
Genesis
,
and
in
Malachi
,
which
seem
to
be
but
temporal
Ita
Paulus
ea
quae
de
Jacobo
&
Esau
in
Genesi
&
Malachi
praedicta
videntur
esse
temponaria
,
mira
prudentia
transiulit
ad
spiritualia
.
P.
Marr
.
Loc
.
Class
.
3.
c
.
1.
sect
.
1.
.
Therefore
neither
was
it
his
sence
,
that
either
the
eternal
election
of
Jacob
,
or
reprobation
of
Esau
,
nor
yet
of
either
of
their
posterities
can
be
inferred
from
either
of
the
Scriptures
before
us
.
Tarnovius
another
learned
Protestant
Expositor
(
though
of
the
Lutheran
perswasion
)
in
his
Commentaries
upon
Malachi
,
ch
.
1.
v.
5.
writeth
thus
:
When
I
narrowly
and
attentively
consider
the
things
insisted
upon
hitherto
,
together
with
the
Prophets
scope
,
taking
his
words
also
into
counsel
,
I
easily
come
to
be
of
this
opinion
,
that
in
this
place
(
however
)
there
is
nothing
said
concerning
eternal
Election
or
Reprobation
;
howsoever
they
who
follow
Calvin
,
with
some
Papists
,
would
fain
hammer
out
such
a
business
from
hence
Quae
autem
na●●enus
sunt
allata
cum
aliquanto
accuratius
perpendimus
,
&
scopum
Prophetae
,
imo
verba
ipsa
non
negligimus
,
facile
descendimus
in
cam
sententiam
,
in
hoc
quidem
loco
de
aeterna
Electione
aut
Reprobatione
non
agi
,
utut
magno
conatu
illud
hinc
exculpere
velint
Calviniani
,
sicut
etiam
quidam
Pontificii
.
.
And
this
opinion
of
his
concerning
the
scope
and
subject
matter
of
the
place
,
he
argues
and
proves
at
large
in
that
which
follows
;
affirming
(
towards
the
close
of
this
his
discourse
)
That
neither
doth
the
Apostle
in
the
ninth
Chapter
to
the
Romans
,
primarily
handle
either
the
business
of
Election
to
eternal
life
,
or
of
Reprobation
to
eternal
destruction
Praecipue
,
quia
nec
in
illo
capite
Apostolus
primario
agit
de
electione
ad
vitam
aeternam
,
vel
reprobatione
ad
aeternum
exitium
—
Unde
patet
de
duorum
filiorum
Isaaci
electione
,
&
reprobatione
aeterna
hic
apud
Prophetam
&
Mosem
non
agi
,
sed
de
dissimili
utriusque
posterorum
in
rebus
temporalibus
conditione
.
Paulum
autem
ut
typum
allegare
hoc
modo
:
Sicut
Jacobo
jus
primogeniturae
terrae
fertilitas
&
temporalis
Messiae
ex
co
prodituri
nativitas
ex
gratia
contigit
,
ita
ad
coelestis
virae
hereditatem
vocatio
,
sine
generis
privilegio
,
aut
operum
merito
,
hominibus
a
Deo
indulgetur
.
:
And
in
the
conclusion
of
all
,
sheweth
how
Paul
applieth
the
Examples
of
Jacob
and
Esau
to
his
purpose
.
Yea
Calvin
is
not
altogether
so
whole
,
or
so
consistent
with
himself
in
the
business
,
as
he
is
generally
conceived
to
be
.
For
writing
upon
vers
.
6.
of
this
Chapter
,
he
delivers
his
sense
in
these
words
;
In
as
much
as
Gods
will
was
,
that
as
well
Ishmael
and
Esau
should
receive
the
sign
and
the
seal
of
his
Covenant
,
as
Isaac
and
Jacob
,
it
appears
from
hence
that
they
were
not
altogether
estranged
from
him
Nam
cum
Dominus
volucrit
foedus
suum
non
minus
in
Ismaele
&
Esau
,
quam
in
Isaac
&
Iacob
obsignari
,
apparet
non
fuisse
ab
ipso
penitus
alieno●
.
.
But
doubtless
those
,
who
are
eternally
and
peremptorily
reprobated
by
God
from
all
possibility
of
salvation
,
are
altogether
estranged
from
him
.
For
how
can
God
lightly
be
conceived
to
estrange
him self
more
,
or
to
a
further
or
higher
degree
,
from
a
creature
,
then
by
an
irrevocable
decree
to
thrust
it
so
far
from
himself
,
that
it
should
never
come
so
much
as
within
a
possibility
of
salvation
?
And
besides
,
if
God
had
eternally
rejected
the
two
persons
we
speak
of
,
Ishmael
and
Esau
,
from
the
Covenant
of
Grace
,
and
possibility
of
salvation
;
and
not
onely
so
,
but
had
declared
also
his
purpose
in
this
kind
(
which
according
unto
those
,
who
are
contrary-minded
in
the
business
in
hand
,
must
needs
be
supposed
,
at
least
concerning
Esau
)
it
is
no
ways
credible
,
that
he
would
by
a
special
order
and
command
,
injoyn
the
application
,
or
administration
of
the
seal
of
the
Covenant
of
Grace
unto
them
.
To
what
purpose
,
or
with
what
comfort
could
Isaac
(
for
example
)
administer
the
Seal
of
the
Covenant
of
Grace
(
Circumcision
)
unto
Esau
his
Son
,
in
case
he
had
certainly
known
that
he
had
been
everlastingly
reprobated
by
God
from
the
Covenant
it self
?
Therefore
(
doubtless
)
Isaac
did
not
understand
the
Oracle
given
to
Rebecca
in
these
words
,
The
Elder
shall
serve
the
Younger
,
as
aany
ways
implying
the
eternal
Reprobation
of
his
Elder
Son
.
The
same
Calvin
speaking
in
another
place
of
the
words
of
Malachi
,
Iacob
have
I
loved
,
acknowledgeth
that
they
belong
to
the
Patriarchs
whole
posterity
,
which
the
Prophet
opposeth
unto
the
posterity
of
Esau
Quod
dicitur
,
Iacob
dilexi
,
pertinet
ad
totam
sobolem
Patriarchae
,
quam
Propheta
illic
opponit
posteris
Esau
:
Calv
.
Instit
.
l
3.
●
.
21
.
sect
7.
;
and
consequently
cannot
imagine
,
or
suppose
,
that
they
speak
of
Election
to
Salvation
,
because
he
could
not
be
ignorant
but
that
many
of
Iacobs
posterity
were
rejected
by
God
,
and
never
came
to
be
saved
,
much
less
that
he
should
speak
particularly
of
Iacobs
Election
thereunto
.
And
whereas
in
the
words
immediatly
following
,
he
is
pleased
to
add
,
that
notwithstanding
the
words
specified
,
relate
unto
Iacobs
whole
posterity
,
yet
this
hindreth
not
,
but
that
there
MAY
be
,
specimen
,
i.e.
an
overture
,
or
view
of
election
held
forth
unto
us
in
the
person
of
one
man
which
cannot
miscarry
,
he
plainly
discovers
a
tenderness
,
or
doubtfulness
in
himself
to
assert
it
Hoc
tamen
non
obstat
quominus
in
persona
unius
hominu
specimen
electionis
propositum
nobis
fuerit
,
quae
&c.
Calv
.
Inst.
l.
3.
cap
.
21.
sect
.
7.
.
Nor
indeed
,
granting
the
words
in
hand
,
to
concern
Iacobs
whole
posterity
,
can
he
with
any
tolerable
congruity
unto
such
a
notion
,
affirm
any
view
or
instance
of
such
an
Election
,
as
he
speaks
of
,
to
be
here
propounded
,
or
held
forth
in
the
person
of
one
man
.
For
if
the
Election
here
spoken
of
,
relateth
,
and
be
attributable
,
as
well
unto
many
,
who
were
not
Elected
to
salvation
,
as
unto
some
,
who
were
thus
Elected
,
it
is
a
plain
case
that
no
instance
of
such
an
Election
as
this
can
be
here
conceived
to
be
propounded
in
the
person
of
any
man
,
one
,
or
more
,
in
as
much
as
the
Election
here
mentioned
,
must
of
necessity
be
conceived
to
be
an
Election
of
another
kind
,
and
such
,
whereof
as
well
they
who
were
not
elected
to
salvation
,
as
they
who
were
,
were
capable
.
So
that
neither
is
Calvin
so
through-paced
in
his
judgment
for
a
personal
Election
,
or
Reprobation
,
in
this
place
,
as
some
conceit
him
to
be
.
Nor
is
Pareus
,
though
much
devoted
to
Calvins
Doctrine
,
free
from
all
regreet
about
Esaus
Reprobation
.
For
having
confidently
avouched
,
That
Esau
did
not
onely
shadow
out
the
Reprobation
of
his
posterity
,
but
was
himself
also
a
Reprobate
from
the
Covenant
,
and
from
salvation
,
presently
after
,
as
if
he
had
trod
upon
a
Serpent
before
he
was
aware
,
he
steps
back
,
affirming
onely
,
that
it
is
nimis
probabile
,
i.e.
too
too
probable
that
he
is
damned
Pareus
,
ad
Rom.
c
.
9.
in
Dub
.
2.
p.
865.
:
Against
which
apprehension
of
his
,
I
shall
not
(
at
present
)
contend
;
though
many
of
his
equalls
,
as
well
in
learning
,
as
piety
,
are
adversaries
unto
him
herein
.
Bishop
Hooper
,
a
worthy
Martyr
in
Queen
Maries
dayes
,
plainly
affirmeth
,
That
Cain
was
no
more
excluded
till
he
excluded
himself
,
then
Abel
;
Saul
then
David
,
Judas
then
Peter
,
Esau
then
Jacob
.
By
the
Scripture
it
seemeth
that
the
sentence
of
God
was
given
to
save
the
one
,
and
to
damn
the
other
,
before
the
one
loved
God
,
or
the
other
hated
God
.
Howbeit
these
threatnings
of
God
against
Esau
(
if
he
had
not
of
his
wilful
malice
excluded
himself
from
the
promise
of
Grace
)
should
no
more
have
hindred
his
salvation
,
then
Gods
threatnings
against
Niniveh
:
which
,
notwithstanding
God
said
should
be
destroyed
within
forty
days
,
stood
a
great
time
after
,
&c.
And
soon
after
:
That
his
life
and
conversation
was
not
as
agreeable
unto
justice
and
equity
,
as
Jacobs
,
the
sentence
of
God
unto
Rebecca
was
not
in
fault
,
but
his
own
malice
.
For
there
is
nothing
at
all
in
that
place
,
that
Esau
was
disinherited
of
eternal
life
:
but
that
he
should
be
inferiour
to
his
Brother
Jacob
in
this
world
.
Which
prophecy
was
fulfiled
in
their
posterities
,
and
not
the
persons
themselves
.
Of
this
acceptation
of
the
one
,
and
Reprobation
of
the
other
(
concerning
the
promise
of
the
earth
)
speaketh
Malachi
the
Prophet
,
Bish
.
Hooper
in
his
Preface
to
his
Book
upon
the
Commandments
.
&c.
Thus
far
(
and
much
more
to
the
same
purpose
)
the
worthy
Martyr
.
Mollerus
,
another
late
Writer
,
of
the
Reformed
Religion
,
and
of
good
esteem
doth
not
look
upon
Esau
as
a
Reprobate
,
but
as
an
heir
of
eternal
life
.
His
words
(
upon
Mal
.
1.
vers
.
2
,
3.
)
are
to
this
effect
:
Probable
Arguments
may
be
taken
from
the
book
of
Genesis
,
which
shew
that
Esau
was
not
so
rejected
by
God
,
as
to
be
damned
,
but
that
he
was
converted
and
repented
,
and
became
an
heir
of
eternal
life
.
For
he
was
both
reconciled
unto
his
Brother
,
and
afterwards
joyned
with
him
in
the
burial
of
his
Father
.
Neither
was
he
ever
an
enemy
unto
his
Brother
,
after
his
reconcilement
unto
him
Ex
Genesi
veri-similes
conjecturae
sumi
possunt
,
quae
ostendunt
Esau
non
ita
rejectum
esse
a
Deo
,
ut
sit
damnatus
,
sed
conversum
egisse
poenitentiam
,
&
vitae
aeternae
factum
esse
haeredem
.
Nam
&
reconciliatus
est
f●acri
&
postea
fuit
socius
funeris
patris
;
nec
post
reciliationem
fratri
unquam
adversatus
est
.
Mollerus
in
Mal
.
1.
v.
2
,
3.
.
Nor
was
Oecolampadius
(
an
Author
of
equall
respects
with
the
former
)
any
otherwise
minded
concerning
the
spiritual
estate
of
Esau
.
For
he
also
(
writing
on
Mal
.
1.
v.
2
,
3.
)
saith
thus
:
I
dare
not
for
this
saying
,
call
Esau
a
Reprobate
;
in
as
much
as
by
temporal
things
in
this
place
rather
spiritual
things
are
typified
,
or
figured
Non
ausim
ipsum
Esau
propter
hoc
dictum
dicere
reprobum
;
quandoquidem
hic
per
temporalia
figurantur
,
&c.
Oecolampad
.
in
Mal
.
1.
v.
2
,
3.
.
Estius
,
though
as
rigid
in
the
Thesis
or
Doctrine
of
Reprobation
,
as
Calvin
himself
,
or
any
of
his
followers
,
yet
as
touching
the
Hypothesis
or
particular
case
of
Esau
,
he
judgeth
him
saved
upon
these
two
grounds
.
1.
That
at
last
he
relented
from
that
hatred
,
which
he
had
formerly
conceived
against
his
Brother
,
and
was
reconciled
to
him
.
2.
That
he
died
in
the
true
Religion
,
wherein
he
had
been
trained
up
by
his
Parents
Notandum
obiter
,
impertinens
esse
huic
loco
,
an
Esau
sit
reprobatus
,
ea
reprobatione
,
de
qua
disputat
Apostolus
:
atque
adeo
non
videri
improbabile
,
quod
post
depositum
fraternum
odium
(
de
quo
Gen.
33.
)
in
Religione
vera
a
parentibus
accepta
defunctus
,
falutem
ad●ptus
sit
.
Estius
in
Rom.
9.13
.
.
Amongst
the
ancient
Writers
,
Hierome
clearly
understands
the
love
and
hatred
of
God
here
mentioned
,
1.
To
relate
onely
unto
temporals
,
(
affirming
that
the
Apostle
disputes
of
them
mystically
in
the
place
in
hand
.
)
2.
That
they
respect
more
the
posterities
,
then
the
persons
,
of
Jacob
and
Esau
—
In
Jacob
,
vos
dilexi
,
in
Esau
Idumaeos
odio
habui
.
Quem
locum
Apostolus
Paulus
mystica
disputatione
eventilans
,
scribit
ad
Romanos
,
&c.
Et
paulo
post
.
Non
solum
,
ait
,
dilexi
Jacob
,
an
equam
nasceretur
,
&
odio
habui
Esau
,
priusquam
ex
utero
matris
funderetur
:
sed
in
posteros
eorum
,
amorem
meum
&
odium
conservavi
:
odium
in
Esau
,
cujus
montes
,
qui
appellantur
Seir
,
redegi
in
solitudinem
&c.
Hieronym
.
in
Mal
.
c
.
1.
v.
2
,
3
,
&c.
.
Ambrose
expresly
affirmeth
,
That
Jacob
and
Esau
were
types
of
two
kinds
of
people
[
or
,
persons
]
viz.
beleevers
,
and
unbeleevers
Isaac
in
figura
salvatoris
natus
est
;
Iacob
vero
&
Esau
duorum
populorum
habent
typum
,
crrdentium
&
non
credentium
,
&c.
Ambr.
ad
Rom.
9.8
,
9.
.
Augustine
(
much
to
the
same
purpose
)
saith
,
That
Jacob
bare
the
figure
of
the
Church
,
as
Esau
the
figure
of
the
old
Synagogue
,
Jacob
quippe
figuram
gestat
Ecclesiae
,
sicut
Esau
veteris
Synagogae
.
Aug.
in
Enatr
.
Psal
.
78.
[
meaning
,
the
Jews
.
]
Nor
doth
Anselm
in
his
sence
of
the
business
in
hand
,
dissent
from
the
former
,
making
the
literal
sence
of
these
words
,
The
elder
shall
serve
the
younger
,
to
be
this
:
The
Idumeans
,
descending
from
Esau
,
shall
be
subject
to
the
people
of
the
Jews
:
And
the
allegorical
or
mystical
sence
,
this
:
The
people
of
the
Jews
,
who
were
Gods
first-born
,
shall
serve
the
Christians
who
come
after
them
Secundum
literam
autem
Esau
,
i.e.
p●pulus
Idumaeorum
,
qui
de
Esau
deicendit
,
servivit
minori
,
i.e.
subditus
suit
populo
Judaeorum
.
Allegorice
vero
Esau
,
i.e.
populus
Judaeorum
,
qui
fuit
primogenitus
,
servivit
minori
,
i.e.
populo
Christianorum
,
qui
secutus
est
.
Anselm
.
in
loc
.
;
expounding
the
words
of
Malachi
also
,
Iacob
have
I
loved
,
&c.
in
perfect
consonancy
hereunto
.
Nor
to
my
best
remembrance
have
I
ever
read
,
or
heard
,
that
so
much
as
any
one
of
the
learned
Fathers
concluded
from
the
passages
in
hand
,
either
Esau's
Reprobation
from
eternity
,
or
his
eternal
condemnation
in
time
.
And
yet
more
certain
I
am
,
that
neither
could
they
,
nor
any
other
,
have
any
sufficient
ground
from
the
said
passages
,
to
found
such
a
conclusion
upon
.
Because
,
1.
(
As
hath
been
oft
signified
,
and
proved
from
the
express
words
of
the
Scripture
)
Esau
is
not
here
mentioned
under
any
personal
consideration
,
but
onely
as
the
head
and
significator
of
his
posterity
.
2.
It
is
the
confession
of
those
that
are
most
opposite
in
the
Doctrine
of
Reprobation
,
Reasons
against
the
Reprobation
of
Esau
from
eternity
.
and
may
otherwise
be
evinced
from
the
Scriptures
,
that
all
Esaus
posterity
were
not
reprobated
(
in
such
a
sence
)
as
neither
were
all
Jacobs
posterity
elected
.
3.
Neither
doth
that
service
,
or
subjection
unto
Iacob
,
which
the
Divine
Oracle
imposeth
upon
Esau
,
any
ways
import
such
a
Reprobation
;
in
as
much
as
the
servant
may
be
,
and
oft-times
is
,
elected
;
yea
and
this
sometimes
when
the
master
is
in
an
estate
of
Reprobation
.
See
1
Pet
.
2.18
.
Philip
.
4.22
,
&c.
4.
Were
it
granted
,
that
servitude
did
signifie
,
or
import
,
such
a
Reprobation
as
is
contended
for
,
yet
certain
it
is
(
and
hath
been
proved
from
the
Scriptures
)
that
Esau
in
person
never
served
Iacob
.
5.
Neither
doth
that
hatred
of
God
against
Esau
,
(
mentioned
by
Malachi
)
import
any
such
Reprobation
of
the
person
of
Esau
:
1.
Because
it
related
not
unto
Esau
personally
considered
,
or
unto
the
person
of
Esau
,
as
appears
from
what
hath
been
already
said
;
and
may
appear
yet
further
,
from
that
description
which
the
Prophet
himself
gives
of
it
,
in
the
fruits
or
effects
thereof
,
as
viz.
the
laying
of
his
mountain
waste
,
the
throwing
down
,
when
he
should
build
,
&c.
in
which
kind
of
fruit
or
effect
,
it
never
expressed
it self
unto
,
or
against
,
the
person
of
Esau
.
2.
These
very
effects
of
it
,
are
not
the
proper
effects
of
such
an
hatred
in
God
,
which
argueth
,
either
à
priori
,
or
à
posteriori
,
a
reprobation
of
men
for
eternity
,
I
mean
,
of
all
those
,
who
taste
of
such
fruits
;
unless
we
will
say
,
that
when
Jerusalem
was
laid
waste
by
the
Caldeans
,
and
burnt
with
fire
,
all
the
persons
that
were
sufferers
in
this
calamity
,
were
reprobated
by
God
from
eternity
:
although
in
case
this
could
be
proved
(
the
contrary
whereof
nevertheless
is
evident
from
the
Scriptures
)
yet
were
it
no
sufficient
proof
,
that
all
that
either
perish
by
a
temporal
death
,
or
deeply
suffer
otherwise
,
in
publike
desolations
,
are
therefore
reprobated
by
God
from
eternity
,
or
perish
eternally
.
6.
The
drift
and
scope
of
the
Apostle
in
the
context
(
formerly
declared
and
asserted
)
doth
no
ways
require
,
either
a
probation
,
or
supposition
,
that
Esau
should
be
personally
reprobated
from
eternity
,
but
onely
that
in
his
posterity
,
and
those
sad
events
which
according
to
the
prediction
of
the
divine
Oracle
,
were
in
after
times
to
befall
them
,
he
should
be
set
forth
,
and
prove
,
a
significant
type
of
the
spiritual
and
eternal
misery
of
all
those
,
that
should
seek
justification
by
the
works
of
the
Law
,
or
in
a
way
of
their
own
devising
,
and
not
submit
unto
the
counsel
,
will
,
and
good
pleasure
of
God
in
this
behalf
,
who
hath
consecrated
the
way
of
Faith
in
his
Son
Jesus
Christ
,
as
the
only
means
wherby
Justification
is
to
be
attained
by
men
.
7.
His
cordial
and
perfect
reconcilement
unto
his
Brother
so
fully
expressed
,
as
the
Scripture
recordeth
Gen.
33.
after
that
great
and
deep
offence
taken
at
him
,
upon
occasion
of
his
Brothers
stepping
in
between
him
and
home
(
as
we
use
to
say
)
in
obtaining
their
Fathers
Blessing
,
is
no
light
argument
or
testimony
of
his
own
reconciliation
with
God
.
For
if
ye
forgive
men
their
trespasses
(
saith
our
Saviour
)
your
heavenly
Father
will
also
forgive
you
Mat
.
6.14
.
.
And
though
it
should
be
granted
that
Jacob
had
not
really
trespassed
against
him
,
or
done
him
any
reall
injurie
or
wrong
,
in
intercepting
his
Fathers
blessing
;
yet
it
being
such
in
Esaus
apprehension
,
and
the
indignation
conceived
against
him
for
it
,
being
as
reall
,
serious
,
and
deep
,
as
if
it
had
been
a
reall
and
high
injury
indeed
,
his
gentle
,
sweet
,
and
loving
intreating
of
his
Brother
after
it
,
was
every
ways
equivalent
to
a
reall
forgiveness
,
being
a
true
and
reall
reconcilement
.
Therefore
unless
it
can
be
proved
,
that
after
this
reconcilement
with
his
Brother
,
Esau
returned
with
the
dog
unto
his
vomit
,
or
else
continued
in
some
course
of
impiety
,
inconsistent
with
salvation
,
formerly
practised
,
there
can
be
no
competent
ground
assigned
of
his
damnation
,
much
lesse
of
his
personal
reprobation
from
eternity
.
8.
If
Isaac
had
understood
the
Oracle
delivered
to
his
wife
Rebecca
,
The
elder
shall
serve
the
younger
,
as
if
it
had
imported
,
that
his
Elder
son
Esau
had
been
reprobated
by
God
from
eternity
,
it
is
no
ways
probable
that
he
could
have
set
his
heart
upon
him
,
delight
in
him
,
or
love
him
,
as
he
did
.
That
terrible
wrath
of
God
revealed
from
Heaven
against
the
Son
,
in
so
signal
a
way
and
manner
,
could
not
but
wholly
quench
all
joy
,
pleasure
,
comfort
,
or
contentment
in
the
Parent
,
in
relation
to
such
a
Son
.
And
unless
we
shall
judg
Isaac
to
have
been
a
man
extreamly
sensual
,
and
inordinately
given
to
his
appetite
,
we
cannot
reasonably
conceive
that
he
could
take
any
comfort
or
contentment
in
his
Son
,
or
love
him
for
his
venison
sake
(
which
yet
the
Scripture
testifieth
of
him
Gen.
25.28
.
)
if
he
had
certainly
known
that
God
had
from
eternity
irreversibly
doomed
him
to
the
easeless
,
endless
torments
of
eternal
fire
.
9.
It
is
no
ways
probable
,
nor
like
unto
one
of
the
ways
of
the
dispensations
of
God
,
that
he
should
inform
such
Parents
,
who
were
righteous
and
holy
,
who
had
found
special
favour
in
his
sight
,
whose
comforts
and
peace
his
heart
was
set
to
promote
and
advance
,
that
he
had
Reprobated
from
eternity
any
of
their
children
,
and
this
whilst
they
were
yet
unborn
.
A
message
of
such
a
sad
and
horrid
import
as
this
coming
from
the
mouth
of
God
immediatly
to
a
weak
and
tender
woman
,
whose
hour
of
travel
,
and
this
with
two
children
,
was
now
come
,
being
likewise
already
sorely
troubled
and
perplexed
with
the
strangeness
of
her
condition
,
in
respect
of
what
she
sensibly
felt
in
her
womb
,
could
not
in
all
likelihood
but
have
caused
an
abortion
,
or
preproperous
travel
,
and
indangered
her
life
.
Therefore
certainly
God
did
not
intend
to
signifie
unto
Rebecca
,
that
she
was
ready
to
fall
in
travel
of
a
Reprobate
,
a
child
,
which
he
was
peremptorily
resolved
to
destroy
with
the
dreadful
vengeance
of
Hell
fire
.
10.
If
God
should
have
signified
unto
Rebecca
,
and
by
her
unto
Isaac
,
that
their
elder
Son
had
been
Reprobated
by
him
from
eternity
,
and
consequently
that
there
was
no
hope
,
no
possibility
of
his
repentance
,
or
salvation
,
must
not
this
needs
have
been
a
grand
discouragement
unto
them
from
lifting
up
so
much
as
a
prayer
unto
God
for
him
,
and
so
from
all
other
endeavours
and
applications
of
themselves
unto
him
,
in
order
to
his
conversion
and
salvation
?
And
thus
God
must
be
supposed
to
have
taught
astorgie
and
unnaturalness
,
unto
Isaac
and
Rebecca
,
yea
and
taken
them
off
from
the
performance
of
such
duties
,
to
,
and
on
the
behalf
,
of
their
child
,
which
he
strictly
and
universally
imposeth
upon
all
other
Parents
without
exception
,
in
reference
unto
their
children
.
11.
It
was
never
known
,
or
heard
of
,
that
God
ever
made
any
discovery
unto
the
world
of
any
mans
finall
estate
,
especially
on
the
left
hand
,
before
he
was
born
,
no
nor
yet
before
the
perpetration
of
some
grand
and
horrid
sin
.
12.
(
And
lastly
)
There
is
no
end
imaginable
,
worthy
the
onely
wise
,
and
most
gracious
God
,
why
,
or
for
which
he
should
make
known
unto
the
world
,
such
a
thing
concerning
Esau
,
being
yet
unborn
,
as
that
he
had
reprobated
him
from
eternity
.
Such
a
revelation
as
this
cannot
well
be
supposed
to
be
of
any
use
,
or
spiritual
accommodation
,
or
edification
to
the
world
;
but
rather
of
evil
tendency
,
and
of
a
malignant
influence
upon
the
minde
,
and
hearts
of
men
,
as
directly
occasioning
them
to
judg
hardly
and
most
unworthily
of
God
,
and
to
conceive
of
him
as
no
faithful
Creator
,
as
having
no
care
,
no
love
,
no
bowels
or
compassions
towards
the
best
of
the
workmanship
of
his
hands
,
man
,
no
not
whilest
he
remains
yet
pure
,
and
unspotted
with
sin
,
(
not
to
mention
that
Dragons
tail
,
I
mean
the
long
bead-roll
of
enormous
notions
and
conceits
,
which
attends
the
Doctrine
of
personal
Reprobation
from
eternity
,
the
account
whereof
is
to
be
seen
elsewhere
{αβγδ}
.
pag
.
3
,
4
,
5.
&c.
.
)
Whereas
on
the
other
hand
,
if
it
be
supposed
(
as
according
to
the
truth
,
and
evident
scope
of
the
context
,
it
ought
)
that
by
what
God
revealed
unto
Rebecca
,
(
and
so
,
unto
the
world
)
concerning
Esau
,
being
yet
unborn
,
or
his
posterity
in
him
,
he
signified
and
declared
unto
the
world
,
that
they
who
should
not
submit
unto
his
counsel
and
pleasure
for
their
justification
,
and
seek
it
by
Faith
in
Jesus
Christ
,
should
be
for
ever
excluded
from
the
Heavenly
inheritance
;
such
a
discovery
or
revelation
from
him
as
this
,
is
apparantly
of
a
rich
and
blessed
consequence
and
import
unto
men
.
To
object
,
that
Esau
is
termed
a
prophane
person
by
the
Holy
Ghost
,
for
selling
his
birth-right
for
one
morsel
of
meat
,
and
that
afterwards
when
he
would
have
inherited
the
blessing
,
he
was
rejected
,
Heb
.
22.16
,
17.
&c.
amounts
to
nothing
of
value
for
proof
,
that
therefore
Esau
before
he
was
born
,
was
discovered
by
God
unto
his
Mother
,
to
have
been
a
Reprobate
from
eternity
.
The
utmost
that
can
be
conceived
to
be
so
much
as
hinted
in
this
passage
is
,
That
being
a
prophane
person
,
when
he
sold
his
birth-right
,
he
was
out
of
the
favour
of
God
:
and
that
his
rejection
by
his
Father
Isaac
in
that
ardent
and
passionate
suit
which
he
made
unto
him
for
the
blessing
of
the
first-born
,
was
a
presage
or
Item
unto
him
,
that
he
would
be
everlastingly
rejected
by
God
,
unless
he
repented
of
his
profaneness
,
and
sought
the
favour
of
God
by
faith
in
Jesus
Christ
.
That
Repentance
for
which
he
is
said
to
have
found
no
place
,
though
he
sought
it
carefully
with
tears
,
is
not
meant
of
his
own
Repentance
,
as
if
he
could
have
found
no
place
for
this
,
though
he
sought
it
carefully
with
tears
,
but
of
the
repentance
of
his
Father
;
the
meaning
being
,
that
though
he
most
affectionately
desired
his
Father
to
reverse
that
blessing
,
which
he
had
conferred
upon
his
younger
Brother
,
and
to
settle
it
upon
him
,
yet
he
could
not
prevail
with
him
to
do
it
,
or
to
change
his
mind
in
that
behalf
.
—
I
have
eaten
of
all
(
saith
Isaac
unto
Esau
)
before
thou
camest
,
and
have
blessed
him
:
yea
and
he
SHALL
be
blessed
(
Gen.
27.33
.
)
meaning
,
that
he
neither
would
,
nor
could
recall
that
,
which
by
the
motion
of
the
Spirit
of
God
,
was
gone
out
of
his
lips
,
in
blessing
his
Brother
Jacob
.
And
thus
we
have
proved
at
large
the
former
of
the
two
particulars
which
were
formerly
propounded
;
viz.
That
the
Apostle
in
the
passage
now
before
us
,
and
in
what
he
discourseth
concerning
Jacob
and
Esau
,
intended
to
shew
and
prove
,
who
,
and
what
manner
of
persons
they
are
,
whom
God
accounteth
for
Abrahams
seed
,
and
persons
justified
,
viz.
such
,
who
seek
their
justification
by
Faith
,
and
not
by
the
deeds
of
the
Law
.
We
proceed
to
the
latter
,
the
tenor
whereof
was
to
shew
,
how
such
a
Doctrine
as
this
,
can
be
conceived
to
be
more
emphatically
,
and
with
greater
pregnancy
of
proof
,
argued
and
demonstrated
from
the
present
passage
concerning
Jacob
and
Esau
,
then
it
was
in
the
former
concerning
Isaac
and
Ishmael
.
For
this
(
as
we
observed
)
is
clearly
hinted
by
the
Apostle
,
in
these
words
,
{αβγδ}
:
And
not
onely
this
.
For
the
demonstration
of
this
,
it
is
to
be
considered
that
though
the
Apostles
former
proof
of
the
Doctrine
we
speak
of
,
from
the
Divine
Oracle
delivered
unto
Abraham
,
But
in
Isaac
shall
thy
seed
be
called
,
was
in
it self
sufficient
,
yet
was
it
obnoxious
to
some
cavils
or
exceptions
,
which
the
Jews
,
with
whom
onely
or
chiefly
he
hath
to
do
in
the
present
debate
,
were
very
like
to
make
against
it
;
as
viz.
That
God
made
choice
of
Isaac
,
rather
then
of
Ishmael
,
by
whom
to
estimate
and
compute
Abrahams
seed
,
not
out
of
an
intention
,
as
Paul
pretended
,
to
teach
or
signifie
unto
the
world
,
that
they
who
should
beleeve
,
should
be
reputed
by
him
for
Abrahams
seed
,
but
1.
Because
he
was
born
of
Sarah
,
a
free-woman
,
and
Abrahams
Legitimate
,
or
principal
wife
,
whereas
Ishmael
was
born
of
Hagar
,
a
concubine
and
servant
,
or
bondwoman
.
2.
Because
Isaac
was
vertuously
and
religiously
disposed
,
whereas
Ishmael
was
a
scoffer
and
prophane
.
In
both
which
respects
,
it
is
no
marvell
(
might
the
Jews
pretend
)
that
Isaac
should
by
Gods
appointment
be
made
Abrahams
Heir
,
and
so
those
be
reputed
his
seed
,
that
should
descend
from
him
:
there
is
nothing
of
a
mystery
,
nor
like
unto
a
mystery
,
in
all
this
.
Now
the
Apostle
easily
apprehending
that
the
Jews
would
think
thus
to
evade
the
force
of
his
former
proof
,
drawn
from
the
Divine
Oracle
concerning
Isaac
,
in
the
Verses
now
before
us
,
advanceth
another
,
which
he
knew
was
both
more
convincing
,
and
no
ways
liable
to
any
such
exceptions
,
or
pretences
,
as
the
former
was
;
and
therefore
in
his
entrance
upon
it
expresseth
himself
thus
(
as
we
heard
)
{αβγδ}
not
onely
so
,
or
,
not
onely
this
;
meaning
,
that
God
indeed
in
saying
unto
Abraham
,
But
in
Isaac
shall
thy
seed
be
called
,
signified
his
counsel
and
good
pleasure
touching
such
persons
,
whom
he
meant
to
count
for
Abrahams
seed
,
but
yet
he
signified
the
same
much
more
plainly
and
distinctly
afterwards
,
viz.
when
he
said
unto
Rebecca
,
concerning
the
two
Nations
,
which
she
had
conceived
by
Isaac
onely
,
and
who
were
yet
in
their
two
respective
heads
(
Esau
and
Jacob
)
in
her
womb
,
and
having
as
yet
done
neither
good
nor
evill
,
God
(
saith
he
)
said
unto
their
Mother
Rebecca
concerning
them
,
The
Elder
shall
serve
the
Younger
.
If
it
be
demanded
,
but
what
is
there
more
in
this
Oracle
,
then
in
the
former
to
evince
or
prove
,
that
Gods
pleasure
and
purpose
is
to
account
those
onely
for
Abrahams
seed
,
who
shall
beleeve
and
not
expect
Justification
by
the
deeds
of
the
Law
;
I
answer
,
Those
circumstances
weighed
and
considered
,
which
the
Apostle
here
carefully
insists
upon
in
relation
to
the
said
Oracle
,
render
the
proof
of
the
said
Doctrine
contained
herein
,
much
more
full
and
exception-less
,
then
the
former
.
These
circumstances
are
five
;
1.
That
the
two
children
(
interpreted
,
Nations
)
were
conceived
and
born
of
one
and
the
same
Mother
Rebecca
,
and
begotten
by
one
and
the
same
Person
,
or
Father
,
viz.
Isaac
.
2.
That
He
,
that
One
,
who
was
the
Father
of
these
two
children
,
was
the
Father
or
Progenitor
of
the
Jews
,
a
person
beloved
of
God
,
and
partaker
of
the
promise
made
unto
Abraham
.
3.
(
As
some
understand
,
{αβγδ}
,
of
,
or
by
,
one
)
that
they
were
begotten
,
at
one
and
the
same
time
,
or
by
the
same
Act
of
generation
:
Or
however
,
this
appears
by
their
being
born
together
,
or
so
neer
in
time
.
4.
That
God
spake
,
as
is
expressed
unto
Rebecca
,
concerning
them
,
whilest
they
were
yet
unborn
.
5.
(
And
lastly
)
whilst
they
had
done
neither
good
nor
evill
.
The
first
of
these
circumstances
,
takes
off
that
exception
of
the
Jews
against
the
former
argument
,
viz.
that
God
made
the
difference
mentioned
between
Ishmael
and
Isaac
,
because
of
the
difference
between
their
respective
Mothers
,
the
one
being
born
of
a
free
woman
,
the
other
of
a
bond
woman
.
In
the
case
of
Esau
and
Jacob
,
(
saith
the
Apostle
)
between
whom
notwithstanding
God
made
the
like
difference
,
there
is
no
such
ground
or
reason
of
this
difference
can
be
pretended
.
Because
these
,
as
they
had
one
and
the
same
Mother
,
Rebecca
,
so
had
they
one
and
the
same
Father
Isaac
.
Therefore
though
Ishmael
and
Isaac
,
were
born
,
the
former
of
a
bondwoman
,
the
other
of
a
free
,
yet
this
was
not
the
reason
why
God
made
that
difference
between
them
,
which
hath
been
signified
.
The
second
circumstance
,
viz.
That
he
who
was
the
Father
of
these
two
children
,
Isaac
,
was
a
great
Father
and
Patriarch
of
the
Jewish
Nation
,
invested
in
the
same
promises
with
Abraham
,
takes
off
such
an
exception
as
this
,
viz.
that
Isaac
might
be
preferred
before
Ismael
,
for
the
righteousness
sake
of
his
Father
Abraham
,
falling
in
conjunction
with
the
condition
and
piety
of
his
Mother
,
who
was
both
a
free-woman
,
as
likewise
a
person
fearing
God
.
No
(
saith
the
Apostle
,
by
the
voice
of
the
circumstance
now
under
consideration
)
this
could
be
no
reason
neither
why
Isaac
was
chosen
by
God
,
and
not
Ishmael
,
for
the
person
by
whom
God
would
estimate
Abrahams
seed
:
because
Esau
and
Jacob
were
born
of
a
worthy
Father
,
much
gloried
in
by
the
Nation
of
the
Jews
,
as
well
as
they
,
and
of
a
Mother
also
equall
both
in
condition
,
and
vertue
,
unto
theirs
,
and
yet
God
put
the
like
difference
between
these
also
.
Therefore
it
was
not
for
the
Parents
sake
,
either
one
,
or
both
,
that
God
made
such
a
difference
between
them
.
The
third
circumstance
(
if
admitted
)
takes
off
such
an
exception
as
this
against
the
former
Oracle
,
differencing
Ishmael
and
Esau
,
(
as
hath
been
said
)
and
the
proof
drawn
from
it
,
viz.
that
Abraham
might
be
in
a
better
posture
of
acceptance
with
God
,
more
holy
,
fuller
of
Faith
,
&c.
when
he
begat
Isaac
,
then
he
was
when
Ishmael
was
begotten
:
and
upon
this
account
it
might
be
,
that
God
was
better
pleased
with
the
former
,
then
with
the
latter
;
as
the
child
which
David
begat
under
the
guilt
of
murther
and
adultery
,
was
soon
after
the
birth
of
it
,
struck
by
God
with
death
;
whereas
he
took
pleasure
in
Solomon
,
who
was
begotten
by
him
of
the
same
Mother
,
in
an
estate
of
Repentance
and
reconcilement
with
God
.
Neither
(
saith
the
Apostle
,
this
circumstance
allowed
)
was
there
any
such
ground
as
this
,
of
the
difference
made
by
God
between
Ishmael
and
Isaac
;
because
he
made
the
like
difference
between
Esau
and
Jacob
,
who
were
begotten
at
one
and
the
same
rime
,
and
consequently
there
could
be
no
difference
in
him
that
begat
them
,
in
point
of
acceptation
with
God
:
he
was
as
just
,
as
holy
,
as
faithfull
,
when
the
one
was
begotten
,
as
when
the
other
.
The
fourth
circumstance
,
when
the
children
[
or
Nations
]
were
yet
unborn
,
takes
off
such
an
exception
as
this
,
against
the
Apostles
argument
from
the
former
Oracle
,
viz.
that
God
had
had
experience
of
Ishmael
and
Isaac
,
and
of
their
different
tempers
and
behaviours
for
many
yeers
before
he
made
that
signal
difference
between
them
;
and
accordingly
finding
Ishmael
to
be
of
a
rough
,
scoffing
,
and
prophane
spirit
,
and
Isaac
better
disposed
,
this
might
be
a
consideration
moving
him
to
give
order
for
Ishmaels
ejection
,
and
Isaac's
acceptance
:
and
so
no
such
mystery
in
this
dispensation
as
he
had
asserted
.
Nay
(
saith
the
Apostle
,
in
this
circumstance
)
the
experience
which
God
had
of
Abrahams
two
Sons
,
Ishmael
and
Isaac
,
was
no
ground
or
motive
at
all
unto
him
to
make
the
difference
mentioned
between
them
:
because
he
made
the
like
difference
between
Isaac's
two
sons
,
Esau
and
Jacob
,
whilst
they
were
yet
unborn
,
and
consequently
before
he
had
,
or
made
the
least
experiment
of
them
.
The
fifth
and
last
circumstance
,
neither
having
done
good
,
nor
evill
,
may
be
(
I
suppose
)
added
,
for
amplifying
and
clearing
of
the
former
;
or
else
to
prevent
any
such
conceit
as
this
,
that
though
the
children
were
not
yet
born
,
yet
in
their
wrastling
or
striving
together
in
the
womb
,
the
one
might
do
well
,
or
that
which
was
some
ways
good
,
and
the
other
that
which
was
in
some
degree
evill
.
No
(
saith
the
Apostle
)
when
God
signified
unto
Rebecca
,
(
and
so
by
her
unto
Isaac
,
and
indeed
unto
the
world
)
what
difference
he
meant
to
make
between
her
two
Sons
,
(
in
their
Posterities
respectively
)
by
saying
to
her
,
The
Elder
shall
serve
the
Younger
,
he
had
no
respect
at
all
unto
any
thing
done
by
either
of
them
,
good
or
evill
,
neither
of
them
having
done
either
.
Therefore
though
Ishmael
had
done
evill
,
when
God
commanded
his
removal
,
out
of
Abrahams
house
;
and
Isaac
,
that
which
was
good
,
when
he
was
by
Gods
express
order
established
for
his
heir
;
yet
was
neither
the
evill
done
by
the
one
,
nor
the
good
by
the
other
,
the
reason
or
ground
of
this
deciding
dispensation
of
God
towards
them
,
as
appears
by
a
like
divine
dispensation
or
decision
between
Esau
and
Jacob
;
of
which
neither
good
,
nor
evill
,
done
by
either
of
them
could
be
the
ground
.
If
it
be
demanded
,
but
though
God
in
chusing
Jacob
and
rejecting
Esau
(
in
the
sense
declared
)
had
no
respect
unto
either
good
or
evill
,
already
acted
or
done
,
by
either
of
them
,
yet
might
he
not
have
respect
unto
such
,
both
good
,
and
evill
,
which
he
foreknew
they
would
do
afterwards
,
in
this
his
so
different
a
determination
of
their
outward
conditions
in
the
world
,
yea
and
this
be
supposed
here
by
the
Apostle
?
I
answer
,
No
:
Because
the
Apostle
expresly
affirmeth
,
that
the
reason
or
end
why
God
so
determined
the
respective
estates
and
conditions
of
the
two
Brethren
,
or
Nations
,
as
hath
been
oft
mentioned
,
whilest
as
yet
they
had
neither
done
good
or
evill
,
was
this
,
that
the
purpose
of
God
according
to
Election
might
stand
[
might
appear
or
be
declared
,
to
stand
,
firm
and
unchangeable
]
not
of
WORKS
,
but
of
him
that
calleth
.
Now
works
,
whensoever
done
,
whether
sooner
,
or
later
,
before
,
or
after
,
whether
seen
when
already
done
,
or
foreseen
before
done
,
are
of
the
same
consideration
in
the
nature
of
works
:
Therefore
the
Apostle
excluding
works
simply
,
from
having
any
influence
upon
the
purpose
of
God
according
to
Election
,
excluded
as
well
those
foreseen
,
as
those
fore-done
.
Besides
,
affirming
Gods
intent
in
the
said
decisive
Oracle
between
the
two
Nations
,
to
be
,
That
his
purpose
according
to
Election
might
stand
,
not
of
works
,
but
OF
HIM
THAT
CALLETH
,
he
plainly
sheweth
,
that
no
kind
of
works
,
whether
known
,
or
fore-known
,
is
any
bottom
,
ground
,
or
foundation
,
of
that
his
purpose
.
Because
both
kinds
of
works
carry
the
same
,
or
like
opposition
,
to
the
origination
,
or
first
free
conception
of
this
purpose
by
him
who
calleth
,
i.e.
(
as
hath
been
said
)
God
himself
.
And
suppose
the
said
purpose
had
been
taken
up
by
,
or
conceived
in
God
,
by
vertue
of
any
respects
born
by
him
unto
works
foreseen
,
it
had
been
never
the
more
of
,
or
from
himself
,
then
in
case
it
had
been
conceived
in
him
by
means
of
works
already
done
,
and
so
considered
by
him
.
If
it
be
here
objected
,
or
demanded
,
but
is
not
Faith
a
work
?
And
if
the
purpose
of
God
we
speak
of
,
be
of
Faith
,
is
it
not
as
much
,
at
least
as
well
,
of
works
,
and
as
little
of
him
that
calleth
,
as
if
it
were
of
works
,
sensu
Judaico
,
in
such
a
sence
as
the
Jews
contended
for
?
I
answer
,
1.
It
cannot
be
denied
,
but
that
Faith
,
in
a
sence
,
or
to
beleeve
,
is
a
work
.
This
(
saith
Christ
to
the
Jews
)
is
the
work
of
God
,
[
i
.
e
.
the
work
which
God
requireth
of
you
,
in
order
to
your
Justification
,
as
appeareth
from
the
words
immediatly
preceding
]
that
ye
beleeve
in
him
whom
he
hath
sent
Joh
.
6.29
.
.
But
,
2.
Faith
in
that
sence
of
the
word
,
work
,
or
works
,
wherein
works
are
so
frequently
,
(
or
rather
indeed
constantly
)
excluded
by
this
Apostle
from
Justification
,
and
opposed
unto
Faith
,
can
for
this
very
reason
,
be
no
work
.
And
accordingly
our
Apostle
opposeth
it
unto
works
,
Rom.
4.5
.
But
to
him
that
worketh
not
,
but
beleeveth
on
him
that
justifieth
the
ungodly
,
his
Faith
is
counted
for
righteousness
.
If
it
be
demanded
,
In
what
sence
then
of
the
word
work
,
is
it
,
with
works
,
excluded
from
Justification
?
And
in
what
sence
of
the
said
word
,
doth
it
justifie
or
enter
Justification
?
I
answer
,
1.
That
when
the
Apostle
excludeth
Works
from
Justification
,
he
doth
not
mean
that
evill
,
or
sinful
works
do
not
justifie
,
or
have
no
part
or
fellowship
in
that
great
business
of
Justification
,
because
it
never
came
into
any
mans
heart
to
interess
these
in
such
a
business
,
as
Justification
.
Neither
2.
When
he
excludeth
works
from
justification
,
doth
he
intend
to
exclude
all
or
every
good
work
,
from
all
,
or
all
manner
of
interest
,
in
,
or
about
justification
.
For
then
he
should
exclude
Faith
it self
,
(
which
as
we
heard
,
is
a
work
,
so
termed
by
Christ
himself
)
unto
which
notwithstanding
he
very
frequently
(
as
we
know
)
ascribeth
Justification
.
Nay
3.
there
is
a
justification
,
wherein
works
will
be
much
interessed
,
and
which
will
not
take
place
without
some
considerable
concurrence
of
them
.
This
is
that
sentence
of
absolution
from
the
guilt
of
sin
,
and
the
punishment
due
unto
it
,
which
shall
be
awarded
on
the
behalf
of
all
Saints
in
the
great
day
.
Of
this
justification
the
Apostle
speaks
,
Rom.
2.13
.
For
not
the
hearers
of
Law
are
just
before
God
,
but
the
doers
of
the
Law
SHALL
be
justified
.
See
also
Matth
.
25.34
,
35
,
36
,
&c
:
And
again
,
Matth
.
7.21
.
to
the
end
of
vers
.
27.
(
to
omit
many
other
places
.
)
4.
There
is
a
Justification
even
in
this
present
life
,
which
is
attributable
(
at
least
in
part
)
unto
works
.
Of
this
James
speaketh
;
Was
not
Abraham
our
Father
JUSTIFIED
BY
WORKS
,
when
he
had
offered
Isaac
his
Son
upon
the
Altar
?
Jam
.
2.21
.
And
again
,
vers
.
24.
Ye
see
then
how
that
BY
WORKS
a
man
is
JUSTIFIED
,
and
not
by
Faith
onely
.
This
justification
I
conceive
imports
onely
the
Divine
approbation
of
a
person
,
as
being
just
,
holy
,
and
good
,
some
ways
signified
and
made
known
unto
the
world
;
which
is
never
done
,
but
upon
some
reall
and
worthy
testimony
hereof
exhibited
by
men
themselves
.
See
1
Joh
.
3.7.5
.
Therefore
when
the
Apostle
excludeth
works
from
justification
,
he
excludeth
them
onely
under
the
notion
or
conceit
of
merit
;
in
which
sence
the
Jews
urged
the
necessity
of
them
in
that
business
.
This
clearly
appears
from
that
opposition
which
the
Apostle
makes
between
justification
by
Grace
,
and
by
works
;
and
sometimes
between
justification
by
works
,
and
by
faith
,
Rom.
11.6
.
and
4.5
.
Gal.
2.16
.
There
is
no
opposition
,
but
a
clear
consistencie
,
between
grace
and
works
,
unless
by
works
we
understand
merit
,
or
such
works
as
either
are
,
or
pretend
to
be
meritorious
.
This
is
evident
from
the
Apostle
himself
.
Now
to
him
that
worketh
,
is
the
reward
,
[
or
wages
,
{αβγδ}
]
not
reckoned
of
grace
,
but
of
debt
Rom.
4.4
.
.
Therefore
though
a
man
worketh
,
yet
if
his
work
be
inconsiderable
in
value
compared
with
this
reward
,
which
is
given
him
,
this
reward
is
to
be
imputed
to
the
grace
and
meer
good
will
of
him
that
giveth
it
,
and
not
unto
the
work
,
or
working
,
of
him
that
receiveth
it
.
Indeed
if
that
which
a
man
worketh
,
deserveth
in
a
way
of
justice
or
equity
,
that
which
is
given
him
in
consideration
of
it
,
that
which
he
receives
in
this
case
,
is
no
matter
of
grace
,
or
favour
,
but
due
debt
.
And
in
this
respect
he
that
beleeveth
,
is
by
the
Apostle
(
in
the
words
immediatly
following
)
said
,
not
to
work
[
meaning
,
not
to
do
any
thing
so
much
as
in
shew
meritorious
,
either
of
justification
,
or
salvation
.
]
But
to
him
that
worketh
not
,
[
viz.
with
a
conceit
of
merit
]
but
beleeveth
on
him
that
justifieth
the
ungodly
,
his
faith
is
counted
for
righteousness
;
meaning
that
God
of
his
free
and
meer
grace
accepteth
such
a
mans
Faith
,
vice
&
loco
,
in
the
place
or
stead
of
a
perfect
and
compleat
observation
of
the
whole
Law
Not
as
in
point
of
merit
,
but
of
justification
onely
.
:
Which
were
it
exhibitable
,
and
actually
exhibited
by
any
man
,
would
be
meritorious
of
his
justification
.
For
the
reason
why
the
Law
blesseth
no
man
with
justification
,
but
accurseth
every
man
,
is
because
it
is
too
strict
and
holy
to
be
compleatly
and
in
all
points
performed
by
men
,
by
reason
of
that
weakness
,
whereunto
they
are
at
present
subjected
by
the
flesh
.
For
as
many
as
are
of
the
works
of
the
Law
[
i
.
e
.
depend
upon
the
works
of
the
Law
for
justification
]
are
under
the
curse
;
for
it
is
written
,
Cursed
is
every
one
that
continueth
not
in
all
things
that
are
written
in
the
book
of
the
Law
to
do
them
Gal.
3.10
.
;
clearly
implying
,
that
were
men
in
a
capacity
of
continuing
in
all
things
written
in
the
Law
to
do
them
,
they
might
be
justified
by
works
,
i.e.
by
the
merit
of
works
.
For
he
that
onely
worketh
righteousness
,
never
sinning
so
much
as
in
the
least
,
cannot
justly
be
condemned
by
God
,
as
a
sinner
,
and
consequently
must
needs
be
justified
.
Therefore
what
,
or
how
many
works
soever
God
should
require
of
men
,
for
,
or
in
order
to
,
their
justification
,
onely
beneath
the
compleat
observation
of
the
Law
,
and
they
perform
them
accordingly
,
their
justification
upon
,
and
with
respect
unto
such
a
performance
,
would
notwithstanding
be
of
free
grace
,
and
not
of
works
(
in
the
Apostles
sence
)
because
God
is
a
Debtor
of
justification
unto
no
man
for
any
performance
of
works
whatsoever
,
but
onely
unto
the
most
absolute
and
district
,
and
uninterrupted
observation
of
the
whole
Law
.
So
that
however
Faith
,
or
beleeving
in
Christ
,
be
a
work
(
in
the
nature
of
it
)
yet
wanting
merit
,
it
may
justifie
,
and
this
without
any
breach
or
intrenchment
upon
that
great
Maxime
or
Doctrine
of
our
Apostle
,
viz.
that
justification
is
not
of
works
,
but
of
Grace
.
Indeed
if
it
be
supposeable
,
that
a
person
may
beleeve
,
with
such
a
conceit
of
his
beleeving
,
as
the
Jews
(
it
seems
,
Gal.
5.2
.
Acts
15.1
.
)
had
of
their
being
circumcised
,
as
viz.
that
it
is
meritorious
of
their
justification
,
it
would
be
somewhat
the
more
questionable
,
whether
beleeving
upon
such
terms
would
justifie
him
or
no
;
considering
that
the
reasons
why
the
Jewish
Observations
of
the
Law
,
did
not
,
could
not
,
justifie
them
,
was
not
because
they
had
matter
of
merit
in
them
(
for
if
this
had
been
,
they
would
have
justified
them
)
but
because
they
conceited
such
a
thing
of
them
,
which
occasioned
them
to
stumble
at
that
great
stone
of
offence
,
Jesus
Christ
,
to
reject
the
merit
of
that
attonement
which
was
made
by
him
.
But
there
neither
is
,
nor
(
I
suppose
)
ever
will
be
any
occasion
to
discuss
that
question
any
further
.
Because
he
that
beleeveth
on
Christ
for
justification
,
must
needs
beleeve
the
merit
of
his
death
in
order
to
the
procuring
thereof
at
the
hand
of
God
;
and
consequently
cannot
lightly
be
intangled
with
a
conceit
of
merit
in
his
own
beleeving
.
How
Christ
alone
may
be
said
to
justifie
,
and
yet
Faith
also
be
said
to
justifie
,
is
of
ready
explication
.
Christ
alone
justifieth
by
way
of
merit
,
and
as
he
that
hath
purchased
with
a
valuable
price
(
the
laying
down
of
his
life
)
the
grace
of
justification
for
men
:
Faith
justifieth
instrumentally
,
or
subserviently
under
Christ
,
viz.
as
a
conditional
act
required
by
God
of
men
in
order
to
their
actual
investiture
with
that
Grace
or
benefit
of
justification
,
which
Christ
by
the
merit
of
his
death
purchased
or
procured
for
them
;
yet
with
this
reservation
,
or
proviso
,
that
the
actual
communication
of
the
said
benefit
,
or
grace
,
unto
particular
persons
of
years
capable
of
believing
,
should
be
suspended
,
until
it
should
be
desired
by
them
,
and
sought
for
by
beleeving
.
Therefore
,
3.
(
And
lastly
)
the
premises
consulted
and
considered
,
it
is
no
matter
of
any
difficult
conception
to
conceive
how
the
purpose
of
God
according
to
Election
(
as
the
Apostle
expresseth
it
)
may
be
said
to
be
,
or
at
least
more
apparantly
be
,
of
him
that
calleth
,
(
viz.
God
)
in
case
it
be
supposed
to
be
built
upon
faith
,
then
it
will
or
can
be
,
if
supposed
to
be
built
upon
works
.
For
1.
That
is
most
properly
said
to
be
OF
a
person
,
which
proceeds
freely
and
voluntarily
from
him
,
and
whereunto
he
hath
not
been
drawn
,
ingaged
,
or
any
ways
necessitated
by
any
motive
or
ingagement
from
without
.
2.
It
hath
been
lately
shewed
,
that
works
(
in
the
Apostles
sence
)
i.e.
works
meritorious
of
justification
being
found
in
men
do
impose
a
necessity
(
in
way
of
justice
)
upon
God
,
to
justifie
(
and
consequently
to
elect
unto
life
)
all
those
in
whom
they
shall
be
found
;
so
that
in
case
God
should
purpose
to
elect
,
or
justifie
,
upon
the
account
of
these
,
this
purpose
of
his
must
needs
be
(
especially
must
needs
seem
to
be
)
of
a
forraign
inspiration
,
occasioned
,
if
not
necessitated
,
from
without
,
and
so
not
to
be
of
an
inward
and
free
conception
,
in
,
and
from
,
himself
.
Whereas
,
if
it
shall
be
supposed
,
that
this
purpose
of
God
to
elect
and
justifie
,
is
founded
and
built
upon
Faith
(
which
the
Scripture
both
here
and
elsewhere
,
plainly
enough
supposeth
See
Redemption
Redeemed
,
p.
462
,
463.
)
it
must
needs
be
(
and
so
accordingly
be
apprehended
)
of
himself
,
i.e.
freely
,
voluntarily
,
and
most
graciously
conceived
,
and
taken
up
by
him
;
in
as
much
as
there
is
nothing
in
Faith
,
no
not
so
much
as
in
colour
or
shew
,
to
ingage
or
necessitate
him
thereunto
.
This
our
Apostle
himself
plainly
enough
insinuateth
Rom.
4.16
.
Therefore
it
is
(
speaking
of
justification
)
of
Faith
,
that
it
might
be
by
[
or
,
of
]
Grace
,
i.e.
voluntary
,
free
,
and
of
meer
good
pleasure
in
God
;
implying
withall
,
that
had
it
been
of
works
,
it
would
have
been
,
or
however
,
it
would
seem
to
have
been
,
by
necessity
,
or
upon
such
terms
,
which
God
,
his
justice
considered
,
could
not
have
refused
.
By
the
way
,
from
what
hath
been
now
said
,
it
appears
that
neither
Gods
Election
,
nor
his
counsel
or
purpose
according
to
Election
,
(
in
the
sence
given
)
can
with
truth
be
said
to
be
,
or
to
proceed
,
ex
fide
previsa
,
from
Faith
foreseen
in
particular
persons
,
either
elected
,
or
decreed
to
be
elected
,
but
onely
from
the
meer
grace
or
good
pleasure
of
God
.
For
though
it
be
supposed
that
he
purposeth
or
decreeth
to
elect
,
and
accordingly
actually
electeth
,
all
those
that
shall
beleeve
,
and
none
other
,
yet
this
at
no
hand
proveth
,
either
that
such
his
purpose
,
or
the
execution
hereof
by
him
,
proceed
or
spring
in
their
origination
or
conception
,
from
the
Faith
of
such
persons
fore-seen
,
no
nor
yet
from
the
fore-sight
of
their
Faith
in
him
(
though
this
be
more
tolerable
then
the
other
,
)
Because
(
as
we
have
heard
)
there
is
nothing
in
the
nature
of
Faith
,
no
nor
in
Gods
fore-sight
of
Faith
in
what
persons
soever
,
that
hath
in
it
any
seminal
or
generative
vertue
or
property
of
any
such
purpose
or
action
,
in
God
.
It
is
true
,
the
infinite
and
incomprehensible
wisdome
of
God
,
which
mingleth
it self
with
,
and
steers
all
the
motions
and
transactions
of
his
will
,
led
him
unto
Faith
,
(
indefinitely
,
and
in
the
nature
of
it
considered
,
not
as
either
seen
,
or
foreseen
in
particular
subjects
)
as
the
most
proper
and
prudential
groundwork
and
foundation
,
in
its
kind
,
and
of
an
external
consideration
,
whereon
to
fix
and
build
his
purpose
of
Election
,
and
accordingly
his
Election
it self
.
But
this
no
more
proveth
,
that
Faith
either
foreseen
,
or
in
what
consideration
soever
,
is
the
cause
or
producttress
of
Gods
purpose
of
Election
,
then
the
commodiousness
either
of
a
good
foundation
,
or
pleasant
scituation
,
is
the
cause
or
reason
of
a
mans
desire
or
resolution
to
build
an
house
.
I
confess
there
may
be
that
in
a
mans
commodious
foundation
or
scituation
,
the
consideration
whereof
may
occasion
or
beget
a
purpose
in
a
man
to
build
in
such
or
such
a
place
,
where
these
conveniences
are
to
be
had
,
rather
then
in
another
place
where
they
are
wanting
;
yea
possibly
,
unless
the
desire
or
purpose
of
a
man
to
build
be
very
strong
and
prevalent
upon
him
,
the
want
or
non-attainableness
,
of
such
material
conveniences
for
building
,
may
wholly
divert
him
from
such
an
undertaking
.
In
like
manner
there
may
be
,
and
(
questionless
)
is
,
in
Faith
,
something
particularly
considerable
,
for
which
the
Divine
understanding
judged
it
more
meet
,
then
any
other
thing
,
to
pitch
upon
for
the
regulation
of
his
purpose
of
,
or
according
to
,
Election
,
(
and
of
his
Election
it self
accordingly
,
)
but
this
is
no
argument
that
therefore
Faith
,
or
that
which
is
considerable
in
Faith
in
this
kind
,
was
,
or
is
,
the
cause
of
such
a
purpose
in
him
,
simply
or
indefinitely
considered
,
as
if
(
for
example
)
he
were
any
ways
moved
,
disposed
,
or
inclin'd
by
any
thing
in
Faith
to
purpose
and
decree
the
justification
,
or
Election
of
men
,
or
of
any
man
,
so
as
had
it
not
been
for
Faith
,
or
had
not
Faith
mediated
the
business
with
him
,
he
would
never
have
purposed
,
or
decreed
such
a
thing
.
For
doubtless
the
love
of
God
to
mankind
,
out
of
which
he
decreed
the
Justification
,
Election
,
and
Salvation
of
those
that
should
beleeve
,
was
a
most
intimous
principle
or
affection
in
him
,
flowing
immediatly
from
himself
,
or
the
essential
goodness
of
his
nature
,
and
not
begotten
or
raised
in
him
by
any
forreign
influence
or
interposure
whatsoever
;
yea
and
as
far
as
humane
understanding
is
able
to
reach
,
would
have
taken
place
,
and
been
found
in
him
,
whether
ever
there
had
been
any
such
thing
as
Faith
,
in
rerum
naturà
,
or
no
.
And
consequently
,
he
would
have
decreed
the
Justification
,
Election
,
and
Salvation
of
men
,
though
it
should
be
supposed
that
they
had
universally
been
under
an
impossibility
of
beleeving
.
So
that
if
Faith
hath
any
influence
,
or
interest
of
causality
at
all
in
Gods
Decree
of
Election
,
&c.
it
is
not
in
respect
of
the
general
nature
,
or
goodness
of
this
Decree
,
but
of
the
particular
form
or
tenor
of
it
onely
.
Yea
if
we
state
the
form
or
tenor
of
this
Decree
of
Election
,
as
the
Scripture
seems
from
place
to
place
to
state
and
hold
it
forth
,
as
viz.
That
God
in
this
Decree
speaketh
thus
(
or
to
like
effect
)
I
will
elect
,
or
,
I
decree
to
elect
,
all
those
that
shall
beleeve
See
the
Agreement
and
Distance
of
Brethren
,
p.
13
,
14
,
&c.
,
then
Faith
or
Beleeving
,
cannot
be
looked
upon
as
any
efficient
or
productive
cause
of
the
said
Decree
,
because
it
doth
ingredi
ipsum
Decretum
,
is
somewhat
of
the
nature
or
substance
of
the
Decree
it self
;
and
so
is
rather
the
matter
,
or
part
of
the
matter
,
thereof
,
then
any
efficient
cause
of
one
kind
or
other
.
For
this
is
the
condition
of
the
four
causes
,
(
so
called
)
material
,
formal
,
final
,
and
efficient
,
without
the
joynt
concurrence
whereof
nothing
is
at
any
time
effected
or
produced
;
that
the
two
latter
,
the
final
and
efficient
,
are
always
extrinsecal
to
the
effect
or
thing
produced
;
and
the
two
former
,
material
,
and
formal
,
always
intrinsecal
,
and
parts
of
it
.
Therefore
if
Faith
,
or
beleeving
,
be
somewhat
,
or
any
part
of
the
Decree
we
speak
of
,
it
cannot
be
any
ways
contributing
to
it
in
any
kind
of
efficiency
whatsoever
;
and
consequently
could
be
no
motive
,
(
much
lesse
any
ingagement
)
unto
God
to
conceive
or
make
such
a
Decree
.
But
this
by
the
way
.
Having
thus
at
large
shewed
and
proved
,
that
the
Apostles
scope
(
in
the
words
before
us
,
)
was
1.
To
shew
and
prove
,
who
,
or
what
manner
of
persons
they
are
,
or
must
be
,
whom
God
accounteth
for
Abrahams
seed
(
in
the
sence
declared
)
or
whom
he
justifieth
:
And
2.
To
shew
and
prove
this
with
greater
pregnancy
,
evidence
,
and
effectualness
of
proof
here
,
then
he
had
done
in
the
former
instance
concerning
Isaac
;
we
shall
now
give
some
brief
account
of
the
words
themselves
together
,
by
way
of
Paraphrase
,
taking
them
as
they
lie
in
their
construction
,
and
not
in
the
order
of
their
scituation
in
the
context
,
onely
to
render
their
sence
more
perspicuous
;
and
so
pass
forward
,
with
some
few
Doctrinal
Observations
taken
up
from
them
by
the
way
.
And
not
onely
this
]
i
.
e
.
God
did
onely
declare
unto
Abraham
somewhat
more
obscurely
,
who
should
be
esteemed
by
him
for
his
spiritual
seed
,
persons
justified
,
and
heirs
of
the
world
,
in
saying
to
him
,
But
in
Isaac
shall
thy
seed
be
called
;
But
when
Rebecca
also
had
conceived
by
one
,
even
by
our
Father
Isaac
]
i
.
e
.
but
did
further
,
and
more
clearly
declare
his
mind
and
counsel
in
that
behalf
unto
Rebecca
also
,
having
now
conceived
by
one
and
the
same
person
,
and
he
none
other
then
Isaac
,
Abrahams
son
and
heir
,
and
great
Patriarch
of
our
Nation
,
in
which
respect
you
[
Jews
]
may
probably
think
,
that
all
those
that
should
be
born
of
her
upon
such
an
account
,
should
be
alike
accounted
Abrahams
seed
,
and
more
especially
that
her
first-born
by
such
a
Father
,
should
be
thus
esteemed
and
owned
by
God
;
yet
God
himself
declared
the
contrary
:
For
the
children
being
yet
unborn
,
and
having
done
neither
good
nor
evil
]
i
.
e
.
in
as
much
,
as
whilest
the
two
children
,
or
Nations
,
conceived
in
her
womb
,
yet
remained
there
,
and
were
unborn
,
yea
and
(
that
which
is
more
)
had
done
neither
good
,
nor
evill
,
in
one
kind
or
degree
,
or
other
,
their
striving
together
in
the
womb
not
being
morally
accountable
,
nor
to
be
reputed
either
good
or
evill
on
either
side
;
It
was
said
unto
her
]
i
.
e
.
unto
Rebecca
,
by
God
himself
;
The
Elder
shall
serve
the
younger
]
i
.
e
.
that
Nation
,
which
in
the
Head
or
Great
Parent
of
it
,
shall
be
the
first-born
,
or
first
come
out
of
thy
womb
,
shall
be
inferiour
,
tributary
,
or
servant
unto
that
,
which
shall
(
in
like
sence
and
consideration
)
be
born
after
.
Or
thus
;
That
child
which
shall
be
thy
first-born
,
shall
(
viz.
in
his
seed
and
posterity
)
be
tributary
or
servant
,
unto
his
younger
Brother
,
in
his
.
As
it
is
written
,
]
i
.
e
.
The
truth
and
substance
of
which
Oracle
delivered
to
Rebecca
,
was
long
after
mentioned
and
confirmed
by
the
Prophet
Malachi
,
who
exhibiteth
God
speaking
thus
;
Jacob
have
I
loved
,
but
Esau
have
I
hated
]
i
.
e
.
I
have
declared
,
and
purpose
yet
further
to
declare
,
my self
very
loving
and
respectful
unto
Jacobs
posterity
,
To
hate
,
in
Scripture
dialect
,
oft
imports
a
lesser
degree
of
love
Gen.
29.31
.
Deut
.
12.15
.
Luke
14.26
.
Mat
.
6.24
.
Judg
.
14.16
.
Joh
.
12.25
.
Eph.
5.29
.
See
Ainsworth
on
Gen.
29.31
and
on
Deut.
12.15
.
Estius
upon
Rom.
9.13
.
So
that
Daniel
Chamier
is
mistaken
,
(
who
Panstrat
.
t
.
3.
lib
.
7.
c
.
5.
sect
.
14.
)
denieth
that
hatred
ever
signifieth
less
love
.
Nor
are
the
reasons
he
gives
for
this
his
opinion
so
much
as
probable
,
&
much
less
concludeing
.
much
above
what
I
have
done
,
or
intend
to
do
,
to
the
posterity
of
Esau
,
though
his
Brother
.
For
unto
Jacobs
posterity
,
have
I
in
meer
grace
and
favour
,
given
that
holy
land
flowing
with
milk
,
and
honey
,
promised
long
since
unto
Abraham
,
for
an
inheritance
to
be
possessed
and
injoyed
by
them
.
Whereas
I
have
allotted
unto
the
Idumeans
,
Esaus
posterity
,
onely
the
rough
,
rocky
,
and
incult
mountains
of
Seir
(
a
place
not
to
be
compared
with
the
pleasant
and
fruitfull
land
of
Canaan
)
and
besides
,
having
in
a
great
measure
laid
waste
and
desolate
the
territories
of
these
Idumeans
,
I
am
resolved
that
the
breaches
hereof
shall
never
be
repaired
,
though
they
be
full
of
confidence
that
they
shall
be
able
to
effect
it
,
and
that
with
advantage
.
But
as
for
Jacobs
posterity
,
I
intend
such
further
Grace
and
goodness
unto
them
in
their
land
,
that
I
will
cause
my
Name
to
be
magnified
throughout
the
world
for
what
I
shall
do
for
them
.
Now
that
which
God
mystically
and
mysteriously
intended
,
in
declaring
himself
to
Rebecca
,
concerning
the
difference
which
he
purposed
in
time
to
put
,
or
make
,
between
her
two
Sons
,
in
their
respective
posterities
,
whilst
they
were
yet
unborn
,
and
were
equally
deserving
and
equally
undeserving
,
neither
of
them
having
done
either
good
,
or
evill
,
(
though
as
yet
difference
in
this
kind
he
had
made
none
)
being
the
second
declaration
that
he
made
of
his
mind
and
purpose
in
this
behalf
,
and
this
not
long
after
the
former
,
was
,
That
the
purpose
of
God
according
to
Election
might
stand
,
not
of
works
,
but
of
him
that
calleth
]
i
.
e
.
that
God
might
declare
,
that
Decree
,
Counsel
,
or
Purpose
of
his
to
be
immoveable
(
for
a
second
revelation
,
or
assertion
of
the
same
thing
by
God
,
imports
the
establishment
or
unquestionable
certainty
of
it
,
Gen.
41.32
.
)
according
to
the
tenour
or
purport
whereof
he
maketh
his
Election
amongst
men
unto
that
excellent
dignity
of
being
Abrahams
spiritual
seed
(
for
of
this
he
treateth
all
along
from
vers
.
6
,
7
,
&c.
)
and
consequently
,
heirs
of
the
world
;
and
withall
,
that
this
Decree
,
or
purpose
of
his
,
according
unto
which
he
thus
electeth
,
might
be
declared
not
to
have
been
conceived
,
purposed
,
or
taken
up
by
him
,
from
any
consideration
of
merit
,
or
desert
by
works
,
in
men
,
but
freely
of
,
and
by
himself
,
of
his
gracious
and
good
pleasure
;
and
that
the
execution
of
this
his
Purpose
or
Decree
in
the
actual
Election
of
men
to
the
said
Dignity
of
spiritual
Adoption
,
or
Sonship
unto
Abraham
,
admits
of
no
regulation
or
confinement
by
any
merit
of
works
in
men
,
but
is
daily
managed
and
carried
on
by
another
rule
,
freely
and
voluntarily
chosen
in
this
behalf
,
by
himself
;
this
Rule
the
Scripture
every
where
proclaiming
to
be
Faith
,
or
beleeving
in
Jesus
Christ
.
And
this
liberty
,
both
of
purposing
to
Elect
,
and
of
Electing
accordingly
,
not
at
the
instance
of
works
,
or
by
the
exigency
thereof
,
but
according
to
his
own
mind
and
pleasure
,
he
claimeth
upon
a
most
just
,
equitable
,
and
reasonable
account
,
as
(
viz.
)
being
He
,
who
freely
,
and
without
any
obligation
upon
him
on
that
behalf
,
calleth
,
and
inviteth
the
world
,
upon
the
terms
(
and
these
very
gracious
)
proposed
by
himself
,
unto
that
high
prize
of
Justification
,
or
Son-ship
unto
Abraham
,
and
herein
unto
eternal
life
,
or
the
inheritance
of
the
world
.
In
which
respect
he
hath
a
most
equitable
and
and
unquestionable
right
to
nominate
,
and
prescribe
the
terms
,
according
unto
which
this
Crown
or
prize
shall
be
awarded
and
given
unto
men
;
As
the
{αβγδ}
in
the
Olympiaque
games
had
to
prescribe
Laws
unto
those
that
should
try
masteries
,
and
to
declare
how
they
were
to
behave
themselves
in
the
respective
exercises
,
who
should
receive
the
crown
,
or
reward
,
and
what
miscarriages
in
men
,
in
,
or
about
the
said
exercises
,
should
render
them
uncapable
hereof
.
But
of
this
formerly
.
If
it
be
demanded
,
but
why
doth
the
Apostle
here
express
himself
thus
,
not
of
works
,
but
of
him
that
calleth
,
making
the
opposition
,
not
between
works
,
and
Faith
,
(
as
commonly
he
doth
in
the
business
of
Justification
)
but
between
works
,
and
the
will
and
pleasure
of
him
that
calleth
,
(
meaning
,
God
?
)
I
answer
,
the
reason
may
be
,
either
because
the
plea
of
the
will
and
pleasure
of
God
,
is
more
authoritative
,
and
binding
upon
the
judgments
and
consciences
of
the
gainsaying
Jews
,
then
the
meer
Allegation
or
Assertion
of
Faith
would
be
;
or
else
to
insinuate
,
that
God
freely
calling
and
inviting
men
to
the
unspeakable
Grace
and
benefit
of
justification
,
(
and
salvation
upon
it
)
hath
by
reason
hereof
(
as
hath
been
argued
in
the
premises
)
a
most
equitable
and
unquestionable
right
to
make
the
terms
of
the
one
,
and
of
the
other
,
what
himself
pleaseth
;
and
consequently
standeth
no
ways
obliged
to
accept
of
their
terms
,
who
will
needs
obtrude
works
,
or
the
merit
of
works
,
upon
him
in
this
kind
.
And
if
God
will
not
suffer
men
,
who
are
obnoxious
to
his
justice
,
and
condemned
persons
,
to
prescribe
terms
unto
him
for
their
own
justification
,
and
they
upon
this
account
are
found
to
prescribe
nothing
but
works
,
it
follows
(
as
it
were
)
of
course
that
Faith
in
his
Son
Jesus
Christ
,
must
needs
be
the
terms
,
or
Law
of
Justification
imposed
by
him
,
in
as
much
as
works
never
met
with
any
competitor
in
this
kind
from
the
hand
of
any
man
pretending
knowledg
of
the
mind
of
God
in
these
matters
,
but
Faith
onely
.
By
the
way
,
from
the
end
and
intent
of
God
,
in
saying
to
Rebecca
,
(
under
all
those
circumstances
mentioned
by
the
Apostle
,
and
by
us
explained
;
)
The
Elder
shall
serve
the
Younger
,
being
the
same
in
substance
with
,
Jacob
have
I
loved
,
but
Esau
have
I
hated
;
this
end
being
(
as
we
have
heard
)
to
insinuate
that
Gods
purpose
,
according
to
which
he
electeth
,
or
adopteth
,
is
fully
established
,
and
shall
stand
firm
for
ever
,
and
be
carried
on
,
not
by
,
or
according
to
the
Interest
of
works
,
but
according
to
Gods
own
good
pleasure
otherwise
;
from
this
end
(
I
say
)
of
God
in
speaking
so
to
Rebecca
,
it
fully
appeareth
,
(
over
and
above
all
the
light
formerly
given
to
make
the
Discovery
)
that
it
was
no
part
of
his
intent
here
to
teach
,
either
Jacobs
peremptory
Election
unto
salvation
,
nor
yet
Esaus
peremptory
Reprobation
from
eternity
.
Because
had
this
been
his
end
,
either
in
whole
,
or
in
part
,
in
the
said
Oracle
,
that
asserted
by
the
Apostle
for
his
end
,
cannot
stand
.
For
had
Esau
been
peremptorily
reprobated
from
eternity
,
then
had
he
been
every
whit
as
uncapable
of
salvation
,
in
case
,
or
though
,
he
had
beleeved
,
as
he
could
or
should
have
been
,
in
case
he
had
sought
his
justification
by
works
:
And
if
so
,
Gods
purpose
according
to
Election
,
should
no
more
stand
of
him
that
calleth
[
i
.
e
.
be
established
unto
men
in
that
way
,
which
God
himself
hath
freely
chosen
]
then
by
works
.
To
say
that
Esau
being
so
Reprobated
,
was
in
no
possibility
to
beleeve
,
besides
that
it
is
in
it self
an
untruth
(
as
is
demonstratively
and
at
large
proved
elsewhere
Redemption
Redeemed
,
p.
480
,
498
,
499
,
&c.
Pagans
Debt
and
Dowry
p.
9
,
10
,
to
the
end
.
Agreement
and
D●stance
of
Brethren
,
cap
.
4
throughout
.
)
reacheth
not
the
point
in
question
.
For
the
purpose
of
God
according
to
Election
,
here
described
by
the
Apostle
,
purporteth
,
not
simply
the
Election
of
those
who
shall
de
facto
beleeve
,
but
of
all
others
also
,
in
case
they
should
beleeve
.
But
he
that
is
peremptorily
reprobated
from
eternity
,
is
uncapable
of
Election
,
yea
though
he
should
comport
with
the
will
and
pleasure
of
him
who
calleth
,
in
beleeving
:
in
which
case
the
purpose
of
God
according
to
Election
should
not
stand
,
but
fall
.
But
of
these
things
at
large
elsewhere
Redemption
Redeemed
,
p.
467
,
78.
.
We
shall
onely
take
up
a
few
Doctrinal
Observations
,
from
the
Verses
lately
opened
;
and
so
advance
in
our
Exposition
.
1.
Whereas
the
divine
purpose
of
putting
the
difference
we
formerly
heard
of
,
between
Ishmael
and
Isaac
,
was
revealed
(
immediatly
,
or
originally
)
unto
Abraham
,
and
not
unto
Sarah
;
but
the
like
purpose
concerning
Esau
and
Jacob
,
was
thus
revealed
unto
Rebecca
,
and
not
unto
Isaac
;
it
is
observable
,
That
God
is
sometimes
pleased
to
make
the
first
discovery
of
things
mysterious
and
secret
unto
weaker
instruments
,
and
otherwhile
,
unto
those
of
more
strength
and
honour
,
Exod
.
15.20
.
Judg
.
4.4
.
2
Kings
22.14
.
Luke
2.46
.
Acts
18.26
.
Acts
21.9
.
1
Cor
.
1.27
,
28
,
&c.
2.
Whereas
the
Secret
of
the
Divine
pleasure
as
well
concerning
Ishmael
and
Isaac
,
as
concerning
Esau
and
Jacob
,
was
first
imparted
,
or
revealed
,
unto
a
single
person
onely
,
the
former
unto
Abraham
,
the
latter
unto
Rebecca
,
it
may
be
observed
,
That
matters
of
general
concernment
,
and
the
knowledg
whereof
is
necessary
for
all
persons
,
are
usually
in
their
first
discovery
made
known
by
God
but
unto
some
one
single
person
onely
,
or
very
few
.
Exod
.
3.7
,
8.
Am.
3.7
.
Acts
10.40
,
41
,
&c.
3.
Whereas
the
Divine
disposition
,
and
dispensation
in
matters
of
this
life
,
were
so
different
(
as
we
have
heard
)
in
reference
to
the
two
pairs
of
Brethren
,
Ishmael
and
Isaac
,
Esau
and
Jacob
,
it
may
be
observed
,
That
God
hath
left
himself
at
more
libertie
to
dispose
of
the
temporal
estates
or
conditions
of
men
,
then
of
their
eternal
.
Or
thus
:
God
hath
not
declared
,
(
and
so
not
ingaged
)
himself
to
walk
towards
men
in
matters
appertaining
to
this
present
life
,
by
any
such
positive
or
determinate
Rule
,
as
he
hath
done
in
matters
relating
to
their
eternal
conditions
.
Eccles
.
9.1
,
2
,
3.
with
Mark
16.16
.
&c.
4.
Whereas
the
Apostle
expresly
informeth
us
,
that
the
end
,
purpose
,
and
intent
of
God
,
in
pre-declaring
unto
Rebecca
,
under
the
circumstances
mentioned
,
his
will
and
pleasure
concerning
the
different
conditions
of
her
two
Sons
,
(
or
rather
their
respective
posterities
,
as
hath
been
shewed
)
in
this
present
world
(
and
consequently
,
of
his
actual
and
providential
disposal
of
these
their
conditions
in
time
,
accordingly
)
was
to
make
known
unto
the
world
this
most
spiritual
and
mysterious
secret
,
viz.
that
his
purpose
according
to
Election
might
stand
,
not
of
works
,
but
of
him
that
calleth
(
in
the
sence
given
)
it
is
observable
,
That
God
hath
revealed
the
great
mysteries
of
salvation
unto
the
world
,
not
onely
by
the
words
of
his
mouth
,
but
by
the
works
of
his
hands
,
and
divers
providences
.
Gal.
4.22
,
23
,
24
,
30.
&c.
Joh
.
3.14
.
5.
Whereas
the
Apostle
argueth
and
proveth
Gods
counsel
and
purpose
of
justifying
men
by
Faith
,
and
not
by
works
,
from
such
Texts
and
passages
of
Scripture
,
where
the
Jews
were
not
able
to
discover
or
find
any
such
thing
,
it
is
easie
to
observe
,
That
Many
truths
may
be
discovered
by
persons
that
are
spiritual
,
of
sound
principles
,
and
raised
understandings
,
in
such
veins
of
the
Scriptures
,
where
they
who
are
carnal
,
and
of
mistaken
,
or
unsound
principles
,
are
,
or
may
be
confident
,
that
there
is
no
such
thing
to
be
found
.
Mat
.
22.23
.
compared
with
vers
.
29
,
31
,
32
,
&c.
Joh
.
5.45
,
46
,
47.
Joh
.
9.40
.
6.
Whereas
God
was
not
satisfied
with
that
one
signification
or
single
intimation
given
unto
Abraham
of
the
ratification
of
his
purpose
according
to
Election
,
(
as
viz.
that
it
was
founded
,
not
upon
works
,
but
upon
his
own
pleasure
)
but
he
was
pleased
to
make
a
second
,
and
this
a
more
full
,
declaration
hereof
unto
Rebecea
,
two
things
are
from
hence
observable
;
1.
That
The
end
and
counsel
of
God
in
those
frequent
repetitions
and
re-assertions
of
the
same
things
in
the
Scripture
,
being
for
the
most
part
matters
of
greatest
weight
and
consequence
,
is
to
give
unto
men
the
fuller
assurance
of
their
certainty
and
truth
.
Gen.
41.32
.
Philip
.
3.1
.
2.
That
what
God
discovereth
more
sparingly
or
darkly
in
one
place
,
especially
the
matter
being
of
much
concernment
unto
men
fully
to
understand
and
beleeve
(
which
is
the
case
before
us
in
the
Context
)
commonly
he
revealeth
it
more
plainly
and
fully
in
some
other
.
The
Scripture
aboundeth
with
examples
in
this
kind
.
See
also
Heb
.
8.6
.
and
11.40
.
7.
Whereas
Gods
purpose
according
to
Election
(
in
the
sense
declared
)
standeth
,
not
of
works
,
but
of
him
that
calleth
,
it
is
not
unworthy
Observation
,
That
Gods
eternal
Purposes
or
Decrees
concerning
the
Election
,
Justification
,
and
Salvation
of
men
,
are
not
always
formed
or
regulated
by
such
rules
or
principles
,
which
are
most
plausible
unto
men
,
but
by
such
,
which
are
pleasing
unto
himself
,
which
commonly
are
much
differing
from
those
approved
of
men
.
Isa
.
55.8
,
9.
Rom.
10.2
,
3.
and
2.28
,
29.
Luke
16.15
.
8.
Whereas
the
Apostle
mentioneth
Gods
most
gracious
and
free
calling
men
,
(
viz.
to
the
great
Blessings
of
Justification
,
Adoption
,
Salvation
,
&c.
as
hath
been
explained
)
as
a
reason
and
ground
in
equity
,
why
he
should
make
the
terms
and
conditions
of
obtaining
these
rich
prizes
,
what
himself
pleaseth
,
it
may
be
observed
,
That
God
assumeth
or
claimeth
unto
himself
no
power
(
meerly
prerogative-wise
)
for
over-ruling
the
eternal
estates
of
men
,
but
onely
such
,
which
most
equitably
,
and
upon
a
clear
account
of
reason
appertaineth
to
him
.
Ezek
.
18.25
,
26
,
29.
&c.
Isa
.
5.3
,
4.
Psal
.
98.9
.
and
145.19
.
9.
From
these
words
,
vers
.
12.
The
Elder
shall
serve
the
Younger
(
mystically
understood
,
as
hath
been
directed
in
the
preceding
Exposition
.
)
Two
things
are
observable
.
1.
That
God
judgeth
it
meet
to
sacrifice
the
carnall
priviledges
of
some
men
,
though
given
and
avouched
for
such
by
himself
,
upon
the
spiritual
service
of
many
.
Out
of
the
dust
and
ashes
of
Esau's
Prerogative
of
Primogeniture
,
hath
sprung
a
lively
confirmation
of
this
blessed
Truth
unto
the
world
,
That
it
is
the
younger
or
latter
Covenant
of
Grace
,
not
the
Elder
of
works
,
by
which
sinners
must
be
justified
.
Gen.
21.10
,
11.
and
48.14
.
2.
From
the
tenor
of
the
same
Divine
Oracle
(
so
understood
and
considered
,
as
hath
been
said
)
it
may
be
observed
further
,
That
those
who
shall
inherit
the
great
dignity
and
priviledge
of
Justification
by
Faith
,
shall
be
heirs
,
(
i.e.
Lords
)
of
the
world
,
and
they
who
expect
justification
by
the
works
of
the
Law
,
shall
be
servants
unto
them
.
Rev.
2.26
,
27.
Gal.
4.30
.
Rom.
4.13
.
Psal
.
49.14
.
10.
(
And
lastly
)
From
these
words
,
vers
.
13.
Jacob
have
I
loved
,
but
Esau
have
I
hated
,
(
understood
,
as
they
have
been
explained
)
it
is
observable
,
That
in
matters
of
this
present
life
,
God
hath
left
himself
at
liberty
,
in
some
cases
,
and
upon
some
special
occasions
,
to
shew
more
or
less
love
unto
men
,
under
a
meer
personal
,
or
genealogical
and
parentick
consideration
,
Eccles
.
7.15
.
and
9.11
.
Pro
.
22.2
.
What
shall
we
say
then
?
Is
there
unrighteousness
with
God
?
God
forbid
.
The
Apostle
,
having
by
the
two
famous
Testimonies
of
the
Scriptures
and
ancient
records
of
the
Jews
,
asserted
his
Doctrine
concerning
the
eternal
purpose
and
Decree
of
God
to
justifie
,
and
adopt
for
children
,
those
that
should
beleeve
,
excluding
such
who
depend
upon
the
works
of
the
Law
for
the
obtaining
of
these
heavenly
priviledges
;
and
consequently
,
made
it
good
,
that
no
word
or
promise
of
God
falls
to
the
ground
,
by
the
rejection
of
the
Jews
,
these
(
generally
)
being
none
of
the
seed
of
Abraham
,
to
whom
the
promises
of
life
and
salvation
were
intended
;
proceeds
(
in
the
next
place
)
to
demonstrate
the
righteousness
or
equity
of
the
said
Decree
of
God
,
and
the
execution
of
it
in
the
world
,
being
led
hereunto
by
occasion
of
some
Objections
,
which
(
it
seems
)
were
raised
by
the
Jews
in
opposition
unto
both
.
For
they
perceiving
how
substantially
the
Apostle
had
taken
off
their
main
Objection
,
wherein
(
they
urged
a
frustration
of
the
Word
of
God
,
in
case
they
should
be
rejected
)
if
those
Scripture
passages
,
which
he
had
alledged
upon
that
account
,
should
be
let
pass
with
such
a
fence
and
construction
,
as
he
had
put
upon
them
;
therefore
to
overthrow
his
Interpretation
of
them
,
together
with
that
Doctrine
,
which
he
had
built
thereupon
,
they
rise
up
with
this
Objection
;
that
such
a
Purpose
or
Decree
,
(
together
with
the
execution
of
it
)
as
Paul
attributes
unto
God
[
viz.
to
adopt
those
for
Sons
,
who
should
beleeve
,
and
reject
those
who
should
seek
to
be
justified
by
the
works
of
his
own
Law
]
would
be
unjust
;
and
therefore
could
not
with
truth
be
ascribed
unto
him
.
This
Objection
he
propounds
(
interrogatively
)
in
the
former
part
of
this
14th
Verse
;
and
begins
his
answer
to
it
,
in
the
close
of
it
,
God
forbid
.
What
shall
we
say
then
&c.
This
is
a
form
of
propounding
an
Objection
,
used
by
the
Apostle
elsewhere
,
Rom.
6.1
.
and
4.1
.
And
sometimes
it
seems
to
import
onely
the
awakening
of
the
mind
and
judgement
of
him
that
readeth
,
to
consider
what
is
the
natural
consequence
,
or
result
,
of
things
formerly
argued
,
and
concluded
;
which
is
a
very
spiritual
and
noble
exercise
and
improvement
of
the
rational
abilities
of
the
soul
;
and
without
which
that
which
is
read
,
or
heard
,
seldome
turns
to
any
great
matter
of
profit
or
edification
:
See
vers
.
30.
of
this
Chapter
.
Interrogatives
are
more
piercing
and
quickning
,
then
bare
Assertives
.
When
the
Apostle
saith
,
What
shall
we
say
then
?
Is
there
unrighteousness
&c.
it
is
as
if
he
had
said
;
Do
you
think
,
that
any
such
thing
followeth
from
what
hath
been
said
concerning
the
purpose
of
God
to
justifie
and
adopt
those
who
shall
beleeve
,
and
not
those
who
depend
upon
works
for
their
justification
,
as
that
he
should
be
unrighteous
or
unjust
?
Nay
,
God
forbid
;
or
,
{αβγδ}
,
let
it
not
be
:
or
,
far
be
it
from
me
,
and
from
every
man
to
affirm
or
teach
any
thing
,
that
should
imply
any
unrighteousness
,
or
unjustice
in
God
,
in
the
least
.
{αβγδ}
;
Is
there
unrighteousness
,
or
injustice
,
with
God
?
i
.
e
.
Doth
it
follow
from
the
premises
that
God
should
be
unjust
?
But
what
is
the
unrighteousness
here
spoken
of
?
Or
in
what
sence
did
the
Jews
mean
,
that
Paul
by
his
Doctrine
,
made
God
unjust
?
I
answer
,
There
are
two
,
or
rather
three
,
kinds
of
injustice
:
The
one
consisteth
,
in
decreeing
,
the
second
in
doing
things
that
are
uncomely
,
or
which
are
contrary
to
reason
and
equity
:
The
third
,
in
speaking
,
promising
,
or
professing
,
that
which
is
not
in
the
heart
,
or
in
the
mind
ever
to
perform
.
When
the
Jews
pretended
that
the
Doctrine
of
Paul
rendred
God
unrighteous
or
unjust
,
they
meant
(
doubtless
)
in
all
these
respects
,
or
with
all
these
three
kinds
of
injustice
.
But
that
his
Doctrine
was
not
chargeable
with
making
God
unjust
with
that
kind
of
unjustice
,
which
consists
in
simulatory
promises
,
or
speakings
,
he
had
proved
already
,
vers
.
6
,
7
,
&c.
Not
as
if
the
Word
of
God
had
taken
none
effect
.
For
,
&c.
Therefore
in
the
passage
now
before
us
,
the
Apostle
must
needs
be
conceived
to
speak
of
one
,
or
both
,
the
former
kinds
of
injustice
,
which
(
indeed
)
are
,
upon
the
matter
,
but
one
and
the
same
.
For
to
purpose
or
decree
things
that
are
uncomely
,
and
contrary
unto
equity
,
and
to
perpetrate
and
act
such
things
,
proceed
from
one
and
the
same
spirit
of
injustice
.
So
that
the
import
of
that
Objection
,
which
he
insinuates
(
in
this
14.
vers
.
)
was
levied
against
his
Doctrine
by
the
Jews
,
was
,
that
hereby
God
was
represented
,
both
as
a
Decreer
,
and
an
Actor
of
things
which
were
uncomly
,
and
of
no
good
consistence
with
principles
of
reason
and
equity
.
Some
conceive
that
the
spring
,
rise
,
or
occasion
of
this
Objection
,
was
the
Apostles
discourse
concerning
Jacob
and
Esau
,
viz.
in
that
he
had
affirmed
,
that
whilst
they
were
yet
unborn
,
and
had
done
neither
good
nor
evill
,
and
though
they
were
the
children
of
the
same
Parents
on
both
sides
,
yet
God
should
decree
concerning
them
,
That
the
Elder
should
serve
the
Younger
;
which
seems
to
be
a
strain
of
that
kind
of
injustice
lately
mentioned
.
But
that
this
was
not
the
occasion
of
the
Objection
,
is
evident
from
hence
.
1.
Because
whatsoever
Paul
had
said
concerning
Jacob
and
Esau
,
was
expressly
contained
in
the
Scriptures
;
and
consequently
it
is
no
ways
likely
that
the
Jews
would
object
any
thing
against
it
.
2.
That
which
he
had
said
concerning
Jacob
and
Esau
,
containing
matter
of
favour
and
respects
from
God
on
Jacobs
side
,
who
was
their
Great
Progenitor
,
and
in
whom
they
much
gloried
upon
that
account
,
if
they
should
have
reputed
it
matter
of
injustice
in
God
to
respect
Jacob
above
Esau
,
(
which
is
the
effect
of
all
the
Apostle
had
said
concerning
them
)
they
should
have
been
like
ill
birds
,
defiling
(
as
the
saying
is
)
their
own
nest
;
nor
is
it
probable
in
the
least
,
that
they
would
impute
unjustice
unto
God
for
dealing
so
graciously
and
respectfully
as
he
did
,
by
them
and
their
forefathers
,
above
any
other
Nation
:
Or
that
they
were
so
zealous
in
the
cause
of
Esau
,
or
the
Idumeans
,
his
posterity
,
and
their
professed
and
inveterate
enemies
,
as
for
their
sakes
to
charge
unrighteousness
upon
God
.
Therefore
the
clear
spring
of
the
Objection
here
intimated
,
was
,
not
the
Text
,
but
the
Interpretation
,
or
that
inference
or
deduction
which
Paul
drew
from
the
said
Passages
of
Scripture
for
the
confirmation
of
that
Doctrine
of
Justification
by
Faith
,
so
highly
contested
against
by
the
Jews
.
He
argued
and
urged
,
that
God
,
in
saying
unto
Abraham
,
But
in
Isaac
shall
thy
seed
be
called
,
and
afterwards
unto
Rebecca
,
concerning
the
two
Nations
yet
in
her
womb
,
The
Elder
shall
serve
the
Younger
,
intended
to
declare
and
signifie
unto
the
world
,
that
his
purpose
and
pleasure
was
,
as
to
elect
and
accept
those
for
children
,
and
justified
persons
,
who
should
depend
upon
his
Grace
and
good
pleasure
for
the
obtaining
of
these
blessings
,
by
beleeving
,
so
to
reject
those
that
should
seek
after
them
,
and
expect
to
attain
them
,
by
the
works
of
the
Law
.
Such
a
Declaration
as
this
(
say
the
Jews
,
in
the
Objection
before
us
)
could
not
be
intended
by
God
,
because
it
would
argue
unrighteousness
in
him
,
and
that
which
is
repugnant
to
all
reason
and
equity
;
as
viz.
that
he
should
reject
and
condemn
those
who
are
diligent
and
zealous
observers
of
his
own
Law
,
the
law
which
himself
hath
recommended
unto
them
,
and
imposed
on
them
;
and
receive
into
Grace
and
favour
such
persons
,
who
never
yeelded
the
like
obedience
unto
him
,
onely
because
they
beleeve
in
Another
,
and
expect
their
justification
by
,
and
from
,
him
.
To
this
Objection
the
Apostle
answers
;
1.
By
denying
the
consequence
,
in
the
close
of
this
Verse
.
2.
By
subjoyning
a
reason
of
such
his
denial
;
And
this
,
1.
In
respect
of
those
whom
God
justifieth
,
or
to
whom
he
sheweth
mercy
vers
.
15
,
16.
2.
In
respect
of
those
whom
he
Reprobates
or
condemns
,
vers
.
17.
In
the
former
,
he
vindicates
the
righteousness
of
God
,
in
justifying
those
,
whom
he
is
pleased
to
justifie
:
In
the
latter
,
he
vindicates
the
same
righteousness
in
reprobating
and
condemning
such
,
who
are
reprobated
and
condemned
by
him
.
First
,
he
denieth
that
any
such
thing
●olloweth
from
his
Doctrine
,
or
Interpretation
of
the
Scriptures
a●ledged
,
as
that
God
should
be
unrighteous
.
Yea
he
denieth
it
in
that
phrase
or
form
of
words
,
{αβγδ}
,
God
forbid
,
which
doth
not
barely
signifie
,
or
import
,
the
untruth
of
what
is
denied
,
but
further
,
that
the
untruth
hereof
is
such
,
that
it
deserveth
even
to
be
abhorred
of
every
man
.
See
Rom.
3.4
,
6.
Gal.
2.17
.
(
to
omit
other
places
.
)
Secondly
,
he
giveth
this
account
of
his
denial
,
as
to
the
first
particular
objected
,
[
viz.
that
God
should
be
unrighteous
,
in
case
he
should
justifie
,
or
shew
mercy
to
beleevers
.
]
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
.
So
then
it
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
.
For
he
saith
to
Moses
,
I
will
,
&c.
As
if
he
should
have
said
;
My
Doctrine
of
Justification
,
by
the
free
Grace
and
pleasure
of
God
through
beleeving
,
is
so
far
from
rendring
him
unrighteous
,
that
himself
plainly
expresseth
and
asserteth
the
effect
and
substance
of
it
,
in
saying
thus
unto
Moses
,
I
will
have
mercy
,
on
whom
&c.
Meaning
,
that
in
as
much
as
all
men
having
sinned
,
are
become
miserable
,
and
so
absolutely
obnoxious
unto
me
,
and
my
pleasure
touching
their
relief
,
and
I
am
resolved
to
use
my
prerogative
herein
,
and
to
relieve
and
shew
mercy
unto
whom
,
[
id
est
,
unto
what
sort
or
kind
of
persons
The
Pronoun
Relative
,
{αβγδ}
,
qui
,
who
,
or
whom
,
is
sometimes
used
concrete
,
and
signifieth
not
simply
or
barely
the
subject
,
to
which
it
relateth
,
but
as
so
or
so
qualified
.
Thus
our
Apostle
,
2
Tim
.
1.12
.
I
know
{αβγδ}
,
whom
I
have
beleeved
,
i.e.
what
manner
of
God
,
how
gracious
,
how
merciful
,
how
faithful
,
and
powerful
,
&c
he
is
whom
I
have
beleeved
,
or
betrusted
my self
and
soul
with
.
Thus
also
our
Saviour
,
Joh
.
3.18
.
I
know
whom
[
i
.
e
.
what
manner
of
men
]
I
have
chosen
[
meaning
for
Disciples
;
]
Or
rather
thus
:
{αβγδ}
,
i
.
e
.
I
know
who
,
i.e.
what
manner
of
persons
they
are
,
whom
I
have
chosen
.
Thus
also
Rom.
9.18
.
—
and
whom
he
will
[
i
.
e
.
what
kind
of
persons
he
pleaseth
]
he
hardneth
.
]
I
please
,
not
upon
such
who
shall
be
obtruded
upon
me
by
men
,
or
who
shall
judge
themselves
worthy
or
meet
above
others
to
be
partakers
of
my
Grace
and
favour
in
this
kind
.
The
repetitions
in
the
words
,
I
will
have
mercy
on
whom
I
will
have
mercy
,
and
I
will
have
compassion
,
on
whom
I
will
have
compassion
,
are
very
emphatical
,
and
import
the
highest
degree
imaginable
of
a
peremptoriness
or
resolvedness
in
God
,
to
dispence
his
favour
and
mercy
unto
men
according
to
his
own
mind
and
pleasure
,
and
not
according
to
the
thoughts
or
prescriptions
of
men
.
When
the
clouds
pour
out
rain
in
abundance
,
it
is
a
sign
they
were
full
of
water
.
In
like
manner
,
when
a
man
utters
over
and
over
,
reiterates
and
repeats
any
purpose
,
intention
,
or
desire
in
his
soul
,
it
argueth
a
fulness
or
abundance
of
that
which
is
thus
uttered
,
and
that
the
heart
could
not
discharge
it self
of
all
at
once
,
or
by
one
expression
.
Now
we
know
who
those
are
,
on
whom
God
is
everlastingly
,
and
most
unalterably
resolved
to
shew
mercy
,
viz.
those
who
beleeve
in
his
Son
Jesus
Christ
;
according
to
that
of
this
our
Apostle
elsewhere
:
For
the
Son
of
God
,
Jesus
Christ
,
who
was
preached
among
you
by
us
—
was
not
yea
and
nay
,
but
in
him
was
yea
:
For
all
the
promises
of
God
in
him
are
yea
,
and
in
him
,
Amen
,
2
Cor
.
1.19
,
20.
&c.
And
upon
this
account
the
Gospel
,
which
asserteth
the
will
and
purpose
of
God
in
this
kind
,
is
termed
by
John
,
The
Everlasting
Gospel
,
Rev.
14
6.
i.e.
a
Gospel
,
the
tenor
and
contents
whereof
shall
never
be
altered
.
Here
God
fully
declares
who
they
are
,
on
whom
he
will
have
mercy
,
viz.
Beleevers
:
Neither
are
all
the
Angels
in
Heaven
,
nor
men
upon
Earth
,
by
all
the
strength
of
sollicitation
they
can
use
,
able
to
take
him
off
from
this
his
purpose
,
as
either
to
cause
him
not
to
shew
mercy
,
on
those
who
beleeve
,
or
to
shew
mercy
(
I
mean
,
the
mercy
here
spoken
of
)
unto
any
others
.
For
that
is
to
be
considered
by
the
way
,
that
the
Apostle
clearly
speaketh
here
of
that
grace
or
mercy
of
God
,
which
relateth
to
the
salvation
of
men
sinful
and
miserable
.
But
whereas
the
Scripture
speaks
expressly
of
two
sorts
,
or
kinds
,
or
(
if
you
will
)
degrees
of
grace
,
love
,
and
mercy
in
God
towards
men
in
reference
to
their
Salvation
,
one
which
precedes
their
Faith
and
obedience
to
the
Gospel
,
and
which
consists
,
partly
in
the
gift
of
his
Son
Jesus
Christ
for
a
Saviour
unto
them
,
partly
in
calling
them
by
the
Gospel
preached
in
one
kind
or
other
unto
them
,
in
vouchsafing
means
and
opportunities
unto
them
for
repenting
and
beleeving
,
Of
this
love
or
mercy
,
See
John
3.16
.
Rom.
5.8
.
1
John
4.10
.
Ma●
122.3
,
4
,
9
,
&c.
&c.
another
,
which
is
subsequent
to
their
repentance
and
beleeving
,
and
which
God
sheweth
and
exerciseth
towards
those
,
who
do
now
truly
beleeve
Of
this
,
See
Gal.
3.26
.
Gal.
4.6
.
Joh
.
1.12
.
&c.
;
the
question
may
be
,
of
which
of
these
two
kinds
of
mercy
the
Apostle
here
speaketh
,
whether
of
that
which
is
preventing
,
and
which
sheweth
it self
in
giving
Christ
for
a
Saviour
,
in
calling
men
,
unto
him
,
&c.
Or
of
that
which
is
subsequent
,
and
which
expresseth
it self
in
Justification
,
Adoption
,
&c.
I
answer
,
not
of
the
former
,
but
of
the
latter
.
1.
God
makes
no
such
difference
or
distinction
of
men
in
his
preventing
Grace
,
or
mercy
,
as
the
words
before
us
,
I
will
have
mercy
,
on
whom
,
&c.
manifestly
imply
.
Christ
is
said
to
have
tasted
death
for
every
man
,
Hebr
.
2.9
.
To
have
given
himself
a
ransome
for
all
men
,
&c.
1
Tim
.
2.6
.
And
accordingly
God
is
said
to
command
all
men
every
where
to
repent
,
Acts
17.30
.
And
many
are
said
to
be
called
,
who
yet
are
not
chosen
,
Matth
.
20.16
,
&c.
2.
The
whole
discourse
of
the
Apostle
in
the
context
adjoyning
(
as
hath
been
shewed
and
proved
)
is
not
concerning
preventing
Grace
or
mercy
,
but
subsequent
;
as
viz.
concerning
Justification
,
Adoption
,
&c.
which
do
not
appertain
to
preventing
Grace
,
but
subsequent
.
3.
And
lastly
,
Evident
it
is
,
that
the
Apostles
intent
is
,
to
declare
the
Jews
to
be
excluded
from
that
Grace
and
mercy
,
of
which
he
speaks
all
along
,
as
in
telling
them
,
that
they
which
are
the
children
of
the
flesh
,
these
are
not
the
children
of
God
,
but
the
children
of
the
promise
are
counted
for
the
seed
,
vers
.
8.
And
again
,
That
the
Elder
should
serve
the
Younger
,
That
the
purpose
of
God
stands
not
of
works
,
&c.
But
certain
it
is
,
that
these
Jews
were
not
excluded
from
the
preventing
Grace
,
or
love
,
or
mercy
of
God
;
for
they
were
called
by
God
by
the
Doctrine
and
miracles
of
the
Apostles
,
yea
and
by
the
Lord
Christ
himself
,
and
this
by
means
so
exceedingly
efficacious
,
that
our
Saviour
himself
affirmeth
that
even
the
men
of
Tyre
and
Sidon
,
might
or
would
have
been
converted
by
them
,
Mat
.
11.21
.
Therefore
the
Grace
or
mercy
spoken
of
in
the
words
in
hand
,
must
needs
be
the
subsequent
grace
or
mercy
of
God
.
And
if
so
,
it
cannot
be
understood
(
so
neither
in
the
Verse
following
)
of
any
such
mercy
in
God
towards
men
,
by
which
men
yet
unregenerate
,
and
in
their
sins
,
are
inabled
,
much
less
necessitated
,
to
repent
,
or
beleeve
;
but
(
as
hath
been
said
)
of
that
Grace
or
mercy
,
which
is
vouchsafed
unto
them
,
who
do
now
repent
,
and
beleeve
.
So
that
the
meaning
of
the
words
,
I
will
have
mercy
,
on
whom
&c.
in
the
Apostles
citation
and
application
of
them
is
,
as
if
God
should
have
said
;
I
will
justifie
,
adopt
,
save
,
and
glorifie
persons
in
what
capacity
,
and
under
what
qualifications
soever
I
my self
please
,
and
will
not
be
ordered
or
taught
by
men
what
I
have
to
do
,
or
what
becometh
me
to
do
,
in
this
kind
.
As
the
said
words
were
spoken
by
God
unto
Moses
,
[
Exod
.
33.19
.
]
they
seem
to
be
of
somewhat
a
different
import
,
yet
of
affinity
enough
(
in
the
general
)
with
the
sence
now
given
,
and
the
scope
of
the
Apostle
in
the
present
context
.
And
it
is
the
manner
of
the
Evangelists
,
and
Apostles
,
yea
,
and
sometimes
of
Christ
himself
,
in
the
New
Testament
,
to
cite
passages
from
the
old
,
for
the
confirmation
or
proof
of
what
they
teach
,
when
there
is
onely
an
analogy
or
proportion
of
sence
or
matter
,
between
the
one
and
the
other
.
The
occasion
of
Gods
speaking
thus
unto
Moses
,
I
will
have
mercy
on
whom
,
&c.
as
appears
from
the
context
,
was
this
:
Moses
vers
.
13.
and
16.
of
the
said
Chapter
[
Exod
.
33.
]
had
desired
of
God
that
he
would
consider
that
the
Jews
were
his
people
,
and
that
he
would
please
to
go
before
them
,
and
lead
them
their
way
,
that
so
it
might
be
known
in
the
world
,
that
both
he
and
his
people
,
had
found
grace
in
his
sight
.
This
God
promiseth
unto
him
that
he
will
do
,
notwithstanding
their
frowardness
and
stiff-neckedness
:
and
moreover
,
signifieth
unto
Moses
,
that
for
himself
he
had
found
Grace
in
his
sight
.
Upon
this
gracious
Declaration
of
God
unto
him
,
Moses
takes
the
boldness
to
make
a
further
request
unto
God
,
viz.
That
He
would
shew
him
his
glory
,
vers
.
18.
To
this
request
of
his
also
,
God
returns
this
answer
:
I
will
make
all
my
goodness
pass
before
thee
,
and
I
will
proclaim
the
Name
of
the
Lord
before
thee
;
giving
the
reason
hereof
in
the
words
cited
by
the
Apostle
;
And
I
will
have
mercy
,
on
whom
,
&c.
q.
d
.
Let
no
man
stumble
or
take
offence
,
that
I
should
do
that
in
a
way
of
Grace
and
favour
for
thee
,
which
I
neither
shall
do
to
any
of
the
people
besides
,
nor
ever
did
to
any
of
thy
Fathers
before
thee
,
not
to
Abraham
,
or
to
Isaac
,
or
to
Jacob
,
themselves
,
nor
shall
do
the
like
to
any
man
after
thee
;
nor
do
thou
thy self
imagine
that
I
am
any
ways
a
debtor
unto
thee
,
of
that
Grace
of
manifesting
my
glory
thus
unto
thee
,
which
I
deny
unto
others
;
for
I
am
a
debtor
unto
no
man
;
and
will
dispence
my
favours
,
and
so
my
mercies
,
unto
such
persons
,
and
to
such
onely
,
as
I
please
.
This
connexive
particle
,
And
,
AND
I
will
have
mercy
,
&c.
is
sometimes
causal
(
as
Calvin
well
observeth
Copula
enim
particulam
causalem
valet
,
quod
Latinis
&
Graecis
est
visicatum
.
Calvin
in
Col.
2.5
.
)
and
signifieth
,
for
,
or
because
:
Sometimes
again
it
is
adversative
,
and
signifieth
but
,
(
See
Ainsworth
on
Gen.
2.17
.
)
which
signification
very
well
accordeth
in
the
place
before
us
;
which
is
accordingly
rendred
by
Junius
,
and
Tremellius
,
and
Piscator
.
Whereas
our
Apostle
following
the
Septuagint
(
as
the
Evangelists
,
Christ
himself
,
and
the
Apostles
more
commonly
do
in
their
citations
from
the
old
Testament
)
reads
the
former
clause
thus
,
{αβγδ}
,
I
will
have
mercy
,
on
whom
I
have
mercy
.
Arias
Montanus
,
out
of
the
Hebrew
,
renders
it
thus
:
gratiam
addam
cui
gratiam
addam
,
i.e.
I
will
add
Grace
,
to
whom
I
will
add
Grace
:
Junius
thus
;
sed
gratiosus
ero
,
cui
fuero
gratiosus
,
i.e.
But
I
will
be
gracious
,
to
whom
I
shall
be
gracious
.
It
is
like
the
seventy
did
not
accurately
distinguish
between
Grace
and
mercy
;
and
so
took
the
liberty
to
translate
the
word
properly
signifying
the
former
,
by
the
latter
.
Though
the
difference
between
them
be
not
much
material
;
yet
it
was
more
properly
matter
of
Grace
,
in
God
unto
Moses
,
then
of
mercy
,
to
make
such
a
signal
discovery
unto
him
of
his
glory
,
as
here
he
promiseth
to
do
;
unless
we
shall
say
,
that
Moses
was
somewhat
miserable
,
before
this
manifestation
was
made
unto
him
,
and
releived
by
it
;
both
which
(
haply
)
in
a
sence
,
and
this
tolerable
enough
,
may
be
admitted
.
The
same
act
of
God
towards
men
,
may
be
,
and
more
generally
is
,
both
an
act
of
Grace
,
and
of
mercy
,
though
in
different
considerations
.
However
,
God
,
in
the
words
before
us
unto
Moses
,
with
an
high
hand
of
Authority
asserteth
his
absolute
liberty
to
confer
both
the
one
and
the
other
on
whom
himself
onely
pleaseth
;
saying
not
onely
,
I
WILL
be
gracious
,
or
will
add
grace
,
to
whom
I
will
be
gracious
,
but
also
,
And
I
will
have
compassion
,
on
whom
I
will
have
compassion
.
As
for
the
version
of
the
Septuagint
,
used
here
,
or
elsewhere
by
the
Holy
Ghost
in
the
New
Testament
,
though
it
may
be
a
question
whether
it
be
hereby
justified
,
or
avouched
for
a
true
Translation
,
yet
is
it
out
of
controversie
authorized
hereby
for
Truth
,
(
at
least
so
much
of
it
as
is
here
cited
)
and
made
Canonical
and
Authentick
Scripture
.
Our
English
Translators
rendring
the
latter
part
of
either
clause
of
the
Verse
,
in
the
Future
tense
,
On
whom
I
will
have
mercy
;
and
so
,
On
whom
I
will
have
compassion
,
herein
follow
Moses
,
rather
then
Paul
,
who
expresseth
both
in
the
present
tense
.
As
well
the
sence
,
as
the
emphaticalness
of
the
Assertion
,
is
alike
preserved
in
both
readings
.
Onely
that
is
to
be
minded
by
the
way
,
that
it
was
no
part
of
the
Apostles
intent
by
owning
the
Septuagint
in
their
exchanging
tenses
with
Moses
,
to
strengthen
Calvins
apprehension
,
occasioned
(
as
it
seems
)
thereby
;
his
conceit
being
,
that
the
words
sound
to
this
effect
;
On
whom
I
have
once
decreed
to
shew
mercy
,
I
will
never
take
away
my
mercy
from
him
,
and
will
follow
him
with
perpetual
kindness
,
to
whom
I
once
decreed
to
be
kind
Perinde
enim
sonant
verba
,
acsi
dictum
esset
,
Cujus
semel
decrevi
misereri
,
ab
eo
misericordiam
nunquam
auf●rami
&
perpetua
benig●itate
pro●e●●a
cum
,
cui
〈◇〉
esse
〈…〉
.
Such
Positions
as
these
are
no
consectaries
to
the
Apostles
Doctrine
;
the
intent
whereof
(
as
hath
been
proved
)
is
onely
to
assert
a
liberty
in
God
to
shew
mercy
,
to
confer
Justification
,
Adoption
,
Salvation
,
&c.
upon
whom
,
or
what
manner
of
persons
,
himself
pleaseth
;
not
a
liberty
,
much
less
a
purpose
,
to
continue
these
,
or
any
like
mercies
unto
such
persons
as
men
shal
obtrude
upon
him
,
and
particularly
not
unto
such
,
unto
whom
he
hath
most
severely
threatned
and
declared
that
they
shall
not
be
continued
.
Now
many
of
those
,
who
God
decreed
upon
their
beleeving
,
from
eternity
to
justifie
,
and
adopt
,
apostatize
from
,
and
make
shipwrack
of
their
Faith
(
as
the
Scripture
in
many
places
testifieth
)
from
whom
he
hath
peremptorily
threatned
to
take
away
the
Grace
of
Justification
,
which
before
he
had
conferred
upon
them
See
Red●mption
Redeem●d
,
p.
151
,
152
,
153
,
277
,
278.
:
Therefore
the
Emphatical
import
of
the
Apostles
expression
,
{αβγδ}
,
I
will
have
mercy
on
whom
I
have
[
now
,
or
at
present
]
mercy
,
respects
the
same
species
,
not
the
same
persons
of
men
;
being
as
if
he
had
said
,
To
that
sort
or
kind
of
men
,
to
whom
now
,
or
at
this
day
,
I
shew
mercy
[
viz.
in
pardoning
their
sin
,
and
justifying
their
persons
,
meaning
,
Beleevers
,
]
I
will
shew
the
like
mercy
at
all
times
hereafter
to
the
worlds
end
.
Or
rather
thus
:
I
will
have
mercy
,
on
whom
I
have
mercy
,
i.e.
I
will
not
,
or
there
is
no
reason
that
I
should
,
be
taken
off
,
or
put
by
,
by
men
,
or
by
Angels
,
from
shewing
the
grace
or
mercy
of
Justification
,
and
Adoption
,
unto
those
[
i
.
e
.
that
kind
of
men
]
to
whom
I
at
this
day
,
shew
this
grace
or
mercy
;
and
these
are
such
who
beleeve
;
on
these
I
am
ultimately
and
unremoveably
resolved
to
shew
mercy
.
According
to
,
as
well
the
one
exposition
,
as
the
other
,
God
asserteth
his
liberty
against
all
opposers
,
and
contenders
with
him
,
to
dispence
his
high
favours
where
,
and
on
whom
himself
pleaseth
.
If
it
be
demanded
,
But
is
this
a
sufficient
Argument
or
Plea
to
vindicate
the
justice
of
God
in
justifying
and
adopting
those
that
beleeve
,
viz.
that
himself
challengeth
or
asserteth
unto
himself
a
liberty
,
or
a
resolution
,
thus
to
do
:
I
answer
,
the
plea
is
both
sufficient
in
it self
;
and
also
in
reference
to
the
Jews
,
with
whom
particularly
the
Apostle
had
here
to
do
.
First
,
it
is
sufficient
in
it self
,
upon
this
foundation
;
viz.
that
God
is
absolutely
righteous
and
just
.
If
so
,
then
can
he
not
conceive
within
him
an
act
of
will
,
but
what
is
righteous
and
just
;
nor
claim
a
liberty
in
one
kind
or
other
,
but
what
is
just
likewise
.
Not
that
he
makes
a
thing
,
an
action
,
righteous
or
just
,
by
willing
or
doing
it
,
which
is
not
such
in
it self
,
and
so
would
have
been
,
whether
he
had
willed
,
or
done
it
,
or
no
;
but
by
willing
or
doing
any
thing
,
he
fully
declares
the
righteousness
,
yea
and
somewhat
more
,
I
mean
,
the
meetness
or
fitness
of
it
,
to
be
done
,
at
least
at
such
a
time
when
he
doth
it
.
To
say
that
whatsoever
God
willeth
,
or
doth
,
is
just
,
is
a
truth
,
and
well
consistent
with
his
glory
.
But
to
say
,
concerning
things
that
are
in
themselves
,
and
in
their
own
natures
,
unrighteous
or
unjust
,
that
in
case
God
should
do
them
,
he
would
hereby
make
them
just
or
righteous
,
is
extreamly
dishonourable
to
him
,
and
(
as
Calvin
truly
observes
)
despoils
him
of
the
glory
of
his
justice
Deum
en●m
qui
ex
legem
tac●t
,
maxima
cum
gloriae
sua
parte
sp●liar
.
Calv
.
Opuse
.
p.
843.
.
2.
For
the
Jews
,
the
said
plea
was
every
ways
sufficient
and
convincing
unto
them
,
because
they
acknowledged
the
perfect
righteousness
of
God
:
and
so
could
not
but
subscribe
any
liberty
that
God
should
claim
to
himself
,
as
righteous
and
just
.
I
do
not
observe
amongst
Interpreters
any
difference
made
between
the
two
words
,
{αβγδ}
,
in
the
former
clause
translated
,
I
will
have
mercy
,
and
{αβγδ}
,
in
the
latter
,
rendred
,
I
will
have
compassion
.
They
generally
take
both
words
,
as
purely
synonymous
,
and
the
self-same
in
signification
,
onely
conceiving
that
a
plurality
of
words
co-incident
in
sence
is
more
emphatical
,
and
importeth
a
certain
vehemency
,
or
intensness
of
spirit
in
him
that
speaketh
,
about
that
which
he
so
uttereth
.
And
the
truth
is
,
that
it
is
very
hard
to
assign
any
difference
between
the
two
words
,
which
will
be
found
any
ways
pertinent
to
the
Apostles
discourse
.
The
Greek
Lexicons
commonly
expound
the
one
by
the
other
;
so
leaving
us
under
a
presumption
,
that
neither
of
them
signifie
any
thing
more
,
nor
any
thing
less
,
nor
any
thing
else
,
then
the
other
.
Notwithstanding
if
the
grammatical
propriety
of
the
words
were
narrowly
scann'd
,
the
former
word
,
{αβγδ}
,
would
(
I
conceive
)
be
found
to
signifie
the
inward
passion
,
or
affection
it self
of
mercy
,
and
the
latter
,
{αβγδ}
,
the
outward
expression
or
fruit
thereof
,
in
one
kind
or
other
.
According
to
this
distinction
of
the
words
(
to
which
notwithstanding
I
would
not
have
too
much
ascribed
,
)
God
in
the
words
before
us
,
may
be
thought
to
make
this
Declaration
of
himself
to
the
world
,
viz.
that
he
may
of
right
,
and
accordingly
will
,
both
inwardly
in
heart
and
soul
pity
and
compassionate
,
and
outwardly
also
and
visibly
express
these
gracious
affections
to
,
whomsoever
himself
pleaseth
.
The
difference
between
the
two
words
in
the
Hebrew
,
according
as
they
are
rendred
by
Arias
Montanus
,
Junius
and
Tremelius
,
and
as
our
English
Translators
likewise
(
in
consent
with
them
)
read
them
,
is
of
more
easie
Observation
.
For
here
the
former
clause
speaks
thus
:
And
[
I
]
will
be
gracious
,
to
whom
I
will
be
gracious
;
the
latter
thus
:
And
will
shew
mercy
,
on
whom
I
will
shew
mercy
.
To
be
gracious
,
properly
imports
a
propensness
of
mind
and
will
to
do
some
signal
good
without
any
motive
or
ingagement
thereunto
from
without
,
especially
from
the
person
,
or
persons
,
to
whom
this
good
is
done
,
or
intended
.
To
shew
mercy
,
imports
onely
the
releiving
of
those
that
are
in
misery
out
of
a
merciful
disposition
.
Grace
may
as
well
be
shewed
to
him
that
is
not
in
misery
,
as
to
him
that
is
:
and
mercy
may
be
shewed
to
him
,
whom
we
have
some
ingagement
upon
us
to
relieve
,
as
well
as
to
him
,
from
whom
we
are
wholly
free
in
this
kind
.
So
that
the
formal
and
strict
significations
of
the
words
Grace
and
mercy
,
are
very
different
.
Though
acts
of
Grace
,
and
acts
of
mercy
,
are
sometimes
the
same
materially
,
and
make
(
as
it
were
)
but
one
and
the
same
stream
or
current
,
yet
are
they
different
in
their
springs
or
fountains
.
Therefore
when
our
Apostle
presenteth
God
as
saying
unto
Moses
,
I
will
have
mercy
,
on
whom
I
have
mercy
,
he
is
to
be
understood
,
of
that
kind
of
mercy
(
together
with
the
fruits
,
or
effects
of
it
)
which
is
purely
gracious
,
no
ways
provoked
,
assisted
or
strengthned
by
any
motive
or
ingagement
from
those
,
to
whom
it
is
shewed
.
From
hence
it
follows
,
that
that
mercy
,
the
shewing
of
which
unto
whom
he
pleaseth
,
is
here
claimed
(
prerogative-wise
)
by
God
,
is
not
so
much
(
if
at
all
)
provoked
,
wrought
upon
,
or
drawn
out
,
by
the
misery
of
those
to
whom
it
is
shewed
,
as
by
the
wise
,
gracious
,
and
good
pleasure
of
God
himself
;
for
otherwise
,
there
are
many
thousands
altogether
as
miserable
,
as
those
,
on
whom
this
mercy
is
shewed
by
him
,
to
whom
notwithstanding
it
is
not
vouchsafed
.
Which
is
a
plain
argument
,
that
it
is
not
of
that
kind
of
mercy
,
the
exercise
whereof
is
drawn
out
or
procured
,
by
any
thing
whatsoever
in
those
to
whom
it
is
shewed
,
no
not
by
their
misery
it self
;
but
of
such
a
kind
,
which
though
it
relieveth
some
of
those
that
are
miserable
(
in
which
respect
it
is
called
,
mercy
)
yet
it
doth
it
not
because
they
are
miserable
,
(
for
then
it
should
relieve
them
all
,
as
hath
been
said
)
but
because
it
pleaseth
it self
,
or
him
in
whom
it
resideth
,
so
to
do
.
In
this
respect
it
differs
very
little
,
or
nothing
at
all
,
from
Grace
:
So
that
our
Apostle
,
exchanging
Moses
his
,
I
will
be
gracious
,
to
whom
I
will
be
gracious
,
into
,
I
will
have
mercy
,
on
whom
I
will
have
mercy
,
was
but
his
Interpreter
;
and
sheweth
that
the
Grace
,
of
which
he
spake
,
was
of
that
kind
of
Grace
,
which
as
well
disposeth
the
subject
to
the
gratuitous
,
or
undeserved
relief
of
such
miserable
ones
,
as
himself
pleaseth
,
as
to
the
advancement
of
their
comforts
or
well
being
,
whose
condition
is
at
present
,
prosperous
and
desirable
,
as
the
condition
of
Moses
himself
was
,
when
God
spake
the
words
unto
him
.
From
the
testimony
now
opened
,
wherein
God
(
as
we
have
heard
)
asserteth
his
liberty
of
shewing
mercy
to
whom
he
pleaseth
,
the
Apostle
infers
thus
:
So
then
it
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
.
q
.
d
.
Since
it
is
God
that
hath
,
and
will
have
mercy
,
on
whom
he
will
have
mercy
,
[
i
.
e
.
as
hath
been
said
,
will
justifie
,
adopt
,
save
,
and
glorifie
,
whom
,
and
what
manner
of
persons
himself
pleaseth
,
]
it
plainly
follows
,
that
Justification
(
with
the
rest
of
the
blessings
attending
on
it
)
is
not
[
viz.
in
respect
of
the
terms
,
Law
,
or
condition
of
it
]
of
those
[
i
.
e
.
by
their
appointment
,
or
at
their
will
or
contrivement
]
who
are
the
most
diligent
and
zealous
observers
of
the
Law
(
much
less
of
any
other
sort
of
men
)
but
onely
of
God
,
[
i
.
e
.
by
the
counsel
,
will
,
pleasure
,
and
appointment
of
God
]
and
this
most
equitably
,
and
upon
the
best
and
clearest
account
of
reason
,
viz.
because
it
is
he
that
sheweth
mercy
,
[
i
.
e
.
who
freely
,
of
his
own
accord
,
without
any
ingagement
from
men
,
or
any
other
creature
,
affords
unto
men
the
opportunity
and
means
of
Justification
,
and
thereby
of
life
,
peace
,
and
salvation
,
and
eternal
happiness
,
whereas
he
was
at
full
liberty
whether
he
would
ever
have
called
,
or
admitted
any
person
of
mankind
whatsoever
,
being
fallen
,
unto
justification
(
and
so
unto
those
other
blessings
)
upon
any
terms
,
condition
,
or
conditions
,
whatsoever
.
]
Those
words
[
it
is
]
are
inserted
in
the
Translation
,
as
necessary
to
be
supplied
;
being
omitted
in
the
Original
,
as
easie
to
be
supplied
.
The
like
Ellipsis
we
shall
have
vers
.
32.
That
by
him
that
willeth
,
and
him
that
runneth
[
here
opposed
unto
God
that
sheweth
mercy
]
is
meant
the
whole
species
or
kind
of
such
persons
,
who
are
most
zealously
intent
,
and
bent
in
their
spirits
upon
the
keeping
of
the
Law
,
in
order
to
,
or
upon
hope
of
,
their
justification
thereby
,
is
(
I
presume
)
the
sence
of
most
,
if
not
all
,
Expositors
:
or
however
,
is
in
it self
a
thing
too
manifest
to
be
reasonably
denied
;
though
I
do
not
conceive
onely
such
as
these
,
and
no
others
,
to
be
here
meant
.
The
Jews
,
with
whom
our
Apostle
,
had
either
onely
,
or
chiefly
,
to
do
,
in
the
place
in
hand
,
(
as
we
have
been
oft
informed
)
were
both
great
willers
,
[
or
Desirers
]
of
Justification
,
and
great
runners
also
,
[
i
.
e
.
laborious
observers
of
the
Law
,
for
the
obtaining
of
it
.
]
This
the
Holy
Ghost
,
both
in
the
sequel
of
this
Chapter
,
vers
.
31
,
32.
and
elsewhere
in
Scripture
,
plainly
signifieth
.
But
Israel
,
which
followed
after
the
Law
of
righteousness
,
[
i
.
e
.
by
the
Figure
hypallage
,
the
righteousness
of
the
Law
,
if
Calvin
expoundeth
it
aright
]
hath
not
attained
the
Law
of
righteousness
[
i
.
e
.
hath
not
found
the
terms
of
justification
,
prescribed
,
and
authorized
by
God
.
]
Wherefore
?
Because
they
sought
it
[
i
.
e
.
righteousness
or
justification
]
not
by
Faith
,
but
as
it
were
by
the
works
of
the
Law
.
But
more
of
these
words
in
their
place
;
at
present
we
onely
observe
from
them
,
That
the
Jews
did
{αβγδ}
,
earnestly
pursue
a
Law
,
by
which
they
hoped
,
to
be
justified
:
See
also
Rom.
10.2
,
3.
Acts
15.1
.
and
21.20
.
and
elsewhere
.
So
that
there
is
little
question
,
but
that
,
by
him
that
willeth
,
and
him
that
runneth
,
the
Apostle
meaneth
such
persons
,
who
were
or
shall
be
raised
to
the
greatest
height
of
desire
after
justification
in
the
sight
of
God
,
(
and
consequently
,
after
salvation
also
,
)
and
who
were
,
and
shall
be
,
most
industrious
likewise
and
active
in
their
way
,
for
the
obtaining
of
this
crown
Earnestness
and
fervour
of
engagement
in
one
kind
or
other
,
is
elsewhere
expressed
by
the
Metaphor
of
running
.
1
Co.
9.24
,
26.
Gal.
5.7
.
Psal
.
119.32
.
(
to
omit
many
other
places
.
)
.
In
saying
(
in
the
sence
declared
)
that
it
is
not
of
these
,
but
of
God
,
&c.
he
plainly
intimateth
,
that
such
persons
as
these
,
are
more
apt
and
likely
then
others
,
to
obtrude
terms
of
justification
upon
God
,
or
(
which
amounteth
to
the
same
)
to
challenge
and
expect
the
great
prviiledg
or
benefit
of
justification
from
God
,
upon
the
account
of
their
zeal
and
works
.
They
that
languish
in
their
spirits
,
that
are
chill
and
cold
in
respect
of
any
great
thoughts
,
or
heat
of
desire
after
righteousness
,
and
are
withall
neglective
of
such
ways
and
works
,
upon
the
account
whereof
they
can
with
some
colour
or
pretext
of
reason
,
demand
or
expect
the
reward
of
righteousness
,
or
justification
from
God
,
have
no
temptation
upon
them
in
this
kind
;
I
mean
,
to
obtrude
the
merit
of
works
upon
God
for
a
rule
,
or
Law
,
by
which
he
shall
justifie
men
.
But
great
Willers
and
Runners
,
are
far
more
liable
to
have
their
feet
taken
in
this
snare
,
especially
when
they
are
ignorant
of
the
righteousness
of
God
(
as
our
Apostle
speaks
afterwards
)
and
know
not
that
God
hath
made
Faith
in
him
through
Jesus
Christ
,
the
Law
of
Justification
unto
the
world
.
But
though
by
him
that
willeth
,
and
him
that
runneth
(
in
the
words
before
us
)
the
Apostle
primarily
(
as
hath
been
hinted
)
intendeth
Jewish
Justiciaries
,
and
such
as
trust
to
the
Law
,
and
their
own
righteousness
therein
,
for
justification
,
yet
that
which
he
here
affirmeth
of
these
,
viz.
that
Justification
is
not
of
them
(
in
the
sence
declared
)
but
of
God
that
sheweth
mercy
,
is
as
true
of
them
who
will
and
run
,
in
the
right
way
appointed
by
God
himself
,
for
justification
,
viz.
in
the
way
of
beleeving
.
For
neither
is
justification
any
whit
more
of
such
willers
and
runners
,
as
these
,
then
of
the
others
,
in
as
much
as
true
Beleevers
themselves
are
at
no
hand
justified
by
any
Law
,
or
terms
,
prescribed
by
themselves
for
their
justification
;
nor
would
Faith
,
or
beleeving
it self
,
have
justified
them
any
whit
more
then
the
Law
,
or
the
works
thereof
,
had
it
not
been
sanctified
and
established
for
such
a
purpose
,
by
a
far
greater
power
and
authority
then
theirs
,
even
by
him
that
sheweth
mercy
.
For
it
is
the
will
,
purpose
,
ordinance
,
or
decree
of
God
,
not
of
Beleevers
,
by
the
efficacy
,
force
,
and
power
whereof
Faith
in
Christ
becomes
justifying
;
according
to
that
of
our
Saviour
,
And
this
is
the
WILL
of
him
that
sent
me
,
that
every
one
which
seeth
the
Son
,
and
beleeveth
on
him
,
should
have
everlasting
life
(
and
consequently
,
be
justified
in
order
hereunto
)
Joh
.
6.40
.
See
upon
the
same
account
,
Joh
.
1.12
.
Joh
.
3.16
,
&c.
From
the
premises
,
(
I
presume
)
it
is
as
clear
as
the
Sun
,
that
the
Apostle
in
the
words
yet
before
us
,
doth
not
speak
of
that
which
Divines
commonly
call
,
preventing
grace
,
nor
of
any
thing
precedaneous
,
either
to
beleeving
or
working
(
and
consequently
,
neither
of
Election
from
eternity
,
nor
yet
of
any
grace
or
power
from
God
,
whereby
to
beleeve
,
or
the
like
)
but
of
that
which
is
subsequent
,
to
beleeving
(
as
Paul
affirmed
)
or
to
working
,
(
as
the
Jews
)
viz.
Justification
,
Adoption
,
Salvation
,
&c.
So
that
his
meaning
(
without
dispute
)
is
not
,
either
that
Election
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
&c.
nor
that
Faith
,
or
power
to
beleeve
,
is
not
&c.
but
that
justification
is
not
of
,
or
from
either
,
or
both
,
of
these
,
but
from
God
,
who
sheweth
mercy
.
It
is
true
indeed
,
that
neither
Election
,
whether
from
Eternity
,
or
in
time
;
nor
yet
Faith
,
or
power
to
beleeve
,
are
any
whit
more
(
sensu
Orthodoxo
,
&
Scripturali
)
from
him
that
willeth
,
or
from
him
that
runneth
,
then
Justification
and
Adoption
themselves
:
i
.
e
.
as
they
who
are
elected
(
with
such
an
Election
as
the
Scripture
owneth
,
be
it
what
it
will
be
)
are
not
the
Authors
,
or
principal
Efficients
,
or
meritorious
causes
,
of
their
Election
;
so
neither
are
they
,
any
of
these
in
respect
of
their
Faith
,
or
power
to
beleeve
;
in
this
sence
neither
is
Election
,
nor
Faith
,
nor
Grace
,
of
him
that
willeth
,
or
of
him
that
runneth
,
but
of
God
,
But
though
neither
Election
,
nor
Faith
,
nor
power
to
beleeve
,
be
either
originally
,
or
me●itoriously
,
of
,
or
from
those
who
are
elected
,
and
do
beleeve
,
yet
(
speaking
of
their
Election
,
and
believing
in
part●cular
)
they
are
from
them
sub●rdinately
,
or
concurrently
,
viz.
as
by
the
grace
of
God
preventing
them
,
and
vouchsafed
unto
them
,
they
freely
and
willingly
perform
and
submit
unto
,
those
conditio●s
,
or
terms
,
upon
the
performance
whereof
,
as
well
beleeving
,
as
Election
,
according
to
the
counsel
and
decree
of
God
,
a●ways
follow
.
&c.
But
the
series
and
line
of
discourse
running
all
along
the
Context
,
evidently
sheweth
that
the
Apostle
here
,
speaketh
neither
of
Election
,
nor
of
beleeving
,
nor
of
grace
to
beleeve
;
but
(
as
hath
been
oft
said
)
of
Justification
,
Adoption
,
&c.
And
besides
,
nothing
can
be
more
evident
,
then
that
in
the
words
in
hand
,
So
then
,
it
is
neither
of
him
that
runneth
&c.
he
concludeth
somewhat
in
opposition
to
his
Antagonists
the
Jews
.
Now
there
was
no
contest
at
all
between
them
and
him
,
either
about
Election
from
eternity
,
or
about
either
a
sufficiency
,
or
non-sufficiency
,
of
power
in
men
to
beleeve
;
but
the
solemn
and
famous
contest
between
them
was
,
about
Justification
,
or
the
ground
of
claim
to
the
inheritance
,
and
peculiar
favour
of
God
.
Therefore
the
antecedent
to
this
relative
pronoun
,
It
,
(
expressed
in
our
Translation
,
and
understood
in
the
Original
)
It
is
not
of
him
&c.
is
either
Justification
,
Adoption
,
or
the
like
,
not
Election
,
or
beleeving
.
The
like
construction
is
observable
elsewhere
in
this
Epistle
.
Therefore
[
it
is
]
of
Faith
,
that
it
might
be
by
Grace
Rom.
4
16.
.
Here
also
the
words
[
it
is
]
are
not
found
in
the
Original
,
but
left
to
be
supplied
by
him
that
readeth
:
and
the
substantive
or
antecedent
,
which
,
according
to
Grammar
exigency
,
must
here
sensifie
,
or
relate
unto
,
the
pronoun
,
IT
,
cannot
be
either
Faith
,
as
is
evident
,
because
then
Faith
should
be
said
to
be
of
Faith
;
nor
Election
,
because
Election
had
not
been
so
much
as
once
named
,
or
hinted
,
in
the
precedure
of
the
discourse
;
nor
was
there
the
least
occasion
of
saying
here
,
Election
was
not
of
Faith
.
Therefore
the
unquestionable
Antecedent
to
the
Pronoun
It
,
in
this
place
,
is
,
Justification
,
or
something
including
,
or
importing
it
.
See
also
vers
.
32.
of
this
Chapter
.
And
thus
we
see
how
the
Apostle
argueth
for
the
vindication
of
his
Doctrine
concerning
Justification
by
Faith
,
so
far
as
it
concerns
those
that
are
justified
,
and
obtain
mercy
according
to
it
,
from
the
grand
imputation
,
wherewith
the
Jews
charged
it
,
viz.
of
rendring
God
unrighteous
.
Before
we
proceed
to
his
vindication
of
it
from
the
same
imputation
,
in
respect
of
those
,
or
of
all
those
,
who
are
excluded
from
mercy
,
or
condemned
,
by
it
(
v.
17
,
18.
(
let
us
take
knowledg
of
some
of
the
special
heads
of
Doctrine
contained
in
the
Verses
last
opened
.
1.
Whereas
the
Jews
(
as
the
Apostle
insinuates
,
vers
.
14.
)
charged
his
Doctrine
of
Justification
by
Faith
,
that
it
made
God
unrighteous
,
or
unjust
,
inferring
,
that
upon
this
account
,
it
must
needs
be
erroneous
and
false
;
It
may
be
observed
,
That
even
the
greatest
and
most
important
truths
are
sometimes
liable
to
such
Objections
,
which
vail
their
beauty
and
worth
from
the
eyes
of
many
intelligent
men
otherwise
.
Joh
.
1.46
.
and
3.4
,
9.
2.
From
these
words
,
God
forbid
,
(
vers
.
14.
)
importing
the
Apostles
zeal
in
abhorring
every
Doctrine
,
which
either
expressly
,
or
by
consequence
,
chargeth
God
with
unrighteousness
,
it
is
further
observable
,
That
All
such
Tenents
or
Doctrines
,
which
reflect
any
matter
of
unrighteousness
,
or
hard
dealing
,
upon
God
,
ought
to
be
the
abhorring
of
a
Christian
soul
,
Rom.
3.4
,
5.
3.
Whereas
God
himself
saith
to
Moses
,
I
will
have
mercy
,
on
whom
I
will
have
mercy
,
&c.
the
Doctrine
is
,
That
God
is
absolutely
and
ultimately
resolved
to
follow
the
counsel
of
his
own
will
,
in
,
and
about
the
justification
of
men
,
and
not
to
suffer
himself
to
be
imposed
upon
by
any
creature
whatsoever
,
in
this
behalf
.
Eph.
1.11
.
Rom.
3.22.24
,
25
,
28
,
30
,
&c.
4.
Whereas
to
vindicate
the
righteousness
of
God
in
justifying
those
that
beleeve
,
the
Apostle
insisteth
onely
upon
words
spoken
by
himself
,
wherein
he
claims
a
libertie
,
or
right
of
power
,
to
justifie
whom
,
or
what
manner
of
persons
he
pleaseth
,
the
Observation
from
hence
is
,
That
God
is
a
competent
Judg
even
in
his
own
case
.
Or
thus
,
Whatsoever
God
doth
,
or
is
resolved
to
do
,
is
both
by
the
one
,
and
the
other
,
unquestionably
proved
to
be
just
,
Rom.
3.4
.
Gen.
18.25
.
5.
Whereas
the
Holy
Ghost
(
according
to
the
precedent
Exposition
of
vers
.
15.
)
expresseth
Justification
by
shewing
,
or
having
mercy
on
men
,
it
is
observable
;
That
No
act
of
Grace
from
God
towards
his
creature
,
man
,
preceding
justification
,
neither
Election
,
nor
the
giving
of
Christ
to
die
for
them
,
nor
the
vouchsafement
of
ability
or
means
for
beleeving
,
&c.
exempteth
him
from
being
truly
miserable
.
Hence
is
it
that
Justification
is
termed
the
Blessedness
,
or
blessed-making
of
a
man
.
Rom.
6
,
7
,
1
,
9.
Psal
.
32.1
,
2.
6.
From
the
same
consideration
,
(
viz.
that
the
Holy
Ghost
expresseth
Justification
by
shewing
mercy
)
it
is
further
observable
,
That
Justification
is
an
act
of
mercy
,
or
meer
Grace
,
in
God
,
notwithstanding
the
performance
of
that
condition
by
men
,
which
God
requireth
of
them
in
order
thereunto
.
Rom.
4.16
.
Tit
.
3.5
,
6
,
7.
Ephes
.
2.8
.
7.
From
these
words
(
vers
.
16.
)
So
then
,
it
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
&c.
it
is
very
observable
,
That
men
zealously
devoted
and
addicted
to
any
way
whatsoever
of
serving
God
,
are
apt
to
think
,
and
this
with
confidence
,
that
they
highly
commend
themselves
unto
him
thereby
,
and
must
needs
be
approved
of
him
more
then
others
,
for
the
same
.
Joh
.
16.2
.
Acts
20.9
,
10.
8.
(
And
lastly
)
From
those
words
,
But
of
God
that
sheweth
mercy
,
(
as
they
have
been
interpreted
)
this
Doctrine
ariseth
,
That
the
right
of
nominating
and
appointing
the
Law
,
or
terms
,
of
justification
,
most
equitably
appertaineth
unto
God
upon
this
account
,
viz.
Because
it
is
of
his
meer
Grace
and
Mercy
,
that
men
having
sinned
,
are
called
and
admitted
unto
justification
,
upon
any
terms
whatsoever
.
Rom.
3.21
,
22
,
30.
Joh
.
6.40
.
For
the
Scripture
saith
unto
Pharaoh
,
Even
for
this
same
purpose
have
I
raised
thee
up
,
that
I
might
shew
my
power
in
thee
,
[
or
,
on
thee
,
]
and
that
my
Name
might
be
declared
throughout
all
the
Earth
.
Therefore
hath
he
mercy
,
on
whom
he
will
have
mercy
,
and
whom
he
will
,
he
hardeneth
.
The
Apostle
,
having
from
that
expression
of
God
unto
Moses
(
lately
opened
)
I
will
have
mercy
,
on
whom
&c.
vindicated
his
Doctrine
of
Justification
by
Faith
,
from
any
repugnancy
unto
,
or
inconsistency
with
,
the
justice
or
righteousness
of
God
,
wherewith
the
Jews
charged
it
,
vers
.
14.
in
respect
of
those
that
are
justified
,
and
saved
by
it
,
in
the
words
now
before
us
he
proceeds
unto
the
like
vindication
of
the
same
Doctrine
,
in
respect
of
those
,
who
in
the
end
come
to
be
condemned
by
it
,
and
perish
.
For
if
there
should
be
found
any
thing
unrighteous
or
unjust
,
either
in
the
justification
and
salvation
of
those
,
who
are
justified
,
and
saved
according
to
the
tenour
and
import
of
such
a
Doctrine
,
or
in
the
condemnation
and
reprobation
of
those
,
who
are
condemned
and
perish
by
it
,
as
well
the
one
,
as
the
other
,
would
evince
it
to
be
a
Doctrine
inconsistent
with
the
righteousness
of
God
,
and
consequently
,
erroneous
and
false
.
Therefore
it
concern'd
our
Apostle
to
clear
the
innocency
and
righteousness
of
it
,
as
well
in
respect
of
the
condemnation
of
the
latter
,
as
of
the
justification
of
the
former
.
Having
performed
this
(
as
hath
been
said
)
vers
.
15.
and
16.
he
comes
in
this
17th
verse
to
perform
the
other
.
The
words
are
somewhat
obscure
,
(
especially
in
their
relation
and
accommodation
to
the
Apostles
purpose
)
and
accordingly
(
as
it
commonly
befalls
passages
of
like
difficulty
)
have
been
troubled
with
variety
of
Interpretations
.
We
shall
(
God
assisting
)
for
the
clearing
of
all
things
,
relating
to
them
,
1.
Consider
some
circumstances
,
under
which
the
words
here
mentioned
,
Even
for
this
same
purpose
have
I
&c.
were
spoken
.
2.
We
shall
open
the
dialect
or
phrase
here
used
,
and
so
give
the
sence
and
meaning
of
the
words
.
3.
(
And
lastly
)
we
shall
shew
how
the
said
words
and
passage
accommodate
the
Apostle
in
that
cause
which
he
is
now
pleading
,
and
how
they
prove
,
that
there
is
no
unrighteousness
in
Gods
reprobating
or
condemning
,
who
,
or
what
manner
of
persons
he
pleaseth
,
and
consequently
,
not
in
his
reprobating
or
condemning
those
,
who
shall
not
beleeve
,
his
pleasure
being
to
reprobate
and
condemn
these
,
and
all
these
,
and
these
onely
.
For
the
first
of
these
,
there
are
three
Circumstances
considerable
for
the
better
understanding
of
the
words
.
First
,
the
person
speaking
.
2.
The
person
spoken
unto
.
3.
The
time
,
when
they
were
spoken
.
First
,
the
Apostle
saying
,
That
the
Scripture
saith
unto
&c.
implieth
,
that
the
words
were
spoken
by
God
himself
,
who
is
the
Author
of
the
Scripture
.
Elsewhere
upon
the
same
account
,
what
God
speaketh
unto
men
in
,
or
by
the
Scripture
,
the
Scripture
it self
is
said
to
speak
,
or
say
;
as
sometimes
also
what
he
speaketh
by
men
,
the
men
by
whom
he
speaketh
,
are
said
to
speak
it
.
See
Rom.
10.11
.
and
11.2
.
Gal.
3.8.22
.
1
Tim
.
5.18
.
&c.
Now
the
place
where
the
Scripture
,
or
God
in
the
Scripture
,
speaketh
the
words
under
consideration
,
is
Exod
.
9.16
.
where
we
find
,
that
Moses
was
commanded
by
God
,
to
speak
(
amongst
other
things
)
the
words
specified
,
unto
Pharaoh
.
2.
Concerning
the
person
,
to
whom
the
words
were
spoken
by
God
,
he
is
expresly
said
to
have
been
Pharaoh
.
But
because
(
about
these
times
)
the
Name
of
Pharaoh
,
was
appropriated
unto
the
Kings
of
Egypt
,
respectively
in
their
successions
Pharao
nomen
erat
Regum
apud
Egyptios
,
sicut
&
apud
Romanos
Reges
Augusti
appellantur
.
Ambr.
in
locum
.
Ambrosius
annotavit
hoc
loco
,
nomen
Pharaonis
,
non
fuisse
proprium
,
sed
potius
cognomen
omnium
Regum
Aegypti
:
illosenim
tum
omnes
dictos
fuisse
Pharaones
,
ut
postea
dicti
sunt
Ptolomaei
,
cum
Macedones
rerum
potirentur
.
Quemadmodum
Imperatores
Romani
dicti
sunt
Caesares
,
aut
Augusti
.
P.
Mart
.
in
loc
.
,
(
as
afterwards
the
Name
of
Ptolomy
)
the
individual
person
here
meant
cannot
be
known
meerly
by
the
Name
attributed
unto
him
.
Onely
(
in
the
Negative
)
certain
it
is
,
that
this
Pharaoh
was
not
He
,
of
whom
Stephen
speaketh
saying
,
That
he
dealt
subtilly
with
their
kindred
,
and
evill
intreated
their
Fathers
,
so
that
they
cast
out
their
young
children
,
to
the
end
they
might
not
live
:
And
so
neither
that
Pharaoh
,
who
lay
in
wait
for
the
life
of
Moses
,
and
caused
him
to
flee
the
Country
,
and
to
betake
himself
to
the
land
of
Midian
for
his
safety
.
For
it
is
expresly
said
,
Exod
.
2.23
.
that
this
Pharaoh
was
dead
,
before
any
thing
was
given
in
charge
by
God
,
either
unto
Moses
,
or
any
other
person
,
about
the
dismission
,
or
deliverance
of
his
people
out
of
Egypt
.
And
probable
it
is
,
that
the
Pharaoh
,
after
whom
we
are
now
enquiring
,
was
either
the
next
,
or
next
but
one
,
in
succession
unto
the
former
;
from
the
beginning
of
whose
reign
,
untill
the
reign
of
our
Pharaoh
,
there
passed
(
as
is
conceived
)
the
space
of
about
fourscore
years
Non
rex
ille
,
sub
quo
Moses
natus
,
nec
is
,
sub
quo
ex●erat
Aegypto
,
sed
successor
eorum
sedus
vel
tertius
.
Erat
enim
Moses
annorum
80.
antequam
in
Aegyptum
rediit
ex
Madian
.
Leonard
Marius
,
in
Exod
.
2
23.
Et
revera
constat
alium
fuisse
Pharaonem
Regem
Aegypti
,
cum
Josephus
eo
descendetet
,
alium
autem
istum
,
de
quo
nunc
agimus
,
cujus
odium
&
crudelitas
erga
Hebraeos
describitur
in
Exod
.
Pet
.
Mart
.
in
locum
.
.
It
doth
not
appear
that
this
Pharaoh
walked
in
the
steps
of
his
Predecessor
,
in
causing
the
male-children
of
the
Israelites
to
be
put
to
death
;
but
he
exercised
another
kind
of
cruelty
towards
them
,
whereby
at
once
(
as
he
conceived
)
he
consulted
both
the
safety
and
security
of
his
Kingdom
,
against
the
strengh
and
power
of
the
people
of
Israel
,
(
which
seems
to
have
been
the
chief
design
of
him
,
that
would
suffer
none
of
their
male
children
to
live
,
)
and
likewise
the
increasing
of
his
revenues
,
and
inriching
of
himself
.
This
was
by
grinding
their
faces
,
by
oppressing
them
with
an
intolerable
servitude
,
compelling
them
by
stripes
and
threatnings
unto
hard
labour
,
and
this
with
little
or
no
consideration
of
wages
,
or
otherwise
,
for
their
work
.
This
is
that
Pharaoh
,
who
was
oft
admonished
from
God
,
by
the
Ministry
of
Moses
and
Aaron
,
who
also
wrought
sundry
miracles
in
his
sight
,
for
the
confirmation
of
their
Embassie
,
to
suffer
his
people
to
depart
out
of
his
Land
.
Notwithstanding
,
though
he
sometimes
,
upon
the
incumbency
of
some
of
the
plagues
and
judgments
inflicted
upon
his
Land
and
people
,
seemed
to
relent
,
and
to
be
willing
that
the
people
of
God
should
have
liberty
to
depart
,
yet
soon
after
the
removeing
,
or
ceasing
of
the
stroak
,
became
the
same
man
that
he
was
before
,
and
still
detained
this
people
in
their
most
miserable
bondage
and
thraldom
,
contrary
to
the
express
order
and
command
of
God
,
sent
,
and
signified
unto
him
in
that
behalf
.
This
is
that
Pharaoh
,
to
whom
God
said
,
For
this
end
have
I
raised
thee
up
,
&c.
3.
(
And
lastly
,
)
for
the
time
,
wherein
the
said
words
were
spoken
unto
Pharaoh
;
evident
it
is
from
Exod
.
9.16
.
that
it
was
after
the
sixt
plague
or
stroke
inflicted
upon
him
,
and
his
land
,
and
when
another
(
the
seventh
)
was
now
at
the
door
,
and
ready
to
be
inflicted
also
.
A
little
before
the
infliction
and
immission
hereof
,
God
dispatcheth
an
admonitory
message
unto
him
by
the
hand
of
Moses
;
wherein
he
threatneth
and
declareth
,
that
though
he
had
spared
his
life
hitherto
,
having
been
as
a
dead
man
before
him
for
his
high
Rebellion
,
yet
unless
he
shall
timely
repent
,
set
his
people
at
liberty
,
and
suffer
them
peaceably
to
depart
,
he
will
draw
out
his
power
to
an
higher
degree
against
him
,
and
punish
him
yet
more
severely
then
he
had
done
hitherto
,
that
so
he
may
make
it
known
unto
all
the
world
,
he
is
a
God
Great
and
terrible
,
above
what
the
world
conceived
of
him
before
.
The
substance
of
this
message
is
contained
in
the
words
before
us
.
2.
For
the
words
themselves
,
the
tenour
of
them
(
as
we
have
heard
)
is
this
:
Even
for
this
same
purpose
have
I
raised
thee
up
,
that
I
might
shew
,
&c.
The
Apostles
preface
to
them
,
[
For
the
Scripture
saith
unto
Pharaoh
]
we
have
(
in
part
)
opened
already
,
shewing
,
that
when
he
affirmeth
,
that
the
Scripture
spake
thus
unto
Pharaoh
,
his
meaning
was
,
that
God
spake
it
,
and
that
the
Scripture
onely
relateth
or
reporteth
it
,
as
so
spoken
by
him
.
We
have
likewise
shewed
,
who
,
or
what
that
Pharaoh
was
,
to
whom
they
were
spoken
.
The
ratiocinative
or
causal
particle
{αβγδ}
for
,
[
For
the
Scripture
saith
,
&c.
]
connecteth
the
words
following
with
those
preceding
;
yet
(
haply
)
not
with
those
immediatly
preceding
,
v.
16.
but
rather
with
those
,
vers
.
14.
God
forbid
[
viz.
that
any
Doctrine
should
be
taught
by
men
,
or
any
man
,
which
importeth
any
unrighteousness
in
God
]
although
either
of
these
connexions
may
stand
.
If
we
conceive
the
word
to
relate
to
vers
.
14.
the
import
of
the
connexion
is
this
:
The
Apostle
having
there
peremptorily
denied
,
that
his
Doctrine
of
Justification
by
Faith
any
ways
inferreth
any
unrighteousness
in
God
,
and
having
proved
,
this
in
respect
of
those
that
are
saved
according
to
the
tenor
of
it
,
v.
15
,
16.
vers
.
17.
he
proceeds
to
a
like
vindication
of
it
in
respect
of
those
that
perish
(
according
to
the
sence
and
import
of
it
,
)
For
(
saith
he
)
the
Scripture
saith
unto
Pharaoh
,
&c.
q.
d
.
There
can
be
no
unrighteousness
in
God
,
in
condemning
,
or
destroying
those
,
who
shall
not
beleeve
;
for
,
or
because
,
the
Scripture
saith
unto
Pharaoh
,
&c.
meaning
that
Gods
proceedings
in
judgment
against
Pharaoh
,
a
stubborn
and
impenitent
unbeleever
,
even
to
destruction
,
is
a
clear
argument
and
proof
,
that
he
may
justly
condemn
and
destroy
whom
he
pleaseth
:
and
that
his
pleasure
in
this
kind
is
,
to
condemn
and
destroy
impenitent
unbeleevers
:
otherwise
he
would
not
have
destroyed
Pharaoh
upon
this
account
.
If
we
approve
of
that
connexion
,
which
referreth
the
said
particle
,
For
,
to
the
words
immediatly
preceding
,
vers
.
16.
So
then
it
is
not
of
him
that
willeth
—
but
of
God
,
that
sheweth
mercy
,
the
coherence
riseth
thus
:
It
is
a
plain
case
that
the
Law
or
terms
upon
which
men
are
justified
and
saved
,
are
not
moulded
or
framed
by
,
do
not
proceed
from
,
men
,
though
never
so
zealously
intent
and
bent
upon
,
a
course
of
Justification
in
their
own
way
,
but
by
,
and
from
,
God
onely
,
who
sheweth
mercy
and
freedom
of
Grace
unto
them
in
their
justification
,
because
the
Scripture
saith
unto
Pharaoh
,
&c.
meaning
,
that
in
as
much
as
God
himself
claimeth
a
liberty
,
or
right
of
condemning
whom
he
pleaseth
,
as
appeareth
in
his
proceedings
against
Pharaoh
,
evident
it
it
is
,
that
he
hath
a
like
right
and
liberty
of
justifying
whom
he
pleaseth
.
For
he
that
hath
a
right
of
power
to
condemn
whom
he
pleaseth
,
must
of
necessity
,
and
(
as
it
were
)
of
course
,
have
a
like
power
to
justifie
,
or
absolve
,
whom
he
pleaseth
.
The
Reader
is
at
liberty
to
chuse
which
of
these
Coherences
of
the
words
he
pleaseth
;
The
words
I
mean
,
are
;
Even
for
this
same
purpose
have
I
raised
thee
up
,
&
c
.
{αβγδ}
,
&c.
i.e.
That
for
this
same
thing
have
I
,
&c.
meaning
,
for
this
end
or
purpose
.
The
particle
,
Even
,
appears
not
in
the
Original
.
For
the
regular
understanding
of
this
Verse
concerning
Pharaoh
,
and
the
Apostles
drift
in
it
,
we
shall
endeavour
these
two
things
;
1.
Distinctly
to
shew
and
declare
the
end
,
or
purpose
,
for
which
God
himself
here
saith
,
that
He
raised
up
Pharaoh
.
2.
To
open
the
sence
and
true
import
of
this
phrase
,
{αβγδ}
,
I
have
raised
thee
up
.
By
a
diligent
and
narrow
contemplation
of
the
end
,
for
which
God
is
said
to
have
raised
up
Pharaoh
,
we
shall
be
the
better
able
to
conceive
aright
of
this
act
of
God
done
by
him
in
order
thereunto
.
The
end
for
which
God
raised
up
Pharaoh
,
is
here
expressed
by
this
subordination
.
1.
That
He
might
shew
his
power
in
him
.
2.
That
hereby
his
Name
might
be
declared
throughout
all
the
Earth
.
First
,
Evident
it
is
that
the
power
of
God
,
of
which
he
here
speaks
,
is
that
punishing
or
revenging
power
,
which
soon
after
he
exerted
in
Pharaohs
destruction
.
This
appears
by
comparing
herewith
vers
.
22.
What
if
God
willing
to
shew
his
wrath
,
and
to
make
his
power
known
,
&c.
These
two
phrases
,
shewing
his
wrath
,
and
making
his
power
known
,
are
mutually
exegetical
,
and
the
one
doth
expound
the
other
.
So
that
that
Power
,
which
God
did
intend
to
shew
in
,
or
on
,
Pharaoh
,
was
the
power
of
his
wrath
,
(
as
David
calleth
it
,
Psal
.
90.11
.
)
i.e.
how
strong
,
and
mighty
,
and
terrible
above
measure
he
is
to
punish
,
and
take
vengeance
,
when
he
pleaseth
,
and
the
nature
of
the
sin
and
provocation
of
offenders
,
will
bear
it
.
Whereas
he
adds
this
for
the
reason
,
why
he
purposed
to
make
his
power
known
on
Pharaoh
,
viz.
that
his
Name
might
[
hereby
]
be
declared
throughout
all
the
Earth
,
he
signifieth
,
that
the
punishment
or
judgment
which
he
meant
to
inflict
upon
Pharaoh
should
be
most
extraordinary
,
and
terrible
,
insomuch
that
the
tidings
thereof
,
should
make
all
the
world
to
tremble
,
and
himself
known
to
be
a
God
exceeding
terrible
in
executing
vengeance
upon
impenitent
and
obdurate
sinners
,
though
never
so
great
and
mighty
on
the
Earth
.
But
although
the
punishment
here
denounced
against
Pharaoh
,
as
intended
by
God
to
be
inflicted
on
him
,
and
on
his
people
,
be
in
the
letter
of
the
threatning
,
chiefly
meant
of
those
outward
plagues
,
which
were
successively
inflicted
upon
him
,
and
the
Egyptians
,
and
more
especially
of
that
final
overthrow
,
wherein
both
he
,
and
a
mighty
host
of
his
men
with
him
,
perished
in
the
red
Sea
,
yet
there
is
little
question
to
be
made
,
but
that
these
temporal
and
external
judgements
,
not
working
a
sound
Repentance
in
those
,
who
were
summoned
to
such
a
Repentance
by
them
,
were
fore-runners
of
,
and
accompanied
with
,
the
vengeance
of
eternal
fire
.
Yet
whether
Pharaoh
himself
,
or
any
of
the
Egyptians
with
him
,
might
or
did
truly
repent
,
in
the
immediate
approaches
of
death
(
which
is
not
impossible
for
any
man
,
free
from
the
guilt
of
the
unpardonable
sin
against
the
Holy
Ghost
,
to
do
,
although
I
judg
them
to
be
exceeding
few
who
do
it
)
since
I
find
it
no
where
revealed
,
or
determined
,
in
the
Scripture
,
neither
shall
I
determine
.
However
as
we
reasoned
before
concerning
Esau
,
that
although
it
be
said
that
God
hated
him
,
yet
it
cannot
be
proved
from
hence
,
nor
from
any
other
Scripture
,
that
therefore
he
was
a
Reprobate
and
finally
perished
,
(
much
less
that
he
was
reprobated
by
God
from
eternity
;
)
and
further
,
that
though
he
should
not
be
supposed
a
Reprobate
in
this
sence
,
yet
he
may
(
with
conveniency
enough
)
be
a
type
of
those
who
are
,
or
prove
,
such
;
in
like
manner
,
we
affirm
concerning
Pharaoh
,
1.
That
it
cannot
convincingly
be
proved
from
the
Scriptures
,
that
he
perished
everlastingly
,
or
died
under
a
sentence
of
Reprobation
,
much
less
can
it
be
proved
,
that
he
was
reprobated
by
God
from
eternity
.
2.
That
though
it
should
not
be
supposed
,
that
he
perished
eternally
,
yet
may
he
in
his
story
,
properly
and
commodiously
enough
,
be
held
forth
by
the
Apostle
as
a
type
of
those
who
do
,
and
will
,
so
perish
.
But
this
by
the
way
.
It
being
granted
on
all
hands
as
a
thing
unquestionable
,
that
Gods
end
,
or
intent
in
raising
up
Pharaoh
(
of
which
phrase
afterwards
in
its
place
)
was
the
shewing
of
his
power
on
him
,
In
what
sence
all
the
Intentions
and
Decrees
of
God
are
absolute
,
and
unchangable
,
is
fully
c●eared
,
Redempt
Redeemed
.
p.
65.
209.
And
how
th●y
cannot
be
defea●ed
,
p.
215.
And
again
,
how
some
of
them
may
,
p.
22
,
33
,
215.
and
the
glorifying
of
his
Great
Name
hereby
throughout
the
world
;
it
is
a
question
of
most
worthy
import
,
and
the
resolution
of
it
of
absolute
necessity
,
for
a
clear
and
through
understanding
of
the
passage
in
hand
,
whether
this
end
and
intent
of
his
,
was
precise
and
absolute
,
so
that
nothing
that
Pharaoh
was
in
any
capacity
,
under
any
possibility
,
of
doing
,
could
possibly
have
hindred
or
taken
off
God
from
shewing
his
power
in
him
,
[
i
.
e
.
in
his
destruction
]
&c.
Or
whether
it
was
conditional
onely
;
conditional
(
I
mean
)
in
this
sence
;
viz.
that
in
case
,
Pharaoh
had
repented
,
whilst
the
patience
of
God
yet
waited
on
him
,
and
had
suffered
the
people
of
God
peaceably
to
depart
out
of
his
Land
,
and
not
followed
after
them
,
to
bring
them
back
,
whether
(
I
say
)
upon
this
supposition
,
God
would
notwithstanding
have
shewed
his
power
in
destroying
him
,
as
now
he
did
.
The
far
greater
part
of
Expositors
take
no
knowledg
at
all
of
any
such
question
as
this
occasioned
from
the
place
:
Gods
end
in
raising
up
Phaeraoh
not
positive
,
or
absolute
.
but
according
to
the
ducture
of
the
common
notion
of
an
Election
of
persons
under
a
personal
consideration
,
from
eternity
,
hold
on
their
course
of
expounding
,
onely
attempting
and
straining
(
though
in
vain
)
to
bring
over
the
words
to
comport
with
this
notion
.
For
1.
here
is
not
the
least
intimation
of
any
end
propounded
by
God
to
himself
from
eternity
about
Pharaoh
,
but
onely
in
time
;
and
this
after
his
refusal
to
obey
the
express
command
of
God
for
the
dismission
of
his
people
,
notwithstanding
the
certainty
of
this
command
,
as
from
himself
,
had
been
miraculously
confirmed
unto
him
by
Moses
.
Nor
2.
Is
there
the
least
or
lightest
hint
given
,
that
the
End
of
God
here
mentioned
,
in
raising
up
Pharaoh
when
he
did
,
viz.
The
shewing
of
his
power
in
him
,
was
upon
any
such
terms
proposed
,
or
conceived
by
him
,
that
he
meant
actually
to
accomplish
or
effect
it
,
against
all
possible
interveniencies
whatsoever
;
or
particularly
,
whether
Pharaoh
should
have
obeyed
his
command
by
letting
his
people
go
,
or
no
.
Nor
3.
is
any
thing
insinuated
,
as
if
Pharaoh
had
been
under
an
absolute
impossibility
of
yeelding
this
obedience
unto
that
his
command
.
Nor
4.
doth
the
context
or
scope
of
the
Apostle
,
which
(
as
we
have
formerly
shewed
)
is
to
vindicate
the
righteousness
of
God
,
in
condemning
and
destroying
whom
he
pleaseth
,
(
as
viz.
wicked
,
stubborn
,
and
impenitent
unbeleevers
)
require
the
Assertion
,
intimation
,
or
supposition
,
of
any
such
thing
here
,
as
that
Pharaoh
should
be
peremptorily
or
irreversibly
doomed
by
God
from
eternity
to
eternal
destruction
,
the
said
vindication
being
sufficiently
asserted
and
made
good
onely
by
Gods
claiming
a
liberty
or
right
of
power
,
to
destroy
Pharaoh
,
or
any
other
person
,
in
case
he
shall
remain
obdurately
wicked
and
unbeleeving
unto
the
end
.
5.
Though
I
am
strong
of
belief
(
upon
some
considerations
)
that
Pharaoh
did
miscarry
and
perish
,
not
onely
temporally
,
but
eternally
also
;
yet
can
it
not
be
clearly
or
demonstratively
proved
from
any
Scripture
,
that
he
did
thus
miscarry
.
6.
God
himself
declares
and
promiseth
,
that
when
he
shall
threaten
wicked
men
,
with
any
judgment
,
or
with
death
,
in
case
they
repent
before
the
stroke
cometh
,
he
will
repent
also
,
and
not
bring
the
judgment
threatned
upon
them
.
At
what
instant
I
shall
speak
concerning
a
Nation
,
and
concerning
a
Kingdom
,
to
plack
up
,
and
to
pull
down
,
and
to
destroy
it
:
If
that
Nation
against
whom
I
have
pronounced
,
turn
from
their
evill
,
I
will
repent
of
the
evill
that
I
thought
to
do
to
them
,
Jer
.
18.7
,
8.
And
soon
after
vers
.
11.
Thus
saith
the
Lord
,
Behold
,
I
frame
evill
against
you
,
and
devise
a
device
against
you
:
return
ye
now
every
one
from
the
evill
of
his
way
,
and
make
your
ways
and
your
doings
good
;
meaning
,
that
then
,
he
would
not
execute
the
evill
,
which
he
had
devised
[
i
.
e
.
purposed
,
intended
,
and
projected
]
against
them
.
See
also
Zeph
.
2.1
,
2.
Amos
4.12
.
(
with
many
the
like
;
)
Now
this
message
of
God
unto
Pharaoh
,
For
this
same
purpose
have
I
raised
thee
up
,
to
shew
,
&c.
is
minatory
or
threatning
;
and
so
the
evil
therein
threatned
preventable
by
Repentance
.
7.
There
is
nothing
more
frequent
and
usuall
in
the
Scriptures
,
then
for
the
Holy
Ghost
to
express
such
purposes
and
intentions
of
God
simply
,
absolutely
,
and
without
any
specification
or
mention
of
a
condition
,
which
yet
are
conditionally
to
be
understood
,
as
the
event
and
issue
of
things
hath
in
many
cases
made
fully
manifest
.
This
message
God
sent
to
Nineveh
by
the
Prophet
Jonah
,
Yet
forty
days
,
and
Nineveh
shall
be
destroyed
Jonah
3.4
.
.
In
this
passage
Gods
intent
to
destroy
Nineveh
is
positively
,
and
without
condition
,
expressed
:
yet
the
event
plainly
sheweth
,
that
this
intention
of
his
was
conditional
,
and
not
meant
to
be
put
in
execution
but
onely
in
case
of
their
impenitency
,
upon
the
denunciation
of
it
unto
them
.
The
like
is
evident
in
that
message
to
Eli
:
Wherefore
the
Lord
God
of
Israel
saith
,
I
said
indeed
,
[
i
.
e
.
I
really
,
1
Sam
.
2.30
.
or
verily
intended
,
and
promised
accordingly
]
that
thy
house
,
and
the
house
of
thy
Father
,
should
walk
before
me
[
viz.
Promissiones
&
comminationes
,
non
semper
praecise
&
{αβγδ}
,
sed
saepe
conditionate
&
hypothetice
sunt
accipiendae
,
etiam
si
verba
absolute
posita
esse
videantur
.
See
more
of
this
Redemption
Redeemed
.
p.
209
,
210.
217
,
222
,
&c.
in
the
Office
and
dignity
of
the
Priesthood
]
for
ever
:
But
now
the
Lord
saith
,
be
it
far
from
me
,
&c.
And
it
is
matter
of
ready
Observation
,
that
the
threatnings
of
God
against
sinners
in
every
kind
,
are
(
almost
)
every
where
in
Scripture
positively
and
assertively
expressed
,
without
mention
of
any
condition
,
as
of
Faith
,
Repentance
or
the
like
,
by
which
the
great
evil
or
misery
intended
and
included
in
them
,
maybe
prevented
,
which
conditions
never
the
less
are
to
be
understood
;
otherwise
the
mind
of
God
in
such
threatnings
will
utterly
,
&
with
imminent
danger
to
the
precious
souls
of
men
,
be
mistaken
.
Know
ye
not
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
?
Be
not
deceived
;
neither
fornicators
,
nor
idolaters
,
nor
adulterers
,
nor
effeminate
,
nor
abusers
of
themselves
with
mankind
:
Nor
theeves
,
nor
covetous
,
nor
drunkards
,
nor
revilers
,
nor
extortioners
,
shall
inherit
the
Kingdome
of
God
1
Cor
.
6.9
,
10.
.
The
counsel
,
purpose
,
and
intentions
of
God
for
the
destruction
of
all
the
several
kinds
of
sinners
here
specified
,
are
positively
and
absolutely
(
in
respect
of
words
)
denounced
;
which
yet
we
all
know
are
conditionally
to
be
understood
,
and
with
the
reserve
or
supposal
onely
of
final
impenitency
.
Places
of
like
Character
and
phrase
,
see
Eph.
5.6
.
Mark
16.16
.
Joh
.
3.36
.
Matth
.
5.19
.
&c.
So
that
to
understand
this
message
of
God
unto
Pharaoh
,
conditionally
,
For
this
same
purpose
have
I
raised
thee
up
,
to
shew
my
power
in
thee
,
&c.
[
as
viz.
in
case
thou
shalt
remain
stubborn
and
impenitent
unto
the
end
]
is
every
ways
consonant
to
the
Scriptures
.
8.
(
And
lastly
)
to
understand
the
said
message
otherwise
,
and
as
if
Gods
intent
in
raising
up
Pharaoh
here
mentioned
,
had
been
peremptory
,
positive
,
and
absolute
,
so
that
notwithstanding
Pharaoh
should
have
behaved
himself
never
so
penitently
,
submissively
,
and
obediently
,
under
,
or
upon
this
message
declared
unto
him
,
yet
God
would
have
shewed
his
power
,
as
now
he
did
,
in
destroying
him
,
doth
not
onely
oppose
the
main
stream
and
current
of
the
Scriptures
,
together
with
that
most
gracious
Manifesto
published
by
God
himself
unto
the
world
,
Jer
.
18.7
,
8.
(
lately
mentioned
,
)
but
is
repugnant
also
to
that
greater
and
more
beloved
end
of
God
,
(
here
likewise
expressed
)
viz.
the
Declaration
of
his
Name
throughout
all
the
Earth
.
For
(
questionless
)
by
this
Declaration
of
his
Name
,
God
doth
not
simply
or
onely
mean
,
a
publication
or
making
known
of
his
mighty
power
,
whereby
he
is
able
to
crush
or
destroy
his
creature
,
but
the
making
known
of
this
power
together
with
his
righteousness
or
just
severity
in
the
exercise
of
it
for
the
destruction
of
all
impenitent
and
stubborn
sinners
,
who
will
not
be
reclaimed
in
due
time
.
Now
in
case
Pharaoh
should
have
repented
,
and
brought
forth
fruit
worthy
repentance
,
visible
to
the
world
,
when
God
had
shewed
his
power
in
destroying
him
,
it
would
not
have
been
the
true
Name
of
God
,
or
any
Name
worthy
him
,
that
would
hereby
have
been
declared
throughout
the
world
:
because
it
must
needs
have
signified
,
that
as
he
is
dreadfully
irresistible
in
his
power
,
so
is
he
wont
to
exert
and
make
use
of
it
,
for
the
destruction
of
those
who
truly
repent
and
submit
unto
him
,
in
case
they
have
formerly
rebelled
,
and
been
disobedient
.
Certainly
God
doth
not
intend
or
project
,
by
one
means
or
other
,
such
a
representation
of
himself
as
this
in
the
world
.
If
it
be
objected
and
said
:
But
Gods
intent
was
,
that
Pharaoh
should
not
repent
,
or
at
least
fore-saw
,
that
he
would
not
repent
:
and
upon
the
foundation
of
this
his
foresight
,
resolved
peremptorily
to
shew
his
power
in
his
ruine
.
To
this
I
answer
:
1.
It
cannot
be
proved
from
any
Scripture
,
that
Gods
intent
was
,
especially
from
eternity
,
no
nor
yet
from
the
beginning
of
his
Treaty
with
him
,
that
Pharaoh
should
not
repent
.
Nay
,
2.
Though
it
should
be
granted
that
God
foresaw
that
Pharaoh
would
not
repent
(
albeit
in
strictness
and
and
propriety
of
speech
,
God
doth
not
foresee
any
thing
,
but
onely
seeth
and
beholdeth
all
things
as
present
)
yet
it
must
be
granted
that
he
foresaw
likewise
that
Pharaoh
might
have
repented
,
if
he
had
pleased
.
For
Pharaoh
was
under
no
more
,
no
other
necessity
of
non-repenting
by
means
of
the
foresight
of
God
that
he
would
not
repent
,
then
he
would
have
been
under
,
in
case
it
could
,
and
should
,
be
supposed
,
that
God
had
not
foreseen
it
.
It
is
a
Maxime
delivered
by
Austin
long
since
,
and
hath
been
generally
received
by
men
of
best
learning
,
judgment
,
and
insight
into
the
Scriptures
;
That
God
by
his
foreknowledg
doth
not
necessitate
or
constrain
the
coming
to
pass
of
the
things
foreknown
by
him
.
Therefore
it
doth
not
follow
from
Gods
foresight
of
Pharaohs
non-Repentance
,
that
his
intent
was
,
that
he
should
not
repent
,
or
that
he
decreed
his
non-repentance
.
In
that
sence
wherein
the
Scriptures
asscribe
intentions
,
or
desires
,
unto
God
,
he
may
be
said
to
have
intended
Pharaohs
Repentance
,
and
upon
this
,
his
preservation
,
notwithstanding
his
foreknowledg
of
his
obduration
and
impenitency
.
For
,
3.
The
nature
and
proper
tendency
of
those
Miracles
which
God
commanded
Moses
to
work
in
Pharaohs
sight
,
together
with
the
explication
of
the
end
,
for
which
God
enabled
and
sent
him
to
work
them
,
which
was
,
that
Pharaoh
by
this
means
might
certainly
know
,
that
that
message
or
command
to
suffer
the
children
of
Israel
to
depart
out
of
his
land
,
which
was
signified
unto
him
by
Moses
,
was
from
God
;
the
nature
(
I
say
)
and
proper
tendency
of
these
,
being
to
work
Pharaoh
to
a
ready
compliance
with
,
and
obedience
unto
,
that
command
of
God
,
plainly
evinceth
,
that
Gods
intent
concerning
him
was
,
that
he
should
have
obeyed
.
For
though
God
sometimes
(
as
David
saith
)
maketh
a
fruitful
land
barren
,
for
the
wickedness
of
them
that
dwell
therein
Psal
.
107.34
,
yet
his
primary
intention
in
planting
any
man
in
a
fruitful
land
,
is
not
to
starve
or
famish
him
,
or
to
slay
him
with
hunger
.
And
it
is
none
of
the
worst
sayings
of
the
Synod
of
Dort
:
That
the
efficacy
if
the
helps
or
means
of
Grace
[
vouchsafed
by
God
unto
men
]
is
to
be
[
measured
,
or
]
judged
of
,
by
the
nature
of
the
benefit
offered
,
and
by
the
manifest
Word
of
God
,
not
by
the
event
,
or
abuse
of
them
Ex
natura
beneficii
oblati
,
&
verbo
Dei
apertissimo
judicandum
est
de
illis
Gratiae
auxitiis
,
quae
hominibus
suppeditantur
,
non
autem
ex
eventu
,
aut
abusu
.
Syn
.
Dort
.
part
.
2.
p.
128.
.
4.
Gods
express
command
imposed
upon
Pharaoh
,
to
let
his
people
go
,
together
with
his
often
threatning
him
,
and
this
very
terribly
,
in
case
he
should
disobey
,
and
not
let
them
go
,
to
which
we
may
add
,
his
constant
execution
of
these
threatnings
accordingly
;
these
I
say
,
both
divisim
,
and
(
especially
conjunctàm
)
plainly
shew
that
Gods
intent
concerning
Pharaoh
,
was
not
that
he
should
rebell
,
much
less
finally
persist
in
his
rebellion
,
but
that
he
should
obey
,
and
let
the
people
go
.
For
doth
any
man
command
,
and
that
with
all
seriousness
and
gravity
,
yea
and
under
severe
penalties
in
case
of
disobedience
,
that
which
he
neither
intends
,
nor
desires
,
should
be
done
?
Nay
,
doth
any
man
that
is
in
earnest
,
command
that
which
is
quite
contrary
to
what
he
intends
or
desires
should
be
effected
?
Therefore
certainly
God
did
not
intend
Pharaohs
disobedience
,
or
rebellion
,
but
the
contrary
.
Yea
the
native
and
proper
tendency
of
all
those
applications
,
which
God
made
unto
Pharaoh
,
to
prevail
with
him
,
to
suffer
his
people
peaceably
to
depart
out
of
his
land
,
sufficiently
appeareth
by
those
yeeldings
and
relentings
of
heart
which
they
wrought
in
him
once
and
again
,
however
he
hardned
himself
again
afterwards
.
See
Exod
.
8.25
,
28.9.27.10.16.12.31
,
32.
These
inclinations
and
willingnesses
in
Pharaoh
to
let
the
people
go
,
were
the
genuine
and
proper
effects
of
those
means
,
which
God
used
to
make
him
willing
thereunto
,
not
by
fits
and
starts
,
but
with
a
composed
uniformity
and
perseverance
.
5.
He
that
is
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
2
Pet
.
3.9
.
,
(
which
the
Apostle
Peter
expresly
affirms
of
God
)
could
not
be
willing
(
much
less
intend
)
that
Pharaoh
should
perish
,
or
persist
in
impenitency
.
6.
Disobedience
and
Rebellion
against
just
and
righteous
Laws
,
are
abhorrings
to
the
soul
of
God
;
In
primis
nefas
est
dicere
,
Deum
aliquid
nisi
bonum
praedestinare
.
Aug.
De
praedestinatione
Dei
.
c
.
2.
See
more
of
this
Redemption
Redeemed
,
p.
473.
and
therefore
can
be
no
objects
of
his
Intentions
or
Decrees
.
Who
ever
intended
or
decreed
such
a
thing
,
which
is
contrary
to
what
he
approveth
,
taketh
pleasure
,
or
delights
in
?
No
man
ever
yet
,
being
in
the
possession
of
his
senses
,
though
but
common
and
ordinary
,
intended
or
decreed
his
own
sorrow
,
or
any
thing
contrary
to
what
he
approveth
.
But
two
things
(
it
is
like
)
will
be
here
objected
.
1.
That
God
often
said
,
that
he
would
harden
Pharaohs
heart
,
that
he
should
not
let
the
people
go
,
Exod
.
4.21
.
and
7.3.13
.
&c.
If
so
,
did
he
not
intend
his
hardening
,
and
consequently
his
disobedience
and
ruine
?
2.
If
God
did
not
intend
his
disobedience
,
and
impenitency
,
why
did
he
not
shew
him
mercy
,
taking
some
effectual
course
to
prevent
them
?
First
,
to
the
first
,
I
answer
;
That
when
God
saith
,
that
he
will
harden
Pharaohs
heart
,
&c.
the
meaning
is
not
,
either
1.
That
by
any
positive
(
much
less
by
any
forcible
,
or
compulsory
)
action
in
one
kind
or
other
,
he
would
cause
Pharaohs
heart
to
become
obdurate
or
hard
;
this
is
granted
on
all
hands
.
Or
2.
That
he
would
withdraw
his
grace
,
or
spirit
from
him
to
such
a
degree
,
that
by
means
hereof
it
should
become
impossible
for
him
not
to
be
hardned
.
If
this
be
affirmed
,
it
clearly
followeth
,
that
untill
this
act
of
God
,
whereby
Pharaohs
heart
was
hardned
,
he
was
by
means
of
the
Grace
and
Spirit
of
God
in
him
,
in
a
sufficient
capacity
to
have
repented
:
otherwise
there
could
be
no
occasion
for
God
to
withdraw
his
Spirit
from
him
,
in
order
to
his
obduration
,
or
impenitency
;
nor
can
such
a
with-drawing
as
this
be
proved
from
the
Scriptures
.
Or
,
3.
That
he
meant
to
withhold
the
Spirit
of
Grace
from
him
to
any
such
degree
,
that
he
would
leave
him
under
an
absolute
impossibility
of
Repentance
.
For
(
besides
that
such
a
with-holding
as
this
,
cannot
be
proved
from
the
Scriptures
,
nor
by
any
good
reason
)
that
persons
even
after
a
long
course
of
disobedience
and
rebellion
against
God
,
are
yet
in
a
capacity
,
or
possibility
at
least
,
of
repenting
and
submitting
unto
God
See
further
ground
for
this
,
Agr●ement
and
Distance
of
Brethren
,
p.
61
,
62
,
63.
,
is
fully
evident
from
Ezek
.
12.2
,
3.
(
compared
)
and
2
Chron
.
36.15
,
16.
(
to
omit
many
other
places
of
like
import
.
)
So
that
when
God
said
he
would
harden
Pharaohs
heart
,
his
meaning
was
not
,
that
he
would
interpose
,
either
by
any
such
action
,
or
non-action
,
whereby
Pharaohs
heart
must
of
necessity
be
hardned
;
but
either
,
1.
That
he
would
proceed
,
or
deal
after
such
a
manner
with
him
,
as
viz.
by
sparing
his
person
for
a
long
time
,
by
a
gracious
removing
,
and
taking
off
time
after
time
,
those
several
judgements
or
plagues
,
which
he
brought
upon
his
land
,
so
giving
him
respit
and
ease
between
plague
and
plague
,
and
by
such
gradual
withdrawings
of
his
Spirit
from
him
,
as
by
the
Rule
of
his
proceedings
in
like
cases
,
his
sin
required
,
that
it
was
none
otherwise
like
,
but
that
Pharaoh
being
a
man
of
a
proud
,
haughty
,
and
prophane
spirit
,
would
be
hardned
thereby
,
and
persist
in
the
habitual
stubbornness
of
his
heart
against
God
;
Or
else
,
2.
That
he
would
take
the
course
specified
with
him
,
upon
which
he
certainly
knew
or
foresaw
,
that
he
would
be
hardned
.
Such
acts
are
frequently
in
Scripture
ascribed
,
sometimes
unto
God
,
and
sometimes
unto
men
,
some
occasion
whereof
onely
they
administer
,
though
they
act
nothing
positively
or
directly
,
in
order
to
the
production
of
them
;
no
nor
yet
intend
their
production
.
Thus
God
is
said
to
have
TURNED
THE
HEART
of
the
Egyptians
to
hate
his
people
,
to
deal
subtilly
with
his
servants
Psal
.
105.25
.
,
onely
by
those
providential
acts
of
his
grace
towards
them
immediatly
preceding
;
And
he
encreased
his
people
greatly
,
and
made
them
stronger
then
their
enemies
.
Compare
herewith
Exod
.
1.7
,
8
,
9
,
10
,
&c.
It
cannot
reasonably
be
imagined
(
much
less
substantially
proved
)
that
God
did
multiply
and
increase
his
people
with
an
intent
hereby
to
expose
them
to
the
hatred
of
their
enemies
,
or
to
exasperate
the
spirits
of
the
Egyptians
against
them
:
onely
by
multiplying
them
so
greatly
,
he
ministred
such
an
occasion
unto
them
,
which
so
wrought
upon
their
evil
and
corrupt
hearts
,
that
it
provoked
their
passion
of
hatred
against
them
.
And
when
God
intended
and
was
about
thus
to
multiply
them
,
he
might
have
said
(
and
this
in
sufficient
propriety
of
speech
)
I
will
exasperate
and
provoke
the
Egyptians
against
my
people
,
as
here
he
saith
,
I
will
harden
Pharaohs
heart
,
&c.
Nor
doth
it
follow
,
that
because
God
knew
or
foresaw
(
though
neither
knowledg
,
nor
fore-knowledg
,
are
properly
,
or
formally
in
God
See
Redemption
Redeemed
,
p.
29
,
30.
)
that
such
a
Providence
of
his
would
raise
up
a
spirit
of
envy
in
the
Egyptians
against
his
people
,
that
therefore
he
intended
such
a
thing
:
nor
did
he
intend
or
design
the
fall
of
Adam
,
in
,
or
by
creating
the
tree
of
the
knowledg
of
good
and
evill
in
Paradise
,
with
pleasant
fruit
upon
it
;
although
he
knew
the
fall
of
Adam
would
be
the
consequent
of
it
,
and
occasioned
by
it
.
For
the
Intentions
,
as
also
the
Decrees
of
God
,
have
onely
that
which
is
good
,
and
approved
by
him
,
for
their
Object
,
(
as
we
lately
said
)
and
consequently
,
not
that
which
is
evill
,
or
sinful
.
Other
texts
of
Scripture
,
where
the
subministration
onely
of
an
occasion
,
upon
which
any
thing
is
acted
by
another
,
entitleth
the
subministrator
in
this
kind
to
the
said
Action
,
though
he
intends
it
not
,
are
these
,
and
(
probably
)
many
others
.
2
Sam
.
16.10
.
Mat
.
5.32
.
Joh
.
12.40
.
Rom.
14.15
,
20.
1
Cor
.
8.13
.
Gen.
45.7
,
8.
So
that
there
is
nothing
in
the
first
reason
drawn
from
these
words
of
God
to
Moses
,
But
I
will
harden
Pharaohs
heart
,
that
,
&c.
sufficient
to
prove
,
that
either
Pharaohs
hardning
,
final
impenitency
,
or
destruction
by
it
,
were
intended
by
God
.
Nor
is
there
any
whit
more
,
if
not
much
less
,
in
the
latter
.
For
though
Pharaoh
be
here
brought
upon
the
stage
by
the
Apostle
,
as
an
instance
or
proof
of
that
just
power
or
liberty
,
which
God
hath
,
as
well
to
harden
whom
,
or
what
manner
of
persons
,
he
pleaseth
,
as
to
have
mercy
on
whom
he
pleaseth
(
as
appears
from
the
next
Verse
,
)
yet
neither
will
this
prove
that
he
simply
and
absolutely
intended
Pharaohs
hardning
,
or
destruction
upon
it
,
but
onely
that
he
intended
to
hold
such
a
course
of
dispensations
towards
him
,
which
,
his
voluntary
pride
,
arrogance
,
ignorance
and
contempt
of
God
,
considered
,
was
very
likely
to
harden
him
,
yea
and
which
God
knew
would
actually
,
and
de
facto
harden
him
,
and
this
to
destruction
(
as
was
lately
touched
.
)
For
the
Scripture
,
speaking
of
Gods
Intentions
,
especially
those
that
are
primary
and
antecedent
,
never
makes
them
concurrent
with
such
events
or
productions
of
his
providences
,
or
dispensations
,
which
are
accidental
and
occasional
onely
,
but
onely
with
those
which
are
natural
and
proper
,
and
which
the
said
dispensations
are
of
themselves
,
and
when
not
abused
,
apt
to
produce
.
Thus
our
Saviour
himself
speaketh
:
For
God
sent
not
his
Son
into
the
world
to
condemn
the
world
,
but
that
the
world
through
him
might
be
saved
Joh
.
3.17
.
.
Though
a
very
great
part
of
the
world
,
(
yea
the
far
greater
part
of
it
,
if
we
speak
of
men
and
women
actually
capable
of
beleeving
)
will
in
respect
of
the
event
,
be
condemned
and
perish
,
and
this
upon
the
harder
terms
because
of
Christ
,
yet
because
the
gift
of
Jesus
Christ
,
was
an
apt
,
proper
,
and
direct
means
to
save
the
world
,
and
no
such
means
either
to
condemn
,
or
to
increase
the
condemnation
of
the
world
,
therefore
he
asserts
and
appropriates
the
intentions
(
the
primary
intentions
)
of
God
in
this
gift
,
unto
the
former
,
and
removes
them
from
the
latter
.
And
whereas
elsewhere
he
saith
,
For
judgment
[
{αβγδ}
,
unto
judgment
]
am
I
come
into
the
world
Joh
.
9.
39.
,
&c.
he
clearly
speaketh
onely
of
the
event
and
issue
of
his
coming
,
and
that
which
is
accidental
thereunto
,
as
Quod
autem
alibi
decet
Christus
,
se
in
judicium
venisse
,
quod
vocatur
Petra
scandali
,
quod
dicitur
positu●
in
multorum
ruinam
,
id
accidentale
est
vel
(
ut
ita
loqu●r
)
adventitium
.
Calvin
in
John
3.17
.
Calvin
himself
(
with
the
generality
of
Interpreters
)
expoundeth
it
.
See
further
upon
the
like
account
,
Joh
.
10.10
.
Mat
.
8.11
.
Joh
.
1.7
.
&c.
Now
the
hardning
of
Pharaohs
heart
,
being
no
natural
,
proper
,
or
direct
effect
,
of
Gods
dispensations
in
one
kind
or
other
,
towards
him
,
but
accidental
and
occasional
onely
,
contrary
(
indeed
)
to
the
native
tendency
and
bent
of
the
said
dispensations
,
caused
rather
by
Pharaoh
himself
,
his
voluntary
ignorance
,
pride
,
covetousness
,
prophaneness
,
&c.
then
by
any
of
them
(
the
said
dispensations
)
it
cannot
according
to
Scripture
notion
concerning
God
,
be
resolved
into
his
intentions
or
will
,
[
primary
I
mean
,
or
antecedent
]
as
the
cause
thereof
;
Yea
,
the
truth
is
,
the
nature
and
property
of
the
means
considered
,
wherein
God
applied
himself
unto
Pharaoh
,
he
may
be
said
to
have
intended
his
repentance
,
peace
,
and
safety
;
yea
and
to
have
gone
very
far
,
and
to
have
done
in
some
respect
as
much
,
or
more
,
in
order
to
their
procuring
of
them
,
then
he
doth
for
the
generality
of
those
,
who
are
brought
to
repentance
and
salvation
by
him
.
If
it
be
demanded
,
But
if
God
did
not
intend
the
hardning
of
Pharaohs
heart
,
how
comes
his
case
to
be
an
argument
or
proof
with
our
Apostle
,
of
that
just
liberty
which
God
claimeth
to
harden
whom
he
pleaseth
?
Can
the
effecting
of
any
thing
accidentally
,
argue
a
just
liberty
to
effect
or
do
it
,
in
him
who
upon
such
terms
effecteth
it
?
To
this
I
answer
;
1.
It
is
true
,
the
doing
of
a
thing
casually
or
accidentally
by
men
,
doth
not
argue
a
liberty
or
right
of
power
in
them
to
do
it
.
The
slaying
of
a
man
accidentally
is
no
necessary
Argument
that
he
that
did
it
,
hath
,
or
had
,
a
justness
of
power
,
simply
and
directly
,
and
with
the
foreknowledg
of
the
event
,
to
do
it
:
although
it
may
very
possibly
be
,
that
he
had
a
justness
of
power
to
do
that
,
by
which
he
accidentally
slaieth
this
man
.
Yea
(
that
which
is
yet
more
)
supposing
that
act
,
by
which
the
man
is
accidentally
slain
,
was
matter
of
duty
in
him
that
did
it
,
(
which
may
very
possibly
be
)
and
that
the
event
it self
(
the
slaying
of
the
man
)
had
been
revealed
before-hand
by
God
unto
him
,
he
had
a
justness
of
power
(
at
least
)
this
foreknowledg
of
the
event
notwithstanding
,
to
have
done
that
which
he
did
,
and
consequently
by
way
of
event
,
to
slay
the
man
.
Now
though
nothing
can
be
done
by
God
,
casually
,
or
accidentally
,
in
such
a
sence
of
the
words
wherein
they
are
commonly
applied
unto
men
,
(
viz.
without
a
knowledg
of
the
event
,
)
yet
very
many
things
are
done
by
him
casually
and
accidentally
in
this
sence
,
viz.
as
the
words
signifie
the
doing
,
effecting
,
or
bringing
to
pass
of
such
a
thing
,
which
hath
no
natural
affinity
with
the
means
by
which
it
is
effected
by
such
an
Agent
,
who
in
good
propriety
of
speech
,
may
notwithstanding
be
said
to
effect
it
.
For
otherwise
the
truth
is
,
that
there
is
no
effect
,
or
event
whatsoever
,
not
that
which
seems
,
and
is
,
most
casual
and
accidental
,
but
which
amongst
all
the
means
and
causes
,
by
which
it
is
produced
,
taken
together
,
will
be
found
to
be
produced
by
some
,
one
or
more
,
which
are
apt
and
proper
to
produce
it
.
But
therefore
some
events
are
called
such
(
I
mean
casual
,
and
accidental
,
)
and
this
properly
and
truly
,
because
some
of
the
causes
,
which
contribute
towards
their
production
,
and
without
the
contribution
whereof
it
is
not
like
they
would
have
been
effected
,
are
in
themselves
of
a
contrary
tendency
,
and
would
not
have
contributed
any
thing
towards
the
producing
of
such
effects
,
but
the
contrary
,
had
they
not
fallen
in
conjunction
with
,
and
been
over-ruled
by
,
such
other
causes
,
which
were
natural
and
proper
by
the
opportunity
of
this
conjunction
,
to
produce
them
.
Thus
the
destruction
of
fools
is
ascribed
to
their
prosperity
.
[
The
prosperity
of
fools
destroyeth
them
Prov.
1.
●●
,
]
not
because
prosperity
,
or
the
bountifulness
of
God
in
the
good
things
of
this
life
unto
men
,
hath
in
the
nature
of
it
any
such
malignant
property
,
which
is
destructive
either
to
the
peace
,
comfort
,
or
lives
of
men
,
the
natural
and
proper
tendency
and
ducture
of
it
being
to
lead
men
unto
God
,
and
so
to
preserve
them
from
destruction
;
but
because
meeting
with
the
vanity
,
weakness
,
pride
,
and
inconsiderateness
of
men
,
it
occasioneth
strange
and
fond
conceptions
of
mind
and
thought
in
them
,
which
become
snares
unto
them
,
inticing
them
into
such
ways
and
practises
,
which
prove
their
ruine
in
the
end
.
Thus
our
Apostle
describing
the
proper
Genius
and
work
of
the
goodness
of
God
[
{αβγδ}
]
towards
men
,
affirms
it
to
be
,
{αβγδ}
,
to
lead
them
to
repentance
Rom.
2.4
.
;
which
nevertheless
(
as
in
the
words
immediatly
following
he
teacheth
,
in
effect
)
meeting
with
an
hard
and
unrelenting
heart
,
occasioneth
men
to
treasure
up
wrath
unto
themselves
against
the
day
of
wrath
.
By
the
way
,
when
Solomon
saith
,
that
the
prosperity
of
fools
destroyeth
them
,
he
doth
not
suppose
,
that
these
fools
would
certainly
have
been
blest
,
or
have
escaped
,
in
case
they
had
not
met
with
prosperity
by
the
way
;
for
certain
it
is
,
that
many
perish
through
foolishness
,
in
an
adverse
or
unprosperous
condition
.
But
his
meaning
is
,
that
when
prosperity
comes
upon
such
persons
,
who
are
sinfully
foolish
and
vain
,
it
frequently
occasioneth
and
produceth
,
both
their
more
speedy
,
as
likewise
their
more
signall
and
exemplary
ruine
.
In
like
manner
,
when
God
is
said
to
have
hardned
Pharaohs
heart
,
[
i
.
e
.
to
have
raised
him
up
;
for
the
Apostle
as
we
shall
hear
in
due
time
,
signifieth
but
one
and
the
same
action
in
God
,
by
these
two
expressions
,
]
and
upon
it
,
to
have
shewed
his
power
,
in
his
destruction
,
it
neither
,
1.
Supposeth
that
Pharaohs
heart
was
not
hardned
,
until
God
hardned
it
;
the
contrary
hereunto
is
evident
from
the
story
:
Nor
yet
,
2.
That
Pharaohs
heart
would
not
have
been
further
hardned
,
unless
God
had
taken
some
such
course
as
now
he
did
,
thus
to
harden
it
:
for
many
mens
hearts
are
,
and
have
been
,
hardned
to
a
great
degree
,
without
any
such
interposures
of
God
,
as
those
whereby
Pharaoh
became
so
fearfully
hardned
:
Nor
yet
,
3.
That
Pharaoh
would
not
have
perished
,
or
been
destroyed
,
unless
God
had
hardned
him
,
as
now
he
did
,
or
shewed
his
power
in
his
destruction
,
as
now
likewise
he
did
.
All
that
the
said
expressions
imply
(
as
to
such
matters
as
these
)
are
,
1.
That
God
did
providentially
apply
himself
unto
Pharaoh
upon
such
terms
,
whereby
he
became
hardned
to
destruction
:
2.
That
had
he
not
been
hardned
to
such
an
high
degree
as
he
was
,
yet
he
might
have
perished
,
onely
God
could
not
according
to
those
principles
of
wisdome
and
justice
,
by
which
he
governs
the
world
,
and
ordereth
the
concernments
of
men
,
have
shewn
his
power
with
so
much
observation
of
dread
and
terror
,
unto
the
world
,
in
his
destruction
,
as
now
he
did
.
But
of
this
afterwards
.
In
the
mean
time
,
evident
it
is
from
what
hath
been
argued
,
that
Pharaohs
hardning
by
God
,
being
foreknown
,
though
not
intended
,
by
him
,
is
a
proper
instance
,
and
sufficient
proof
,
of
his
just
liberty
to
harden
whom
he
will
;
onely
this
supposed
,
(
which
the
Jews
,
with
whom
especially
the
Apostle
had
here
to
do
,
granted
without
scruple
,
as
we
all
generally
do
)
viz.
that
God
doth
nothing
in
one
kind
or
other
,
at
any
time
,
or
in
reference
to
any
person
,
but
what
he
hath
a
just
and
full
liberty
to
do
.
How
the
prescience
or
foreknowledg
of
God
differs
from
his
Intentions
;
and
how
comprehensive
,
in
respect
of
the
object
,
the
former
is
above
the
latter
,
hath
been
argued
at
large
elsewhere
Redemption
Redeemed
,
c
.
3.
.
So
then
men
have
no
competent
ground
to
judg
,
that
Gods
intent
or
end
in
raising
up
Pharaoh
(
which
is
said
to
be
the
shewing
of
his
power
in
him
,
and
the
glorifying
of
his
Name
thereby
)
was
positive
and
absolute
(
in
the
sence
formerly
declared
)
but
conditional
onely
;
and
intended
to
be
put
in
execution
in
case
of
his
perseverance
in
his
former
stubbornness
,
and
not
otherwise
,
as
viz.
in
case
he
had
in
time
so
repented
of
his
rebellion
against
God
,
as
to
suffer
his
people
to
depart
his
land
in
peace
.
If
it
be
yet
further
objected
,
That
the
express
tenor
of
the
words
,
For
this
very
thing
,
or
cause
,
have
I
raised
thee
up
,
{αβγδ}
,
&c.
proveth
,
that
the
shewing
of
Gods
power
in
Pharaoh
[
i
.
e
.
in
his
destruction
]
was
the
very
particular
and
precise
end
,
purpose
,
or
intent
of
God
in
raising
him
up
;
I
answer
:
The
question
is
not
,
whether
Gods
shewing
of
his
power
[
viz.
in
a
most
extraordinary
and
signall
manner
]
in
Pharaohs
destruction
,
was
the
reall
end
and
intent
of
his
act
in
raising
him
up
;
but
whether
this
end
were
so
,
or
upon
such
terms
intended
by
him
therein
,
that
he
was
resolved
to
proceed
to
his
destruction
howsoever
,
I
mean
,
whether
he
had
Repented
,
or
no
.
The
former
hath
been
granted
:
it
is
onely
the
latter
that
is
denied
:
and
a
sufficient
account
(
we
trust
)
hath
been
given
of
this
denyal
.
If
it
be
objected
,
But
if
Gods
end
in
raising
up
Pharaoh
,
was
onely
conditional
(
in
such
a
sence
,
as
you
have
described
)
then
the
ends
and
intentions
of
God
,
it
seems
,
are
pendulous
,
and
his
attainment
or
execution
of
them
suspended
upon
the
creature
,
and
the
motions
of
his
pleasure
and
will
.
And
to
conceive
thus
of
them
,
is
it
not
highly
dishonourable
unto
God
?
To
this
also
I
answer
;
1.
There
is
a
sence
,
and
this
most
proper
,
clear
,
and
direct
,
wherein
it
is
most
certainly
true
,
that
all
Gods
ends
and
Intentions
are
absolute
,
peremptory
,
and
fixed
,
not
alterable
,
or
liable
to
any
disappointment
,
counter-working
,
or
defeature
by
any
creature
,
or
creatures
whatsoever
.
Whatsoever
God
intendeth
,
or
proposeeth
to
himself
in
the
nature
of
an
end
,
the
tenor
,
manner
,
and
form
of
his
intending
or
proposing
it
,
rightly
understood
,
and
considered
,
he
never
faileth
,
under
what
interveniences
soever
,
to
obtain
:
Nor
is
the
execution
of
the
one
,
or
bringing
to
pass
of
the
other
,
liable
to
any
suspension
,
diversion
,
or
turning
aside
,
by
any
creature
.
As
for
example
,
Gods
intent
is
to
save
all
those
that
shall
continue
[
in
faith
and
love
]
unto
the
end
Matth
.
24
,
.
Let
the
world
stand
,
or
fall
,
let
men
,
Angels
,
and
Devils
,
interpose
,
and
oppose
their
utmost
,
this
Intention
of
God
,
shall
take
place
,
and
be
put
toties
quoties
in
execution
:
they
who
shall
thus
continue
unto
the
end
,
shall
be
saved
.
Nor
can
the
execution
of
such
an
intention
as
this
,
be
said
to
be
suspended
upon
the
continuance
of
men
in
faith
and
love
unto
the
end
,
but
onely
upon
the
power
,
purpose
,
and
good
pleasure
of
God
.
For
the
reason
why
they
who
continue
in
Faith
and
Love
to
the
end
,
are
saved
,
is
not
because
they
thus
continue
,
or
because
they
are
willing
and
desirous
themselves
to
be
saved
;
both
these
might
have
been
,
and
yet
they
(
the
persons
)
never
have
been
saved
;
but
because
the
will
and
good
pleasure
of
God
,
who
is
able
to
save
them
is
,
that
so
it
should
be
,
i
.
e
.
that
such
should
be
saved
.
Let
instance
be
put
in
any
other
Intention
of
God
whatsoever
,
take
the
Intention
in
the
complete
,
just
,
and
intire
notion
or
tenor
of
it
,
as
it
lieth
in
the
brest
of
God
,
and
the
execution
of
it
will
be
found
impregnable
,
and
independent
upon
the
will
or
pleasure
of
what
creature
soever
.
Some
things
(
indeed
)
there
are
,
which
are
so
expressed
and
represented
in
the
Scriptures
,
as
if
they
were
simply
and
absolutely
the
Intentions
of
God
,
(
and
may
upon
this
account
be
called
his
Intentions
)
when
as
they
are
but
parts
onely
of
these
his
Intentions
,
the
other
parts
of
them
(
respectively
)
being
to
be
supplied
,
and
made
out
from
other
Scriptures
.
Thus
the
excluding
of
those
who
are
Idolaters
,
(
and
so
of
Adulterers
,
covetous
persons
,
&c.
)
from
the
Kingdom
of
God
,
is
oft
mentioned
,
as
the
intent
or
purpose
of
God
.
1
Cor
.
6.9
,
10.
Gal.
5.19.20
,
21.
Eph.
5.5
,
6
,
&c.
Yet
this
is
but
somewhat
,
or
a
part
of
his
intent
or
purpose
in
this
kind
:
his
intire
or
compleat
purpose
or
intent
about
this
matter
,
(
as
other
Scriptures
make
manifest
above
all
contradiction
)
is
the
exclusion
of
the
persons
specified
(
with
the
like
)
from
the
Kingdom
of
God
,
in
case
they
remain
finally
impenitent
and
unbeleeving
,
and
not
otherwise
.
Now
this
Intent
and
Purpose
of
God
are
like
the
great
mountains
(
in
Davids
Rhetorick
)
which
cannot
be
removed
:
and
the
execution
of
them
not
preventible
,
by
any
possible
interposure
,
one
or
more
,
of
any
creature
,
or
creatures
,
whatsoever
.
We
gave
(
not
long
since
)
more
instances
of
such
partiall
and
incompleat
expressions
of
the
Intentions
of
God
,
as
this
.
Of
this
kind
of
Intention
,
or
expression
rather
of
the
Intentions
of
God
,
is
that
under
present
consideration
,
where
he
saith
to
Pharaoh
,
For
this
very
end
have
I
raised
thee
up
,
that
I
may
shew
my
power
in
thee
,
&c.
These
words
do
not
contain
the
whole
mind
or
intent
of
God
concerning
Pharaoh
,
or
his
destruction
,
but
a
part
of
it
onely
;
and
in
this
respect
,
so
far
as
it
is
here
declared
,
it
might
have
been
prevented
by
Pharaoh
;
as
the
intent
of
God
concerning
Nineveh
,
so
far
as
it
was
revealed
unto
,
and
by
Jonah
,
was
prevented
by
the
Ninivites
.
But
now
take
the
whole
mind
,
counsel
,
and
intent
of
God
concerning
Pharaohs
destruction
,
and
so
it
was
unpossible
to
have
been
prevented
,
either
by
himself
or
any
other
.
For
this
it
was
,
that
in
case
Pharaoh
should
remain
obstinate
to
such
a
time
,
under
such
means
as
God
intended
to
grant
unto
him
for
his
Repentance
,
he
would
then
shew
his
power
in
him
,
i.e.
destroy
him
with
a
great
pomp
and
terror
of
destruction
.
This
Intent
of
God
concerning
Pharaohs
destruction
,
neither
Pharaoh
himself
,
nor
all
the
Angels
in
Heaven
,
nor
all
the
Devils
in
Hell
,
nor
all
the
men
on
Earth
,
were
able
to
prevent
.
The
like
is
true
concerning
the
intire
counsel
or
intention
of
God
about
the
destruction
of
Nineveh
,
which
was
this
,
that
unless
Nineveh
should
repent
within
forty
days
,
it
should
be
destroyed
.
This
Intention
of
God
,
concerning
this
citie
,
was
like
God
himself
,
unchangeable
by
all
imaginable
ways
and
means
whatsoever
.
Now
the
reason
(
probably
,
to
adde
that
briefly
by
the
way
)
why
God
so
frequently
revealeth
his
Intentions
,
especially
concerning
the
punishing
of
men
,
onely
in
part
(
as
hath
been
observed
)
mentioning
onely
the
punishment
,
without
any
overture
or
promise
of
exemption
upon
Repentance
,
may
be
either
,
1.
Because
the
Law
of
exemption
from
punishment
upon
Repentance
,
is
written
in
the
Tables
of
mens
hearts
by
the
hand
of
nature
,
as
is
to
be
seen
in
the
case
of
Ahab
,
the
Ninevites
,
and
others
,
who
onely
upon
judgments
threatned
,
without
any
mention
or
promise
of
mercy
in
case
of
Repentance
,
betook
themselves
to
the
sanctuary
of
Repentance
notwithstanding
,
making
no
account
but
that
there
was
pardon
and
deliverance
here
,
although
they
had
no
particular
tidings
or
assurance
of
them
.
Or
else
2.
The
Reason
may
be
,
because
that
very
dispensation
of
God
towards
men
,
sinfull
men
,
I
mean
,
his
giving
them
warning
before
he
smites
,
and
a
space
or
breathing
while
,
between
the
threatning
,
and
the
execution
,
being
a
fruit
of
his
Patience
,
is
(
constructively
)
an
invitation
unto
Repentance
,
and
consequently
,
unto
favour
safety
,
and
peace
:
The
goodness
,
or
patience
,
of
God
(
saith
our
Apostle
,
elsewhere
in
this
Epistle
)
leadeth
unto
repentance
;
i.e.
pregnantly
intimates
grace
and
favour
from
God
unto
men
upon
their
Repentance
.
Now
God
delighteth
much
to
deal
with
his
creature
(
man
)
by
way
of
intimations
,
and
insinuations
,
for
the
better
exercise
and
improvement
of
those
noble
faculties
of
their
soul
,
reason
,
judgment
,
conscience
,
and
understanding
.
Or
else
3.
The
Reason
hereof
may
be
,
because
Lawgivers
from
amongst
men
are
wont
frequently
in
their
Laws
to
express
onely
the
penalty
,
in
order
to
restraining
the
transgression
;
and
to
omit
the
{αβγδ}
,
i
.
e
.
the
favourable
,
or
indulging
part
of
the
Law
,
leaving
this
to
the
brest
of
the
Judg
.
For
God
as
from
many
passages
of
Scripture
might
be
made
manifest
,
in
his
treaties
and
dealings
with
men
,
loves
to
comport
with
those
forms
and
methods
of
transactions
,
which
are
in
frequent
use
amongst
men
.
Or
else
,
4.
(
And
lastly
)
the
reason
why
God
sometimes
hides
the
lightsom
and
gracious
side
of
his
Intentions
,
exposing
onely
the
black
and
dark
side
unto
present
view
,
may
be
,
because
,
though
that
which
I
call
the
dark
side
of
his
Intentions
may
in
every
case
wherein
it
is
expressed
,
be
plainly
enough
gathered
and
understood
from
other
Scriptures
,
as
well
as
the
other
,
which
I
call
lightsome
,
yet
men
are
far
more
propense
and
free
to
inquire
and
seek
out
matters
relating
to
their
accommodation
and
ease
,
then
such
things
which
are
of
a
sorrowful
and
sad
resentment
unto
them
.
And
in
this
respect
it
is
not
much
improbable
,
but
that
God
many
times
may
bring
the
evill
day
neer
unto
men
,
and
bind
it
fast
and
close
to
their
consciences
by
the
band
of
an
actual
mention
or
threatning
of
it
,
and
yet
leave
the
good
day
to
be
looked
after
,
and
found
out
by
themselves
,
it
being
not
,
in
respect
of
the
terms
or
conditions
of
it
,
very
far
remote
from
them
.
But
whether
any
,
or
all
these
,
or
some
other
,
be
the
reasons
and
grounds
of
that
Scripture
disposition
,
or
dispensation
we
speak
of
,
evident
it
is
that
such
a
disposition
is
found
here
,
and
that
God
oft-times
speaks
onely
of
wrath
and
destruction
unto
those
,
for
whom
notwithstanding
he
hath
in
full
purpose
,
grace
,
and
peace
,
in
case
of
their
Repentance
.
And
thus
we
clearly
and
plainly
see
,
how
and
in
what
sence
,
the
intentions
of
God
are
all
absolute
,
all
inflexible
,
unchangeable
,
liable
to
no
disappointment
or
interruption
whatsoever
,
no
ways
dependent
in
their
execution
,
upon
the
wills
or
actings
of
any
creature
,
or
creatures
whatsoever
;
and
again
on
the
other
hand
,
how
many
of
them
notwithstanding
,
so
far
as
they
are
expressed
or
declared
upon
particular
occasions
,
may
be
,
and
frequently
are
,
for
ever
suspended
and
prevented
in
their
execution
,
by
the
interposures
of
men
.
The
result
of
all
these
latter
Discussions
,
is
this
;
That
Gods
intent
,
in
raising
up
Pharaoh
,
here
described
to
be
the
shewing
of
his
power
in
him
,
&c.
was
not
his
whole
counsel
or
intent
concerning
his
destruction
,
but
one
part
of
it
onely
;
and
that
he
no
otherwise
intended
his
destruction
,
but
upon
his
final
obduration
onely
;
yea
and
that
he
as
much
,
or
as
well
,
intended
his
peace
and
preservation
upon
his
timely
repentance
,
as
his
destruction
,
upon
his
final
impenitence
.
Therefore
Pharaoh
is
no
type
,
much
less
any
instance
,
or
example
of
such
a
Reprobation
of
men
from
eternity
,
which
some
men
have
dreamt
of
waking
,
pretending
to
gather
it
where
it
was
never
strewed
,
I
mean
,
from
the
Scriptures
.
Give
me
leave
briefly
to
propound
,
and
answer
one
Objection
more
about
the
business
of
Pharaoh
,
hitherto
inquired
into
,
and
then
(
for
the
present
)
we
shall
dismiss
it
,
although
the
truth
is
that
the
heart
of
the
Objection
hath
been
(
in
part
)
broken
already
.
But
because
it
may
(
haply
)
seem
a
new
Objection
unto
some
,
and
to
have
more
strength
in
it
for
their
purpose
,
then
any
of
the
former
,
let
us
give
it
audience
.
It
speaketh
thus
:
If
God
intended
,
as
much
,
or
as
well
,
Pharaohs
preservation
upon
his
Repentance
,
as
his
destruction
upon
his
impenitency
,
and
besides
(
as
you
have
informed
us
)
granted
him
means
more
proper
to
bring
him
to
Repentance
,
then
to
harden
him
,
why
should
it
not
rather
be
said
,
That
God
raised
him
up
,
that
he
might
shew
his
power
in
his
preservation
,
or
exaltation
,
then
,
in
his
destruction
;
especially
considering
(
as
you
also
have
taught
us
)
that
the
Intentions
of
God
are
to
be
judged
of
by
the
natural
and
proper
tendency
of
the
means
granted
by
him
,
and
not
by
the
event
or
consequent
of
them
.
To
this
I
answer
:
The
drift
of
the
Apostle
in
the
passage
in
hand
,
was
to
vindicate
the
righteousness
of
God
,
not
in
justifying
or
rewarding
(
this
he
had
done
in
the
two
former
Verses
)
but
in
rejecting
,
hardning
,
and
destroying
,
whom
,
or
what
manner
of
persons
he
pleaseth
.
So
that
it
was
altogether
impertinent
and
unproper
for
him
to
speak
any
thing
here
concerning
any
mans
exaltation
or
rewarding
by
God
.
2.
Though
those
providential
means
by
which
God
,
in
the
event
,
hardned
Pharaohs
heart
to
a
far
higher
degree
,
then
it
was
before
,
and
so
prepared
and
fitted
him
for
destruction
,
were
in
themselves
simply
,
and
in
their
native
tendency
,
considered
,
apt
and
proper
to
have
wrought
his
heart
to
a
love
and
reverence
of
God
,
and
of
his
commands
,
and
not
to
a
further
degree
of
obstinacy
;
yet
the
present
temper
and
frame
of
Pharaohs
heart
,
when
they
came
to
deal
with
it
,
considered
,
they
were
much
more
like
to
occasion
and
produce
such
an
effect
,
as
they
did
,
viz.
a
greater
measure
of
obduration
,
then
the
healing
or
removal
of
that
,
which
he
had
already
contracted
.
Now
though
the
Intentions
of
God
[
i
.
e
.
his
primary
and
antecedent
Intentions
,
How
this
Distinction
of
the
Intentions
,
or
will
,
of
God
,
into
Antecedent
and
Consequent
,
is
founded
upon
the
Scriptures
;
and
why
the
one
are
called
Antecedent
,
the
other
Consequent
See
Redemption
Redeemed
,
p.
448
,
489.
as
we
lately
distinguished
,
and
observed
]
be
still
presented
in
the
Scriptures
as
confederate
and
concurring
with
the
naturall
and
proper
,
not
with
the
accidental
or
occasional
,
effects
of
the
means
vouchsafed
by
him
;
yet
his
secondary
and
subsequent
Intentions
,
are
still
concurrent
with
these
.
Behold
,
this
child
is
set
(
saith
Simeon
)
for
the
fall
,
and
rising
again
of
many
in
Israel
,
and
for
a
sign
that
shall
be
spoken
against
Luke
2.34
.
.
His
being
set
for
the
fall
of
many
,
proceeds
from
the
subsequent
Intention
of
God
,
which
is
,
Omnino
res
ipsa
eo
nos
ducit
,
ut
diligenter
distinguamus
Divina
Decreta
.
Nam
alia
vult
Deus
{αβγδ}
vero
{αβγδ}
sive
(
ut
vecus●●ssimi
Christianorum
loquuntur
)
{αβγδ}
,
sive
{αβγδ}
;
quod
&
{αβγδ}
dicunt
quidam
.
Hugo
Crotius
in
Luc
.
2.34
that
those
who
shall
reject
him
,
and
oppose
his
Doctrine
,
shall
be
detected
for
Hypocrites
and
unworthy
persons
,
and
fall
from
that
high
esteem
for
holiness
,
which
before
they
had
amongst
men
.
His
being
set
for
the
rising
of
many
,
is
from
,
and
according
to
,
the
antecedent
or
primary
Intentions
of
God
,
which
are
,
that
they
who
shall
imbrace
his
Doctrine
,
though
before
they
were
ignorant
and
weak
,
and
so
in
no
repute
amongst
men
for
any
great
matters
of
sanctity
,
shall
thereby
be
raised
to
an
honourable
esteem
in
their
thoughts
.
See
the
like
,
Joh
.
9
39.
Rom.
11.33
.
Mar.
16.16
.
(
to
omit
other
places
)
So
then
there
being
no
occasion
why
the
primary
and
antecedent
Intentions
of
God
concerning
Pharaoh
(
which
yet
are
evident
enough
from
the
nature
and
tendency
of
those
applications
made
by
him
unto
him
,
as
we
lately
argued
)
should
be
here
mentioned
by
Apostle
,
but
a
manifest
and
pregnant
occasion
,
why
his
subsequent
Intentions
that
way
should
be
declared
,
it
need
be
no
matter
of
question
unto
any
man
,
why
the
one
should
be
done
,
and
not
the
other
.
3.
(
And
lastly
,
)
The
intent
of
the
Apostle
in
the
place
in
hand
,
being
(
as
hath
been
said
)
onely
to
assert
and
prove
the
just
liberty
of
God
to
harden
,
and
destroy
whom
he
pleaseth
,
and
to
insinuate
withall
,
what
manner
of
persons
they
are
,
upon
,
or
against
whom
he
is
pleased
to
exercise
this
liberty
,
it
was
simply
necessary
,
for
him
to
insist
only
upon
the
subsequent
Intentions
of
God
,
and
withall
onely
to
instance
some
such
wicked
,
ignorant
,
and
,
proud
person
,
as
Pharaoh
was
,
because
the
primary
Intentions
of
God
are
not
set
,
do
not
stand
,
for
the
hardning
,
or
for
the
destroying
,
of
any
person
of
mankind
whatsoever
,
but
for
the
softning
and
saving
of
all
,
and
his
subsequent
Intentions
themselves
,
are
not
bent
for
the
hardning
of
any
,
nor
(
consequently
)
for
the
destruction
of
any
,
but
of
persons
voluntarily
ignorant
,
evill
,
froward
,
proud
,
and
either
in
whole
,
or
in
part
,
such
as
Pharaoh
was
.
Having
by
a
diligent
and
narrow
search
clearly
discovered
and
found
,
what
Gods
end
,
purpose
,
and
intent
was
in
that
Providential
act
or
dispensation
,
about
Pharaoh
,
here
expressed
in
these
words
,
{αβγδ}
,
I
have
raised
thee
up
,
Viz
.
to
shew
the
power
of
his
wrath
in
his
destruction
,
and
so
to
make
himself
a
Name
great
and
terrible
through
the
world
,
in
case
he
repented
not
in
time
,
let
us
(
with
more
brevity
)
now
inquire
and
consider
what
this
word
,
{αβγδ}
,
I
have
raised
up
,
here
imports
,
and
what
this
act
of
God
was
,
by
which
he
sought
to
compass
that
his
end
.
Some
by
Gods
raising
up
Pharaoh
,
understand
his
act
of
creating
him
,
or
bringing
him
into
the
world
Vide
Calv
.
in
locum
,
&
Bezae
Annotat
.
:
Others
,
his
providential
act
in
advancing
him
to
the
great
place
,
and
royal
dignity
of
a
King
.
Some
understand
by
it
both
the
said
acts
in
conjunction
:
Thus
Bucer
.
Others
understand
Gods
stirrring
up
,
or
provoking
Pharaoh
to
a
greater
obdurateness
of
heart
against
his
people
,
by
commanding
him
so
oft
as
he
did
,
to
let
them
go
Anselm
in
locum
.
,
according
to
that
of
our
Apostle
,
Rom.
7.6
,
7.
Sin
taking
occasion
by
the
commandment
,
wrought
in
me
all
manner
of
concupiscence
,
&c.
Lastly
,
some
interpret
it
to
be
that
act
or
dispensation
of
God
towards
Pharaoh
,
by
which
he
preserved
him
in
life
and
being
,
after
he
had
made
himself
a
child
of
death
,
by
so
many
acts
of
Rebellion
as
he
had
now
committed
against
him
,
remaining
still
obdurate
and
impenitent
notwithstanding
.
Though
the
three
former
Interpretations
,
well
understood
,
contain
nothing
in
them
that
is
unsound
,
and
(
the
third
and
last
of
them
onely
excepted
)
are
of
competent
accord
with
the
signification
of
the
word
here
used
,
yet
circumstances
considered
,
and
the
words
and
passage
in
Moses
duly
weighed
,
the
Exposition
last
mentioned
will
be
found
most
apposite
and
proper
.
For
,
1.
Concerning
the
clause
in
Moses
,
here
rendred
by
the
Apostle
,
{αβγδ}
,
For
this
very
thing
have
I
raised
thee
up
,
the
Chaldee
Paraphrase
explains
it
thus
,
Propter
hoc
sustinui
te
,
for
this
cause
have
I
endured
thee
,
or
patiently
born
with
thee
.
This
notion
of
the
words
well
agrees
with
that
phrase
of
the
Apostle
,
vers
.
22.
endured
with
much
long-suffering
the
vessels
of
wrath
fitted
to
destruction
.
The
Septuagint
translates
it
,
{αβγδ}
,
And
for
this
hast
thou
been
kept
or
preserved
,
untill
now
.
Augustine
:
And
for
this
very
thing
hast
thou
been
preserved
Et
propter
hoc
ipsum
conservatus
es
.
Aug.
in
Exod
.
Qu
.
32.
Et
paulo
post
.
Ad
eorum
itaque
utilitatem
Pharaoh
servatus
est
,
&c.
:
Thus
also
Ambrose
reads
the
words
of
the
Apostle
,
glossing
thus
:
He
speaketh
thus
,
because
Pharaoh
,
being
guilty
of
so
many
and
great
evils
that
he
ought
not
to
live
,
and
a
person
that
would
never
prove
good
,
lest
he
should
either
think
that
he
lived
upon
the
account
of
his
own
goodness
,
or
that
God
,
whom
he
often
had
thought
might
be
deceived
,
was
unable
to
avenge
himself
on
him
,
hath
this
message
sent
unto
him
by
God
,
For
this
cause
have
I
saved
thee
alive
,
Hoc
enim
dicit
,
quia
cum
Pharaoh
—
tantis
malis
esset
reus
,
ut
vivere
non
deberet
nunquam
futurus
bonus
,
ne
se
aut
merito
vivere
,
aut
Deum
,
quem
saepe
fallendum
censebat
,
ad
vindictam
dandam
impotentem
,
putaret
,
audit
a
Deo
,
Ad
hoc
te
servavi
ut
ostendam
,
&c.
Ambros
.
ad
Rom.
9.17
.
&c.
Junius
in
his
Version
revised
and
amended
,
translates
the
words
thus
:
Therefore
have
I
caused
that
thou
shouldst
remain
alive
Propterea
feci
ut
superfies
maneres
:
In
his
former
it
was
(
to
the
same
sence
)
Ut
restares
.
.
Peter
Martyr
on
the
place
before
us
writeth
to
this
effect
.
The
Hebrew
Word
here
translated
by
the
Apostle
is
from
the
Verb
{αβγδ}
which
signifieth
to
stand
:
but
in
the
Conjugation
Hiphil
,
it
signifieth
to
make
to
stand
,
or
to
lift
up
,
and
establish
;
although
many
interpret
it
to
preserve
,
[
or
save
alive
,
]
as
if
Pharaoh
whilst
others
fell
by
death
,
was
preserved
alive
,
and
remained
Verbum
Hebraicum
,
quod
hic
habetur
,
est
a
Verbo
{αβγδ}
id
autem
significat
stare
:
sed
in
conjugatione
Hiphil
,
est
facere
stare
,
aut
erigere
&
constituere
:
quamvis
multi
interpretati
sunt
,
servare
,
quasi
cadentibus
&
moriontibus
aliis
,
Pharaoh
conservatus
fuerit
&
manserit
.
.
And
(
to
cite
no
more
Authors
)
the
sence
of
the
phrase
which
we
have
preferred
,
is
recommended
unto
us
by
Calvin
himself
,
in
his
Commentaries
upon
Exod
.
9.16
.
Having
briefly
mentioned
two
of
the
Interpretations
lately
presented
by
us
;
Some
(
he
saith
)
conceive
that
this
sentence
depends
upon
the
preceding
History
,
and
interpret
,
I
have
preserved
thee
,
or
,
was
willing
thou
shouldst
remain
alive
.
For
the
Hebrew
word
,
which
is
transitive
in
Hiphil
,
comes
of
{αβγδ}
which
signifieth
to
stand
.
Therefore
because
God
had
refrained
himself
for
a
time
,
now
he
assigns
the
reason
of
his
forbearance
,
because
had
Pharaoh
perished
and
fallen
by
one
light
battel
,
the
glory
of
the
conquest
had
been
less
famous
.
In
brief
,
lest
Pharaoh
should
please
himself
,
or
harden
himself
with
any
vain
confidence
,
God
denieth
that
he
wanted
strength
to
have
dedestroyed
him
in
a
moment
,
but
saith
that
he
deferr'd
his
final
punishment
upon
another
account
;
viz.
that
Pharaoh
might
learn
at
leasure
that
he
wrastled
in
vain
with
an
incomparable
power
,
and
that
so
signal
a
story
might
be
famous
through
all
generations
.
But
however
Paul
followeth
the
Greek
Interpreter
,
yet
this
hindreth
not
but
that
it
may
be
free
for
us
to
embrace
this
latter
sence
.
For
we
know
that
the
Apostles
were
not
so
strict
in
reciting
words
,
but
had
respect
rather
to
the
matter
,
or
thing
it self
.
Now
suppose
we
confess
that
the
Patience
of
God
endured
Pharaoh
so
long
,
untill
he
should
be
made
a
notable
and
famous
document
unto
all
men
,
what
senceless
and
mad
men
all
those
are
,
who
make
resistance
against
God
,
yet
this
also
belongs
to
the
eternal
providence
of
God
.
For
therefore
God
spared
Pharaoh
,
that
he
should
stand
[
or
continue
]
for
a
time
Alii
sententiam
hanc
putant
ex
superioribus
pendere
,
ac
interpretantur
,
conservavi
te
,
vel
superstitem
manere
volui
,
Verbum
enim
Hebraicum
,
quod
transicivum
est
in
Hiphil
,
deducitur
a
{αβγδ}
quod
est
stare●
Quoniam
ergo
sibi
moderatus
fuerat
Deus
,
nunc
tolerantiae
suae
causam
assignat
,
quia
si
uno
levi
praelio
,
cecidisset
Pharaoh
,
minus
celebris
fuisset
victoriae
gloria
In
summa
,
ne
sibi
blanditias
faciat
,
vel
inani
fiducia
fe
obduret
Pharaoh
,
negat
Deus
sibi
ad
eum
extemplo
perdendum
vires
defuisse
,
sed
ob
alium
finem
distul●sse
ultimas
poenas
;
quo
scilicet
lente
disce●et
Pharaoh
frustra
se
luctari
cum
incomparabili
potentia
,
atque
ita
omnibus
saeculis
celebraretur
tam
insignis
historia
.
Et
si
autem
Paulus
Graecum
interpretem
sequitur
,
nihil
tame
obstat
quo
minus
liberum
sit
posteriorem
nunc
sensum
amplecti
.
—
Jam
ut
fateamur
Dei
patientiam
eousque
durasse
Pharaonem
dum
omnibus
clarum
&
nobile
documentum
foret
,
quam
v●sani
sint
atque
amentes
,
quicunque
Deo
resistunt
,
hoc
etiam
ad
aeterna
Dei
providentiam
pertinet
.
Ideo
enim
pepercit
Pharaoni
Deus
,
ut
ad
tempus
staret
,
&c.
Calvin
in
Exod
.
9.16
.
,
&c.
Besides
the
consent
of
so
many
learned
and
Judicious
Interpreters
,
there
is
this
reason
to
confirm
the
last
recited
Interpretation
,
viz.
that
this
message
,
For
this
very
cause
have
I
raised
thee
up
,
&c.
was
not
sent
by
God
unto
Pharaoh
,
at
the
beginning
of
his
Treaty
with
him
about
the
dismission
of
his
people
,
nor
untill
Pharaoh
had
multiplied
his
rebellions
against
him
,
now
these
six
several
times
,
and
this
after
so
many
extraordinary
and
sore
judgments
inflicted
upon
his
land
,
and
again
graciously
removed
by
God
,
some
of
them
at
his
request
.
If
by
Gods
raising
up
Pharaoh
,
were
meant
either
his
raising
up
from
nothing
,
by
creating
,
or
giving
him
being
;
or
his
raising
up
to
the
power
and
dignity
of
a
King
,
the
message
(
now
under
discourse
)
had
been
much
more
proper
to
have
been
sent
to
him
at
first
,
and
before
,
or
at
the
beginning
of
the
said
Treaty
,
then
after
so
much
rebellious
obstinacy
discovered
,
and
so
many
acts
of
high
misdemeanors
worthy
of
death
perpetrated
by
him
.
But
it
was
{αβγδ}
,
excellently
becoming
God
,
after
so
much
patience
and
long
suffering
shewed
unto
Pharaoh
under
such
high
provocations
reiterated
one
upon
another
,
to
admonish
him
,
that
he
had
not
spared
his
life
all
this
while
,
intending
still
to
spare
it
,
in
case
he
persisted
in
his
obdurateness
and
rebellion
;
but
on
the
contrary
to
gain
an
opportunity
thereby
,
for
the
manifestation
of
the
glorious
greatness
of
his
power
in
his
destruction
.
Such
a
sence
as
this
,
as
it
incorporates
the
place
in
hand
with
the
bodie
of
Pharaohs
storie
,
and
gives
it
a
pleasant
aspect
as
well
upon
the
precedent
,
as
subsequent
part
thereof
;
so
also
it
perfectly
accords
with
the
nature
of
God
,
both
in
respect
of
his
Grace
and
goodness
,
and
severity
likewise
,
which
are
much
after
the
same
manner
held
forth
unto
the
world
in
many
other
passages
of
Scripture
(
as
hath
been
in
part
declared
formerly
.
)
And
for
the
Apostles
phrase
,
{αβγδ}
,
I
have
raised
thee
up
,
this
also
is
well
pleased
with
the
said
interpretation
.
For
Pharaoh
by
rebelling
against
God
,
time
after
time
,
and
this
after
many
promises
of
obedience
and
loyalty
upon
Gods
merciful
dealings
with
him
in
healing
his
land
at
his
request
,
having
committed
things
worthy
of
death
,
and
consequently
being
dead
(
as
the
saying
is
)
in
Law
,
and
according
to
the
sentence
thereof
,
Gods
clemency
towards
him
in
sparing
his
life
,
might
,
with
sweetness
of
Metaphor
and
allusion
,
be
termed
,
a
raising
him
up
[
as
it
were
from
the
dead
.
]
In
a
phrase
of
somewhat
a
like
resemblance
,
our
Apostle
calleth
Gods
forgiving
men
their
sins
and
trespasses
,
(
by
means
whereof
,
according
to
the
Law
,
they
were
dead
)
a
quickning
of
them
,
or
(
as
the
word
signifies
)
a
making
of
them
to
live
.
Eph.
2.1
,
5.
compared
with
Col.
2.13
.
And
God
,
by
that
gracious
act
of
his
in
raising
up
Pharaoh
(
in
the
sence
declared
)
and
healing
his
land
of
the
several
plagues
cleaving
unto
it
,
may
(
in
Scripture
phrase
)
be
said
to
have
covered
his
former
transgressions
.
So
there
is
little
question
but
that
the
sence
of
the
word
{αβγδ}
,
now
contended
for
,
is
according
to
the
Apostles
mind
.
And
if
so
,
then
was
not
the
shewing
of
Gods
power
in
Pharaohs
destruction
,
his
direct
or
primary
intent
in
that
act
of
raising
him
up
(
and
consequently
,
his
destruction
could
not
absolutely
,
or
peremptorily
be
intended
by
him
)
but
his
secondary
and
subsequent
intent
onely
;
in
as
much
as
the
Patience
or
bountifulness
of
God
,
according
the
proper
nature
of
it
,
and
the
primary
intentions
of
God
in
it
,
leadeth
men
,
not
to
a
continuance
in
obstinacy
and
rebellion
against
him
,
and
so
not
to
destruction
,
but
to
Repentance
,
and
consequently
,
salvation
.
We
shall
touch
upon
a
further
confirmation
of
the
Interpretation
now
pleaded
for
,
when
we
come
to
open
the
Verse
next
following
,
and
consider
the
hardning
there
spoken
of
.
This
for
the
clearing
of
the
sence
and
meaning
of
this
Verse
.
There
was
a
third
thing
propounded
,
which
was
to
shew
how
the
example
of
Pharaoh
,
as
it
is
here
briefly
exhibited
by
the
Apostle
,
accommodates
his
purpose
;
which
(
as
we
have
heard
)
was
to
vindicate
the
liberty
and
justness
of
power
in
God
to
reject
and
cast
off
whom
,
or
what
manner
of
persons
,
he
pleaseth
,
(
and
consequently
,
the
Jews
themselves
in
case
they
shall
be
found
such
.
)
The
Verse
also
immediatly
following
sheweth
this
to
be
his
drift
and
scope
in
this
place
.
So
then
the
Apostles
reasoning
from
the
example
of
Pharaoh
,
and
Gods
proceedings
with
him
,
to
evince
his
conclusion
,
is
apparantly
this
,
or
to
this
effect
:
If
Gods
will
and
pleasure
was
,
and
this
most
righteous
and
just
,
to
threaten
Pharaoh
,
a
person
obstinate
and
rebellious
,
that
if
he
persisted
in
his
disobedience
and
obstinacy
,
he
would
shew
his
power
in
his
destruction
,
and
,
he
thus
persisting
,
did
shew
it
accordingly
,
then
is
it
lawful
and
just
for
him
to
proceed
after
the
same
manner
with
all
others
like
unto
him
:
But
it
was
the
most
righteous
and
just
will
and
pleasure
of
God
thus
to
proceed
with
Pharaoh
.
Therefore
he
may
justly
proceed
after
the
same
manner
with
all
others
like
unto
him
;
and
consequently
,
reject
and
destroy
whom
he
will
.
The
consequence
in
the
Major
Proposition
is
undeniable
:
for
what
is
righteous
and
just
for
God
to
do
in
reference
to
one
man
,
upon
the
account
of
such
and
such
actions
and
ways
,
is
as
righteous
and
just
for
him
to
do
by
all
other
men
,
in
whom
the
like
actions
and
ways
are
to
be
found
.
The
Minor
Proposition
,
which
only
asserteth
the
righteousness
of
Gods
proceedings
with
Pharaoh
,
is
unquestionable
,
and
needs
no
proof
.
If
it
be
here
objected
and
said
;
But
if
it
be
Gods
will
and
pleasure
to
reject
,
and
proceed
against
to
destruction
,
onely
such
persons
,
as
Pharaoh
was
,
i
.
e
.
persons
as
deeply
and
desperately
obstinate
and
rebellious
,
as
he
,
there
will
be
very
few
,
or
none
,
found
in
the
world
,
who
will
be
rejected
or
destroyed
by
him
;
To
this
I
answer
;
That
the
Apostle
intending
to
shew
and
prove
,
in
the
example
of
Pharaoh
,
who
,
or
what
manner
of
persons
they
are
,
on
whom
God
will
exercise
his
just
liberty
of
rejecting
and
destroying
,
doth
not
suppose
,
nor
intend
so
much
as
to
insinuate
,
that
God
will
exercise
this
his
liberty
upon
none
,
but
those
that
shall
be
gradually
like
to
Pharaoh
in
sin
and
wickedness
.
But
his
meaning
is
,
in
the
notable
and
famous
instance
of
Pharaoh
,
whose
rebellious
obstinacy
and
disobedience
are
known
to
all
the
world
,
to
declare
what
kind
or
species
of
men
they
are
,
upon
whom
God
will
shew
his
liberty
,
and
justness
of
power
to
reject
and
destroy
.
As
in
the
example
of
Abrahams
Justification
by
Faith
,
and
acceptation
with
God
Rom.
4.23
,
24.
Gal.
3.9
.
,
he
did
nothing
less
then
intend
to
shew
or
signifie
,
that
onely
persons
,
as
great
,
as
strong
in
Faith
,
as
Abraham
himself
was
,
should
be
justified
;
nor
any
thing
more
,
then
to
teach
and
declare
,
what
kind
or
manner
of
persons
they
are
,
who
shall
be
justified
with
faithful
Abraham
,
viz.
such
who
shall
beleeve
,
not
with
the
same
degree
,
but
with
the
same
kind
of
faith
,
wherewith
he
beleeved
.
And
as
the
Holy
Ghost
doth
not
hold
forth
the
example
of
Abraham
,
the
Grand
Beleever
of
the
world
,
to
discourage
those
from
expecting
justification
or
acceptation
with
God
,
whose
Faith
doth
not
make
her
nest
among
the
starrs
,
as
his
did
,
but
rather
to
incourage
them
to
such
an
high
raised
Faith
as
this
:
So
neither
doth
he
propound
the
example
of
Pharaoh
,
the
first-born
son
of
disobedience
and
rebellion
,
to
incourage
those
to
expect
mercy
or
salvation
from
God
,
who
shall
not
rise
every
ways
as
high
in
disobedience
and
rebellion
against
him
,
as
he
did
;
but
rather
to
disswade
and
terrifie
all
men
from
all
touch
,
taste
,
and
tincture
of
such
sins
,
which
brought
such
horrible
vengeance
and
destruction
upon
a
miserable
creature
.
It
is
of
frequent
observation
in
the
Scriptures
(
and
sometimes
the
like
is
found
in
other
Authors
)
that
the
Heads
or
principals
of
any
race
,
family
,
species
or
kind
of
men
,
are
made
the
Significators
of
the
whole
species
or
family
.
So
that
the
Apostles
intent
in
bringing
the
example
of
Pharaoh
,
an
obstinate
and
rebellious
sinner
,
upon
this
stage
,
was
to
demonstrate
,
1.
That
God
is
at
liberty
to
reject
and
destroy
what
sort
and
kind
of
persons
he
pleaseth
:
And
,
2.
That
this
his
liberty
and
pleasure
determines
it self
,
and
pitcheth
upon
obstinate
and
rebellious
ones
,
(
such
as
the
Jews
,
for
the
generality
of
them
very
signally
were
)
as
the
objects
of
it
.
They
who
tell
us
,
that
Paul
insisteth
on
the
example
of
Pharaoh
,
as
an
instance
of
Gods
Reprobation
of
men
,
personally
considered
,
from
eternity
,
destroy
the
emphatical
richness
and
benefit
of
his
Doctrine
,
in
the
passage
,
and
render
this
of
very
little
or
no
effect
.
It
now
followeth
:
Therefore
hath
he
mercy
,
on
whom
he
will
have
mercy
,
and
whom
he
will
,
he
hardneth
.
The
Apostle
having
(
as
hath
been
shewed
)
substantially
vindicated
the
righteousness
of
God
,
both
in
the
Justification
and
salvation
,
as
likewise
in
the
rejection
and
condemnation
,
of
whom
he
pleaseth
,
accordingly
subjoyneth
the
Doctrine
or
conclusion
which
he
had
now
won
by
dint
of
Argument
from
the
Scriptures
,
in
the
words
before
us
:
Therefore
hath
he
mercy
,
&c.
What
he
meaneth
,
by
Gods
having
,
or
shewing
,
mercy
on
men
,
as
likewise
from
whence
he
infers
this
part
of
his
Conclusion
here
asserted
,
viz.
That
God
hath
mercy
on
whom
he
will
have
mercy
,
may
easily
be
understood
by
a
diligent
recognition
or
survey
of
the
premises
;
and
of
that
part
of
them
more
particularly
,
wherein
the
mind
of
the
Holy
Ghost
,
in
vers
.
15
,
and
16.
was
explained
.
But
concerning
the
other
part
of
his
Doctrine
,
here
drawn
up
conclusion-wise
,
viz.
That
whom
he
[
i
.
e
.
God
]
will
,
he
hardneth
,
a
double
Query
may
be
moved
:
1.
Why
he
makes
mention
of
such
a
thing
as
,
hardning
,
in
this
place
,
having
not
spoken
any
thing
of
it
before
.
2.
From
whence
he
deduceth
this
part
of
his
conclusion
,
That
God
hardneth
whom
he
will
.
A
good
account
given
of
the
former
,
will
give
a
good
light
to
the
latter
.
Therefore
(
for
the
clearing
of
the
former
of
these
doubts
)
this
consideration
is
neer
at
hand
;
viz.
that
though
the
Apostle
had
not
used
the
word
,
hardning
,
before
,
nor
spake
any
thing
of
it
formally
considered
,
yet
he
had
spoken
of
such
things
under
the
types
of
servitude
,
vers
.
12.
and
of
hatred
,
vers
.
13.
and
besides
,
by
his
Election
,
vers
.
11.
and
Gods
shewing
mercy
on
whom
he
will
,
vers
.
15.18
.
he
had
{αβγδ}
,
by
way
of
opposition
,
insinuated
such
things
,
which
are
of
very
neer
affinity
with
hardning
,
as
viz.
Gods
rejecting
or
reprobating
of
men
,
from
his
mercy
,
Grace
and
favour
.
These
are
always
,
either
accompanied
,
or
followed
with
hardning
.
And
it
is
a
matter
of
frequent
occurrency
in
the
Scriptures
,
to
find
words
,
not
onely
of
an
equipollent
,
but
of
a
cognate
signification
also
,
and
such
which
import
things
of
a
mutuall
concomitancy
,
exchanged
one
with
another
.
Thus
our
Apostle
proveth
the
Justification
of
the
Heathen
by
Faith
,
from
this
promise
of
God
made
unto
Abraham
,
In
thee
shall
all
the
Nations
be
blessed
Gal.
3.8
.
;
justification
and
blessedness
,
mutually
including
or
supposing
the
one
the
other
.
See
also
Rom.
4
,
5
,
6
,
7
,
&c.
Thus
the
same
Apostle
sometimes
useth
the
word
,
life
,
for
justification
,
or
righteousness
,
Gal.
3.12
,
21.
(
with
many
the
like
.
)
In
like
manner
,
because
rejecting
,
hating
,
non-shewing
mercy
,
&c.
by
God
,
are
borderers
in
signification
and
import
,
unto
,
hardning
,
therefore
the
Apostle
useth
them
promiscuously
.
From
hence
(
as
was
intimated
)
it
may
readily
be
understood
(
and
so
the
second
question
resolved
)
how
and
from
what
premises
,
he
inferreth
this
part
of
his
Conclusion
,
that
whom
God
will
,
he
hardneth
.
This
Position
being
proved
,
That
God
sheweth
mercy
on
whom
he
will
shew
mercy
,
(
which
he
had
proved
by
an
express
from
Moses
,
vers
.
15.
)
it
followeth
in
a
way
of
clear
deduction
,
that
then
he
hath
a
just
liberty
to
harden
whom
he
will
.
For
if
God
be
at
liberty
to
shew
mercy
on
whom
he
will
,
he
must
needs
be
at
liberty
not
to
shew
mercy
on
whom
he
will
;
or
(
which
is
the
same
)
to
refuse
to
shew
mercy
to
whom
he
will
.
Now
to
refuse
to
shew
mercy
,
and
to
harden
are
(
with
our
Apostle
)
either
synonymous
,
or
at
least
so
neerly
related
,
that
they
are
not
separated
in
their
subject
,
and
consequently
the
one
may
be
proved
from
the
other
.
Notwithstanding
I
rather
conceive
that
the
Apostle
raiseth
the
Inference
we
speak
of
,
from
a
ground
neerer
hand
;
viz.
from
those
words
of
God
to
Pharaoh
(
in
the
former
Verse
)
I
have
raised
thee
up
(
in
the
sence
lately
declared
.
)
In
which
clause
the
manner
and
method
of
Gods
proceedings
,
in
and
about
,
the
hardning
of
Pharaohs
heart
(
at
least
so
far
as
he
acted
positively
therein
)
is
comprehended
.
For
all
that
God
did
towards
,
or
about
,
the
hardning
of
Pharaohs
heart
in
a
positive
way
,
was
(
as
hath
been
formerly
observed
,
and
made
good
)
by
exercising
patience
,
and
lenity
,
and
all
long-suffering
towards
him
,
by
inflicting
onely
lesser
and
lighter
judgments
upon
him
,
and
which
did
not
touch
his
life
;
and
by
removing
even
these
also
time
after
time
,
upon
his
request
,
and
promise
of
dismissing
his
people
.
Now
this
whole
tract
and
course
of
Gods
treating
with
Pharaoh
upon
terms
of
clemency
and
indulgence
,
is
expressed
by
the
Apostle
(
as
by
a
narrow
inquiry
we
lately
discovered
)
in
those
words
,
I
have
raised
thee
up
.
So
that
Paul
having
proved
from
the
Scriptures
that
God
hardned
Pharaoh
,
[
i
.
e
.
made
such
providential
applications
unto
Pharaoh
,
whereby
he
became
hardned
]
maketh
this
collection
and
conclusion
from
it
,
that
whom
he
will
,
he
hardneth
.
But
there
are
two
demands
which
may
justly
be
moved
upon
occasion
of
the
late
premisses
;
which
being
well
satisfied
,
the
Apostles
discourse
in
the
passage
in
hand
,
will
be
yet
more
lightsom
and
pleasant
.
1.
It
may
be
some
mans
question
.
What
the
Apostle
means
by
hardning
,
when
he
saith
,
that
God
hardneth
whom
he
will
?
2.
It
may
be
demanded
,
How
from
Gods
hardning
Pharaoh
,
it
can
be
concluded
,
that
he
hardneth
[
hath
a
power
,
or
a
liberty
to
harden
,
and
withall
,
is
wont
to
act
,
or
use
this
liberty
,
toties
quoties
,
as
oft
he
pleaseth
]
whom
he
will
;
considering
,
1.
That
he
did
not
will
,
or
intend
to
harden
Pharaoh
himself
(
as
was
formerly
maintained
)
but
onely
hardned
him
occasionally
,
or
accidentally
.
2.
That
for
his
act
of
hardning
Pharaoh
,
it
can
onely
be
proved
(
as
was
before
likewise
insinuated
)
that
he
is
at
liberty
to
harden
such
as
Pharaoh
was
,
persons
already
obstinate
and
disobedient
,
not
others
,
and
consequently
(
as
it
seems
)
not
whom
he
will
?
For
satisfaction
to
the
former
of
these
demands
,
it
is
(
I
presume
)
every
mans
supposition
and
grant
,
that
when
God
is
said
to
harden
whom
he
will
,
it
is
to
be
understood
of
hardning
in
sin
,
or
in
ways
of
sinning
.
The
phrase
of
hardning
in
sin
,
being
metaphorical
,
the
Metaphor
must
be
briefly
opened
,
that
so
the
expression
may
be
reduced
to
that
which
is
proper
.
Hardness
is
a
quality
proper
to
an
elementary
body
,
and
gives
the
denomination
unto
its
subject
,
of
being
hard
.
The
nature
of
this
quality
may
be
readily
apprehended
by
that
common
description
(
in
naturall
Philosophy
)
of
the
subject
affected
with
it
,
which
is
this
:
Durum
est
,
quod
resistit
tactui
:
That
is
HARD
,
which
resisteth
the
touch
;
as
on
the
contrary
,
that
is
,
molle
,
or
soft
,
quod
cedit
tactui
,
which
gives
way
to
the
touch
.
Now
as
such
a
body
is
called
hard
,
whose
constitution
,
nature
,
and
temper
is
such
,
that
it
will
very
hardly
,
if
at
all
suffer
an
impression
to
be
made
upon
it
by
any
ordinary
force
,
whereby
the
figure
or
outward
shape
of
it
should
suffer
an
alteration
or
change
;
in
like
manner
the
heart
of
a
man
(
and
so
,
the
man
himself
)
may
be
said
to
be
hard
,
made
hard
,
or
hardned
in
sin
,
when
it
is
wrought
or
brought
to
such
a
temper
and
frame
,
that
neither
the
motions
of
the
Spirit
of
God
,
nor
exhortations
,
admonitions
,
promises
,
or
threatnings
from
the
Word
of
God
,
nor
any
providential
appearings
of
God
,
either
for
,
or
against
a
man
,
nor
any
counsel
,
or
advice
from
friends
or
others
,
(
which
are
the
ordinary
means
whereby
sinners
are
wont
to
be
reclaimed
)
will
alter
,
or
change
the
sinful
purposes
,
and
inclinations
of
it
,
but
that
it
retains
,
and
maintains
its
former
disposition
of
sinning
,
with
the
contempt
or
neglect
of
all
these
.
In
some
such
consideration
as
this
,
Pharaohs
heart
is
often
said
in
the
Scriptures
to
have
been
hardned
,
sometimes
in
the
first
place
,
by
himself
,
Exod
.
5.2
.
and
8.15
.
As
for
Exod
.
7.13
where
our
last
Translation
,
without
any
ground
,
either
from
the
context
,
or
otherwise
,
readeth
,
And
he
hardned
Pharaohs
heart
,
the
former
Translation
read
it
(
according
to
the
original
)
So
Pharaohs
heard
was
hardned
.
Mr.
Ainsworth
transla●es
wax
●
strong
.
And
some
observe
,
that
God
is
not
said
to
have
hardened
Pharaohs
heart
under
any
of
the
five
first
plagues
,
nor
untill
the
sixt
,
and
afterwards
.
and
then
by
God
also
.
The
hardness
of
Pharaohs
heart
,
either
consisted
in
,
or
discovered
it self
by
,
that
unyeeldingness
of
it
,
under
so
many
express
messages
and
commands
from
God
,
so
many
miraculous
and
extraordinarily-terrible
Judgments
inflicted
upon
his
Land
and
people
before
his
eyes
,
time
after
time
,
so
many
wonderfull
and
extraordinarily-gracious
intermixtures
of
mercy
with
judgment
,
in
the
sudden
removall
of
these
judgments
upon
his
request
,
all
of
them
divisim
,
but
especially
conjunim
,
perswading
him
with
an
high
hand
to
hearken
unto
God
,
and
to
let
the
people
of
Israel
go
.
What
God
ordinarily
doth
in
,
or
about
the
hardning
of
men
,
and
particularly
what
he
did
about
the
hardning
of
Pharaoh
,
hath
been
in
part
already
(
viz.
in
our
explications
of
the
next
preceding
Verse
)
and
shall
(
himself
assisting
)
be
again
touch'd
in
our
Answer
to
the
latter
demand
.
As
for
those
transient
and
short-liv'd
relentings
which
appeared
in
Pharaoh
upon
the
incumbency
,
or
new
execution
,
of
some
of
the
said
judgments
,
God
may
much
more
properly
be
said
to
be
Author
of
these
,
then
of
any
the
respective
hardnings
presently
ensuing
;
because
these
relentings
were
the
proper
fruits
,
or
effects
,
of
what
he
did
in
a
way
of
judgment
;
whereas
those
hardnings
were
(
as
hath
been
said
)
but
onely
the
occasionall
or
accidental
effects
of
what
he
did
in
a
way
of
mercy
,
either
in
sparing
the
person
of
Pharaoh
so
long
as
he
did
,
or
in
removing
the
judgments
inflicted
so
soon
as
he
did
,
upon
his
request
.
This
for
satisfaction
to
the
former
of
the
two
demands
lately
propounded
.
To
the
latter
,
how
,
or
upon
what
account
,
from
Gods
hardning
Pharaoh
,
it
may
be
concluded
,
That
he
hardneth
whom
he
will
,
I
answer
:
The
Premisses
of
Gods
hardning
Pharaoh
,
brings
forth
this
Conclusion
,
That
he
hardneth
whom
he
will
,
by
the
midwifery
,
or
mediation
,
of
these
three
suppositions
(
all
of
them
plain
and
unquestionable
:
)
1.
That
he
had
a
liberty
,
or
justness
of
power
,
to
harden
Pharaoh
as
he
did
;
otherwise
he
would
not
have
hardned
him
.
2.
That
he
hath
a
like
liberty
to
harden
any
other
person
,
one
,
more
,
or
all
,
that
shall
be
found
like
unto
Pharaoh
;
for
what
reason
can
be
imagined
that
should
cause
any
difference
in
this
kind
?
3.
And
lastly
,
that
his
will
is
to
harden
onely
such
as
Pharaoh
was
.
These
particulars
being
granted
,
it
roundly
follows
,
that
if
God
hardned
Pharaoh
,
he
may
,
and
consequently
doth
,
harden
whom
he
will
.
If
there
be
any
doubt
of
truth
in
any
of
the
said
three
Propositions
unto
any
man
,
it
must
be
(
I
conceive
)
in
the
third
and
last
onely
:
but
the
Scriptures
being
diligently
consulted
,
this
will
be
found
as
pregnant
of
truth
,
as
either
of
the
other
.
For
these
constantly
teach
,
that
every
breach
between
God
and
the
creature
,
is
still
begun
on
the
creatures
side
:
which
clearly
sheweth
that
God
never
hardneth
any
man
(
and
consequently
that
he
willeth
not
to
harden
any
man
)
but
onely
such
who
first
voluntarily
harden
themselves
,
and
are
obstinately
disobedient
,
as
Pharaoh
was
:
Lo
,
this
onely
have
I
found
,
that
God
hath
made
man
upright
,
but
THEY
have
sought
out
many
inventions
Eccles
.
7.29
.
;
i.e.
many
crooked
and
perverse
notions
and
cogitations
,
which
lead
them
from
that
rectitude
,
wherein
God
created
them
(
as
Mercer
well
expoundeth
it
.
)
Hear
ye
me
,
Asa
,
and
all
Judah
and
Benjamin
(
saith
Azariah
,
the
spirit
of
God
being
now
upon
him
.
)
The
Lord
is
with
you
,
while
ye
be
with
him
;
and
if
yee
seek
him
,
he
will
be
found
of
you
:
but
IF
YE
FORSAKE
him
,
he
will
forsake
you
.
See
also
Josh
.
7.12
.
Take
heed
therefore
how
ye
hear
:
for
whosoever
hath
,
to
〈◇〉
shall
be
given
[
and
he
shall
have
abundance
,
as
Matt●●●
〈◇〉
]
and
whosoever
hath
not
,
from
him
shall
be
taken
even
that
which
he
seemeth
to
have
Luke
18
18.
;
i.e.
which
men
upon
sufficient
ground
judged
him
at
present
,
and
before
this
judgment
of
God
upon
him
,
to
have
.
The
Verb
,
{αβγδ}
,
commonly
translated
,
to
seem
,
doth
not
alwaies
import
a
bare
shew
or
appearance
of
a
thing
,
in
opposition
to
the
reality
,
truth
,
or
certainty
of
it
;
but
very
frequently
noteth
the
manifestation
or
certain
knowledg
of
a
thing
in
opposition
to
the
secrecy
,
hiddenness
,
doubtfulness
,
or
else
concealment
of
it
.
For
it
seemed
[
{αβγδ}
]
or
,
it
seemed
good
,
to
the
Holy
Ghost
and
to
us
,
to
lay
no
other
burthen
upon
you
,
Acts
15.28
.
&c.
The
meaning
is
not
,
as
if
the
non-imposal
of
any
further
burthen
upon
the
Gentiles
,
barely
seemed
a
thing
meet
and
reasonable
,
unto
the
Holy
Ghost
,
and
the
Apostles
,
being
in
truth
,
and
in
it self
,
otherwise
;
but
that
the
reall
goodness
or
meetness
of
the
thing
,
was
accordingly
apprehended
and
judged
by
the
Holy
Ghost
,
and
by
him
revealed
and
made
known
to
the
Apostles
and
Elders
.
See
the
like
use
and
import
of
the
word
.
Mar.
10.42
.
Luke
1.3
.
and
17.9
.
Act.
15.22
,
25.
and
25.27
.
1
Cor
.
7.40
.
Gal.
2.9
.
Heb
.
4
,
1.
And
that
(
in
the
Text
cited
,
Luke
8.18
.
)
it
doth
not
signifie
a
groundless
or
empty
conceit
upon
a
meer
shew
or
appearance
,
but
a
judgment
according
to
the
truth
and
reality
of
the
thing
,
is
evident
from
the
parallel
passages
,
Mat
.
13.12
.
and
25.29
.
Mar.
4.25
.
where
the
person
spoken
of
,
is
plainly
and
simply
said
,
to
have
,
that
which
upon
his
non-having
,
[
meaning
,
by
way
of
improvement
]
is
threatned
to
be
taken
from
him
.
But
the
clear
sence
and
meaning
of
these
passages
,
I
have
some
while
since
in
preaching
,
discussed
and
evinced
at
large
;
and
God
sparing
life
and
health
,
may
in
time
do
the
like
more
publikely
.
In
the
mean
time
,
besides
the
Scriptures
already
cited
to
prove
,
that
every
breach
between
God
,
and
the
creature
,
is
still
begun
on
the
creatures
side
,
these
diligently
considered
,
are
very
pregnant
.
O
Jerusalem
,
Jerusalem
,
—
how
often
would
I
have
gathered
thy
children
together
,
even
as
an
hen
gathereth
her
chickens
under
her
wings
,
and
ye
would
not
.
Behold
,
your
house
is
left
unto
you
desolate
Mat
.
23.37
,
38.
.
So
again
,
For
this
cause
[
viz.
for
changing
the
truth
of
God
into
a
lye
,
]
God
gave
them
up
unto
vile
affections
,
&c.
And
soon
after
:
And
as
they
did
not
regard
to
retain
God
in
their
knowledg
,
God
gave
them
up
to
a
Reprobate
minde
,
Rom.
24.28
.
&c.
It
were
easie
to
gather
more
of
these
Spiritual
stones
together
for
the
raising
of
that
building
yet
higher
,
which
is
now
in
hand
,
the
Scripture
every
where
laying
at
the
creatures
doors
,
the
occasion
,
or
cause
,
of
any
displeasure
conceived
in
the
brest
of
God
,
against
it
at
any
time
.
So
that
He
never
hardens
any
but
the
disobedient
,
and
those
who
first
provoke
him
to
it
by
such
voluntary
neglect
,
stubbornness
,
and
contempt
,
as
Pharaoh
did
.
The
Synod
of
Dort
expresseth
it self
very
Orthodoxly
in
this
point
,
(
as
indeed
it
doth
,
by
places
,
in
all
the
rest
,
of
which
it
took
cognizance
.
)
The
talent
of
Grace
(
saith
this
Synod
)
which
is
once
granted
by
God
is
taken
away
from
no
man
,
unless
through
his
own
default
he
hath
first
buried
it
,
Matth
.
25.28
.
Hence
it
is
that
in
the
Scriptures
we
are
from
place
to
place
admonished
,
that
we
resist
not
the
Spirit
,
that
we
quench
not
the
Spirit
,
that
we
receive
not
the
grace
of
God
in
vain
,
that
we
fall
not
away
from
God
,
Heb
.
3.7
.
Yea
this
reason
is
most
clearly
given
why
the
creature
is
at
any
time
forsaken
by
God
,
viz.
because
he
is
first
forsaken
by
it
.
Prov.
1.24
.
Because
I
called
,
and
ye
refused
,
I
will
also
laugh
in
your
destruction
.
2
Chron
.
24.20
.
You
have
forsaken
the
Lord
that
he
might
[
or
should
]
forsake
you
.
But
it
is
no
where
in
the
Scriptures
so
much
as
insinuated
in
the
least
,
that
God
is
either
wont
,
or
WILLING
,
to
take
away
from
any
man
the
aid
of
exciting
Grace
,
or
any
other
help
which
he
hath
once
given
in
order
to
his
Conversion
,
unless
the
man
himself
hath
first
made
way
for
it
by
his
sin
.
This
was
the
Doctrine
of
the
Orthodox
Fathers
,
who
had
to
do
with
the
Pelagians
.
Whether
Austin
or
Prosper
,
the
one
of
them
saith
:
It
is
the
will
of
God
,
that
a
man
should
continue
in
a
good
frame
of
will
,
who
also
forsakes
no
man
,
untill
himself
be
first
forsaken
,
yea
and
oft-times
converteth
many
of
the
forsakers
themselves
Talentum
grat
ae
a
Deo
●●mel
concellum
nemini
cripitur
,
nisi
qui
prius
illud
tuo
vitio
sepe●ivit
,
Mat
.
25.28
.
Hinc
en
quod
nos
in
Scripturis
passim
monentur
,
ne
Spiritui
resistamus
,
ne
spiritum
extinguamus
,
ne
gratiam
Dei
frustra
recipamus
,
ne
deficiamus
a
Deo
.
Heb
.
3.7
.
Imo
divinae
derelictionis
ea
apertissime
designatur
ratio
,
quod
Deus
ab
hominibus
prius
deseratur
,
Pro
.
1.24
.
Quia
voravi
,
&
renuistis
,
ego
quoque
in
interitu
vestro
ridebo
.
2
Chr.
24.20
.
De
reliquistis
Jehovam
,
ut
derelinqueret
vos
.
At
nusquam
in
Scripturis
vel
lev
ssime
innuitur
,
Deum
solere
,
aut
VELLE
unquam
absque
praevia
hominis
culpam
eripere
cuiquam
gratia
excitantis
auxilium
,
aut
ullum
subsidium
,
quod
semel
contulit
ad
conversionem
hominis
ordinatum
.
Sic
docuere
Patres
Orthodoxi
,
quibus
cum
Pelagianis
negotium
fuit
.
Aug.
vel
Prosp
.
ad
Artic
.
fals
.
ad
7.
Dei
est
voluntas
,
ut
in
bona
voluntate
maneatur
,
qui
&
pruisquam
deseratur
,
neminem
deserit
,
&
multos
desertores
saepe
convertic
.
Act.
Syn
.
Dord
.
part
2.
p.
129.
.
Thus
far
the
Synod
.
By
the
way
,
is
it
not
the
first-born
of
things
that
are
strange
,
that
so
many
learned
and
grave
men
should
speak
and
write
such
things
as
these
,
and
yet
deny
that
God
vouchsafeth
unto
every
man
a
sufficiency
of
means
for
Salvation
?
Or
that
God
beareth
in
his
brest
the
most
doleful
and
irreconcileable
war
of
a
fatall
Reprobation
from
eternity
,
against
far
the
greatest
part
of
men
,
from
their
first
conception
in
the
womb
?
Doth
a
fountain
(
saith
the
Apostle
James
)
send
forth
at
the
same
place
,
sweet
water
,
and
bitter
Jam
.
3.11
.
?
Calvin
also
hath
many
passages
in
his
writings
,
very
express
for
the
Assertion
of
the
same
Truth
;
I
mean
that
God
never
withdraws
that
preventing
or
exciting
grace
,
which
is
given
unto
every
man
,
from
any
man
,
untill
the
man
himself
by
voluntariness
of
sinning
provoketh
him
to
it
:
and
consequently
that
he
willeth
not
to
harden
any
man
,
or
men
,
but
such
onely
who
are
like
unto
Pharaoh
.
But
I
consider
that
multiplicity
of
quotations
from
men
are
not
so
proper
for
a
Commentary
.
By
this
time
(
I
presume
)
it
appears
to
satisfaction
,
that
all
the
three
Suppositions
mentioned
are
unquestionably
true
,
and
that
upon
this
account
,
the
Apostles
inference
of
Gods
hardning
whom
he
will
,
from
his
particular
act
in
hardning
Pharaoh
,
is
legitimate
and
clear
.
Onely
I
conceive
,
there
is
yet
one
dark
corner
in
the
room
we
are
in
,
whereinto
the
light
hath
not
yet
shone
.
This
is
,
how
from
Gods
hardning
Pharaoh
,
it
can
be
concluded
,
that
he
hardneth
whom
he
will
,
if
it
be
supposed
that
he
intended
not
,
i.e.
willed
not
,
no
not
the
hardning
of
Pharaoh
himself
,
at
least
with
his
antecedent
or
primary
intention
,
or
will
;
nor
yet
that
he
did
(
in
the
event
)
harden
him
otherwise
then
accidentally
,
or
occasionally
:
(
for
these
things
have
been
argued
and
asserted
in
the
Premises
,
)
and
consequently
that
Pharaoh
,
even
when
God
did
that
by
which
he
became
ha●dned
,
might
have
chused
whether
he
would
have
been
hardned
,
or
no
.
If
this
be
so
,
it
seems
rather
to
rest
in
the
wills
of
men
,
who
shall
be
hardned
by
God
,
then
in
the
will
of
God
.
God
shall
harden
whom
men
will
,
not
whom
himself
willeth
.
I
answer
to
all
this
:
1.
It
hath
formerly
been
said
and
proved
,
that
God
never
intends
,
or
willeth
,
the
hardning
of
any
person
whatsoever
,
with
his
primary
or
antecedent
Intention
,
or
will
,
but
with
his
subsequent
onely
:
How
these
two
wills
in
God
differ
,
and
why
one
is
termed
,
Antecedent
,
the
other
Consequ
nt
,
is
declared
at
large
,
Redemption
Redeemed
,
from
whence
it
follows
,
that
when
the
Apostle
,
from
Gods
raising
up
,
or
hardning
Pharaoh
,
infers
that
therefore
whom
he
will
he
hardneth
,
he
speaketh
of
his
secondary
,
or
his
consequent
will
onely
.
That
God
willeth
the
hardning
of
no
man
whatsoever
,
but
only
with
his
consequent
will
,
is
at
large
and
with
an
high
hand
asserted
by
the
Synod
of
Dort
it self
in
the
passage
lately
transcribed
from
it
;
as
also
where
they
teach
and
grant
,
that
Christ
died
ANTECEDENTLY
for
his
enemies
and
unbeleevers
,
but
CONSEQUENTLY
for
beleevers
and
his
friends
onely
Caeterum
quando
dicimus
Coristum
esse
mo●tuum
pro
credent
bus
&
pro
amicis
suis
,
hoc
intelligendum
est
consequenter
,
ita
ut
denotetur
terminus
ad
quem
:
sicut
e
contrario
antecedenter
dicitur
mortuus
,
pro
hostibus
suis
&
pro
infidelibus
(
negative
accepto
infidelitatis
vocabulo
.
)
Actu
.
Syn
.
Dordrech
.
part
2
p.
99.
.
For
if
Christ
died
antecedently
[
i
.
e
.
with
his
antecedent
and
primary
intention
]
for
his
enemies
and
unbeleevers
,
and
such
who
never
are
saved
,
it
is
unpossible
that
with
his
p●imary
or
antecedent
intention
,
he
should
intend
to
hard●n
them
:
because
this
evidently
implieth
,
that
he
should
intend
both
their
salvation
and
damnation
,
and
this
with
one
and
the
same
kind
of
Intention
.
As
for
his
friends
and
beleevers
,
God
hath
no
will
or
inte●t
at
all
,
neither
antecedent
,
nor
consequent
,
to
harden
them
.
So
then
this
is
unquestionably
certain
(
in
the
first
place
)
our
Adversaries
themselves
consenting
and
asserting
with
us
,
that
God
with
his
antecedent
will
,
willeth
not
the
hardning
of
any
man
.
2.
Although
the
event
or
effect
it self
of
Pharaohs
hardning
,
was
,
both
in
respect
of
the
antecedent
will
,
or
intent
of
God
,
as
likewise
in
respect
of
those
providential
interposures
of
his
,
by
which
it
was
effected
,
adventitious
,
accidental
,
and
occasional
onely
,
(
as
hath
been
said
,
)
yet
in
respect
of
the
consequent
intent
or
will
of
God
,
it
was
direct
,
proper
,
and
really
intended
by
him
.
For
Gods
intent
really
and
absolutely
was
,
that
,
unless
Pharaoh
should
repent
,
and
relent
in
time
to
a
dismission
of
his
people
,
by
the
signal
means
and
motives
so
graciously
vouchsafed
unto
him
to
perswade
and
work
him
hereunto
,
he
should
by
degrees
be
hardned
by
them
to
destruction
.
Even
as
his
full
purpose
and
pleasure
how
is
,
that
they
who
from
day
to
day
turn
his
grace
in
the
Gospel
unto
wantonness
,
shall
be
hardned
thereby
unto
condemnation
.
3.
Though
the
consequent
will
of
God
was
absolute
,
that
Pharaoh
,
persisting
obdutate
to
such
or
such
a
period
of
time
under
so
many
means
used
by
God
himself
for
his
reclaiming
,
should
be
finally
,
or
in
the
end
,
hardened
unto
his
own
destruction
;
yet
might
Pharaoh
,
all
along
the
currency
of
his
former
obduration
,
and
untill
he
came
to
be
finally
hardned
,
Rom.
2.4
.
upon
which
his
destruction
immediatly
followed
,
by
relenting
,
and
letting
the
people
go
,
have
prevented
his
finall
hardning
,
and
consequently
,
his
destruction
.
2
Pet
.
3.9
.
For
whilst
the
patience
of
God
,
which
(
as
our
Apostle
saith
)
leadeth
men
to
repentance
,
is
continued
or
vouchsafed
unto
them
,
there
is
no
impossibility
but
that
they
may
be
led
[
I
mean
,
led
home
,
or
actually
brought
]
to
Repentance
.
The
Apostle
Peter
also
informeth
us
,
that
Gods
long-suffering
,
towards
men
,
proceedeth
from
his
unwillingness
that
any
man
should
perish
,
and
desire
that
all
should
repent
.
It
was
not
indeed
in
Pharaohs
power
or
liberty
of
choice
,
having
first
begun
to
harden
himself
,
whether
God
should
proceed
with
him
,
as
in
the
first
place
he
did
,
and
whereby
he
became
further
hardned
;
nor
yet
having
thus
further
hardned
himself
,
whether
God
should
proceed
with
him
in
the
next
place
,
as
he
did
,
whereby
he
became
yet
hardned
more
(
and
so
along
all
the
gradations
,
or
steps
of
his
hardning
)
Gods
deportment
of
himself
towards
Pharaoh
,
upon
Pharaohs
deportment
towards
him
,
depending
onely
upon
his
own
will
,
and
not
at
all
upon
Pharaohs
,
but
it
was
in
Pharaohs
power
,
under
,
or
upon
,
every
precedent
act
or
dispensation
of
God
,
whereby
he
became
hardned
,
or
hardned
more
then
before
,
to
have
prevented
all
those
that
now
followed
;
and
consequently
his
finall
hardning
and
destruction
hereupon
.
For
there
is
no
degree
of
obduration
(
on
this
side
the
unpardonable
sin
against
the
Holy
Ghost
)
but
which
(
as
hath
been
more
then
once
observed
in
the
premises
,
and
is
elsewhere
more
fully
proved
,
both
from
the
Scriptures
,
and
by
Argument
Agreement
and
Distance
of
Brethren
,
p.
61
,
62
,
63
,
64.
)
admitteth
of
such
a
degree
of
the
Grace
of
God
,
and
of
his
good
Spirit
,
in
consistency
with
it
,
by
the
stirring
up
,
and
improvement
whereof
it
is
very
possible
for
men
to
recover
out
of
the
snare
thereof
,
and
to
reduce
themselves
to
a
gracious
tenderness
of
soul
.
4.
From
the
premisses
it
is
not
hard
to
conceive
,
how
and
in
what
sence
the
Apostles
inference
,
that
God
hardneth
whom
he
will
,
standeth
firm
,
and
is
most
true
,
notwithstanding
it
be
true
also
(
in
its
sence
)
that
it
rests
in
the
wills
of
men
,
being
always
superintended
and
assisted
by
the
Grace
of
God
,
whether
they
will
be
hardned
by
him
or
no
.
God
hardneth
whom
he
will
,
in
as
much
as
he
hardneth
those
,
who
first
voluntarily
harden
themselves
,
and
are
found
disobedient
,
these
being
they
,
or
all
those
,
whom
he
willeth
to
harden
.
Again
,
in
as
much
as
no
man
is
necessitated
,
or
compelled
to
harden
himself
,
or
to
reject
the
motions
of
the
preventing
Grace
of
God
,
but
by
vertue
of
this
Grace
,
may
,
if
he
please
,
comport
with
it
,
and
approve
himself
unto
God
;
it
is
a
plain
case
that
every
man
,
before
his
voluntary
hardning
of
himself
,
may
prevent
such
his
hardning
,
and
consequently
,
his
being
hardned
by
God
.
And
as
God
in
saving
those
who
repent
and
beleeve
,
though
he
saveth
no
other
,
yet
saveth
whom
he
will
:
In
like
manner
,
in
hardning
those
,
who
first
harden
themselves
,
though
he
hardneth
no
others
,
yet
hardneth
whom
he
will
.
Even
as
this
our
Apostle
,
speaking
of
the
Holy
Ghost
,
and
of
his
gifts
saith
,
that
he
distributeth
them
to
every
man
severally
AS
HE
WILL
,
1
Cor
.
12.11
.
and
yet
vers
.
31.
(
of
the
same
Chapter
)
supposeth
that
men
may
have
what
gifts
from
him
they
will
,
by
coveting
earnestly
after
them
.
Otherwise
whereunto
serveth
,
or
tendeth
,
this
incouragement
or
exhortation
?
So
that
the
liberty
vested
in
men
to
have
what
gifts
of
the
Holy
Ghost
,
they
please
,
or
shall
covet
after
,
doth
not
at
all
prejudice
the
liberty
of
the
Holy
Ghost
,
to
dispence
them
to
every
man
as
he
will
.
If
it
be
yet
demanded
;
But
if
Gods
primary
and
antecedent
Intentions
concerning
Pharaoh
,
and
his
raising
up
(
in
the
sence
by
you
assigned
)
were
not
his
hardning
,
or
destruction
,
but
the
bringing
of
him
to
repentance
,
and
his
preservation
hereupon
from
that
destruction
,
which
now
overwhelmed
him
,
(
as
you
have
affirmed
,
)
why
did
he
not
vouchsafe
unto
him
means
as
effectual
to
bring
him
to
Repentance
,
as
he
doth
unto
others
,
who
are
actually
brought
to
Repentance
by
him
?
Or
why
did
he
not
rather
say
and
declare
before
hand
,
thus
;
I
will
give
unto
Pharaoh
,
an
heart
of
flesh
,
rather
then
I
will
harden
Pharaohs
heart
,
which
is
(
in
effect
)
to
give
him
an
heart
of
stone
?
To
this
also
I
answer
:
1.
That
this
Question
or
difficulty
,
should
(
in
due
process
of
method
)
have
been
propounded
and
resolved
in
our
explication
of
the
last
preceding
Verse
.
But
an
after-memory
is
better
then
a
perpetual
forgetfulness
.
Therefore
:
2.
I
answer
,
that
it
no
where
appears
,
but
that
the
means
vouchsafed
by
God
unto
Pharaoh
for
his
Repentance
,
or
whereby
he
ought
to
have
been
brought
to
repent
,
were
as
effectuall
,
though
not
eventually
so
successful
,
as
those
are
,
whereby
persons
ordinarily
are
brought
to
Repentance
.
The
Sun
may
shine
every
whit
as
hot
upon
the
clay
,
Mat
.
11.21
.
when
it
hardeneth
it
,
as
it
doth
upon
the
wax
,
when
it
melteth
it
.
The
means
whereby
Chorazin
and
Bethsaida
were
hardned
and
prepared
for
a
signal
dstruction
,
would
have
been
successfully
effectuall
for
the
conversion
,
or
repentance
,
of
Tyre
and
Sidon
.
And
in
our
discussions
of
the
former
Verse
,
we
shewed
it
to
be
the
express
Doctrine
of
the
Synod
of
Dort
it self
,
that
the
efficacy
of
the
helps
or
means
of
Grace
,
[
vouchsafed
by
God
unto
men
]
is
to
be
[
measured
,
or
]
judged
of
by
the
nature
of
the
benefit
offered
,
and
by
the
manifest
Word
of
God
,
NOT
BY
THE
EVENT
,
OR
ABUSE
OF
THEM
.
So
that
Pharaohs
unrelentingness
and
impenitency
,
are
no
arguments
at
all
of
any
defectiveness
or
insufficiency
in
the
means
afforded
him
for
his
Repentance
.
Nay
,
3.
The
Benefit
or
Indulgence
offered
by
God
unto
Pharaoh
time
after
time
,
upon
condition
of
his
Repentance
and
dismission
of
his
people
,
as
viz.
his
immunity
from
further
plagues
or
judgments
from
God
,
plainly
shew
,
according
to
the
Doctrine
of
the
Synod
of
Dort
lately
recited
,
that
the
means
vouchsafed
unto
Pharaoh
were
effectual
,
and
fully
sufficient
to
have
wrought
him
to
Repentance
.
The
proffer
,
or
promise
of
a
benefit
,
by
a
sober
and
well-disposed
person
,
unto
any
man
,
upon
the
performance
of
such
,
or
such
,
a
condition
,
always
supposeth
(
at
least
in
his
apprehension
)
a
sufficiency
of
power
in
him
,
to
whom
such
a
promise
or
proffer
,
is
made
,
to
perform
this
condition
.
To
promise
any
thing
upon
other
terms
,
is
rather
an
insultation
over
the
weakness
of
him
,
to
whom
the
promise
is
made
,
then
any
matter
of
kindness
,
which
the
nature
of
a
promise
still
imports
.
The
promise
of
a
reward
of
a
thousand
pounds
made
unto
a
cripple
,
or
poor
man
,
whose
legs
have
been
cut
off
,
upon
condition
,
he
will
run
twenty
miles
within
an
hours
space
,
were
meerly
to
deride
such
a
man
in
his
misery
.
Therefore
certainly
,
Pharaoh
,
God
by
many
promissory
intimations
,
time
after
time
,
signifying
unto
him
,
that
upon
his
Repentance
,
and
letting
his
people
go
,
the
judgments
threatned
should
not
come
upon
him
,
is
hereby
evicted
to
have
had
a
sufficiency
of
means
,
or
power
,
for
the
fulfilling
of
the
said
condition
of
Repentance
,
and
of
dismissing
the
people
.
4.
Pharaoh
by
the
means
which
were
vouchsafed
unto
him
,
did
several
times
actually
and
truly
repent
of
his
obstinacy
,
and
promised
,
yea
and
gave
order
for
,
the
dismission
and
departure
of
the
people
.
Exod
.
10.16
,
17.
and
12.31
,
32
,
&c.
Therefore
he
was
(
questionless
)
in
a
suffient
capacity
to
have
repented
and
dismissed
the
people
.
That
afterwards
he
repented
of
this
his
repentance
,
and
returned
to
his
former
obdurateness
,
is
no
argument
that
his
former
repentance
was
not
true
.
Yea
if
this
repentance
had
been
hollow
or
counterfeit
,
his
repenting
of
it
had
been
no
sin
.
And
besides
,
if
the
tree
(
as
our
Saviour
saith
)
be
known
by
the
fruit
,
that
Repentance
of
Pharaoh
,
which
produced
,
1.
Confession
of
sin
,
and
of
this
committed
,
both
against
God
,
and
men
.
(
Exod
.
10.16
.
)
2.
Application
by
way
of
entreaty
unto
the
Saints
,
to
pray
unto
God
for
him
.
Ibid
.
3.
An
express
order
with
incouragement
unto
Moses
and
Aaron
,
to
expedite
the
departure
of
their
people
according
to
the
commandment
of
God
,
and
this
in
as
ample
manner
as
themselves
desired
it
Exod
.
12.31
,
32.
;
that
Repentance
(
I
say
)
which
brought
forth
such
fruits
as
these
,
must
needs
be
conceived
to
have
been
a
true
Repentance
.
And
(
doubtless
)
had
Pharaoh
persisted
in
this
Repentance
,
and
not
relapsed
into
his
former
provocation
,
(
which
he
was
no
ways
necessitated
unto
,
)
he
had
escaped
that
dreadful
stroke
from
Heaven
,
which
he
met
with
in
the
red
Sea
.
5.
No
man
(
I
presume
)
ever
yet
conceived
that
Pharaoh
died
under
the
guilt
of
that
unpardonable
sin
against
the
Holy
Ghost
.
If
not
,
then
during
the
whole
course
of
his
disobedience
against
God
,
he
was
not
to
any
such
degree
destitute
,
or
deprived
,
of
the
grace
or
good
spirit
of
God
,
but
that
by
the
help
and
assistance
hereof
(
as
was
said
formerly
)
he
was
in
a
possibility
of
recovering
out
of
that
snare
of
Satan
,
wherein
his
foot
was
taken
See
this
proved
from
the
Scriptures
.
Agreement
and
Distance
of
Brethren
,
p.
61
,
62
,
&c.
.
6.
(
And
lastly
)
the
reason
why
God
did
before
hand
declare
thus
,
I
will
harden
Pharaohs
heart
,
rather
then
I
will
soften
Pharaohs
heart
,
though
his
antecedent
Intentions
stood
for
the
softning
it
,
might
(
probably
)
be
this
;
partly
because
he
knew
that
the
hardning
of
his
heart
would
be
the
issue
and
event
of
those
applications
he
intended
to
make
unto
him
;
partly
also
,
because
had
he
told
Moses
before
hand
,
that
he
would
soften
Pharaohs
heart
,
and
Moses
in
the
transaction
of
the
business
had
found
the
contrary
,
it
might
have
proved
a
grand
discouragement
unto
him
.
Upon
a
like
account
(
I
suppose
)
our
Saviour
,
Luke
12.51
.
pre-informs
his
Disciples
,
not
of
his
primary
or
antecedent
intentions
of
sending
forth
his
Gospel
into
the
world
,
which
were
,
to
make
peace
on
earth
amongst
men
,
in
as
much
as
he
knew
these
more
generally
would
not
take
place
;
but
rather
of
his
consequent
,
because
he
foresaw
that
these
would
be
fulfilled
in
many
places
,
and
amongst
great
numbers
of
men
,
and
knew
withall
,
that
should
his
Disciples
have
met
with
these
cross
effects
or
events
of
the
Gospel
,
in
the
world
,
and
not
have
been
pre-admonished
of
them
accordingly
,
they
might
have
been
much
troubled
,
and
fainted
under
the
tryal
.
Suppose
ye
that
I
am
come
to
give
peace
on
Earth
?
I
tell
you
nay
,
but
rather
division
.
If
it
be
yet
demanded
concerning
Pharaoh
,
and
Gods
hardning
him
;
whether
God
could
not
,
if
he
had
so
pleased
,
have
dealt
with
Pharaoh
,
after
such
a
manner
,
what
by
the
inward
motions
and
workings
of
his
Spirit
within
him
,
and
what
by
such
outward
applications
of
himself
unto
him
,
so
as
by
the
one
and
the
other
,
etiher
severally
,
or
joyntly
,
to
have
brought
him
to
Repentance
,
at
least
so
far
as
to
have
let
the
children
of
Israel
go
,
and
consequently
,
to
have
prevented
his
destruction
;
and
if
God
,
had
he
so
pleased
,
might
have
brought
Pharaoh
to
Repentance
,
and
so
have
prevented
his
destruction
,
and
yet
did
neither
,
how
can
he
be
said
truly
and
really
to
have
intended
either
?
I
answer
:
1.
That
the
power
of
God
,
simply
and
in
it self
considered
,
without
that
regulation
which
it
admitteth
from
his
wisdome
and
righteousness
in
the
motions
and
actings
of
it
,
there
is
little
question
to
be
made
but
that
he
could
have
handled
Pharaoh
upon
such
terms
,
as
to
have
made
him
stoop
,
and
yeeld
to
the
departure
of
the
children
of
Israel
.
Yea
had
God
refused
to
heal
his
Land
of
any
of
those
plagues
which
were
inflicted
on
it
,
and
for
a
time
clave
unto
it
,
untill
he
had
suffered
the
people
quietly
to
depart
,
doubtless
he
would
have
submitted
hereunto
,
rather
then
have
suffered
his
Kingdom
to
be
destroyed
by
his
obstinacy
in
such
a
case
.
And
the
Text
it self
of
the
Story
takeeth
notice
from
place
to
place
,
that
the
removal
and
taking
off
of
the
several
judgments
from
time
to
time
by
God
,
was
that
which
occasioned
toties
quoties
,
Pharaohs
re-obduration
.
Exod
.
8.15
,
32.
and
9.12
,
34.
and
10.20
.
This
clearly
implieth
,
that
had
any
of
the
said
judgments
been
continued
in
their
strength
and
terror
upon
his
Land
and
people
,
for
any
considerable
space
of
time
,
his
stiff
neck
would
have
bowed
,
and
his
stout
heart
have
yeelded
to
the
departure
of
the
people
.
But
,
2.
If
we
speak
of
the
power
of
God
as
regulated
,
mannaged
,
or
acted
by
the
infinite
wisdome
and
understanding
of
God
in
conjunction
with
his
righteousness
,
(
in
which
sence
the
Scriptures
constantly
speak
of
it
,
in
matters
of
divine
Administrations
in
the
world
)
so
it
may
be
as
truly
affirmed
on
the
other
hand
,
that
God
was
not
able
,
or
(
which
is
the
same
)
that
it
was
not
in
the
power
of
God
to
work
Pharaoh
unto
Repentance
,
or
(
consequently
)
to
prevent
his
destruction
.
The
true
meaning
and
import
of
such
a
saying
as
this
,
is
no
more
but
this
;
That
God
is
notable
to
do
any
thing
unwisely
,
or
unrighteously
;
or
(
which
is
the
same
)
which
he
judgeth
repugnant
to
any
principle
,
either
of
wisdom
or
righteousness
,
for
him
to
do
.
And
such
a
saying
as
this
,
is
but
of
the
same
confederacy
both
in
reason
,
and
truth
with
these
,
and
the
like
(
which
are
every
mans
sayings
)
that
God
cannot
lie
,
cannot
deceive
,
cannot
forswear
himself
,
cannot
do
unjustly
,
nor
any
thing
whatsoever
which
includeth
either
sin
,
or
imperfection
.
Of
this
regulated
power
of
his
,
God
himself
speaketh
,
Isai
.
5.4
.
What
could
have
been
done
more
to
my
vineyard
,
that
I
have
not
not
done
in
it
?
Wherefore
,
&c.
God
by
his
power
,
simply
and
absolutely
considered
,
could
have
done
a
thousand
things
more
to
his
Vineyard
,
to
make
it
fruitfull
according
to
his
mind
,
then
now
he
had
done
in
it
,
or
to
it
:
he
could
have
multiplied
both
Miracles
and
Prophets
without
number
,
above
what
he
yet
had
done
;
yea
and
have
wrought
such
signs
and
wonders
in
the
midst
of
it
,
which
should
in
greatness
and
majesty
of
conviction
have
exceeded
an
hundred-fold
all
those
,
that
had
been
as
yet
wrought
here
:
And
so
likewise
have
raised
up
and
sent
Prophets
unto
them
far
more
excellently
qualified
and
gifted
,
then
those
,
who
had
been
now
sent
unto
them
.
But
God
(
in
the
words
specified
)
speaks
of
his
regulated
power
;
i.e.
Of
his
power
as
directed
and
drawn
forth
into
action
by
his
wisdom
in
consort
with
his
righteousness
;
and
in
respect
of
this
power
he
demands
,
What
could
have
been
done
more
to
my
vineyard
,
that
I
have
not
done
in
it
?
meaning
,
that
he
had
turned
every
stone
,
attempted
every
way
,
method
,
and
means
,
by
which
it
was
any
ways
honourable
and
meet
for
him
to
endeavour
their
Repentance
,
and
so
to
preserve
them
from
ruine
and
destruction
.
He
must
have
made
a
breach
upon
his
own
principles
of
wisdome
and
righteousness
(
which
was
unpossible
for
him
to
do
,
according
to
that
of
the
Apostle
,
He
CANNOT
deny
himself
)
if
he
had
proceeded
any
whit
further
,
done
any
thing
more
upon
that
account
.
This
might
be
illustrated
and
confirmed
from
that
passage
,
2
Chron
.
36.15
,
16.
And
the
Lord
God
of
their
Fathers
sent
to
them
by
his
messengers
,
rising
up
betimes
,
and
sending
,
because
he
had
compassion
on
his
people
,
and
on
his
dwelling
place
.
But
they
mocked
the
Messengers
of
God
,
and
despised
his
words
,
and
mis-used
his
Prophets
,
untill
the
wrath
of
the
Lord
arose
against
his
people
,
till
there
was
no
remedy
.
These
last
words
,
till
there
was
no
remedy
,
import
,
that
the
people
had
proceeded
to
that
height
of
wickedness
,
that
there
was
nothing
(
as
it
were
)
left
in
God
to
help
,
or
heal
them
:
his
power
had
been
drawn
out
to
the
uttermost
of
its
regular
capacity
to
do
them
good
,
and
prevent
their
ruine
,
but
it
prevailed
not
.
This
likewise
is
plainly
implied
in
that
other
clause
,
where
he
is
said
to
have
had
compassion
on
his
people
.
Doubtless
,
if
he
had
compassion
on
them
,
he
did
not
onely
vouchsafe
a
bare
sufficiency
of
means
unto
them
,
or
such
,
by
the
highest
and
utmost
improvement
whereof
they
might
have
been
reclaimed
from
the
evil
of
their
ways
,
and
so
have
been
preserved
from
ruine
;
but
as
rich
and
full
a
proportion
of
such
means
,
as
his
utmost
estate
in
power
(
so
considered
as
hath
been
declared
)
could
afford
.
He
doth
not
truly
compassionate
a
person
in
misery
,
who
doth
not
afford
him
the
best
means
he
is
able
with
wisdom
and
discretion
,
for
his
relief
,
in
case
he
cannot
be
releeved
otherwise
.
Of
this
regulated
power
of
God
the
Evangelist
Mark
also
speaketh
,
where
speaking
of
Christ
now
being
in
his
own
country
,
he
saith
,
And
he
COULD
there
DO
NO
mighty
work
,
&c.
Mark
6.5
.
The
expression
implieth
not
that
that
Arm
of
Omnipotency
,
by
which
the
Lord
Christ
wrought
so
many
mighty
works
in
other
places
,
was
either
shortned
,
or
any
ways
weakned
or
enfeebled
by
coming
into
,
or
remaining
in
,
his
own
country
;
but
onely
that
it
admitted
such
a
kind
of
regulation
here
by
his
wisdom
,
in
respect
of
differing
circumstances
,
which
it
did
not
receive
in
other
places
;
and
consequently
was
at
liberty
to
work
many
mighty
works
there
,
which
it
wanted
here
.
What
circumstance
it
was
in
particular
,
according
to
the
exigency
whereof
the
infinite
wisdom
of
Christ
regulated
and
contracted
his
power
to
a
narrower
sphere
of
action
in
his
own
country
,
then
it
did
in
other
parts
,
the
Evangelist
Matthew
clearly
expresseth
,
where
(
speaking
of
the
same
thing
)
he
saith
,
And
he
did
not
many
mighty
works
there
,
BECAUSE
OF
THEIR
UNBELIEF
,
Mat
.
13.58
.
Christ
judged
it
not
a
thing
reasonable
or
meet
(
and
consequently
,
it
was
impossible
for
him
to
do
it
)
to
multiply
miracles
,
or
mighty
works
,
where
the
people
generally
were
either
blockish
,
and
set
not
their
hearts
or
minds
upon
the
interpretation
and
import
of
them
,
or
otherwise
were
of
malicious
and
perverse
spirits
,
drawing
onely
darkness
out
of
light
,
depraving
and
blaspheming
that
glorious
power
,
by
which
they
were
effected
.
Of
the
same
regulated
power
we
speak
of
,
the
Apostle
Paul
also
spake
,
Acts
27.31
.
when
he
said
to
the
Centurion
and
Souldiers
concerning
the
Mariners
now
about
to
flee
out
of
the
ship
;
Except
these
abide
in
the
ship
,
ye
CANNOT
be
safe
.
Questionless
the
power
of
God
,
simply
considered
,
did
not
stand
in
need
of
the
help
or
presence
of
the
Mariners
,
to
preserve
either
the
ship
,
or
those
that
were
in
it
from
the
danger
,
unto
which
both
were
now
exposed
;
but
the
regulated
power
of
God
,
did
.
For
he
had
promised
unto
his
Beloved
Servant
Paul
,
tanquam
munus
honorarium
,
as
a
reward
of
honour
,
the
lives
not
of
some
,
but
of
ALL
that
sailed
with
him
in
the
ship
(
vers
.
24.
)
meaning
if
they
would
all
agree
,
and
be
content
to
accept
of
their
preservation
upon
this
account
,
and
be
directed
by
Paul
in
order
hereunto
,
that
so
the
deliverance
might
be
discerned
to
be
given
unto
them
by
God
for
his
sake
:
and
therefore
did
not
judg
it
meet
or
honourable
for
him
to
make
good
his
promise
by
halfs
,
nor
yet
contrary
to
the
terms
upon
which
it
was
made
,
and
according
to
which
the
performance
of
it
was
intended
.
Therefore
in
case
the
Mariners
,
who
were
a
part
of
those
with
Paul
in
the
Ship
,
should
attempt
their
preservation
another
way
,
as
viz.
by
escapeing
in
their
boat
,
and
so
,
in
case
they
should
have
been
thus
preserved
,
their
preservation
would
not
have
been
ascribed
to
Pauls
Interest
in
God
,
but
to
their
own
wisdome
and
providence
,
God
declares
plainly
to
the
residue
of
those
in
the
ship
,
by
the
mouth
of
his
servant
Paul
,
that
unless
they
took
a
course
to
keep
the
Mariners
also
in
the
ship
,
it
would
not
be
in
his
power
to
save
them
;
meaning
(
as
hath
been
said
)
that
it
would
not
be
honourable
in
point
of
wisdome
for
him
to
save
them
;
in
which
respect
he
could
not
do
it
.
That
clause
also
,
Heb
.
7.25
.
speaking
of
Christ
,
Wherefore
he
is
ABLE
also
to
save
them
to
the
uttermost
,
that
come
unto
God
by
him
,
speaketh
clearly
enough
,
not
of
the
simple
or
absolute
,
but
of
the
regulated
ability
,
or
power
of
Christ
to
save
.
For
in
respect
of
his
power
,
simply
considered
,
he
is
able
to
save
even
those
also
to
the
uttermost
[
or
,
for
evermore
,
]
who
do
not
come
unto
God
by
him
.
And
if
so
,
what
great
comfort
is
it
for
Beleevers
themselves
,
who
are
they
that
do
come
to
God
by
him
,
to
hear
that
He
is
able
to
save
them
upon
the
same
terms
?
Therefore
(
doubtless
)
the
Holy
Ghost
,
by
the
ability
or
power
of
Christ
to
save
(
in
the
passage
before
us
)
means
,
not
his
absolute
,
but
his
regulated
,
power
to
save
:
for
by
this
he
is
able
to
save
those
,
who
come
unto
God
by
him
,
but
no
others
.
The
power
of
God
is
in
several
other
Scriptures
,
besides
those
mentioned
(
which
would
be
too
long
to
insist
upon
particularly
)
represented
unto
us
under
that
notion
of
regulation
,
which
we
have
now
opened
.
See
Gen.
9.22
.
Eph.
1.11
.
2
Tim
.
1.12
.
and
2.13
.
Hebr
.
2.18
.
(
besides
others
.
)
And
as
these
Texts
speak
of
the
power
of
God
,
as
regulated
,
so
that
of
David
,
Psal
.
90.4
.
speaketh
(
in
part
)
of
the
regulation
it self
.
The
Kings
strength
also
(
he
speaketh
of
the
King
,
that
sitteth
between
the
Cherubims
,
vers
.
1.
)
loveth
judgment
;
meaning
,
that
the
Omnipotency
of
God
in
all
the
exertions
,
motions
,
and
actings
of
it
,
submitteth
it self
willingly
and
with
delight
to
a
prudent
and
righteous
regulation
,
which
it
receiveth
from
his
infinite
wisdome
and
understanding
.
For
to
define
,
or
determine
,
what
is
judgment
,
i.e.
what
is
just
,
righteous
,
and
meet
to
be
done
,
appertaineth
to
the
understanding
.
And
as
he
that
loveth
,
is
in
a
kind
of
subjection
to
that
,
whether
person
,
or
thing
,
which
he
loveth
,
and
receiveth
many
laws
and
regulations
from
it
,
as
(
viz.
)
concerning
the
doing
of
such
and
such
things
which
are
for
the
benefit
,
good
,
and
well-being
of
it
,
and
on
the
other
hand
,
concerning
the
forbearing
of
such
and
such
actions
,
which
are
contrary
thereunto
;
in
like
manner
the
Strength
,
or
power
of
the
great
King
,
loving
judgment
,
must
of
necessity
be
conceived
to
be
in
a
kind
of
subjection
unto
it
,
and
to
accept
of
such
terms
of
regulation
from
it
,
by
the
Observation
whereof
the
said
strength
or
power
must
necessarily
,
not
onely
act
and
do
all
things
accommodatious
unto
it
,
but
refrain
also
the
doing
of
all
such
other
things
,
which
are
prejudicial
to
it
,
and
inconsistent
with
the
Interest
and
honour
of
it
.
The
substance
and
import
of
this
late
saying
of
David
,
is
contained
in
that
of
the
Apostle
Paul
,
Eph.
1.11
.
though
the
words
seem
to
look
another
way
.
For
here
,
speaking
of
God
,
he
saith
,
that
he
works
all
things
after
[
or
according
to
,
{αβγδ}
]
the
COUNSEL
of
his
own
will
[
or
,
{αβγδ}
,
the
will
of
himself
,
]
not
simply
according
to
his
will
,
but
,
according
to
the
counsel
of
his
will
,
according
to
that
regulation
,
which
his
operative
or
acting
will
receiveth
from
his
wisdome
or
understanding
.
Now
if
God
,
or
the
power
of
God
,
worketh
and
acteth
ALL
things
,
nothing
at
all
excepted
,
not
according
to
his
meer
will
or
pleasure
,
(
which
are
some
mens
unhappy
expressions
,
but
put
to
rebuke
by
the
Holy
Ghost
here
)
but
according
to
the
COUNSEL
of
his
will
,
(
in
the
sence
declared
)
it
clearly
follows
that
the
Omnipotency
of
God
is
continually
,
in
all
the
movings
and
workings
of
it
,
steered
and
directed
,
enlarged
and
contracted
,
led
this
way
,
or
that
way
,
by
the
influence
or
superintendency
of
his
infinite
wisdome
and
understanding
.
And
wheresoever
elsewhere
any
thing
is
ascribed
unto
the
will
of
God
simply
,
and
without
mention
of
the
counsel
thereof
,
the
sence
of
the
place
,
or
phrase
,
is
to
be
reduced
unto
,
and
regulated
by
,
the
Scripture
last
specified
,
where
he
is
said
to
work
ALL
THINGS
according
to
the
COUNSEL
of
his
own
will
,
according
to
that
known
rule
for
Interpretation
of
Scripture
,
viz.
that
places
more
particular
,
and
full
,
ought
to
rule
the
sence
of
those
that
are
more
brief
,
and
consequently
more
obscure
.
So
that
the
Scripture
speaking
of
the
power
of
God
,
in
this
consideration
,
may
truly
and
properly
enough
affirm
many
things
to
be
unpossible
to
him
,
which
in
respect
of
his
power
simply
considered
,
are
very
possible
and
easie
unto
him
.
There
is
an
eye
of
,
or
somewhat
in
appearance
like
unto
,
that
Regulated
power
,
which
the
Scripture
ascribes
unto
God
himself
,
to
be
seen
in
his
children
also
;
and
this
by
the
same
light
of
the
Scriptures
,
by
which
we
come
to
understand
the
other
.
For
as
the
infinite
wisdome
and
understanding
of
God
rendreth
many
things
unpossible
unto
him
,
which
by
his
absolute
power
are
very
possible
for
him
to
do
;
so
doth
that
participation
of
this
wisdome
which
he
vouchsafeth
to
the
children
of
light
,
the
Saints
,
contract
their
power
also
,
according
to
the
exigency
of
circumstances
,
and
in
relation
to
things
lawful
and
meet
for
them
to
do
.
In
which
respect
evill
works
and
practises
of
sin
,
and
things
unworthy
of
them
,
though
in
respect
of
those
humane
faculties
and
abilities
vested
in
them
,
possible
more
then
enough
for
them
to
do
,
are
notwithstanding
frequently
in
Scripture
asserted
as
impossibilities
unto
them
.
For
we
(
saith
our
Apostle
)
CAN
DO
NOTHING
against
the
truth
,
but
for
the
truth
,
[
2
Cor
.
13.8
.
]
Doubtless
he
speaks
of
his
regulated
power
:
for
otherwise
,
by
his
power
,
or
by
his
abilities
,
simply
considered
,
he
was
as
able
,
yea
more
able
in
some
respects
,
to
act
against
the
Truth
,
as
other
men
.
Thus
also
the
Apostle
John
;
Whosoever
is
born
of
God
,
doth
not
commit
sin
:
for
his
seed
remaineth
in
him
;
and
HE
CANNOT
SIN
,
because
he
is
born
of
God
.
[
1
Joh
.
3.9
.
]
These
last
words
,
because
he
is
born
of
God
,
import
,
that
that
power
of
sinning
[
meaning
,
against
light
and
conscience
]
which
hath
a
being
in
the
Saints
,
considered
simply
as
men
,
is
restrained
and
abolished
as
to
the
acting
of
such
sin
,
by
that
divine
light
and
heavenly
understanding
,
which
is
the
seed
of
their
regeneration
;
according
to
that
of
James
,
Of
his
own
will
begat
he
us
with
the
word
of
truth
,
i.e.
by
the
knowledg
and
understanding
of
that
glorious
and
blessed
truth
,
contained
and
declared
in
the
Word
,
i.e.
in
the
Gospel
,
or
in
the
Scriptures
.
For
no
man
is
begotten
by
the
word
of
truth
,
as
by
a
charm
or
spell
,
or
any
otherwise
then
by
means
of
the
sound
knowledg
and
understanding
of
it
,
i.e.
of
the
truth
asserted
in
it
.
Thus
Joseph
likewise
being
tempted
unto
sin
by
his
Mistress
,
repelleth
the
temptation
by
demanding
,
How
CAN
I
do
this
great
wickedness
,
and
sin
against
God
?
meaning
,
that
the
knowledg
which
he
had
of
God
,
and
of
the
horridness
of
sinning
against
him
,
disabled
him
from
the
doing
of
that
,
which
in
other
respects
he
was
as
able
to
do
as
other
men
.
In
respect
of
this
contraction
,
limitation
,
and
confinement
of
the
power
and
abilities
of
the
Saints
unto
things
lawfull
,
and
ways
and
practises
approved
of
God
,
they
are
by
our
Apostle
so
frequently
said
to
be
,
dead
unto
sin
,
Rom.
6.2.11
.
Col.
3.3
.
2
Tim
.
2.11
.
So
also
Peter
,
1
Pet
.
2.24
.
So
that
Maxime
in
the
civil
Law
,
id
tantum
possumus
,
quod
jure
possumus
,
is
,
in
the
literal
sence
of
it
true
,
both
of
God
,
and
his
Saints
:
neither
the
one
,
nor
the
other
,
have
power
to
do
any
thing
,
but
what
their
respective
understandings
inform
them
,
to
be
just
,
meet
,
and
honourable
for
them
to
do
.
In
respect
of
that
regulated
power
of
God
,
which
we
have
clearly
evinced
from
the
Scriptures
,
it
is
more
then
probable
,
that
he
doth
whatsoever
he
is
able
to
do
for
the
bringing
of
all
men
to
repentance
,
and
so
for
the
salvation
of
the
whole
world
.
Therefore
:
3.
(
And
lastly
,
)
To
argue
the
non-Intentions
of
God
from
his
non-assecutions
,
is
as
impertinent
and
weak
a
kind
of
arguing
as
lightly
can
be
.
For
as
he
that
offers
the
full
value
,
and
rather
with
the
most
,
for
a
commodity
,
as
suppose
an
Horse
,
an
House
,
or
the
like
,
in
case
he
that
is
to
sell
,
or
part
with
this
Horse
,
or
House
,
shall
refuse
to
let
him
have
either
at
the
price
he
offereth
,
cannot
reasonably
be
thought
not
to
have
intended
,
and
this
very
really
and
seriously
,
the
purchase
of
either
,
because
though
being
a
rich
man
and
able
,
yet
he
would
not
come
up
to
the
unreasonable
demands
of
the
seller
,
and
so
to
purchase
to
himself
the
blot
and
disparagement
of
a
fool
,
with
his
money
:
in
like
manner
when
God
proceedeth
so
far
as
he
judgeth
meet
,
and
agreeable
to
true
wisdome
,
in
vouchsafing
means
and
opportunities
unto
men
in
order
to
their
Repentance
and
Salvation
,
(
which
is
the
measure
that
he
measureth
unto
every
man
)
it
cannot
reasonably
be
said
of
him
,
that
he
doth
not
,
or
did
not
,
really
and
seriously
intend
their
Repentance
and
Salvation
,
onely
because
he
did
not
that
,
which
infallibly
,
and
with
certainty
of
event
and
success
,
should
cause
them
to
repent
(
and
so
be
saved
,
)
which
being
rightly
interpreted
,
is
nothing
less
then
the
doing
of
that
,
which
was
unpossible
for
him
to
do
.
So
then
it
is
as
clear
as
the
light
at
noon
day
,
that
Gods
hardning
Pharaoh
by
such
means
as
he
did
,
and
the
shewing
of
his
power
in
his
destruction
hereupon
,
are
no
arguments
or
proof
that
simply
and
absolutely
he
intended
either
,
or
that
He
did
not
really
and
truly
intend
his
Repentance
,
and
Preservation
by
means
hereof
.
All
this
while
we
see
how
methodically
and
closely
our
Apostle
keeps
to
the
line
of
his
ingagement
,
which
is
to
argue
and
illustrate
his
Doctrine
of
Justification
by
Faith
:
and
particularly
(
in
the
passages
last
explained
)
to
vindicate
the
said
Doctrine
from
the
pretended
crime
or
imputation
of
unrighteousness
,
in
respect
of
those
,
who
according
to
the
tenor
and
effect
thereof
,
are
rejected
by
God
,
and
perish
.
The
ground
upon
which
this
his
vindication
standeth
,
is
this
,
God
is
at
liberty
,
hath
a
justness
of
power
,
to
reject
,
reprobate
,
&
destroy
,
whom
he
will
:
Those
whom
he
willeth
,
thus
to
reject
,
reprobate
&
destroy
,
he
hath
in
the
example
of
Pharaoh
,
and
by
his
proceedings
with
him
from
first
to
last
,
declared
to
be
,
obstinate
and
impenitent
unbeleevers
.
Therefore
the
doctrine
of
Justification
in
the
sight
of
God
by
Faith
,
reflecteth
not
the
least
shadow
of
unrighteousnes
upon
him
.
By
the
way
,
all
that
we
have
reasoned
from
the
Scripture
in
hand
(
with
many
others
)
concerning
Pharaoh
,
and
Gods
counsel
and
intentions
about
his
raising
up
,
and
casting
down
(
by
destruction
)
sufficiently
evince
,
that
the
Apostles
intent
in
his
inserting
the
brief
of
his
story
in
his
present
discourse
,
was
not
to
propound
him
for
an
instance
,
or
example
of
that
sort
or
kind
of
men
,
which
God
by
his
consequent
will
,
is
resolved
to
reject
,
reprobate
,
harden
,
and
destroy
,
viz.
such
,
who
are
finally
stubborn
,
impenitent
,
and
unbeleeving
.
The
Apostle
in
all
this
plainly
enough
parallels
,
the
case
and
condition
of
the
stubborn
and
unbeleeving
Jews
,
(
with
whom
more
particularly
he
had
to
do
in
the
present
discourse
)
with
the
case
of
Pharaoh
,
as
it
is
recorded
in
their
own
Scriptures
.
Let
us
now
from
the
two
Verses
last
explained
,
take
up
some
brief
Observations
,
and
so
proceed
with
our
Interpretation
.
1.
Whereas
the
Apostle
,
vers
.
17.
expresseth
himself
thus
,
For
the
Scripture
saith
unto
Pharaoh
,
his
meaning
(
as
was
explained
)
being
,
that
God
himself
spake
thus
unto
him
;
it
is
observable
,
That
what
the
Scripture
speaketh
,
ought
to
be
conceived
and
understood
,
as
spoken
by
God
himself
unto
the
world
.
2
Tim
.
3.16
.
2
Pet
.
1.16
,
21.
Gal.
3.22
,
&c.
2.
Whereas
we
hear
of
Gods
raising
up
Pharaoh
(
in
the
sence
declared
)
for
the
end
here
specified
,
the
shewing
of
his
power
in
him
,
&c.
it
is
most
worthy
Observation
,
That
where
God
vouchsafeth
the
greatest
and
most
signal
favours
,
he
always
intends
the
greatest
exemplariness
of
severity
,
in
case
of
disobedience
and
impenitency
.
Am.
3.2
.
Mat
.
11.23
.
and
23.37
,
38
,
&c.
3.
From
those
words
,
And
that
my
Name
may
be
declared
through
all
the
Earth
,
knowledg
may
be
taken
;
That
in
the
most
severe
punishments
and
executions
done
upon
wicked
men
,
Gods
intentions
are
very
gracious
to
the
generality
of
men
surviving
,
and
succeeding
,
viz.
in
ordering
and
disposing
such
executions
,
to
the
more
effectuall
publication
and
manifestation
of
his
most
worthy
and
great
Name
amongst
them
,
Psal
.
58.10
,
11.
Numb
.
14.21
,
22
,
23.
Deut
.
13.9
,
10
,
11.
4.
From
this
Inference
of
the
Apostle
,
Therefore
hath
he
mercy
,
on
whom
he
will
have
mercy
,
this
Doctrine
springeth
,
That
the
gracious
will
and
good
pleasure
of
God
,
and
not
the
will
or
apprehension
of
man
,
is
,
and
this
with
greatest
reason
and
equity
,
the
rule
according
unto
which
mercy
and
favour
shall
be
shewn
unto
men
.
Eph.
1.11
.
2
Cor
.
10.18
.
Joh
.
6.40
,
&c.
5.
(
And
lastly
,
)
From
those
words
,
And
whom
he
will
he
hardneth
,
this
Observation
in
like
manner
presenteth
it self
;
That
the
will
of
God
,
not
the
sence
,
conceit
,
or
will
of
men
,
ought
to
umpire
and
determine
,
who
,
and
what
kind
of
persons
are
to
be
,
and
shall
be
,
rejected
,
punished
,
and
reprobated
by
God
.
Proceed
we
now
to
Exposition
.
Thou
wilt
say
then
unto
me
,
why
doth
he
yet
find
fault
?
For
who
hath
resisted
his
will
?
This
Particle
,
then
,
or
(
as
it
is
in
the
Original
)
therefore
,
[
{αβγδ}
]
sheweth
,
that
the
Objection
or
demand
,
contained
in
the
rest
of
the
words
,
was
occasioned
from
the
last
clause
or
inference
of
the
Apostle
in
the
former
Verse
,
And
whom
he
will
,
he
hardneth
.
This
yet
further
appeareth
from
that
other
Particle
,
{αβγδ}
,
yet
,
which
will
not
accommodate
the
Objection
in
reference
to
any
other
clause
or
passage
preceding
.
So
that
the
Apostle
raising
and
propounding
the
Objection
,
thus
:
Thou
wilt
THEN
say
unto
me
,
why
doth
he
YET
,
&c.
in
more
plainness
of
speech
,
speaketh
thus
:
Because
I
affirm
and
teach
concerning
God
,
That
whom
he
will
,
he
hardneth
,
therefore
it
is
like
that
one
or
other
,
not
well
understanding
the
sence
,
or
not
duly
weighing
the
grounds
of
such
a
Doctrine
,
will
be
ready
to
object
,
and
demand
,
Why
doth
he
YET
[
viz.
when
men
are
now
hardned
by
him
]
find
fault
,
reprove
,
or
complain
(
as
the
word
{αβγδ}
,
signifieth
)
meaning
,
of
such
persons
,
as
that
they
continue
wicked
,
obstinate
,
disobedient
,
&c.
and
will
not
repent
;
taking
it
for
granted
(
and
that
not
without
cause
)
that
God
indeed
is
wont
to
find
fault
with
,
to
reprove
,
and
complain
even
of
such
men
,
whom
he
hath
hardned
.
The
reasonableness
or
strength
of
the
Objection
(
such
as
it
is
)
is
held
forth
by
the
Objector
in
the
latter
demand
(
as
the
ratiocinative
particle
,
for
,
importeth
)
FOR
who
hath
resisted
his
Will
?
q
.
d
.
Men
being
hardned
by
the
irresistible
will
of
God
,
cannot
reasonably
be
complained
of
,
or
reproved
,
by
him
,
either
for
being
,
or
remaining
,
hardned
or
impenitent
.
The
principle
in
reason
and
common
equity
,
upon
which
this
Objection
is
founded
,
is
this
;
That
men
are
excusable
in
whatsoever
they
are
necessitated
unto
by
a
power
greater
then
they
are
able
to
withstand
,
and
ought
not
to
be
reproved
upon
such
an
account
,
especially
not
by
him
,
by
whose
over-bearing
power
they
have
been
necessitated
thereunto
.
For
the
Phrase
,
Who
hath
resisted
,
it
imports
,
who
hath
been
able
to
resist
;
Negatio
actus
saepe
etiam
connotat
negationem
potentiae
.
according
to
that
rule
by
which
the
Scripture
speaketh
many
things
;
Many
times
the
negation
of
a
power
to
act
,
is
included
in
,
and
with
,
the
negation
of
the
Act
onely
.
Thus
God
himself
speaketh
,
and
there
is
none
delivereth
out
of
my
hand
Isai
.
43.13
.
.
[
Thus
the
Original
hath
it
,
and
Junius
and
Tremellius
accordingly
render
it
,
and
Master
Henry
Ainsworth
also
]
i
.
e
.
None
CAN
deliver
,
&c.
(
as
our
English
readeth
it
,
)
So
again
,
the
land
did
not
bear
them
[
in
the
Original
]
i
.
e
.
could
not
bear
them
(
as
we
have
it
translated
.
)
Compare
Mat
.
12.25
.
with
Mar.
3.24
,
25.
And
again
,
Mat
.
17.21
.
with
Mar.
9.29
.
So
that
the
meaning
of
the
words
before
us
,
Who
hath
resisted
his
will
?
is
,
who
hath
been
,
is
,
or
ever
shall
be
able
to
resist
,
i.e.
to
frustrate
,
or
to
hinder
the
coming
to
pass
,
or
being
of
that
,
which
God
willeth
shall
come
to
pass
,
or
be
?
By
the
way
,
unless
by
the
will
of
God
(
in
this
clause
)
be
meant
,
that
which
some
call
his
decreeing
will
,
i.e.
that
will
wherewith
himself
willeth
to
do
a
thing
,
and
not
his
preceptive
will
,
wherewith
he
onely
commands
somthing
to
be
done
by
men
,
there
is
no
strength
,
nor
colour
of
strength
,
or
reason
in
the
demand
.
For
,
concerning
this
latter
will
of
God
,
it
may
rather
be
demanded
,
Who
hath
not
,
at
least
in
many
things
,
resisted
it
?
In
many
things
(
saith
James
)
we
offend
all
,
i.e.
do
many
things
contrary
to
the
preceptive
will
of
God
,
and
so
do
not
suffer
many
things
willed
by
him
(
in
this
sence
)
to
take
place
.
If
we
understand
the
clause
to
speak
of
the
other
,
the
Decreeing
will
of
God
,
the
sence
of
it
must
be
this
:
Who
ever
hath
been
,
is
,
or
will
be
,
able
,
to
hinder
the
coming
to
pass
of
that
,
which
God
hath
absolutely
,
and
against
all
possible
interveniences
,
decreed
to
effect
?
According
to
such
a
sence
as
this
(
the
truth
is
)
that
the
Objection
hath
very
little
in
it
in
opposition
to
the
Apostles
Doctrine
of
Gods
hardning
whom
he
will
.
For
when
he
saith
of
God
,
that
whom
he
will
he
hardneth
,
it
neither
supposeth
(
in
the
first
place
)
his
actual
hardning
of
any
man
,
but
onely
his
just
liberty
or
power
to
harden
whom
he
pleaseth
;
Nor
2.
Doth
it
suppose
any
purpose
or
decree
in
him
to
harden
any
man
against
all
possible
interveniences
,
or
without
the
doing
of
that
,
by
those
who
are
hardned
,
which
they
might
very
possibly
have
prevented
,
or
not
have
done
,
(
as
we
have
formerly
proved
at
large
,
)
but
at
the
most
,
a
purpose
to
harden
those
,
who
shall
first
voluntarily
harden
themselves
;
Nor
3.
Doth
it
suppose
,
that
they
who
are
actually
hardned
by
God
,
are
in
no
capacity
or
possibility
,
by
means
of
that
Grace
of
God
which
is
yet
vouchsafed
unto
them
,
notwithstanding
their
hardning
,
of
recovering
themselves
from
under
it
,
or
of
betaking
themselves
to
the
Altar
of
Repentance
:
the
contrary
hereunto
hath
likewise
been
clearly
evicted
by
us
.
Now
then
,
though
the
Decreeing
will
of
God
,
be
(
in
the
sence
declared
)
irresistible
,
yet
if
this
will
be
,
1.
To
harden
none
but
those
,
who
voluntarily
first
harden
themselves
,
and
so
might
have
prevented
their
hardning
:
And
2.
To
leave
those
,
whom
he
doth
at
any
time
harden
,
in
a
capacity
of
relenting
,
and
returning
to
their
former
,
or
a
greater
tenderness
,
so
that
if
they
do
it
not
,
it
becomes
an
high
aggravation
of
their
former
sin
;
certainly
he
hath
reason
in
abundance
to
reprove
,
and
complain
of
those
,
who
are
at
any
time
hardned
by
him
,
and
so
continue
.
For
reproofs
are
in
no
case
more
proper
,
then
when
men
through
their
wilful
foolishness
,
have
incurr'd
any
great
danger
and
inconvenience
;
and
especially
,
when
having
power
and
opportunity
in
their
hands
,
to
redeem
themselves
,
they
shall
notwithstanding
neglect
to
do
it
.
These
things
considered
,
it
fully
appears
that
there
is
little
or
no
strength
in
the
Objection
:
and
that
it
savoureth
more
of
a
captious
humour
,
or
wicked
desire
to
quarrel
with
the
righteous
proceedings
of
God
against
stubborn
and
disobedient
men
,
or
else
to
trouble
,
incumber
,
and
disparage
the
Apostles
Doctrine
,
then
of
any
true
desire
to
be
satisfied
in
the
truth
hereof
,
or
of
any
conscientious
scruple
in
the
Objector
about
it
:
and
upon
this
account
seemeth
rather
to
be
the
Objection
of
some
perverse
minded
Jew
,
then
of
any
other
An
Objection
either
of
a
carnal
mans
ignorance
,
who
doth
not
apprehend
the
Apostles
true
meaning
in
this
aforesaid
will
of
God
,
and
hardning
of
man
,
or
of
a
Reprobates
rage
who
imputes
his
perdition
unto
God
,
&c.
I.
Didac
.
in
locum
.
.
Even
as
in
these
days
,
it
is
exceedingly
to
be
feared
▪
that
many
raise
Objections
,
and
some
write
Books
,
against
several
Doctrines
,
nor
so
much
out
of
any
ingenuity
or
goodness
of
Conscience
,
as
really
and
upon
ground
judging
the
said
Doctrines
to
be
erroneous
and
unsound
,
or
out
of
any
Christian
desire
to
be
satisfied
,
either
touching
the
truth
or
untruth
of
them
,
as
to
dis-figure
their
faces
,
and
heap
reproaches
upon
the
heads
of
these
Doctrines
,
least
their
beauty
and
truth
should
commend
them
with
too
high
an
hand
unto
the
world
.
But
that
the
Objection
yet
before
us
proceeds
from
a
great
unworthiness
of
spirit
,
either
through
impudence
,
or
ignorance
,
or
both
,
in
the
Objector
,
the
Answer
which
the
Apostle
returns
to
it
,
maketh
evident
,
the
tenor
of
which
Answer
followeth
in
these
words
:
Nay
but
,
O
man
,
who
art
thou
that
repliest
against
God
?
Shall
the
thing
formed
say
to
him
that
formed
it
,
why
hast
thou
made
me
thus
?
Hath
not
the
Potter
power
over
the
clay
,
of
the
same
lump
to
make
one
vessell
unto
honour
,
and
another
unto
dishonour
?
I
scarce
know
any
one
passage
of
the
Scripture
,
more
importunely
handled
,
and
more
frequently
abused
then
this
;
Nay
but
,
O
man
,
who
art
thou
that
replyest
against
God
?
When
men
in
the
Great
Questions
of
Predestination
and
Reprobation
,
bring
forth
any
text
of
Scripture
,
one
,
or
more
,
which
,
as
they
conceive
and
interpret
,
make
for
their
notion
in
these
points
,
though
the
sence
which
they
put
upon
these
Scriptures
,
be
never
so
uncouth
,
horrid
,
and
loudly-dissonant
from
the
genuine
and
true
meaning
of
the
Holy
Ghost
,
yet
if
any
man
goeth
about
to
contradict
their
sence
,
or
by
the
clearest
evidence
of
reason
to
overthrow
their
Interpretation
,
they
presently
fall
upon
him
with
the
sharp
two
edged-sword
of
this
Apostolical
reproof
:
Nay
but
,
O
man
,
who
art
thou
,
&
c
.
〈◇〉
Paul
had
left
them
his
heirs
and
successors
in
the
infallibility
of
his
Spirit
,
or
as
if
all
the
spots
of
darkness
and
ignorance
were
clean
scoured
out
of
the
Moon
of
their
understandings
.
Indeed
if
men
could
now
give
us
as
good
security
,
that
they
have
the
mind
of
God
,
and
of
Christ
,
as
Paul
did
,
that
he
had
them
,
there
were
some
better
colour
for
the
bearing
them
out
in
the
exercise
of
such
Apostle-like
jurisdiction
against
those
,
who
refuse
to
bow
down
to
their
apprehensions
.
But
when
men
shall
call
a
solid
and
sober
answer
to
their
reasonless
and
groundless
conceits
about
the
meaning
of
the
Scriptures
,
a
replying
against
God
,
it
savours
more
of
his
Spirit
,
who
was
seen
falling
like
lightning
from
Heaven
,
Luke
10.18
.
then
of
his
,
who
saw
him
in
this
his
fall
.
This
onely
by
the
way
.
The
Apostles
Answer
,
to
the
Objection
or
demand
propounded
,
Hac
priore
responsione
nihil
aliud
quam
improbitatem
illius
blasphemia
retunda
argumento
ab
hominis
conditione
sumpto
.
Alteram
mox
subjiciet
,
qua
Dei
justitiam
ab
omni
criminatione
vindicabit
.
consisteth
(
as
Calvin
well
observeth
)
of
two
parts
.
The
former
is
a
sharp
objurgation
or
reproof
:
the
latter
,
a
substantial
vindication
of
the
rightteousness
and
wisdom
of
God
in
those
proceedings
of
his
with
men
,
both
which
the
Objection
seemeth
desirous
to
impeach
.
Each
part
of
the
Answer
is
propounded
in
one
and
the
same
interrogative
form
and
tenor
of
speech
:
the
former
thus
;
Nay
but
who
art
thou
,
O
man
,
&c.
The
latter
;
Hath
not
the
Potter
power
over
,
&c.
Interrogative
expressions
argue
much
seriousness
and
intensness
of
mind
in
him
that
speaketh
,
about
the
things
of
which
he
speaketh
:
and
withall
,
are
more
apt
to
pierce
,
and
awaken
the
minds
and
thoughts
of
those
that
are
spoken
unto
,
or
hear
.
In
the
objurgation
or
former
part
of
the
Answer
,
the
Apostle
toucheth
upon
three
things
,
to
make
the
Objector
sensible
either
of
his
ignorance
,
or
presumption
,
or
both
,
in
admitting
and
giving
way
to
such
thoughts
,
as
those
,
of
which
the
Objection
is
made
:
First
,
he
re-minds
him
of
his
own
weak
,
and
deplorable
condition
,
as
being
a
man
,
and
so
sold
under
sin
and
ignorance
,
Nay
,
but
who
art
thou
,
O
MAN
?
2.
He
sets
before
him
the
consideration
of
the
most
transcendent
greatness
,
wisdome
and
majesty
of
him
against
whom
he
contends
,
and
whom
he
arraigns
by
such
an
Objection
,
in
the
word
,
God
;
Who
art
thou
that
repliest
against
GOD
?
3.
(
And
lastly
)
he
informs
him
of
the
nature
or
quality
of
his
offence
committed
in
such
an
Objection
,
against
this
most
glorious
and
incomprehensible
being
,
GOD
,
in
that
word
,
{αβγδ}
,
who
repliest
,
or
takest
up
a
dispute
against
,
or
who
givest
thwart
,
or
cross
answers
unto
God
.
The
word
will
well
bear
any
of
these
significations
:
yet
I
incline
rather
to
that
mentioned
in
the
second
place
.
So
that
this
part
of
the
Apostles
answer
,
being
spread
more
at
large
,
may
be
conceived
to
contain
some
such
address
from
him
,
as
this
to
the
Objector
.
How
is
it
,
what
strange
and
unheard
of
presumption
is
it
,
for
such
a
creature
as
thou
art
,
being
a
man
,
dwelling
in
an
house
of
clay
,
compassed
about
with
ignorance
and
darkness
,
sold
under
sin
,
adjudged
unto
death
,
guilty
of
eternal
death
,
shouldst
undertake
to
reprove
,
censure
,
judg
,
and
condemn
the
actions
and
ways
of
the
most
High
God
,
as
if
they
were
crooked
,
defective
either
in
justice
,
or
wisdom
,
or
any
other
excellency
;
the
actions
and
ways
I
say
of
that
God
,
who
is
the
soveraign
and
supream
Ruler
of
all
things
,
the
Lord
of
life
and
death
,
the
Great
Creator
,
Preserver
,
Governour
of
all
creatures
,
before
whom
those
great
Princes
of
Heaven
,
the
Holy
Angels
,
cover
their
faces
,
and
Heaven
and
Earth
are
afraid
and
tremble
;
and
who
through
the
riches
of
his
patience
hath
endured
thee
in
the
midst
of
many
great
proprovocations
,
and
all
thy
sins
notwithstanding
,
hath
intreated
thee
graciously
,
dealt
bountifully
with
thee
,
heaped
blessings
and
good
things
upon
thee
night
and
day
,
in
comparison
of
whom
,
thou
together
with
all
the
Nations
of
the
Earth
,
art
lighter
then
vanity
,
lesser
then
nothing
it self
?
that
such
an
one
,
as
thou
art
,
shouldst
lift
up
a
thought
against
such
a
God
as
this
,
or
the
least
of
his
ways
,
is
such
a
thing
,
such
a
deportment
of
a
creature
,
at
which
the
Sun
may
be
ashamed
,
and
the
Moon
abashed
,
and
the
Earth
removed
out
of
his
place
.
In
the
words
following
,
Shall
the
thing
formed
say
to
him
that
formed
it
,
why
hast
thou
made
me
thus
,
the
Apostle
further
amplifies
and
exaggerates
the
indignity
put
upon
God
by
him
,
that
should
rise
up
against
him
with
any
such
demand
,
as
,
Why
doth
he
then
find
fault
?
for
who
,
&c.
Meaning
,
that
he
that
shall
thus
expostulate
with
God
,
doth
no
otherwise
,
no
whit
better
,
then
if
an
earthen
Pitcher
should
contend
with
him
that
formed
it
,
and
demand
an
account
of
him
,
why
he
made
it
in
such
or
such
a
shape
,
as
now
he
hath
done
,
and
not
rather
in
some
other
.
This
comparison
sets
off
the
deportment
of
the
Objector
towards
God
with
a
kind
of
unnatural
and
prodigious
deformity
,
and
unworthiness
.
For
what
can
there
lightly
be
imagined
more
repugnant
to
the
Law
of
nature
,
or
light
of
reason
,
then
that
that
which
receives
the
benefit
,
or
good
of
being
,
from
another
,
which
,
how
mean
or
ordinary
soever
it
be
,
it
could
no
ways
deserve
or
claim
,
from
him
that
gave
it
,
should
notwithstanding
censure
or
reprove
him
,
because
the
being
which
he
gave
unto
it
,
was
not
better
,
or
some
other
,
then
what
it
is
?
Have
sheep
or
oxen
any
cause
to
find
fault
with
their
creator
,
because
he
made
them
such
,
and
not
men
?
or
men
,
that
he
made
them
men
,
and
not
Angels
?
especially
considering
,
that
it
was
impossible
for
God
,
to
have
given
any
other
beings
unto
them
,
then
those
,
which
he
hath
now
given
them
,
and
by
which
they
are
that
which
they
are
.
God
could
indeed
have
made
other
creatures
,
and
doubtless
better
then
they
,
when
he
made
them
:
but
what
had
this
been
to
them
,
in
case
they
had
not
been
made
?
It
cannot
upon
this
account
be
said
,
that
he
had
done
better
for
THEM
,
or
given
THEM
any
better
being
,
then
what
they
now
have
:
nay
,
if
they
had
not
received
those
very
kinds
of
beings
which
now
they
have
,
THEY
could
have
had
no
being
at
all
,
but
onely
other
creatures
should
have
had
beings
in
their
stead
.
Nor
ought
the
Apostles
similitude
,
or
comparison
,
seem
improper
to
set
forth
or
shew
the
unreasonableness
of
the
Objector
in
the
mentioned
Objection
,
although
the
Objection
doth
not
speak
of
the
natural
form
,
or
simple
being
of
man
,
but
onely
of
Gods
handling
of
him
,
or
dealing
by
him
,
being
now
made
.
Because
,
1.
Man
having
sinned
,
and
provoked
his
Maker
,
hath
hereby
forfeited
his
very
being
;
nor
is
in
any
capacity
of
claiming
by
any
right
,
or
law
of
equity
from
God
,
any
manner
of
being
,
in
the
least
degree
,
or
in
any
respect
,
desirable
.
Therefore
for
a
man
in
this
lost
condition
to
expostulate
with
God
why
he
deals
by
him
so
or
so
,
why
he
doth
not
intreat
him
more
graciously
then
he
doth
,
is
equivalent
to
an
expostulation
with
him
about
the
terms
,
or
manner
of
his
simple
being
.
2.
This
expostulation
with
God
about
his
handling
,
or
dealing
,
by
his
creature
man
,
and
particularly
in
the
matter
of
hardning
upon
much
voluntary
provocation
preceding
,
is
so
much
the
more
unreasonable
,
because
,
the
wisdome
and
justice
of
God
considered
,
it
is
not
meet
,
and
consequently
,
not
possible
,
for
him
to
proceed
otherwise
with
him
,
or
to
alter
his
state
and
condition
,
until
by
means
of
that
Grace
,
which
is
still
vouchsafed
unto
him
notwithstanding
his
present
Induration
,
he
stir
up
himself
to
seek
an
heart
of
flesh
,
a
soft
and
tender
heart
,
from
God
.
By
the
way
,
there
is
nothing
in
this
part
of
the
Apostles
answer
,
no
not
in
these
words
,
Nay
but
O
man
,
who
art
thou
,
&c.
which
imports
any
unlawfulnes
,
or
unmeetness
,
for
men
with
reverence
and
sobriety
,
to
search
out
as
well
the
righteousness
and
equity
,
as
the
wisdome
and
goodness
,
as
of
the
counsels
,
so
of
the
ways
and
dispensations
of
God
.
Gen.
18.
Abraham
discoursed
with
God
,
propounding
several
questions
,
and
receiving
answers
from
him
,
during
the
discourse
,
concerning
his
righteousness
in
the
destruction
of
Sodom
,
in
such
and
such
cases
.
And
Jeremy
the
Prophet
,
desired
leave
of
God
to
reason
with
him
about
his
judgments
,
and
the
prosperity
of
wicked
men
Jer
.
12.1
.
.
Job
also
reasoned
many
things
with
God
,
about
his
righteousness
and
equity
in
afflicting
him
,
as
he
did
,
and
yet
was
blameless
.
The
Prophet
David
,
speaking
of
the
great
Works
of
God
in
his
government
of
the
world
,
saith
,
that
they
are
sought
out
of
all
them
that
have
pleasure
in
them
Psal
.
111.2
.
.
And
(
doubtless
)
he
that
desires
to
be
praised
by
men
with
understanding
Psal
.
47.7
.
,
and
is
as
well
,
if
not
as
much
to
be
praised
for
his
righteousness
,
for
his
just
and
equitable
administrations
of
humane
affairs
in
the
world
,
as
for
any
other
his
Attributes
,
and
perfections
,
is
well
pleased
with
those
,
who
endeavour
to
make
the
rough
things
of
his
ways
,
smooth
;
I
mean
,
to
reconcile
those
things
in
his
ways
,
which
unto
men
are
apt
to
seem
unequal
and
hard
,
with
the
clear
principles
of
justice
and
equity
,
such
as
are
written
by
himself
in
the
fleshly
Tables
of
mens
hearts
,
that
so
men
may
praise
him
for
his
righteousness
with
understanding
.
Therefore
all
that
,
which
the
words
now
before
us
,
import
in
this
kind
,
is
,
That
it
is
intolerable
presumption
and
impiety
in
men
to
accuse
,
quarrel
,
or
arraign
the
counsels
and
ways
of
God
,
for
any
defect
,
whether
in
wisdome
,
or
righteousness
,
when
they
are
plainly
declared
unto
them
,
and
evicted
to
be
his
,
or
when
men
cannot
reasonably
doubt
or
question
,
whether
they
be
his
,
or
no
.
For
this
was
the
Apostles
case
in
reference
to
that
severe
Objurgation
,
wherewith
he
smites
the
conscience
of
the
Objector
;
Nay
but
,
O
man
,
&c.
He
had
expresly
,
and
above
all
reasonable
contradiction
,
from
Pharaohs
case
,
evinced
the
truth
of
this
Assertion
,
That
God
hardneth
whom
he
will
.
It
is
a
far
different
case
,
when
such
counsels
or
ways
are
obtruded
upon
us
by
men
,
as
fallible
in
their
judgments
as
our selves
,
in
the
name
of
the
counsels
and
ways
of
God
:
and
more
especially
when
such
counsels
or
ways
are
upon
these
terms
obtruded
,
which
have
an
open
eye
of
unequalness
,
injustice
,
and
partiality
in
them
;
and
nothing
so
much
as
alledged
to
cover
this
great
nakedness
and
shame
,
but
onely
the
prerogative
of
God
to
do
what
he
pleaseth
,
when
as
the
great
question
is
,
Whether
he
pleaseth
to
do
any
such
thing
or
no
;
yea
rather
,
when
it
is
scarce
any
question
at
all
,
but
that
such
things
are
most
displeasing
unto
him
.
If
it
be
said
,
But
might
not
he
that
should
make
such
an
Objection
,
against
the
said
Doctrine
of
the
Apostle
,
as
that
mentioned
,
Why
doth
he
then
yet
complain
,
&c.
make
it
out
of
weakness
in
conjunction
with
a
reall
desire
of
receiving
satisfaction
about
that
,
which
was
a
reall
scruple
unto
him
against
it
,
and
which
is
mentioned
in
the
Objection
;
considering
,
that
a
thing
may
be
evidently
proved
,
and
to
the
full
satisfaction
of
some
,
which
notwithstanding
may
remain
doubtfull
unto
others
?
If
this
were
the
case
with
the
Objector
here
,
is
not
the
objurgatory
part
of
the
Apostles
answer
raised
to
too
high
a
pin
of
severity
,
and
soarness
of
reproof
?
I
answer
,
1.
Some
account
hath
been
given
formerly
,
that
the
Apostle
,
by
the
tenor
and
purport
of
the
Objection
,
intends
to
personate
,
not
an
humble
or
conscientious
man
,
modestly
and
with
a
spirit
of
meekness
desirous
of
satisfaction
in
things
,
wherein
he
was
dark
,
but
of
a
man
impatient
of
hearing
the
Truth
,
when
the
light
of
it
breaks
out
to
the
discovery
of
the
nakedness
of
some
or
other
of
his
darling
notions
,
or
conceits
;
and
who
is
not
tender
of
speaking
most
unworthily
of
God
,
to
salve
the
credit
of
his
own
opinion
,
or
his
inordinate
contentment
received
from
it
.
I
here
add
;
2.
That
the
very
form
of
the
Objection
,
as
it
is
here
drawn
up
and
exhibited
unto
us
by
the
Apostle
,
bewrays
rather
a
confident
and
insulting
spirit
in
the
Objector
,
a
spirit
that
thought
it self
sufficiently
furnished
with
knowledg
,
wisdome
,
and
understanding
,
utterly
to
overthrow
the
Apostles
Doctrine
at
once
,
then
a
spirit
burthened
with
its
own
weakness
and
ignorance
,
or
desirous
of
help
from
those
that
were
able
to
relieve
it
.
Look
narrowly
in
the
face
of
the
Objection
,
and
you
will
see
haughtiness
sitting
on
the
eye-lids
of
it
.
Thou
wilt
say
then
unto
me
,
Why
doth
he
yet
find
fault
?
For
who
hath
resisted
his
will
?
Doth
not
he
that
speaketh
these
things
find
fault
with
God
himself
for
finding
fault
with
men
;
as
if
Gods
act
in
finding
fault
were
justly
taxable
,
but
his
own
,
faultless
and
irreproveable
?
Yea
doth
he
not
presume
to
give
a
reason
,
whereby
,
as
he
conceives
,
Gods
act
in
finding
fault
with
men
,
is
evicted
of
error
and
unreasonableness
?
[
What
else
meaneth
this
clause
subjoyned
;
For
who
hath
resisted
his
will
?
]
whereas
(
questionless
)
the
thought
of
his
heart
was
,
that
no
good
reason
could
be
given
by
any
man
to
evince
any
thing
culpable
in
his
finding
fault
with
God
;
because
then
(
it
is
like
)
that
he
would
have
refrained
such
his
reproof
.
So
that
the
highest
strain
of
severity
in
the
Apostles
reproof
,
doth
not
rise
a
whit
above
the
line
of
the
demerit
of
the
Objection
.
3.
(
And
lastly
)
it
is
not
unlikely
but
that
the
Apostle
in
his
reproof
,
might
,
and
did
,
bear
somewhat
the
harder
with
his
Authority
upon
the
Objector
here
,
that
all
others
in
all
succeeding
generations
,
might
be
more
effectually
admonished
both
to
think
and
speak
reverently
,
and
with
honour
,
of
all
the
counsels
and
ways
of
God
;
and
tremble
at
all
communion
or
affinity
with
this
Objector
in
his
impiety
.
This
for
the
former
part
of
the
Apostles
answer
to
the
Objection
vers
.
20.
wherein
he
sharply
reproves
the
Inditer
,
and
so
declares
the
sinfulness
of
it
.
The
latter
part
of
his
Answer
followeth
:
Hath
not
the
Potter
power
over
the
clay
,
&c.
The
Apostle
in
this
part
of
his
Answer
further
demonstrates
the
importune
unreasonableness
of
the
said
Objection
,
giving
a
clear
account
how
God
may
harden
whom
he
will
,
and
yet
both
justly
,
and
with
wisdome
every
ways
beseeming
him
,
find
fault
with
,
or
complain
of
,
those
who
are
hardned
by
him
,
and
this
notwithstanding
any
irresistibleness
of
his
will
,
in
such
cases
,
or
sence
,
wherein
it
is
irresistible
.
Notice
may
be
taken
by
the
way
,
that
the
passage
and
words
now
before
us
,
are
the
first-born
of
that
presumed
strength
,
which
many
think
they
find
in
this
Chapter
,
to
stand
by
them
in
their
opinion
of
an
absolute
Reprobation
of
men
under
a
meer
personal
consideration
,
from
eternity
.
But
to
me
it
is
the
firstborn
of
manifest
and
apparant
Truths
,
that
there
is
nothing
at
all
,
little
or
much
contained
,
or
intended
by
the
Apostle
,
in
the
said
passage
,
of
any
comport
with
such
a
notion
or
opinion
.
And
I
doubt
not
but
by
a
diligent
examination
of
the
words
themselves
,
together
with
the
context
round
about
them
,
I
shall
be
able
to
make
this
clear
to
any
unpartial
,
or
considering
man
.
But
men
that
are
inordinate
in
their
desires
after
expedition
,
are
never
like
to
understand
those
things
,
which
are
most
expedient
for
them
to
know
.
It
is
a
common
saying
,
but
exceeding
true
,
and
most
worthy
some
mens
considerations
;
that
omne
compendium
,
dispendium
:
Haste
hath
made
the
greatest
part
(
if
not
the
whole
)
of
that
waste
of
Truth
,
which
hath
been
made
in
the
world
.
But
to
the
words
.
Hath
not
the
Potter
,
&c.
I
suppose
it
is
no
mans
question
,
whether
the
Apostle
,
in
these
words
,
had
an
eye
,
at
least
of
allusion
,
if
not
of
proof
and
confirmation
also
,
to
that
passage
of
the
Prophet
Jeremy
,
where
being
commanded
by
God
to
go
down
to
a
Potters
house
,
whilst
he
stood
by
,
and
beheld
one
vessell
miscarrying
and
marr'd
in
this
Potters
hand
,
whilst
it
was
in
framing
,
and
another
presently
made
of
the
same
matter
by
him
,
the
Word
of
the
Lord
came
to
him
in
this
tenour
:
O
house
of
Israel
,
cannot
I
do
with
you
as
this
Potter
,
saith
the
Lord
?
Behold
,
as
the
clay
is
in
the
Potters
hand
,
so
are
ye
in
my
hand
,
O
house
of
Israel
Jer
.
18.4
.
.
If
it
be
but
granted
that
our
Apostle
so
much
as
alludeth
unto
,
or
glanceth
at
,
these
words
spoken
by
God
unto
Jeremy
,
(
which
I
presume
cannot
reasonably
be
denied
,
nor
is
denied
that
I
know
of
,
by
any
man
)
their
conceit
of
the
words
before
us
,
must
needs
be
importune
,
and
against
reason
,
who
acknowledg
no
comparison
or
similitude
in
them
,
but
affirm
and
say
,
that
by
the
word
,
Potter
,
God
is
properly
and
directly
meant
:
by
the
lump
,
the
earth
of
which
men
are
formed
and
made
:
by
vessels
unto
honour
,
those
that
are
ordained
unto
salvation
:
by
vessels
unto
dishonour
,
those
that
are
appointed
unto
damnation
.
The
sence
of
the
passage
,
according
to
this
notion
of
the
words
,
riseth
thus
,
or
to
this
effect
:
Hath
not
the
Great
Potter
,
God
,
such
a
right
of
power
over
that
Earth
,
of
which
he
intendeth
to
make
and
form
men
,
that
of
the
same
piece
or
parcel
of
it
he
may
lawfully
make
some
for
life
and
glory
,
others
,
for
shame
and
destruction
?
If
the
words
ran
thus
,
Hath
not
OUR
,
or
,
hath
not
THE
HEAVENLY
,
Potter
power
of
the
same
lump
,
&c.
the
sence
specified
,
might
have
some
competent
agreement
with
the
words
,
although
the
context
ensuing
would
ill
endure
it
.
But
now
the
tenor
of
them
being
as
we
have
heard
,
Hath
not
,
{αβγδ}
,
the
Potter
,
[
i
.
e
.
any
ordinary
or
common
Potter
]
power
over
the
clay
,
&c.
that
sence
doth
at
no
hand
accommodate
the
words
themselves
.
The
Greater
part
of
Expositors
,
as
Calvin
,
Beza
,
&c.
acknowledg
a
comparison
in
the
words
,
Potter
,
power
,
clay
,
lump
,
vessell
,
&c.
in
their
grammatical
,
literal
and
proper
significations
.
But
whereas
every
comparison
consists
of
two
parts
,
as
well
of
that
which
called
the
{αβγδ}
,
i
.
e
.
the
reddition
,
or
application
,
as
of
that
which
is
termed
,
{αβγδ}
,
i
.
e
.
the
fore-part
of
it
,
wherein
the
case
,
or
things
,
resembling
,
are
expressed
;
the
agreement
amongst
Interpreters
about
this
latter
part
of
the
comparison
in
hand
,
which
I
call
the
{αβγδ}
,
is
not
greater
then
the
disagreement
concerning
the
other
.
The
Protasis
or
fore-part
of
the
comparison
,
is
voted
on
all
hands
(
that
inconsiderable
paucity
resenting
the
former
notion
,
excepted
)
to
be
expressed
in
the
words
oft
mentioned
,
vers
.
21.
Hath
not
the
Potter
power
over
the
clay
,
of
the
same
lump
,
&c.
But
touching
the
other
,
the
{αβγδ}
,
or
applicatory
part
of
it
,
who
knoweth
when
Brethren
will
be
reconciled
?
For
some
conceive
,
that
the
Apostle
in
the
comparison
expresseth
himself
{αβγδ}
,
i
.
e
.
only
mentioneth
the
{αβγδ}
,
or
fore-part
of
the
comparison
,
leaving
the
latter
,
or
applicatory
part
of
it
to
be
supplied
out
of
the
former
,
by
the
reasons
and
understandings
of
men
.
Others
on
the
other
hand
conceive
,
and
are
very
confident
and
assertive
herein
,
that
there
is
a
clear
and
express
{αβγδ}
or
application
of
the
comparison
,
delivered
by
the
Apostle
himself
,
vers
.
22
,
23.
immediatly
following
,
in
these
words
;
What
if
God
willing
to
shew
his
wrath
,
and
to
make
his
power
known
,
&c.
The
sence
of
those
,
whose
judgments
and
consciences
have
espoused
that
hard-favour'd
opinion
of
a
peremptory
reprobation
of
men
under
a
meer
personall
consideration
from
eternity
,
generally
stands
for
the
former
.
These
,
considering
the
tenor
of
the
{αβγδ}
,
or
former
part
of
the
comparison
,
expressed
,
vers
.
21.
upon
the
account
of
their
own
abilities
of
reason
and
understanding
,
challenge
a
right
to
so
much
confidence
,
as
to
make
the
Apodosis
or
application
themselves
.
Those
that
are
contrary-minded
to
them
in
the
important
Doctrine
of
Predestination
,
judg
it
more
safe
to
steer
the
other
way
,
and
to
accept
of
that
reddition
or
application
of
the
said
comparison
which
the
Holy
Ghost
himself
(
at
least
as
they
conceive
)
hath
drawn
up
,
then
to
adventure
in
a
business
of
that
most
sacred
and
high
consequence
,
upon
the
strength
of
their
own
understandings
.
Let
us
give
both
parties
a
Patient
and
impartial
hearing
in
these
respective
causes
,
(
the
matter
between
them
being
of
so
great
moment
)
beginning
with
the
former
.
They
who
judg
the
fore-part
of
the
comparison
,
layd
down
,
vers
.
21.
a
ground
sufficient
for
them
,
by
the
light
of
their
own
reasons
,
to
build
the
application
upon
,
suppose
they
quit
themselves
worthily
,
and
without
danger
of
mistake
,
by
managing
the
business
after
this
manner
,
or
to
this
effect
:
As
the
Potter
hath
that
power
over
his
clay
,
that
he
may
of
the
same
lump
or
part
of
it
,
make
one
Vessel
for
an
honourable
use
,
another
for
a
dishonourable
,
as
he
pleaseth
:
in
like
manner
,
and
much
more
,
hath
God
power
of
the
same
mass
,
or
lump
of
matter
,
to
make
one
man
for
life
and
glory
,
another
,
to
shame
and
destruction
,
as
he
pleaseth
.
Though
they
have
no
competent
ground
from
the
Apostle
in
the
words
before
us
to
proceed
thus
far
,
towards
the
confirmation
of
their
prementioned
notion
about
Predestination
,
but
onely
some
light
and
washy
colour
;
yet
they
proceed
much
further
with
the
same
confidence
,
even
beyond
all
appearance
of
ground
in
this
kind
.
For
they
do
not
onely
plead
from
the
words
,
a
liberty
or
right
of
power
in
God
,
of
the
same
lump
,
or
mass
,
to
create
,
or
make
,
one
man
to
salvation
,
another
,
to
damnation
,
(
for
which
there
may
be
some
colour
in
the
words
,
though
,
indeed
,
there
is
nothing
more
,
)
but
likewise
further
urge
the
actual
exercise
or
execution
of
this
liberty
or
power
,
and
this
not
with
limitation
neither
to
the
more
gracious
part
,
and
which
best
becometh
the
goodness
,
and
(
indeed
)
all
the
Attributes
of
God
,
I
mean
,
the
creation
of
men
unto
salvation
;
but
with
the
extension
of
it
also
unto
the
other
part
,
the
creating
of
men
unto
condemnation
.
And
certain
I
am
,
that
the
words
in
hand
are
so
far
from
contributing
any
thing
material
,
or
substantial
,
for
the
countenance
of
such
an
opinion
,
that
they
do
not
so
much
as
mutter
or
whisper
the
least
Iota
sounding
that
way
.
For
who
knoweth
not
but
that
God
hath
a
liberty
or
power
of
doing
ten
thousand
things
,
which
he
hath
no
will
ever
to
lift
up
his
hand
unto
,
nor
to
do
any
of
them
?
That
which
prevail'd
(
in
all
likelihood
)
with
these
men
to
undertake
with
so
much
confidence
,
to
supply
out
of
the
treasury
of
their
own
wisdomes
and
understandings
,
the
latter
part
,
or
application
of
the
said
comparison
,
was
partly
their
preconceiv'd
opinion
of
truth
in
that
Doctrine
,
which
such
a
supply
maintaineth
,
(
the
Doctrine
I
mean
of
an
absolute
Election
and
Reprobation
from
eternity
,
)
partly
the
concinn
and
handsome
correspondency
(
at
least
in
their
eye
)
between
the
words
of
the
Apostle
,
wherein
the
Protasis
of
the
comparison
is
expressed
,
and
the
reddition
,
or
application
,
supplied
by
them
;
partly
also
,
either
their
non-advertency
,
or
their
non-belief
of
a
reddition
made
to
the
said
Protasis
of
the
comparison
,
by
the
Apostle
himself
.
But
that
all
these
,
divisim
&
conjunctim
,
are
grounds
insufficient
to
warrant
or
justifie
such
an
undertaking
,
is
not
in
it self
very
far
from
what
is
sufficiently
evident
.
For
,
1.
Suppose
the
said
Doctrine
pre-conceived
,
and
which
receiveth
credit
from
the
supply
mentioned
,
were
a
Truth
,
(
which
yet
I
must
borrow
the
Faith
of
some
of
those
that
are
contrary-minded
unto
me
,
to
beleeve
,
)
yet
doth
this
(
not
so
much
as
in
shew
)
justifie
a
supply
in
this
place
.
An
Interpretation
of
a
Text
of
Scripture
may
very
possibly
be
a
Truth
,
and
yet
an
erroneous
and
false
Interpretation
.
I
may
suppose
the
Doctrine
of
an
absolute
Reprobation
to
be
a
Truth
;
and
yet
not
necessarily
evincible
from
these
words
,
Hath
not
the
Potter
power
over
the
clay
,
&c.
But
I
should
have
been
willing
here
(
by
the
light
of
an
argument
or
two
)
to
have
shewed
the
rottenness
and
dead
mens
bones
of
that
opinion
,
notwithstanding
all
the
painting
of
it
,
but
that
I
remember
it
to
be
done
already
elsewhere
by
the
multiplied
light
of
many
Arguments
Agreement
and
Distance
of
Brethren
,
p.
6
,
7
,
8
,
&c.
See
also
Redemption
Rede●med
,
p.
512
,
513
,
514
,
&
●
.
And
again
,
p.
47.
And
again
,
p.
478
,
479.
.
2.
Neither
is
the
correspondency
or
agreement
between
the
said
Protasis
of
the
comparison
(
expressed
by
the
Apostle
,
as
we
have
heard
)
and
the
supplied
Antapodosis
or
application
mentioned
,
so
harmonious
,
pleasant
,
or
sweet
,
as
the
less
considerate
ear
of
many
have
resented
it
.
Yea
they
themselves
who
are
one
,
and
all
,
in
framing
an
application
in
favour
of
the
said
Doctrine
of
an
Absolute
Election
and
Reprobation
,
yet
are
at
high
contests
among
themselves
about
the
lump
,
or
mass
,
over
which
the
Potter
is
said
to
have
power
,
&c.
as
what
it
should
signifie
,
or
what
would
best
correspond
with
it
in
the
reddition
,
or
application
,
as
whether
men
,
or
mankind
,
considered
as
yet
uncreated
,
or
as
created
;
if
as
created
,
whether
considered
as
yet
standing
in
their
innocency
and
native
integrity
,
or
as
fallen
,
and
corrupted
with
sin
:
if
as
uncreated
,
whether
considered
as
intended
by
God
to
be
created
,
or
onely
as
creable
,
in
case
God
should
please
to
create
them
See
more
of
these
contests
amongst
the
Assertours
of
Absolute
Reprobation
.
Agreement
and
Distance
of
Brethren
.
p.
14
,
15.
.
If
there
were
nothing
else
in
the
way
to
cancel
the
authority
of
the
confidence
of
men
in
attempting
to
make
applications
of
Scripture
similitudes
,
or
comparisons
,
of
themselves
,
and
without
the
guidance
of
the
Holy
Ghost
,
but
onely
such
uncertainties
and
digladiations
amongst
the
Attemptors
,
as
these
,
the
alone
consideration
hereof
is
abundantly
sufficient
to
do
it
.
Nor
is
it
so
obvious
,
or
easie
,
as
many
conceive
,
to
build
such
an
application
upon
the
Apostles
similitude
of
a
Potter
and
his
clay
(
I
mean
,
with
aptness
,
and
clearness
of
sence
in
all
the
parts
of
it
)
which
will
much
accommodate
the
Doctrines
of
absolute
Election
and
Reprobation
.
If
we
shall
suppose
that
the
Holy
Ghost
hath
made
no
application
himself
of
the
similitude
we
speak
of
,
(
the
contrary
whereunto
notwithstanding
we
shall
shortly
demonstrate
,
)
yet
may
there
such
an
application
be
made
of
the
words
(
and
this
upon
better
grounds
,
and
with
a
more
particular
eye
of
reference
to
the
passage
in
Jeremy
mentioned
,
from
whence
the
similitude
,
as
hath
been
noted
,
is
borrowed
,
then
is
found
in
the
common
application
)
which
hath
no
sympathy
at
all
with
the
said
Doctrines
of
Election
and
Reprobation
from
eternity
.
As
for
instance
;
as
the
Potter
hath
power
over
the
clay
,
of
the
same
lump
to
make
one
vessel
unto
honour
,
another
,
unto
dishonour
:
in
like
manner
,
yea
and
much
more
,
hath
God
power
[
i
.
e
.
a
just
and
equitable
power
,
and
which
cannot
reasonably
offend
or
trouble
any
man
]
over
men
,
who
have
corrupted
and
imbased
themselves
by
obstinacy
[
in
which
respect
they
may
be
very
well
resembled
to
a
lump
of
clay
,
]
to
ordain
or
make
some
of
them
,
viz.
all
those
who
shall
repent
,
vessels
of
honour
,
and
of
salvation
;
others
of
them
,
viz.
such
who
notwithstanding
the
patience
of
God
towards
them
,
shall
yet
remain
stubborn
and
impenitent
,
vessels
of
wrath
,
and
vessels
of
dishonour
,
or
condemnation
.
But
this
application
is
(
I
confess
)
the
same
for
matter
and
substance
,
with
that
subjoyned
by
the
Holy
Ghost
himself
.
In
this
application
,
that
which
answereth
the
Potters
clay
,
or
lump
,
(
in
the
Protasis
of
the
comparison
)
is
neither
man
considered
as
created
,
or
as
increated
;
nor
yet
,
either
,
as
standing
,
or
as
fallen
,
nor
under
any
of
those
other
notions
mentioned
(
which
may
well
be
compared
to
those
foolish
and
unlearned
questions
,
which
,
as
Paul
saith
,
engender
strifes
2
Tim
.
2.23
.
,
)
but
man
considered
as
having
voluntarily
imbased
and
polluted
himself
with
a
course
of
obstinate
sinning
against
God
.
This
notion
or
Interpretation
of
the
Potters
clay
in
the
similitude
,
agrees
,
1.
With
the
Parallel
place
in
Jeremy
,
where
the
house
of
Israel
,
which
the
Lord
here
saith
were
in
his
hand
,
as
the
clay
in
the
Potters
hand
,
had
been
,
not
onely
actually
,
but
even
obstinately
sinful
and
rebellious
against
him
for
a
long
time
;
and
,
2.
It
agrees
also
with
the
context
,
and
scope
of
the
place
,
which
was
to
assert
and
maintain
a
right
of
power
in
God
,
not
to
create
,
or
make
,
some
men
with
an
absolute
intent
to
save
them
;
others
with
a
like
intent
to
destroy
them
everlastingly
,
(
the
Apostle
had
nothing
on
foot
at
present
,
of
any
communion
with
such
a
notion
as
this
,
)
but
to
harden
whom
he
will
,
on
the
one
hand
;
and
to
shew
mercy
on
whom
he
will
,
on
the
other
.
Now
we
have
formerly
shewed
and
proved
,
that
those
,
whom
God
willeth
to
harden
,
are
such
who
first
harden
themselves
by
neglecting
the
blessed
guidance
of
his
patience
towards
them
,
which
leadeth
them
to
repentance
:
and
on
the
other
hand
,
that
those
,
on
whom
he
willeth
to
shew
mercy
,
are
such
,
who
having
polluted
themselves
with
actuall
transgressions
,
accept
of
his
gracious
pardon
held
forth
unto
them
,
and
flee
to
the
golden
Altar
of
Repentance
.
And
thus
wee
clearly
see
there
is
nothing
in
the
second
pretended
ground
,
upon
which
men
take
courage
to
frame
an
application
of
these
words
,
Hath
not
the
Potter
power
,
&c.
of
themselves
,
that
will
justifie
,
or
bear
them
out
herein
.
The
application
they
make
,
doth
but
flatter
them
with
a
fair
face
:
the
heart
of
it
(
as
we
have
proved
)
is
not
perfect
with
the
words
.
3.
(
And
lastly
,
)
Neither
doth
the
remaining
incouragement
turn
to
any
better
account
unto
them
for
their
undertaking
.
For
what
though
they
do
not
apprehend
that
the
Apostle
himself
,
hath
drawn
up
the
Apodosis
or
application
,
of
the
Protasis
of
his
comparison
,
but
imagine
that
he
omitted
it
,
with
an
intent
it
should
be
fram'd
and
drawn
up
by
them
,
yet
doth
it
not
from
hence
follow
,
that
therefore
indeed
he
hath
omitted
it
,
or
left
it
for
them
to
supply
,
no
more
then
it
followeth
,
that
what
men
see
not
,
is
not
;
or
,
that
what
one
man
,
or
some
men
,
apprehend
not
,
cannot
be
conceived
,
or
understood
by
others
.
But
this
notion
of
theirs
will
be
put
to
rebuke
upon
the
best
terms
,
by
a
diligent
examination
of
the
words
now
following
,
which
(
doubtless
)
hereupon
will
confess
that
they
were
intended
by
the
Apostle
for
an
Apodosis
or
application
of
his
preceding
similitude
,
or
comparison
,
Hath
not
the
Potter
power
,
&c.
and
so
will
justifie
those
who
are
thus
minded
,
and
dislike
the
presumption
of
the
other
,
who
without
cause
,
or
necessity
,
will
needs
undertake
to
relieve
the
Holy
Ghost
,
and
supply
his
defects
,
where
there
is
nothing
wanting
,
nor
any
need
of
their
help
.
The
words
are
these
:
What
if
God
willing
[
or
,
{αβγδ}
,
and
what
,
or
but
what
,
if
God
willing
]
to
shew
his
wrath
,
and
to
make
his
power
known
,
endured
with
much
long-suffering
the
vessels
of
wrath
fitted
to
destruction
:
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
(
as
hath
been
more
then
once
intimated
)
contain
the
Apostles
reddition
,
or
application
,
of
his
foregoing
similitude
of
the
Potter
,
and
his
power
over
the
clay
,
to
do
so
and
with
it
,
as
we
have
heard
.
Now
as
the
Proposition
,
or
forepart
of
the
comparison
,
expressed
a
double
power
in
the
Potter
over
his
clay
,
one
,
to
make
vessels
of
honour
;
the
other
,
vessels
of
dishonour
,
of
the
same
lump
:
So
the
Apostles
application
consists
of
two
parts
;
the
former
speaks
of
the
patience
and
long-suffering
of
God
,
towards
the
vessels
of
wrath
,
before
he
destroyeth
them
,
which
answers
that
power
which
the
Potter
hath
to
make
vessels
of
dishonour
;
the
latter
expresseth
the
bountifulness
of
God
towards
the
vessels
of
mercy
,
in
fitting
them
for
glory
;
which
answers
the
power
of
the
Potter
to
make
vessels
unto
honour
.
By
the
way
;
because
both
the
Verses
are
expressed
interrogatively
,
But
what
if
God
,
&c.
knowledg
may
be
taken
,
that
it
is
not
un-usuall
in
the
Scriptures
to
deliver
the
applicatory
part
of
a
comparison
,
or
similitude
,
in
an
interrogative
or
expostulatory
form
.
And
shall
not
God
(
saith
our
Saviour
,
in
his
reddition
of
the
Parable
,
or
comparison
of
the
unrighteous
Judg
,
and
the
Widow
)
avenge
his
own
Elect
,
which
cry
day
and
night
unto
him
,
though
he
bear
long
with
them
Luke
18.7
.
?
Where
this
also
may
be
observed
,
that
the
same
adversative
Particle
,
{αβγδ}
,
(
frequently
used
in
a
copulative
sence
)
is
used
in
a
like
construction
,
as
it
is
in
the
place
in
hand
.
{αβγδ}
,
And
,
or
but
,
shall
not
God
,
&c.
For
the
Interrogative
form
we
speak
of
in
redditions
of
similitudes
,
see
also
Mat
.
6.23
.
Luke
12.54
,
55
,
56
,
&c.
So
that
the
interrogative
character
of
speech
,
wherein
the
Verses
before
us
are
delivered
,
argues
nothing
at
all
against
their
relation
to
the
similitude
of
the
Potter
,
vers
.
21.
by
way
of
an
Apodosis
,
or
application
.
As
this
consideration
makes
nothing
against
the
said
relation
of
these
Verses
,
so
there
are
four
others
,
which
make
with
an
high
hand
for
it
.
First
,
the
Particle
,
{αβγδ}
[
{αβγδ}
,
&c.
]
shews
some
relation
at
least
in
these
Verses
unto
,
and
dependance
upon
,
the
precedent
Verse
,
which
contains
the
similitude
of
the
Potter
.
Which
relation
our
English
Translators
either
over-look'd
,
or
knowingly
winked
at
,
giving
no
English
consideration
at
all
for
the
said
Greek
Particle
,
{αβγδ}
.
If
they
had
rendred
copulatively
by
the
English
Particle
,
And
,
as
they
did
in
the
fore-mentioned
Parable
,
Luke
18.7
.
And
shall
not
God
avenge
,
&
c
.
{αβγδ}
,
&c.
the
connexion
between
the
two
parts
of
the
Parable
or
similitude
here
had
been
above
ground
in
our
English
Translation
,
as
well
as
it
is
there
;
But
notice
hath
been
taken
elsewhere
,
that
Translators
,
where
the
letter
of
the
Original
Text
bears
hard
upon
any
beloved
notion
or
opinion
of
theirs
,
decline
the
proper
work
of
Translators
,
and
turn
Interpreters
.
Knowledg
likewise
hath
been
given
,
that
the
Patrons
of
a
Reprobation
meerly
personal
,
from
eternity
,
cannot
brook
any
such
connexion
between
the
two
Verses
in
hand
,
and
the
immediatly
preceding
similitude
of
the
Potter
,
which
should
import
the
former
to
contain
the
explication
and
application
of
the
latter
.
Secondly
,
The
grammatical
construction
,
and
completeness
of
sence
in
the
Verses
,
depend
upon
some
words
used
in
the
said
similitude
,
vers
.
21.
which
must
be
borrowed
from
thence
,
to
make
the
sentence
and
Syntaxis
here
regular
.
Let
the
words
be
diligently
re-perused
,
and
there
will
appear
a
manifest
{αβγδ}
,
or
defect
of
words
,
that
must
be
supplied
from
some
place
or
other
where
they
are
to
be
had
.
This
Ellipsis
is
so
notorious
and
manifest
,
that
I
know
no
Expositor
but
takes
notice
of
it
under
one
term
or
other
.
Some
call
it
an
Aposiopesis
:
Calvin
terms
it
,
reticentia
:
Estius
,
the
pendency
,
or
hanging
,
of
the
sentence
;
(
to
omit
others
.
)
Mind
we
then
the
words
:
What
if
God
willing
to
shew
his
wrath
,
and
to
make
his
power
known
,
endured
with
much
long-suffering
the
vessels
of
wrath
,
fitted
to
destruction
:
And
that
he
might
make
known
the
riches
of
his
glory
on
the
vessels
of
mercy
,
which
he
had
afore
prepared
unto
glory
;
What
if
God
do
this
and
that
:
here
is
no
answer
to
these
questions
,
nor
any
thing
to
make
such
demands
savoury
to
the
understanding
.
But
if
we
borrow
these
words
from
vers
.
21.
(
where
the
Protasis
of
the
comparison
is
)
Hath
he
not
power
,
placing
them
in
the
end
of
the
said
Verses
,
What
if
God
willing
to
do
thus
,
and
thus
,
hath
he
not
power
to
do
either
,
or
both
,
this
completes
the
sentence
,
and
renders
the
sence
savoury
and
congruous
.
Some
of
the
ancient
Expositors
went
higher
up
,
viz.
to
vers
.
20.
and
from
thence
brought
down
these
words
,
(
as
they
read
them
)
Who
art
thou
O
man
,
that
canst
answer
God
O
homo
,
tu
quis
es
qui
respondeas
Deo
?
,
to
make
the
sence
perfect
.
But
this
commodity
is
further
fetched
,
and
doth
less
service
when
it
comes
.
So
that
there
is
little
question
but
that
the
Apostle
,
according
to
the
frequent
manner
of
the
Scripture
in
like
cases
,
left
the
sence
of
the
two
Verses
in
hand
,
unperfect
,
knowing
that
there
were
two
words
neer
at
hand
,
even
in
the
same
contexture
of
matter
,
that
would
perfect
it
.
And
who
knoweth
,
whether
he
did
not
purposely
leave
these
two
Verses
in
a
dependance
upon
that
immediatly
preceding
them
,
that
so
that
relation
between
them
,
which
hath
bin
asserted
by
us
,
might
be
the
more
easily
apprehended
?
Thirdly
,
that
the
Apostle
intended
these
Verses
,
for
the
reddition
,
or
application
of
his
similitude
of
a
Potter
,
vers
.
21.
is
visible
by
this
juncture
of
light
also
.
1.
There
is
nothing
else
delivered
by
him
that
can
be
imagined
to
be
,
or
to
contain
,
this
application
.
This
(
I
presume
)
is
every
mans
concession
.
2.
It
is
in
no
degree
probable
,
that
in
the
midst
of
a
discourse
about
another
subject
,
he
should
insert
a
similitude
importing
(
at
least
in
face
,
and
appearance
)
a
matter
so
transcendently
weighty
and
abstruse
,
as
the
prerogative
,
or
just
power
of
God
over
his
creature
,
without
making
some
application
thereof
,
or
at
least
without
giving
some
light
of
direction
in
the
context
neer
unto
it
,
for
such
an
application
.
More
generally
,
Parables
and
similitudes
in
Scripture
have
their
applications
expressed
and
subjoyned
unto
them
:
and
where
no
such
application
is
particularly
expressed
,
the
series
of
the
context
round
about
is
full
of
light
to
direct
to
the
true
and
unquestionable
application
:
as
is
to
be
seen
in
some
of
the
Parables
delivered
by
our
Saviour
,
Mat
.
13.
v.
44
,
45
,
46.
So
that
this
Parable
or
similitude
of
the
Potter
,
though
it
concerns
as
high
,
as
hidden
,
as
important
a
matter
,
as
any
similitude
in
all
the
Scripture
besides
,
and
be
in
it self
,
of
as
difficult
and
uncertain
an
Interpretation
,
as
any
other
whatsoever
(
as
appears
by
the
manifold
and
grand
contests
,
formerly
noted
,
between
the
most
confident
Interpreters
of
it
by
its
own
light
,
)
yet
will
it
be
found
deprived
of
that
light
of
Interpretation
,
which
is
common
unto
them
all
,
unless
we
suppose
the
two
Verses
in
hand
to
contain
the
interpretation
and
application
of
it
.
But
Fourthly
(
and
lastly
,
)
the
Argument
of
greatest
weight
upon
my
understanding
,
inclining
me
to
a
confidence
that
the
Apostle
intended
the
Verses
in
hand
for
an
explication
,
or
application
of
the
said
simile
of
the
Potter
,
is
the
sweet
and
exact
proportion
which
the
substance
of
matter
in
these
Verses
,
holds
with
the
words
and
carriage
of
the
said
Simile
.
This
proportion
may
be
conceived
after
some
such
manner
as
this
.
As
the
Potter
hath
a
just
or
equitable
power
over
his
clay
,
such
as
no
man
is
offended
at
,
in
respect
of
the
vileness
of
such
matter
,
to
make
of
the
same
lump
,
or
parcel
of
it
,
as
some
vessels
for
a
more
comely
and
honourable
use
,
so
others
for
an
use
dishonourable
;
in
like
manner
who
hath
any
reason
,
colour
or
pretence
of
reason
,
to
gainsay
the
righteousness
of
such
a
power
,
which
God
claimeth
and
exerciseth
over
men
,
who
have
imbased
themselves
by
a
long
and
voluntary
course
of
sinning
and
rebelling
against
him
,
as
viz.
to
harden
and
make
vessels
of
wrath
,
[
i
.
e
.
to
destroy
]
those
who
shall
despise
his
patience
and
long-sufferance
,
with
other
means
vouchsafed
unto
them
for
their
reducement
and
repentance
,
and
this
in
order
to
the
manifestation
of
his
avenging
power
;
and
on
the
other
hand
,
to
make
such
persons
vessels
of
mercy
,
[
i
.
e
.
to
save
and
glorifie
them
]
upon
whom
his
goodness
and
patience
,
with
other
means
of
grace
attending
them
,
have
had
such
a
blessed
influence
and
operation
,
as
to
prepare
them
,
i.e.
by
working
them
to
Repentance
and
true
Holiness
,
to
make
them
meet
for
glory
;
and
this
for
the
declaration
of
the
unsearchable
riches
of
his
most
glorious
grace
unto
the
world
?
By
a
diligent
examination
of
Particulars
in
the
carriage
of
these
Verses
,
the
application
now
expressed
will
be
more
confirmed
,
and
further
light
given
to
the
Apostles
discourse
otherwise
.
For
,
1.
From
these
first
words
,
What
if
God
willing
to
shew
his
wrath
,
[
meaning
in
the
great
dread
and
terror
of
it
,
as
the
next
clause
interpreteth
it
]
and
to
make
his
POWER
[
i
.
e
.
his
vindicative
,
or
avenging
power
]
known
,
it
fully
appeareth
,
that
the
Apostle
doth
not
treat
here
of
a
Reprobation
of
men
from
eternity
,
nor
yet
of
Reprobates
,
as
simply
such
,
and
therefore
neither
of
all
Reprobates
;
unless
we
shall
affirm
and
say
,
that
there
is
no
difference
in
the
punishment
of
Reprobates
,
but
that
God
intends
to
make
his
revenging
power
equally
known
in
the
destruction
of
them
all
,
(
which
is
expressly
contradictious
to
a
great
current
of
Scriptures
.
)
For
evident
it
is
(
from
the
said
words
)
that
onely
such
Reprobates
are
here
spoken
of
,
in
whose
punishment
God
intends
[
viz.
with
his
consequentiall
intentions
,
as
hath
been
formerly
argued
]
not
simply
a
manifestation
of
his
avenging
power
,
but
a
manifestation
of
the
power
,
(
as
it
were
)
of
this
power
,
or
of
the
most
astonishing
greatness
and
dreadfulness
of
it
;
a
Type
whereof
was
exhibited
in
the
temporal
destruction
of
Pharaoh
,
of
which
we
heard
,
vers
.
17.
and
on
which
the
Apostle
keeps
an
eye
all
along
his
discourse
hitherto
.
The
Observation
mentioned
might
be
further
asserted
from
those
words
,
endured
with
MUCH
long-suffering
.
For
certain
it
is
,
that
God
doth
not
endure
{αβγδ}
,
with
MUCH
long-suffering
,
all
Reprobates
whatsoever
(
at
least
not
in
the
sence
,
which
{αβγδ}
here
importeth
)
although
in
the
mean
time
I
am
far
otherwise
minded
then
they
,
who
teach
it
for
a
Doctrine
,
that
there
are
some
Reprobates
,
and
these
not
a
few
neither
,
towards
whom
God
sheweth
no
patience
or
long-sufferance
at
all
,
imagining
that
many
Infants
of
days
,
yea
,
and
many
immediatly
from
the
womb
,
are
sent
to
the
lake
that
burneth
with
fire
and
brimstone
for
evermore
.
Yea
,
the
truth
is
,
their
opinion
of
Reprobation
duly
considered
,
they
do
not
hold
that
any
Reprobate
at
all
is
ever
endured
by
God
,
not
onely
not
with
MUCH
long-suffering
,
but
not
so
much
as
with
any
long-suffering
at
all
.
My
soul
hath
once
been
in
the
secret
of
these
men
:
but
let
it
never
enter
thereinto
more
.
Haec
obiter
.
2.
From
the
former
Observation
it
evidently
followeth
,
that
by
vessels
of
wrath
fitted
to
destruction
,
cannot
be
meant
persons
reprobated
by
God
from
eternity
,
much
less
the
whole
number
of
Reprobates
(
in
such
a
sence
,
)
but
such
persons
onely
,
who
directly
and
properly
are
prepared
and
fitted
to
destruction
onely
by
themselves
,
(
as
viz.
by
despising
the
grace
of
God
,
and
sinning
against
the
means
of
salvation
,
&c.
)
and
not
at
all
by
God
,
unless
accidentally
and
occasionally
onely
;
viz.
as
he
vouchsafeth
unto
them
such
means
of
Grace
,
which
being
turn'd
into
wantonness
,
prepare
men
for
destruction
,
as
driness
in
wood
or
stubble
prepares
and
fits
it
for
the
fire
.
And
if
God
did
in
any
such
sence
prepare
or
fit
these
vessels
of
wrath
to
destruction
,
in
which
he
prepares
the
vessels
of
mercy
,
for
glory
,
why
should
the
Holy
Ghost
so
expresly
ascribe
the
preparation
of
these
for
glory
,
unto
God
,
(
as
he
doth
in
the
following
Verse
,
)
which
HE
had
afore
prepared
unto
glory
,
and
no
ways
interess
him
in
the
fitting
of
the
other
to
destruction
,
but
onely
term
them
passively
,
and
in
an
indefinite
manner
,
fitted
to
destruction
.
The
signal
difference
of
the
expression
(
doubtless
)
imports
something
worthy
Observation
in
this
kind
.
Yea
;
3.
The
vessels
of
wrath
here
spoken
of
,
are
neither
said
by
God
,
nor
yet
by
his
enduring
them
with
much
long-suffering
,
to
be
fitted
to
destruction
,
either
in
one
sence
or
other
;
but
to
have
bin
thus
fitted
(
I
mean
,
to
destruction
)
before
God
is
said
to
endure
them
with
much
long-suffering
.
For
he
is
expresly
said
to
have
endured
[
i
.
e
.
by
an
enallage
of
the
tense
,
to
endure
]
with
much
long-suffering
these
vessels
of
wrath
,
{αβγδ}
,
i
.
having
been
prepared
for
destruction
,
viz.
before
such
his
enduring
them
.
Nor
(
indeed
)
can
God
properly
be
said
to
endure
men
with
much
long-suffering
,
until
they
have
much
provoked
him
,
as
a
man
cannot
be
said
to
exercise
much
patience
towards
a
person
,
who
hath
but
lightly
offended
him
.
Now
much
provocation
of
God
is
that
which
prepares
or
fits
a
man
to
destruction
.
Whil'st
a
man
is
yet
onely
in
preparing
and
fitting
himself
to
destruction
,
i.e.
whilst
he
holds
on
in
a
course
of
sin
,
but
hath
not
as
yet
continued
very
long
in
it
,
however
God
may
be
said
to
endure
him
with
patience
,
or
long-suffering
,
yet
not
{αβγδ}
,
with
MUCH
long-suffering
.
Nor
in
propriety
of
Scripture
language
can
a
man
be
said
{αβγδ}
,
to
be
perfectly
,
or
throughly
fitted
to
destruction
,
(
for
so
the
Word
properly
signifieth
)
untill
he
hath
provoked
God
to
more
then
an
ordinary
degree
.
4.
The
premises
considered
,
when
the
Apostle
demandeth
,
What
if
God
willing
to
shew
his
wrath
,
and
to
make
his
power
known
,
endured
with
much
long-suffering
the
vessels
of
wrath
already
prepared
[
or
,
before-fitted
]
to
destruction
,
he
plainly
signifieth
,
that
that
power
,
which
God
claimeth
and
exerciseth
in
hardning
whom
he
will
,
respecteth
not
men
simply
considered
,
no
nor
yet
considered
simply
as
sinners
,
he
claimeth
no
such
power
over
any
man
in
either
of
these
considerations
:
but
it
respecteth
onely
such
,
who
are
already
actually
,
prepared
and
fitted
to
destruction
,
i.e.
such
persons
whom
he
might
most
justly
and
equitably
destroy
,
whether
he
further
hardned
them
,
[
viz.
by
enduring
them
with
much
long-suffering
,
]
or
no
.
And
that
the
reason
,
why
God
endureth
such
with
much
long-suffering
,
and
hereby
hardneth
them
,
is
not
that
hereby
they
might
be
simply
fitted
to
destruction
,
or
that
he
may
justly
and
equitably
destroy
them
,
(
for
this
he
might
do
without
any
such
hardning
,
)
but
that
,
in
case
they
repent
not
by
the
opportunity
and
means
of
this
his
enduring
them
with
long-suffering
,
he
might
shew
the
dreadfulness
of
the
power
of
his
avenging
wrath
in
their
destruction
,
i.e.
that
he
might
destroy
them
with
so
much
the
greater
and
more
formidable
destruction
.
This
consideration
fully
proveth
,
that
that
power
in
God
over
his
creature
,
man
,
which
answereth
the
power
of
the
Potter
over
his
clay
(
in
the
former
Verse
)
at
least
so
far
as
it
respecteth
his
liberty
to
make
vessels
to
dishonour
,
extendeth
onely
to
such
of
these
creatures
,
who
have
so
far
corrupted
and
embased
themselves
by
voluntary
sinning
,
that
they
are
already
meet
to
be
destroyed
,
and
is
not
claimed
,
or
exercised
,
by
him
in
reference
to
any
others
.
If
it
be
objected
,
that
according
to
this
notion
of
the
comparison
,
God
should
have
no
power
to
make
vessels
of
wrath
simply
,
but
all
such
vessels
as
these
,
should
be
made
such
,
of
,
and
by
themselves
,
and
that
the
power
or
liberty
of
God
in
this
kind
,
extendeth
only
to
the
makeing
of
such
persons
larger
vessels
of
wrath
,
who
have
been
made
vessels
of
wrath
simply
,
by
themselves
.
And
doth
not
such
an
Interpretation
of
the
power
of
God
,
as
this
,
render
it
unparallable
with
,
and
altogether
unlike
unto
,
the
power
of
the
Potter
over
his
clay
?
To
this
I
answer
;
1.
The
Scripture
no
where
affirmeth
that
God
maketh
vessels
of
wrath
,
but
affirmeth
many
things
of
an
import
contrary
hereunto
.
Lo
this
onely
have
I
found
,
that
God
made
man
upright
;
Eccles
.
7.29
.
but
they
have
sought
many
inventions
.
God
made
man
upright
,
i.e.
mankind
,
or
all
men
,
(
as
appears
by
the
Pronoun
of
the
plural
number
,
THEY
,
in
the
latter
clause
)
viz.
in
Adam
;
And
(
doubtless
)
they
who
were
made
upright
by
God
,
were
not
made
vessels
of
wrath
,
but
of
love
,
goodness
,
and
bounty
.
Again
,
As
I
live
saith
the
Lord
God
,
I
have
no
pleasure
in
the
death
of
the
wicked
,
but
that
the
wicked
turn
from
his
way
and
live
,
Ezek
.
33.11
.
and
18.32
.
Doubtless
if
God
made
vessels
of
wrath
,
he
would
take
pleasure
in
filling
them
with
wrath
,
i.e.
in
inflicting
death
,
and
destruction
upon
them
.
See
also
upon
this
account
,
1
Tim
.
2.6
.
Hebr
.
2.9
.
2
Pet
.
3.9
.
(
besides
many
other
places
of
like
import
.
)
But
,
2.
There
is
a
consideration
,
or
sence
notwithstanding
wherein
God
may
be
said
to
make
vessels
of
wrath
,
viz.
as
he
is
maker
of
such
a
Law
or
Decree
,
by
which
wicked
and
ungodly
men
are
juridically
or
in
point
of
Law
,
constituted
and
declared
vessels
of
wrath
.
For
though
men
make
themselves
vessels
of
wrath
morally
,
and
by
way
of
demerit
,
yet
they
do
not
make
themselves
such
judicially
,
i.e.
they
do
not
constitute
or
make
that
Law
,
by
which
they
come
to
be
proceeded
against
,
and
to
suffer
,
as
vessels
of
wrath
;
this
Law
is
enacted
and
made
by
God
,
and
executed
by
him
accordingly
.
When
our
Apostle
saith
,
that
the
strength
of
sin
is
the
Law
1
Cor
.
15.56
.
,
his
meaning
is
,
that
sin
simply
considered
,
and
as
such
,
(
I
mean
,
as
it
is
such
,
or
such
an
act
)
hath
no
force
or
strength
in
it
to
bind
men
over
unto
punishment
,
or
to
render
men
liable
hereunto
;
but
that
which
gives
such
a
strength
or
force
as
this
unto
it
,
is
the
Law
of
God
,
by
which
such
and
such
acts
which
now
are
sinful
,
are
made
punishable
with
death
.
To
the
same
purpose
elsewhere
:
Because
the
Law
worketh
wrath
;
for
where
no
Law
is
,
there
is
no
transgression
Rom.
4.15
.
;
meaning
,
that
such
an
act
,
which
now
is
sinful
,
and
binding
unto
punishment
,
by
means
of
a
Law
prohibiting
it
,
and
adjudging
it
punishable
,
would
not
be
sinful
,
nor
binding
unto
punishment
,
in
case
no
such
law
were
in
being
.
Which
likewise
is
the
sence
of
that
other
saying
:
—
But
sin
is
not
imputed
,
where
there
is
no
Law
Rom.
5
13.
.
Now
then
God
being
the
Author
and
maker
of
that
Decree
,
or
Law
,
by
which
men
are
made
vessels
of
wrath
,
juridically
,
i.e.
liable
to
wrath
and
punishment
,
he
may
in
this
sence
and
respect
,
be
said
to
make
such
vessels
,
according
to
the
notion
of
the
Logick
Maxime
:
Quod
est
causa
causae
,
est
etiam
causa
causati
:
That
which
is
the
cause
of
the
cause
,
is
the
cause
also
of
that
which
is
effected
or
caused
by
this
cause
.
3.
(
And
lastly
)
That
liberty
or
power
which
is
vested
in
God
of
making
vessels
of
wrath
,
(
in
the
sence
specified
)
most
properly
answereth
the
power
of
the
Potter
over
his
clay
,
in
making
what
vessels
of
it
he
pleaseth
unto
dishonour
;
and
not
such
a
power
as
many
attribute
unto
him
,
viz.
of
ordaining
men
,
or
of
purposeing
to
ordain
men
to
destruction
,
from
eternity
.
For
that
power
[
i
.
e
.
the
equitableness
of
that
power
]
which
the
Potter
hath
over
his
clay
,
to
make
what
vessels
of
it
he
pleaseth
,
unto
dishonour
,
accrueth
unto
him
,
not
simply
from
hence
,
that
it
is
his
,
or
his
own
,
but
that
it
is
HIS
CLAY
,
i.e.
a
material
of
that
vileness
,
that
it
being
his
,
no
man
can
reasonably
be
offended
with
him
,
in
case
he
makes
of
it
a
vessell
,
one
or
more
,
to
dishonour
.
For
(
questionless
)
as
it
is
not
meet
,
no
man
hath
power
(
i.e.
a
regular
,
Mat
.
15.26
.
or
lawful
power
)
to
take
the
childrens
bread
[
i
.
e
.
such
bread
which
is
meet
to
be
given
unto
children
,
and
fit
for
their
nourishment
]
and
to
give
it
to
the
dogs
,
although
this
bread
be
never
so
much
his
own
(
as
men
count
things
their
own
;
)
so
neither
hath
any
man
any
power
(
I
still
mean
a
regular
,
or
lawful
power
)
to
oppress
or
debase
nature
in
any
kind
,
as
to
compell
such
things
to
serve
more
ignoble
and
base
ends
,
the
excellency
of
whose
natural
temper
,
properties
,
and
frame
,
declares
them
serviceable
and
meet
for
ends
more
honourable
and
worthy
;
although
it
be
very
lawfull
on
the
other
hand
to
advance
and
gratifie
nature
,
when
we
have
opportunity
or
occasion
to
do
it
,
I
mean
,
by
converting
the
mean
,
and
the
vile
,
and
the
base
things
of
nature
unto
services
of
a
more
honest
and
comely
import
,
as
the
Potter
doth
,
when
of
his
clay
he
makes
a
vessel
unto
honour
.
So
then
it
is
onely
such
a
power
in
God
which
answereth
the
power
of
the
Potter
over
his
clay
,
whereby
he
is
inabled
and
at
liberty
,
of
such
persons
that
are
become
vile
,
and
have
imbased
themselves
,
and
made
themselves
meet
for
destruction
,
by
sinning
,
to
ordain
and
make
vessels
of
wrath
,
whom
he
pleaseth
,
as
he
doth
all
those
,
who
despise
his
goodness
,
and
patience
,
and
long-sufferance
towards
them
;
and
on
the
other
hand
,
to
make
vessels
of
mercy
of
whom
he
pleaseth
from
amongst
this
generation
of
men
,
as
he
doth
of
all
those
,
who
by
his
goodness
and
patience
are
brought
to
Repentance
.
And
(
haply
)
it
may
be
not
unworthy
Observation
,
that
,
though
Goldsmiths
and
those
who
work
upon
,
those
more
costly
and
choice
materials
of
silver
and
gold
,
do
take
the
same
liberty
over
their
materiall
,
which
the
Potter
doth
over
his
clay
,
I
mean
,
of
the
same
mass
or
lump
of
silver
,
and
sometimes
of
gold
,
to
make
one
vessell
unto
honour
,
another
unto
dishonour
,
yet
the
Holy
Ghost
in
this
sublime
Argument
concerning
the
power
which
God
exerciseth
over
his
creature
,
in
making
some
vessels
of
wrath
,
others
,
vessels
of
mercy
,
declineth
the
mention
,
and
comparison
of
their
power
,
or
of
that
power
which
they
exercise
in
this
kind
,
and
borrows
his
resemblance
(
as
we
heard
)
from
the
Potter
,
and
his
power
over
his
clay
.
The
reason
whereof
(
in
all
probability
at
least
)
is
this
,
because
that
power
which
the
Goldsmith
exerciseth
over
his
material
in
making
vessels
of
dishonour
of
any
part
of
it
,
is
not
so
clear
and
free
from
exception
and
offence
,
as
that
which
the
Potter
exerciseth
over
his
clay
upon
the
same
terms
.
When
the
Goldsmith
makes
vessels
of
dishonour
(
I
mean
,
in
the
Apostles
sence
,
vessels
for
less
honest
,
and
honorable
services
,
)
of
silver
,
or
gold
,
he
doth
it
to
gratifie
the
inordinate
lusts
of
men
,
the
pomp
,
pride
,
luxury
,
and
vanity
,
of
the
rich
and
great
persons
of
the
world
;
whereas
the
Potter
by
makeing
like
vessels
of
his
earth
or
clay
,
accommodateth
himself
to
the
necessities
or
reasonable
conveniencies
of
men
.
Besides
,
such
vessels
as
now
we
speak
of
,
cannot
be
made
of
any
materiall
more
vile
,
and
(
in
this
respect
)
more
suteable
to
those
less-honourable
services
,
for
which
they
are
made
,
then
earth
or
clay
is
:
In
which
consideration
there
is
no
waste
committed
upon
nature
in
making
them
of
such
a
material
:
In
both
these
respects
the
Potters
making
of
vessels
of
dishonour
,
of
his
clay
,
is
far
more
in-offensive
,
and
less
liable
to
exception
and
dispute
,
then
the
Goldsmiths
making
of
the
like
vessels
of
dishonour
of
his
silver
and
gold
:
and
consequently
is
more
apt
and
proper
to
illustrate
and
express
that
power
,
which
God
claimeth
and
exerciseth
over
his
creature
in
making
vessels
of
wrath
,
of
which
,
or
whom
of
them
he
pleaseth
.
But
they
who
notion
this
power
in
God
,
as
if
by
it
he
ordained
,
appointed
,
or
made
vessels
of
wrath
,
of
such
creatures
or
persons
of
mankind
,
who
were
innocent
and
holy
,
and
this
during
their
innocency
and
holiness
(
as
all
they
do
,
who
maintain
a
Reprobation
of
men
in
a
personal
consideration
,
from
eternity
)
rather
resemble
it
to
the
power
which
the
Goldsmith
,
I
do
not
say
,
hath
,
but
which
he
claimeth
and
exerciseth
over
his
silver
and
gold
,
in
making
of
them
vessels
to
dishonour
,
then
to
the
power
which
the
Potter
claimeth
and
exerciseth
over
his
clay
in
like
kind
;
and
consequently
render
it
very
offensive
,
and
justly
questionable
unto
sober
and
considerate
men
.
Whereas
such
an
explication
and
notion
of
it
,
as
that
which
hath
been
held
forth
in
a
direct
and
clear
conformity
unto
the
Potters
power
over
his
clay
,
renders
it
altogether
in-offensive
,
undisputeable
,
and
every
ways
passable
in
the
judgments
and
understandings
of
all
considering
men
.
And
this
(
questionless
)
was
the
Apostles
intent
and
meaning
in
the
Verses
in
hand
;
I
mean
to
assert
such
a
power
in
God
over
his
creature
,
in
the
making
of
the
same
kind
or
sort
of
them
,
vessels
of
wrath
and
vessels
of
mercy
,
as
he
pleaseth
,
which
should
be
to
all
reasonable
men
every
ways
inoffensive
,
and
far
less
questionable
then
the
power
of
the
Potter
over
his
clay
.
This
will
appear
as
clear
as
the
Sun
at
noon
day
,
if
we
do
but
consider
the
tenor
and
carriage
of
the
three
Verses
,
21
,
22
,
and
23.
together
,
Hath
not
the
Potter
power
over
the
clay
,
of
the
same
lump
to
make
one
vessel
unto
honour
,
and
another
unto
dishonour
?
As
if
he
should
say
,
no
man
questioneth
but
that
he
hath
.
And
what
if
God
willing
to
shew
his
wrath
,
and
to
make
his
power
known
,
endured
with
much
long-suffering
the
vessels
of
wrath
fitted
to
destruction
;
And
that
he
might
make
known
the
riches
of
his
glory
on
the
vessels
of
mercy
which
he
had
afore
prepared
unto
glory
?
meaning
,
hath
not
he
power
;
or
rather
,
hath
he
not
a
power
much
more
reasonable
and
unquestionable
,
then
that
of
the
Potter
over
his
clay
,
to
do
both
these
?
So
that
the
Apostles
comparison
of
the
Potter
,
is
argumentative
(
and
so
intended
by
him
,
)
not
simply
a
simili
,
or
ab
aequali
,
but
à
minori
ad
majus
,
i.e.
not
from
the
bare
similitude
or
resemblance
of
one
thing
with
another
by
the
way
of
equality
,
but
from
the
lesser
probability
,
or
evidence
of
truth
,
in
the
one
,
to
the
greater
in
the
other
.
His
argument
or
reasoning
here
may
be
formed
thus
:
If
the
Potter
hath
such
power
over
his
clay
,
of
the
same
lump
to
make
one
vessel
to
honour
,
another
to
dishonour
,
the
lawfulness
or
equitableness
whereof
no
reasonable
man
questioneth
:
much
more
unquestionable
,
and
apparantly
equitable
and
just
is
that
power
in
God
,
which
he
exerciseth
,
in
making
vessels
of
wrath
of
,
and
destroying
,
those
most
terribly
,
who
shall
despise
his
patience
and
long-suffering
;
as
likewise
in
making
those
vessels
of
mercy
,
and
glorifying
them
,
who
by
the
like
patience
and
long-suffering
towards
them
,
shall
be
wrought
in
time
to
Repentance
.
The
like
argument
à
minori
ad
majus
,
is
intended
and
held
forth
by
our
Saviour
himself
in
that
Parable
of
his
,
Luke
18.2
,
3
,
&c.
(
which
we
have
formerly
in
another
respect
also
,
compared
with
that
of
the
Apostle
now
in
hand
,
)
There
was
in
a
city
a
Judg
that
feared
not
God
,
neither
regarded
man
.
And
there
was
a
widow
in
that
city
,
and
she
came
unto
him
,
saying
,
Avenge
me
of
mine
adversarie
,
And
he
would
not
for
a
while
;
but
afterwards
he
said
within
himself
,
Though
I
fear
not
God
,
nor
regard
man
,
yet
because
this
widow
troubleth
me
,
I
will
avenge
her
,
lest
by
her
continuall
coming
she
weary
me
.
And
the
Lord
said
,
Hear
what
the
unjust
Judg
saith
.
And
shall
not
God
avenge
his
own
Elect
,
which
cry
day
and
night
unto
him
,
though
he
bear
long
with
them
?
I
tell
you
,
he
will
avenge
them
speedily
,
&c.
Our
Saviours
scope
and
drift
by
this
Hypotyposis
or
compatison
of
the
unjust
Judg
,
who
neither
feared
God
,
nor
regarded
man
,
&c.
was
not
simply
to
teach
or
prove
,
that
there
is
a
like
ground
of
hope
that
God
,
upon
the
importunity
of
his
Elect
by
prayer
,
will
avenge
them
of
their
enemies
and
oppressors
,
with
that
which
the
Widow
had
to
overcome
the
unjust
Judg
,
and
to
prevail
with
him
by
her
importunity
,
to
do
her
justice
on
her
adversary
;
but
to
demonstrate
a
great
overplus
of
hope
,
or
certainty
rather
,
that
God
,
upon
the
terms
mentioned
,
will
avenge
,
and
deliver
them
.
And
shall
not
God
avenge
his
Elect
,
which
&c.
as
if
he
should
have
said
;
Did
the
Widow
by
her
importunity
draw
water
out
of
the
flint
,
obtain
an
act
of
justice
,
contrary
to
the
nature
and
principles
of
him
,
from
whom
she
sought
it
:
and
is
it
not
a
thousand
times
more
worthy
hope
,
yea
and
confidence
of
expectation
,
that
God
,
who
is
naturally
inclin'd
to
acts
of
grace
and
mercy
on
the
one
hand
,
towards
those
that
are
oppresed
,
as
on
the
other
hand
,
to
acts
of
justice
upon
oppressors
,
that
he
(
I
say
)
especially
upon
importunity
of
requests
and
sollicitations
made
unto
him
by
persons
so
highly
respected
by
him
,
as
his
own
elect
,
should
in
due
time
appear
for
their
deliverance
out
of
trouble
?
And
thus
you
see
how
both
comparisons
,
that
of
our
Saviour
now
insisted
upon
,
and
that
of
our
Apostle
in
hand
,
answer
one
the
other
in
point
of
argumentation
.
If
yet
it
be
any
mans
question
,
or
doubt
,
how
,
or
upon
what
account
,
the
power
of
God
to
make
vessels
of
wrath
,
as
we
have
stated
and
explained
it
,
should
be
so
apparantly
equitable
,
and
unquestionable
,
as
we
have
asserted
it
,
above
the
power
of
the
Potter
over
his
clay
,
to
make
of
what
part
of
the
lump
he
pleaseth
,
vessels
unto
dishonour
,
were
not
the
thing
evident
in
it self
(
upon
a
little
consideration
)
and
so
supposed
by
the
Apostle
in
the
context
,
I
should
be
willing
to
make
a
further
labour
of
inquiring
into
it
.
But
the
advantage
of
unquestionableness
in
that
power
of
God
,
which
we
have
ascribed
unto
him
,
above
the
power
of
the
Potter
over
his
clay
,
in
the
point
under
consideration
,
is
apparantly
visible
in
this
.
That
which
gives
the
Potter
an
equitable
power
over
his
clay
,
to
do
with
it
,
as
hath
been
oft
said
,
i.e.
to
make
vessels
to
dishonour
of
what
parts
of
it
he
pleaseth
,
is
partly
that
civil
property
,
or
propriety
which
he
hath
in
it
,
it
is
his
own
lawful
substance
,
and
not
another
mans
:
partly
,
the
vile
and
contemptible
nature
of
it
,
it
is
but
a
piece
of
Earth
,
the
lowest
,
and
most
ignoble
,
element
of
all
the
rest
;
yea
a
piece
of
the
baser
and
less
considerable
part
of
this
Element
.
Now
,
1.
The
civill
right
or
propriety
which
the
Potter
hath
in
his
clay
,
is
not
a
soveraign
right
,
but
subordinate
to
the
will
and
pleasure
of
God
,
who
may
at
any
time
,
and
this
without
injustice
,
take
away
this
clay
from
him
,
and
give
it
to
what
other
person
he
pleaseth
;
yea
and
may
lawfully
impose
upon
the
Potter
laws
and
terms
for
the
using
and
disposing
of
it
,
even
whilst
it
is
his
own
,
and
call
him
to
account
,
and
justly
punish
him
,
in
case
he
shall
transgress
any
of
them
.
Therefore
that
power
which
the
Potter
hath
over
his
clay
in
this
respect
,
is
not
so
compleat
or
full
,
and
consequently
not
so
clearly
equitable
,
as
the
power
of
God
is
over
his
creature
to
dispose
of
it
as
he
pleaseth
,
in
as
much
as
his
propriety
in
it
is
absolute
,
soveraign
,
and
every
ways
Independent
:
Nor
is
he
subject
to
terms
or
prescriptions
from
any
other
how
to
order
or
dispose
of
it
.
2.
The
vileness
of
the
clay
,
(
the
other
thing
that
gives
the
Potter
that
power
over
it
,
of
which
we
now
speak
)
is
not
voluntarily
contracted
by
the
clay
it self
,
but
necessitated
upon
it
by
the
Author
of
nature
,
and
him
that
made
it
,
nor
was
it
at
any
time
in
the
power
of
the
clay
to
prevent
it
.
In
this
respect
also
the
power
which
the
Potter
hath
over
it
to
convert
it
to
dishonourable
ends
and
uses
,
is
nothing
so
equitable
,
at
least
not
so
apparantly
equitable
,
as
that
power
,
or
the
exercise
of
that
power
,
over
the
creature
man
,
which
hath
been
ascribed
unto
God
;
inas
much
as
that
guilt
or
imbasement
by
sin
in
this
creature
,
upon
which
onely
,
or
mainly
,
the
Apostle
(
in
the
Scripture
before
us
)
foundeth
this
power
,
or
at
least
the
exercise
of
it
in
God
,
is
altogether
voluntary
,
and
might
have
been
prevented
by
all
those
,
who
have
contracted
it
.
The
Potters
clay
never
was
in
any
capacity
of
making
it self
,
a
better
or
less-vile
material
,
then
now
it
is
:
but
Gods
clay
we
speak
of
,
had
means
and
opportunities
vouchsafed
unto
it
,
1.
Never
to
have
been
this
clay
;
And
,
2.
After
it
had
made
it self
this
clay
,
to
have
altered
its
property
and
frame
,
and
to
have
become
a
better
material
,
before
vessels
of
wrath
were
actually
made
of
it
by
God
.
In
this
consideration
therefore
the
Power
which
the
Apostle
asserts
unto
God
over
his
clay
,
is
far
less
disputeable
,
as
to
the
reasonableness
or
equity
of
it
,
then
that
of
the
Potter
over
his
;
it
being
every
mans
sence
that
naturall
defects
are
(
in
equall
consideration
)
far
less
matter
of
shame
or
disparagement
,
then
those
which
are
voluntary
,
and
willingly
contracted
.
By
the
amount
of
this
discourse
it
fully
appeareth
,
that
that
liberty
or
power
in
God
of
making
vessels
of
wrath
,
which
the
Apostle
any
ways
supposeth
in
,
or
ascribes
unto
him
,
and
which
answereth
the
power
of
the
Potter
over
his
clay
,
to
make
of
it
vessels
to
dishonour
,
is
a
liberty
or
power
of
decreeing
,
appointing
,
and
determining
by
a
Law
,
who
,
or
what
kind
of
sinners
,
and
transgressors
those
are
,
who
shall
at
last
be
eternally
destroyed
by
him
,
and
so
become
persons
that
shall
receive
,
and
retain
the
dreadful
impressions
,
or
effects
,
of
his
wrath
for
sin
,
as
vessels
properly
and
literally
so
called
,
are
wont
to
receive
and
keep
liquors
,
or
other
things
that
are
put
into
them
;
and
not
a
power
of
making
,
or
of
decreeing
to
make
,
from
eternity
,
such
and
such
persons
of
mankind
,
under
a
meer
personal
consideration
,
for
,
or
to
,
eternal
destruction
.
Such
a
power
as
this
the
very
nature
and
essentiall
goodness
of
God
abhors
,
even
as
they
do
a
power
of
lying
,
deceiving
,
or
oppressing
,
nor
doth
the
Scripture
any
where
find
it
in
him
.
This
for
Answer
to
the
Objection
occasioned
by
the
fourth
Particular
offered
to
consideration
from
the
words
in
hand
.
5.
These
words
,
endured
with
much
long-suffering
,
plainly
shew
and
teach
,
that
when
men
are
really
vessels
of
wrath
,
[
i
.
e
.
meet
to
receive
in
their
persons
,
and
there
to
retain
and
hold
,
the
wrath
of
God
due
unto
sin
,
as
a
vessel
properly
so
called
,
is
to
receive
such
such
things
,
which
are
commonly
put
into
it
,
]
yea
and
are
now
prepared
and
fitted
to
destruction
,
yet
have
they
the
golden
scepter
of
grace
held
forth
unto
them
,
and
are
through
the
long-suffering
of
God
,
during
the
continuance
hereof
,
in
a
blessed
capacity
of
becoming
vessels
of
mercy
,
and
of
glory
.
This
perfectly
accords
with
that
passage
of
our
Apostle
in
his
latter
Epistle
unto
Timothy
:
But
in
a
great
house
there
are
not
onely
vessels
of
gold
,
and
of
silver
,
but
also
of
wood
,
and
of
earth
:
and
some
to
honour
,
and
some
to
dishonour
.
If
therefore
a
man
shall
purge
himself
from
these
[
i
.
e
.
shall
by
repentance
cease
to
be
a
vessel
of
wood
,
or
earth
,
and
so
dis-number
himself
from
the
vessels
of
dishonour
]
he
shall
be
a
vessel
unto
honour
sanctified
and
meet
for
the
masters
use
,
2
Tim
.
2.10
21.
&c.
For
the
intent
and
counsel
of
God
(
as
hath
been
more
then
once
observed
formerly
,
and
once
at
least
,
if
not
oftner
,
proved
)
in
enduring
with
much
long-suffering
the
vessels
of
wrath
fitted
to
destruction
,
is
not
absolutely
and
peremptorily
to
shew
his
wrath
,
and
make
his
power
known
,
in
their
destruction
,
but
conditionally
onely
,
viz.
in
case
they
shall
stubbornly
persist
in
their
disobedience
,
untill
the
day
of
his
Grace
and
long-suffering
be
expired
.
Nor
doth
the
{αβγδ}
,
or
long-suffering
of
God
,
import
onely
or
meerly
,
a
non-punishment
for
the
time
,
of
those
to
whom
it
is
said
to
be
vouchsafed
,
or
shewn
;
nay
possibly
it
may
admit
some
degree
of
punishment
with
it
;
but
besides
a
respit
from
punishment
,
at
least
from
any
extremity
of
punishment
,
it
still
importeth
a
willingness
,
yea
and
expectation
,
in
God
that
such
persons
should
repent
,
and
consequently
a
vouchsafement
of
means
unto
them
to
bring
them
to
repentance
.
This
is
evident
from
the
general
current
of
the
Scriptures
,
where-ever
the
patience
or
long-suffering
of
God
are
said
to
be
shewed
unto
any
:
as
on
the
contrary
,
where
God
neither
willed
,
nor
expected
Repentance
,
though
he
granted
a
reprievement
of
punishment
for
a
time
,
yet
is
he
never
said
to
exercise
patience
or
long-suffering
.
From
that
saying
of
the
Devils
unto
Christ
,
Art
thou
come
hither
to
torment
us
before
the
time
Mat
●
.
27
.
?
(
to
omit
other
proofs
)
it
clearly
appears
,
that
their
punishment
or
torment
is
respited
by
God
for
a
time
,
yea
and
so
hath
been
for
a
very
long
time
(
as
men
count
long
)
even
from
the
time
of
their
fall
,
i.e.
from
the
beginning
of
the
world
,
to
this
day
,
yet
God
is
no
where
said
to
endure
them
with
much
long-suffering
,
to
be
patient
towards
them
,
or
the
like
.
The
reason
is
,
partly
because
his
intent
and
purpose
concerning
their
eternal
punishment
and
torment
,
is
absolute
and
peremptory
;
partly
also
,
because
he
affordeth
them
no
means
,
or
at
least
no
sufficiency
of
means
,
for
their
recovery
.
So
likewise
after
Saul
was
rejected
by
God
from
being
King
over
Israel
,
for
his
disobedience
in
the
business
of
Amalek
,
his
punishment
of
being
deprived
of
his
Kingdom
was
deferr'd
for
a
time
:
yet
God
is
no
where
said
to
have
endured
him
with
much
long-suffering
,
or
to
have
exercised
any
patience
towards
him
,
or
the
like
.
Why
?
because
his
purpose
and
intent
concerning
his
rejection
was
absolute
,
and
not
reversible
by
any
interveniences
on
Sauls
part
,
or
otherwise
whatsoever
.
But
on
the
other
hand
,
God
was
willing
,
yea
had
purposed
,
to
destroy
the
old
world
for
sin
,
within
the
space
of
an
hundred
and
twenty
years
;
yet
because
this
will
and
purpose
of
his
,
was
like
unto
that
wherewith
he
purposed
to
destroy
Niniveh
within
forty
days
,
i.e.
not
absolute
,
but
conditional
,
yea
and
during
this
space
,
he
vouchsafed
unto
them
sufficient
means
for
their
Repentance
,
continuing
the
Ministery
of
Noah
,
who
was
a
Preacher
of
righteousness
,
amongst
them
,
his
{αβγδ}
,
or
long-suffering
towards
them
is
commended
by
Peter
,
and
said
to
have
waited
,
or
expected
in
the
days
of
Noah
,
[
meaning
,
their
returning
unto
God
by
Repentance
,
as
Tremelius
out
of
the
ancient
Syriack
Translation
rendreth
and
expresseth
it
Quum
longanimitas
Dei
praeciperet
ut
ar●a
fiereret
,
propter
expectationem
conversionis
eo●um
,
&c.
Dr.
Ames
likewise
in
his
Analysi●
so
understandeth
it
.
.
]
Elsewhere
the
patience
and
long-suffering
of
God
are
held
forth
unto
the
world
by
the
Holy
Ghost
,
as
unquestionable
arguments
and
signs
of
Gods
willingness
to
have
men
repent
,
and
be
saved
;
and
consequently
they
must
needs
be
supposed
to
be
accompanied
with
the
vouchsafement
of
sufficient
means
for
the
salvation
of
those
,
to
whom
themselves
are
vouchsafed
.
See
and
consider
upon
this
account
,
2
Pet
.
3.9
.
compared
with
vers
.
15.
And
again
,
Rom.
2.3
,
4.
Isai
.
30.18
.
1
Tim
.
1.16
,
&c.
So
that
evident
it
is
,
that
the
vessels
of
wrath
here
said
to
be
endured
by
God
with
much
long-suffering
,
were
not
ordained
by
him
to
destruction
from
eternity
,
nor
yet
created
by
him
to
destruction
,
no
nor
yet
,
during
the
course
of
his
long-suffering
towards
them
,
though
they
had
by
a
long
continued
course
of
sinning
fitted
themselves
for
destruction
,
yet
were
they
not
all
this
while
,
positively
or
absolutely
,
ordained
by
him
to
destruction
;
but
were
graciously
entreated
by
him
,
and
this
in
order
to
their
repentance
and
salvation
.
From
whence
likewise
it
follows
,
that
that
will
or
willingness
,
here
ascribed
unto
God
,
to
shew
his
wrath
,
and
make
his
power
known
,
[
in
their
destruction
]
is
but
consequential
and
conditional
.
6.
The
Apostle
,
in
the
words
now
insisted
upon
,
endured
with
much
long-suffering
,
seems
to
give
an
account
of
the
equitableness
of
that
power
,
which
God
claimeth
and
exerciseth
,
in
,
and
about
,
the
hardning
whom
he
will
,
as
viz.
by
shewing
how
,
or
by
what
means
,
as
likewise
upon
what
terms
he
doth
it
.
If
he
should
harden
men
against
their
wills
,
or
by
any
secret
and
positive
action
should
insensibly
work
,
or
incline
their
wills
,
or
hearts
,
to
a
frame
of
hardness
;
yea
or
should
harden
them
upon
any
such
terms
or
after
any
such
manner
,
that
by
the
same
means
,
by
which
they
become
hardned
,
they
might
not
as
well
yea
(
and
rather
)
be
softned
,
and
made
penitent
;
the
power
which
he
claims
and
exerciseth
in
this
kind
,
(
I
mean
,
in
hardning
men
)
might
be
of
some
hard
resentment
with
men
,
and
grate
upon
their
spirits
and
souls
.
But
now
in
as
much
as
he
hardneth
men
,
not
onely
with
the
free
consent
of
their
own
wills
,
but
even
with
the
pre-currency
of
them
in
,
and
about
,
the
act
of
hardning
;
yea
and
doth
it
by
none
other
means
,
then
such
which
are
more
apt
and
proper
to
soften
,
then
to
harden
,
yea
and
which
would
actually
soften
them
(
as
they
do
many
)
and
so
save
them
,
did
they
but
lay
their
hearts
to
them
,
as
they
might
,
as
viz.
by
enduring
them
with
much
long-suffering
;
if
God
(
saith
our
Apostle
,
in
effect
)
claimeth
no
other
power
of
hardning
men
,
but
onely
upon
such
terms
as
these
,
who
can
with
the
least
pretence
or
colour
of
reason
be
offended
at
it
?
To
a
sober-minded
and
duly
considerate
man
,
it
is
a
matter
of
more
grace
,
that
God
should
afford
an
opportunity
of
Repentance
and
Salvation
,
unto
him
,
who
is
already
a
vessel
of
wrath
,
and
fitted
to
destruction
,
yea
though
his
voluntary
abuse
or
neglect
of
this
opportunity
must
needs
render
his
destruction
so
much
the
more
grievous
and
intolerable
,
then
it
would
be
,
to
deny
him
such
an
opportunity
,
however
by
this
denial
he
should
cut
off
from
him
all
occasion
,
yea
or
possibility
,
of
increasing
his
destruction
.
So
that
this
power
which
God
claims
of
hardning
whom
he
will
,
truly
interpreted
,
and
rightly
understood
,
is
in
it self
,
of
no
ill
abode
,
or
portendency
unto
men
,
but
rather
matter
of
grace
,
benefit
,
and
accommodation
;
however
it
turns
to
a
most
heavy
account
unto
all
those
,
on
whom
it
is
exercised
with
the
effect
of
hardning
accompanying
it
.
It
may
be
objected
,
but
if
the
matter
be
thus
,
may
not
God
be
said
to
shew
mercy
even
on
those
whom
he
hardneth
?
And
if
so
,
will
not
the
opposition
between
his
shewing
mercy
on
whom
he
will
,
and
,
his
hardning
whom
he
will
,
(
vers
.
18.
)
fall
to
the
ground
?
I
answer
,
No
;
because
though
God
sheweth
mercy
unto
men
in
that
act
,
or
series
of
actions
,
whereby
eventually
he
hardneth
them
,
yet
he
doth
not
shew
them
mercy
in
hardning
them
,
because
hereby
he
prepareth
and
fitteth
them
for
a
more
terrible
judgment
and
destruction
;
which
is
not
an
act
of
mercy
,
but
of
justice
or
judgment
;
and
is
a
fruit
or
effect
of
that
judiciary
Decree
of
God
,
wherein
he
hath
enacted
or
decreed
,
that
whosoever
shall
abuse
or
despise
his
great
long-suffering
towards
them
,
shall
hereby
be
hardned
in
order
to
their
deeper
condemnation
,
and
judgment
more
intolerable
.
Even
as
in
the
Gospel
,
he
vouchsafeth
his
Grace
and
mercy
unto
men
in
that
very
grace
,
which
they
do
turn
into
wantonness
,
although
they
be
hardned
hereby
,
and
encrease
their
condemnation
.
It
may
possibly
be
some
mans
Question
;
Whether
God
shews
mercy
unto
all
those
,
whom
he
doth
not
harden
?
And
more
particularly
,
whether
he
sheweth
mercy
to
the
vessels
of
wrath
fitted
already
to
destruction
,
in
destroying
them
out
of
hand
,
without
exposing
them
to
the
danger
of
being
hardned
by
him
,
and
so
to
the
suffering
of
a
more
grievous
destruction
?
Therefore
I
answer
:
1.
To
the
former
of
these
Questions
;
That
God
(
doubtless
)
doth
shew
mercy
,
at
least
comparatively
,
though
not
simply
or
absolutely
,
unto
all
those
whom
he
doth
not
harden
.
To
harden
(
as
was
lately
said
)
is
an
act
of
judgment
;
and
in
as
much
as
no
man
can
escape
or
prevent
hardning
,
but
by
mercy
shewed
unto
him
,
in
one
kind
or
other
by
God
,
evident
it
is
that
all
those
who
do
escape
hardning
have
some
degree
of
mercy
or
other
,
shewed
unto
them
.
But
if
the
Question
be
understood
of
mercy
,
simply
and
properly
so
called
,
or
of
such
mercy
which
produceth
the
actuall
salvation
of
men
,
it
is
a
clear
case
that
such
mercy
is
not
shewed
unto
all
those
,
who
are
not
hardned
by
God
:
otherwise
none
should
perish
,
but
those
who
are
hardned
by
him
,
and
consequently
none
but
those
,
whom
he
should
endure
with
much
long-suffering
;
which
is
manifestly
untrue
.
2.
To
the
latter
Question
I
answer
likewise
,
that
when
he
doth
present
execution
by
death
upon
those
,
who
are
fitted
to
destruction
,
he
cannot
properly
be
said
to
shew
them
mercy
;
because
such
an
act
as
this
,
is
properly
,
and
in
the
nature
of
it
,
an
act
of
justice
,
and
judgment
.
Notwithstanding
if
we
consider
the
general
state
and
condition
of
those
who
have
hardned
themselves
,
and
so
are
fitted
to
destruction
,
and
how
few
there
are
of
this
generation
,
that
are
brought
to
repentance
by
Gods
enduring
them
with
much
long-suffering
,
and
how
many
that
are
hereby
hardned
to
their
deeper
condemnation
,
there
may
seem
to
be
an
ingredient
of
mercy
even
in
that
cup
of
judgment
.
But
the
first-born
difficulty
(
as
far
as
I
understand
)
about
the
Interpretation
given
of
these
words
,
endured
with
much
long-suffering
,
&c.
is
this
;
how
God
can
be
said
to
endure
with
much
long-suffering
(
in
the
sence
asserted
)
such
persons
,
and
with
his
primary
and
antecedent
Intentions
,
to
intend
their
repentance
and
salvation
,
who
he
certainly
knoweth
before-hand
will
never
repent
,
nor
be
saved
?
And
so
in
general
,
how
it
can
be
looked
upon
,
or
made
,
a
matter
of
any
whit
more
grace
,
love
,
or
goodness
in
God
,
to
give
Christ
unto
death
,
or
to
afford
any
other
means
,
for
the
salvation
of
such
men
,
who
he
foresaw
from
eternity
would
be
never
the
better
for
them
,
but
much
the
worse
,
then
to
have
denied
them
all
interest
in
the
death
of
Christ
,
and
so
all
other
means
of
salvation
?
If
a
Father
knew
certainly
before
hand
,
that
the
gift
of
such
an
Horse
,
sum
of
money
,
or
the
like
,
unto
his
child
,
would
occasion
either
his
more
speedy
,
or
sudden
death
,
or
bring
upon
him
any
other
misery
or
calamity
in
the
world
,
would
it
argue
any
love
or
kindness
in
him
towards
such
a
child
,
to
give
him
either
?
A
through
pursuit
of
this
difficulty
will
carry
us
somewhat
high
:
and
they
who
desire
to
see
a
clear
bottom
for
a
plenary
satisfaction
to
it
,
must
prepare
to
go
up
unto
the
mount
of
God
,
and
there
for
a
season
be
content
narrowly
to
contemplate
somewhat
that
may
be
known
of
him
,
though
at
present
(
I
fear
)
it
is
not
known
unto
many
,
and
duly
considered
(
I
am
certain
)
but
by
a
few
.
But
to
the
difficulty
it self
,
or
question
propounded
,
I
answer
;
1.
When
God
vouchsafeth
unto
men
things
,
which
are
in
themselves
,
and
in
their
natures
good
,
and
beneficial
,
and
of
worthy
concernment
unto
them
,
and
doth
no
ways
hinder
them
from
making
a
proportionable
use
of
them
,
but
doth
many
ways
incourage
,
perswade
,
and
press
them
hereunto
,
there
is
no
reason
,
nor
colour
of
reason
,
why
he
should
be
thought
less
gracious
or
benevolous
unto
them
,
onely
because
he
knows
before-hand
they
will
make
a
sinful
use
of
them
,
and
destructive
to
themselves
.
Or
would
the
same
or
like
vouchsafements
from
him
,
savour
of
any
whit
the
more
grace
,
love
,
or
goodness
,
in
case
it
could
,
or
should
be
supposeed
that
he
were
ignorant
of
what
men
would
do
with
them
,
whether
they
would
improve
them
to
an
happy
end
for
themselves
,
or
no
?
Or
is
there
any
reason
why
the
surpassing
excellency
of
the
knowledg
of
God
should
be
turned
to
the
prejudice
,
or
disparagement
,
of
his
goodness
in
giving
such
things
unto
his
creatures
,
which
were
they
not
monstrously
careless
and
regardless
of
the
things
of
their
own
peace
,
might
,
and
would
be
converted
and
imployed
by
them
accordingly
?
But
;
2.
It
is
much
to
be
considered
,
that
there
is
not
the
same
consideration
of
God
,
and
of
men
,
in
respect
of
such
actions
,
vouchsafements
,
or
gifts
,
the
issue
or
conquence
whereof
,
the
one
,
and
the
other
,
are
,
or
may
be
,
said
to
foresee
,
that
they
will
be
evil
to
those
,
who
receive
them
.
The
difference
,
with
the
ground
and
reason
of
it
,
may
be
thus
conceived
.
In
case
a
man
should
foresee
such
an
event
,
in
one
kind
or
other
,
his
foresight
would
be
such
literally
or
properly
.
1.
He
should
have
knowledge
of
the
event
,
and
what
this
would
be
,
before
he
had
done
the
action
,
or
given
the
gift
,
the
event
whereof
in
the
Receiver
,
he
is
said
to
foreknow
,
or
foresee
:
and
consequently
,
upon
his
foresight
of
an
ill
issue
of
his
gift
in
the
Receiver
,
in
case
it
should
be
given
him
,
he
may
(
and
perhaps
,
in
duty
ought
,
to
)
withhold
it
.
But
now
God
,
though
he
be
said
to
foresee
the
issue
or
event
of
any
action
,
or
gift
of
his
,
in
all
and
every
the
receivers
of
it
(
respectively
)
yet
he
is
not
said
properly
,
or
as
the
word
sounds
in
ordinary
acception
with
men
,
to
foresee
them
:
i.e.
he
doth
not
first
,
or
antecedaneously
,
in
respect
of
time
,
foresee
,
or
see
them
,
before
the
action
be
done
by
him
,
or
the
gift
given
,
the
event
or
issue
whereof
he
is
said
to
foresee
.
For
as
God
himself
is
not
measured
by
time
,
so
neither
are
his
actions
.
It
is
a
common
and
generally-received
notion
amongst
men
learned
in
the
Scriptures
,
that
God
willeth
nothing
in
time
,
but
whatsoever
he
willeth
,
he
willeth
in
,
or
from
,
eternity
.
So
that
whatsoever
cometh
to
pass
,
or
is
effected
in
time
by
the
efficacy
and
interposure
of
the
will
of
God
,
was
,
See
more
of
this
,
Redem●tion
Red●emed
,
p.
48
,
49
,
50.
&c.
so
far
as
God
contributeth
towards
the
production
of
it
by
the
efficaciousness
of
his
will
,
done
from
eternity
.
He
doth
not
will
any
thing
to
day
,
which
he
did
not
will
yesterday
;
nor
any
thing
yesterday
,
which
he
did
not
will
from
eternity
;
otherwise
he
must
needs
be
changeable
.
There
is
the
same
reason
and
consideration
of
his
knowledge
,
or
fore-knowledge
,
which
there
is
of
his
will
.
As
he
willeth
nothing
in
time
,
so
neither
doth
he
know
,
foreknow
,
or
foresee
any
thing
in
time
:
his
fore-knowledge
of
things
being
nothing
really
but
himself
,
(
there
being
nothing
but
himself
from
eternity
)
it
must
needs
be
as
ancient
as
himself
,
and
co-eternal
with
himself
.
So
likewise
that
act
of
his
,
by
which
he
gives
,
or
imparts
any
thing
unto
men
,
though
the
gift
it self
given
by
it
doth
not
come
to
the
hands
of
men
,
or
is
not
received
by
them
,
till
such
,
or
such
a
time
,
yet
the
act
(
I
say
of
God
)
by
which
it
is
given
,
and
comes
thus
to
be
received
in
time
by
men
,
was
from
eternity
:
and
consequently
,
is
not
capable
of
being
foreseen
by
him
,
being
as
ancient
as
any
fore-sight
,
or
fore-knowledge
in
him
.
And
for
the
sad
consequent
,
or
event
of
any
action
,
or
gift
of
God
,
in
,
or
to
,
the
Receiver
(
one
,
or
more
)
though
he
may
(
in
a
sence
)
be
said
to
foresee
it
,
because
it
happeneth
in
time
:
yet
in
as
much
as
that
act
passed
from
him
from
eternity
,
and
so
is
,
and
alwayes
was
,
irreversible
,
by
which
tne
gift
sorting
to
so
sad
an
event
in
the
Receiver
,
was
conferr'd
upon
him
in
time
,
there
is
no
reason
,
nor
colour
of
reason
,
why
God
should
be
thought
to
give
this
gift
,
being
in
it self
Soveraignly
good
and
beneficial
to
the
Receiver
,
out
of
any
whit
the
less
love
,
or
grace
,
towards
him
,
only
because
he
may
(
in
the
by
,
and
improper
sence
intimated
)
be
said
to
have
foreseen
,
that
it
would
be
abused
by
him
to
his
harm
;
especially
considering
,
1.
That
the
Receiver
of
such
a
gift
,
was
no
way
prejudiced
in
his
liberty
of
making
a
blessed
use
of
it
,
by
the
fore-knowledge
of
God
that
he
would
do
the
contrary
,
yea
,
and
might
have
made
a
blessed
use
of
it
,
this
fore-knowledg
of
God
notwithstanding
;
and
,
2.
That
God
could
not
,
the
regulation
of
his
power
by
his
wisdom
,
considered
,
do
any
thing
more
towards
the
preventing
of
the
abuse
thereof
,
then
he
did
.
God
foresaw
that
his
people
of
old
would
make
a
sad
use
of
his
grace
towards
them
,
in
sending
to
them
by
his
Messengers
and
Prophets
,
who
effectually
admonished
and
forewarned
them
of
the
wrath
to
come
in
case
they
repented
not
,
yet
is
this
gracious
act
of
sending
thus
unto
them
,
ascribed
to
his
taking
compassion
on
his
people
And
the
Lord
God
of
their
Fathers
sent
to
them
by
his
messengers
,
rising
up
betimes
,
and
sending
,
because
he
had
compassion
on
his
people
,
and
on
his
dwelling
place
.
But
they
mocked
the
messen
-
of
God
,
and
despised
his
words
,
and
misused
his
Prophets
,
until
the
wrath
of
the
Lord
arose
against
his
people
,
til
there
was
no
remedy
,
2
Chron
.
36.15
,
16.
.
From
whence
the
truth
of
both
the
particulars
mentioned
,
sufficiently
appeareth
;
As
,
1.
That
God
was
never
the
less
gracious
or
compassionate
towards
his
people
,
in
sending
unto
them
by
his
messengers
,
because
he
foresaw
(
in
the
sence
lately
signified
)
that
they
would
abuse
this
grace
of
his
to
their
greater
misery
.
And
,
2.
That
he
did
all
that
was
in
his
power
to
do
,
[
See
Isai
.
5.4
.
]
to
have
prevented
this
abuse
of
his
Grace
by
them
See
more
of
this
Redemption
Redeemed
.
p.
428
,
429
,
473.
.
For
he
that
hath
true
compassion
on
a
person
(
one
,
or
more
)
in
misery
,
is
ready
to
do
what
he
is
well
able
to
do
for
his
relief
.
There
is
the
same
consideration
of
that
of
our
Saviour
in
Matthew
.
O
Jerusalem
,
Jerusalem
,
thou
that
killest
the
Prophets
,
and
stonest
them
that
are
sent
unto
thee
,
how
oft
would
I
have
gathered
thy
children
together
,
as
an
hen
gathereth
her
chickens
under
her
wings
,
but
ye
would
not
?
Mat
.
23.37
.
Here
the
Lord
Christ
professeth
the
greatest
care
and
tenderness
that
can
well
be
conceived
towards
Jerusalem
and
her
children
,
in
his
vouchsafement
of
means
of
grace
,
and
repentance
unto
them
;
and
withall
plainly
expresseth
the
sad
event
of
this
his
care
and
tenderness
in
their
impenitency
,
and
destruction
hereupon
;
yet
,
evident
it
is
,
(
and
is
acknowledged
by
all
)
that
Christ
,
as
God
,
did
foresee
(
in
such
a
sence
as
God
is
capable
of
foreseeing
)
this
sad
event
we
speak
of
in
Jerusalem
and
her
children
,
and
that
notwithstanding
all
the
means
of
Grace
that
should
be
vouchsafed
unto
them
,
yet
they
would
remain
rebelliously
obdurate
to
destruction
.
Therefore
that
foreknowledge
which
God
hath
,
that
men
will
turn
his
Grace
into
wantonness
,
and
abuse
the
means
of
Salvation
granted
unto
them
,
to
their
greater
condemnation
,
doth
no
wayes
argue
or
prove
,
that
his
Grace
,
Love
,
or
Goodness
,
were
ever
the
less
towards
them
in
the
vouchsafement
of
them
.
If
it
be
demanded
,
But
was
it
not
in
Gods
power
,
and
at
the
liberty
of
his
will
,
to
have
denied
means
of
Grace
,
and
of
Salvation
,
unto
those
,
who
he
knew
and
foresaw
would
abuse
them
to
their
greater
condemnation
?
And
if
so
,
would
it
not
have
argued
more
grace
and
love
in
God
towards
their
persons
,
to
have
denied
the
said
means
of
Salvation
unto
them
,
then
to
have
given
them
?
To
this
I
answer
by
distinguishing
;
1.
A
thing
may
be
said
to
be
in
Gods
power
,
or
at
the
liberty
of
his
will
,
either
to
do
,
or
not
to
do
,
in
respect
of
freedom
from
,
or
non-obnoxiousness
unto
,
any
external
agent
,
or
any
thing
without
himself
,
either
to
constrain
him
to
the
doing
of
it
,
or
to
restrain
him
from
the
doing
of
it
.
And
in
this
sence
and
consideration
,
that
saying
common
amongst
Philosophers
,
and
Divines
,
Deus
est
Agens
liberrimum
,
God
is
the
most
free
Agent
that
is
,
is
most
true
.
For
whereas
every
creature
,
or
being
,
besides
God
,
is
obnoxious
unto
him
,
and
his
power
,
he
himself
is
obnoxious
unto
none
of
them
,
nor
unto
any
power
vested
in
them
.
2.
A
thing
may
be
said
(
or
at
least
,
by
some
conceived
)
to
be
in
Gods
power
either
to
do
,
or
not
to
do
,
in
r●●pect
of
an
opportunity
,
or
space
of
time
before
him
to
determine
his
will
,
or
to
resolve
,
either
for
,
or
against
,
the
doing
of
it
.
As
for
example
;
A
Father
that
hath
not
as
yet
given
such
,
or
such
a
sum
of
mony
,
suppose
a
thousand
pounds
,
or
the
like
,
unto
his
child
,
hath
yet
an
opportunity
and
time
to
bethink
himself
,
and
to
consider
what
he
had
best
do
in
the
case
,
whether
to
give
,
or
not
give
it
unto
him
.
And
in
this
respect
we
say
,
and
say
truly
,
that
it
is
in
his
power
,
and
at
the
liberty
of
his
will
,
whether
he
will
give
it
him
,
or
no
.
But
when
once
he
hath
given
it
unto
him
,
it
is
not
now
in
his
power
,
whether
he
will
give
it
,
or
no
,
because
he
hath
done
it
.
To
apply
this
distinction
to
the
business
in
hand
.
In
the
former
consideration
,
or
sence
,
most
true
it
is
,
that
it
was
in
the
power
of
God
,
and
at
the
liberty
of
his
will
,
whether
he
would
have
vouchsafed
any
such
means
of
Salvation
,
as
now
he
hath
done
unto
those
,
who
he
knew
would
abuse
them
to
the
increase
of
their
condemnation
,
and
eternal
misery
.
But
the
meaning
hereof
is
no
more
but
this
:
that
he
was
not
compelled
or
necessitated
by
any
external
force
,
or
by
any
thing
out
of
himself
,
to
make
such
a
donation
of
the
means
we
speak
of
unto
such
persons
.
But
in
the
latter
consideration
it
is
altogether
as
true
,
that
it
never
was
in
the
power
of
God
,
to
deny
,
or
withhold
,
the
means
of
Salvation
we
speak
of
,
from
the
persons
,
whom
he
knew
from
eternity
would
abuse
them
to
their
deeper
misery
and
ru
ne
:
The
reason
hereof
is
,
because
he
never
had
an
opportunity
,
or
space
of
time
before
him
,
wherein
to
consult
,
or
advise
with
himself
,
what
he
should
do
in
this
kind
,
whether
he
should
give
,
or
not
give
,
the
means
we
speak
of
to
such
persons
.
It
is
repugnant
to
those
two
Great
Attributes
of
his
infinite
Wisdom
,
and
Actuality
,
that
his
will
should
be
at
any
time
undetermined
,
Or
that
he
should
ever
be
under
any
consultation
about
his
Affairs
,
or
about
the
administration
or
government
of
the
world
.
So
that
whatsoever
he
acteth
,
and
doth
in
time
,
in
the
world
,
he
doth
,
not
simply
according
to
,
but
also
by
the
efficacy
and
vertue
of
,
that
modell
or
determination
of
his
will
,
which
was
in
him
from
eternity
,
and
never
had
beginning
.
And
thus
you
see
how
,
and
in
what
sence
,
it
never
was
in
the
power
of
God
to
deny
means
of
Salvation
unto
those
,
who
he
certainly
knew
would
destroy
themselves
with
the
greater
destruction
,
by
occasion
of
them
:
and
consequently
,
that
he
was
never
the
less
loving
,
gracious
,
and
merciful
unto
them
in
the
vouchsafement
of
them
,
such
his
knowledge
,
or
fore-knowledge
,
notwithstanding
.
If
it
be
yet
objected
,
that
according
to
this
Doctrine
,
now
delivered
,
God
must
be
conceived
to
work
and
do
all
things
which
he
doth
,
out
of
the
necessity
of
his
nature
,
and
not
out
of
the
liberty
,
freedom
,
or
goodness
of
his
will
.
And
doth
not
this
render
all
that
God
doth
for
men
,
either
in
order
to
their
present
comfort
or
subsistence
in
the
world
,
or
to
their
eternal
happiness
,
less
acceptable
unto
them
,
and
less
matter
of
praise
and
thankfulness
from
them
unto
him
?
For
who
gives
any
man
thanks
,
for
any
such
good
done
unto
him
,
which
he
that
doth
it
,
hath
a
necessity
laid
upon
him
to
do
and
could
not
do
otherwise
?
To
this
also
I
answer
:
1.
That
however
nature
,
and
will
,
be
two
things
really
distinct
the
one
from
the
other
,
in
the
creature
,
yet
in
God
,
by
reason
of
the
infinite
simplicity
of
his
essence
,
or
being
,
they
are
not
so
,
but
one
and
the
same
.
Therefore
it
can
with
no
more
truth
be
said
that
God
worketh
out
of
the
necessity
of
his
nature
,
then
that
he
worketh
out
of
the
necessity
of
his
will
.
2.
The
will
of
God
,
being
nothing
else
but
God
himself
,
and
so
essentially
good
,
and
essentially
wise
,
and
upon
this
account
infinitly
good
,
and
infinitly
wise
(
for
whatsoever
is
such
or
such
by
its
essence
must
needs
be
infinitly
such
,
as
is
demonstrable
in
the
Metaphysiques
)
the
acts
or
productions
of
it
(
I
mean
,
the
things
externally
acted
and
produced
by
it
)
must
of
necessity
answer
the
nature
and
essence
of
it
,
as
far
as
they
are
capable
of
such
a
correspondency
,
i.e.
must
needs
be
actings
and
productions
of
the
best
,
as
full
of
goodness
,
as
full
of
wisdom
,
as
is
possible
for
such
things
to
be
.
For
it
is
a
general
and
true
rule
in
Philosophy
,
that
modus
operandi
consequitur
modum
essendi
;
the
manner
of
the
working
of
a
cause
,
always
follows
(
or
accords
with
)
the
manner
of
the
Being
of
it
.
Therefore
the
will
of
God
,
being
infinitly
good
,
and
infinitly
wise
,
and
both
essentially
,
the
products
of
it
must
needs
answer
theise
properties
and
perfections
as
far
as
they
are
answerable
;
I
mean
,
as
far
as
created
actings
or
administrations
are
capable
of
such
goodness
,
or
wisdom
.
Therefore
,
3.
If
the
question
be
,
whether
God
could
not
have
made
things
otherwise
then
now
they
are
made
,
or
govern
the
world
after
another
manner
then
now
he
governeth
it
,
and
with
different
administrations
from
those
,
now
or
formerly
in
being
;
the
answer
must
be
,
by
this
,
or
the
like
distinction
;
that
if
we
respect
the
power
of
God
in
it self
,
or
God
himself
as
simply
omnipotent
,
so
it
may
be
said
,
that
he
could
or
might
have
made
things
otherwise
,
then
now
he
hath
done
,
and
so
have
governed
the
world
otherwise
,
then
now
he
governeth
it
.
The
reason
is
,
because
the
power
of
God
,
simply
considered
,
extendeth
it self
to
the
utmost
bounds
and
limits
of
all
things
that
are
possible
,
i.e.
which
do
not
imply
a
contradiction
in
their
natures
,
as
to
make
a
man
without
a
reasonable
soul
,
to
make
a
wall
white
without
whiteness
,
&c.
yea
it
stretcheth
it self
to
the
very
confines
and
borders
of
impossibilities
.
In
that
consideration
we
now
speak
of
(
i
.
e
.
in
respect
of
the
power
of
God
simply
considered
)
he
might
have
made
,
not
onely
another
world
in
stead
of
this
,
differing
from
it
,
and
governed
it
accordingly
,
but
also
many
other
worlds
,
besides
this
;
(
as
it
is
the
opinion
of
some
that
he
hath
done
.
)
But
now
if
we
respect
the
power
of
God
as
in
conjunction
with
his
other
attributes
and
perfections
,
as
wisdom
,
goodness
,
righteousness
,
&c.
and
as
regulated
in
the
exertions
and
actings
of
it
,
by
these
,
so
we
say
that
he
could
not
have
made
this
world
,
which
is
known
unto
us
,
and
wherein
we
live
,
otherwise
then
now
he
hath
made
it
,
nor
govern
it
,
otherwise
then
now
he
hath
,
and
doth
,
govern
it
;
whatsoever
may
be
thought
,
or
conceived
,
concerning
his
making
other
worlds
,
and
his
governing
them
.
For
though
(
for
argument
sake
)
we
should
suppose
that
he
hath
made
other
worlds
,
besides
this
,
and
that
these
other
worlds
,
simply
considered
,
are
better
and
more
excellent
,
then
this
,
and
(
in
like
consideration
)
better
governed
,
then
this
;
yet
this
doth
not
prove
,
that
therefore
he
could
have
made
this
world
otherwise
,
or
better
,
then
now
he
hath
made
it
,
or
govern
it
otherwise
,
or
better
,
then
now
he
governeth
it
.
As
though
the
Sun
be
a
more
glorious
and
excellent
creature
,
then
the
Moon
,
that
now
is
,
yet
this
doth
not
prove
that
God
could
have
made
a
better
Moon
then
this
,
or
this
otherwise
,
or
better
then
now
he
hath
made
it
.
In
like
manner
the
Mosaical
ordinances
and
dispensations
under
the
Law
,
were
but
beggerly
rudiments
(
as
the
Apostle
termeth
them
)
being
compared
with
the
dispensations
under
the
Gospel
;
yet
this
proveth
not
that
therefore
God
could
have
made
those
Mosaical
dispensations
better
then
they
were
,
or
that
he
could
have
given
,
all
circumstances
considered
,
better
in
their
stead
,
when
these
were
first
given
,
or
during
the
time
of
their
continuance
.
The
reason
of
what
we
affirm
in
all
such
cases
as
these
,
is
delivered
by
our
Apostle
,
Ephes
.
1.11
.
where
(
speaking
of
God
)
he
saith
,
that
he
worketh
all
things
according
to
the
counsel
of
his
own
will
.
By
the
way
,
the
matter
of
this
proposition
,
God
worketh
all
things
according
to
the
counsel
of
his
own
will
,
is
not
(
I
suppose
)
materia
contingens
(
as
Logicians
speak
,
)
i.e.
the
proposition
is
not
so
to
be
understood
,
as
if
it
were
a
thing
contingent
and
accidentall
onely
unto
God
thus
to
work
,
I
mean
,
according
to
the
counsel
of
his
will
,
or
that
,
if
he
please
,
he
may
work
otherwise
,
or
upon
other
terms
,
as
either
without
counsel
,
or
according
to
the
counsel
of
any
other
will
,
besides
his
own
:
but
that
which
the
said
proposition
attributeth
unto
him
,
viz.
to
work
all
things
(
meaning
,
which
he
now
worketh
)
according
to
the
Counsel
of
his
own
will
,
is
onely
that
which
is
natural
,
proper
,
and
essential
unto
him
.
This
only
supposed
,
from
the
said
words
I
reason
thus
(
to
the
business
in
hand
.
)
If
God
worketh
all
things
,
not
simply
and
absolutely
according
to
his
own
will
,
but
according
to
the
counsel
of
this
his
will
[
i
.
e
.
according
to
that
excellency
of
wisdom
,
by
which
his
will
is
acted
or
steered
in
all
its
motions
]
then
could
he
work
nothing
,
otherwise
,
or
better
,
all
circumstances
considered
,
then
now
he
worketh
,
and
hath
wrought
all
things
which
are
,
or
have
been
wrought
,
done
,
or
made
by
him
.
The
reason
of
this
consequence
,
or
illation
,
is
evident
;
viz.
because
he
that
worketh
,
and
this
not
contingently
or
accidentally
,
but
necessarily
,
uniformly
,
and
constantly
,
according
to
the
most
exquisite
,
and
absolute
,
wisdom
,
or
counsel
that
is
,
or
can
be
imagined
(
for
such
is
the
wisdome
and
counsel
of
God
)
must
needs
work
,
whatsoever
he
worketh
,
after
the
best
and
most
perfect
manner
that
is
:
and
consequently
is
in
no
capacity
of
working
any
thing
otherwise
,
or
better
,
(
all
circumstances
considered
,
as
it
is
proper
for
wisdom
or
counsel
to
consider
them
.
)
And
if
it
shall
be
said
,
or
supposed
,
that
God
could
have
made
,
or
governed
,
this
present
world
,
either
better
(
all
circumstances
considered
)
or
otherwise
,
then
now
he
hath
made
,
or
doth
govern
it
,
it
must
be
supposed
withall
,
that
he
did
not
make
it
,
and
so
that
he
doth
not
govern
it
,
according
to
any
such
counsel
,
which
is
infinitely
perfect
,
and
which
adviseth
to
that
which
is
simply
and
absolutely
best
(
all
circumstances
,
I
still
say
,
considered
)
which
is
expresly
contrary
to
the
saying
of
the
Apostle
(
lately
mentioned
,
)
That
he
worketh
all
things
according
to
the
counsel
of
his
will
;
unless
we
shall
suppose
that
this
counsel
of
his
will
is
defective
,
or
imperfect
;
a
supposition
,
which
I
think
every
mans
soul
abhorreth
.
For
as
counsel
,
simply
considered
,
supposeth
a
possibility
(
at
least
in
the
apprehension
of
him
that
consulteth
)
of
acting
variously
;
so
perfection
of
counsel
supposeth
an
advisement
or
resolution
to
pitch
upon
the
best
way
of
acting
in
all
this
variety
.
If
it
be
demanded
,
But
might
not
God
have
had
,
or
rather
had
he
not
,
another
model
of
a
world
in
his
eye
,
differing
from
that
,
according
to
which
he
hath
now
made
this
world
,
which
yet
might
have
been
of
equall
goodness
with
this
,
so
that
the
making
of
it
would
every
whit
have
as
well
become
the
counsel
of
his
will
you
speak
of
,
as
the
making
of
this
world
now
doth
?
(
and
there
is
the
same
reason
of
another
government
of
the
world
;
)
And
if
so
,
if
there
were
another
world
bebefore
him
of
equall
goodness
,
with
this
,
the
making
whereof
would
as
well
have
become
his
wisdom
,
or
the
counsel
of
his
will
,
as
this
,
then
was
he
not
at
liberty
whether
he
would
have
made
this
or
no
?
or
might
he
not
have
made
that
other
in
the
place
or
stead
of
this
?
To
this
also
I
answer
;
No
:
Because
counsel
hath
place
onely
,
where
,
in
that
variety
of
courses
,
or
things
,
that
may
be
taken
,
or
done
,
or
are
apprehended
as
fecible
,
&
which
may
be
done
,
in
order
to
a
mans
end
,
it
is
conceived
by
him
that
one
thing
may
be
better
,
and
more
conducing
to
his
end
,
then
another
.
But
where
two
,
or
more
things
that
may
be
done
,
are
apprehended
to
be
every
ways
,
and
in
every
respect
of
equall
conducement
to
a
mans
end
,
in
such
a
case
counsel
hath
no
place
.
For
to
what
purpose
should
a
man
consider
or
consult
,
when
he
certainly
knows
before
hand
,
that
he
can
be
no
ways
benefited
by
his
consultation
,
nor
inconvenienced
by
the
contrary
?
Therefore
certainly
,
if
God
worketh
all
things
according
to
the
counsel
of
his
will
,
he
wrought
and
made
this
world
according
hereunto
:
and
if
so
,
there
could
be
no
Model
of
any
other
world
better
then
this
in
his
eye
,
no
nor
yet
equall
unto
it
,
when
this
was
made
by
him
;
because
in
the
former
case
,
he
should
have
wrought
contrary
unto
counsel
,
in
making
this
world
;
in
the
latter
,
counsel
about
making
this
,
had
been
useless
and
impertinent
.
But
(
to
the
main
Objection
,
or
difficulty
)
I
answer
:
4.
(
And
lastly
,
)
Though
it
be
supposed
,
that
God
,
his
power
,
wisdome
,
and
goodness
considered
as
in
conjunction
,
could
work
,
make
,
and
order
things
no
otherwise
,
then
now
he
hath
done
,
or
doth
;
yet
in
as
much
as
what
he
now
doth
necessarily
,
in
respect
of
his
essential
and
native
goodness
,
and
wisdom
,
he
doth
also
most
voluntarily
and
freely
,
voluntate
concomitante
&
subsequente
,
and
with
infinite
satisfaction
and
contentment
to
himself
in
his
way
,
there
is
no
reason
,
or
colour
of
reason
,
why
he
should
be
judged
less
worthy
praise
or
thanks
for
what
he
doth
graciously
out
of
such
a
necessity
.
As
(
for
argument
and
illustration
sake
)
suppose
a
person
were
under
such
a
necessity
of
doing
some
speciall
courtesie
for
us
,
which
he
could
not
decline
,
or
avoid
;
yet
if
this
necessity
were
no
ways
burthensome
or
troublesome
to
him
,
but
rather
matter
of
contentment
a●d
joy
,
so
that
he
doth
the
kindness
for
us
,
with
as
much
readiness
and
willingness
of
mind
,
notwithstanding
such
a
necessity
of
doing
it
lying
upon
him
,
as
he
could
in
case
no
necessity
at
all
ingaged
him
,
in
this
case
we
are
nevertheless
ingaged
in
point
of
thankfulness
unto
him
,
that
should
do
us
the
courtesie
,
upon
the
account
of
that
necessity
which
lay
upon
him
to
do
it
.
The
reason
is
,
because
that
freedom
and
gladness
of
spirit
,
wherewith
he
is
supposed
to
act
under
the
said
necessity
,
is
an
argument
,
that
he
would
have
done
every
whit
as
much
for
us
,
whether
he
had
been
necessitated
unto
it
,
or
no
.
In
like
manner
God
rejoycing
over
that
necessity
of
doing
good
,
and
shewing
mercy
to
the
world
,
which
is
natural
and
essentiall
to
him
,
and
hereby
declaring
that
he
would
do
the
one
,
and
shew
the
other
,
whether
his
nature
did
necessitate
him
unto
either
,
or
no
,
that
good
which
he
doth
,
and
mercy
which
he
sheweth
in
this
kind
,
have
as
equitable
a
claim
to
the
praises
and
thank●●ll
acknowledgments
of
men
who
receive
them
,
as
they
could
have
had
,
in
case
he
had
been
antecedaneously
,
absolutely
,
and
every
ways
free
and
at
liberty
whether
he
would
have
done
any
such
good
,
or
shewed
any
such
mercy
unto
them
,
or
no
.
Yea
the
nearer
any
creature
,
man
or
Angel
,
attaineth
unto
a
natural
necessity
of
doing
good
,
and
acting
worthily
,
[
i
.
e
.
the
more
strongly
,
fervently
,
and
(
as
it
were
)
triumphantly
inclind
they
shall
be
hereunto
]
the
more
worthy
praise
and
honour
are
they
to
be
esteemed
:
and
the
fruits
also
issuing
from
such
triumphant
principles
of
goodness
,
the
more
to
be
honoured
,
and
thankfully
entertained
by
those
,
who
receive
them
.
It
is
a
good
piece
of
discourse
(
in
reference
to
the
business
in
hand
)
which
I
find
in
Ursine
.
He
(
saith
he
)
hath
not
free-will
,
[
or
,
a
will
free
]
who
cannot
change
his
counsel
,
being
hindred
by
an
external
cause
,
and
in
case
he
be
willing
[
or
desirous
]
to
change
it
.
Now
God
changeth
not
[
indeed
]
his
counsel
,
nor
can
change
it
,
yet
not
by
reason
of
any
impediment
or
hindrance
from
an
outward
cause
,
nor
yet
through
any
defect
of
nature
,
or
of
[
any
]
faculty
,
but
because
he
will
not
,
neither
can
will
,
the
changing
of
his
counsel
,
by
reason
of
the
immutable
,
[
or
unchangeable
]
rectitude
of
his
will
,
upon
which
no
error
,
nor
any
cause
whatsoever
of
a
change
,
can
possibly
fall
Non
habet
l
beram
voluntatem
is
,
qui
consilium
mutare
non
potest
,
impeditus
a
causa
externa
,
&
si
mutare
velit
.
Deus
autem
consilium
suum
non
mutat
;
nec
mutare
potest
,
non
propter
impedimentum
c●usae
externae
,
nec
propter
naturae
aut
facultatis
defectum
;
sed
quia
non
vult
,
nec
velle
potest
consilii
sui
mutationem
,
propter
immutabilem
rectitudinem
voluntat●s
suae
,
in
quam
neque
eror
,
neque
ulla
mutationis
causa
potest
cadere
.
Ursin
Cot
.
part
.
1.
qu
.
8.
sect
.
2.
.
From
the
contents
of
this
passage
it
plainly
appeareth
,
1.
That
God
cannot
change
the
counsel
of
his
will
;
and
consequently
,
that
he
never
could
change
it
,
in
as
much
as
he
was
the
same
,
neither
greater
,
nor
lesser
,
nor
other
,
either
in
power
,
or
in
will
,
from
eternity
,
which
now
he
is
.
2.
That
the
reason
of
this
impossibility
of
change
in
him
,
is
the
immutable
rectitude
of
his
will
;
and
consequently
,
that
no
other
volitions
or
motions
of
his
will
(
if
any
other
,
shall
,
or
can
be
supposed
by
any
to
have
been
possible
)
could
have
had
the
same
rectitude
with
those
now
exerted
and
in
being
.
And
it
is
the
common
Doctrine
or
notion
of
Divines
,
that
God
is
under
a
necessity
of
immutability
,
though
most
free
from
all
necessity
of
coaction
.
And
God
by
doing
that
good
willingly
,
and
with
delight
,
which
that
necessity
of
immutability
,
under
which
he
is
,
necessitateth
him
unto
,
freeth
himself
from
all
that
un-acceptableness
with
those
,
to
whom
this
good
is
done
by
him
,
which
otherwise
the
notion
of
a
necessity
would
expose
him
unto
;
according
to
that
of
Seneca
in
another
case
,
Velis
id
,
quod
necessitas
jubet
,
&
totam
vim
necessitatis
eluseris
.
i
.
e
.
Be
willing
with
that
,
which
necessity
commandeth
;
and
by
this
means
you
shall
elude
the
whole
force
[
or
strength
]
of
necessity
.
And
thus
we
see
,
how
it
may
well
stand
,
that
men
,
in
case
they
could
,
and
certainly
did
,
foresee
that
good
things
given
by
them
would
make
the
Receivers
miserable
,
cannot
be
conceived
to
give
them
out
of
true
love
to
these
persons
,
in
case
they
give
them
upon
such
terms
;
and
yet
withall
,
that
God
may
truly
be
said
to
give
his
Son
Jesus
Christ
,
and
other
means
of
Salvation
,
out
of
great
love
to
such
men
,
who
yet
he
fore-sees
,
(
after
his
manner
of
fore-seeing
)
will
abuse
all
these
gifts
of
his
to
their
greater
condemnation
.
3.
(
And
lastly
,
)
That
God's
Intentions
,
even
his
Primary
and
Antecedent
Intentions
,
may
be
reall
and
true
,
and
yet
never
take
place
,
I
mean
,
the
things
really
intended
by
him
,
never
come
to
pass
,
hath
been
once
and
again
above
all
reasonable
contradiction
,
evinced
by
us
from
the
Scriptures
Redemption
Redeemed
,
p.
22.
35.
215.
434.
.
So
that
God
may
be
said
truly
and
really
to
intend
the
Repentance
and
Salvation
of
those
vessels
of
wrath
,
which
he
endureth
with
much
long-suffering
,
yea
,
and
this
antecedently
,
though
they
never
do
repent
,
nor
be
saved
;
yea
though
he
certainly
fore-knew
(
according
to
his
way
of
foreknowing
)
that
they
would
never
do
the
one
,
or
be
the
other
.
This
for
clearing
the
great
difficulty
propounded
.
If
it
be
yet
demanded
,
(
before
we
leave
this
ver
.
22.
)
but
what
doth
the
Apostle
all
this
while
answer
,
to
that
branch
of
the
objection
cast
in
his
way
,
ver
.
19.
which
seems
to
carry
the
chief
strength
of
the
objection
in
it
,
Why
doth
he
yet
find
fault
,
or
complain
?
where
,
or
in
what
clause
of
his
Answer
,
is
there
any
account
given
of
the
reasonableness
of
Gods
reproving
,
or
complaining
of
those
,
whom
he
hardeneth
?
nor
doth
the
Apostle
deny
the
thing
;
I
mean
,
but
that
God
is
indeed
wont
to
complain
of
those
,
whom
he
hardeneth
.
I
answer
;
That
in
the
very
words
(
lately
insisted
on
)
endured
with
much
long-suffering
,
(
as
they
have
been
opened
)
together
with
those
following
,
fitted
before
[
viz.
by
themselves
]
to
destruction
;
there
is
a
pregnant
and
satisfactory
account
given
to
the
said
objectious
demand
.
For
if
God
,
1.
hardeneth
none
,
but
only
such
,
who
first
voluntarily
harden
themselves
,
and
so
fit
themselves
to
destruction
;
And
secondly
,
endures
with
much
long-suffering
those
whom
he
hardeneth
,
all
the
while
they
are
in
hardening
by
him
,
and
this
long-suffering
of
his
towards
them
,
be
(
as
hath
been
proved
)
alwayes
accompanied
with
means
sufficient
to
bring
them
to
repentance
,
there
is
as
just
and
reasonable
a
ground
why
God
should
all
this
while
find
fault
with
,
blame
,
and
complain
of
them
,
as
well
for
their
being
hardened
,
as
that
they
still
continue
refractory
,
obstinate
,
and
impenitent
,
careless
and
regardless
of
the
things
of
their
own
eternal
peace
,
&c.
as
well
can
be
imagined
.
For
in
what
case
or
condition
can
men
more
reasonably
be
blamed
,
admonished
,
or
reproved
,
then
when
they
voluntarily
expose
themselves
unto
danger
by
sinning
,
and
when
,
and
whilest
they
continue
,
in
wayes
of
sin
and
wickedness
,
which
lead
unto
death
,
when
as
the
paths
of
life
are
before
them
,
and
they
in
a
capacity
of
walking
in
them
;
This
shall
suffice
for
clearing
this
ver.
22.
Now
though
our
Apostle
stood
no
further
engaged
by
vertue
of
the
Objection
leavied
against
him
,
ver
.
19.
but
only
to
vindicate
the
honour
of
the
justice
and
wisdome
of
God
in
his
proceedings
about
those
whom
he
hardeneth
,
which
he
hath
substantially
done
in
these
two
verses
,
21.
and
22.
yet
having
in
this
his
vindication
made
use
of
the
similitude
of
a
Potter
,
ver
.
21.
and
therein
mentioned
a
double
power
(
upon
the
matter
)
which
this
Potter
hath
over
his
clay
;
the
one
,
to
make
vessels
of
it
unto
honour
,
the
other
,
to
make
vessels
to
dishonour
,
in
his
rendition
of
this
Simile
,
he
adds
somewhat
likewise
concerning
the
Power
of
God
to
make
of
his
clay
vessels
unto
Glory
,
in
these
words
.
And
that
he
might
make
known
the
riches
of
his
glory
on
the
vessels
of
mercy
,
which
he
had
afore
prepared
unto
Glory
.
In
these
words
,
the
Apostle
gives
a
further
reason
or
account
of
that
gracious
dispensation
of
God
towards
the
vessels
of
wrath
fitted
to
destruction
,
in
enduring
them
with
much
long-suffering
(
ver.
22.
)
viz.
a
present
discovery
,
by
way
of
argument
or
intimation
,
of
his
exceeding
great
bounty
towards
the
vessels
of
mercy
,
viz.
such
whom
he
hath
before
prepared
,
or
fitted
,
unto
glory
.
As
if
he
should
have
said
:
God
endureth
with
much
long-suffering
the
vessels
of
wrath
,
after
they
have
been
fitted
to
destruction
,
not
only
for
this
end
,
to
shew
the
dreadfull
power
of
his
avenging
wrath
in
the
destruction
of
these
persons
,
in
case
they
repent
not
;
but
likewise
that
he
may
exhibit
a
ground
of
knowledg
unto
the
world
,
how
incomparably
rich
and
wonderfull
his
bounty
is
towards
the
vessels
of
mercy
,
i.e.
Such
,
whom
by
the
gracious
operation
of
his
good
Spirit
he
hath
brought
to
repentance
,
faith
,
and
holiness
,
and
so
prepared
or
made
them
meet
for
Glory
.
If
it
be
demanded
,
but
how
,
or
by
what
Medium
or
Principle
,
doth
God
make
known
the
riches
of
his
glory
towards
the
vessels
of
mercy
,
by
enduring
the
vessels
of
wrath
fitted
to
destruction
,
with
much
long-suffering
?
I
answer
,
by
the
light
of
this
principle
,
viz.
that
he
,
who
being
regular
,
and
uniform
in
all
his
wayes
,
as
God
must
needs
be
presum'd
to
be
,
shall
very
graciously
with
much
patience
and
goodness
,
entreat
his
greatest
enemies
,
those
that
have
very
highly
offended
him
,
and
dealt
most
unworthily
by
him
,
will
most
certainly
express
himself
,
to
the
height
of
his
power
,
in
all
,
and
all
manner
of
Grace
,
love
,
bounty
,
and
magnificence
unto
those
,
who
shall
with
all
faithfulness
and
obedientiall
respects
approve
themselves
unto
him
.
The
riches
of
God's
patience
and
long-suffering
towards
the
first-Born
of
sinners
in
this
world
,
are
demonstratively
prophetical
of
his
immense
grace
and
bounty
towards
the
Congregation
of
the
first-born
(
for
so
the
company
of
believers
are
called
)
in
the
world
which
is
to
come
.
This
Interpretation
of
the
place
I
conceive
to
be
much
better
then
that
,
which
coupleth
this
verse
with
the
former
,
by
the
tatch
of
this
principle
,
or
notion
;
viz.
That
God's
shewing
his
wrath
,
and
making
his
power
known
,
in
the
destruction
of
reprobates
,
commends
and
sets
off
upon
terms
of
a
far
greater
acceptance
,
the
riches
of
his
grace
and
love
in
the
Salvation
of
his
Elect
.
For
(
not
to
arraign
that
conceit
for
errour
and
vanity
at
the
present
;
I
mean
,
that
God
by
making
so
many
Reprobates
,
so
called
,
as
he
hath
done
,
commends
his
love
upon
so
much
the
higher
terms
to
his
Elect
,
)
suppose
the
conceit
we
speak
of
were
true
,
yet
can
it
have
nothing
to
do
about
the
Exposition
of
the
place
in
hand
.
For
it
is
neither
said
,
nor
meant
,
that
God
sheweth
his
wrath
,
and
maketh
his
power
known
,
in
the
destruction
of
the
vessels
of
wrath
,
that
so
he
may
make
known
the
riches
of
his
glory
to
the
vessels
of
mercy
:
but
,
that
he
endureth
with
much
long-suffering
the
vessels
of
wrath
,
that
hereby
he
may
make
known
the
riches
of
his
glory
to
the
vessels
of
his
mercy
,
&c.
So
that
it
is
not
the
hatred
,
but
the
love
,
which
God
beareth
and
sheweth
unto
the
Reprobates
,
which
the
Holy
Ghost
in
this
place
maketh
an
argument
of
that
far
greater
love
which
he
beareth
and
sheweth
,
or
will
shew
,
to
his
Elect
.
By
the
way
it
may
be
not
unworthy
the
observing
,
that
the
Apostle
,
for
a
more
ample
and
full
justification
of
the
wisdome
of
God
in
finding
fault
with
those
whom
he
hardeneth
(
which
Attribute
was
principally
struck
at
,
as
was
noted
,
by
the
Objection
)
doth
not
only
shew
and
declare
how
such
a
thing
may
be
done
by
him
without
the
violation
of
any
principle
or
rule
of
wisdom
(
whereof
notice
hath
been
taken
formerly
)
but
further
assignes
several
ends
,
and
these
worthy
of
him
,
which
he
propounds
unto
self
,
and
compasseth
,
by
such
a
dispensation
;
As
1.
The
shewing
of
his
wrath
[
meaning
,
in
the
more
signal
destruction
of
those
,
who
being
found
fault
with
by
him
,
under
their
hardening
,
shall
notwithstanding
not
repent
.
]
2.
The
making
of
his
power
known
[
by
the
same
opportunity
,
or
means
;
]
3.
(
And
lastly
)
The
giving
knowledge
and
information
unto
the
world
,
how
transcendently
great
his
grace
,
love
,
and
bounty
are
towards
those
,
who
shall
be
found
obedient
unto
him
.
It
is
a
great
commendation
of
wisdom
in
a
man
,
when
his
counsels
and
projections
are
such
,
that
many
collateral
advantages
shall
attend
,
either
the
prosecution
,
or
accomplishment
of
them
.
We
have
shewed
(
in
general
)
the
Apostles
Argument
and
Scope
in
the
verse
before
us
:
let
us
briefly
ponder
some
of
the
words
and
phrases
in
it
more
particularly
.
And
that
he
might
make
known
the
riches
of
his
Glory
,
By
Glory
,
he
means
that
in
God
,
which
is
just
matter
of
honour
and
glory
to
him
,
the
knowledg
and
due
consideration
whereof
renders
him
glorious
.
i
.
e
.
Worthy
all
admiration
,
adoration
,
&c.
in
the
eyes
of
his
creature
.
In
this
sence
,
his
Power
,
in
regard
of
the
excellent
greatness
of
it
,
is
oft
called
,
his
Glory
.
Said
I
not
unto
thee
(
said
the
Lord
Christ
unto
Martha
)
that
if
thou
wouldst
believe
,
thou
shouldst
see
the
Glory
of
God
John
11.40
.
,
[
meaning
,
that
in
the
raising
up
of
her
Brother
Lazarus
from
the
dead
,
she
should
see
,
as
in
a
glass
,
the
glorious
power
of
God
.
]
See
also
Rom.
6.4
.
Ephes
.
3.16
.
2
Thess.
1.9
.
&c.
In
this
sence
,
true
it
is
,
that
every
divine
Attribute
or
Perfection
,
may
be
termed
,
his
Glory
,
because
there
is
none
of
them
,
but
rendreth
him
glorious
in
the
esteem
of
all
those
who
understand
,
believe
,
and
consider
them
.
Notwithstanding
if
the
Scripture
language
be
narrowly
observed
,
we
shall
(
I
suppose
)
very
seldom
,
if
at
all
,
find
any
other
Divine
Attribute
stiled
or
expressed
by
the
name
of
the
Glory
of
God
,
but
only
his
Power
(
as
hath
been
shewed
)
and
his
grace
,
or
bounty
;
which
is
imported
by
it
in
the
place
in
hand
,
as
it
is
in
several
others
.
See
Rom.
5.2
.
Ephes
.
1.6.12.14
.
Philip
.
4.19
.
&c.
The
reason
probably
of
this
appropriation
,
I
mean
,
of
the
word
,
Glory
,
only
to
the
Power
and
Grace
,
of
God
,
is
this
:
because
men
,
for
whose
sake
the
Scriptures
were
written
,
are
more
sensible
and
apprehensive
of
the
fruits
and
expressions
of
these
two
Attributes
of
God
,
specially
in
their
conjunction
,
and
so
in
a
more
ready
capacity
to
glorifie
God
for
them
,
then
of
any
other
his
Attributes
.
The
fruits
of
the
Grace
or
Bounty
of
God
,
which
are
administred
by
his
Power
,
are
all
the
sweet
and
desirable
things
which
are
possessed
and
enjoyed
by
men
in
the
world
,
as
life
,
health
,
peace
,
liberty
,
meat
,
drinks
,
wealth
,
&c.
Now
because
men
are
generally
more
taken
and
affected
with
such
things
as
these
,
being
the
proper
productions
and
fruits
of
his
Grace
and
Power
,
acting
together
,
and
so
are
more
apt
to
glorifie
him
for
them
,
then
for
any
the
appropriate
fruits
of
any
other
his
Attributes
,
as
wisdom
,
justice
,
or
the
like
,
therefore
those
Attributes
of
his
,
may
,
in
reference
unto
men
,
be
in
a
more
peculiar
manner
termed
,
his
Glory
.
The
riches
of
his
Glory
,
i.e.
The
great
abundance
of
his
Grace
and
bounty
.
The
Metaphor
of
riches
,
is
frequently
borrowed
by
this
Apostle
,
to
do
service
in
commending
and
setting
forth
unto
the
world
,
the
most
adorable
and
unconceivable
fulness
of
the
Attributes
,
and
Perfections
of
God
.
The
riches
of
his
goodness
,
Rom.
2.4
.
O
the
depth
of
the
riches
both
of
the
wisdom
and
knowledg
of
God
,
Rom.
11.33
.
According
to
the
riches
of
his
Grace
,
Ephes
.
1.7
.
According
to
the
riches
of
his
Glory
,
Ephes
.
3.16
.
(
to
omit
other
like
.
)
So
that
by
,
the
riches
of
his
Glory
,
(
in
the
place
in
hand
)
is
meant
,
the
transcendently
great
,
inestimable
,
and
most
adorable
Grace
,
bounty
,
and
munificence
of
God
,
the
knowledg
and
consideration
whereof
rendreth
him
exceedingly
glorious
before
his
creatures
.
If
,
by
a
Metonimy
of
the
cause
put
for
the
effect
(
frequent
in
Scripture
)
by
the
riches
of
his
glory
,
or
glorious
grace
,
we
shall
understand
,
the
fruits
and
effects
of
these
riches
of
his
glory
,
viz.
the
blessed
enjoyments
,
the
glorious
estate
and
felicity
of
the
Saints
,
&c.
it
will
equally
accommodate
the
place
,
and
the
Apostles
argument
.
And
that
he
might
make
known
the
riches
,
&c.
]
{αβγδ}
.
i
.
e
.
That
he
might
exhibit
such
an
Argument
,
or
Medium
,
by
which
men
may
be
led
to
the
knowledg
of
the
riches
of
his
Glory
,
or
to
make
an
estimate
in
themselves
how
abundantly
rich
in
grace
and
bounty
,
he
is
towards
those
that
obey
him
.
A
thing
may
be
said
to
be
discovered
,
or
made
known
,
two
wayes
.
1.
When
it
is
in
it self
brought
into
open
view
,
so
that
it
may
be
seen
immediately
and
directly
,
and
(
as
it
were
)
face
to
face
.
2.
When
something
is
done
,
which
arguitively
,
and
by
the
help
of
the
rational
and
discoursive
faculty
in
men
,
evidenceth
,
or
may
evidence
,
to
the
mind
and
understanding
,
either
the
simple
being
of
another
thing
,
which
is
yet
in
it self
,
secret
,
or
else
something
appertaining
to
such
a
being
.
The
riches
of
Gods
glory
(
understood
in
the
former
of
the
two
sences
mentioned
)
are
no
ways
capable
of
being
made
known
in
the
former
of
the
two
ways
of
discovery
specified
:
because
they
are
like
unto
God
himself
,
yea
they
are
God
himself
,
whom
,
(
as
the
Apostle
saith
)
no
man
hath
seen
,
neither
can
see
1
Tim
.
6.16
.
.
In
the
later
of
the
said
two
sences
,
they
will
not
,
they
cannot
be
made
known
,
at
least
not
be
made
fully
known
,
in
the
former
way
of
discovery
,
until
this
corruptible
hath
put
on
incorruption
,
and
this
mortal
hath
put
on
immortality
,
i.e.
Until
the
Saints
be
actually
possessed
of
,
and
invested
with
,
the
fulness
of
their
glory
.
Therefore
the
making
known
of
the
riches
of
Gods
glory
,
here
meant
,
must
needs
be
the
making
of
them
known
in
the
later
way
of
making
things
known
,
viz.
by
way
of
argument
and
discourse
;
which
yet
is
not
so
to
be
understood
neither
,
as
if
the
said
riches
of
his
glory
,
were
generally
known
unto
men
by
means
of
the
discovery
or
making
them
known
,
which
is
here
attributed
unto
God
.
But
God
is
said
to
make
them
known
,
because
he
hath
taken
a
course
,
or
done
that
,
which
is
proper
and
sufficient
to
bring
men
to
the
knowledg
of
them
;
according
to
the
frequent
Dialect
of
the
Scriptures
,
wherein
God
is
said
to
do
such
and
such
things
,
when
he
doth
that
which
is
proper
for
him
to
do
in
order
to
the
effecting
of
them
,
though
through
a
defect
in
men
,
not
doing
that
which
they
ought
to
do
,
the
thing
be
never
actually
done
.
What
there
is
in
that
dispensation
of
God
,
his
enduring
the
vessels
of
wrath
fitted
to
destruction
,
with
much
long-suffering
,
to
demonstrate
by
way
of
argument
and
proof
,
the
riches
of
his
Glory
,
towards
his
Saints
,
hath
been
already
argued
and
declared
.
On
the
vessels
of
mercy
,
which
he
had
before
prepared
unto
Glory
.
]
By
vessels
of
mercy
,
it
is
out
of
question
that
he
meaneth
such
persons
,
who
somtimes
were
miserable
by
being
dead
in
sins
and
trespasses
wherein
they
walked
according
to
the
course
of
the
world
,
Ephes
.
2.1
.
&c.
But
afterwards
through
believing
the
Gospel
,
obtain
mercy
,
that
great
mercy
,
forgiveness
of
sins
,
with
the
fruits
and
consequents
of
it
,
which
is
a
perfect
relief
against
that
misery
.
So
that
these
vessels
of
mercy
,
and
the
children
of
the
promise
,
ver
.
8.
are
one
and
the
same
.
They
are
termed
vessels
of
mercy
,
because
as
vessels
(
properly
so
called
)
have
a
peculiar
form
given
unto
them
by
the
Artificer
who
maketh
and
frameth
them
,
by
means
whereof
they
are
commodious
,
and
fit
to
receive
and
hold
such
things
,
whether
liquid
,
or
dry
,
as
are
,
and
should
be
,
put
into
them
:
in
like
manners
the
Persons
here
spoken
of
,
are
therefore
termed
vessels
of
mercy
,
in
as
much
as
when
they
come
,
under
this
denomination
,
they
are
so
wrought
and
fram'd
by
the
Holy
Ghost
,
that
they
are
meet
to
receive
the
mercy
of
God
.
i
.
e
.
The
fruits
and
effects
of
his
mercy
,
as
forgiveness
of
sins
in
the
first
place
,
and
then
in
due
time
,
and
by
convenient
degrees
,
all
other
blessings
and
good
things
,
until
their
former
misery
be
perfectly
relieved
,
and
their
conditions
reduced
to
a
compleat
happiness
.
Now
that
spiritual
form
,
or
frame
,
which
maketh
men
vessels
of
mercy
(
in
the
sence
declared
)
is
Faith
and
Repentance
:
whereunto
when
men
are
wrought
,
and
brought
,
by
that
Great
and
Heavenly
Artificer
,
the
Holy
Ghost
,
then
doth
God
judge
them
meet
to
receive
his
mercy
,
his
great
and
rich
mercy
,
which
consists
in
forgiveness
of
sins
,
together
with
all
other
fruits
of
his
mercy
accompanying
it
.
So
that
men
,
whilest
they
yet
remain
dead
in
sins
and
trespasses
,
are
not
vessels
of
mercy
(
in
the
sence
here
intended
by
the
Holy
Ghost
)
but
rather
vessels
of
wrath
;
although
God
may
and
doth
oft-times
,
endure
them
(
as
we
heard
lately
)
with
much
long-suffering
,
which
is
a
kind
of
mercy
,
yea
,
and
a
rich
mercy
(
in
the
kind
of
it
)
and
which
somtimes
turns
to
a
blessed
account
to
them
who
receive
it
,
new
forming
them
,
and
of
vessels
of
wrath
,
making
them
vessels
of
mercy
:
and
would
do
the
like
by
them
all
,
if
they
had
will
and
wisdom
to
comport
with
it
for
their
own
peace
.
Which
he
hath
before
prepared
unto
Glory
.
]
In
these
words
he
more
particularly
declareth
,
who
or
what
kind
of
persons
he
meaneth
,
by
those
vessels
of
mercy
,
towards
whom
God
intendeth
to
make
known
the
riches
of
his
glory
,
by
his
enduring
with
much
long-suffering
the
vessels
of
wrath
fitted
to
destruction
(
as
we
formerly
heard
.
)
These
vessels
of
mercy
are
those
,
whom
he
{αβγδ}
,
afore
prepared
[
or
,
made
ready
,
or
fitted
,
as
the
word
signifies
]
unto
glory
,
[
or
,
for
glory
,
{αβγδ}
,
]
His
meaning
clearly
is
,
that
those
riches
of
his
glory
,
which
he
desires
to
make
known
,
by
the
means
specified
,
are
only
meant
and
intended
by
him
to
be
conferred
upon
such
vessels
of
mercy
,
which
by
his
word
,
and
spirit
,
and
other
dispensations
relating
to
them
,
he
hath
made
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
Col.
1.12
.
,
(
as
the
Apostle
speaketh
elsewhere
.
)
So
that
this
clause
,
whom
he
hath
before
prepared
,
&c.
seems
to
be
characteristical
,
and
distinctive
between
some
vessels
of
mercy
,
and
others
:
and
to
import
,
that
there
either
are
,
or
may
be
,
some
of
these
vessels
,
who
will
never
be
prepared
or
fitted
by
God
for
glory
,
but
will
miscarry
between
the
hands
of
the
Potter
(
like
the
vessels
in
Jeremy
Jer
.
18.4
.
)
whilest
he
is
working
and
fashioning
them
,
on
whom
those
riches
of
his
glory
will
never
be
conferred
.
These
riches
are
intended
by
God
for
the
portion
and
inheritance
only
of
such
vessels
of
mercy
,
who
will
hold
and
abide
,
without
cracking
and
breaking
to
pieces
,
the
framing
and
working
under
his
hand
,
until
he
hath
finished
all
things
about
them
,
requisite
to
their
meetness
for
glory
.
For
men
are
not
meet
(
at
least
ordinarily
,
and
as
God
counteth
meetness
)
for
a
translation
into
coelestial
glory
immediately
upon
the
first
of
their
repenting
,
or
believing
,
(
although
they
may
now
properly
enough
be
termed
vessels
of
mercy
)
but
there
are
yet
many
things
to
be
done
,
yea
and
suffered
by
them
,
after
their
first
believing
,
before
God
looketh
upon
them
as
meet
for
an
actuall
investiture
with
glory
.
For
ye
have
need
of
patience
(
saith
this
our
Apostle
to
the
Hebrews
)
that
after
ye
have
done
the
will
of
God
,
[
viz.
by
repenting
,
and
believing
]
ye
might
receive
the
promise
Heb
10
36.
,
[
i
.
e
.
the
great
Salvation
promised
unto
those
,
who
shall
continue
,
in
faith
and
love
,
unto
the
end
.
]
And
they
that
look
for
eternal
life
from
God
,
who
will
render
unto
every
man
according
to
his
deeds
,
must
seek
for
it
by
patient
continuance
in
well
doing
Rom.
2
6
7
.
So
men
that
are
rich
in
this
world
,
though
believers
,
yet
must
they
do
good
,
yea
be
rich
in
good
works
,
ready
to
distribute
,
willing
to
communicate
,
thus
laying
up
in
store
for
themselves
a
good
foundation
,
that
they
may
lay
hold
on
eternal
life
1
Tim
.
6.17
,
18.
.
i
.
e
.
That
they
may
come
to
it
,
and
obtain
it
(
as
J.
Diodate
expoundeth
it
.
)
The
Scriptures
are
very
frequent
and
pregnant
,
in
asserting
this
,
that
men
must
do
more
then
simply
believe
,
to
become
meet
for
glory
,
or
such
,
on
whom
God
is
pleased
to
confer
eternal
life
.
Nor
doth
it
follow
from
hence
,
that
,
in
case
a
person
should
die
the
very
next
moment
to
that
,
wherein
he
first
believeth
,
he
must
then
perish
,
or
suffer
the
loss
of
eternal
life
.
Because
in
case
a
mans
faith
be
sound
,
all
holy
affections
and
righteous
dispositions
,
and
consequently
a
life
and
conversation
fruitful
in
good
works
,
are
vertually
and
seminally
contained
in
it
.
Neither
will
God
turn
any
mans
non-doing
of
good
,
through
want
of
opportunity
only
,
which
belongs
only
to
himself
to
give
,
to
any
loss
or
disadvantage
unto
him
.
But
when
men
have
time
and
opportunity
vouchsafed
unto
them
,
if
they
shall
be
found
negligent
and
unfaithfull
in
doing
those
things
,
which
God
requireth
of
them
,
this
argueth
that
their
heart
is
not
upright
in
them
,
and
consequently
that
they
are
in
no
capacity
of
receiving
the
great
recompence
of
reward
from
God
.
Nunc
vero
significat
,
antequam
nascantur
,
jam
suae
serti
addictos
esse
:
Calv●n
in
locum
.
Some
Expositors
interpret
the
word
,
{αβγδ}
,
afore
prepared
,
as
if
it
signified
,
predestinated
,
or
preordained
.
Though
this
sence
of
the
word
,
rightly
understood
,
createth
no
errour
or
falshood
,
in
as
much
as
God
hath
predestinated
,
and
this
from
eternity
,
all
those
who
shall
persevere
believing
to
the
end
,
unto
glory
,
yet
doth
not
such
a
sence
,
either
so
Grammatically
,
fit
the
word
,
or
Logically
,
the
place
.
For
the
Verb
{αβγδ}
,
doth
not
properly
,
if
at
all
,
signifie
to
ordain
,
designe
,
or
the
like
;
but
to
fit
,
or
make
ready
for
some
end
,
use
,
or
purpose
.
See
Matth
.
22.4
.
Matth
.
26.17
,
19.
Luke
1.17
.
Luke
9.52
.
Luke
12.47
.
2
Tim
.
2.21
.
Revel
.
19.7
.
Revel
.
21.2
.
(
to
omit
many
other
places
.
)
The
compound
,
{αβγδ}
,
(
here
used
)
is
indeed
once
by
our
English
Translators
rendred
,
before
ordained
;
created
in
Christ
Jesus
unto
good
works
,
which
God
hath
before
ordained
that
we
should
walk
in
them
,
Eph.
2.10
.
But
as
if
they
somwhat
doubted
,
or
relented
,
of
this
translation
,
they
give
us
our
choice
of
another
in
the
margent
,
offering
us
here
that
,
which
they
have
given
us
in
our
present
Text
,
prepared
.
And
doubtless
good
works
,
cannot
in
any
tolerable
propriety
of
speech
be
said
to
be
predestinated
,
or
fore-ordained
:
but
they
may
with
good
propriety
be
said
to
be
prepared
,
or
made
ready
by
God
for
believers
to
walk
in
,
as
viz.
by
administring
so
many
incouragements
as
he
hath
done
,
and
making
so
many
rich
and
precious
promises
unto
those
who
shall
walk
in
them
,
on
the
one
hand
;
and
by
prescribing
so
many
directions
how
they
may
eschew
such
snares
and
temptations
,
which
are
like
to
retard
and
hinder
them
from
so
walking
,
on
the
other
hand
.
Between
,
and
by
means
of
these
two
things
,
good
works
may
well
be
said
to
be
prepared
,
or
made
ready
for
,
or
to
be
brought
neer
to
hand
unto
,
the
Saints
.
But
this
by
the
way
.
Again
,
2.
For
the
sence
of
the
place
in
hand
,
neither
can
this
be
so
well
accommodated
,
by
interpreting
,
{αβγδ}
{αβγδ}
,
ordained
,
predestinated
,
or
designed
,
as
,
prepared
,
made
fit
,
or
meet
.
For
the
riches
of
the
glory
,
[
or
glorious
Grace
]
of
God
,
are
not
displayed
,
or
conferred
upon
men
,
or
the
vessels
of
mercy
,
simply
as
,
or
so
much
because
,
they
were
fore-ordained
unto
glory
,
from
eternity
(
suppose
this
were
granted
instead
of
being
proved
)
but
because
of
their
being
prepared
and
fitted
by
God
(
in
the
sence
,
and
by
the
means
,
formerly
specified
)
thereunto
.
The
preposition
,
{αβγδ}
,
before
[
{αβγδ}
]
importing
a
precedency
in
time
,
relateth
unto
the
actual
collation
of
the
riches
of
his
glory
;
and
importeth
,
that
these
riches
are
not
conferred
by
God
upon
any
vessel
of
mercy
,
untill
he
hath
sanctified
and
prepared
this
vessel
for
the
present
receiving
of
them
;
according
to
that
of
our
Apostle
elsewhere
;
That
we
should
be
to
the
praise
of
his
glory
.
[
i
.
e
.
of
his
glorious
grace
,
meaning
,
by
our
salvation
]
{αβγδ}
,
who
had
first
,
[
or
,
before
]
trusted
[
or
hoped
]
in
Christ
Ephes
.
1.12
.
implying
(
as
it
should
seem
)
that
the
saving
of
such
persons
,
who
should
not
be
first
prepared
,
and
made
meet
for
such
a
blessed
condition
by
beleeving
in
Christ
,
(
always
speaking
in
such
cases
as
this
,
of
persons
of
discretion
,
and
capable
of
beleeving
)
would
turn
to
no
account
of
praise
to
the
glorious
grace
of
God
.
Notice
was
taken
in
our
explication
of
the
former
Verse
,
that
whereas
the
Apostle
,
speaking
there
of
the
vessels
of
wrath
,
expresseth
himself
indefinitely
,
and
in
a
verb
of
the
Passive
voyce
,
about
their
preparing
to
destruction
,
here
speaking
of
the
preparing
of
the
vessels
of
mercy
for
glory
,
he
expresly
ascribeth
it
unto
God
.
The
reason
of
which
different
expression
there
passed
under
consideration
likewise
.
Before
we
make
further
progress
in
our
Exposition
,
let
us
take
up
some
Heads
of
Doctrine
which
shew
themselves
from
the
Verses
last
expounded
.
1.
From
those
words
of
the
Apostle
,
vers
.
19.
Thou
wilt
say
then
unto
me
,
(
as
they
were
glossed
by
us
)
it
is
not
amiss
to
observe
,
That
Divine
truth
is
frequently
so
delivered
and
expressed
in
the
Scriptures
,
that
men
through
ignorance
,
or
inconsiderateness
,
may
easily
judg
it
objectionable
,
and
oppose
it
.
See
Joh
.
3.3
,
4
,
5.
to
the
9th
,
2
Pet
.
3.16
.
Mat
.
22.23
.
compared
with
v.
31
,
32.
From
these
two
Interrogations
,
Why
doth
he
yet
complain
?
For
who
hath
resisted
his
will
?
This
is
observable
,
That
weak
and
less
considering
persons
are
apt
to
think
many
dispensations
of
God
to
be
hard
,
or
unreasonable
,
upon
mistaken
grounds
.
The
irresistibleness
of
Gods
will
,
in
that
sence
and
in
those
cases
wherein
it
is
irresistible
,
is
no
ground
at
all
(
as
hath
been
shewed
)
to
judg
,
that
God
dealeth
,
either
unjustly
,
or
unreasonably
,
in
complaining
of
,
or
reproving
those
,
who
are
hardned
by
him
.
See
Rom.
3.3
,
5.
Mat
.
25.24
.
Psal
.
73.2
,
3
,
&c.
compared
with
vers
.
16.
3.
From
this
clause
,
For
who
hath
resisted
his
will
?
it
is
worth
the
noting
,
That
,
Some
mens
(
the
truth
is
,
many
mens
)
Exceptions
,
or
Objections
,
against
the
Truth
,
spring
from
an
inability
to
distinguish
between
the
different
acceptations
of
one
and
the
same
word
,
or
phrase
.
There
had
been
no
place
for
the
Objection
laid
down
in
this
Verse
against
Pauls
Doctrine
,
wherein
he
had
taught
,
That
God
hardneth
whom
he
will
,
if
the
Objector
had
understood
,
and
well
considered
,
that
the
will
of
God
,
signifieth
sometimes
his
Antecedent
will
,
which
is
resistible
,
yea
and
is
resisted
by
those
that
are
hardened
by
him
;
and
sometimes
his
consequent
will
,
which
is
irresistible
in
one
sence
,
and
not
in
another
,
(
of
which
some
other
time
:
See
Joh
.
3.4
.
Joh
.
6.52
,
&c.
4.
From
these
words
,
vers
.
20.
Nay
but
,
O
man
,
who
art
thou
,
&c.
the
Holy
Ghost
giveth
us
to
understand
,
and
consider
,
That
it
is
no
less
then
horrid
presumption
in
so
weak
,
sinful
,
and
worthless
a
creature
,
as
man
is
,
to
contest
with
the
most
High
God
,
about
the
wisdom
,
or
righteousness
of
his
ways
.
Rom.
3.5
.
Ezek
.
18.19
,
25
,
29.
and
33.17
,
20.
Isa
.
45.9
.
Job
34.17
,
18
,
19.
5.
The
words
following
,
Shall
the
thing
formed
,
say
to
him
that
formed
it
,
why
hast
thou
made
me
thus
?
are
a
foundation
whereon
to
build
this
Doctrine
;
No
creature
whatsoever
hath
any
reason
or
ground
,
nor
colour
of
either
,
to
complain
of
God
touching
any
thing
relating
to
the
creation
,
or
native
being
of
it
.
Gen.
1.31
.
Psal
.
104.24
.
Or
rather
this
:
Men
that
have
made
themselves
obnoxious
unto
God
by
a
long-continued
course
of
sin
and
disobedience
,
having
hereby
forfeited
their
beings
,
and
all
that
is
desirable
therein
,
have
no
cause
to
complain
of
any
proceedings
whatsoever
in
God
against
them
,
especially
wherein
there
is
but
the
least
touch
of
grace
and
mercy
.
Rom.
3.5
.
2
Thessal
.
1.6
.
Ezra
9.13
.
Rom.
1.32
.
Ezek
.
18.25
.
with
26.
6.
From
vers
.
21.
Hath
not
the
Potter
power
over
the
clay
,
&c.
this
Observation
offereth
it self
;
That
things
which
are
vile
,
and
of
small
value
,
or
worth
,
may
without
any
just
offence
unto
any
man
,
be
converted
,
or
disposed
of
,
to
ends
and
services
of
a
mean
nature
,
as
well
as
unto
those
of
better
respect
.
Mat
.
5.13
.
Joh
.
15.6
.
Mat
.
3.10
.
Jos
.
9.22
,
23.
7.
From
these
words
,
vers
.
22.
What
if
God
willing
to
shew
his
wrath
,
and
to
make
his
power
known
,
&c.
is
held
forth
unto
us
this
Truth
;
That
God
may
with
all
good
agreement
to
all
principles
of
justice
and
equity
,
punish
with
the
utmost
severity
such
persons
,
whom
he
hath
endured
in
a
course
of
sinning
,
with
patience
,
if
they
repent
not
.
Mat
.
11.22
,
23
,
24.
Rom.
2.4
,
5.
Rev.
18.2
,
3.7
.
8.
From
these
words
,
vessels
of
wrath
,
(
as
they
have
been
opened
)
this
Doctrine
sheweth
it self
:
That
Actual
transgression
,
whilest
unrepented
of
,
makes
the
transgressor
capable
of
receiving
,
and
of
keeping
,
or
holding
,
for
ever
,
the
wrath
of
God
;
(
i.e.
of
the
fruits
or
effects
of
this
wrath
.
)
Ezek
.
18.4
.
Gen.
2.17
.
2.
Thes
.
1.8.9
.
Rom.
1.31
.
&
2.
●
.
Jam
.
1.15
.
&c.
9.
From
these
words
(
as
they
were
notioned
in
the
exposition
given
)
{αβγδ}
,
fitted
(
or
rather
,
compleatly
or
perfectly
,
fitted
)
to
destruction
,
this
is
observable
:
That
long
continuance
in
a
course
of
sin
,
and
disobedience
,
without
repentance
,
maketh
men
much
more
capable
and
worthy
of
destruction
,
then
either
a
single
act
,
or
a
short
practice
,
of
sinning
doth
.
Rom.
2.4.5
.
Psal
.
7.12
.
Luk
.
18.7.8
.
10.
From
this
clause
,
endured
with
much
long
suffering
,
bearing
such
a
part
in
the
period
,
as
that
ascribed
to
it
in
the
preceding
exposition
,
this
is
considerable
;
See
more
of
this
Distance
and
Agreement
of
Brethren
.
p.
61
,
62
,
63
,
&c.
That
Persons
compleatly
fitted
to
destruction
by
long
continuance
in
sin
,
are
,
or
may
be
,
notwithstanding
in
a
capacity
of
Repentance
,
whilest
God
spareth
them
(
and
so
of
being
saved
.
)
Ezek
.
12.23
.
Jer
.
36.3.7
.
&
26.3
.
&c.
11.
From
these
words
,
vers
.
23.
on
the
vessels
of
mercy
(
understood
according
to
their
explication
)
this
beam
of
Truth
shineth
;
That
true
Repentance
investeth
men
with
a
comely
and
meet
capacity
of
receiving
that
eminent
fruit
of
the
mercy
of
God
,
the
forgiveness
of
sins
.
Mar.
1.4
.
Ezek
.
18.21.32
.
Acts.
3.19
.
12.
From
those
words
,
the
Riches
Of
His
Glory
on
the
vessels
of
mercy
,
which
,
&c.
this
Doctrine
ariseth
;
that
The
bounty
of
God
towards
those
,
who
shall
be
found
meet
for
salvation
,
is
exceeding
great
,
above
measure
magnificent
and
glorious
.
Ephes
.
1.18.19.20
.
Phil
.
3.21
.
Mat
.
13.43
.
13.
These
words
,
which
He
hath
afore
PREPARED
unto
glory
,
enrich
us
with
this
Truth
;
that
The
riches
of
the
most
magnificent
bounty
of
God
shall
be
the
portion
of
such
onely
,
who
shall
be
first
prepared
and
made
meet
by
Faith
and
holiness
to
receive
them
.
Colos
.
1.12
.
Ephes
.
1.12
.
Heb
.
12.14
.
Revel
.
3.4.5
.
14.
Whereas
God
is
here
affirmed
to
prepare
men
for
their
glory
,
which
HE
hath
before
prepared
unto
glory
,
the
result
of
Doctrine
is
this
:
That
the
new
creation
of
the
Saints
,
and
all
the
spiritual
workmanship
that
is
found
upon
them
,
is
to
be
ascribed
unto
God
,
and
to
the
effectual
working
of
his
grace
.
Ephes
.
2.10
.
1.
Cor
.
6.11
.
Philip
.
2.13
.
15.
Whereas
God
is
here
exhibited
or
presented
unto
us
,
as
desirous
or
willing
to
make
known
the
riches
of
his
glory
on
the
vessels
of
mercy
,
which
,
&c.
this
Doctrine
lieth
large
before
us
;
That
God
is
willing
to
declare
and
make
known
before-hand
unto
the
children
of
men
,
what
great
things
they
may
with
confidence
expect
from
him
to
the
days
of
eternity
,
who
shall
be
found
obedient
and
faithfull
unto
him
in
the
days
of
their
mortality
,
that
so
their
hand
may
be
the
more
effectually
strengthened
to
his
service
.
Revel
.
2.26
,
27
,
28.
&
.
3.4
,
5
,
12.21
.
Luke
.
20.35
,
36.
Mat
.
13.43
.
Lastly
,
Whereas
Gods
making
known
what
the
riches
of
his
glory
are
on
the
vessels
of
mercy
,
which
,
&c.
is
here
insisted
on
as
one
end
of
his
enduring
with
much
long-suffering
the
vessels
of
wrath
,
fitted
&c
(
mentioned
in
the
former
verse
)
the
blessing
of
this
Truth
is
poured
forth
unto
us
;
that
the
riches
of
Gods
patience
and
long-suffering
shewed
on
wretched
men
,
and
high-handed
sinners
in
this
world
,
is
a
pregnant
demonstration
of
the
abundant
riches
of
his
Grace
and
bounty
on
the
Saints
in
the
world
to
come
.
See
Rom.
5.8
,
9
,
10.
Even
us
whom
he
hath
called
,
not
of
the
Jews
onely
,
but
also
of
the
Gentiles
;
As
he
saith
also
in
Hosea
,
I
will
call
them
my
people
,
which
were
not
my
people
:
and
her
,
beloved
,
which
was
not
beloved
:
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
.
Even
us
whom
he
hath
called
,
not
,
&c.
The
sence
of
these
words
is
to
be
compleated
by
the
help
of
the
former
verse
,
where
the
Apostle
(
as
we
have
heard
)
found
it
amongst
the
ends
proposed
,
or
proposeable
by
God
unto
himself
,
in
his
enduring
with
much
patience
the
vessels
of
wrath
fitted
to
destruction
,
his
making
known
the
riches
of
his
glory
,
on
the
vessels
of
mercy
,
afore
prepared
unto
glory
.
So
that
now
subjoyning
,
even
us
whom
he
hath
called
not
,
&c.
his
meaning
is
,
that
they
,
whether
Jews
,
or
Gentiles
,
(
for
the
Church
at
Rome
,
to
which
he
writeth
this
Epistle
,
consisted
of
both
)
whom
by
his
grace
he
had
prevailed
with
to
beleeve
the
Gospel
,
were
a
part
of
,
or
were
of
the
number
of
those
vessels
of
mercy
,
which
he
had
prepared
,
or
was
now
in
preparing
,
unto
glory
.
The
reason
why
he
takes
occasion
here
to
give
instance
in
himself
,
together
with
the
Saints
in
the
Church
at
Rome
,
and
elsewhere
,
whether
Jews
,
or
Gentiles
,
as
being
vessels
of
mercy
prepared
by
God
unto
glory
,
seems
to
be
,
either
to
prevent
,
or
heale
,
the
offence
,
which
he
knew
the
un-beleeving
Jews
were
ready
to
take
,
that
he
,
and
those
that
embraced
his
Doctrine
,
who
according
to
his
own
principles
,
were
lately
in
the
same
(
or
worse
)
condition
with
themselves
,
should
(
as
it
were
)
on
the
suddaine
look
upon
themselves
as
the
choyce
and
only
beloved
people
of
God
,
and
upon
them
,
as
persons
rejected
and
cast
off
by
him
.
For
that
which
the
Apostle
here
expresly
asserteth
touching
all
those
,
who
with
himself
were
effectualy
called
by
God
,
as
viz.
that
they
are
vessels
of
mercy
,
prepared
by
God
unto
glory
,
&c.
he
had
insinuated
all
along
his
discourse
hitherto
,
and
it
could
not
but
accordingly
be
resented
by
the
Jews
.
Therefore
to
satisfy
them
touching
the
business
,
being
matter
of
offence
unto
them
,
he
first
tells
them
,
that
God
had
called
them
[
himself
,
and
those
who
beleeved
]
Even
us
whom
he
hath
called
.
&c.
2.
He
lays
before
them
several
passages
found
in
one
of
their
own
Prophets
,
wherein
a
thing
of
a
like
nature
,
and
altogether
as
strange
as
this
,
was
predicted
,
and
which
long
since
had
been
accomplished
,
in
,
and
amongst
themselves
[
i
.
e
.
their
fore-fathers
]
in
these
words
;
As
he
saith
also
in
Hosea
,
I
will
call
them
my
people
,
which
were
not
my
people
;
and
her
,
&c.
For
the
former
;
Even
us
whom
he
hath
called
]
In
the
original
:
{αβγδ}
,
i
.
e
.
(
word
for
word
)
whom
also
he
hath
called
us
.
In
some
Greek
copies
,
the
pronoun
,
{αβγδ}
,
us
,
is
wanting
;
not
without
some
detriment
(
I
conceive
)
to
the
Apostles
mind
in
the
context
.
Admiting
that
reading
of
the
words
,
which
we
have
,
and
which
our
Greek
copies
more
generally
approve
,
probable
it
is
,
that
they
are
to
be
otherwise
pointed
,
then
our
English
translators
exhibit
them
unto
us
;
and
that
after
{αβγδ}
,
he
hath
called
,
there
should
be
a
comma
,
and
so
the
pronoun
{αβγδ}
,
be
construed
appositive
(
as
Grammarians
speak
.
)
The
words
thus
ordered
,
and
read
,
Whom
also
he
hath
called
,
us
[
i
.
e
.
even
us
,
or
,
namely
us
,
as
Beza
also
distinguisheth
,
and
supplieth
Quos
etiam
vocavit
,
nimirum
nos
,
&c.
]
give
us
the
mind
of
the
Apostle
to
this
effect
,
that
those
vessels
of
mercy
,
whom
he
prepareth
unto
glory
,
he
is
wont
also
to
call
[
i
.
e
.
so
to
call
them
,
as
to
prevail
with
them
to
hear
,
and
to
answer
this
their
call
,
by
beleeving
,
as
the
word
,
call
,
frequently
imports
:
]
and
thus
he
hath
called
us
,
who
beleeve
,
as
well
of
the
Jews
,
as
the
Gentiles
,
&c.
Such
appositive
constructions
,
as
that
mentioned
,
are
frequent
in
the
Scriptures
,
and
especially
in
the
writings
of
this
Apostle
.
One
instance
we
have
ver
.
10.
of
this
Chapter
.
Another
,
Rom.
5.15
.
another
,
John
5.45
.
(
to
omit
many
others
.
)
The
calling
here
specified
,
doth
not
barely
signifie
the
act
of
God
in
calling
,
or
inviting
persons
,
unto
the
fellowship
of
the
Gospel
,
or
communion
with
Jesus
Christ
,
(
as
sometimes
the
word
signifies
,
Matth
.
20.16
.
&
22.8.14
.
)
but
rather
the
intended
effect
of
this
act
of
God
in
calling
;
i.e.
His
prevailing
with
men
to
believe
by
means
of
this
his
calling
:
which
is
the
much
more
frequent
(
and
almost
the
constant
)
acception
of
the
word
with
this
Apostle
.
See
Rom.
8.30
.
1
Cor
.
1.9
.
chap.
7.18.21
,
22
,
24.
Gal.
1.6.15
.
(
besides
many
other
.
)
And
that
in
the
place
before
us
,
it
must
be
taken
in
this
sence
,
is
evident
,
because
it
is
spoken
of
,
or
applied
unto
,
those
,
whom
God
hath
prepared
unto
glory
:
Now
that
calling
of
God
unto
men
,
which
is
not
answered
by
men
with
faith
and
love
in
Christ
Jesus
,
is
common
unto
thousands
,
who
are
in
no
degree
prepared
by
him
unto
glory
,
but
are
by
themselves
prepared
to
destruction
;
according
to
that
of
our
Saviour
,
Many
are
called
,
but
few
are
chosen
.
In
this
sence
of
the
word
,
called
,
the
Apostle
speaks
like
unto
himself
in
the
former
Chapter
,
ver
.
30.
Moreover
,
whom
he
did
predestinate
,
them
he
also
called
.
Not
that
predestination
of
particular
persons
goeth
before
their
calling
,
no
more
then
Gods
preparing
,
or
fitting
,
men
unto
glory
doth
,
but
God
is
therefore
said
to
call
,
or
to
have
called
them
,
whom
he
did
predestinate
,
or
,
hath
predestinated
,
to
shew
,
that
he
is
not
wont
to
predestinate
any
person
(
capable
of
calling
)
until
he
hath
called
him
.
For
in
saying
,
Moreover
,
whom
he
did
predestinate
,
them
he
also
called
,
his
intent
clearly
is
to
shew
,
who
those
are
,
whom
God
hath
predestinated
to
be
conformed
to
the
image
of
his
Son
,
ver
.
29.
These
he
notifieth
by
this
character
,
or
property
,
viz.
that
God
hath
called
them
,
[
i
.
e
.
so
called
them
,
as
to
cause
them
to
hear
and
obey
his
call
,
as
was
lately
said
.
]
Therefore
those
who
have
not
this
character
upon
them
,
i.e.
are
not
yet
thus
called
by
God
,
are
not
predestinated
by
him
to
any
such
conformity
.
If
they
were
,
it
could
not
be
truely
said
,
that
those
,
whom
he
hath
thus
predestinated
,
he
hath
called
.
But
this
by
the
way
.
The
reason
why
our
Apostle
subjoyneth
Gods
calling
(
in
the
sence
declared
)
of
those
vessels
of
mercy
,
whom
he
prepareth
,
or
hath
prepared
unto
Glory
,
seemeth
to
be
,
to
give
an
account
unto
the
froward
and
contradicting
Jews
,
why
,
or
how
,
he
,
with
the
rest
both
Jews
and
Gentiles
,
who
had
obeyed
their
calling
from
God
by
the
Gospel
,
became
vessels
of
mercy
,
and
were
prepared
,
or
in
preparing
,
by
him
unto
Glory
,
in
opposition
to
their
rejection
,
who
had
not
thus
been
called
by
him
,
but
had
obstinately
,
and
wilfully
rejected
his
call
.
As
if
he
should
have
said
to
these
unbelieving
Jews
;
The
reason
why
we
Believers
,
as
well
Jews
,
as
Gentiles
,
look
upon
our selves
,
as
vessels
of
mercy
,
prepared
,
or
in
preparing
,
unto
Glory
,
and
not
upon
you
,
is
,
because
that
God
by
his
gracious
calling
of
us
by
the
Gospel
,
hath
perswaded
and
prevailed
with
us
to
believe
in
his
Son
,
and
to
persevere
believing
until
now
;
whereas
you
have
been
,
and
still
remain
,
disobedient
unto
this
heavenly
calling
:
and
therefore
having
once
made
your selves
vessels
of
wrath
by
sinning
,
you
continue
such
to
this
day
.
The
obedience
of
Faith
in
believers
,
is
both
here
,
and
frequently
elsewhere
,
rather
ascribed
unto
the
calling
of
God
,
then
to
their
compliance
with
the
call
,
though
this
be
as
requisite
to
the
production
of
such
an
effect
,
as
the
other
;
because
it
is
the
principal
and
primary
cause
,
and
most
worthy
consideration
;
whereas
the
compliance
of
man
with
the
call
of
God
,
though
in
respect
of
the
blessed
consequence
,
which
through
the
most
gracious
and
bountiful
promise
of
God
,
depends
upon
it
,
and
accompanieth
it
,
it
be
very
considerable
also
,
yet
in
it self
,
and
in
the
nature
of
it
,
it
is
of
small
value
,
and
carrieth
nothing
of
wonder
,
or
worthy
observation
,
in
it
.
{αβγδ}
,
whom
also
he
hath
called
,
or
,
whom
he
hath
even
ealled
.
]
This
particle
,
{αβγδ}
,
also
,
or
,
even
,
seems
to
be
emphatical
,
and
to
import
,
that
the
calling
of
God
here
mentioned
,
is
very
condescentious
,
and
full
of
Grace
,
and
not
easie
to
be
believed
by
men
by
reason
of
the
abundance
of
Grace
in
it
.
In
such
an
emphatical
sence
as
this
it
seems
to
be
used
by
this
our
Apostle
elsewhere
;
as
1
Thes
.
4.8
.
Who
hath
also
given
unto
us
his
Holy
Spirit
:
as
if
he
should
have
said
,
who
hath
given
unto
us
such
a
gift
,
which
we
could
hardly
have
expected
from
him
,
and
greater
then
which
he
had
none
now
to
give
,
even
his
Spirit
.
See
also
Rom.
8.30.34
.
Some
conceive
it
to
be
exegetical
,
and
declarative
of
what
went
before
,
and
to
express
the
manner
or
means
how
God
prepares
the
vessels
of
mercy
unto
glory
.
Haply
it
is
not
of
much
value
to
observe
in
the
Pronoun
{αβγδ}
,
whom
,
that
Grammar
figure
,
according
to
which
there
may
be
an
incongruity
in
the
Syntaxis
of
the
words
,
when
the
sence
is
congruous
and
clear
.
For
,
{αβγδ}
,
being
the
masculine
Gender
,
relates
in
construction
unto
{αβγδ}
,
vessels
(
in
the
former
verse
)
being
the
neuter
Gender
.
But
Grammar
incongruities
are
frequent
in
the
Scripture
,
where
the
sence
suffers
not
by
them
.
An
instance
we
had
,
ver.
10.11
.
although
we
took
no
notice
of
it
.
Not
of
the
Jews
only
,
but
also
of
the
Gentiles
.
]
Seldom
is
there
any
thing
,
either
denied
in
the
Scriptures
,
but
only
that
which
men
,
at
least
some
men
,
are
apt
to
affirm
;
nor
any
thing
affirmed
,
but
what
some
are
apt
or
likely
to
deny
.
The
reason
why
the
Apostle
,
in
the
clause
before
us
,
expresseth
himself
by
this
distribution
,
not
of
the
Jews
only
,
but
also
,
&c.
is
,
because
he
knew
the
unbelieving
Jews
were
inclined
to
think
,
that
if
any
people
under
Heaven
were
so
graciously
entreated
by
God
,
as
to
be
brought
over
to
him
in
love
and
service
,
they
must
needs
be
,
either
only
,
or
chiefly
Jews
.
Nay
(
saith
the
Apostle
)
God
hath
now
called
,
and
brought
home
to
himself
for
a
people
,
as
well
Gentiles
,
as
Jews
,
without
making
any
difference
between
them
.
This
for
the
former
particular
insisted
on
by
Paul
,
to
qualifie
,
or
take
off
,
the
offence
,
which
he
knew
his
country-men
the
Jews
were
apt
to
take
,
at
his
appropriating
unto
himself
,
and
those
who
imbraced
his
Doctrine
,
the
dignity
of
being
vessels
of
mercy
,
prepared
by
God
unto
glory
,
viz.
their
being
called
by
him
(
in
the
sence
oft
declared
.
)
The
latter
followeth
.
And
he
saith
also
in
Osee
,
I
will
call
them
my
people
,
who
were
not
my
people
,
and
her
beloved
,
&c.
]
These
are
not
the
precise
words
that
are
found
in
the
Prophet
;
Nihil
familiarius
Apostolis
,
quam
Oracula
Prophetica
,
ad
sens●m
p●tius
,
quam
ad
verba
all●ga●e
,
&
instituto
suo
accommodare
,
quia
su●t
Scripturae
Prophet●●
Divini
Interpretes
,
Pareus
in
Heb
.
p.
68.
but
our
Apostle
,
according
to
the
manner
of
the
New
Testament
,
and
of
the
Spirit
of
God
uttering
himself
here
,
takes
liberty
in
his
citations
from
the
Old
Testament
,
to
deliver
the
sence
and
substance
of
matter
contained
in
the
passages
cited
,
with
what
variation
of
words
he
pleaseth
.
And
it
is
well
observed
by
some
,
that
for
the
most
part
when
the
pen-men
of
the
New-Testament
take
this
liberty
(
I
mean
,
to
vary
in
words
from
the
pen-men
of
the
Old-Testament
,
in
their
quotations
from
them
)
it
is
for
the
accommodation
of
the
sence
,
and
to
afford
some
addition
of
light
to
the
places
quoted
.
The
truth
of
this
observation
might
readily
be
verified
in
many
instances
,
if
need
were
.
However
,
the
difference
in
words
,
is
not
much
in
the
testimony
before
us
,
though
gathered
,
and
made
up
,
from
two
several
places
in
the
Prophet
mentioned
,
viz.
Chap.
1.10
.
and
Chap.
2.23
.
Whereas
our
Apostle
citeth
thus
,
I
will
call
them
my
people
,
which
are
not
my
people
;
the
words
in
the
Prophet
are
read
thus
,
And
I
will
say
to
them
which
were
not
my
people
,
Thou
art
my
people
.
For
these
words
in
our
Apostle
,
There
shall
they
be
called
the
children
of
the
living
God
,
the
Prophet
hath
,
There
it
shall
be
said
unto
them
,
Ye
are
the
Sons
of
the
living
God
.
The
greatest
difference
between
them
,
seems
to
be
about
this
clause
(
in
our
Apostle
)
And
I
will
call
her
beloved
,
which
was
not
beloved
:
whereunto
there
is
nothing
found
correspondent
in
the
Prophet
,
but
only
this
,
And
I
will
have
mercy
upon
her
,
that
had
not
obtained
mercy
:
yet
neither
is
the
difference
here
very
materiall
:
only
the
Apostles
,
love
,
seems
to
be
somewhat
more
significant
and
full
,
then
the
Prophets
,
mercy
;
(
if
yet
we
suppose
the
Prophets
{αβγδ}
to
signifie
mercy
,
rather
then
love
:
for
Expositors
more
generally
make
it
to
signifie
,
either
the
one
,
or
the
other
,
indifferently
:
and
M.
Bucer
affirmeth
,
that
it
signifieth
such
an
affection
or
charity
,
which
a
mother
beareth
towards
her
child
,
whom
she
hath
born
in
her
womb
De
verbo
{αβγδ}
dictum
jam
pauco
ante
est
,
significa●i
eo
ejusmodi
charitatem
,
qualem
habet
mater
erga
filium
suum
,
quem
ge●●avit
in
utero
suo
.
Bucer
.
in
Rom.
9.25
.
.
)
For
love
,
doth
with
a
more
manifest
and
pregnant
involution
,
include
mercy
,
then
mercy
,
love
.
Where
we
truly
love
we
cannot
but
shew
mercy
,
upon
occasion
:
But
we
may
shew
mercy
,
especially
when
extremity
is
the
occasion
,
where
we
do
not
greatly
love
,
or
affect
.
And
besides
,
mercy
,
simply
as
such
,
extendeth
only
unto
the
relief
of
those
in
misery
,
and
this
but
in
part
neither
;
for
it
must
not
be
simply
mercy
,
but
mercy
in
some
eminent
degree
,
which
will
advance
a
plenary
relief
and
support
to
him
that
is
in
misery
.
But
love
amongst
many
other
worthy
properties
,
which
our
Apostle
discovers
in
the
nature
of
it
,
{αβγδ}
,
i
.
e
.
(
as
our
former
Translation
rendred
)
is
bountiful
1
Cor
.
13
4.
,
and
(
as
we
know
)
is
not
satisfied
with
a
bare
relief
,
or
comfort
,
of
such
who
are
in
misery
,
but
is
ready
to
bestir
and
put
forth
her self
to
make
them
prosperous
and
happy
.
So
that
the
Apostle
,
in
the
clause
in
hand
,
exchanging
the
Prophets
,
mercy
,
for
his
,
love
,
quits
himself
Evangelically
,
and
opens
the
heart
of
God
towards
his
people
,
further
then
he
[
the
Prophet
]
did
.
The
tenor
of
the
whole
citation
now
before
us
,
clearly
imports
a
gracious
promise
,
or
prediction
,
of
a
blessed
alteration
and
change
intended
to
be
made
by
God
in
the
present
estate
and
condition
of
some
people
,
or
other
,
one
,
or
more
:
and
that
whereas
their
present
condition
was
poor
,
and
low
,
and
despicable
,
he
would
so
far
,
and
to
such
a
degree
alter
the
property
of
it
,
that
it
should
become
prosperous
and
honourable
.
The
multiplication
and
variety
of
expressions
in
the
Testimony
it self
,
importing
for
substance
one
and
the
same
thing
,
(
viz.
the
intent
and
purpose
of
God
to
do
very
bountifully
by
the
people
spoken
of
)
emphatically
imply
the
fulness
of
his
heart
and
soul
with
a
purpose
and
resolution
that
way
;
according
to
that
of
our
Saviour
in
the
Gospel
,
Out
of
the
abundance
[
i
.
e
.
according
to
the
abundance
]
of
the
heart
the
mouth
speaketh
.
But
though
the
sence
and
import
of
the
Testimony
be
thus
far
clear
,
yet
is
it
controversal
amongst
Expositors
,
of
whom
,
or
of
what
people
,
God
here
speaketh
,
I
will
call
them
my
people
,
which
were
not
my
people
,
&c.
and
particularly
whether
he
speaketh
these
things
concerning
the
Jews
onely
,
as
viz.
that
he
would
restore
them
unto
his
grace
and
favour
,
after
their
great
affliction
,
devastation
of
their
land
,
captivity
,
&c.
under
which
they
did
not
look
like
the
people
of
God
,
but
like
a
forlorn
people
,
rejected
and
forsaken
by
him
;
and
that
upon
their
restauration
unto
his
favour
,
he
would
make
their
faces
to
shine
again
in
the
world
,
and
give
them
countenance
from
Heaven
;
or
whether
he
predicteth
these
things
,
unto
,
or
concerning
the
Gentiles
,
as
if
his
meaning
were
,
that
whereas
at
that
time
when
his
Prophet
thus
prophesied
,
the
Gentiles
were
in
their
respective
Nations
,
a
people
estranged
from
God
and
the
knowledg
of
his
ways
,
without
favour
or
countenance
from
him
,
without
any
sign
or
testimony
of
his
presence
with
them
,
&c.
yet
in
time
he
would
shew
such
respect
unto
them
,
that
they
also
should
become
his
people
,
and
have
as
great
a
presence
of
his
Grace
amongst
them
,
as
ever
the
Jews
had
formerly
.
Calvin
stands
up
with
much
confidence
for
the
former
of
these
Interpretations
,
supposing
that
he
should
find
no
man
dissenting
from
him
therein
Sensus
est
apertus
;
nisi
quod
in
accommodando
testimonio
laboratur
,
si
quidem
Prophetam
illic
de
Israelitis
loqui
,
nullus
negaverit
.
Calvin
in
Rom.
9
,
25.
;
yet
Pareus
seems
with
as
much
(
or
with
very
little
less
)
confidence
to
assert
the
latter
,
endeavouring
to
prove
by
Argument
,
that
the
Prophet
in
the
said
passages
intended
to
predict
the
calling
of
the
Gentiles
Duobus
ex
Hosea
Oraculis
probat
,
vocationem
gentium
ad
Christum
a
Deo
jam
olim
pronunciatam
esse
.
Pareus
in
Rom.
9.25
.
.
Though
as
well
the
one
sence
as
the
other
,
accommodates
the
Apostle
in
his
present
business
(
as
will
more
appear
presently
)
yet
the
carriage
of
all
things
along
the
context
in
Hosea
,
makes
very
strongly
for
Calvins
sence
,
at
least
thus
far
,
that
the
re-assuming
of
the
Jewish
Nation
into
his
Grace
and
favour
,
after
their
long
exile
(
as
it
were
)
and
banishment
from
hence
,
was
principally
intended
by
God
,
and
his
Prophet
,
in
the
passages
under
Question
.
On
the
other
hand
it
is
very
true
also
that
the
said
Oracles
,
intended
(
as
hath
been
said
)
primarily
and
immediatly
for
the
consolation
of
the
Jews
,
were
so
indited
and
drawn
up
in
words
by
the
Spirit
of
God
,
that
they
might
accommodate
the
state
and
case
of
the
Gentiles
also
;
yea
and
moreover
Item
and
instruct
the
Jews
,
that
since
the
case
and
condition
of
the
Gentiles
,
in
reference
to
the
love
and
favour
of
God
,
was
no
worse
,
no
other
,
then
what
theirs
sometimes
had
been
,
they
when
time
was
,
having
been
no
more
the
people
of
God
,
then
the
Gentiles
now
were
,
they
should
not
be
offended
,
or
think
it
strange
,
that
God
should
make
a
people
for
himself
of
the
Gentiles
also
Oraculum
vero
de
Judaeis
proprie
est
,
quos
Dominus
pollicetur
se
iterum
assumpturum
,
cum
rejicisset
ob
impietatem
i●sorum
,
ne
esset
populus
suus
,
neve
charitate
&
misericordia
fruerentur
.
Verum
quia
in
Oraculo
hoc
ines●
,
Deum
assumere
in
p
pulum
suum
,
qui
non
est
populus
ejus
,
&
dignari
charitate
,
qui
sunt
ea
merito
destituti
,
monebantur
eo
Iudaei
,
ut
ex
impensa
sibi
misericordia
Dei
discerent
,
non
esse
indignum
Deo
,
eam
etiam
Gentibus
impendere
,
ut
cumque
fuissent
hactenus
ea
destituti
,
&
a
populo
ejus
alleni
,
Bucer
in
Rom.
9.24
,
●
.
.
It
is
frequent
in
prophetical
predictions
of
the
Old
Testament
(
and
as
frequently
observed
by
judicious
Expositors
)
to
be
form'd
in
such
words
and
Phrases
,
that
they
may
not
onely
suit
and
fit
those
particular
cases
or
events
,
which
are
principally
,
directly
,
and
immediatly
intended
and
aimed
at
(
in
part
)
by
them
,
but
several
others
also
,
being
of
like
nature
with
them
,
which
were
to
take
place
in
the
world
afterwards
.
Nor
is
it
unusual
in
the
New
Testament
,
to
stile
many
events
the
fulfillings
of
such
,
and
such
predictions
,
or
sayings
of
the
Prophets
,
which
did
not
relate
unto
them
,
but
onely
in
a
kind
of
secondary
and
collateral
way
.
See
Mat
.
2.15
.
compared
with
Hos
.
11
1.
Mat
.
2.18
.
with
Jer
.
31.15
.
Mat
.
4.15
.
compared
with
Isa
.
9.1
.
Mat
.
13.35
.
with
Psal
.
78.2
.
Mat
.
13.14
.
with
Isa
.
6.9
.
Iohn
13.18
.
compared
with
Psal
.
41.9
.
(
to
omit
sundry
others
.
)
So
that
although
it
be
granted
that
the
restitution
of
the
Jews
unto
the
favour
of
God
,
and
their
former
injoyments
in
their
own
land
,
after
the
sad
desolations
thereof
,
and
their
carrying
away
into
Babylon
,
were
directly
and
immediatly
intended
by
the
Prophet
in
those
veins
of
prophecy
yet
before
us
,
yet
may
the
calling
of
the
Gentiles
be
conceived
to
have
been
overtur'd
likewise
therein
.
The
Apostles
intent
and
drift
in
citing
the
said
testimony
,
was
not
(
I
conceive
)
simply
either
to
prove
or
declare
,
either
the
re-instating
of
the
Jews
in
the
favour
of
God
after
that
cloud
of
displeasure
we
spake
of
had
for
a
time
bin
spread
over
them
,
or
the
calling
of
the
Gentiles
to
be
a
people
unto
him
;
but
rather
(
as
hath
bin
signified
)
to
shew
and
declare
,
that
it
is
no
new
or
strange
thing
,
or
that
should
offend
any
man
,
that
such
persons
,
who
had
been
formerly
,
yea
unto
the
very
time
wherein
the
change
should
be
made
,
alienated
from
God
,
and
under
his
displeasure
,
should
be
called
by
him
,
and
this
up
on
such
terms
,
as
to
be
prevailed
with
to
harken
unto
his
call
,
and
so
with
much
love
,
and
great
respects
to
be
entertained
by
him
,
as
his
people
.
This
sufficiently
appeareth
from
the
Passages
cited
;
so
that
the
Jews
could
have
no
reasonable
or
just
cause
to
stumble
at
that
,
which
the
Apostle
all
along
this
his
discourse
had
insinuated
,
and
even
now
more
plainly
affirmed
,
viz.
that
He
,
with
the
rest
who
had
obeyed
the
calling
of
God
in
the
Gospel
by
beleeving
,
were
the
people
of
God
,
vessels
of
mercy
prepared
unto
glory
,
how
far
soever
they
had
been
estranged
from
God
before
.
This
for
the
Apostles
latter
plea
mentioned
.
We
shall
now
onely
open
some
particular
expressions
in
the
Quotations
before
us
,
and
then
make
forward
.
I
will
call
them
MY
PEOPLE
,
which
were
not
my
people
.
]
For
God
to
call
any
Nation
,
or
party
of
men
,
his
people
,
imports
their
dignity
,
and
great
happiness
;
as
on
the
contrary
for
him
to
dis-own
any
people
in
such
a
relation
,
implyes
their
contemptibleness
and
misery
.
For
as
earthly
Princes
and
Monarchs
,
for
the
support
of
their
State
and
Greatness
,
seek
to
have
all
things
in
relation
unto
them
,
and
their
service
,
of
the
best
and
most
excellent
in
their
kind
,
the
best
servants
,
the
best
Horses
,
the
best
houses
,
the
best
dishes
Seest
thou
a
man
diligent
in
his
busines●
?
He
shall
stand
before
Kings
:
he
shall
not
stand
before
mean
men
,
Prov.
22.29
.
And
if
ye
offer
the
lame
and
the
sick
,
is
it
not
evil
?
Offer
it
now
to
thy
g●vernour
,
will
he
be
pleased
with
i●
?
Mal
.
1.8
.
,
&c.
so
when
God
appropriates
any
thing
to
himself
,
whether
men
,
Nations
,
or
other
creatures
,
it
imports
some
speciall
worth
,
excellency
,
and
happiness
in
them
.
When
our
Saviour
saith
,
God
is
not
the
God
of
the
dead
,
but
of
the
living
Mat
.
22
32.
,
his
meaning
is
,
that
God
is
not
wont
to
call
himself
the
God
,
i.e.
the
Lord
or
Master
,
either
of
things
,
or
persons
,
that
are
dead
,
[
i
.
e
.
that
are
in
a
sad
,
despicable
,
helpless
,
or
hopeless
condition
]
but
of
the
living
,
i.e.
whether
things
,
or
persons
,
which
are
in
an
honourable
and
happy
condition
,
or
in
such
a
capacity
,
wherein
he
may
,
with
the
honour
of
his
wisdom
,
justice
,
and
truth
,
make
them
great
and
happy
.
And
it
is
a
frequent
Observation
amongst
Expositors
of
Scripture
,
that
things
of
choicest
worth
and
excellency
in
their
kind
,
are
here
frequently
appropriated
unto
God
,
or
said
to
be
his
.
Those
goodly
Cedars
(
as
our
English
translateth
them
,
Psal
.
80.10
.
(
are
in
the
Original
,
the
Cedars
of
God
.
So
,
the
great
mountains
,
Psal
.
36.6
.
in
out
English
Bibles
,
are
the
mountains
of
God
,
in
the
Hebrew
.
A
goodly
river
,
is
called
the
river
of
God
,
Psal
.
65.9
.
A
vehement
flame
,
so
translated
,
Solet
Sc●iptura
dicere
rem
quampiam
vel
personam
,
hoc
,
vel
illo
,
nomine
vocatum
i●i
,
●on
quod
habitura
fit
illud
nomen
,
aut
tali
nomine
vulgo
appellanda
sit
,
sed
quod
ve●e
ac
plane
babitura
sit
rem
tali
nomine
fignificatam
,
Perer
.
in
Gen.
p.
848.
Cant
.
8.6
.
the
flame
of
God
.
And
Jewish
Writers
say
,
that
to
call
a
man
,
A
man
of
God
,
is
as
much
as
to
say
,
he
is
an
extraordinary
man
,
a
man
of
an
excellent
spirit
,
a
Prophet
,
a
holy
man
.
So
that
when
God
saith
,
that
he
will
call
such
,
or
such
a
Nation
,
or
company
of
men
,
his
people
,
he
signifieth
their
great
dignity
,
honour
and
felicity
.
I
will
call
them
my
people
.
]
In
Scripture
phrase
,
to
say
that
a
thing
,
or
person
,
shall
be
called
so
,
or
so
,
or
by
such
or
such
,
a
name
,
doth
not
always
import
that
either
the
one
,
or
the
other
,
shall
vulgarly
be
called
,
or
commonly
known
by
this
Name
,
Schema
〈◇〉
.
propheticum
,
quo
,
nominis
quasi
proprii
impositione
,
rei
aut
pe●sonae
de
qua
agitur
,
qualitas
,
aut
fatu●
indicatur
.
Med
.
Apoc
.
p.
84
Dicitur
Deus
vocare
quippiam
non
inani
nomine
,
sed
rei
praestatione
,
dum
id
facit
esse
quod
nominat
;
quomodo
frequenter
in
Prophetis
vocare
&
nominare
sumuntur
.
Estius
ad
Rom.
9.25
.
but
(
sometimes
and
most
frequently
)
that
the
thing
signified
by
such
a
Name
,
or
word
,
whether
it
be
matter
of
priviledg
,
or
of
shame
,
shall
be
evidently
found
in
the
estate
and
condition
of
either
.
This
is
his
Name
whereby
he
shall
be
called
,
The
Lord
our
righteousness
;
i.e.
he
shall
be
known
so
to
be
,
viz.
the
Lord
,
by
whom
we
shall
obtain
favour
and
forgiveness
of
sins
with
God
.
See
also
Isa
.
7.14
.
and
9.5
.
and
56.7
.
Zach.
6.12
.
Jer
.
20.3
.
Rev.
19.13
.
(
with
many
other
.
)
And
when
the
Virgin
Mary
prophecied
,
For
behold
,
from
henceforth
all
generations
shall
CALL
me
BLESSED
,
her
meaning
was
not
to
oblige
,
either
Papists
or
others
,
to
stile
her
(
as
they
commonly
do
)
Beata
virgo
,
the
Blessed
Virgin
;
but
that
the
Grace
and
favour
which
she
received
from
God
,
in
being
chosen
from
amongst
women
to
be
the
Mother
of
his
Son
,
the
great
Messiah
and
Saviour
of
the
world
,
was
so
exceeding
great
,
that
she
knew
it
would
be
reputed
a
singular
happiness
unto
her
amongst
Christians
in
all
succeeding
generations
.
So
that
when
God
saith
,
I
will
call
them
my
people
,
his
meaning
is
,
that
he
would
invest
them
with
such
Priviledges
,
whether
spiritual
,
or
temporal
,
or
both
,
that
they
should
be
taken
notice
of
in
the
world
,
for
a
people
in
special
grace
and
favour
with
him
,
or
peculiarly
related
unto
him
.
So
likewise
,
whereas
it
followeth
,
And
it
shall
[
or
,
will
]
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
;
by
,
where
it
was
said
unto
them
,
ye
are
NOT
MY
PEOPLE
,
is
meant
,
that
where
the
inhabitants
,
by
reason
of
their
poor
,
miserable
and
forlorn
condition
,
were
looked
upon
and
esteemed
by
their
neighbours
,
and
oth●rs
,
as
a
people
hated
,
and
rejected
by
God
;
there
shall
they
be
called
the
CHILDREN
of
the
living
God
,
i.e.
their
estate
and
condition
shall
in
time
be
so
wonderfully
altered
and
changed
,
that
this
very
people
,
these
inhabitants
,
shall
be
honoured
and
admired
by
those
,
who
formerly
despised
them
,
not
simply
as
the
people
of
God
,
but
as
the
children
of
the
living
God
,
i.e.
as
persons
,
whom
he
that
is
God
indeed
,
the
true
God
,
loves
,
honours
,
and
imbraceth
,
not
onely
as
his
Friends
,
but
as
his
Sons
or
children
.
A
man
loveth
his
children
,
with
a
more
genuine
,
affectionate
,
and
intimate
love
,
then
his
Friends
,
at
least
then
such
friends
,
who
are
not
of
an
extraordinary
endearment
to
him
.
The
Apostle
explains
the
Prophets
Sons
[
there
shall
they
be
called
THE
SONS
of
the
living
God
]
by
his
,
children
[
they
shall
be
called
THE
CHILDREN
,
&c.
The
word
,
children
,
is
more
comprehensive
,
or
at
least
more
explicite
and
significant
in
the
comprehensiveness
of
it
,
and
so
more
Evangelical
and
lightsom
in
this
place
,
then
the
word
,
Sons
.
For
,
children
,
equally
respects
both
sexes
,
male
,
and
female
;
whereas
,
Sons
,
properly
importeth
only
the
former
.
It
is
true
,
that
the
Prophet
by
his
Sons
,
synecdochically
understandeth
daughters
also
;
but
his
expression
was
Old-Testament-like
,
more
implicite
and
involved
:
whereas
our
Apostle
being
a
Son
of
the
New
Testament
,
turns
the
night
of
the
Old
Testament
into
day
,
and
speaketh
more
plainly
.
The
children
of
the
LIVING
God
.
]
This
Epithite
,
LIVING
,
when
applied
unto
God
,
is
characteristical
;
and
singleth
out
him
,
who
is
God
indeed
,
the
onely
true
God
,
from
amongst
the
rabble-rout
of
those
many
Gods
(
so
called
,
)
who
are
all
,
either
dead
,
as
the
dumb
Idols
,
or
dying
,
as
the
unclean
spirits
,
or
Devils
(
worshipped
in
them
)
whose
God-ship
was
long
since
waxen
old
,
and
ready
to
vanish
away
into
open
shame
and
torment
,
whereas
the
true
God
is
said
to
be
living
,
[
the
living
God
]
not
onely
(
as
I
with
submission
conceive
)
because
his
Godhead
is
immortal
and
imperishable
,
but
also
because
the
glory
and
greatness
of
it
,
is
still
growing
and
waxing
in
the
minds
and
understandings
of
men
and
Angels
.
But
the
Epithite
we
speak
of
,
living
,
is
(
in
the
place
before
us
)
not
onely
characteristical
(
in
the
sense
declared
)
but
very
emphatical
also
,
bearing
some
such
notion
or
import
as
this
,
that
the
persons
he
speaks
of
should
not
onely
,
or
simply
,
be
translated
and
put
by
him
into
a
happy
condition
worthy
the
children
of
God
,
but
into
such
a
condition
also
which
should
flourish
more
and
more
,
in
the
injoyment
whereof
they
might
be
every
day
more
happy
and
blessed
then
other
.
Concerning
the
place
here
spoken
of
,
where
they
[
i
.
e
.
men
,
or
the
Inhabitants
]
should
be
called
the
children
of
the
living
God
,
some
conceive
it
to
be
Caldea
,
whither
the
Jews
were
carried
captive
;
some
Jerusalem
,
or
Judea
,
whither
they
were
restored
,
and
where
they
were
built
up
again
into
a
Nation
with
beauty
,
strength
,
and
peace
.
Others
,
viz.
those
who
conceive
the
calling
of
the
Gentiles
to
be
here
directly
intended
,
suppose
it
to
be
meant
indefinitely
of
any
place
throughout
the
whole
Earth
,
where
God
by
the
Gospel
should
gather
a
people
to
himself
.
I
incline
to
the
second
Interpretation
,
as
carrying
the
sence
primarily
and
directly
intended
by
the
Prophet
,
not
excludeing
the
third
and
last
from
his
Intentions
likewise
in
a
secondary
,
and
collateral
way
,
according
to
what
was
formerly
said
.
And
her
beloved
,
who
was
not
beloved
.
]
The
literal
sence
of
this
clause
in
the
Prophet
,
seems
to
be
this
;
that
whereas
God
had
commanded
him
to
name
his
daughter
,
Loruhamah
,
which
signifieth
,
not
having
obtained
mercy
,
or
,
not
having
been
beloved
,
(
for
that
the
word
indifferently
admitteth
either
sence
,
was
lately
observed
)
under
which
name
she
was
a
type
and
figure
of
the
Jews
during
their
rejection
,
now
he
informeth
him
,
that
he
will
change
her
Name
,
and
call
her
,
Beloved
;
under
which
appellation
,
she
was
a
prophetical
type
or
figure
of
the
restitution
of
that
Nation
(
the
Jews
)
unto
the
love
and
favour
of
God
.
This
is
vox
Interpretum
,
the
joynt
voyce
of
Interpreters
:
and
they
speak
nothing
but
good
probability
of
truth
in
it
.
Junius
and
Tremelius
translate
the
clause
,
as
they
find
it
in
the
Prophet
,
Et
miserebor
Loruchamae
,
and
I
will
have
mercy
upon
Loruhamah
;
which
plainly
sheweth
,
that
they
refer
it
to
the
Prophets
daughter
(
as
hath
been
said
.
)
Yet
it
may
,
and
(
I
humbly
conceive
)
with
as
much
probability
,
the
common
dialect
of
the
Scripture
consulted
,
be
understood
,
properly
and
directly
of
the
Nation
of
the
Jews
,
and
,
by
the
rule
of
proportion
,
or
of
a
secondary
import
,
of
any
other
body
of
people
in
the
world
,
which
having
been
formerly
,
either
absolutely
,
or
comparatively
,
neglected
by
God
,
should
afterwards
come
to
be
highly
respected
and
beloved
of
him
.
For
it
is
a
frequent
and
well
known
Metaphor
in
the
Scriptures
,
to
compare
a
State
,
body
,
or
society
of
men
,
whether
politick
and
civil
,
or
sacred
and
Ecclesiastick
,
unto
a
woman
;
and
under
such
a
Prosopopoea
,
to
discourse
of
them
and
their
affairs
.
See
Ezek
.
16.2
,
3
,
13
,
14
,
&c.
and
v.
35.46
.
and
23.2
,
3
,
4
,
&c.
Isa
.
54.1
.
Rev.
12.1
,
&c.
and
17.1
,
3
,
&c.
(
to
omit
many
others
.
)
So
that
when
God
saith
,
I
will
call
her
beloved
,
which
was
not
beloved
,
his
direct
and
next-hand
meaning
may
be
,
that
he
would
receive
the
Nation
of
the
Jews
,
or
a
remnant
of
them
,
again
into
his
favour
,
and
intreat
them
graciously
after
he
had
cast
them
out
of
his
sight
,
and
proceeded
in
judgment
against
them
as
his
enemies
.
And
his
further
meaning
might
be
,
that
he
was
ready
to
do
the
like
by
any
other
people
,
nation
,
or
body
of
men
in
any
part
of
the
world
,
when
they
should
hearken
unto
the
voyce
of
his
calling
,
and
address
themselves
unto
him
as
their
God
.
But
whether
this
sence
,
or
the
former
,
both
much
alike
accommodate
the
Apostle
in
his
purpose
(
as
hath
been
shewed
)
this
being
to
give
the
Jews
to
understand
,
that
it
was
no
new
or
unheard
of
thing
,
that
God
should
cast
his
love
upon
such
persons
,
and
call
them
his
people
,
who
after
the
greatest
estrangement
from
him
,
should
return
in
obedience
unto
him
:
Even
us
whom
he
hath
called
,
not
of
the
Jews
onely
,
&c.
What
the
emphatical
repetition
of
one
and
the
same
thing
(
for
substance
)
three
times
over
importeth
,
hath
been
already
declared
.
It
followeth
:
Esaias
also
crieth
concerning
Israel
,
Though
the
number
of
the
children
of
Israel
be
as
the
sand
of
the
Sea
,
a
remnant
shall
be
saved
.
For
he
will
finish
the
work
,
and
cut
it
short
in
righteousness
:
because
a
short
work
will
the
Lord
make
upon
the
Earth
.
And
as
Esaias
said
before
:
Except
the
Lord
of
Sabbath
had
left
us
a
seed
,
we
had
been
as
Sodom
,
and
been
made
like
unto
Gomorrha
.
Because
the
Apostles
Doctrine
of
Justification
by
Faith
(
hitherto
maintained
and
asserted
)
according
to
the
entertainment
which
it
found
in
the
world
,
was
attended
with
these
two
consequents
,
1.
That
as
well
Gentiles
as
Jews
,
became
the
people
of
God
,
viz.
by
their
receiving
it
;
2.
That
the
far
greater
part
of
the
Iews
,
were
reprobated
,
or
rejected
by
God
,
upon
their
refusing
it
;
both
which
were
hard
sayings
unto
them
,
and
not
easie
to
be
digested
,
or
beleeved
;
therefore
to
take
off
,
or
allay
the
offensiveness
of
them
,
he
demonstrates
from
their
own
Scriptures
,
that
neither
the
one
,
nor
the
other
,
were
of
any
such
import
,
but
that
the
like
had
come
to
pass
,
and
been
accordingly
predicted
by
God
before
their
coming
to
pass
,
amongst
themselves
,
and
in
their
own
Nation
.
That
which
answereth
the
former
of
the
two
,
he
proveth
to
have
been
predicted
by
God
(
which
supposeth
the
accomplishment
of
it
in
its
time
)
from
severall
testimonies
of
the
Prophet
Hosee
,
which
we
have
lately
opened
.
That
which
paralleleth
the
latter
,
and
is
of
the
same
nature
and
import
with
it
,
(
I
mean
,
that
the
far
greater
part
of
the
Jews
should
be
rejected
by
God
,
)
he
proveth
to
have
been
foreshewed
by
God
,
from
a
double
testimony
of
the
Prophet
Isaiah
;
the
former
is
found
in
Chap.
10.
of
his
Prophecy
:
the
latter
,
in
the
first
.
For
the
former
;
Esaias
also
cryeth
concerning
[
for
so
the
Preposition
,
{αβγδ}
,
here
signifieth
,
as
in
many
other
places
]
Israel
,
Though
the
number
,
&c.
Neither
doth
our
Apostle
in
this
testimony
bind
himself
exactly
to
the
words
,
either
of
the
Greek
Version
,
or
of
the
Original
Hebrew
it self
;
although
in
any
thing
material
he
differeth
not
from
either
.
The
Particle
,
{αβγδ}
,
translated
also
,
is
not
copulative
or
augmentative
,
but
adversative
,
and
signifieth
,
but
:
and
here
seemeth
to
import
an
opposition
between
that
which
went
before
,
concerning
Gods
calling
such
his
people
;
and
that
which
now
followeth
,
wherein
the
Apostle
citeth
the
Prophet
Esay
declaring
from
the
mouth
of
God
(
in
effect
)
that
those
who
had
been
his
people
[
loved
and
graciously
intreated
by
him
]
should
in
great
numbers
cease
to
be
his
people
,
and
be
severely
handled
by
him
.
To
affect
the
more
deeply
his
countrimen
the
Iews
,
for
whose
sake
(
especially
)
he
manageth
the
whole
discourse
of
this
Chapter
(
as
hath
been
formerly
noted
)
with
the
testimony
of
their
great
Prophet
,
now
before
us
,
he
exhibiteth
him
,
not
simply
as
saying
,
or
speaking
,
the
words
of
it
,
but
as
,
crying
[
Esaias
also
CRYETH
concerning
Israel
,
]
which
importeth
,
either
the
great
sorrow
and
bitterness
of
soul
,
wherewith
he
uttered
it
,
or
else
the
ardent
desire
he
had
that
it
should
be
earnestly
minded
and
laid
to
heart
by
all
men
,
and
more
especially
by
the
Jews
,
who
were
more
particularly
and
neerly
concerned
in
it
Consequitur
etiam
,
clamorem
intelligè
,
non
gratulantis
,
sed
dolentis
;
quomodo
frequenter
accipitur
apud
Prophetas
.
Igitur
clamat
Esaias
,
i.e.
magno
doloris
affectu
loquitur
.
Estius
in
locum
.
Non
(
inquit
)
dicit
,
sed
clamat
Esaias
:
non
modo
ut
praesentes
Judaeos
ad
attentionem
excitet
,
sed
etiam
ut
Esaiae
jam
olim
gravem
contentionem
de
hoc
cum
Judaeis
fuisse
innuat
.
Nolebant
audire
hanc
doctrinam
Judaei
:
clamabat
ergo
Esaias
,
ut
audire
cogerentur
.
Pareus
in
locum
.
.
For
the
more
then
ordinary
extending
of
the
voyce
or
crying
,
commonly
importeth
either
of
the
one
,
or
the
other
,
or
both
.
For
the
testimony
it self
;
Though
[
or
if
,
{αβγδ}
]
the
number
of
the
children
of
Israel
be
as
the
sand
,
&c.
The
words
in
the
Prophet
,
as
Junius
rendereth
them
,
sound
thus
.
For
if
thy
people
Israel
shall
be
as
the
sand
of
the
sea
,
&c.
Some
conceive
the
words
spoken
to
King
Hezekiah
;
others
,
to
Israel
it self
.
They
may
,
with
as
much
(
or
more
)
probability
,
as
either
,
be
conceived
as
directed
by
God
to
the
Prophet
himself
;
whose
people
the
Jews
may
be
called
in
such
a
sence
,
as
God
had
formerly
called
them
,
Moses
his
people
,
Exod
.
32.7
.
And
elsewhere
the
whole
body
,
or
nation
of
them
,
are
called
the
people
of
each
member
respectively
,
Levit
.
19.16
,
18.
as
in
many
other
places
.
Vast
multitudes
or
numbers
are
frequently
expressed
by
the
sand
of
the
sea
,
and
sometimes
by
the
sand
on
the
sea
shore
,
Gen.
22.15
.
&
32.12
.
(
to
omit
several
other
places
.
)
The
particle
,
{αβγδ}
,
if
,
is
not
here
dubitantis
,
but
ratiocinantis
;
not
importing
it
any
matter
of
doubt
or
question
,
whether
the
number
of
the
Children
of
Israel
be
as
the
sand
,
&c.
but
supposing
and
granting
this
,
gives
an
Item
that
somewhat
notwithstanding
is
a
truth
,
which
such
a
supposition
seemeth
,
at
least
in
part
,
to
contradict
,
or
render
improbable
.
In
such
a
sence
as
this
,
the
particle
,
{αβγδ}
,
if
,
is
also
used
elsewhere
.
See
1
Cor
.
9.16
.
&
14.16
.
That
which
the
Prophet
from
God
here
asserteth
for
truth
,
notwithstanding
the
said
supposition
concerning
the
vast
multitudes
of
the
children
of
Israel
,
be
granted
,
is
this
,
that
yet
a
remnant
shall
be
saved
,
i.e.
a
remnant
onely
;
the
exclusive
particle
,
onely
,
is
frequently
omited
,
and
left
to
be
understood
.
Whereas
Moses
twice
expresseth
himself
thus
;
and
him
shalt
thou
serve
Deut
.
6.13
.
to
20.
(
speaking
of
God
,
)
our
Saviour
explaining
him
,
supplieth
the
word
,
onely
,
And
him
onely
shalt
thou
serve
Mat
.
4
10.
.
So
,
Christ
sent
me
not
to
baptize
1.
Cor
.
1.17
.
,
i.e.
not
onely
,
or
,
not
so
much
,
to
baptize
.
See
also
Iam
.
1.25
.
This
man
[
i
.
e
.
this
man
onely
]
shall
be
blessed
in
his
deed
,
(
to
omit
other
places
.
)
A
remnant
]
i
.
e
.
a
small
parcel
,
or
proportion
of
this
great
multitude
.
The
word
is
frequently
used
in
this
sence
,
in
the
Prophets
,
Isaiah
,
Ieremy
,
Ezekiel
,
and
others
.
Shall
be
saved
]
i
.
e
.
shall
be
preserved
from
perishing
in
that
deluge
of
destruction
and
desolation
,
which
Senacherib
and
his
host
would
bring
upon
the
land
of
Judea
;
and
by
betaking
themselves
for
shelter
to
Ierusalem
,
as
Noah
and
his
family
escaped
drowning
in
the
deluge
of
waters
,
wherein
the
residue
of
the
world
perished
,
by
betaking
themselves
into
the
Ark.
See
Isai
.
7.17
,
to
the
end
of
the
chapter
:
and
againe
,
Isai
.
8.6.7.8
.
Or
if
we
consult
the
Prophet
,
from
whom
our
Apostle
citeth
the
testimony
in
hand
,
who
,
instead
of
,
shall
be
saved
,
saith
,
shall
return
(
Isai
.
10.22
.
)
the
place
seemeth
rather
to
be
meant
of
that
great
consumption
,
waste
,
and
spoyl
,
which
God
threatened
to
make
of
the
lives
of
the
Jews
,
in
the
destruction
of
Ierusalem
by
Nebuchadnezzar
(
2
Chron
.
36.6.17.20
,
&c.
)
and
under
the
seventy
years
captivity
;
in
so
much
that
of
those
vast
numbers
who
went
into
captivity
,
there
were
but
very
few
(
comparitively
)
that
should
returne
into
their
own
Land
,
or
injoy
the
benefit
of
that
Grace
and
liberty
of
re-injoying
their
own
country
,
laws
,
and
privileges
,
which
Cyrus
,
being
hereunto
moved
by
God
,
generally
granted
unto
their
Nation
.
This
is
Calvins
sence
in
his
Commentaries
upon
the
place
:
although
the
truth
is
,
that
the
place
,
notwithstanding
those
words
in
Esay
,
shall
return
,
may
well
be
understood
of
the
Assyrian
desolation
of
the
ten
Tribes
(
more
strictly
and
properly
called
Israel
,
)
a
small
remnant
of
which
were
sent
back
by
the
King
of
Assyria
into
their
own
Land
,
2
King
.
17.27
.
This
was
Jeroms
opinion
of
old
;
and
is
embraced
by
some
modern
Interpreters
of
good
note
.
The
reason
,
why
so
few
of
this
nation
,
should
escape
,
or
returne
from
their
banishment
and
captivity
into
their
own
land
,
follows
in
these
words
;
For
he
will
finish
the
work
,
and
cut
it
short
in
righteousness
:
because
a
short
work
will
the
Lord
make
on
Earth
.
]
It
is
conceived
by
some
judicious
Interpreters
,
that
the
words
in
our
common
Greek
Copies
by
passing
through
,
either
negligent
,
or
injudicious
hands
,
have
lost
their
native
perspicuity
,
and
are
somewhat
troubled
:
who
likewise
inform
us
of
another
reading
of
them
out
of
an
ancient
Manuscript
,
much
more
plain
and
direct
,
as
viz.
this
:
{αβγδ}
In
Paulino
enim
textu
,
qualem
nunc
habemus
,
satis
absurdum
est
,
poni
primum
▪
{αβγδ}
,
deinde
,
{αβγδ}
.
Omnino
haec
lectio
interpolata
est
ex
70.
Ve●us
autem
lectio
extat
in
Manuscripto
illo
quem
toties
laudo
,
&
sic
habet
:
{αβγδ}
,
&c.
quae
sufficiunt
,
satisque
exprimunt
id
quod
vult
Esaias
.
Ingentem
vasticiem
ter●ae
Judaae
,
quae
per
excellentiam
,
{αβγδ}
sive
{αβγδ}
,
intulerat
Senneaheribus
.
Pauci
,
qui
Hierosolyma
se
recepere
relicti
tanquam
ex
clade
superstites
,
&c.
Hug
.
Grot
.
in
loc
.
.
For
the
Lord
finishing
[
or
perfecting
]
and
contracting
[
or
cutting
short
]
the
account
,
will
act
,
[
or
fall
to
work
]
on
the
Earth
.
Or
thus
:
For
the
Lord
finishing
and
cuting
short
will
make
the
account
upon
the
Earth
.
The
Hebrew
(
as
far
as
Junius
and
Tremelius
understood
it
)
hath
it
to
this
effect
,
a
precise
consummation
will
he
consummate
a
bounding
[
or
overflowing
]
in
righteousness
:
For
a
consummation
,
and
this
precise
,
will
Jehovah
the
Lord
of
hosts
make
in
the
midst
of
this
land
Consummationem
praecisam
consummabit
exundans
justicia
.
Nam
consummationem
,
&
quidem
praeci●sam
,
Dominus
Jehovi
exercituum
facturus
est
in
universa
hac
terra
.
[
or
,
in
this
whole
Land
.
]
Ierom
translated
the
words
thus
:
An
abbreviated
[
or
,
shortned
]
Consummation
shall
overflow
righteousness
:
For
God
tbe
Lord
of
hosts
will
make
a
Consummation
and
abbreviation
in
the
midst
of
all
[
or
,
of
the
whole
]
land
Consummatio
abbreviata
inundabit
justiciam
;
consummationem
enim
&
abbreviationem
Dominus
Deus
exercituum
faciet
in
medio
omnis
terrae
.
.
Arias
Montanus
in
his
Interlineary
,
thus
:
A
Consummation
decided
[
or
,
cut
short
]
overflowing
righteousness
:
because
the
Lord
,
the
Lord
,
of
Hosts
,
will
make
a
consummation
,
and
[
this
]
decided
in
the
inner
[
parts
]
of
the
whole
land
Consummatio
decisa
inundans
justiciam
;
quia
consummationem
&
dec
●
sam
Dominus
,
Dominus
excercituum
faciens
in
interiori
universae
terrae
.
.
Musculus
with
a
little
variation
,
thus
:
There
shall
be
a
concise
Consummation
overflowing
righteousness
:
Because
the
Lord
God
of
Hosts
,
will
make
a
consummation
,
and
this
concise
,
in
the
midst
of
all
the
Land
Consummatio
concisa
erit
inundans
justiciam
;
Quoniam
consummationem
,
eamque
concisam
,
faciet
Dominator
,
&c.
.
Pareus
not
differing
much
from
him
,
thus
:
A
Consummation
[
or
,
the
Consummation
]
decided
[
or
determined
]
shall
overflow
in
[
or
,
with
]
righteousness
:
because
Jehovah
the
Lord
of
Hosts
w●ll
make
a
consummation
,
and
this
decided
[
determined
,
or
cut
short
]
in
the
midst
of
the
Earth
Consummatio
decisa
inundabit
in
justicia
;
quia
consumptionem
,
&
quidem
decisam
,
D●m
nus
,
&c.
.
The
Caldee
Paraphrase
glosseth
the
two
verses
thus
:
Because
though
thy
people
the
house
of
Israel
should
be
much
[
or
many
]
as
the
sand
of
the
Sea
,
great
things
shall
be
done
to
that
remnant
,
which
hath
not
sinned
,
and
which
hath
turned
from
sin
,
and
they
shall
prevail
,
and
be
led
on
in
righteousness
.
Because
the
Lord
God
of
Hosts
will
make
a
consummaton
and
consumption
in
all
the
wicked
of
the
land
Q●oniam
si
fuerint
populus
tuu●
domus
Israel
mu●tus
sicut
arena
maris
,
illis
reliq●iis
,
quae
non
peccaverunt
,
&
quae
conversae
sunt
a
peccato
,
fient
magnalia
quae
praevalebunt
,
&
ducentur
in
just●cia
.
Quia
consummationem
&
consumptionem
Dominus
Deus
excercituum
faciet
in
omnibus
impus
terrae
.
.
The
difference
between
these
several
translations
of
the
words
of
the
Prophet
among
themselves
,
and
between
any
one
,
or
all
of
them
,
and
the
words
of
the
Apostle
now
before
us
,
is
not
such
,
or
so
material
,
but
that
the
sence
of
both
contexts
sufficiently
appears
to
be
,
for
substance
,
and
import
of
matter
,
the
same
,
and
particularly
this
,
or
to
this
effect
,
viz.
that
God
had
in
his
just
Judgment
determined
to
shew
mercy
and
favour
onely
to
a
very
small
remnant
,
of
those
vast
multitudes
of
the
children
of
Israel
,
and
to
restore
them
[
this
remnant
]
to
their
own
Land
,
who
being
restored
,
should
walk
before
him
in
righteousness
and
truth
,
(
see
Isai
.
6.13
.
&
4.2.3
,
&c.
)
and
on
the
other
hand
,
that
he
was
resolved
to
suffer
the
great
body
and
bulk
of
this
people
,
partly
to
dye
and
be
consumed
by
the
sword
,
partly
to
be
led
captive
into
a
strange
land
,
and
there
to
undergo
all
miseries
and
extremity
of
condition
.
Some
conceive
with
good
probability
,
that
the
Apostle
,
twice
using
the
word
{αβγδ}
(
which
signifieth
an
account
,
rather
then
a
work
)
in
this
short
testimony
,
resembleth
God
in
these
his
judiciary
proceedings
against
the
Jews
,
to
an
Accountant
,
who
being
to
adjust
an
account
of
monies
received
,
and
disbursed
,
finds
only
a
small
matter
remaining
due
Deus
enim
fecerat
quod
in
rationibus
putandis
fieri
solet
,
ubi
post
expuncta
ea
quibus
expensa
acceptis
oequantur
,
exiguae
aliqua
summa
restat
quae
debeatur
Similis
locutio
apud
eundem
Esaiam
.
C.
28.
22.
Hugo
Grot
in
Rom.
9.28
.
.
By
this
expression
in
the
Prophet
,
The
concise
consummation
,
is
meant
that
small
remnant
,
which
God
should
consummate
,
i.e.
either
draw
or
cast
up
in
a
very
short
sum
;
or
else
,
consummate
,
i.e.
sanctifie
,
compleat
,
or
make
perfect
,
viz.
by
that
signal
grace
and
favour
,
which
he
intended
to
shew
unto
them
,
when
the
residue
,
or
generality
of
their
nation
,
should
be
severely
handled
by
him
.
Such
distinguishing
mercies
and
vouchsafements
from
God
as
these
,
have
an
excellent
vertue
or
property
in
them
to
sanctifie
,
i.e.
to
render
men
willing
and
full
of
resolution
to
devote
themselves
unto
God
,
and
his
service
,
which
is
their
Complement
,
or
perfection
.
The
consummation
,
put
for
,
the
consummate
ones
,
or
persons
sanctified
,
is
agreeable
to
the
frequent
idiom
of
the
Scriptures
,
wherein
Abstracts
are
used
for
their
concretes
,
as
Captivity
,
for
,
captives
,
Esth.
2.6
.
Judg
.
5.12
.
Num
.
21.1
.
Psal
.
68.19
.
So
,
circumcision
,
for
persons
circumcised
,
Gal.
2.7
.
Rom.
3.30
.
&
4.9
.
And
uncircumcision
,
for
men
uncircumcised
,
Rom.
2.26.27
.
So
likewise
,
poverty
,
for
poor
men
,
2
King
.
24.14
.
Righteousness
,
for
a
company
of
righteous
ones
,
2
Cor
.
5.21
.
Thanksgivings
(
for
so
the
original
hath
it
)
for
,
thanksgivers
,
Neh
.
12.31
.
So
also
,
dreams
,
for
,
dreamers
,
Jer
.
27.9
.
(
besides
many
more
.
)
Of
this
concise
Consummation
,
the
Prophet
saith
,
that
it
shall
,
inundare
justiciam
,
or
(
as
Pareus
rendereth
)
in
justicia
,
i.e.
overflow
righteousness
,
or
,
in
,
or
with
,
righteousness
.
The
meaning
is
,
that
they
shall
be
excellently
righteous
,
or
abound
in
righteousness
,
as
it
were
propagating
or
spreading
of
it
unto
others
;
as
it
argues
a
fountain
to
be
full
of
water
,
when
it
overflows
.
The
verb
,
inundabit
,
in
the
Latin
translations
,
is
used
transitively
:
onely
Pareus
,
in
his
reddition
of
the
words
,
giveth
it
its
native
intransitive
construction
.
It
seems
to
be
meant
rather
of
that
state
and
condition
,
wherein
this
remnant
,
or
concise
consummation
,
should
be
found
of
God
,
when
he
should
so
graciously
preserve
them
(
as
we
have
heard
)
from
perishing
in
the
common
calamity
of
their
Nation
,
then
to
be
a
prediction
of
their
righteousness
afterwards
.
This
sence
,
1.
Better
accordeth
with
the
Apostles
saying
,
that
He
[
God
]
shall
cut
it
short
in
righteousness
[
meaning
,
that
he
would
be
very
district
in
the
business
,
and
preserve
no
more
,
how
few
soever
these
should
be
,
then
those
,
in
whose
preservation
he
should
be
found
to
be
a
righteous
,
holy
,
and
just
God
,
]
and
,
2.
It
much
better
accommodates
his
causal
particle
{αβγδ}
,
for
(
in
the
beginning
of
the
Verse
)
which
(
as
was
hinted
)
importeth
a
reason
given
in
this
Verse
of
what
was
said
in
the
former
.
There
it
was
said
,
That
though
the
number
of
the
children
of
Israel
should
be
as
the
sand
,
yet
a
remnant
should
be
saved
;
Now
why
onely
so
few
of
such
a
vast
multitude
should
be
saved
,
our
Apostle
(
according
to
the
sence
given
of
the
clause
in
Question
)
gives
this
reason
;
viz.
because
God
intended
to
consult
the
honour
of
his
justice
,
or
righteousness
,
in
the
business
,
and
to
preserve
no
more
,
how
few
soever
they
should
prove
to
be
,
then
onely
those
,
whose
Preserver
and
Protector
he
might
be
known
to
be
without
any
disparagement
to
his
holiness
.
Now
concerning
those
,
who
should
be
excellently
righteous
,
it
could
be
no
blemish
to
the
holiness
or
righteousness
of
God
to
be
look'd
upon
as
their
Saviour
and
Protector
.
Because
Jehovah
,
the
Lord
of
Hosts
,
will
make
a
concise
consummation
[
or
consumption
]
in
this
whole
Land
.
]
The
Prophet
in
these
words
seems
to
give
the
reason
why
he
had
said
,
that
a
remnant
[
onely
]
of
the
vast
numbers
of
the
house
of
Israel
should
return
[
i
.
e
.
as
our
Apostle
interprets
,
be
saved
,
]
as
also
why
he
had
said
,
that
this
remnant
,
which
he
terms
the
precise
or
determined
consummation
(
as
we
have
heard
)
should
overflow
righteousness
.
The
substance
of
the
reason
which
he
gives
of
both
,
is
to
this
effect
;
viz.
that
God
being
the
Lord
of
Hosts
,
and
in
this
respect
able
to
subdue
under
him
,
punish
and
destroy
as
he
pleaseth
,
the
greatest
numbers
of
men
whatsoever
,
is
resolved
to
make
very
district
and
through
work
amongst
the
people
throughout
their
whole
Land
,
and
to
shew
the
favour
of
exemption
from
publike
calamity
unto
none
,
but
unto
such
onely
,
whom
he
shall
,
in
the
day
of
his
visitation
,
find
like
unto
Noah
in
his
generation
,
very
just
and
upright
.
The
reason
of
which
great
severity
may
well
be
conceived
to
be
that
briefly
hinted
by
himself
,
Amos
3.2
.
You
onely
have
I
known
[
i
.
e
.
owned
for
a
peculiar
people
unto
me
,
and
given
countenance
from
Heaven
]
of
all
the
families
of
the
Earth
:
therefore
I
will
punish
you
for
all
your
iniquities
.
But
this
by
the
way
.
Our
Apostle
(
it
is
probable
)
in
his
citation
of
that
clause
of
the
Prophet
now
before
us
,
mentioneth
,
God
onely
by
the
relation
,
or
name
of
,
{αβγδ}
,
Lord
,
not
(
as
the
Prophet
)
Lord
of
Hosts
,
because
that
which
he
hath
occasion
to
shew
,
or
prove
,
concerning
him
,
(
viz.
the
rejection
of
the
greatest
part
of
the
Jews
for
their
unbelief
)
requireth
not
so
much
the
greatness
of
his
executive
power
,
as
a
power
of
right
to
dispose
of
his
creatures
,
men
,
according
to
such
rules
as
himself
pleaseth
;
which
power
,
or
right
of
dominion
,
is
better
expressed
by
the
simple
term
,
or
Name
,
Lord
,
then
by
Lord
of
Hosts
.
But
all
this
while
the
Question
is
,
How
that
which
the
Prophet
Esa
spake
,
or
prophesied
of
,
as
to
be
fulfilled
in
his
days
,
or
soon
after
,
can
serve
our
Apostle
to
prove
that
,
which
he
saith
would
come
to
pass
in
his
days
,
or
not
long
after
,
viz.
that
the
main
body
,
or
far
greatest
part
of
the
Nation
of
the
Jews
,
would
be
abandoned
and
rejected
by
God
from
being
any
longer
a
people
unto
him
.
Calvin
Nam
etsi
Propheta
,
postquam
descripsit
populi
vastitatem
;
ne
putarent
fideles
extinct●m
prorsus
esse
Dei
foedus
,
spem
aliquam
gratia
facit
residuam
,
restringit
tamen
eam
ad
paucos
.
Sed
quia
id
de
suo
tempore
vatic
natus
erat
Propheta
,
videndum●
qu●modo
ad
institutum
suum
Paulus
accommodet
.
Sic
autem
debet
:
Quum
Dominus
vellete
captivitate
Babylonica
populum
suum
liberare
,
ex
immensa
illa
multitudine
,
ad
paucissimos
modo
liberationis
suae
beneficium
pervenire
voluit
,
qui
excidii
reliquiae
merito
dici
possent
,
prae
numeroso
illo
popuelo
,
quem
in
exilio
perire
sinebat
.
Jam
restitutio
illa
carnalis
,
veram
Ecclesiae
Dei
restaurationem
figuravit
,
quae
in
Christo
peragitur
,
imo
ejus
duntaxat
fuerat
exordium
.
Quod
ergo
tunc
accidit
,
multo
certius
nunc
adimpleri
convenit
,
in
ipso
liberationis
progressu
&
complemento
,
Calv
.
ad
Rom.
9.27
.
Aliud
ex
primo
capite
testimonium
affert
ubi
vastitatem
Israelis
,
pro
suo
tempore
Propheta
deplorat
.
Id
autem
si
semel
factum
fuit
,
non
est
novum
exemplum
.
Nihil
enim
prerogativae
habet
Israel
,
nisi
a
parentibus
,
qui
tamen
eum●●
modum
tractati
fuerant
,
ut
Propheta
conqueratur
sic
afflictos
fuisfe
,
ut
parum
abfuerint
ab
excidio
Sodomae
&
Gomorrhae
,
Idem
in
v.
29.
takes
knowledg
of
such
a
Question
as
this
offering
it self
in
this
place
,
acknowledging
the
words
of
the
Prophet
cited
by
Paul
,
related
[
in
their
Letter
]
onely
to
his
own
times
,
and
things
to
be
fulfilled
then
:
and
teacheth
(
in
effect
)
that
they
accommodate
the
Apostles
scope
and
purpose
(
now
mentioned
)
onely
by
the
way
of
analogy
and
proportion
thus
:
It
need
seem
no
new
or
strange
thing
to
the
Iews
,
to
hear
that
the
generality
or
far
greater
part
of
them
should
be
for
their
sin
and
stubbornness
rejected
by
God
,
in
as
much
as
it
appears
by
several
testimonies
from
one
of
their
own
greatest
Prophets
,
that
God
had
upon
the
like
occasion
,
formerly
proceeded
after
the
same
manner
against
them
in
their
forefathers
.
From
whom
notwithstanding
they
derive
all
the
prerogative
they
can
pretend
unto
,
either
for
being
the
people
of
God
,
or
of
immunity
from
punishment
above
other
Nations
.
Grotius
agrees
in
judgment
with
Calvin
upon
the
Premises
;
only
dissenting
from
him
touching
the
literall
sence
of
the
passages
here
cited
from
Esa
;
Calvin
understanding
them
of
the
Babylonish
captivity
,
and
the
great
depopulation
of
the
Jewish
Nation
thereby
;
the
other
of
the
devastations
made
of
this
people
somewhat
before
)
by
Sennacherib
Ingentem
vasticiem
terrae
Judaae
,
quae
per
excellentiam
{αβγδ}
sive
{αβγδ}
,
intulerat
Sennacheribus
.
Pauci
,
qui
Hierosolyma
se
recepere
,
relicti
tanquam
ex
clade
superstites
,
&c.
Paulo
post
;
quod
tunc
fecerat
Deus
,
non
mirum
si
rursus
faciat
,
&
de
multis
paucos
ad
veram
salutem
perducat
,
quos
,
quibusque
de
causis
,
ipsi
visum
.
Hug
.
Grot
.
ad
Rom.
9.27
,
28.
(
as
we
lately
hinted
.
)
Musculus
likewise
supposeth
the
Babylonish
captivity
to
have
been
a
type
of
that
great
and
sad
rejection
of
the
Iewish
Nation
,
and
this
to
have
been
predicted
thereby
Tollit
autem
in
his
duobus
locis
alterum
scandalum
de
paucitate
eorum
qui
ex
Judaeis
Christo
cred●derunt
,
docens
,
sive
typum
respicias
,
qui
in
captivitate
Babylonica
praecessit
,
sive
rem
ipsam
prophetice
praedictam
,
ita
dispositum
esse
a
Dom●no
,
ut
multi
sint
voc●ti
,
pauc●
electi
.
Musculus
ad
Rom.
9
27
,
28
29.
.
So
that
Expositors
more
generally
agree
in
this
,
that
that
most
grievous
rejection
of
the
Jewish
Nation
,
which
the
Apostle
had
insinuated
,
in
the
beginning
of
this
Chapter
,
the
improbability
(
or
rather
,
pretended
impossibility
)
whereof
the
Jews
urged
as
a
great
Argument
against
his
Doctrine
of
Justification
by
Faith
,
was
not
{αβγδ}
,
literally
,
expressly
or
directly
prophecied
or
foretold
by
Esa
in
those
passages
of
his
Prophecy
here
insisted
on
,
but
onely
that
which
typically
and
by
way
of
similitude
,
presaged
and
presignified
this
rejection
,
and
is
no
otherwise
intended
or
applied
by
him
.
Only
Estius
conceives
that
though
the
said
passages
were
meant
literally
of
the
small
remnant
that
should
remain
and
be
gathered
together
,
upon
,
and
after
the
captivity
,
yet
that
allegorical
,
typical
,
and
sublime
sence
,
wherein
the
Apostle
citeth
them
,
was
more
principally
intended
by
the
Holy
Ghost
,
then
the
other
.
The
testimony
following
,
v.
29.
is
of
the
same
import
with
that
now
opened
,
being
(
I
conceive
)
added
unto
the
former
,
onely
for
a
further
hammering
of
the
same
nail
,
I
mean
,
for
a
more
through
and
effectual
inculcation
of
the
same
thing
into
the
Jews
,
the
probability
,
or
certainty
rather
,
of
their
rejection
by
God
,
for
their
rejection
of
his
Gospel
,
and
unbelief
,
in
case
they
persist
,
and
persevere
herein
.
And
,
as
Esaias
said
before
,
Except
the
Lord
of
Sabaoth
had
left
us
a
seed
,
we
had
been
as
Sodom
,
and
been
made
like
unto
Gomorrha
.
]
And
as
Esaias
said
before
,
i.e.
And
it
shall
,
or
is
like
to
come
to
pass
,
according
to
what
the
same
Prophet
had
in
Type
,
pre-declared
in
the
preceding
part
of
his
Prophecy
,
(
viz.
cap
.
1.10
.
)
or
(
more
simply
)
prophecied
of
;
viz.
That
Except
the
Lord
of
Sabaoth
,
&
c
.
{αβγδ}
,
hath
said
,
for
,
had
said
,
the
Preterperfect
tense
for
the
Preterpluperfect
,
is
Hebrew-wise
Praeteritum
perfectum
hicest
pro
plusquam
perfecto
,
more
Hebraeo
:
vult
enim
dicere
,
sicut
inprioribus
,
id
est
,
capite
primo
,
dixerat
idem
Esaias
.
Grot
.
in
loc
.
.
Whether
this
testimony
relates
to
the
same
time
,
or
exigency
of
the
Iewish
affairs
,
with
the
former
;
and
so
whether
it
be
to
be
conceived
as
a
prediction
of
what
was
future
,
when
the
Prophet
uttered
it
,
(
in
which
notion
the
Verbs
in
it
are
rather
to
be
construed
in
the
future
tense
Vide
Musculum
in
Esai
.
1.10
.
,
)
or
as
a
relation
and
reminding
of
somewhat
that
had
been
done
formerly
,
are
the
discussions
of
Expositors
upon
the
place
.
But
in
as
much
as
the
difference
between
opinion
and
opinion
,
in
either
of
the
particulars
mentioned
,
nothing
concerns
our
Apostle
in
his
present
business
,
nor
(
indeed
)
is
otherwise
much
edifying
,
I
shall
supersede
the
examination
of
the
said
Questions
in
this
place
,
recommending
the
Reader
desirous
of
satisfaction
in
them
,
unto
the
learned
Commentaries
of
Musculus
upon
the
place
in
Esa
.
The
service
which
the
Apostle
requires
at
the
hand
of
the
said
Testimony
,
is
onely
this
,
(
as
hath
been
already
touch'd
)
to
give
his
countrymen
the
Iews
to
understand
,
that
it
ought
not
to
seem
any
strange
,
or
new
thing
unto
them
,
much
less
,
any
thing
unpossible
,
or
repugnant
to
any
promise
or
Word
of
God
,
that
they
should
by
hundreds
,
and
thousands
,
and
millions
,
yea
the
whole
Nation
of
them
(
a
small
remnant
onely
excepted
)
so
far
incur
the
displeasure
of
God
by
disobedience
,
stubbornness
,
and
unbelief
,
as
to
be
abandoned
and
destroyed
by
him
;
in
as
much
as
this
had
been
the
condition
and
case
of
their
nation
,
formerly
,
and
this
over
and
over
,
by
the
redoubled
testimony
of
one
of
the
Greatest
of
their
own
Prophets
.
Notwithstanding
let
us
subjoyn
some
brief
Exposition
of
the
words
.
The
Lord
of
Sabbath
]
The
Hebrew
,
{αβγδ}
signifieth
,
according
to
some
,
the
God
of
Angels
,
or
of
the
stars
:
according
to
others
,
the
God
,
or
Lord
,
of
Hosts
Of
the
divers
significations
of
the
Hebrew
{αβγδ}
,
see
the
same
Grotius
on
Mat
.
24.29
.
.
God
is
stiled
the
God
of
Angels
,
either
for
his
speciall
Grace
and
favour
to
the
Angels
,
in
which
respect
he
is
called
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Iacob
,
and
sometimes
the
God
of
his
people
:
or
else
,
to
express
his
majestick
greatness
,
as
being
invironed
and
attended
with
innumerable
Angels
,
who
themselves
,
though
creatures
,
are
yet
excellently
glorious
,
and
of
incredible
strength
,
and
power
,
beholding
his
face
continually
,
(
as
our
Saviour
speaks
)
and
in
this
posture
attentively
awaiting
all
significations
of
his
pleasure
unto
them
(
respectively
)
for
imployment
.
And
because
he
that
hath
the
absolute
command
of
all
the
Angels
,
must
needs
upon
this
account
be
conceived
to
have
the
like
command
over
all
creatures
besides
,
even
of
those
that
are
of
greatest
strength
and
most
formidable
,
he
may
(
probably
)
be
stiled
,
the
Lord
of
Hosts
.
In
the
period
before
us
he
seems
to
be
mentioned
by
this
Name
,
the
Lord
of
Hosts
,
to
shew
,
that
it
was
not
for
want
of
strength
or
power
,
or
of
Instruments
to
have
done
the
execution
,
that
the
whole
number
of
us
,
or
of
our
Nation
,
that
we
were
not
all
from
the
first
to
the
last
swept
away
with
that
flood
of
destruction
,
which
covered
(
in
a
manner
)
the
whole
face
of
the
Land
,
and
overwhelmed
the
far
greater
part
of
us
,
but
for
his
truth
and
promise
sake
,
having
long
before
engaged
himself
unto
Abraham
to
be
a
God
unto
him
and
his
seed
,
[
i
.
e
.
to
such
of
his
posterity
,
who
should
walk
in
the
steps
of
his
righteousness
and
faith
.
]
Or
else
the
said
appellation
,
the
Lord
of
Hosts
,
is
here
used
,
to
insinuate
,
that
had
not
God
as
well
by
the
interposure
of
his
mighty
power
,
as
of
his
Grace
or
faithfulness
,
rescued
the
said
remnant
,
or
seed
,
from
the
rage
and
revengeful
hand
of
their
enemies
,
when
this
was
lifted
up
on
high
to
destroy
and
make
desolate
,
they
had
most
certainly
perished
with
the
rest
.
See
Psal
.
124.1
,
2
,
3
,
4
,
5.
Had
left
us
a
seed
,
or
,
left
us
seed
.
]
Esai
hath
it
,
a
remnant
.
]
He
compares
the
small
remnant
,
which
God
reserved
from
perishing
in
the
great
desolation
of
the
Jewish
Nation
,
unto
seed
,
1.
In
respect
of
the
smallness
of
their
proportion
,
compared
with
the
vast
numbers
of
their
fellows
,
who
perished
;
as
the
seed
which
the
Husbandman
reserves
out
of
his
crop
,
for
another
sowage
of
his
land
,
is
but
a
little
quantity
in
respect
of
the
product
or
increase
of
his
whole
harvest
.
2.
In
respect
of
that
fruitfulness
and
great
increase
,
which
this
small
remnant
,
through
the
abundant
blessing
of
God
,
and
according
to
his
promise
in
this
behalf
,
was
to
produce
,
after
the
ruine
and
destruction
of
all
the
rest
.
See
Jer
.
13.14.16
.
Seed
(
we
know
)
useth
to
be
separated
and
spared
for
the
propagation
of
a
new
Harvest
.
3.
(
And
lastly
)
in
respect
of
that
goodness
and
uprightness
of
heart
,
wherein
they
were
more
excellent
then
all
their
neighbours
,
who
were
consumed
by
death
;
even
as
the
best
and
soundest
of
the
grain
which
the
harvest
affords
,
is
wont
to
be
pickt
out
and
laid
by
for
seed
.
Now
,
whereas
the
leaving
of
this
seed
is
ascribed
unto
God
,
Except
the
Lord
of
Sabbath
had
left
,
&c.
it
implieth
one
of
these
two
things
;
either
,
1.
That
the
wrath
and
fury
of
the
enemy
were
so
implacably
high
against
the
Jews
,
that
had
not
the
Lord
of
Hosts
himself
opposed
them
in
their
way
with
his
irresistible
power
,
they
had
made
an
utter
desolation
of
this
people
,
and
left
them
neither
rush
nor
branch
remaining
;
Or
else
,
2.
It
implieth
,
that
the
true
reason
why
that
remnant
,
or
seed
,
which
now
escaped
,
was
reserved
,
or
preserved
by
God
,
was
not
the
merit
of
their
righteousness
,
as
if
God
should
have
done
unjustly
in
case
he
had
not
preserved
them
,
but
his
meer
grace
,
or
his
meerly-gracious
respects
unto
that
weak
and
imperfect
righteousness
,
that
was
found
in
them
.
God
,
in
strictness
of
speaking
,
is
the
Author
onely
of
what
he
doth
of
Grace
or
favour
,
not
of
what
he
doth
according
to
the
exigency
either
of
merit
,
or
demerit
,
either
in
men
,
or
Angels
.
But
of
these
two
I
incline
rather
to
the
latter
,
as
being
of
neerest
affinity
with
the
Apostles
scope
and
argument
in
hand
;
which
is
(
in
effect
)
to
prove
and
shew
,
that
his
Grace
,
not
men
,
or
their
works
,
are
the
Authors
of
justification
,
and
salvation
upon
it
.
We
had
been
[
or
,
been
made
,
or
become
]
as
Sodom
,
and
made
like
unto
Gomorrha
,
]
meaning
,
that
they
,
their
race
,
and
Nation
,
had
been
utterly
extinct
,
and
consum'd
from
off
the
face
of
the
Earth
,
as
these
two
Cities
,
with
all
their
Inhabitants
and
respective
families
had
been
.
The
Prophet
(
it
is
probable
)
rather
chose
to
express
that
{αβγδ}
,
or
total
ruine
,
between
which
and
the
Jewish
Nation
,
there
was
but
so
short
a
step
,
as
we
have
heard
,
by
the
mention
of
these
two
places
Sodom
,
and
Gomorrha
,
then
in
plain
and
direct
terms
,
to
smite
the
souls
and
consciences
of
the
Jews
,
to
whom
he
prophesied
,
so
much
the
more
effectually
,
to
awaken
them
into
some
such
thoughts
and
apprehensions
,
as
these
,
that
their
sins
were
growing
on
apace
to
the
like
degree
of
provocation
,
with
the
sins
of
these
cities
,
and
that
it
would
be
their
wisdome
to
take
heed
by
their
example
of
coming
under
the
dint
of
the
like
fiery
indignation
of
God
,
by
rebelling
against
him
,
as
they
did
.
The
Holy
Ghost
in
his
threatnings
,
and
admonitory
applications
unto
men
to
desist
from
sinning
,
very
frequently
re-mindeth
them
of
what
God
hath
done
formerly
in
a
way
of
punishment
,
or
taking
vengeance
upon
others
,
whether
persons
or
nations
;
this
being
a
method
,
or
course
much
more
piercing
and
convincing
,
then
to
deal
with
the
consciences
of
men
by
simple
and
direct
threatnings
.
For
as
men
are
more
like
to
do
,
what
,
and
as
they
have
been
accustomed
to
do
,
especially
when
they
shall
also
say
and
threaten
that
they
will
do
so
,
then
what
they
barely
say
or
threaten
they
will
do
:
so
when
God
shall
not
only
or
simply
threaten
sinners
,
but
together
herewith
remember
them
with
what
severity
he
hath
been
wont
from
time
to
time
to
handle
such
persons
as
they
,
executing
the
same
or
like
judgments
upon
them
,
this
must
needs
be
like
the
piercings
of
a
sword
to
an
hard
heart
,
and
awake
the
secure
conscience
most
effectually
.
But
go
ye
now
unto
my
place
,
which
was
in
Shiloh
,
where
I
set
my
Name
at
the
first
,
and
see
what
I
did
to
it
for
the
wickedness
of
my
people
Israel
,
Jer
.
7.12
,
14.
Therefore
will
I
do
unto
this
house
,
which
is
called
by
my
Name
,
wherein
ye
trust
,
and
unto
the
place
which
I
gave
to
you
,
and
to
your
Fathers
,
as
I
have
done
to
Shiloh
.
See
also
Jer
.
26.6
,
9.
and
44.30
.
Numb
.
16.40
.
Zech
.
1.6
.
Amos
6.1
,
2.
1
Cor
.
10.5
,
6
,
7
,
&c.
Heb
.
3.15
,
16
,
&c.
Jude
v.
5
,
6
,
&c.
(
to
omit
many
others
.
)
But
this
by
the
way
.
Sodom
and
Gomorrha
are
both
mentioned
(
probably
)
to
shew
that
God
spareth
not
one
place
,
or
people
,
more
then
another
,
when
they
are
in
the
same
condemnation
,
and
under
the
like
guilt
of
sin
.
Besides
the
naming
of
a
plurality
of
Cities
,
whose
Inhabitants
respectively
have
been
destroyed
by
God
with
the
same
severe
destruction
,
for
sin
,
representeth
the
like
destruction
,
as
so
much
the
more
likely
to
be
inflicted
upon
any
other
people
,
that
should
sin
after
the
same
manner
,
or
degree
.
Moreover
,
a
double
parallel
of
the
misery
,
which
a
people
was
in
imminent
danger
to
have
suffered
,
the
more
emphatically
commends
that
interposure
,
whether
of
mercy
,
or
of
power
,
or
of
both
,
by
which
it
was
prevented
.
That
phrase
,
{αβγδ}
,
and
should
have
been
likened
as
Gomorrha
,
signifieth
,
we
should
have
been
in
all
ages
mentioned
upon
all
occasions
for
a
people
exemplarily
destroyed
rush
and
branch
by
God
as
Gomorrha
now
is
.
The
Greek
Translators
use
the
like
expression
elsewhere
,
{αβγδ}
,
i
.
e
.
my
people
is
become
like
[
or
hath
been
likened
]
as
not
having
knowledg
,
(
Hos
.
4.6
.
)
i.e.
to
a
people
which
hath
not
knowledg
:
for
which
the
Hebrew
hath
,
as
they
who
judg
the
Priest
,
or
,
contend
with
the
Priest
.
So
likewise
,
Ezek
.
32.2
.
{αβγδ}
.
Let
us
onely
now
(
as
formerly
we
have
done
)
draw
out
some
brief
Observations
from
the
Verses
last
opened
,
before
we
make
further
progress
in
our
Exposition
.
1.
From
these
words
,
vers
.
24.
Even
us
whom
he
hath
called
,
so
related
,
and
understood
,
as
the
preceding
Exposition
hath
awarded
,
this
Doctrine
ariseth
;
That
Those
onely
are
vessels
of
mercy
prepared
by
God
unto
glory
;
who
by
his
calling
them
,
have
been
prevailed
with
truly
to
beleeve
,
Mat
.
20.16
.
and
22.14
.
2
Tim
.
2.21
.
2.
From
the
Particle
,
{αβγδ}
,
even
,
or
also
,
in
the
said
clause
,
{αβγδ}
,
whom
he
hath
also
called
,
so
notioned
as
we
were
directed
in
the
Explication
,
this
may
be
observed
;
That
for
God
to
call
men
unto
the
blessed
estate
of
Justification
,
and
Salvation
upon
it
,
so
as
to
put
them
into
an
actual
capacity
of
hearing
and
making
answer
accordingly
,
is
an
act
of
a
most
Gracious
condescention
in
him
.
Iam
.
1.18
.
Tit
.
3.4
,
5.
Eph.
1.7
,
8
,
9.
3.
From
these
words
,
Not
of
the
Jews
only
,
but
of
the
Gentiles
also
,
(
according
to
the
import
assigned
unto
them
)
this
truth
offereth
it self
to
Observation
;
That
sometimes
such
persons
,
who
in
the
judgment
of
men
are
most
estranged
from
God
,
are
as
well
,
yea
and
as
soon
,
prevailed
with
in
his
Evangelical
call
,
to
answer
by
Faith
and
Repentance
,
as
those
,
who
in
many
respects
were
much
more
promising
in
this
kind
,
then
they
.
The
Jews
looked
upon
the
Gentiles
as
strangers
unto
God
,
(
as
indeed
they
were
)
and
on
themselves
as
his
houshold
.
Yet
some
of
these
Gentiles
,
the
Apostle
here
informs
them
,
obeyed
the
Evangelical
call
of
God
,
as
well
as
any
of
themselves
,
1
Cor
,
6.9
,
10.
1.
Eph.
2.1
,
2
,
3
,
4
,
5
,
12
,
13
,
&c.
4.
From
the
Apostles
end
and
scope
(
formerly
declared
)
in
citing
these
words
,
vers
.
25.
I
will
call
them
my
people
,
which
were
not
my
people
,
&c.
it
is
not
unworthy
Observation
,
That
,
Whatsoever
God
hath
done
in
the
world
heretofore
in
any
way
of
Grace
,
it
is
very
possible
that
he
may
do
the
same
,
or
the
like
again
in
our
days
,
or
at
any
other
time
.
Zach.
10.8
,
10.
5.
The
tenor
and
import
of
the
said
words
shineth
the
light
of
this
Doctrine
unto
us
;
That
the
posterities
,
or
after
generations
,
may
remember
themselves
,
turn
unto
God
,
and
be
owned
by
him
for
his
people
,
whose
forefathers
so
far
forgot
themselves
as
not
to
seek
after
him
,
or
the
knowledg
of
him
.
1
Pet
.
2.10
.
Eph.
2.12
,
13.
6.
From
these
words
,
And
her
BELOVED
[
meaning
,
and
I
will
call
her
Beloved
]
which
was
NOT
BELOVED
,
this
Doctrine
issueth
;
That
that
love
which
God
beareth
unto
men
before
conversion
,
and
whilst
they
are
yet
impenitent
and
unbeleeving
,
though
it
be
simply
,
and
in
it self
great
,
yet
is
it
no
love
,
in
comparison
of
that
affection
,
which
he
beareth
unto
them
afterwards
.
Ioh
.
14.21
,
23.
and
16.27
.
Rom.
8.17
.
1
Cor
.
2.9
.
Luke
15.20
,
22
,
23
,
&c.
7.
These
words
,
vers
.
26.
There
shall
they
be
called
the
children
of
the
LIVING
God
,
according
as
they
were
notioned
in
the
preceding
Exposition
,
exhibit
this
Observation
unto
us
,
That
such
persons
,
who
are
really
and
with
the
whole
heart
converted
unto
the
true
God
,
shall
be
notably
differenced
by
him
from
worshippers
of
Idols
,
and
from
the
children
of
any
other
God
.
Exod
.
9.3
,
4
,
6
,
7
,
25
,
26.
Heb
.
11.29
.
Rev.
3.9
.
8.
From
the
Prophet
Esays
CRYING
concerning
Israel
,
vers
.
27.
Though
the
number
of
the
children
of
Israel
be
as
the
sand
of
the
sea
,
a
remnant
shall
be
saved
,
it
may
be
observed
,
That
the
greatest
vehemency
of
affection
is
then
especially
required
in
a
messenger
of
God
,
when
the
message
which
he
is
to
deliver
from
God
unto
men
,
is
of
great
consequence
unto
them
,
and
yet
very
hard
,
or
unlikely
,
to
be
entertained
or
beleeved
,
by
them
.
Both
these
properties
,
or
characters
,
are
easily
discernable
in
the
message
now
mentioned
,
put
by
God
into
the
mouth
of
his
Prophet
to
be
uttered
by
him
in
the
ears
of
the
people
.
Isai
.
58.1
.
Hos
.
5.8
,
9
,
&c.
Ionah
1.2
.
9.
From
the
tenor
and
literal
import
of
the
same
words
or
message
,
viz.
That
though
the
number
of
the
children
of
Israel
were
as
the
sand
of
the
Sea
,
yet
,
&c.
this
Doctrine
faceth
the
world
;
That
,
When
God
at
any
time
entereth
into
a
district
and
close
judgment
with
a
People
,
or
Nation
,
though
never
so
confident
(
generally
)
of
their
own
goodness
,
yet
there
are
very
few
amongst
many
that
will
be
found
able
,
or
meet
,
to
stand
before
him
,
or
to
escape
the
judgment
.
Ier
.
3.14
,
16.
Isai
.
17.4
,
5
,
6.
Deut
.
28.62
.
1
Pet
.
3.20
.
10.
From
the
typical
import
of
the
said
words
,
together
with
the
Apostles
scope
in
citing
them
(
both
specified
in
their
opening
)
this
Doctrine
sheweth
it self
,
That
amongst
those
many
who
are
called
by
the
Gospel
,
and
make
some
kind
of
profession
of
it
,
the
number
of
those
that
will
at
last
be
saved
,
will
be
but
small
,
comparatively
.
Mat
.
7.13
,
14.
and
10.26
.
Luke
12.23
,
24.
11.
These
words
,
vers
.
28.
and
cut
it
short
in
righteousness
,
(
so
importing
as
hath
been
affirmed
,
)
afford
us
this
for
observation
;
that
God
,
when
he
intends
to
take
a
through
and
full
vengeance
on
a
wicked
people
,
or
Nation
,
commonly
spareth
,
or
sheweth
favour
,
to
those
that
are
upright
and
just
,
if
any
such
be
to
be
found
amongst
them
.
2
Pet
.
2.5.7.9
.
Isai
.
17.5.6.7
.
&
65.8.9.10
.
12.
From
these
words
,
vers
.
29.
Except
the
Lord
of
Sabaoth
had
left
,
&c.
this
Doctrine
putteth
forth
:
In
publique
calamities
and
desolations
,
if
any
,
though
never
so
small
a
number
,
escape
,
it
is
to
be
ascribed
to
the
interposure
of
the
Grace
and
power
of
God
,
to
effect
it
,
not
to
chance
,
nor
yet
either
to
the
inability
and
weakness
or
to
the
remissness
of
the
enemy
to
have
destroyed
even
these
also
.
Isai
.
14.22.23.30
.
&
15.9
.
&
17.6
.
&
37.31.32
.
&
46.3
.
Jer
.
39.16.17.18
.
&
44.27.28
.
&
33.8
.
13.
From
these
words
,
had
left
US
A
SEED
,
(
the
metaphor
so
understood
,
as
interpreted
)
these
three
particulars
are
observeable
:
1.
That
a
numerous
people
,
or
Nation
,
amongst
whom
God
hath
been
truly
worshiped
,
and
this
for
a
long
season
,
and
whom
he
hath
time
after
time
countenanced
from
Heaven
with
wonderfull
preservations
and
deliverances
,
may
notwithstanding
for
their
wickedness
be
destroyed
by
him
to
a
very
small
number
remaining
.
Deut
.
28.61.62
.
Isai
.
17.4.5
.
2.
That
those
few
to
whom
God
sheweth
mercy
in
publick
miseries
and
calamities
,
are
(
commonly
)
the
best
,
and
most
righteous
in
those
places
,
where
such
sad
executions
are
done
.
Psal
.
33.18.19
.
Jer
.
3.13.14
.
Isai
.
3.8
.
compared
with
vers
.
11.
Isai
.
4.2.3.3
.
And
lastly
,
That
when
God
hath
severely
punished
a
Nation
for
sin
,
and
wasted
the
inhabitants
to
a
very
few
,
for
the
most
part
he
so
blesseth
the
remnant
that
is
left
,
that
in
time
he
maketh
a
great
and
flourishing
Nation
of
them
.
Isai
.
4.4.5.6
.
&
6.11.12.13
.
&
41.17.18
.
Gen.
9.1
.
Isai
.
37.31.32
.
Jer
.
33.9.10
,
&c.
Lastly
,
from
these
words
,
we
had
been
as
Sodom
,
and
should
,
&c.
it
may
well
be
observed
,
That
no
City
,
Nation
,
or
people
,
have
received
any
such
measure
of
severity
from
the
hand
of
God
for
sin
,
but
that
any
other
City
,
or
Nation
whatsoever
under
Heaven
,
is
liable
unto
the
same
,
yea
and
certainly
shall
receive
it
upon
the
like
provocations
.
Dreadfull
above
measure
was
the
overthrow
and
destruction
of
Sodom
and
Gomorrah
,
and
yet
the
Jews
and
Jerusalem
it self
were
in
danger
of
having
the
same
line
of
destruction
stretched
over
them
also
.
Hos
.
5.5.12
.
2
King
.
23.27
.
Deut
.
6.14
15.
What
shall
we
say
then
?
That
the
Gentiles
,
which
followed
not
after
righteousness
,
have
attained
unto
righteousness
,
even
the
righteousness
which
is
of
Faith
.
But
Israel
which
followed
af
er
the
Law
of
righteousness
,
hath
not
attained
to
the
Law
of
righteousness
.
Wherefore
?
Because
they
sought
it
not
by
Faith
,
but
as
it
were
by
the
works
of
the
Law
;
As
it
is
written
,
Behold
I
lay
in
Sion
a
stumbling
stone
,
and
rock
of
offence
:
and
whosoever
beleeveth
on
him
,
shall
not
be
ashamed
.
It
is
evident
from
the
particle
,
{αβγδ}
,
then
[
what
shall
we
say
then
?
]
that
the
Apostle
,
in
vers
.
30.
and
31.
intends
either
to
draw
up
(
in
breif
)
the
sum
and
substance
of
what
he
had
lately
argued
and
proved
more
at
large
,
or
else
(
which
I
rather
judg
)
to
declare
and
avouch
a
certain
inference
and
conclusion
from
his
premises
,
which
he
conceived
soveraignly
necessary
for
his
countrymen
the
Jews
,
for
whose
sake
the
disputatory
part
of
this
epistle
was
chiefly
undertaken
,
to
take
knowledg
of
,
and
consider
,
viz.
that
the
Gentiles
,
though
they
followed
not
after
righteousness
,
had
yet
now
attained
unto
righteousness
,
&c.
But
Israel
,
which
followed
after
righteousness
,
&c.
But
whether
he
intends
this
inference
as
the
consequent
meerly
and
simply
of
those
prophetical
passages
which
he
immediately
before
alledged
,
vers
.
25.26.27.28.29
.
(
which
seems
to
be
sence
of
Expositors
more
generally
)
or
of
the
main
discourse
managed
in
the
preceeding
part
of
the
chapter
,
from
vers
.
6.
to
vers
.
30.
whereunto
the
said
passages
onely
serve
in
a
collateral
,
applicatory
,
and
allusive
way
(
as
hath
been
shewed
)
may
be
some
question
;
although
I
suppose
the
truth
in
the
question
to
be
near
at
hand
.
For
evident
it
is
by
the
light
given
in
the
unfolding
of
the
passages
,
that
neither
of
the
testimonies
cited
from
Hosea
,
verse
.
25.26
.
doe
directly
,
or
of
themselves
,
prove
(
no
nor
so
much
as
speak
of
)
the
conversion
of
the
Gentiles
unto
God
,
much
less
do
they
prove
their
justification
by
Faith
.
Therefore
the
said
Corollary
,
or
Conclusion
,
concerning
the
Gentiles
obtaining
righteousness
by
Faith
,
and
the
Jews
non-obtaining
it
,
by
seeking
it
as
it
were
by
the
works
of
the
Law
,
is
not
any
thing
that
follows
from
the
said
testimonies
,
simply
considered
;
but
from
the
just
tenour
and
import
of
the
premised
discourse
in
this
chapter
,
of
which
these
testimonies
are
but
a
part
,
and
this
not
so
intrinsecal
or
essential
to
it
neither
,
but
onely
mentioned
by
the
Apostle
,
as
proper
and
sufficient
by
their
typical
import
to
prevent
or
answer
such
an
objection
,
which
he
knew
the
Jews
were
ready
to
make
against
that
Doctrine
,
which
he
had
now
built
up
(
as
we
shewed
more
particularly
in
our
exposition
of
the
said
testimonies
,
respectively
.
)
If
it
be
demanded
,
How
,
or
by
the
mediation
of
what
principle
in
reason
,
doth
it
follow
from
the
main
body
of
the
discourse
carried
along
this
chapter
,
that
either
the
Gentiles
,
who
followed
not
after
righteousness
,
yet
attained
unto
righteousness
,
or
that
the
Jews
,
following
after
the
Law
of
righteousness
,
did
not
attain
thereunto
?
I
answer
,
that
both
these
Consectaries
clearly
and
directly
follow
from
the
Apostles
Doctrine
of
Justification
by
Faith
,
onely
by
the
mediation
of
these
two
suppositions
(
both
plainly
asserted
by
him
in
the
words
before
us
;
)
1.
That
the
Gentiles
did
beleeve
:
from
hence
it
follows
,
that
if
righteousness
,
or
justification
,
be
by
Faith
,
then
they
(
the
Gentiles
)
beleeving
,
must
needs
be
justified
,
or
(
which
is
the
same
)
attain
righteousness
.
2.
That
the
Jews
sought
righteousness
,
or
justification
,
otherways
then
by
Faith
,
viz.
as
by
the
works
of
the
Law
.
From
hence
likewise
it
clearly
follows
,
that
if
justification
be
by
Faith
,
and
by
no
other
means
attainable
,
then
the
Jews
seeking
it
otherwise
then
by
Faith
,
viz.
by
the
works
of
the
Law
,
must
needs
miscarry
,
and
never
come
to
be
justified
.
And
the
truth
is
,
that
the
double
consectary
we
speak
of
,
and
which
the
Apostle
delivers
,
verse
30.31
.
cannot
in
either
branch
of
it
,
be
conceived
to
be
the
result
or
consequence
of
any
other
premises
,
or
Doctrine
whatsoever
,
but
onely
of
Justification
by
Faith
;
least
of
all
can
it
be
imagined
to
be
the
sequel
of
any
such
Doctrine
,
or
discourse
,
wherein
a
Reprobation
of
men
under
a
personal
consideration
from
eternity
should
be
asserted
,
it
being
altogether
irrelative
hereunto
.
So
that
here
again
we
have
another
impregnable
argument
to
evince
and
prove
,
that
the
Apostles
theme
or
subject
matter
discoursed
all
along
in
the
precedure
of
this
chapter
,
was
not
the
Doctrine
of
such
,
either
Election
,
or
Reprobation
from
eternity
,
whether
divisim
,
or
conjunctim
,
which
swims
down
the
stream
of
the
commentations
of
men
upon
the
chapter
,
and
out
of
which
the
generality
of
Ministers
now
upon
the
stage
,
have
taken
,
and
given
it
in
stead
of
Orthodox
and
wholesome
nourishment
unto
their
people
,
but
that
Great
point
of
contest
between
him
,
and
his
Jewish
Antagonists
,
wherein
he
had
laboured
from
the
beginning
of
the
Epistle
untill
now
(
some
few
necessary
digressions
haply
excepted
)
and
wherein
he
labours
yet
further
in
the
two
Chapters
next
following
,
I
mean
,
the
Doctrine
of
Justification
by
Faith
,
and
not
by
the
works
of
the
Law
.
Let
us
now
go
on
to
the
Explication
of
the
words
before
us
,
and
so
draw
to
a
conclusion
.
What
shall
we
say
then
?
]
This
is
an
Interrogative
form
of
words
,
familiar
with
this
Apostle
,
to
provoke
,
either
himself
,
or
others
,
or
both
,
to
consider
,
sometimes
what
may
reasonably
be
objected
against
,
otherwhile
what
may
certainly
be
deduced
,
or
concluded
from
,
things
formerly
argued
,
and
asserted
.
We
met
with
the
same
words
,
vers
.
14.
where
we
spake
somewhat
of
them
.
That
the
Gentiles
which
followed
not
after
righteousness
,
&c.
]
These
words
,
with
those
which
follow
to
the
end
of
the
next
Verse
,
are
an
answer
given
by
himself
to
this
question
or
demand
,
What
shall
we
say
then
?
Then
,
i.e.
things
being
thus
,
as
I
have
now
declared
unto
you
,
touching
the
counsel
and
purpose
of
God
,
about
the
justification
of
men
.
What
follows
from
hence
?
Clearly
this
(
saith
he
,
in
effect
)
amongst
other
things
;
viz.
That
the
Gentiles
which
followed
not
after
righteousness
,
have
[
notwithstanding
]
attained
unto
righteousness
,
&c.
The
universe
of
mankind
is
frequently
in
Scripture
divided
into
Jews
and
Gentiles
,
Rom.
2.9
,
10.
Acts
21.21
.
Rom.
3.9
.
(
besides
other
places
,
)
as
the
Gentiles
are
subdivided
into
Grecians
and
Barbarians
,
Rom.
1.14
.
though
(
possibly
)
the
Greeks
numbred
the
Jews
themselves
amongst
their
Barbarians
.
So
that
by
,
the
Gentiles
,
are
meant
the
rest
of
the
Inhabitants
of
the
world
,
the
posterity
of
Abraham
by
the
line
of
Iacob
onely
excepted
.
Yet
not
all
these
Inhabitants
neither
,
but
such
of
them
onely
who
beleeved
.
It
is
usual
in
the
Scriptures
to
ascribe
that
to
a
generality
or
multitude
indefinitely
expressed
,
which
in
strictness
of
speech
belongeth
onely
to
some
,
sometimes
onely
to
a
few
,
yea
sometimes
onely
to
one
,
of
this
generality
.
Thus
our
Saviour
,
by
those
that
beleeve
,
Mark
16.17
.
understandeth
only
some
,
yea
probably
some
few
onely
of
this
qualification
or
capacity
.
And
these
signs
shall
shall
follow
THEM
THAT
BELEEVE
:
in
my
Name
they
cast
out
Devils
,
they
shall
speak
with
new
tongues
,
They
shall
take
up
serpents
,
&c.
His
meaning
is
not
,
that
all
without
exception
that
should
beleeve
in
him
,
should
be
workers
of
Miracles
,
this
being
contrary
to
that
of
our
Apostle
,
—
Are
all
workers
of
Miracles
?
Have
all
the
gifts
of
healing
?
do
all
speak
with
tongues
1
Cor
.
12.29
,
30.
,
&c.
but
that
those
who
should
beleeve
in
him
should
have
persons
amongst
them
,
or
of
their
holy
Corporation
,
that
should
be
indued
with
such
miraculous
gifts
as
these
.
Thus
also
Matthew
imputeth
that
to
the
THEEVES
(
indefinitely
)
that
were
crucified
with
Christ
,
Matth
.
27.44
.
which
was
done
onely
by
one
of
them
,
as
is
evident
from
Luke
23.39
,
40.
So
likewise
the
Disciples
are
said
to
have
had
indignation
at
the
womans
pouring
out
the
box
of
precious
ointment
upon
our
Saviours
head
,
and
to
have
said
,
To
what
purpose
is
this
waste
,
Matth
.
26.8
.
and
Mar.
14.4
.
some
are
said
to
have
indignation
at
it
,
yet
it
appears
from
Ioh
.
12.4
,
5.
That
it
was
onely
Iudas
Iscariot
that
was
in
this
condemnation
:
There
are
many
other
instances
of
like
kind
in
the
Scriptures
See
Mr
●●sworth
on
Num
.
21.21
.
.
The
Gentiles
here
spoken
of
are
said
,
not
to
have
followed
after
righteousness
,
(
the
Participle
of
the
Present
tense
,
{αβγδ}
,
being
put
for
the
Pluperfect
tense
,
{αβγδ}
)
i.e.
not
to
have
sought
after
righteousness
,
or
not
to
have
steered
a
course
in
order
to
the
obtaining
of
such
a
thing
.
The
Verb
,
{αβγδ}
,
among
some
other
acceptions
,
signifies
to
seek
after
or
prosecute
a
thing
in
the
nature
of
an
end
,
or
design
,
as
viz.
with
diligence
,
and
seriousness
of
intention
,
1
Cor
.
14.1
.
Philip
.
3.12
,
14.
1
Thes
.
5.15
.
1
Tim
.
6.11
.
(
to
omit
many
others
.
)
When
he
saith
,
the
Gentiles
,
which
followed
not
after
righteousness
,
he
doth
not
imply
,
that
there
was
none
,
or
that
there
was
never
any
or
this
sort
of
men
,
that
gave
themselves
to
ways
and
works
of
righteousness
,
or
that
desired
and
endeavoured
to
approve
themselves
unto
God
,
as
righteous
,
(
for
besides
Cornelius
of
whom
we
read
Acts
10.
we
understand
upon
very
credible
terms
from
other
Histories
and
Writings
,
that
there
were
divers
found
among
the
Gentiles
that
were
great
Professors
and
Practitioners
too
,
of
righteousness
,
)
but
his
meaning
is
,
that
the
generality
of
those
,
who
were
now
known
to
have
beleeved
the
Gospel
,
and
so
to
be
justified
,
were
none
of
those
,
who
much
minded
any
righteousness
,
but
had
walked
according
to
the
course
of
this
world
,
according
to
the
Prince
of
the
power
of
the
air
,
the
spirit
that
worketh
in
the
children
of
disobedience
,
fulfilling
the
desires
of
the
flesh
,
and
of
the
mind
,
abominable
,
and
to
every
good
work
reprobate
.
For
in
saying
,
that
they
followed
not
after
righteousness
,
his
meaning
is
,
that
they
lived
very
wickedly
,
and
prophanely
,
and
in
high
contempt
of
all
righteousness
:
the
Phrase
being
an
Hebraism
,
wherein
Adverbs
of
denying
signifie
the
contrary
unto
that
,
to
which
they
are
applied
Non
prae
valuit
,
pro
devictus
est
,
figura
est
,
ut
dixi
,
Hebraica
,
qua
adverbia
negandi
ejus
,
cui
adhibentur
,
contrarium
sign
ficant
.
Med
.
in
Apocal
.
c
.
12.
vers
.
7
,
8.
,
examples
whereof
we
have
many
,
Rev.
12.8.11
.
Heb
.
10.38
.
Levit
.
9.7
.
1
Cor
.
10.5
.
Ier
.
22.30
.
Prov.
28.13
,
&c.
The
reason
why
the
Apostle
here
mentioneth
the
case
or
condition
of
the
beleeving
Gentiles
in
this
point
,
That
they
followed
not
after
righteousness
,
(
probably
)
is
this
;
to
prevent
the
Iews
that
they
might
not
object
it
unto
him
,
when
he
should
avouch
their
justification
,
by
beleeving
,
and
this
in
opposition
to
their
(
the
Jews
)
sinful
and
unjustified
estates
,
by
means
of
their
unbelief
,
notwithstanding
their
willing
and
running
after
justification
in
their
way
of
works
.
For
it
hath
some
colour
or
face
of
a
thing
improbable
,
that
they
who
never
minded
or
looked
after
righteousness
,
but
had
lived
loosly
,
wickedly
,
and
in
abominable
Idolatries
all
their
days
before
,
should
on
the
sudden
,
and
this
only
by
beleeving
in
another
,
be
made
righteous
;
and
on
the
other
hand
,
they
who
had
zealously
,
and
with
all
seriousness
of
intention
,
always
lift
up
their
hearts
unto
righteousness
,
had
been
diligent
observers
of
a
most
excellent
Law
prescribed
unto
them
by
God
himself
,
should
notwithstanding
be
rejected
as
sinners
,
and
condemned
.
Therefore
the
Apostle
,
to
shew
that
he
was
very
well
aware
of
this
Objection
against
the
Justification
of
the
Gentiles
by
Faith
,
and
withal
that
he
finds
nothing
in
it
to
incumber
his
mind
or
judgment
touching
the
truth
and
certainty
thereof
,
avoucheth
the
truth
of
such
their
justification
,
as
it
were
in
the
very
face
and
presence
of
this
Objection
.
Have
attained
unto
righteousness
,
even
the
righteousness
which
is
of
Faith
.
]
{αβγδ}
,
i
.
e
.
overtook
or
laid
hold
on
,
righteousness
;
meaning
,
that
when
righteousness
,
or
justification
,
came
to
be
preached
and
offered
unto
them
in
the
Name
of
Jesus
Christ
,
in
the
Gospel
,
they
soon
accepted
and
received
it
at
the
hand
of
God
,
upon
the
terms
on
which
it
was
offered
and
held
forth
unto
them
,
viz.
by
beleeving
.
And
accordingly
the
Apostle
specifying
and
distinguishing
that
kind
of
righteousness
,
which
they
thus
unexpectedly
obtained
,
calleth
it
,
The
righteousness
of
Faith
,
{αβγδ}
{αβγδ}
.
As
if
he
should
have
said
,
When
I
affirm
that
the
Gentiles
who
followed
not
after
righteousness
,
yet
attained
unto
righteousness
,
I
mean
not
any
such
righteousness
,
as
that
which
the
Jews
dream
of
,
or
which
consists
in
a
strict
and
perfect
Observation
of
the
Law
,
(
living
as
they
had
,
they
were
manifestly
uncapable
of
any
such
righteousness
,
)
but
that
righteousness
I
mean
,
which
according
to
the
gracious
compact
and
Covenant
of
God
established
with
the
world
in
that
behalf
,
is
obtained
by
Faith
in
Jesus
Christ
,
and
consisteth
in
the
pardon
and
forgiveness
of
all
a
mans
sins
,
as
I
have
formerly
shewed
and
proved
unto
you
,
Cap.
3.24
,
25
,
&c.
And
again
,
cap
.
4.5
.
compared
with
vers
.
6
,
7
,
8.
By
the
way
,
when
he
saith
,
chap.
4.3
.
That
Abrahams
beleeving
God
was
imputed
unto
him
for
righteousness
,
and
vers
.
5.
That
to
him
,
who
beleeveth
on
him
,
that
justifieth
the
ungodly
,
his
Faith
is
counted
for
righteousness
,
he
differs
onely
in
expression
,
not
in
sence
or
meaning
from
himself
in
this
place
,
where
he
affirms
righteousness
,
to
be
of
,
or
by
,
Faith
,
not
Faith
it self
,
or
so
counted
by
God
.
For
as
these
two
expressions
,
Christ
is
the
salvation
of
the
world
,
and
,
The
salvation
of
the
world
,
is
of
,
or
by
,
Christ
;
though
they
differ
in
formality
of
expression
,
yet
rightly
understood
,
differ
not
in
sence
or
substance
of
matter
:
so
neither
is
there
any
material
,
but
verbal
difference
onely
between
these
two
,
Faith
is
a
mans
righteousness
,
and
a
mans
righteousness
is
of
,
or
by
,
Faith
.
For
when
it
is
said
,
Faith
is
a
mans
righteousness
,
it
cannot
,
according
to
principles
of
common
sence
,
be
looked
upon
as
propositio
formalis
,
a
proper
,
or
formal
Proposition
,
there
being
nothing
more
apparant
,
then
that
a
mans
beleeving
is
not
the
same
thing
,
either
in
whole
or
in
part
,
with
the
forgiveness
of
his
sins
;
but
must
needs
be
conceived
to
be
propositio
causalis
,
or
consecutiva
,
wherein
the
effect
is
predicated
of
the
cause
,
or
the
consequent
of
the
antecedent
;
of
which
kind
there
are
many
in
the
Scriptures
.
When
the
Apostle
saith
,
that
the
Gentiles
which
followed
not
after
righteousness
,
yet
attained
the
righteousness
which
is
of
Faith
,
he
doth
not
suppose
,
or
imply
,
that
that
Faith
by
which
they
attained
this
righteousness
,
was
given
unto
them
by
God
whilst
they
slept
,
or
without
the
exercise
of
their
intellectual
abilities
,
reason
,
judgement
,
understanding
,
&c.
or
that
they
were
necessitated
by
him
to
receive
it
,
and
could
do
none
other
but
beleeve
,
or
the
like
;
all
that
can
be
inferr'd
from
the
said
period
in
this
kind
,
may
be
reduced
to
these
three
particulars
;
1.
That
God
graciously
over-look'd
and
winked
at
the
times
of
their
former
ignorance
,
and
the
many
abominations
,
which
during
these
times
,
they
had
committed
,
and
that
,
these
abominations
notwithstanding
,
he
vouchsafed
the
Gospel
in
the
letter
,
and
oral
ministery
of
it
unto
them
,
together
with
such
dispensations
of
his
Spirit
,
which
ordinarily
,
at
least
in
these
times
,
did
accompany
this
Ministery
.
2.
That
they
,
falling
in
,
and
going
along
with
the
gracious
overtures
and
motions
of
the
Spirit
of
God
within
them
in
order
to
their
beleeving
,
did
through
the
Grace
and
blessing
of
God
upon
their
endeavours
in
this
kind
,
arrive
at
this
fair
haven
of
peace
and
safety
;
(
I
mean
,
did
actually
beleeve
.
)
In
respect
of
these
two
,
that
which
is
cited
by
our
Apostle
(
in
the
next
Chapter
)
from
the
Prophet
Esai
is
verified
in
them
;
I
was
found
of
them
that
sought
me
not
:
I
was
made
manifest
unto
them
that
asked
not
after
me
.
3.
(
And
lastly
)
That
these
Gentiles
beleeving
,
God
kept
covenant
and
mercy
with
them
,
and
justified
them
accordingly
.
But
Gods
being
found
of
those
who
sought
him
not
(
in
this
sence
)
is
no
argument
to
prove
,
either
,
1.
That
those
who
do
unfeignedly
seek
after
him
,
are
not
in
a
more
likely
and
hopeful
way
of
finding
him
,
then
those
who
seek
not
after
him
:
If
thou
seek
him
,
he
will
be
found
of
thee
,
1
Chron
.
28.9
.
See
also
Prov.
8.17
.
There
is
no
such
promise
made
to
those
who
shall
not
seek
him
.
Or
,
2.
Doth
it
prove
,
that
those
,
who
living
under
the
sound
of
the
Gospel
,
and
ministery
thereof
,
shall
from
time
to
time
neglect
the
Grace
and
great
salvation
offered
by
God
therein
,
are
not
further
off
from
finding
him
,
or
in
a
worse
and
more
disadvantagious
posture
for
beleeving
,
every
day
then
other
;
although
(
it
is
true
)
a
man
can
be
under
no
such
disadvantage
through
any
neglect
whatsoever
,
but
which
by
a
proportionable
care
and
diligence
,
may
very
possibly
at
any
time
be
redeemed
.
Or
,
3.
(
And
lastly
)
doth
it
prove
,
that
God
is
,
or
will
be
found
savingly
by
any
person
whatsoever
at
any
time
,
but
onely
then
or
at
such
times
,
when
his
minde
,
heart
and
soul
are
seriously
ingaged
and
intent
about
,
and
upon
,
those
means
,
whereby
,
and
wherein
,
he
is
to
be
found
,
and
which
he
vouchsafeth
unto
men
for
such
a
purpose
.
Nor
do
the
words
,
I
was
found
of
them
that
sought
me
not
,
at
all
import
any
saving
discovery
or
manifestation
of
God
unto
those
,
who
at
that
time
,
when
he
was
thus
discovered
unto
them
,
did
not
seek
him
,
or
at
least
carefully
attend
to
those
means
,
by
which
he
was
thus
discovered
unto
them
;
but
onely
unto
those
,
who
had
not
in
all
the
foregoing
part
of
their
lives
,
sought
after
him
.
But
Israel
which
followed
after
the
Law
of
righteousness
,
hath
not
atained
to
the
Law
of
righteousness
]
Israel
is
that
honourary
Name
which
was
imposed
by
God
himself
upon
that
famous
Patriarch
and
Progenitor
of
the
Jewish
Nation
,
otherwise
known
by
the
name
of
Iacob
.
The
signification
of
this
name
(
in
part
)
togethor
with
the
occasion
of
the
imposition
of
it
,
are
declared
Gen.
32.28
.
&
35.10
.
Sometimes
the
whole
and
intire
posterity
of
this
Person
is
signified
by
this
name
,
Israel
.
This
signification
of
it
is
frequent
and
obvious
in
the
Scriptures
.
Sometimes
again
it
signifies
,
not
the
universality
,
but
onely
the
generality
,
or
main
body
of
that
people
,
who
were
and
are
his
posterity
,
as
distinguished
from
those
amongst
them
,
who
were
righteous
and
just
,
and
true
worshipers
of
God
.
In
this
sence
the
Prophet
David
useth
it
,
Psal
.
81.11.13
.
But
my
people
would
not
harken
unto
my
voyce
,
and
Israel
would
none
of
me
:
And
again
:
Oh
that
my
people
had
harkened
unto
me
,
and
ISRAEL
had
walked
in
my
ways
.
This
is
the
signification
of
it
in
the
place
before
us
.
Sometimes
it
signifies
,
not
this
generality
neither
,
but
onely
some
considerable
number
or
part
of
it
.
Thus
Moses
useth
it
;
Num
.
25.3
.
And
ISRAEL
joyned
himselfe
unto
Baal-peor
.
Somtimes
it
signifieth
the
ten
tribes
,
which
rent
themselves
from
the
house
of
David
,
in
opposition
to
the
other
two
tribes
,
which
are
oft
expressed
by
the
name
,
Iudah
.
Thus
the
Prophet
Hosea
useth
it
:
Though
thou
Israel
play
the
harlot
,
yet
let
not
Iudah
offend
,
Hos
.
4.15
.
And
lastly
in
a
more
emphatical
and
strict
sence
,
it
signifies
onely
that
part
of
this
posterity
or
people
,
who
resemble
their
Father
Israel
in
Faith
and
holiness
.
Thus
our
Apostle
useth
it
in
this
Chapter
,
vers
.
6.
For
they
are
not
all
ISRAEL
,
who
are
of
Israel
.
Yet
in
this
place
(
and
probably
elsewhere
)
it
may
(
I
confess
)
signifie
those
,
who
resemble
Israel
the
Patriarch
in
his
Faith
and
holiness
,
whether
according
to
the
flesh
they
be
descended
from
him
,
or
no
.
See
Gal.
6.16
.
Ioh
.
1.47
.
Now
the
unbeleeving
party
of
Israel
,
or
of
the
Iews
,
are
here
said
to
have
followed
after
the
Law
of
righteousness
.
Calvin
(
with
whom
Estius
also
herein
accords
)
concieves
the
Apostle
speaking
by
the
figure
Hypallage
in
these
words
,
the
Law
of
righteousness
,
and
that
he
means
,
the
righteousness
of
the
Law
;
but
in
the
latter
clause
,
by
the
Law
of
righteousness
,
he
understands
the
norm
,
or
rule
of
righteousness
.
But
this
is
altogether
improbable
:
because
the
Apostle
assigns
this
for
the
reason
why
Israel
attained
not
this
Law
,
viz.
That
they
sought
it
not
by
Faith
,
but
as
it
were
by
the
works
of
the
Law
.
Now
to
seek
to
attain
the
rule
of
righteousness
,
which
is
nothing
else
but
the
Law
,
by
the
works
(
i.e.
by
doing
the
works
)
of
the
Law
,
is
so
far
from
being
a
reason
why
men
should
not
attain
unto
this
rule
,
or
Law
,
that
there
is
no
other
way
,
or
possibility
to
attain
unto
it
,
but
by
these
works
only
.
Some
Expositors
,
by
the
Law
of
righteousness
,
understand
,
simply
righteousness
it self
;
as
they
suppose
this
Apostle
(
by
an
Hebraism
)
elsewhere
by
the
Law
of
sin
(
Rom.
7.23.24
.
)
meaneth
,
sin
it self
.
And
so
by
,
the
Law
of
the
mind
(
Rom.
7.23
.
)
the
mind
it self
:
and
again
,
by
the
Law
of
the
Spirit
of
life
,
the
life
of
the
Spirit
,
&c.
Rom.
8.2
.
But
it
is
very
improbable
that
by
the
Law
of
sin
,
he
should
understand
only
sin
,
barely
and
simply
considered
;
and
not
rather
some
property
or
adjunct
of
Sin
,
answerable
in
some
respect
unto
a
Law
,
(
as
Expositors
upon
the
place
more
generally
resent
and
explain
.
)
There
is
the
same
reason
of
those
other
expressions
,
the
Law
of
the
mind
,
and
,
the
Law
of
the
Spirit
of
life
.
And
(
to
the
place
in
hand
)
if
by
the
[
or
,
a
]
Law
of
righteousness
,
nothing
should
be
meant
but
righteousness
simply
,
there
can
no
good
reason
be
given
,
why
the
Apostle
,
speaking
of
the
Gentiles
,
should
onely
say
,
that
they
followed
not
after
righteousness
,
and
again
,
attained
not
unto
righteousness
;
but
speaking
of
the
Iews
should
enlarge
his
expression
,
and
say
,
not
simply
that
,
they
followed
after
righteousness
,
but
,
they
followed
after
the
Law
of
righteousness
;
and
again
,
they
attained
not
unto
the
Law
of
righteousness
.
Therefore
some
others
(
with
more
probability
)
by
the
Law
of
righteousness
,
here
understand
,
the
way
of
righteousness
,
i.e.
the
way
or
method
of
such
a
righteousness
,
which
they
conceived
would
please
God
{αβγδ}
hic
viam
significat
—
Judaei
quaerebant
vi●i
justiciae
ej●●
,
qua
Deo
placeret
,
sed
frustra
plerique
.
Hag
.
G●
in
locum
.
.
I
conceive
,
that
by
the
Law
of
righteousness
,
which
the
Iews
are
here
said
to
follow
,
the
Apostle
meaneth
,
some
Law
,
rule
,
or
terms
,
upon
the
observation
whereof
God
hath
suspended
the
Justification
of
men
,
and
to
the
observation
whereof
he
hath
annexed
the
same
by
covenant
or
promise
.
The
Iews
,
first
,
conceived
in
general
(
and
herein
they
were
no●
mistaken
)
that
God
had
appointed
some
Law
or
rule
for
the
justification
of
the
world
,
without
the
observation
whereof
by
men
,
he
was
resolved
not
to
justifie
any
:
2.
They
apprehended
,
and
this
with
confidence
,
in
particular
,
that
that
Law
or
rule
which
he
had
appointed
in
this
kind
,
and
without
the
observation
whereof
,
he
was
purposed
to
justifie
no
man
,
was
that
Law
,
or
body
of
precepts
,
which
God
delivered
unto
Moses
on
mount
Sina
,
as
appropriate
unto
them
and
their
nation
,
and
those
that
should
proselyte-wise
incorporate
with
them
,
to
observe
.
This
Law
(
saith
the
Apostle
)
they
followed
after
[
i
.
e
.
endevored
to
observe
and
keep
]
as
,
or
as
if
it
had
been
,
the
Law
of
righteousness
,
according
unto
which
God
intended
to
justifie
men
.
But
by
occasion
of
this
dangerous
and
sad
mistake
(
as
he
saith
,
in
effect
,
in
the
verse
following
)
they
attained
not
unto
the
Law
of
righteousness
]
i
.
e
.
they
never
came
to
understand
,
and
so
were
in
no
capacity
to
observe
,
the
true
LAW
of
righteousness
indeed
,
which
our
Apostle
elsewhere
calleth
the
Law
of
Faith
Rom.
3
27.
.
The
original
,
{αβγδ}
,
translated
,
attained
not
,
properly
signifieth
,
prevented
not
,
or
came
not
before
.
So
that
his
meaning
may
be
,
that
though
the
Jews
contended
might
and
main
about
the
observation
of
such
a
Law
which
they
imagined
to
be
the
Law
,
established
by
God
for
the
justification
of
men
,
whereas
the
Gentiles
neither
minded
this
,
nor
any
other
,
in
order
to
the
obtaining
such
a
priviledg
,
or
blessing
,
as
justification
is
;
yet
they
[
the
Iews
]
came
no
whit
neerer
or
sooner
,
to
the
true
Law
of
justification
,
then
the
Gentiles
.
Or
if
we
here
construe
the
negative
,
{αβγδ}
,
by
the
rule
lately
delivered
,
the
Apostles
meaning
,
in
saying
that
the
Iews
,
{αβγδ}
,
did
not
prevent
the
Gentiles
in
there
attaining
,
or
coming
to
,
the
Law
of
justification
,
must
be
this
,
that
they
came
far
behind
them
in
this
race
;
or
,
that
whilst
the
Gentiles
submiting
to
the
Law
of
righteousness
appointed
by
God
,
came
to
be
justified
,
they
remained
in
the
guilt
of
their
sins
,
and
under
a
sentence
of
condemnation
.
Some
interpret
this
clause
,
attained
not
unto
the
Law
of
righteousness
,
as
if
the
meaning
were
,
that
the
Iews
did
not
attain
unto
the
righteousness
of
that
very
Law
,
which
they
followed
after
,
i.e.
of
the
Mosaical
Law
,
falling
many
ways
short
in
their
observations
of
it
.
But
the
reason
given
(
in
the
verse
following
)
of
their
non-attainment
in
this
kind
,
riseth
up
against
such
an
interpretation
.
For
their
non-seeking
of
righteousness
by
Faith
,
can
be
no
reason
why
they
did
not
perfectly
observe
or
fulfil
the
Law
of
Moses
.
By
the
way
,
the
reason
why
the
Apostle
here
mentioneth
the
Iews
their
following
after
a
Law
of
righteousness
,
seemeth
to
be
,
that
he
might
anticipate
them
in
this
pretence
,
and
declare
,
that
their
zealous
willing
and
running
for
justification
in
such
a
way
,
which
God
never
appointed
for
their
justification
,
was
so
far
from
furthering
them
in
the
great
business
of
Justification
,
that
it
set
them
at
a
far
greater
distance
from
it
.
But
because
the
Iews
might
(
probably
)
think
this
a
strange
,
or
hard
saying
,
that
following
so
hard
as
they
did
,
after
the
Law
of
righteousness
,
they
should
be
never
the
nearer
to
it
,
but
rather
the
further
off
,
the
Apostle
gives
them
an
account
of
such
his
saying
in
the
words
following
.
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
.
]
{αβγδ}
;
Wherefore
?
as
if
he
had
said
,
Doth
any
man
ask
,
Wherefore
,
or
how
,
cometh
it
to
pass
,
that
the
Iews
,
who
followed
after
the
Law
of
righteousness
,
should
notwithstanding
be
as
far
,
or
further
off
,
as
the
Gentiles
,
from
attaining
unto
the
Law
of
righteousness
?
I
will
tell
you
,
(
saith
he
)
the
clear
reason
hereof
is
this
;
Viz
.
Because
they
sought
it
not
by
Faith
,
but
as
it
were
,
&c.
]
These
words
,
they
sought
it
[
meaning
righteousness
or
justification
]
are
not
in
the
Original
,
but
left
to
be
understood
and
supplied
from
the
former
Verse
:
and
are
necessarily
inserted
by
our
Translators
,
to
make
the
sence
more
obvious
and
plain
.
The
former
clause
,
because
they
sought
it
not
by
Faith
,
borrowing
the
Particle
,
{αβγδ}
,
as
,
from
the
latter
,
may
be
read
thus
;
Because
they
sought
it
not
as
by
Faith
,
i.e.
as
if
it
were
by
Faith
.
Such
borrowing
and
lending
of
words
as
this
between
neighbour
sentences
,
is
frequent
in
the
Scriptures
.
The
reason
why
the
Jews
attained
not
the
Law
of
righteousness
,
[
or
justification
]
which
yet
they
followed
after
[
though
in
a
mistake
]
is
said
to
be
,
1.
(
In
the
Negative
,
)
Because
they
sought
it
not
by
Faith
,
or
,
because
they
followed
not
after
this
Law
,
by
the
way
of
Faith
;
they
thought
beleeving
in
Iesus
Christ
would
never
bring
them
to
it
:
2.
(
In
the
affirmative
)
because
they
sought
it
[
or
,
followed
after
it
,
]
as
it
were
by
the
works
of
the
Law
,
[
or
,
{αβγδ}
,
as
by
the
works
●f
the
Law
,
]
i
.
e
.
as
if
it
had
been
[
to
be
attained
]
by
the
works
of
the
Law
.
The
Particles
,
{αβγδ}
,
and
{αβγδ}
,
are
frequently
used
in
such
a
construction
,
Mar.
14.48
.
Ioh
.
15.6
.
Rom.
3.7
.
and
in
other
places
.
Or
the
Apostle
may
thus
speak
,
they
sought
it
as
it
were
by
the
works
of
the
Law
,
either
in
an
oblique
manner
to
tax
the
confidence
of
the
Jews
,
who
looked
upon
their
works
,
as
if
they
had
been
the
works
of
the
Law
,
when
as
some
of
them
were
the
works
of
the
Devil
,
Ioh
.
8.41
,
44.
and
few
or
none
of
them
in
truth
and
strictness
of
construction
,
the
works
of
the
Law
;
or
else
to
discover
their
error
unto
them
,
who
supposed
that
such
a
righteousness
,
which
should
,
or
would
,
render
a
person
accepted
with
God
unto
salvation
,
was
to
be
attained
by
such
an
observation
of
the
Law
,
as
either
themselves
,
or
any
other
person
of
mankind
,
were
in
a
capacity
to
perform
;
whereas
such
a
supposal
is
an
untruth
,
in
as
much
as
the
best
and
holiest
mens
endeavoured
observations
of
the
Law
,
are
but
as
it
were
the
works
of
the
Law
,
i.e.
things
,
or
works
,
somewhat
like
,
or
of
some
affinity
,
with
the
works
of
the
Law
,
but
not
strictly
and
completely
these
works
indeed
.
In
which
respect
he
frequently
elsewhere
denieth
all
possibility
of
justification
in
the
sight
of
God
by
the
Law
,
or
the
works
thereof
.
The
reason
why
the
Iews
pursued
not
the
Law
of
righteousness
by
the
way
of
Faith
,
but
by
the
works
of
the
Law
(
or
rather
,
by
works
somewhat
like
to
those
required
by
the
Law
,
)
is
rendred
in
the
following
clause
.
For
they
stumbled
at
that
stumbling
stone
.
]
In
the
Original
it
is
,
{αβγδ}
,
at
the
stone
of
the
stumbling
.
For
if
we
make
either
of
the
Articles
emphaticall
,
there
is
no
reason
(
I
conceive
)
why
not
the
other
also
.
If
we
make
them
both
emphatical
(
which
I
judg
to
be
their
native
construction
here
,
respectively
)
the
former
must
be
understood
to
insinuate
,
or
point
at
,
the
signality
or
remarkableness
of
the
Stone
here
spoken
of
;
the
latter
,
at
the
like
extraordinary
remarkableness
of
the
stumbling
here
intended
likewise
;
like
unto
which
for
matter
of
danger
,
and
sadness
of
consequence
,
there
is
no
stumbling
besides
whatsoever
,
unto
which
men
are
obnoxious
.
The
Stone
,
at
which
the
Jews
are
here
said
to
have
stumbled
,
as
appears
both
by
what
went
before
,
as
also
by
what
immediatly
followeth
,
signifieth
Christ
,
who
is
elsewhere
called
a
chief
corner
stone
,
elect
and
precious
1
Pet
.
2
6.
;
the
import
or
effect
of
which
honourable
Epithites
,
or
appellations
,
is
asserted
unto
him
in
the
said
Verse
(
immediatly
following
)
in
these
words
:
And
whosoever
beleeveth
on
him
,
shall
not
be
ashamed
,
[
or
confounded
.
]
So
that
he
may
well
be
termed
{αβγδ}
,
THE
Stone
,
{αβγδ}
,
or
,
That
Stone
,
no
property
whatsoever
of
a
stone
,
being
ever
vested
in
any
subject
whatsoever
of
a
like
transcendent
worth
and
excellency
.
Again
,
as
the
Stone
here
spoken
of
is
the
most
signally
and
wonderfully
excellent
amongst
all
Stones
,
so
is
the
stumbling
here
specified
the
most
signally
dangerous
and
dreadful
amongst
all
stumblings
.
Of
this
both
stumbling
,
and
stone
,
this
Stone
it self
speaketh
,
(
Mat
.
21.44
.
)
And
whosoever
shall
fall
[
i
.
e
.
shall
so
stumble
at
,
or
on
]
this
stone
as
to
fall
on
it
,
{αβγδ}
,
shall
be
broken
,
[
or
,
shattered
,
and
dash'd
in
pieces
;
]
meaning
,
that
whosoever
shall
take
any
such
offence
at
Christ
,
or
his
Doctrine
,
as
neither
first
,
nor
last
,
to
beleeve
in
him
,
and
profess
him
in
the
world
,
shall
be
utterly
undone
hereby
,
and
never
find
help
or
healing
,
for
his
wound
.
But
on
whomsoever
it
shall
fall
,
it
will
grind
him
to
powder
,
i.e.
yet
his
case
shall
be
much
more
miserable
then
the
others
,
who
having
once
beleeved
on
Christ
,
and
professed
his
Name
,
so
(
as
it
were
)
coming
under
him
,
and
his
grace
and
power
,
shall
notwithstanding
apostatize
from
him
,
and
turn
head
against
him
afterwards
.
Of
the
same
,
both
Stone
,
and
stumbling
likewise
,
in
type
,
the
Prophet
Esai
had
spoken
long
before
.
And
he
shall
be
for
a
Sanctuary
[
meaning
,
unto
those
who
shall
betake
themselves
for
refuge
unto
him
,
]
but
for
a
stone
of
stumbling
,
and
for
a
rock
of
offence
to
both
the
house
of
Israel
,
for
a
gin
and
a
snare
to
the
Inhabitants
of
Jerusalem
.
And
many
among
them
shall
stumble
,
and
fall
,
and
be
broken
,
and
be
snared
,
and
be
taken
Isa
.
8.14.15
.
.
The
meaning
is
,
that
many
of
the
ten
Tribes
,
and
many
of
the
two
Tribes
also
,
not
being
aware
of
,
or
,
not
minding
the
truth
and
faithfulness
of
God
in
his
Word
,
as
well
in
his
threatnings
,
sent
by
his
Prophets
unto
them
,
as
in
his
promises
,
would
suffer
hereby
very
grievously
,
some
in
one
kind
,
some
in
another
,
some
to
a
lesser
,
some
to
a
greater
degree
.
By
the
opportunity
of
the
happy
enterview
of
the
Scriptures
now
met
together
in
our
present
discourse
,
to
give
some
check
to
that
daring
and
devouring
Error
,
which
blasphemously
lifteth
up
it self
against
him
,
whom
our
Apostle
(
as
we
heard
towards
the
beginning
of
this
Chapter
)
stileth
,
God
blessed
for
ever
,
insultingly
,
and
as
it
were
to
his
face
,
telling
the
Lord
Iesus
Christ
,
that
he
is
not
God
.
In
the
passage
now
cited
from
the
Prophecy
of
Esay
,
He
that
is
termed
the
stumbling
stone
,
and
Rock
of
offence
,
&c.
is
expresly
said
to
be
,
the
Lord
of
Hosts
HIMSELF
(
Esay
8.13
.
compared
with
vers
.
15.
)
whereas
in
the
Scripture
before
us
,
this
stumbling
Stone
,
and
Rock
of
offence
,
is
as
plainly
signified
to
be
Christ
;
Behold
,
I
lay
in
Sion
a
stumbling
stone
,
and
rock
of
offence
,
&c.
Evident
it
is
that
He
who
layeth
the
stumbling
stone
,
here
spoken
of
,
in
Sion
,
is
not
the
same
(
I
mean
,
personally
the
same
)
with
the
stumbling
stone
it self
laid
by
him
.
Therefore
,
1.
If
the
stone
it self
laid
in
Sion
,
be
the
Lord
of
Hosts
,
then
he
that
layeth
it
must
of
necessity
be
conceived
be
the
Lord
of
of
Hosts
also
;
unless
we
shall
say
that
the
Lord
of
Hosts
may
be
laid
,
or
disposed
of
,
by
a
creature
,
or
one
inferiour
to
himself
.
If
then
both
the
layer
of
this
stone
,
and
the
Stone
it self
layed
,
be
the
Lord
of
Hosts
,
and
yet
are
not
,
cannot
be
,
personally
the
same
,
it
undeniably
follows
that
there
is
a
plurality
of
persons
subsisting
in
the
same
divine
essence
,
and
interessed
herein
.
There
is
no
evading
this
argument
or
consequence
,
but
by
denying
the
Sun
to
be
up
at
noon
day
;
I
mean
,
by
denying
the
Supream
Being
,
which
we
call
God
,
to
be
signified
by
,
the
Lord
of
Hosts
;
a
denial
,
which
the
Scripture
in
twenty
places
,
and
in
ten
,
laughs
to
scorn
.
2.
If
Christ
be
this
Stumbling
Stone
,
(
as
Paul
supposeth
)
and
the
Lord
of
Hosts
this
stumbling
stone
,
also
(
as
the
Prophet
Esay
affirmeth
)
it
roundly
follows
,
either
that
Christ
is
the
Lord
of
Hosts
,
[
i
.
e
.
really
,
properly
,
and
truly
God
]
or
that
this
Stumbling
Stone
,
is
not
one
,
but
two
Stones
:
which
yet
is
contrary
to
our
Apostles
supposition
,
in
these
words
,
AS
IT
IS
WRITTEN
,
Behold
I
lay
in
Sion
a
stumbling
Stone
,
&c.
which
implieth
that
that
stumbling
stone
,
which
he
speaks
of
,
was
the
same
with
that
,
of
which
the
Prophet
wrote
long
before
.
But
this
onely
by
the
way
.
The
reason
why
the
Jews
followed
not
after
the
Law
of
righteousness
,
by
the
way
of
Faith
,
or
beleeving
,
which
would
have
led
them
thereunto
,
the
Apostle
declares
to
be
,
their
stumbling
at
that
stumbling
stone
.
For
they
stumbled
,
&c.
meaning
,
that
they
disliked
,
hated
,
were
offended
at
,
and
rejected
Jesus
Christ
,
being
indeed
such
a
person
,
who
by
reason
of
his
deep
poverty
,
and
humiliation
in
the
days
of
his
flesh
,
and
especially
by
his
suffering
the
most
ignominious
death
of
the
Cross
,
may
very
possibly
be
rejected
,
and
not
be
beleeved
on
,
as
the
great
Saviour
sent
from
God
unto
the
world
,
by
earthly-minded
men
,
and
such
,
who
are
either
less
intelligent
,
or
less
considerate
of
the
nature
,
counsels
and
ways
of
God
,
as
far
the
greater
part
of
men
in
the
world
are
.
The
reason
properly
why
any
man
stumbleth
,
at
a
stone
,
stick
,
or
the
like
,
in
his
way
,
is
not
so
much
,
or
so
frequently
,
want
of
light
sufficient
to
discover
unto
him
the
stone
,
block
,
or
stick
in
the
way
,
at
which
he
stumbleth
,
as
the
want
of
consideration
,
and
sufficient
taking
heed
lest
he
should
,
or
doth
,
stumble
at
any
such
thing
.
The
occasion
of
a
mans
stumbling
,
is
partly
the
offendiculum
it self
in
respect
of
the
nature
or
quality
of
it
[
i
.
e
.
the
thing
at
,
or
against
,
which
he
stumbleth
,
]
partly
also
the
scituation
or
lying
of
this
thing
,
in
such
,
or
such
a
place
,
as
viz.
1.
Below
,
or
on
the
Earth
;
2.
In
that
part
of
the
Earth
,
where
a
mans
way
lyeth
.
So
then
the
reason
why
the
Jews
stumbled
at
Christ
,
(
and
there
is
the
same
reason
why
any
others
stumble
at
him
)
was
onely
their
own
voluntary
and
very-vincible
ignorance
of
him
,
together
with
such
evill
principles
and
dispositions
in
them
,
all
voluntary
also
,
as
were
the
causes
of
this
ignorance
,
as
viz.
pride
,
covetousness
,
earthly-mindedness
,
self-conceitedness
,
estrangement
from
God
,
&c.
They
stumbled
at
him
,
because
they
saw
him
not
,
were
not
aware
of
him
.
They
saw
him
not
,
because
they
had
no
mind
or
will
to
see
him
.
They
had
no
will
to
see
him
,
because
their
wills
were
inordinately
ingaged
and
taken
up
with
other
things
.
Their
wills
were
thus
inordinately
ingaged
,
because
they
did
not
stir
up
,
improve
,
and
imploy
the
implanted
light
of
their
souls
,
to
understand
and
consider
the
emptiness
and
insufficiency
of
those
things
,
with
the
inordinate
love
whereof
,
they
suffered
their
wills
to
be
thus
ingaged
.
The
occasion
of
their
stumbling
at
Christ
,
was
partly
his
low
scituation
,
position
,
or
condition
here
on
Earth
,
partly
his
being
in
this
low
condition
before
them
,
and
in
their
way
.
He
hath
no
form
nor
comliness
,
(
saith
the
Prophet
Esay
,
personating
his
countrymen
the
Jews
,
)
and
when
we
shall
see
him
,
there
is
no
beauty
that
we
should
desire
him
.
He
is
despised
and
rejected
by
men
:
a
man
of
sorrows
,
and
acquainted
with
grief
;
and
we
hid
as
it
were
our
faces
from
him
;
he
was
despised
,
and
we
esteemed
him
not
Esai
.
53.2
3.
.
To
the
same
purpose
the
Evangelist
Luke
presenteth
his
Eunuch
,
reading
cap
.
53.
vers
.
8.
of
the
same
Prophet
,
in
these
words
;
In
[
or
by
]
his
humiliation
,
[
or
,
if
we
make
the
Article
emphatical
,
{αβγδ}
,
in
that
his
humiliation
,
meaning
,
that
great
,
that
strange
,
that
incredible
humiliation
,
wherein
he
appeared
in
the
days
of
his
flesh
]
his
judgment
was
taken
away
Acts
8.33
.
,
i.e.
that
honourable
esteem
which
was
due
unto
him
,
was
denied
unto
him
:
by
means
of
that
dark
and
thick
covering
of
a
poor
and
despicable
condition
in
the
world
spread
over
the
face
of
his
Majesty
,
men
were
hindered
from
judging
righteous
judgment
concerning
him
,
and
from
acknowledging
him
to
be
the
great
Messiah
,
the
onely
begotten
Son
of
God
,
and
Saviour
of
the
world
.
In
a
like
sence
of
the
phrase
of
taking
away
a
mans
judgment
,
Job
complaineth
that
God
had
taken
away
his
judgment
Job
27.2
.
,
meaning
,
that
he
had
so
strangely
and
grievously
afflicted
him
,
that
men
,
even
his
Friends
,
could
not
by
reason
thereof
,
be
prevailed
with
to
judg
him
an
innocent
and
righteous
man
,
but
still
arraigned
him
at
the
bar
of
their
judgments
for
an
hypocrite
.
And
in
Scripture
notion
,
when
and
whilst
God
blesseth
and
prospereth
men
in
the
world
,
he
is
said
to
cover
their
sins
[
viz.
from
the
view
and
sight
of
men
,
]
as
on
the
contrary
when
he
punisheth
or
bringeth
any
great
evill
upon
men
,
he
is
said
to
discover
their
nakedness
,
or
sin
unto
the
world
.
See
Esai
.
3.17
.
Jer
.
13.22.26
.
Lam
.
4.22
.
Ezek
.
16.37
57.
and
23.10
.
Hos
.
2.10
.
Nah
.
3.5
.
Rev.
3.18
,
&c.
Now
the
Jews
(
it
is
like
)
building
upon
this
Scripture
notion
,
and
not
distinguishing
between
what
God
is
wont
to
do
in
the
ordinary
and
standing
course
of
his
Providence
,
and
what
he
judgeth
meet
to
do
upon
special
and
particular
design
,
seeing
the
Lord
Christ
in
a
mean
garb
,
and
poor
condition
in
the
world
,
disparaged
and
reproached
by
the
great
men
of
his
Nation
,
men
high
in
esteem
for
wisdom
,
sanctity
,
and
understanding
,
and
at
last
put
to
a
cruel
and
shameful
death
as
a
notorious
Malefactor
,
judged
him
to
be
no
better
then
an
Imposter
and
Deceiver
,
a
man
that
suffered
whatsoever
was
inflicted
on
him
,
from
the
hand
of
divine
justice
upon
the
account
of
his
sins
;
according
to
that
of
Esay
;
Surely
he
hath
born
our
infirmities
,
and
carried
our
sorrows
;
yet
we
did
judg
him
as
plagued
and
smitten
of
God
,
and
humbled
Isai
.
53.4
.
,
(
meaning
as
an
evil
doer
,
and
for
his
own
transgressions
.
)
By
all
this
it
appears
that
the
low
position
of
the
Stone
,
at
which
the
Jews
are
here
said
to
have
stumbled
,
was
one
speciall
occasion
of
this
their
stumbling
.
Another
occasion
of
their
sad
miscarriage
in
stumbling
was
,
that
this
Stone
lay
in
their
way
;
it
was
laid
,
or
pitched
,
in
Sion
,
i.e.
amongst
,
and
(
as
it
were
)
in
the
midst
of
,
the
Jews
.
The
ordinary
and
familiar
converse
of
Christ
,
in
his
mean
garb
and
habit
with
,
and
amongst
,
the
Jews
,
together
with
that
knowledg
which
they
had
,
or
at
least
supposed
they
had
,
of
his
parentage
,
kindred
,
place
of
birth
,
and
education
,
was
another
great
occasion
of
their
stumbling
at
him
.
Is
not
this
the
Carpenters
son
?
Is
not
his
mother
called
Mary
?
and
his
Brethren
,
Iames
,
and
Ioses
,
and
Simon
,
and
Iudas
?
And
his
sisters
,
are
they
not
all
with
us
?
whence
then
hath
this
man
all
these
things
?
And
they
were
offended
at
him
.
(
Mat
.
13.55.56
.
)
Implying
(
it
seems
)
that
had
they
not
had
such
particular
knowledg
of
the
said
matters
relating
to
him
,
they
had
not
been
so
likely
to
stumble
,
or
take
offence
at
him
.
In
another
place
;
The
Iews
then
murmured
at
him
,
because
he
said
,
I
am
the
Bread
,
that
came
down
from
Heaven
.
And
they
said
,
Is
not
this
Jesus
the
Son
of
Joseph
,
whose
Father
and
mother
we
know
?
How
is
it
then
that
he
saith
,
I
came
down
from
Heaven
Ioh
6
41.42
.
.
And
elswhere
:
Howbeit
we
know
this
man
whence
he
is
:
but
when
Christ
cometh
,
no
man
knoweth
whence
he
is
Ioh
7.27
.
:
So
that
from
several
places
it
appeareth
,
that
the
Jews
their
stumbling
at
Christ
,
was
in
part
occasioned
by
his
being
or
lying
in
there
way
;
I
mean
,
by
his
being
so
neare
,
so
well
known
unto
them
in
matters
relating
unto
his
flesh
,
and
outward
condition
,
and
by
his
being
so
frequently
and
familiarly
conversant
amongst
them
.
If
it
be
demanded
,
But
whether
may
such
Greeks
or
Gentiles
who
beleeved
not
in
Christ
,
any
whit
more
then
the
generality
of
the
Iews
,
be
said
to
have
stumbled
at
Christ
,
as
they
(
the
Iews
)
did
;
especially
considering
,
that
the
Scripture
oft
speaketh
of
the
Iews
stumbling
at
Christ
;
but
no
where
useth
the
phrase
or
metaphor
about
the
unbeleeving
Gentiles
?
To
this
I
answer
;
1.
The
metaphor
or
similitude
of
stumbling
Stumbling
,
what
.
properly
imports
the
dashing
or
strikeing
of
the
foot
against
somewhat
in
a
mans
way
,
which
is
resistitive
and
hard
;
and
may
well
co-import
,
the
harm
or
mischeif
which
a
man
gets
by
such
a
careless
uncircumspect
action
,
or
striking
,
and
which
often
proves
an
impediment
unto
him
from
making
any
further
progress
in
his
journey
.
And
I
conceive
that
when
the
Iews
are
said
to
have
stumbled
at
Christ
,
it
is
to
be
understood
of
the
worst
and
sorest
kind
of
stumbling
,
and
particularly
of
that
which
is
accompanied
with
such
an
hurt
received
by
it
,
or
discouragement
,
which
renders
a
man
either
unable
,
or
unwilling
(
or
both
)
to
hold
on
his
way
to
his
journeys
end
.
For
they
cavilling
,
quarrelling
,
and
contesting
against
Christ
,
as
being
none
of
their
Messiah
,
and
Christ
being
their
Messiah
indeed
,
and
so
in
no
capacity
to
yield
,
or
give
place
to
their
cavils
and
contests
in
this
kind
,
they
through
the
just
judgment
of
God
in
taking
away
his
grace
and
good
spirit
from
them
upon
this
great
provocation
,
grew
into
a
most
bitter
and
blasphemous
hatred
of
him
,
and
so
were
utterly
disabled
from
going
along
with
him
in
that
way
of
Faith
and
holiness
,
which
leadeth
unto
Salvation
:
and
were
occasioned
hereby
to
betake
themselves
unto
such
ways
for
attaining
this
blessedness
,
the
end
whereof
was
,
and
is
,
by
the
just
decree
and
appointment
of
God
,
endless
misery
and
destruction
.
In
this
sence
that
of
the
Apostle
Peter
is
to
be
understood
:
And
a
stone
of
stumbling
,
and
rock
of
offence
,
to
those
which
stumble
at
the
word
,
being
disobedient
,
whereunto
also
[
or
,
even
]
they
were
appointed
,
1.
Pet
.
2.8
.
{αβγδ}
a
;
meaning
,
that
they
who
reject
the
Gospel
through
disobedience
and
unbelief
,
are
appointed
by
God
to
be
destroyed
,
or
dashed
in
pieces
by
Christ
,
as
a
ship
is
by
the
rock
,
against
which
it
striketh
or
dasheth
it self
.
Or
if
we
construe
the
simple
verb
,
{αβγδ}
,
in
the
known
signification
of
the
compound
,
{αβγδ}
,
i
.
e
.
were
disposed
,
(
which
is
a
signification
that
some
of
our
best
Lexicographers
assign
to
it
Vide
:
Rob
:
Constantini
Lexicon
in
verbo
{αβγδ}
.
,
and
may
very
well
be
the
signification
of
it
in
many
other
passages
of
Scripture
See
Ioh
.
10.11.15.17
.
Act.
1
7.
1.
Cor
.
12
18.
2.
Cor
.
5.19
(
with
many
others
.
)
,
although
our
English
Translators
have
not
thought
meet
so
to
render
it
,
)
the
sence
of
the
place
last
mentioned
will
be
,
that
those
to
whom
Christ
is
a
stumbling
stone
,
and
rock
of
offence
,
and
who
stumble
at
the
word
,
becoming
hereby
disobedient
and
unbeleeving
,
are
only
such
who
are
,
and
were
before
disposed
,
in
respect
of
the
wicked
frame
of
their
hearts
,
hereunto
,
(
viz.
to
stumble
at
Christ
and
at
the
Gospel
,
)
not
by
God
,
but
either
by
the
God
of
this
world
,
or
themselves
Verbs
of
the
passive
form
,
are
oft
used
in
a
reciprocal
sence
,
and
import
the
effect
specified
to
be
don
by
the
pe●sons
themselves
,
who
are
spoken
of
,
or
to
,
in
such
verbs
.
Thu●Rom
10.3
.
{αβγδ}
,
th●y
we
e
not
subj●cted
i
.
e
.
they
did
not
subject
themselves
.
Heb
.
12.9
.
{αβγδ}
,
shall
be
subjected
,
i.e.
shall
subject
●ur
selves
.
So
Iam
4.10
.
and
1
Pet
.
5
6.
{αβγδ}
,
be
ye
humbled
,
i.e.
humble
your selves
.
vi
.
Hug
.
Grot
.
Act.
13
48.
,
or
both
.
The
place
thus
understood
,
perfectly
accordeth
with
this
of
our
Apostle
:
For
if
our
Gospel
be
hid
,
it
is
hid
to
them
[
i
.
e
.
only
to
them
,
the
restrictive
particle
,
only
being
frequently
understood
,
as
hath
been
formerly
noted
]
to
them
that
are
lost
.
In
whom
the
God
of
this
world
hath
blinded
the
eyes
of
them
which
beleeve
not
,
lest
that
the
light
of
the
glorious
Gospel
of
Christ
,
who
is
the
image
of
God
,
should
shine
unto
them
2
Cor
.
4.3
4
.
So
likewise
with
that
of
our
Saviour
himself
(
to
omit
very
many
places
besides
of
like
notion
and
import
)
How
can
ye
beleeve
,
which
receive
honour
one
of
another
,
and
seek
not
the
honour
that
cometh
from
God
only
Ioh
.
5
44.
?
implying
,
that
the
reason
why
they
beleeved
not
his
Doctrine
,
or
on
his
person
,
was
that
indisposition
hereunto
,
which
they
had
contracted
,
and
voluntarily
continued
under
,
by
their
ambition
and
wretched
combination
to
uphold
the
credit
and
authority
one
of
another
,
and
this
in
ways
and
practises
dishonourable
and
displeasing
unto
God
.
As
for
the
sence
awarded
by
some
unto
the
place
in
Peter
now
before
us
,
which
beareth
,
that
those
who
stumble
at
Christ
and
at
the
word
,
being
disobedient
or
unbeleeving
,
were
hereunto
[
i
.
e
.
unto
this
stumbling
,
or
disobedience
]
ordained
,
and
appointed
by
God
,
hath
no
affinity
or
correspondency
with
any
other
Scripture
(
tolerably
understood
)
,
but
is
repugnant
to
the
main
stream
▪
and
current
of
the
Scriptures
,
which
teach
us
,
that
all
stumblings
at
Christ
,
and
all
disobedience
to
the
Gospel
,
as
sins
very
hatefull
and
provoking
in
the
sight
of
God
.
If
so
,
most
certain
it
is
that
he
neither
appoints
,
nor
ordains
,
any
man
,
much
less
any
great
numbers
of
men
,
to
,
or
for
,
the
perpetration
and
committing
of
them
.
Who
ever
designed
or
appointed
either
men
,
or
other
Agents
whatsoever
,
to
perform
or
act
such
things
,
which
are
most
contrary
to
their
minds
and
desires
,
and
which
they
prohibit
all
men
,
as
far
as
lieth
in
them
,
to
do
?
But
this
by
the
way
.
To
the
Question
propounded
concerning
the
Gentiles
,
whether
such
of
them
who
reject
the
Gospel
and
Christ
tendred
therein
,
may
by
reason
of
their
unbelief
,
be
said
to
stumble
at
Christ
,
as
the
Jews
oft
are
said
to
do
;
I
answer
.
2.
That
according
to
the
import
of
the
metaphor
of
stumbling
,
(
lately
opened
)
all
unbeleevers
,
as
well
Gentiles
,
as
Jews
,
especially
to
whom
Christ
in
the
letter
of
the
Gospel
hath
been
brought
and
offered
,
may
,
in
sufficient
propriety
of
speech
,
be
said
to
stumble
at
him
:
because
not
owning
or
acknowledging
him
for
a
Saviour
,
they
fall
foul
upon
him
either
with
contempt
,
or
hatred
,
and
so
are
taken
off
and
hindred
from
passing
on
any
further
in
the
way
of
life
and
peace
.
For
every
man
may
be
said
to
be
in
this
way
,
whilst
he
is
considering
of
Christ
,
and
debating
with
himself
,
whether
he
should
beleeve
in
him
,
or
no
.
But
when
once
he
comes
to
resolve
,
that
he
will
not
beleeve
in
him
,
or
to
neglect
,
or
reject
him
,
now
he
stumbleth
at
him
,
and
is
hereby
Spiritually
maimed
and
mischieved
,
and
so
hindred
from
making
any
further
progress
in
his
way
.
Nor
is
the
phrase
of
stumbling
at
Christ
so
appropriated
in
the
Scriptures
unto
the
Jews
,
but
that
it
is
as
well
applied
,
or
at
least
left
applicable
,
unto
the
Gentiles
also
.
Witness
the
passage
in
Peter
lately
insisted
on
;
which
questionless
suits
as
well
the
state
and
condition
of
the
latter
,
as
the
former
.
And
when
our
Saviour
himself
said
,
Blessed
is
He
whosoever
{αβγδ}
,
shall
not
be
offended
in
me
Mat
.
11.6
.
,
[
i
.
e
.
shall
not
stumble
at
me
The
Substantive
{αβγδ}
,
is
transl●ted
stumbling
block
,
1
Cor
.
1.23
.
Rom.
11.9
.
Rev.
2.14
.
]
in
that
term
of
universality
,
Whosoever
,
he
comcomprehended
as
well
the
Gentiles
,
as
the
Jews
.
The
reason
why
our
Apostle
termeth
Christ
,
a
stumbling
block
to
the
Jews
,
not
so
to
the
Greeks
[
or
Gentiles
]
but
,
foolishness
1
Cor
.
1.23
.
,
is
not
because
he
was
in
no
respect
this
latter
unto
the
Jews
(
for
he
had
a
little
before
said
in
the
general
,
that
the
preaching
of
the
Cross
,
i.e.
Christ
crucified
,
was
to
them
that
perish
,
foolishness
)
so
neither
because
he
was
in
no
respect
the
former
(
a
stumbling
block
)
unto
the
Greeks
;
but
because
the
Jews
having
had
Christ
personally
in
the
flesh
amongst
them
,
avouching
himself
,
as
well
by
the
sinlesness
of
his
life
,
as
by
his
Doctrine
and
miracles
,
for
their
Messiah
,
yet
being
offended
at
the
meanness
of
his
birth
,
breeding
and
condition
,
all
too
mean
and
low
by
many
thousand
degrees
(
as
they
supposed
,
or
pretended
)
for
him
that
was
to
be
their
Messiah
,
fell
heavier
upon
him
with
hatred
,
indignation
and
disdain
,
then
the
Gentiles
generally
did
,
(
even
those
,
I
mean
,
who
refused
to
beleeve
in
him
.
)
And
in
this
respect
He
may
in
a
more
signal
and
particular
manner
be
termed
{αβγδ}
,
a
scandal
,
offence
,
or
stumbling
block
unto
them
.
They
were
the
Nation
that
first
stumbled
,
or
were
offended
at
him
,
in
all
the
world
:
yea
they
were
more
offended
,
and
stumbled
at
him
more
forcibly
,
and
with
greater
violence
,
then
any
other
Nation
.
Whereas
for
the
Grecians
(
or
Gentiles
)
though
in
a
general
sence
(
which
hath
been
declared
)
they
may
be
said
to
have
stumbled
at
him
likewise
,
yet
his
poverty
,
or
meanness
of
condition
,
or
suffering
death
,
did
not
occasion
their
offence
,
or
rejection
of
him
(
and
consequently
their
offence
,
was
not
so
properly
a
stumbling
,
as
that
of
the
Jews
.
)
It
is
like
that
some
of
their
own
wise
men
,
and
great
Philosophers
,
who
were
in
high
esteem
amongst
them
,
were
as
mean
of
parentage
and
condition
in
the
world
,
as
Christ
was
represented
unto
them
to
have
been
;
yea
and
possibly
suffered
very
great
indignities
from
unjust
and
cruel
men
,
as
Christ
also
had
done
.
So
that
their
refusing
to
beleeve
in
Christ
,
did
not
(
probably
)
proceed
from
any
want
of
secular
greatness
in
one
kind
,
or
other
,
in
him
.
But
that
which
occasioned
their
unbelief
,
was
,
that
they
who
preached
him
,
and
salvation
by
him
,
did
not
satisfie
or
convince
them
by
Philosophical
arguments
,
or
natural
demonstrations
,
of
the
truth
and
certainty
of
those
things
,
which
they
affirmed
of
him
.
But
to
give
the
Iews
to
understand
that
they
might
very
possibly
stumble
at
that
Stone
he
speaks
of
(
the
Lord
Christ
,
)
he
cites
a
Testimony
from
one
of
their
own
greatest
Prophets
,
wherein
he
is
termed
a
Stumbling
Stone
;
i.e.
such
a
person
,
at
whom
many
would
be
offended
at
to
their
great
misery
and
ruine
.
The
words
of
the
testimony
are
these
:
As
it
is
written
,
Behold
I
lay
in
Sion
a
stumbling
stone
,
and
rock
of
offence
:
and
whosoever
beleeveth
on
him
,
shall
not
be
ashamed
.
]
This
testimony
is
framed
of
two
or
three
several
clauses
taken
out
of
two
or
three
several
passages
in
Esay
,
and
put
together
,
with
some
little
variation
of
words
.
The
former
words
of
this
testimony
,
Behold
I
lay
in
Sion
,
are
verbatim
found
,
Esay
28.16
.
onely
the
word
Englished
,
I
lay
,
in
the
Original
soundeth
,
I
will
lay
foundation-wise
;
or
,
I
will
found
,
or
firmly
lay
.
The
next
,
a
stumbling
stone
,
and
rock
of
offence
,
are
thus
expressed
,
Esai
.
8.14
.
for
a
stone
of
stumbling
,
and
rock
of
offence
.
The
last
words
,
and
whosoever
beleeveth
on
him
shall
not
be
ashamed
,
are
thus
read
(
a
little
after
the
former
words
,
Behold
,
I
lay
in
Zion
,
)
he
that
beleeveth
,
shall
not
make
haste
.
In
this
third
and
last
clause
,
there
are
three
particulars
,
wherein
the
Apostle
relieveth
the
Old
Testament
darkness
,
with
Evangelical
or
New
Testament
light
.
First
,
he
expoundeth
the
Prophets
indefinite
He
,
He
that
beleeveth
,
by
his
universal
,
Whosoever
;
Whosoever
beleeveth
,
or
,
{αβγδ}
,
every
one
beleeving
.
The
Pronoun
,
He
,
in
such
constructions
as
this
,
is
frequently
expounded
by
,
Every
one
that
,
Whosoever
,
and
the
like
.
Thus
He
that
beleeveth
in
me
,
Joh
.
6.47
.
Mar.
16.16
.
1
Pet
.
2.6
.
1
Joh
.
5.5.10
,
&c.
is
interpreted
by
,
whosoever
,
or
every
one
that
beleeveth
,
Ioh
.
3.16
.
and
12.46
.
Acts
10.43
.
&c.
Secondly
,
whereas
the
Prophet
expresseth
himself
onely
thus
,
He
that
beleeveth
,
not
specifying
either
the
Person
,
or
thing
to
be
beleeved
on
,
our
Apostle
in
his
citation
of
the
words
,
{αβγδ}
,
and
every
one
beleeving
ON
HIM
,
plainly
informeth
,
1.
That
it
is
a
person
who
is
to
be
beleeved
on
{αβγδ}
,
cannot
relate
unto
{αβγδ}
,
because
of
{αβγδ}
,
(
being
the
feminine
Gender
.
)
coming
between
,
Therefore
must
needs
relate
unto
the
person
signifi●d
,
by
that
{αβγδ}
,
or
stone
.
;
And
2.
That
this
person
is
he
that
that
is
compared
to
a
stone
of
stumbling
,
and
rock
of
offence
.
Thus
sometimes
actions
are
mentioned
,
without
any
mention
of
their
objects
;
which
notwithstanding
are
named
elsewhere
.
Thus
our
Saviour
promiseth
that
to
them
that
hear
,
more
shall
be
given
Mark
4.24
.
,
not
specifying
either
who
,
or
what
it
is
they
must
hear
,
in
order
to
such
a
gracious
consideration
from
God
.
But
both
these
are
sufficiently
explained
in
other
Scriptures
.
Mat
.
17.5
.
Luke
10.16
.
Ioh
.
8.47
,
&c.
Thirdly
,
(
and
lastly
)
the
Apostle
explaineth
the
Prophets
,
will
not
make
haste
,
[
or
rather
,
let
him
not
make
haste
,
]
by
his
,
shall
not
be
ashamed
;
although
some
learned
Expositors
conceive
,
that
the
Hebrew
Word
anciently
read
in
the
Text
in
hand
,
was
of
the
same
signification
with
our
Apostles
{αβγδ}
,
shall
not
,
or
cannot
,
be
ashamed
.
However
the
reading
now
extant
in
the
Prophet
,
will
not
make
haste
,
may
readily
be
reconciled
with
the
Apostles
shall
not
be
ashamed
.
The
former
,
in
saying
,
He
that
beleeveth
,
will
not
make
haste
,
or
,
let
him
not
make
haste
,
meaneth
,
that
whosoever
shall
beleeve
and
stay
himself
on
that
Stone
he
speaks
of
,
needs
not
be
like
unto
those
who
are
fearfull
of
a
disappointment
where
they
trust
,
who
by
reason
of
their
fear
in
this
kind
are
impatient
of
all
delay
,
and
tormented
herewith
,
untill
they
see
the
issue
;
hereby
implying
,
that
which
the
latter
(
our
Apostle
)
plainly
affirmeth
,
viz.
that
such
shall
not
be
ashamed
,
or
confounded
.
This
for
making
even
reckonings
between
a
Great
Prophet
,
and
an
Apostle
Greater
then
he
,
in
the
particular
before
us
.
Now
for
the
sence
and
mind
of
the
Apostle
in
the
words
.
As
it
is
written
,
Behold
I
lay
,
&c.
]
This
clause
,
as
it
is
written
,
[
meaning
,
in
the
book
of
God
,
or
amongst
the
Oracles
of
God
]
doth
not
import
the
Testimony
or
words
following
,
to
be
,
or
to
contain
,
a
direct
probation
of
what
he
had
last
before
affirmed
,
viz.
that
the
Jews
stumbled
at
the
Stumbling
Stone
,
CHRIST
:
but
onely
to
shew
and
prove
that
Christ
was
a
Stone
of
Stumbling
,
[
i
.
e
.
such
a
kind
of
Stone
,
so
layd
,
or
pich'd
,
so
disposed
of
,
and
contrived
by
God
,
that
men
would
be
apt
to
stumble
at
him
,
yea
and
many
would
actually
stumble
at
him
;
and
consequently
that
the
Jews
might
very
probably
stumble
at
him
.
]
The
said
clause
,
As
it
is
written
,
is
frequently
in
the
New
Testament
used
in
much
alike
sence
,
not
importing
an
express
proof
of
what
went
before
in
that
which
follows
,
but
only
some
kind
of
aspect
upon
,
or
relation
unto
,
or
affinity
between
,
the
one
,
and
the
other
.
See
Luke
2.23
.
and
3.4
.
Acts
13.33
.
Rom.
3.4
.
and
8.36
.
(
with
many
others
.
Behold
,
I
lay
in
Sion
,
&c.
]
This
word
,
Behold
,
in
such
constructions
as
this
,
is
like
a
trumpet
sounding
from
Heaven
to
call
the
world
together
from
their
severall
quarters
,
to
attend
with
all
their
might
,
and
consider
what
is
now
ready
to
be
declared
unto
them
.
And
the
truth
is
,
that
this
Trumpet
never
sounded
upon
a
more
solemn
and
weighty
occasion
,
then
that
before
us
in
the
words
following
.
I
lay
in
Sion
,
In
the
Prophets
language
(
according
to
some
of
his
Interpreters
)
the
words
sound
thus
,
Fundabo
in
Sion
,
I
will
found
,
or
firmly
lay
,
in
Sion
.
Arias
Montanus
,
in
his
interlineary
,
translates
them
thus
:
Ecce
,
ego
fundator
in
Sion
lapidis
,
&c.
i.e.
(
word
for
word
,
)
Behold
,
I
the
founder
in
Sion
of
a
Stone
,
&c.
Junius
and
Tremellius
in
their
Translation
,
thus
:
Ecce
ego
fundamentum
posui
in
Sione
lapidem
:
i.e.
Behold
,
I
have
layd
[
or
,
placed
]
a
foundation
in
Sion
,
a
Stone
,
&c.
Others
thus
,
Ecce
ego
fundo
in
Sione
lapidem
,
i.e.
Behold
,
I
found
[
or
lay
foundation-wise
]
in
Sion
a
Stone
,
&c.
Hierome
(
in
the
last
place
)
thus
,
Ecce
ego
mittam
in
fundamentis
Sion
lapidem
,
&c.
i.e.
Behold
,
I
will
put
[
or
,
cast
]
in
the
foundations
of
Sion
a
Stone
,
&c.
The
meaning
of
the
words
(
together
with
those
following
in
the
Verse
)
suffers
little
or
nothing
from
this
variety
of
translations
,
being
clearly
this
,
or
to
this
effect
;
viz.
that
God
here
promiseth
that
in
due
time
he
would
cause
such
a
person
to
rise
up
,
or
to
take
his
being
from
,
and
amongst
the
Jews
,
who
should
be
like
unto
a
Stone
,
which
is
of
transcendent
worth
and
value
,
at
which
notwithstanding
many
would
be
apt
to
stumble
by
reason
of
the
scituation
and
position
of
it
;
i.e.
should
be
invested
with
an
irresistible
strength
,
power
,
and
authority
never
to
be
taken
away
from
him
,
and
who
should
continually
act
and
exercise
this
power
,
for
the
happy-making
,
and
keeping
,
of
all
those
,
that
shall
depend
on
him
,
and
commit
themselves
unto
him
;
and
yet
nevertheless
should
be
so
ordered
,
disposed
of
,
and
contrived
by
him
,
that
wicked
persons
,
careless
,
and
regardless
of
the
mind
and
counsels
of
God
,
may
very
easily
overlook
both
his
excellent
worth
and
power
,
and
so
be
offended
at
him
,
to
their
own
irrecoverable
loss
and
ruine
.
In
Sion
]
Sion
was
a
part
of
the
City
Jerusalem
,
scituate
upon
an
hill
towards
the
North
in
respect
of
the
rest
of
the
City
.
Sometimes
the
Hill
it self
is
called
by
this
Name
:
but
more
qerfuently
the
series
of
the
buildings
upon
it
are
termed
,
Sion
.
This
seems
to
have
been
the
principal
part
of
the
City
.
1.
By
reason
of
the
Temple
.
2.
Of
the
Royal
Palace
.
3.
Of
that
strong
and
impregnable
fort
or
tower
,
called
the
strong
hold
of
Sion
,
(
2
Sam
.
5.7
.
)
all
standing
hereon
.
This
tower
,
being
won
by
David
from
the
Jebusites
,
and
enlarged
with
many
buildings
adjoyning
,
or
near
to
it
,
became
his
habitation
,
or
seat
royal
,
and
(
as
it
seems
from
2
Sam
.
5.7
.
and
1
Kings
8.1
.
)
from
the
largeness
and
great
compass
of
buildings
added
by
him
unto
it
,
was
it self
called
,
The
city
of
David
.
So
that
,
when
God
saith
,
Behold
I
lay
in
Sion
a
Stone
,
&c.
his
intent
may
be
to
insinuate
,
that
the
Person
here
represented
by
the
Metaphor
of
a
stone
,
should
be
of
the
house
and
lineage
of
David
.
Which
is
of
a
gracious
import
,
as
well
unto
the
Jews
,
as
the
Gentiles
,
leading
the
former
directly
to
that
particular
house
and
family
,
from
whence
their
Messiah
was
to
be
expected
,
and
so
preventing
those
distractions
,
wandrings
,
and
uncertainties
of
mind
and
thought
,
otherwise
incident
unto
them
about
his
pedigree
and
descent
;
and
consequently
,
confirming
the
latter
in
the
Truth
and
certainty
of
his
being
the
Messiah
indeed
,
in
whom
the
New
Testament
vesteth
this
transcendent
honour
and
dignity
.
A
stumbling
stone
,
and
rock
of
offence
.
]
Some
Expositors
(
too
much
either
Arrianized
,
or
suspected
)
understand
these
expressions
,
as
not
meant
in
Esay
concerning
Christ
,
but
God
himself
;
and
as
only
allusive-wise
,
and
for
commodiousness
of
phrase
,
applied
by
the
Apostle
unto
Christ
,
on
purpose
(
it
is
like
)
to
decline
the
pregnancy
and
force
of
such
an
Argument
,
which
otherwise
from
between
the
two
passages
riseth
up
like
an
armed
man
to
assert
the
Divinity
of
Christ
.
But
how
hard
a
saying
it
would
be
,
that
God
,
speaking
of
himself
,
should
say
,
Behold
,
I
lay
in
Sion
a
stone
,
and
that
his
meaning
should
be
,
Behold
,
I
lay
my self
in
Zion
a
stone
,
needeth
no
arguing
.
Besides
,
if
the
Prophet
Esay
,
did
not
by
his
stumbling
stone
,
and
rock
of
offence
,
directly
and
principally
intend
Christ
,
the
Apostle
(
as
is
evident
)
should
make
very
small
earnings
for
his
purpose
,
of
the
testimony
in
hand
.
For
,
from
Gods
being
a
stumbling
stone
,
and
rock
of
offence
in
Esay's
days
,
it
no
ways
follows
,
that
therefore
Christ
must
of
necessity
be
the
like
,
(
viz.
a
stumbling
stone
,
or
rock
of
offence
)
in
the
Apostles
days
.
And
if
such
a
consequence
as
this
be
of
no
value
,
the
truth
of
the
Apostles
affirmation
,
or
intimation
,
that
Christ
was
,
or
is
,
a
stumbling
stone
,
&c.
must
rest
onely
upon
his
own
credit
and
authority
;
which
we
know
were
of
very
light
esteem
with
his
countrymen
the
Jews
,
whose
conviction
notwithstanding
(
as
hath
been
oft
said
)
is
the
main
prize
for
which
he
runneth
the
long
race
of
this
,
and
the
two
following
Chapters
.
If
it
be
demanded
,
why
,
or
in
what
respect
,
Christ
should
be
termed
,
a
stone
of
stumbling
,
and
rock
of
offence
;
I
answer
,
1.
Negatively
,
not
because
he
was
by
God
intended
(
at
least
antecedently
)
for
such
,
either
a
Stone
,
or
Rock
:
all
stumblings
,
and
offence-takings
at
Christ
,
are
acknowledged
by
Calvin
himself
to
be
accidental
and
adventitious
Quod
autem
alibi
docet
Christus
,
se
in
judicium
ven●sse
,
quod
vocatur
petra
scandali
,
quod
dicitur
positus
in
multo
rum
ruinam
,
id
accidentale
est
,
vel
(
ut
i●a
loquar
)
adventitium
.
Calv
.
in
Joh
.
3.17
.
Hoc
antitheto
demonstrat
,
quod
tam
male
accipitur
Christus
,
neque
suo
vitio
,
aut
universali
hominum
genio
hoc
fieri
;
sed
in
causa
esse
eorum
pravitatem
,
qui
illuminati
a
Deo
non
essent
.
Idem
in
1
Cor
.
1.23
.
Notandum
vero
est
,
hoc
[
viz.
esse
lapidem
offensionis
]
Christo
proprie
&
a
seipso
non
competere
,
sed
potius
accidentale
esse
ex
hominum
malicia
,
sicut
mox
sequitur
.
Idem
ad
Rom.
9.32
.
,
i.e.
besides
the
intentions
of
God
,
and
proceeding
from
the
pravity
of
men
themselves
.
Nor
2.
Because
they
who
stumble
and
are
offended
at
him
,
were
appointed
or
ordained
by
God
unto
these
,
or
any
the
like
sinful
miscarriages
,
God
appointing
no
man
to
do
that
,
which
he
universally
prohibites
all
men
from
doing
(
as
hath
been
formerly
touched
.
)
Nor
,
3.
Because
He
is
so
,
or
upon
any
such
terms
exhibited
or
set
forth
by
God
unto
the
world
,
that
any
man
should
be
constrained
,
or
necessitated
,
either
by
his
own
weakness
and
corruption
,
or
by
the
Devil
,
or
by
any
other
instrument
or
creature
whatsoever
,
to
stumble
,
or
take
offence
at
him
:
actions
constrained
or
necessitated
upon
men
,
are
neither
demeritorious
,
nor
punishable
.
Nor
yet
4.
(
and
lastly
,
for
the
Negative
)
Because
he
is
so
contrived
by
God
in
respect
of
any
circumstance
,
or
matter
relating
or
appertaining
to
him
,
that
any
person
should
be
so
much
as
tempted
,
or
reasonably
induced
by
any
of
these
to
stumble
at
him
:
God
(
saith
James
)
tempteth
no
man
James
1.13
.
;
this
is
as
true
of
Christ
also
.
But
,
2.
(
for
the
affirmative
,
in
two
words
)
Christ
is
therefore
termed
a
Stone
of
Stumbling
,
&c.
partly
because
he
is
so
laid
,
placed
,
or
disposed
of
by
God
,
that
however
no
man
(
as
hath
been
said
)
is
either
necessitated
to
stumble
at
him
,
or
inticed
by
any
thing
appertaining
unto
him
,
thus
to
miscarry
,
yet
men
willingly
ignorant
,
and
wilfully
perverse
and
wicked
,
may
very
possibly
stumble
at
him
;
partly
also
because
,
though
God
intended
(
as
hath
been
said
)
no
mans
stumbling
at
him
,
yet
he
knew
that
many
would
through
wilful
blindness
,
and
perverseness
of
spirit
,
de
facto
,
stumble
at
him
,
and
so
expressed
him
by
a
Prophetical
character
answering
the
event
,
and
predicting
that
which
in
time
came
to
passe
.
If
it
be
demanded
whether
the
two
expressions
,
a
Stone
of
stumhling
,
and
,
rock
of
offence
,
be
synonymus
,
of
one
and
the
same
import
,
or
whether
there
be
any
material
difference
between
them
;
I
answer
;
1.
Some
Expositors
conceive
them
to
be
altogether
the
same
in
signification
and
import
;
onely
apprehending
the
doubling
of
the
expression
to
be
somewhat
emphatical
,
and
tending
to
deeper
and
more
serious
inculcation
of
the
matter
or
thing
expressed
:
which
they
observe
(
or
at
least
suppose
they
observe
)
to
be
frequent
with
the
Prophets
in
like
cases
Sed
&
hoc
constat
,
vocabula
vicinae
significationis
,
ubi
verborum
copia
quaeritur
,
maxime
apud
Hebraeos
usurpari
pro
eodem
significato
.
Quare
,
quae
omnium
fere
sententia
est
,
in
verbis
Prophetae
dicimus
,
esse
ejusdem
rei
inculcationem
,
Prophephetis
familiarem
:
ut
quemadmodum
Greca
{αβγδ}
&
{αβγδ}
,
&
quae
ex
H●braeo
vocabula
respondeant
,
accipiuntur
velit
synonyma
it●
etiam
lapis
&
petra
.
Estius
in
Roman
.
9.33
.
Vid
.
Rob.
Constant
.
Lexicon
in
verbo
{αβγδ}
.
.
But
though
{αβγδ}
,
here
translated
,
Rock
,
be
sometimes
found
to
signifie
an
ordinary
or
lesser
Stone
,
as
the
word
{αβγδ}
doth
,
yet
properly
it
signifieth
saxum
,
or
cautes
,
a
great
Massie
stone
,
a
rock
or
mountain
of
Stone
,
and
is
accordingly
(
for
the
most
part
)
translated
,
Rock
,
Mat
.
7.24
,
25.
and
16.18
.
Luke
8.6
.
1
Cor
.
10.4
.
Mat
.
27.51
.
Rev.
6.15
,
16.
Therefore
,
2.
It
is
more
probable
that
both
the
Prophet
and
Apostle
intended
somewhat
differing
in
the
one
expression
from
the
other
,
and
that
by
the
former
{αβγδ}
,
a
Stone
of
Stumbling
,
they
might
imply
that
Christ
would
prove
unto
some
onely
a
Stone
of
such
a
stumbling
,
from
whence
they
would
recover
themselves
,
and
beleeve
on
him
unto
Salvation
afterwards
:
by
the
latter
,
{αβγδ}
;
a
rock
of
offence
,
that
he
would
be
unto
others
that
which
a
rock
in
the
Sea
is
to
the
ship
that
runneth
and
dasheth
it self
with
violence
against
it
,
and
is
split
,
shattered
,
and
broken
in
peeces
by
it
,
never
to
be
repaired
.
Some
state
the
difference
between
the
two
expressions
thus
;
that
Christ
is
termed
a
Stone
of
stumbling
,
because
coming
in
humility
,
he
was
not
owned
or
acknowledged
by
the
Jews
,
but
rejected
:
but
a
rock
of
offence
,
because
after
his
Resurrection
,
and
ascending
up
into
Heaven
,
he
became
a
Rock
,
and
fell
upon
them
,
overwhelmed
,
and
ground
them
to
powder
,
by
the
Romans
taking
away
both
their
place
and
Nation
.
But
the
former
Interpretation
(
I
conceive
)
is
the
less
strained
.
It
may
yet
be
some
mans
question
,
how
Christ
can
be
said
to
have
been
laid
by
God
in
Sion
a
stumbling
Stone
,
and
rock
of
offence
,
in
the
days
of
the
Prophet
Esay
,
and
in
reference
to
the
Jews
then
living
;
I
answer
;
1.
That
both
the
places
in
Esay
,
of
some
parts
whereof
the
testimony
now
before
us
,
is
(
as
hath
been
shewed
)
compacted
and
made
up
,
relate
unto
the
times
of
Sennacherib
,
and
to
the
protection
which
God
promised
unto
those
that
would
hearken
unto
his
counsel
,
and
betake
themselves
to
Jerusalem
,
and
abide
there
Recte
autem
ista
loca
conjunxit
,
quia
in
utroque
agitur
de
temporibus
Sennacheribi
,
Deique
tutela
iis
promittitur
,
qui
intra
Hie●osolyma
manentes
in
lege
Dei
persti●issent
,
Hugo
Grot
.
ad
Rom.
9.33
.
.
2.
It
is
to
be
considered
,
that
all
promises
of
grace
,
peace
,
safety
,
deliverance
,
&c.
made
by
God
at
any
time
unto
men
,
are
and
have
been
made
in
Christ
,
i.e.
upon
the
account
of
that
grace
and
favour
,
which
formerly
he
had
procured
for
men
by
his
sufferings
,
whilst
they
were
yet
onely
undertaken
for
,
and
not
undergone
;
and
since
,
by
the
same
sufferings
having
been
undergone
and
endured
by
him
.
So
that
Christ
may
in
sufficient
propriety
of
speech
be
said
to
have
been
,
and
to
be
,
in
all
promises
of
grace
whatsoever
at
any
time
made
by
God
unto
men
.
And
they
who
shall
stumble
at
,
or
reject
any
of
these
promises
through
unbelief
,
may
in
like
manner
be
said
to
stumble
at
Christ
;
and
so
to
render
their
condition
much
worse
,
and
more
grievous
.
Therefore
;
3.
When
God
by
his
Prophets
sent
a
promise
(
one
or
more
)
of
safety
and
protection
unto
the
Jews
,
upon
condition
of
their
subjection
unto
his
counsels
and
commands
,
intending
withall
that
they
who
should
not
beleeve
this
promise
,
nor
obey
his
counsels
,
should
hereby
bring
destruction
and
ruine
upon
themselves
,
he
might
well
say
,
Behold
,
I
lay
in
Sion
a
Stone
of
stumbling
,
&c.
meaning
,
that
Christ
now
appearing
,
and
being
discovered
by
God
,
in
such
a
gracious
promise
,
and
as
a
Sanctuary
,
unto
the
Jews
,
in
the
time
of
their
utmost
danger
,
would
nevertheless
prove
an
occasion
of
stumbling
,
falling
,
and
perishing
unto
many
,
who
would
neglect
and
despise
him
.
4.
(
And
lastly
,
)
It
is
a
thing
of
frequent
Observation
in
the
writings
of
the
Prophets
,
that
God
,
having
either
promised
,
or
being
about
to
promise
,
any
great
and
signal
blessing
unto
his
people
,
is
wont
either
in
the
Front
,
or
in
the
Reer
of
such
a
promise
,
to
renew
his
promise
and
intention
afresh
,
of
sending
Christ
unto
them
in
due
time
,
by
way
of
confirmation
of
such
his
promise
;
yea
and
sometimes
to
involve
,
and
(
as
it
were
)
to
wrap
up
the
one
promise
in
the
other
.
See
Esai
.
7.13
,
14
,
15
,
&c.
and
9.1
,
2
,
&c.
and
11.1
,
2
,
10
,
12
,
&c.
and
46.13
.
and
49.1
,
2
,
3
,
4
,
5
,
6
,
7
,
&c.
and
51.4
,
5
,
6
,
&c.
and
52.7
,
8.
and
53.2
,
3
,
&c.
and
55.4
,
5
,
&c.
and
59.20
.
and
61.1
,
2
,
3
,
and
62.11
.
Jer
.
23.5
,
6
,
&c.
Hos
.
13.14
.
Zach.
3.8
.
and
9.9
.
Mal
.
3.1
,
2
,
&c.
So
that
speaking
and
promising
thus
unto
the
Iews
,
(
being
now
in
danger
of
being
devoured
by
a
potent
and
formidable
enemy
;
)
Behold
I
lay
in
Sion
a
stumbling
stone
,
a
Rock
of
offence
,
and
he
that
beleeveth
on
him
,
shall
not
be
ashamed
,
he
may
well
be
conceived
,
both
to
promise
the
sending
of
the
Messiah
,
and
Salvation
by
him
,
unto
those
that
shall
beleeve
on
him
and
also
to
threaten
ruine
and
destruction
unto
those
that
shall
reject
him
;
and
withall
inclusively
,
and
after
the
manner
of
Prophetical
involution
,
to
promise
in
the
former
,
deliverance
from
the
present
danger
unto
all
those
that
should
beleeve
this
promise
,
and
harken
unto
his
councel
delivered
with
it
;
and
in
the
latter
,
to
threaten
those
with
bondage
,
or
death
,
who
through
unbeleif
of
this
promise
,
should
refuse
obedience
unto
his
counsels
.
And
whosoever
beleeveth
on
him
shall
not
be
ashamed
.
]
The
copulative
,
And
,
is
frequently
used
in
an
adversative
sence
,
and
signifies
,
but
See
M.
Ainsworth
in
Gen.
2.17
.
:
and
is
accordingly
rendred
in
most
Translations
,
where
the
sence
of
the
place
requires
it
.
As
,
Gen.
2.17.20
.
&
.
3.3
.
&
.
42.10
.
(
besides
sundry
others
.
)
Sometimes
our
English
Translators
retain
the
proper
signification
of
the
word
,
and
translate
,
And
,
where
the
construction
requireth
,
But
.
As
Luke
.
8.18
.
and
so
in
the
place
before
us
.
For
the
Apostle
in
this
clause
evidently
opposeth
the
great
Benefit
and
Blessedness
,
which
from
Christ
redoundeth
unto
those
who
shall
beleeve
on
him
,
to
that
misery
and
ruine
,
which
they
bring
upon
themselves
,
who
shall
stumble
at
,
and
reject
him
.
We
have
given
notice
already
that
our
Apostle
interprets
the
Prophets
Indefinite
,
He
,
by
his
universal
,
Whosoever
.
He
doth
the
like
in
the
following
Chapter
.
vers
.
11.
His
reason
probably
may
be
,
the
more
plainly
and
expresly
to
insinuate
,
that
as
well
the
Gentiles
,
as
the
Jews
,
shall
partake
of
the
unspeakable
blessing
that
is
brought
unto
the
world
by
Jesus
Christ
,
upon
their
beleeving
on
him
.
Whosoever
beleeveth
on
him
]
To
beleeve
God
,
and
so
to
beleeve
Christ
,
and
to
beleeve
ON
the
one
,
and
ON
the
other
,
are
frequently
used
as
expressions
of
one
and
the
same
import
,
at
least
in
respect
of
the
great
Blessings
depending
on
either
,
Justification
,
and
Salvation
;
the
same
promises
being
made
to
,
Beleeving
God
,
which
are
made
to
,
Beleeving
on
God
;
and
againe
,
See
Redemtion
Redeemed
p.
397.
398
399.
&c.
Videas
in
sacris
litteris
,
tam
fidei
,
quam
siduciae
promisiones
esse
factas
:
nempe
quia
fides
fiduciam
semper
secum
trahit
P.
Martyr
Loc
.
Com
p.
510
to
Beleeving
Christ
,
which
are
made
to
,
beleeving
ON
Christ
.
Consider
to
this
purpose
,
and
compare
Ioh
.
20.31
,
Act.
8.37.38
.
Ioh
.
3.33.36
.
&
8.24
.
&
11.26
,
27.
Rom.
4.3.5
.
&
10.9
.
1
Ioh
.
5.5
.
(
to
omit
many
other
places
.
)
Nor
is
this
any
thing
but
what
is
frequently
observed
and
affirmed
by
Luther
,
Calvin
,
Peter
Martyr
,
and
other
as
well
modern
as
ancient
Divines
,
as
I
have
shewed
at
large
elsewhere
.
To
beleeve
on
Christ
,
formally
and
properly
,
is
not
an
act
of
Faith
,
but
of
hope
,
or
trust
,
only
including
,
or
presupposing
Faith
:
and
it
is
well
observed
by
the
late
Bishop
,
Downham
(
in
his
Treatise
of
the
Covenant
of
Grace
.
p.
214.
)
that
doubting
,
properly
is
opposed
to
Faith
,
distruct
,
to
affiance
[
or
hope
.
Sed
nos
haud
paulo
aliter
philosophamur
Primo
spem
et
fidem
ratione
sui
et
difinitione
distinctas
,
re
tamen
semper
nidivulsas
esse
:
adeo
ut
neque
quisquam
vere
credat
,
qui
non
vere
speret
,
neque
rursus
vere
speret
,
qui
non
vere
credat
,
&c
Dan.
Chami-Panstiat
Tom
.
3.
l.
13.
c
.
3.
s
.
9.
]
The
reason
why
the
great
and
precious
promises
of
Justification
and
Salvation
are
so
frequently
in
Scripture
made
to
acts
of
recumbency
,
or
to
a
resting
,
trusting
,
or
beleeving
in
God
,
or
,
Christ
,
or
rather
unto
those
,
who
doe
rest
,
trust
,
or
beleeve
on
him
,
is
not
because
they
doe
originally
,
formally
,
or
precisely
belong
to
those
acts
,
or
qualifications
;
but
partly
because
such
act
ss
athese
do
suppose
in
their
subjects
,
and
in
their
natures
include
and
comprehend
,
the
Act
of
Faith
,
unto
which
the
said
promises
doe
originally
and
properly
belong
;
partly
also
(
I
conceive
)
to
inform
and
teach
men
that
they
who
doe
truly
and
unfeignedly
beleeve
,
either
God
,
or
Christ
,
in
what
they
speak
and
assert
in
the
Scriptures
,
have
a
sufficient
and
pregnant
ground
to
rely
,
depend
,
or
beleeve
,
on
the
one
and
the
other
,
for
the
obtaining
of
all
things
promised
,
(
according
to
the
tenour
and
intent
of
the
said
promises
respectively
,
)
yea
and
that
they
cannot
(
lightly
)
but
hope
,
trust
,
and
depend
accordingly
.
And
therefore
whereas
many
say
and
acknowledg
that
they
beleeve
the
truth
of
all
the
promises
and
declarations
that
God
hath
made
throughout
the
Scriptures
,
and
this
with
the
greatest
confidence
that
may
be
,
and
without
the
least
hesitancy
or
regret
in
their
Faith
,
and
yet
complain
withall
that
they
cannot
,
with
any
semblable
confidence
,
trust
or
depend
upon
God
for
Justification
,
or
Salvation
,
the
reason
of
this
irrational
and
unnatural
discord
in
the
Soul
,
must
needs
be
,
either
their
ignorance
of
the
mind
and
true
meaning
of
God
in
those
promises
,
which
they
say
and
think
that
they
beleeve
;
or
else
a
strange
defecttiveness
in
their
reasons
and
understandings
,
by
means
whereof
they
doe
not
see
and
apprehend
(
that
which
is
as
clear
as
the
light
at
noon
day
)
that
they
who
doe
truly
and
with
their
whole
heart
beleeve
the
promises
of
God
,
are
ipso
facto
by
this
their
beleeving
,
actually
invested
in
a
right
to
all
the
good
things
mentioned
and
contained
in
them
:
and
consequently
,
have
a
clear
and
sure
foundation
for
a
stedfast
expectation
of
these
things
,
whatsoever
they
are
,
from
the
hand
of
God
.
But
whereas
some
conceive
,
that
to
beleeve
God
in
his
promises
,
and
to
beleeve
Jesus
Christ
,
doe
not
import
justifying
or
saving
Faith
,
but
only
that
which
they
call
an
historical
Faith
,
of
which
they
make
Reprobates
and
Divels
themselves
capable
,
unsanctifying
and
deprecating
of
this
Faith
(
as
they
suppose
)
and
that
it
is
only
a
beleeving
ON
God
,
or
IN
God
,
and
so
on
or
in
,
Jesus
Christ
,
which
is
justifying
and
saveing
;
the
Truth
is
,
1.
That
to
beleeve
God
in
his
promises
(
and
so
,
Christ
with
a
faith
unfeigned
,
(
as
the
Apostle
speaketh
)
is
as
justifying
and
saving
,
as
any
beleeving
on
or
in
God
,
or
on
,
or
in
,
Christ
whatsoever
.
This
we
have
lately
proved
from
Joh
.
3.33.36
.
&
11.26.27
.
&
20.31
.
Act.
8.37.38
.
Rom.
4.3.5
.
(
besides
several
other
places
)
we
might
here
add
,
that
the
Scriptures
from
place
to
place
doe
not
onely
hold
forth
a
true
and
unfeigned
beleef
,
of
,
or
assent
unto
,
what
God
,
or
Christ
,
spake
(
especially
in
matters
Evangelical
)
as
a
Faith
truly
justifying
and
saving
,
but
even
a
like
belief
of
the
minister
or
messenger
of
God
,
when
he
testifieth
and
declareth
the
word
of
God
,
and
of
Christ
,
in
such
things
.
Jesus
saith
unto
them
,
verily
I
say
unto
you
,
that
the
publicans
and
harlots
go
into
the
Kingdom
of
God
before
you
.
For
John
came
unto
you
in
the
way
of
righteousness
,
and
they
BELEEVED
HIM
NOT
:
but
the
Publicans
and
harlots
BELEEVED
HIM
Mat
.
21
31
,
32.
.
See
also
Ioh
.
4.42
.
Act.
8.12
.
1
Tim
.
4.16
.
2.
It
is
very
questionable
,
whether
to
beleeve
on
,
or
in
,
Christ
,
doth
always
in
Scripture
signifie
,
or
import
such
a
Faith
which
justifieth
;
considering
what
the
Evangelist
John
saith
;
Nevertheless
amongst
the
chief
Rulers
also
,
many
beleeved
ON
HIM
:
but
because
of
the
Pharises
they
did
not
confess
him
,
lest
they
should
be
put
out
of
the
Synagogue
.
For
they
loved
the
praise
of
men
,
Io●
.
12.42
,
43.
more
then
the
praise
of
God
.
Now
that
they
who
are
ashamed
of
Christ
before
men
,
and
through
feare
shall
not
confess
him
,
as
likewise
that
they
who
love
the
praise
of
men
,
more
then
the
praise
of
God
,
are
no
sound
beleevers
,
nor
persons
justified
,
the
former
is
evident
from
Mat
.
10.32.33
.
compared
with
Mark
.
8.38
.
Luk
.
9.26
.
Rom.
10.9
,
&c.
The
latter
,
from
Joh
.
5.44
.
And
concerning
the
phrase
of
beleeving
in
,
or
on
,
Christ
,
or
,
the
name
of
Christ
,
that
it
doth
not
always
import
such
a
Faith
,
which
is
justifying
and
saving
,
plainly
appeareth
from
Joh
.
2.23
,
24.
and
4.49
.
and
7.31
.
compared
with
Joh
.
1.11
.
and
3.32
.
and
11.45
48.
(
to
omit
other
places
.
)
Therefore
when
the
Holy
Ghost
(
in
the
words
before
us
)
avoucheth
,
That
whosoever
beleeveth
on
him
,
shall
not
be
ashamed
,
he
must
be
understood
to
speak
of
such
a
trusting
or
beleeving
,
which
(
as
our
Apostle
elsewhere
speaketh
concerning
Faith
)
worketh
by
love
,
i.e.
ingageth
the
heart
and
soul
truly
and
really
to
love
both
God
and
men
,
and
to
walk
towards
both
according
to
the
exigency
or
requirement
of
such
an
affection
.
For
as
the
Scripture
speaketh
of
a
kind
of
Faith
,
which
it
calls
dead
,
meaning
hereby
such
a
Faith
,
which
is
workless
,
and
fruitless
,
and
concludes
this
not
to
be
of
that
kind
of
Faith
,
unto
which
God
hath
annexed
the
great
and
precious
promises
of
justification
,
and
salvation
,
and
consequently
,
that
men
and
this
Faith
may
like
rich
men
and
their
money
,
perish
together
,
so
it
speaketh
also
of
a
lively
or
living
hope
1
Pet
.
1.3
.
,
which
supposeth
,
by
way
of
Antithesis
,
a
liveless
,
or
dead
hope
likewise
,
which
hath
neither
part
nor
fellowship
in
the
blessed
business
of
the
promise
in
hand
;
Whosoever
beleeveth
on
him
,
shall
not
be
ashamed
.
See
Matth
.
7.26
,
27.
where
this
dead
hope
we
speak
of
is
found
by
Christ
in
such
persons
,
who
hear
his
sayings
,
and
do
them
not
,
i.e.
who
expect
and
hope
for
salvation
by
him
onely
upon
a
formal
and
fruitless
profession
of
his
Name
.
Whereas
the
promise
of
not
being
ashamed
,
(
i.e.
of
being
made
eternally
glorious
and
blessed
,
as
we
shall
see
anon
)
is
here
ascribed
to
a
beleeving
on
Christ
,
notice
may
be
taken
that
elsewhere
the
effect
and
substance
of
it
is
ascribed
to
a
beleeving
or
trusting
on
God
,
Psal
.
18.30
.
and
22.4
,
5.
and
37.3
,
4
,
&c.
and
146.5
.
2
Cor
.
1.9
,
10.
cap
.
3.4
.
1
Tim
.
6.17
,
&c.
Yea
the
truth
is
,
that
they
who
beleeve
or
trust
on
Christ
,
do
more
properly
beleeve
and
trust
on
God
,
then
on
Christ
,
according
to
that
saying
of
Christ
himself
,
He
that
beleeveth
on
me
,
beleeveth
not
on
me
,
but
on
him
that
sent
me
Ioh
.
12
44.
,
i.e.
beleeveth
not
so
much
on
me
,
as
on
God
himself
who
sent
me
,
viz.
because
God
is
he
,
who
hath
by
all
his
Prophets
since
the
world
began
,
yea
and
now
last
of
all
by
me
also
,
ingaged
himself
that
life
and
salvation
shall
be
given
unto
all
those
,
who
shall
beleeve
on
me
,
i.e.
expect
salvation
at
his
hand
upon
my
account
,
and
by
means
of
that
attonement
,
which
I
am
shortly
to
make
with
my
blood
.
So
that
the
truth
and
faithfulness
of
God
in
his
Word
,
is
the
bottom
,
ground-work
,
and
foundation
of
our
beleeving
in
Christ
.
Nor
can
any
man
reasonably
,
or
with
judgment
beleeve
in
Christ
,
who
questioneth
the
Truth
of
those
promises
,
concerning
life
and
salvation
,
which
God
hath
made
unto
those
who
shall
beleeve
in
him
.
And
in
this
sence
that
of
our
Saviour
may
well
be
understood
:
No
man
can
come
to
me
,
except
the
Father
which
hath
sent
me
draw
him
Iohn
6.44
.
,
i.e.
unless
God
,
who
hath
sent
me
to
be
beleeved
on
unto
salvation
,
shall
draw
him
,
i.e.
prevail
with
him
by
the
credit
and
authority
of
his
promises
made
unto
the
world
in
that
behalf
.
There
may
be
(
I
grant
)
another
sence
given
of
the
words
,
and
this
commodious
and
edifying
,
which
we
shall
(
I
conceive
)
have
occasion
to
declare
some
other
time
.
It
is
a
question
of
no
easie
solution
,
whether
such
a
beleeving
on
Christ
,
to
which
this
promise
is
made
,
He
shall
not
be
ashamed
,
necessarily
and
universally
requireth
a
distinct
knowledg
of
Christ
,
or
a
knowledg
of
him
by
Name
:
or
whether
such
a
person
,
who
never
heard
of
the
Name
of
Christ
,
may
not
notwithstanding
beleeve
on
him
,
or
(
which
is
the
same
)
beleeve
on
God
through
him
,
unto
acceptation
,
justification
,
and
salvation
.
The
just
debate
of
this
Question
would
cause
too
large
a
digression
in
a
Commentary
or
Exposition
,
and
therefore
I
shall
not
charge
the
Readers
patience
with
it
here
;
especially
considering
that
I
have
given
an
account
of
my
sence
upon
it
,
and
this
somewhat
at
large
,
in
a
Discourse
not
long
since
published
,
Intituled
,
The
Pagans
Debt
and
Dowry
.
I
shall
here
only
add
the
words
of
Peter
,
Acts
10.34
,
35.
which
well
understood
,
are
sufficiently
decisive
of
the
Question
propounded
:
Of
a
truth
I
perceive
that
God
is
no
respecter
of
persons
;
But
in
every
Nation
he
that
feareth
him
,
and
worketh
Righteousness
,
is
accepted
with
him
.
He
speaketh
these
words
upon
occasion
of
that
speciall
acceptance
which
he
now
plainly
understood
Cornelius
had
found
with
God
.
Yet
by
the
carriage
of
the
whole
Relation
concerning
him
,
it
fully
appears
that
he
never
had
heard
of
the
Name
of
Christ
,
until
Peters
coming
and
preaching
this
Name
unto
him
.
Yea
there
is
little
question
to
be
made
,
but
that
which
God
chiefly
intended
in
that
extraordinary
vision
,
wherein
Cornelius
was
admonished
and
directed
to
send
for
Peter
,
was
,
that
the
Name
of
Christ
together
with
the
great
mystery
of
the
Grace
of
God
in
him
towards
the
world
,
might
by
Peter
be
made
known
unto
him
.
Therefore
men
may
beleeve
in
God
through
Christ
,
and
this
unto
salvation
,
although
Christ
by
Name
be
not
as
yet
manifested
unto
them
.
But
more
of
this
elsewhere
.
Shall
not
be
ashamed
,
[
or
,
as
the
Margent
hath
it
,
confounded
,
]
that
is
,
shall
be
advanced
by
him
to
great
blessedness
and
glory
.
Observation
hath
been
formerly
made
(
in
our
explication
of
vers
.
30.
)
that
according
to
the
Hebrew
Dialect
,
which
is
much
frequented
in
the
New
Testament
,
Adverbs
of
denying
signifie
the
contrary
to
the
import
of
that
Verb
,
whereunto
they
are
joyned
.
Thus
Levit
.
19.7
.
—
it
shall
NOT
be
accepted
,
signifies
not
simply
a
non-acceptance
,
but
a
rejection
with
high
displeasure
,
as
of
a
thing
abhominable
(
as
the
thing
spoken
of
is
expresly
there
termed
.
)
Thus
likewise
Ier
.
22.30
.
A
man
that
shall
NOT
prosper
in
his
days
,
imports
a
man
that
shall
be
calamitous
and
full
of
misery
whilst
he
liveth
.
With
many
of
them
God
was
not
well
pleased
,
(
1
Cor
.
10.5
.
)
i.e.
God
was
highly
displeased
and
provoked
by
many
of
them
,
insomuch
that
(
as
it
followeth
)
they
were
overthrown
in
the
wilderness
.
Of
like
Interpretation
is
that
,
Hebr
.
10.38
.
—
My
soul
shall
have
NO
pleasure
in
him
.
i
.
e
.
such
a
person
shall
be
the
hatred
,
and
great
abhorring
of
my
soul
.
To
omit
many
others
of
like
character
;
Mar.
9.41
.
He
shall
NOT
lose
his
reward
,
implieth
,
that
such
a
person
shall
be
very
highly
and
bountifully
rewarded
.
Thus
in
the
clause
in
hand
,
Whosoever
beleeveth
in
him
,
shall
NOT
be
ashamed
,
these
last
words
,
shall
NOT
be
ashamed
,
do
not
simply
import
that
such
a
person
shall
not
be
brought
to
shame
,
or
shall
not
perish
;
but
that
he
shall
be
exalted
unto
exceeding
great
honour
and
dignity
,
and
be
made
everlastingly
happy
.
Some
observe
that
the
word
{αβγδ}
,
which
properly
signifieth
,
to
be
ashamed
,
somtimes
signifieth
,
to
be
deceived
,
or
disappointed
;
because
a
trusting
in
such
promises
,
or
persons
,
which
fail
men
in
their
expectations
,
commonly
makes
them
much
ashamed
,
it
being
matter
of
dishonour
or
disparagement
to
a
man
,
to
be
known
to
trust
or
depend
upon
such
,
whether
things
,
or
persons
,
which
want
either
strength
,
or
honesty
,
to
answer
their
expectations
.
O
my
God
(
saith
David
)
I
trust
in
thee
,
let
me
not
be
ashamed
Psal
.
25.2
.
,
let
me
not
be
disappointed
of
help
and
protection
,
which
I
expect
from
thee
,
in
as
much
as
such
a
disappointment
will
be
matter
of
shame
and
dishonour
unto
me
.
From
whence
(
by
the
way
)
it
may
be
observed
,
the
nature
of
man
,
being
(
as
it
were
)
conscious
both
of
that
dignity
wherin
it
was
created
,
as
of
that
likewise
whereof
it
is
yet
capable
,
abhorreth
nothing
more
then
shame
,
or
disparagement
,
not
trouble
,
pain
,
or
torment
it self
.
In
which
respect
the
Holy
Ghost
frequently
expresseth
the
most
wofull
condition
of
wicked
and
ungodly
men
after
death
,
by
ignominy
,
shame
,
and
contempt
.
Thus
Dan
.
12.2
.
And
many
of
them
that
sleep
in
the
dust
of
the
Earth
shall
awake
,
some
to
everlasting
life
,
and
some
to
SHAME
and
everlasting
CONTEMPT
.
See
also
Esai
.
66.24
.
On
the
other
hand
,
the
happy
and
blessed
estate
of
those
who
shall
be
saved
by
beleeving
on
Jesus
Christ
,
is
very
frequently
commended
unto
us
under
the
notion
of
honour
and
glory
.
But
glory
,
honour
,
and
peace
,
to
every
man
that
worketh
good
Rom.
2.10
.
,
&c.
Consider
to
the
same
purpose
,
1
Cor
.
15.40
,
41
,
42
,
43.
Rom.
8.18
.
1
Cor
.
2.7
.
2
Cor
.
4.17
.
(
to
omit
many
other
places
.
)
But
there
is
scarce
any
thing
of
more
ready
Observation
from
the
Scriptures
,
then
to
find
frustration
and
disappointment
in
matters
of
expectation
,
signified
by
shame
.
Sennachrib
being
full
of
expectation
of
carrying
Jerusalem
by
means
of
his
puissant
and
formidable
host
,
when
he
found
himself
disappointed
by
that
heavy
slaughter
which
the
Angel
of
the
Lord
made
in
his
army
,
cutting
off
all
his
mighty
men
of
valour
therein
,
he
is
said
to
have
returned
WITH
SHAME
of
face
to
his
own
Land
2
Chr.
32.21
.
Thus
Esai
.
30.3
,
5.
Therefore
shall
the
strength
of
Pharaoh
be
your
SHAME
,
and
trust
in
the
shadow
of
Egypt
your
CONFUSION
.
They
were
all
ASHAMED
of
a
people
that
could
not
profit
them
,
nor
be
an
help
nor
profit
,
but
a
SHAME
and
also
a
reproach
.
See
also
Esai
.
54.4
.
Hab.
2.9
,
10.
Esai
.
20.5
.
and
42.17
.
and
44.9
.
Jer
.
2.36
.
and
14.3
.
and
20.11
.
and
22.22
.
and
48.13
.
Zech
.
9.5
.
(
not
to
mention
more
.
)
If
it
be
demanded
,
But
though
it
be
true
,
that
whosoever
beleeeveth
on
him
[
i
.
e
.
Christ
]
shall
not
be
ashamed
,
yet
doth
this
suppose
,
or
imply
,
That
whosoever
shall
not
beleeve
on
him
,
shall
be
ashamed
,
or
confounded
?
I
answer
,
1.
That
the
Position
of
one
means
doth
not
by
any
Logical
or
rational
consequence
,
exclude
or
remove
all
others
.
When
our
Apostle
,
speaking
of
the
Woman
,
saith
,
She
shall
be
saved
,
{αβγδ}
,
by
,
or
through
child-bearing
,
he
doth
not
imply
,
but
that
she
may
be
saved
,
in
some
other
way
or
service
,
besides
that
of
bearing
children
.
He
that
informs
a
traveller
that
such
or
such
a
way
will
bring
him
to
such
a
Town
or
City
,
whither
he
is
travelling
,
doth
not
necessarily
suppose
that
there
is
no
other
way
that
leadeth
to
the
same
place
,
but
onely
this
.
In
like
manner
when
the
Holy
Ghost
expresseth
himself
onely
thus
,
Whosoever
beleeveth
in
Christ
,
shall
not
be
ashamed
,
it
doth
not
follow
vi
formae
,
from
any
express
import
of
the
words
,
that
therefore
there
is
no
other
means
to
preserve
a
man
from
shame
,
but
onely
by
beleeving
on
Christ
.
2.
When
any
action
,
or
course
,
is
simply
or
indefinitely
directed
,
or
enjoyned
by
way
of
means
for
the
compassing
of
such
or
such
an
end
,
the
direction
,
or
injunction
,
is
to
be
conceived
as
respecting
such
persons
onely
,
who
are
in
a
capacity
,
either
immediate
,
or
remote
,
of
performing
such
an
action
,
or
taking
such
a
course
,
not
those
,
who
are
simply
uncapable
of
either
,
as
if
these
must
necessarily
be
deprived
of
the
said
end
,
because
they
do
not
use
the
means
prescribed
in
such
a
case
.
When
Christ
saith
,
He
that
beleeveth
and
is
baptized
,
shall
be
saved
;
but
he
that
beleeveth
not
shall
be
damned
Mar.
16.16
.
,
his
meaning
is
,
not
to
impose
,
either
Faith
or
Baptism
,
upon
Infants
,
as
without
which
there
is
no
possibility
for
them
to
be
saved
,
because
Infants
,
as
,
and
whilst
such
,
are
simply
uncapable
of
beleeving
,
as
likewise
in
respect
of
their
own
procurement
,
or
demand
,
of
being
baptized
.
There
is
much
the
same
consideration
of
those
,
who
are
naturally
simple
,
and
never
received
so
much
as
a
first
fruits
of
reason
or
understanding
.
Therefore
beleeving
,
in
the
said
passage
of
Christ
,
is
prescribed
onely
to
persons
of
years
and
of
competent
undestandings
,
as
a
means
simply
necessary
to
salvation
:
and
a
being
baptized
,
[
i
.
e
.
a
making
profession
of
such
their
Faith
]
not
as
a
means
of
equall
necessity
to
salvation
with
beleeving
(
as
appears
from
the
latter
clause
,
where
damnation
is
threatned
,
not
to
those
who
shall
not
be
baptized
,
but
to
those
onely
who
shall
not
beleeve
)
but
as
necessary
onely
,
in
case
time
and
opportunity
shall
serve
for
it
.
God
in
his
Word
and
Gospel
having
onely
to
do
with
persons
capable
of
understanding
what
his
mind
and
meaning
is
in
them
,
chiefly
herein
declares
his
counsel
concerning
them
,
prescribes
rules
and
Laws
unto
them
in
order
to
their
peace
;
speaking
more
sparingly
,
and
as
it
were
onely
on
the
by
,
of
others
,
(
as
Viz
.
Infants
and
persons
void
of
natural
understanding
)
rather
insinuating
,
then
declaring
how
,
and
by
what
means
,
he
intendeth
the
salvation
of
these
;
although
his
insinuations
in
this
kind
are
not
so
sparing
,
or
reserv'd
,
but
that
they
are
very
accessible
to
the
unstandings
of
such
persons
,
who
take
pleasure
in
them
,
and
are
diligent
in
searching
them
out
.
3.
And
(
lastly
)
although
it
followeth
not
(
upon
the
account
specified
)
from
the
assertion
before
us
,
whosoever
beleeveth
in
him
,
shall
not
be
ashamed
,
that
there
is
no
other
way
or
means
to
preserve
men
from
shame
,
or
confusion
,
but
only
beleeving
on
Christ
;
yet
by
comparing
this
saying
,
with
the
words
immediately
preceding
,
Behold
I
lay
in
Sion
a
stumbling
stone
,
&c.
(
and
more
especially
by
consultation
had
with
the
general
purport
and
current
of
the
Scriptures
)
it
fully
appears
,
that
for
persons
competent
in
understanding
,
there
is
no
other
possible
way
or
means
for
their
preservation
from
everlasting
shame
,
but
only
by
beleeving
on
Jesus
Christ
,
either
vertually
and
interpretatively
,
or
else
formally
and
explicitly
(
as
we
have
formerly
,
and
elsewhere
,
distinguished
See
Pagans
Debt
and
Dowr●
,
p.
37
,
38
,
39
&c.
,
and
this
by
warrant
from
the
Scriptures
.
)
The
essential
and
indisolveable
connexion
between
these
two
,
beleeving
on
Christ
,
and
,
not
being
ashamed
,
depends
upon
,
though
not
the
meer
,
yet
the
absolute
and
unchangable
,
will
and
good
pleasure
of
God
.
Beleeving
on
Christ
,
is
no
natural
means
of
any
mans
preservation
from
shame
;
it
produceth
no
such
effect
as
this
,
by
any
native
or
inherent
vertue
or
property
in
it
,
but
by
the
irresistable
efficaciousness
of
his
will
,
who
hath
instituted
and
appointed
it
for
such
a
purpose
.
Naaman
was
cleansed
of
his
Leprosy
upon
his
washing
seaven
times
in
Jordan
:
but
his
cure
depended
not
,
save
only
sacramentally
,
upon
the
waters
of
Jordan
,
nor
upon
his
seven
times
washing
in
them
:
neither
the
one
nor
the
other
of
these
had
any
native
property
or
vertue
in
them
to
accomplish
such
a
cure
.
That
which
healed
him
was
the
glorious
operativeness
of
his
will
and
pleasure
,
who
prescribed
the
use
of
those
means
unto
hin
.
In
like
maner
the
walls
of
Jericho
;
fell
downe
flat
upon
the
compassing
of
the
City
seven
days
together
by
seven
Preists
having
the
Ark
of
the
covenant
with
them
,
and
blowing
with
so
many
trumpets
of
Rams-horns
,
together
with
the
shouting
of
the
people
:
yet
that
which
produced
this
great
and
wonderful
effect
,
the
utter
demolishing
of
these
walls
,
was
not
any
property
or
force
,
either
resident
in
,
or
issuing
from
,
any
of
the
said
means
,
Ark
,
Priests
,
trumpets
,
compassiing
,
shouting
,
or
the
like
,
but
the
most
potent
energy
,
force
,
and
power
of
the
will
of
God
,
who
prescribed
all
the
said
means
,
not
so
much
in
order
to
the
effecting
of
the
end
mentioned
,
(
the
bringing
down
the
walls
of
Jericho
)
as
to
the
making
of
his
own
will
actually
efficacious
to
the
effecting
of
it
.
For
it
is
noways
probable
,
either
that
Naaman
would
have
been
cleansed
of
his
Leprosie
,
unles
,
according
to
Divine
prescription
,
he
had
washed
seaven
tims
in
Jordan
,
although
this
washing
(
as
was
said
)
had
nothing
in
it
able
or
likely
to
effect
the
cure
:
or
that
the
walls
of
Jericho
would
have
fallen
down
flat
on
the
ground
,
had
not
all
the
particulars
specified
been
performed
by
Ioshua
and
the
children
of
Israel
;
however
these
,
neither
divisim
,
nor
conjunctim
,
contributed
any
thing
considerable
of
themselves
,
towards
the
effect
.
The
reason
of
both
probabilities
,
is
this
:
Had
God
absolutely
,
and
without
the
performance
of
such
things
as
he
injoyned
Naaman
in
reference
to
his
cure
,
and
the
Isralites
,
for
the
bringing
down
the
walls
of
Iericho
,
intended
the
said
gracious
effects
,
or
had
it
been
meet
for
him
to
have
effected
either
the
one
,
or
the
other
without
the
said
performances
respectively
,
doubtless
he
would
have
required
neither
the
one
,
nor
the
other
,
upon
the
said
accounts
.
For
it
is
as
true
in
Divinity
,
as
Philosophy
;
Deus
&
natura
n
hil
faciunt
frustra
.
that
God
and
Nature
doe
nothing
in
vaine
.
And
what
can
more
apparently
be
done
in
vain
,
then
to
prescribe
such
or
such
meanes
for
the
effecting
of
such
an
end
,
which
should
certainly
be
obtained
,
or
accomplished
,
whether
any
of
these
means
be
used
,
or
no
.
As
the
case
hath
been
represented
in
Naamans
cure
,
and
in
the
bringing
down
of
the
walls
of
Iericho
,
so
is
it
in
that
great
and
blessed
concernment
of
men
,
expressed
(
in
the
clause
in
hand
)
by
their
not
being
ashamed
.
God
hath
injoyend
the
world
to
beleeve
on
Iesus
Christ
,
in
order
to
the
attainment
of
this
transcendent
Blessedness
;
not
as
if
there
were
any
thing
in
this
beleeving
,
either
of
any
natural
or
moral
consideration
,
sufficient
to
invest
men
with
such
a
Blessedness
;
but
because
his
most
gracious
and
good
pleasure
is
to
confer
this
Blessedness
upon
them
,
upon
,
and
by
means
of
such
their
beleeving
,
not
judging
it
meet
,
or
worthy
his
wisdom
,
or
righteousness
,
to
grant
such
an
investiture
upon
any
other
terms
,
or
in
any
other
way
.
They
who
hold
,
and
teach
that
,
Faith
justifies
(
and
consequently
,
saveth
)
in
respect
of
the
object
(
as
they
speak
,
meaning
,
Christ
)
place
the
justifying
vertue
or
property
of
it
,
in
the
nature
and
essence
of
it
,
not
considering
that
in
such
a
notion
they
give
the
right
hand
of
fellowship
to
that
Popish
Doctrine
,
which
maintaineth
,
that
Faith
justifieth
by
the
inherent
dignity
,
or
intrinsecal
worth
of
it
.
For
what
is
,
or
can
be
more
intrinsecal
or
essential
,
to
that
Faith
which
justifieth
,
then
its
relation
to
its
object
,
Iesus
Christ
?
It
cannot
be
defined
,
but
Iesus
Christ
must
of
necessity
ingredi
definitionem
(
as
Logicians
speak
)
i.e.
enter
or
come
into
the
definition
;
which
is
an
infallible
note
of
an
essential
relation
to
the
thing
defined
.
Yea
that
Faith
which
justifieth
,
in
the
very
nature
and
essence
of
it
,
includeth
such
a
reference
,
or
respect
unto
Iesus
Christ
,
that
this
being
seperated
from
it
,
it
vanisheth
into
nothing
,
at
least
loseth
the
justifying
glory
of
it
.
Besides
,
if
Faith
should
justifie
by
vertue
of
,
or
by
reverence
unto
its
Object
,
Christ
,
there
can
no
reason
be
given
why
the
love
of
Christ
,
or
the
worshiping
of
Christ
,
should
not
justifie
,
as
well
as
Faith
in
Christ
,
in
as
much
as
they
have
all
one
and
the
same
object
.
To
object
that
they
have
not
all
the
same
relation
to
this
object
,
and
that
Faith
justifieth
,
and
not
the
other
,
because
of
that
praticularity
of
relation
to
the
object
,
wherein
it
differeth
from
the
other
,
to
object
this
(
I
say
)
in
the
case
in
hand
,
is
clearly
to
take
away
that
honour
from
the
object
,
Christ
,
which
the
opinion
pretends
to
ascribe
unto
him
,
(
I
mean
,
the
honour
of
justifying
)
and
to
cast
it
upon
a
modus
,
or
particular
manner
of
a
relation
,
viz.
of
that
Relation
,
which
Faith
beareth
unto
him
.
But
the
Scripture
very
plainly
and
expresly
from
place
to
place
,
placeth
the
justifiing
vertue
or
property
of
Faith
in
Christ
,
in
the
will
,
pleasure
,
and
appointment
of
God
,
which
are
things
altogether
extra
—
essential
,
and
extrinsical
unto
Faith
.
But
as
many
as
received
him
,
to
them
GAVE
HE
POWER
[
or
,
the
right
,
or
priviledg
,
as
our
margent
hath
it
]
to
become
the
Sons
of
God
,
even
to
them
that
beleeve
in
his
Name
Ioh
.
1.12
.
.
It
is
not
the
receiving
of
Christ
,
or
beleeving
in
his
name
,
no
nor
yet
Christ
himself
passively
considered
,
i.e.
as
received
or
beleeved
on
,
that
gives
power
,
or
priviledg
to
those
that
beleeve
on
him
,
to
become
the
Sons
of
God
,
but
Christ
in
an
active
consideration
,
viz.
as
willing
,
ordaining
and
decreeing
together
with
God
the
Father
,
that
whosoever
should
beleeve
on
him
,
should
herepon
and
hereby
,
become
a
Son
of
God
,
i.e.
a
person
justified
,
and
in
favour
with
God
.
If
it
had
been
the
receiving
of
Christ
,
or
the
beleeving
on
his
Name
that
had
given
this
power
or
priviledg
unto
men
,
the
Evangelist
need
not
have
said
,
that
He
i.e.
Christ
,
or
God
,
gave
them
this
power
,
meaning
by
an
act
of
Grace
or
good
pleasure
.
So
again
:
This
is
the
Fathers
WILL
which
hath
sent
me
,
that
of
all
which
he
hath
given
me
,
I
should
loose
nothing
but
should
raise
it
up
again
at
the
last
day
.
And
this
is
THE
WILL
of
him
that
sent
me
,
that
every
one
that
seeth
the
Son
and
beleeveth
on
him
,
may
have
everlasting
life
,
&c.
(
Ioh
.
6.39.40
.
)
clearly
implying
,
that
both
seeing
the
Son
,
and
beleeving
on
him
,
would
have
been
available
unto
no
man
to
the
obtaining
of
everlasting
life
,
had
not
the
will
,
pleasure
,
and
decree
of
God
interposed
to
make
them
available
in
this
kind
.
It
is
true
,
the
sufferings
of
Christ
,
especially
the
sweet
and
heavenly
frame
of
soul
considered
,
under
which
so
great
a
person
suffered
,
in
respect
of
his
deep
humility
,
willing
subjection
unto
God
the
Father
,
ardent
love
unto
men
,
&c.
are
a
consideration
,
fully
valuable
both
in
point
of
wisdom
,
and
of
Justice
,
why
God
should
,
or
may
be
willing
,
to
pardon
the
sins
of
what
persons
he
pleaseth
;
but
they
are
no
reasonable
consideration
,
why
Faith
in
this
Christ
,
without
,
or
contrary
unto
,
the
will
of
God
,
should
justifie
any
man
;
nor
do
they
give
any
such
dignity
,
worth
,
or
merit
to
this
Faith
,
that
God
,
setting
aside
his
promise
in
this
behalf
should
be
either
unjust
,
or
hard
unto
men
,
in
denying
them
justification
upon
the
exhibition
or
tender
of
it
.
But
of
these
thing
(
I
remember
)
we
have
reasoned
elsewhere
Treatise
of
Iustification
.
.
Let
us
therefore
at
present
onely
take
knowledg
of
some
principal
Doctrines
contained
in
the
four
Verses
last
opened
,
and
so
conclude
our
Exposition
of
the
Chapter
.
1.
Whereas
the
Apostle
affirmeth
,
(
vers
.
30.
)
that
The
Gentiles
followed
not
after
righteousness
,
it
is
observable
,
That
Great
numbers
of
men
and
women
in
the
world
live
without
any
care
or
thought
of
approving
themselves
unto
God
,
or
(
which
is
in
effect
the
same
)
how
they
may
be
justified
in
his
sight
.
Eph.
2.12
.
and
4.17
,
18.
Phil
.
3.18
,
19.
Job
21.
vers
.
14
,
15.
2.
Whereas
he
informeth
us
,
That
the
Gentiles
,
which
followed
not
after
righteousness
,
(
meaning
for
a
long
time
,
and
until
the
Letter
of
the
Gospel
came
amongst
them
)
yet
(
at
last
)
attained
unto
righteousness
,
The
Doctrine
from
hence
is
,
That
Sometimes
persons
who
have
been
careless
and
negligent
of
things
of
a
spiritual
concernment
for
a
long
season
,
are
at
last
by
some
special
dispensation
of
God
or
other
awakenened
out
of
their
security
,
and
brought
to
repent
and
beleeve
,
Matth
.
21.31
,
32.
1
Cor
.
6.11
.
3.
Whereas
the
Gentiles
who
followed
not
after
righteousness
,
are
here
said
to
have
attained
notwithstanding
unto
the
righteousness
of
Faith
,
the
Doctrine
from
hence
observable
is
,
That
forgiveness
of
sins
which
according
to
the
most
gracious
promise
,
or
covenant
of
God
,
is
given
unto
all
th●se
that
beleeve
in
Christ
,
is
such
a
righteousnes
,
whereof
the
greatest
sinners
,
as
well
as
the
lesser
,
are
capable
,
Rom.
3.21.22
.
and
4.5
,
7
,
8
,
23
,
24.
Eph.
2.1
,
2
,
3.
compared
with
Col.
2.13
.
4.
Whereas
we
have
it
here
expresly
from
the
pen
of
our
Apostle
,
That
the
Jews
,
who
followed
after
the
Law
of
righteousness
,
yet
attained
not
to
the
Law
of
righteousness
,
it
may
be
observed
,
That
some
men
are
apt
to
seek
,
and
this
with
great
diligence
,
confidence
,
and
zeal
,
justification
,
and
acceptation
with
God
,
in
such
ways
and
means
wherein
they
are
not
to
be
found
.
Rom.
10.2
,
3.
Jam
.
2.14
,
15
,
16
,
&c.
Joh
.
16.2
.
Mat
.
7.21
,
22
,
23
,
26
,
27.
Esai
.
55.2
.
Joh
.
9.40
,
41.
Phil
.
3.6
.
compared
with
Acts
26.9
,
10
,
11.
5.
Whereas
the
Apostle
(
vers
.
32.
)
assigns
this
for
the
reason
,
why
the
Jews
,
though
following
after
the
Law
[
or
a
Law
]
of
righteousness
,
yet
attained
not
unto
this
Law
,
i.e.
fell
short
of
Justification
,
Viz
.
Because
they
sought
it
not
by
Faith
,
but
as
it
were
by
the
works
of
the
Law
,
The
Doctrine
is
,
That
In
what
way
,
or
by
what
means
soever
,
men
shall
seek
justification
,
or
forgiveness
of
sins
,
at
the
hand
of
God
,
without
Faith
in
Jesus
Christ
,
they
will
miscarry
,
and
perish
eternally
in
their
sins
,
Joh
.
8.24
.
and
6.43
.
and
3.36
.
Acts
4.12
.
Mar.
16.16
.
6.
Whereas
he
here
saith
,
not
simply
,
or
directly
,
that
the
Jews
sought
after
righteousness
by
the
works
of
the
Law
,
but
,
{αβγδ}
,
as
,
or
,
as
if
it
were
,
the
Doctrine
(
according
to
one
exposition
given
of
the
Particle
,
{αβγδ}
,
)
is
this
;
That
Many
are
deprived
of
the
fruit
and
benefit
of
many
things
which
they
do
with
some
conformity
to
the
Law
and
will
of
God
,
by
reason
of
their
ignorance
of
the
regular
and
true
end
of
them
,
and
by
ascribing
that
unto
them
,
which
is
above
their
line
,
and
of
right
appertaining
unto
another
thing
,
Phil
.
3.6
,
7
,
8
,
9
,
10
,
11.
Ezek
.
33.13
.
Rom.
3.30
.
Or
(
according
to
another
construction
of
the
said
particle
,
{αβγδ}
,
)
the
Doctrine
may
be
this
;
That
Many
are
apt
to
please
themselves
in
themselves
,
as
if
they
were
very
worthy
observers
of
the
Law
of
God
,
when
as
in
the
mean
time
they
are
full
of
unrighteousness
and
disobedience
,
1
Sam
.
15.13
,
20.
compared
with
ver
.
14.19
,
22
,
23.
Esai
.
58.2
,
3
,
4
,
5
,
&c.
Luke
11.45
,
46
,
47
,
&c.
7.
Whereas
the
Lord
Christ
is
here
termed
by
the
Holy
Ghost
,
a
stumbling
stone
,
(
for
the
reason
specified
in
our
Exposition
,
)
it
is
worthy
the
observing
,
that
the
Great
humiliation
of
Christ
in
the
days
of
his
flesh
,
and
in
his
sufferings
,
if
men
be
not
very
wary
,
and
considerate
of
other
things
relating
to
him
,
may
very
possibly
prove
a
snare
,
and
occasion
unto
them
to
despise
and
reject
him
.
1
Cor
.
1.18.23
.
Esai
.
53.2
,
3.
Mat
.
27.39
,
40
,
41
,
42.
8.
Whereas
the
Apostle
delivers
this
as
the
cause
or
reason
,
why
the
Jews
sought
after
righteousness
,
as
if
it
had
been
to
be
attained
by
the
works
of
the
Law
,
and
not
by
Faith
,
viz.
their
stumbling
at
the
stumbling
stone
,
Christ
;
the
point
observable
from
hence
is
,
That
non-understanding
of
the
mind
and
counsel
of
God
in
Christ
for
the
justification
and
salvation
of
the
world
,
is
the
reason
why
men
turn
aside
into
other
ways
of
hope
and
expectation
in
this
kind
.
Rom.
10.2
,
3.
Esai
.
55.2
,
3.
Gal.
2.16
.
9.
Whereas
the
Lord
Christ
is
here
stiled
,
not
onely
a
stumbling
stone
,
but
a
rock
of
offence
also
,
the
Doctrine
is
,
That
to
fall
foul
upon
Jesus
Christ
,
as
either
by
despising
,
blaspheming
,
or
opposing
him
,
or
the
like
,
is
of
most
dreadful
consequence
to
the
creature
,
and
without
repentance
accompanied
with
the
sorest
condemnation
.
Hebr
.
2.2
,
3.
and
10.28.29
.
1
Cor
.
16.22
.
Mat
.
21.44
.
10.
Whereas
though
the
Lord
Christ
be
,
(
as
he
is
here
termed
)
a
stumbling
Stone
,
and
Rock
of
offence
,
yet
hath
this
honour
given
unto
him
by
God
,
That
whosoever
beleeveth
in
him
shall
not
be
ashamed
,
it
is
worthy
Observation
,
That
the
great
and
general
stumbling
or
neglect
of
Christ
in
the
world
,
by
persons
of
all
sorts
and
conditions
,
is
no
reasonable
ground
to
discourage
any
man
from
beleeving
in
him
.
1
Cor
.
1.23
,
24
1
Pet
.
2.7
,
8.
Joh
.
10.39
.
compared
with
vers
.
41
,
42.
Ioh
.
12.37
.
with
42.
and
6.66
,
67
,
&c.
11.
(
And
lastly
,
)
From
that
awakning
particle
,
Behold
,
vers
.
33.
(
the
tenor
of
what
is
immediately
subjoyned
,
considered
,
Behold
,
I
lay
in
Sion
,
a
stumbling
stone
,
&c.
)
it
is
of
worthy
import
to
consider
,
That
although
the
counsels
of
God
concerning
the
salvation
of
the
world
,
be
of
that
nature
,
or
so
laid
,
that
unless
men
be
very
ingeniously
circumspect
and
considering
,
they
may
easily
neglect
,
or
be
insnared
with
them
,
yet
he
is
graciously
pleased
to
give
knowledg
and
warning
hereof
unto
the
world
,
to
prevent
their
stumbling
and
ensnaring
in
this
kind
.
Luke
2.34
.
Ioh
.
9.39
.
1
Cor
.
2.7
.
Esai
.
53.2
,
3
,
&c.
FINIS
.