A. D. 61.

CHAPTER IX.

mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

I raised thee up, " that I might shew my power in thee, and that my name might be declared throughout all the earth.

18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

17 For the scripture saith unto Pha-1 Sam. 2:7,8. Esth. 4:14. Is. x John 17:26.

raoh, Even for this same purpose

14. Tit. 3:3-5.

1 Pet. 2:9,10.

have Jam. 1:18.

11:4. Gal. 3:8,22. 4:30.

11. Gen. 27:1-4,9-14. Ps.
110.3. 1s. 65:1. Matt. 11:25,
26. Luke 10:21. John 1:12,13.
3:8. 1 Cor. 1:26-31. Eph. 2:s See on Ex. 9:16.
4,5. Phil. 2:13. 2 Thes. 2:13,

10:5,6. 45:1-3. Jer. 27:6,7. y 15,16. 5:20,21. Eph. 1:6.
z 1:24-28. 11:7,8. See on Ex
Dan. 4:22. 5:18-21.
4:21. 7:13. Deut. 2:36. Josh
11:20. Is. 63:17. Matt. 13:14,
15. Acts 28:26-28. 2 Thes. 2:
10-12.

u Ex. 10:1,2. 14:17,18. 15:14,15.
18:10,11. Josh. 2:9,10. 9:9. 1
Sam. 4:8. Ps. 83:17,18. Prov.
16:4. Is. 37:20.

originate from the want of a deep conviction,
that God would have been just, had he left our
whole fallen race under final condemnation: as
the supposition that he leaves a large proportion
of them thus to perish, excites in numbers the
same opposition, and leads them to the same ex-
clamations and objections, as the doctrine of per-
sonal election. Indeed, the sentence to be de-
nounced at the last day, on the unnumbered
millions of the wicked, is as dreadful, as any
thing in this doctrine can be. (Notes, 3:5-8.
Matt. 25:41-46.)-The election of nations, to
special privileges and religious advantages, not
vouchsafed to other nations, which some exposi-
tors suppose to be here meant, (contrary to the
whole tenor of the context,) is liable to all the
same objections, as personal election; and can
only be vindicated in the same way. All nations
might justly be left without them: and when
some are mercifully favored with them, "that the
purpose of God according to election might stand,
not of works but of him that calleth;" no wrong
is done to the others.-The elder, &c. (12) From
the LXX, which accord with the Hebrew. (Gen.
25:23.)-Jacob, &c. (13) From the LXX, which
accord with the Hebrew. (Mal. 1:2.)

Had conceived. (10) Koitny exsca. 13:13. Luke
Heb. 13:4.-The purpose. (11), 'H models.
11:7.
8:28. Eph. 1:11. 3:11. (Notes, Eph. 1:9-12.
3:9-12.)-According to election.] Kar' exdoynv. 11:
5,7,28. See on Acts 9:15.

were excluded from the true church, had no part in Christ, and no inheritance in heaven. But the reverse was true of "the election of grace:" those who belonged to this election were "call ed," and in consequence believed; they were "justified" in Christ and "glorified:" (Note, 8:28 -31.) and the same is the case in respect of men, If indeed, there in all other ages and nations. were any of our race, not fallen like other men, or not "by nature dead in sin, and children of wrath, even as others;" if there were any inclined, without preventing grace, to repent, and to believe the humbling, holy gospel of Christ, to love God and obey his will; then indeed the election might be made, with respect to their foreseen faith and obedience. But on this supposition, what ground would there be for the objections, which the apostle evidently supposes would be made to his doctrine? or what reason to silence them, in the manner he afterwards does; when he might easily, and consistently with truth, have given an answer far more satisfactory to the objectors, by clearly explaining his meaning? It is then inquired, First, Are all men, as born of Adam, equally depraved? and secondly, Is man willing of himself to do what is spiritually good; or does the grace of God make him willing? When these questions are answered, according to the scriptures, and the articles and liturgy of our church, it will readily be perceived, that no good, || foreseen, either in the hearts or lives of sinners, V. 15-18. Mercy presupposes misery and sin, could be the cause of their election to eternal life. If then God loved Jacob, and hated Esau, or the voluntary corruption of the human race: (or shewed him less favor than Jacob,) without and this corruption presupposes a creation in puany reference to their works, as comparatively|rity and uprightness.' Beza.-Moses himself had good or bad, then the grand principle is estab-written as strong language concerning the lished, that God does shew more favor to one sovereignty of God in shewing mercy, as the man, than to another, independently of their righteousness or unrighteousness. And, "is there|| unrighteousness with God?" could any injustice be objected to him? By no means: he did Esau no wrong in leaving him to his own choice; and he, and his posterity, received more favors than they deserved: nor did the unmerited love of God, to Jacob and his posterity, in any measure injure Esau. Even in respect of holy creatures, we must either allow, that God may justly permit them to sin, and punish them for it, and so at least foreknow, both the permission and the punishment; or else we must deny that he can act as a moral Governor of the universe. For, if this were not just, God would be bound to prevent all his creatures from sinning: and if any were left Indeed, to sin, He only would be the cause of it. men are not aware what blasphemy is involved, in their bold objections on this subject.-Much more then may God righteously leave fallen creatures to themselves, to proceed in rebellion, and sink into destruction. He might justly have thus left all; it is of infinite mercy that any are saved; their salvation can be no injury to those, who are punished only according to the desert of their own sins: and it is evident, that most of the objections, brought against these doctrines,

apostle used, when JEHOVAH declared, “I will have mercy on whom I have mercy; and I will have compassion on whom I have compassion;" for the latter clause is in the present tense; which implies, that he would by no influence be induced to alter his fixed purpose of shewing mercy, or executing vengeance. (Marg. Ref. p.

Note, Ex. 33:18,19.) In the case of Jacob, it indeed appeared, that he was willing to obtain the blessing, and he ran at his mother's word: thus he prevented Esau; and Isaac, contrary to his purpose, blessed him: but the whole transac tion was disgraceful, and merited the indignation rather than the favor of God. (Marg. Ref. q.-Notes, Gen. 27:1-29.) The establishment, however, of the covenant with Jacob, and his posterity, did not originate from this "willing or running," but from the electing love of God; whose purpose respecting him had been made known many years before. Thus believers greatly desire the salvation of Christ, and labor to secure it: yet these desires are streams from the fountain of electing love. They "were by nature children of wrath, even as others: but God, who is rich in mercy, for his great love wherewith he [69 loved them, even when they were dead in sins, hath quickened them together with Christ."

only N. T.--Ex. 33:19. Is. 27:11. Sept. Oiktioμwy
See on Luke 6:36.—I raised thee up. (17) Eśnycipa
GE. 1 Cor. 6:14. Not elsewhere.—I might shew.]
Evdewpai. 2:15. 2 Cor. 8:24. Eph. 2:7. 1 Tim. 1:
16. Tit. 2:10. 3:2. Heb. 6:10.-Ex. 9:16. Sept.-
Might be declared.] Aiayyeλn. Acts 21:26.-Ex.
9:16. Lev. 25:9. Sept.-He hardeneth. (18) Exλn-
OuvεL. Heb. 3:8,13. See on Acts 19:9.-Ex. 4:21.
7:3. 9:12. 10:27. 11:10. 14:8,17. Sept.

(Notes, John 15:12-16. Eph. 2:3-10. Tit. 3:4
7.) Thus he makes them willing by regenera-
tion; and they are inclined and excited to the
diligent use of means, and through these they
are made partakers of salvation; the sinfulness,
attending their very diligence, being graciously
forgiven. (Note, Phil. 2:12,13.) Whereas they,
who are not thus willing and diligent, are not
made unwilling by any positive act of God; but
their unwillingness is the consequence of their V. 19-21. The unhumbled opposer would be
own pride, self-will, love of sin, and aversion to sure here to object and cavil, and to inquire,
God and holiness. It springs from innate de- why the Lord blamed or punished Pharaoh, or
pravity, and is increased and strengthened by indeed any man, for his sins. Who had resisted
habits of disobedience; and can never be removed, his sovereign will and appointment? Even they,
except by an act of almighty power, which God who most rebel against his precepts, fulfil his de-
cannot be bound in justice to perform for any of crees: his will is therefore universally done, and
bis rebellious creatures. Men are indeed natu-no creature makes any opposition to it!'-As if
rally willing to be saved from misery, and made the secret purpose of God were, or possibly could
happy; and are often very diligent in proud and be, a rule of duty to his creatures! Or as if a
unbelieving endeavors to obtain their object: man could intend to do the will of God, by break-
(Nole, 10:1-4.) but this is widely different from ing his express commandments, out of enmity to
à cordial willingness, to be saved from sin as him, and to gratify his own lusts! (Marg. Ref. a,
well as misery, and made holy and happy, in the b.) To this presumptuous objector (and such ob-
humbling method of the gospel: diligently to use jectors are very numerous, when both the avowed
all the means, freely to submit to all the priva-enemies, and the false friends, of these doctrines
tions, and patiently to endure all the self-denial, are included,) the apostle answered, by demand-
requisite in order to obtain it.-This subject ing of him, (a man, a sinner,) "who he was,"
might be further illustrated by the case of Pha- that he should count himself authorised to "reply
raoh. God, the Creator, advanced him in his against God," and to charge him with injustice,
providence to great authority and prosperity, and or want of wisdom, for those things which he had
spared his life through the several plagues of expressly spoken and done. (Notes, Job 33:12,
Egypt: but, at the same time, he left him to har- 13. 34:10-30. 42:1-6.) Was it proper for the
den himself in enmity and rebellion. Now God creature to call his Creator to an account, for
had declared, that he intended this on purpose having formed him as he saw good? Would not
that in his destruction he might make known his men allow the infinite God the same sovereign
own power and glory throughout the earth. right to manage the affairs of the creation, as the
{Marg. Ref. s—x.—Notes, Ex. 4:21. 7:13. 8:15. potter exercises in disposing of his clay, when
9:13-16.) So that it must be allowed, that God of the same lump he makes one vessel to a more
has mercy on such of our apostate race, as he honorable, and another to a meaner use? (Marg.
sees good; and that “he hardeneth whom he will," and Marg. Ref. d—g.—Notes, 22,23. Is. 45:9,
by leaving them to themselves, and under the 10. 64:6-8. Jer. 18:1-10. 2 Tim. 2:20-22.)
power of Satan; by ordering his dispensations re- Would they give the "only wise God" no credit
specting them in such a manner, as he knows for his justice, wisdom, truth, and goodness, when
will exasperate their enmity and embolden their they could not fully comprehend them? Would
presumption; and by judicially sentencing them they not infer, from his infinite perfection, that
to final obduracy, that his justice in their punish- he could not do wrong, however it might appear
ment may become the more conspicuous. (Note, to them? And could there be any danger from
2 Thes. 2:8-12.)-As Pharaoh perished in des- the exercise of absolute sovereignty by infinite
perate rebellion against God, who can deny, that wisdom and excellency? would they dare to dic-
bis ruin was eternal, as well as temporal; person- tate to the Lord, to determine what he ought to
al, not national?—This hardening also is volun- do, or to call him to an account for what he had
tary, because the Lord, offended by their deprav-done? (Note, 11: 33-36.)-The apostle could
ity, makes use of their own will, in executing|| not mean, as it is plain from the whole context,
this judgment on those whom he hardens. Then
follow the fruits of this hardening, namely unbe-
lief and sins, which are the real causes of the
condemnation of the reprobate.' Beza.—I will
have mercy, &c. (15) From the Sept. (Ex. 33:
19.)-Even for this same, &c. (17) This varies
considerably from the Sept. and gives a far more
energetic translation of the Hebrew. (Ex. 9:16.)
I will have compassion. (15) OKTtipnow. Here

that God might justly make innocent creatures
miserable by prerogative, which some seem at
least to suppose: for he goes upon the supposi-
tion, that the sovereignty of God is that of infi-
nite wisdom, justice, truth, and goodness: and
that he always decrees to do, what is the
most proper to be done. The words, "I will have
mercy, on whom I will have mercy," imply that
all deserved wrath; so that "the lump of clay, in

the hands of the potter," must refer to men al- they had acted out the desperate wickedness of ready existing in God's foreknowledge as fallen their hearts, and filled up the measure of their creatures. But the apostle intended to repress sins, and so become ripe for signal vengeance; the arrogance of ignorant presumptuous worms, what injustice could there be in this? In allusion who venture to speak about injustice, cruelty, to the potter's vessels, they were in themselves and tyranny, in discoursing of their offended Cre- "vessels of wrath;" and their wicked dispositions ator and Judge; who decide, by vain reasoning in and actions, rendered them "fitted for destructheir own minds, how the infinite God ought to tion." Nor could they have been preserved from act; and then forgetting who He is, and who destruction, but by an act of omnipotent power, they are, charge him foolishly, and say, that if as well as by the exercise of unmerited mercy: such and such doctrines be indeed true, then God this, God was not bound, and did not see good, to is but their words ought not to be repeated. bestow; and indeed they were too proud and This very common practice is such a compound || wicked to ask or desire it, or even to accept it, of arrogance, irreverence, and folly, that it seems or own their need of it. They "despised the the most glaring proof of human depravity, which riches of that long-suffering" which spared them; even this wicked world exhibits; especially when they "treasured up wrath" in the impenitence of it is added, that pious men sometimes appear, in their hearts; and at length they received their the violence of controversy, to be betrayed into due recompense. (Marg. Ref. h, i.—Note, 2.4— it. It is wonderful that the great Mr. Locke 6.) On the other hand, should the Lord choose should confidently assert, that the apostle here to display the abundance of his glorious power, speaks of men nationally, and not personally, in truth, and love, in his dealings with some of the reference to their eternal state; when the rejec- same lump, whom he had selected to be "vessels of tion of the Jewish nation, with the reservation mercy;" what was this to others? These were not only of “a remnant according to the election of in themselves more meet for holy felicity than the grace," was the apostle's main subject, to illus- former: but he was pleased to prepare them before trate which all the other examples are introduc- for it, by his regenerating and sanctifying grace; ed. This remnant consisted of a small number of as well as to make them capable of actively gloriindividuals, not of a nation; and the Gentile con- fying him here on earth. But did his free love verts were individuals out of their several na- to them imply injustice to others? Their cause tions, forming, with the Jewish converts, the for gratitude was immense: but had those, who Christian church; and not whole nations, or one suffer no more than they deserve, any ground for whole nation, chosen as a collective body, to suc- complaint? while he withholds from none their ceed to the external advantages, which the na- due, he has surely a right "to do what he will tion of Israel had forfeited: and surely "the ves- with his own." (Marg. Ref. 1, m.-Note and P. sels of mercy before prepared unto glory," which O. Matt. 20:1-16, vv. 10-16.)-The different the apostle next mentions, must have been chos- language used concerning "the vessels of wrath," en, not to external advantages, but to eternal and "the vessels of mercy," is of the greatest imlife! (Notes, 8:28–31. 2 Thes. 2:13,14. 1 Pet.portance in stating this doctrine solidly and scrip1:1-5.) turally: the former are "fitted for destruction;" it is not said, that God had fitted them. For he saw them, in themselves, both deserving wrath. and fit for the place of torment, and the society of fallen angels: but God himself had afore prepared the vessels of mercy," for that glory to which he intended to advance them. The term || "vessels of mercy,” implies, that they too had deserved wrath; and the "preparation for glory," shews that in themselves they had been unprepared. (Notes, Eph. 2:1-10. Tit. 3:3—7.)

Why doth he... find fault? (19) Ti pepperai; Mark 7:2. Heb. 8:8.-Hath resisted.] Avde5nke. 13:2. See on Luke 21:15.-His will.] Tw boud71971 AUTH. Acts 27:43.-A 68λn, consilium. Acts 2: 23. Eph. 1:11.-Nay but. (20) Mevov ye. Luke 11: 28. Phil. 3:8.-Repliest.] O avranоrpivouevos. See on Luke 14:6.-The thing formed.] To zaopa. Here only N. T.-To him that formed.] TwaHere only N. T. Is. 29:16. 45:9. Sept.The potter. (21) 'O Kepaμevs. Matt. 27:7,10.-Is. 29:16. 41:25. Sept.-Lump.] To pupaparos. 11:16. 1 Cor. 5:6,7. Gal. 5:9.

V. 22, 23. Suppose that God was pleased, (as in the instance of Pharaoh,) in order more conspicuously to display his powerful wrath against his enemies, to endure their provocations with|| patience and forbearance for a long time, till

His power. (22) Το δυνατόν αυτή. 'Omnipotentiam "ejus.' Schleusner.-The vessels of wrath.] Ekevn opyns. 21,23. 2 Tim. 2:20,21. Opyns See on 1: 18.-Filled.] "Made up.' Marg. Κατηρτισμένα. See on Matt. 21:16.-Destruction.] ATWλsav. John 17.12. Acts 8:20. 2 Thes. 2:3. 2 Pet. 2:1,3. 3:7.The vessels of mercy. (23) Excun sλeus. See on Acts

c

b

29 And as Esaias said before, Except the Lord of sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.

30 What shall we say then? That f the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

31 But Israel, which

b Is. 1:9. 6:13. Lam. 3:22.
c Jam. 5:4.

d Gen. 19:24. Is. 13:19. Jer. 49:
18. 50:40. Lam. 4:6. Am. 4:11.
Zeph. 2:6. Sodom, Gomorrah.
2 Pet. 2:6. Jude 7.
e See on 14. 3:5.
f1:18-32. 10:20. Is. 65:1,2. 1

Cor. 6:9-11. Eph. 2:12. 4:

followed after

17-19. 1 Pet. 4:3.

g 31. Prov. 15:9. 21:21. Is. 51:1.
1 Tim. 6:11.

h 1:17. S:22. 4:9,11,13,22. 5:1.
10:10. Gal. 3:8. 5:5. Phil. 3:9.
Heb. 11:7.

i 30,32. 10:24. Gal. 3:21. Phil.
3:6.

9:15. Which he had afore prepared.] 'A ponto-brew or the Greek, than that God had deterparev. Eph. 2:10. Not elsewhere N. T.-Is. 28: mined to render the number of an ungrateful 24. Sept. Ut declararet immensam suam benig-'people extremely small.’ Beza. 'nitatem, erga homines sibi caros, quibus desti'nata est felicitas futura in regno Messiæ.' Schleusner-Glory.] sotav. 2 Cor. 4:17. 2 Tim. 2:10. 1 Pet. 5:4,10. The words used in these verses uniformly relate to eternal perdition or felicity.

A remnant. (27) To karaλeippa. Here only N. T.-Is. 10:22. 14:22. 37:30. Sept. A karade:nw, 18. 37:31,32. Sept.-The work. (28) "The account." Marg. Aoyov. Matt. 18:23. Heb. 4:13.-Cut it short.] Evvreμvwv. —A short.] Euvrerμnpevov. Here only N. T.-Is. 10:23. Sept.

V. 24–29. (Note, 22,23.) “The vessels of V. 30-33. The apostle having shewn, that mercy," or converts to Christianity, had been both the purposes and predictions of God were called from among the Gentiles, as well as the fulfilled, in the rejection of the unbelieving Jews, Jews. (Marg. Ref. n, o.—Note, 8:28-31.) This and the calling of the Gentiles, here proceeds to gave great offence to the unbelieving Jews; yet shew by what means the things had been effecttheir own prophets had expressly foretold it. ed; for this also illustrated the argument, that Hosea had predicted, that they would "be belov- the Lord had acted righteously, and the Jews ed" of God, as his people, who "had not been be- wickedly, in the whole concern. The Gentiles, loved:" (Notes, Hos. 1:8-10. 2:21-23.) and who before lived in the grossest religious ignoIsaiah had shewn, that only a remnant would be rance, idolatry, and vice, without at all "followsaved from the innumerable multitudes of Israel; ing after righteousness," had suddenly, through and that God would finish his work with that na- the surprising grace of God, been brought into tion, in a righteous, but compendious manner; or a state of acceptance with Him, being called to by taking a short account of the chosen people partake of "the righteousness of God by faith." among them, and consigning the rest to just de- (Marg. Ref. e-h.-Notes, 1:17. 3:21-26. 4:9struction throughout the whole land: (Notes, 12. Gal. 3:26-29. Phil. 3:8-11. Heb. 11:7. 2 Is. 10:21-23.) and that except a seed, or a very Pet. 1:1,2.)-But Israel who had the law, both small remnant," had been left; the nation would that which contained the rule of righteousness, have been destroyed like Sodom and Gomorrah. and that which shadowed forth the way of justifi(Marg. Ref. p-d.-Note, Is. 1:7-9.)-A rem- cation; and who had sedulously paid regard to it nant of Israel, reserved by God for himself, while as "the law of righteousness," "had not attained the rest were given up to just punishment, demon- to the law of righteousness." Not living up to strates, that the election, however understood, their law, they were not justified, but condemn. was personal, not national.-I will call, &c. (25, ed by it; yet, cleaving to it, they rejected Christ 26.) Hos. 1:9. 2:23.-Not exactly, either from and his salvation. (Marg. Ref. i-1.—Note, 10: the LXX, or from the Hebrew: but the varia-1-4.) Wherefore then had they failed of actions are immaterial as to the general meaning; ceptance? Was it merely through God's decree? yet, on the whole, more nearly according to the Or did he refuse to receive them, in the same Hebrew.-Though the number, &c. (27-29.) way as the Gentiles were justified? That was by The case is the same in these quotations. (Is. 1: no means the case: but they refused to seek the 9. 10:21-23.) Nothing can be more clear, than blessing "by faith," as an unmerited favor; and that the inspired writer intended to give the gen-persisted in claiming it "by the law," as a matter eral sense of the scriptures, in such a translation of right. This they did, "as it were, by the works into the Greek, as was proper; yet, as the Ro- of the law:" they did not think that they permans were chiefly conversant in the Septuagint, fectly kept the law, but they expected to make he used the words of that version, except when up their deficiencies in one respect, by abounding there was a good reason for varying from them. in others; or by repentance, and amendment, From comparing the original with the Septua- and the legal sacrifices; or by superstitious addigint, no one can deny, that the Greek interpret-tions, and observing the traditions of men. Thus ers have in fact rendered the passage very neg- they sought the blessing from that law, which ligently, as far as words are concerned. Should denounced a curse upon them; and refused to any one ask, why the apostle nevertheless used trust in him who was raised up to bless them. that translation; I answer, that he did this very At this stumbling-stone they fell, as it had been 'properly, because those to whom he wrote had predicted that they would. Their obstinate 'been used to that translation; and that, as far as pride and unbelief were the immediate cause of the sentiment is concerned, in support of which their ruin; and God had decreed, in righteous'Paul adduced this testimony, the Greek inter-ness, nothing more than to give them up to the preters had preserved it sufficiently faithful. lusts of their own hearts. (Marg. Ref. m-o.— Nor does it signify any other, either in the He- Notes, 13. 8:11-15. 28:16. 1 Pet. 2:7,8.)-Som

means for the conversion of those around us, and
to submit to hardship, reproach, loss, or suffering,
in our compassionate endeavors for their good:
and the more they rule in our hearts, and influ-
ence our conduct, the more we resemble him,
who "was made a curse for us, to redeem us from
the curse of the law."--We cannot at present
know the purposes of God respecting others: it
will be soon enough for us to be "without natural
affection," when perfected in holiness; and to
rejoice in the destruction of the enemies of God
individually, when the event makes them known
to us. In the mean time, insensibility to the
eternal condition of our fellow creatures is con-
trary both to the love required by the law, and
the mercy of the gospel: and the more we can
appeal to our heart-searching Judge, through the
testimony of his Spirit in our consciences, that
we sincerely pity, pray for, and would suffer any
thing to save, our most virulent despisers and
persecutors; the greater confidence we may use,
in affectionately warning them of their danger,
and of the delusions into which they are fallen.
For no external forms, notions, means, promises,
or intercourse with eminent saints, can profit
such as have not themselves "the power of god-
liness." Nay, if we stood related to Christ him-
self, "according to the flesh," we should be in
no degree profited by it; unless we submitted to
him, and trusted, worshipped, and obeyed him, as
"God over all, blessed for ever." (Notes, Matt.
12:46-50. Luke 11:27,28. 2 Cor. 5:16.
V. 6-21.

expositors think, that the apostle had reference || are active principles, exciting us to use proper to a race, in which the Jews, with all their advantages, were so far from coming in before the Gentiles, that they were left at a great distance behind: "for the last shall be first, and the first last." (Note, Mall. 19:29,30.)-Mr. Locke and many others argue, that the apostle only meant, that the gentiles here spoken of, as those whom God had called (24), had embraced the true religion; not that they were actually and individually brought into a state of salvation: but surely, if they "attained to righteousness, even the righteousness which is of faith," they were justified persons, "children of Abraham," children of God, and heirs of heaven; and they had before been spoken of "as vessels of mercy, prepared before unto glory." Though all, who professed the gospel, were not of this character, yet none else were partakers of "the righteousness which is of faith."-It is also granted, as these learned expositors maintain, that the dealings of God with the Jews, and, not his general conduct towards mankind at large, as to their eternal concerns, is the primary subject of the chapter: but the dispensations of God with Israel are explained, illustrated, and justified, on such principles, as establish in the clearest manner, the method of his dealings with mankind at large. And if we are not allowed to infer general conclusions, from the commands, testimonies, promises, and dispensations of God to Israel, in respect of individuals; it does not appear, how we can use the scriptures, or a great proportion of them at least, either for doctrinal or practical purposes; either for encouragement, warning, The whole scripture shews the difference beor "instruction in righteousness."-"Whatsoever tween the professed Christian, and the real bethings were written aforetime, were written for liever. Outward privileges are bestowed on our learning."-"All these things happened unto many, who are not "the children of God." These them for ensamples; and they are written for are "born of the Spirit," according to the promour admonition, upon whom the ends of the ise and "purpose of him,” who "worketh all things world are come. Therefore let him that think- after the counsel of his own will;" and not beeth he standeth, take heed lest he fall." (Notes, cause they were better, by nature, or of them15:4-7. 1 Cor. 10:1-12.)-The Jews, as a na- selves, than others. For "the Lord hath mercy tion, had outward privileges; and so have Chris- on whom he will have mercy," and "it is not of tians, as a collective body. Most of them trust him that willeth, or of him that runneth, but of ed in these outward privileges, and rejected the God that sheweth mercy." (Notes, John 1:10— salvation of Christ; and so do the bulk of profess- 13. 3:7,8.) There is, however, abundant encoured Christians A remnant, however, believed agement to the diligent use of the means of and were saved, while the rest were hardened grace, which God has appointed. The promises, and rejected: the case is the same with professed invitations, and exhortations of scripture, are Christians. This remnant was "the election of perfectly consistent with the secret purposes of grace;" and so is the remnant of true Christians. God. Where there is a willing mind, and hum(Notes, 24-29. 11:1-6. Matt. 11:25,26. John 6: ble diligence in seeking him, the blessing will 36-40.)—Behold I lay, &c. (33) Nearer to the certainly be given: and the happy believer will, Hebrew than to the LXX. (Is. 8:14. 28:16.) in due time, ascribe even this willingness to electHave attained. (30) Kareλabe. John 12:35. Phil.||ing love. But if men wilfully harden themselves 3:12,13. 1 Thes. 5:4. Apprehend, overtake, lay hold of. The righteousness which is of faith.] Δικαιοσύνην την εκ πίςεως. 32. 10:6. See on 3:30. The law of righteousness. (31) Nopov dialoons. See on 3:27. (Note, 3:27,28.)-They stumbled. (32) Пρоσεкоav. 14:21. Luke 4:11. John 11:9,10. ì Pet. 2:8.-Stumbling-stone.] Aidov пpoσkoμμatos. 33. 14:13,20. 1 Cor. 8:9. 1 Pet. 2:3.—Of offence. (33) Ekavoals. See on Mall. 16:23.-Shall not be ashamed.] Ov kataιOXVVINGET. 5:5. 10:11.Karaisxvver, Is. 28:16. Sept. (Note, Is. 28:16.)

in disobedience and impenitence; God will shew his power and vengeance in their destruction, and cause all their abused prosperity to increase their condemnation, and his own glory in it.—Who could have previously thought, that any of our race would have presumed to say, that "there is unrighteousness with God!" to quarrel with his judgments, and plead that “none hath resisted his will" or counsel! Shall criminals cite their of fended Sovereign to their blasphemous tribunal? If they do, let them see to it, for "evil is before them.' "He that sitteth in heaven will deride" their folly, and "vex them in his hot displeasure." He will proceed with his own plan, exercising his holy sovereignty as he sees good; and distin. guishing between those who adore, and those who blaspheme, the depths which they cannot fathom: and he will number with the latter, all those who profess to believe the doctrines in question, and then take occasion from them to sin with greater presumption. But surely, all who love and fear God, however such truths may dazzle and dismay them, should reverently keep silence before

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