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A. D. 57. wrath, and to make Nation as you have long been, in

his power known, en- order to your Repentance, and dured with much long then to suffer you to fall the more fuffering the vessels of terribly, for refufing the last and wrath fitted to destruc

greatest Mercy of CHRIST your tion:

Meffiah? Is it any more than to say, the Potter may do what he pleases with a broken Véffel? 23. And that he

23 & 24. And what if, when might make known he thus punishes and rejects you, the riches of his glo he pleases to take the Opportury on the vesels of mercy, which he had nity of being abundantly merciful

to the believing and repenting there prepared unto

Gentiles, and put even them also glory?

into his Church in 24. Even us whom

your

Place? he hath called, not of the Jews only, but also of the Gen. tiles. 25. As he faith allo

25 & 26. 'Tis nothing but what in Osee, I will call your own Prophecies have forethem my people, told (Hof. i. 10. and ii. 23.) I will which were not my call them (i. e. the Gentiles) my people; and her be

People, that were (formerly) not my loved, which was not beloved.

People; and her Beloved that was 26. And it shall not beloved, i. e. Give that Nation come to pass, that in the Privilege of being my Church the place where it was that was not so hitherto, &c. said unto them, Ye are not my people; there shall they be called the children of the living God. 27. Esaias also cri

27 & 28. And when I say, but eth concerning Israel, a few of your Nation can be Though the number faved, while the Infidelity is so of the children of Ilrael be as the sand of Words to justify me, Ifai. x. 22,

general, I have your Prophets own the sea, a remnant thall be saved.

23. Though the Number of the IC28. For he will fi. raelites be as the Sand of the Sea, nish the work, and cut yet but a Remnant of them will jo it short in righteouf- belave themselves as to be saved. ness : because a Mort For (says he) when the Lord comes work will the Lord to cast up the Numbers of Good make upon the earth. and Bad, he will find but a stort

Balance

I

Balance of true Israelites, and the Destruction of the Un- A. D. 57. believers will be very large and great *. 29. And as Efaias

29. Which is agreeable to anosaid' before, Except ther Account he gives of them, the Lord of sabaoth at a Time when their Sins were had left us a seed, we

at a high Pitch, Ifai. i. 9. Surely had been as Sodoma, and been made like except the Lard of Sabaoth had been unto Gomorrha.

merciful to a Seed, i. e. a few

righteous Persons among us; we had been as Sodom, and like unto Gomorrha, i. e. utterly and finally destroyed. 30. What shall we

30. Well then, what is the say then? That the Sum and Substance of all this ArGentiles 'which followed not after righ- Gentiles who had formerly no No

gument? Why this: That the teousness, have at. tained to righteous

tions of CHRIST, nor expectness, even the righ ed Pardon and Salvation by him, teousness which is of have now obtained it, and are faith:

made Members of God's Church,

by embracing the Gospel Religion. 31. But Israel, which

31. But the Jews, who have followed after the law been all along the People of God, of righteousness, hath have lost this Means of Pardon not attained to the and Justification, by their Refufal law of righteousness. of the Gospel. And that all this is very agreeable to the divine Justice and Goodness, and to the Scriptures too. 32. Wherefore? Be

32. And how came the Jews cause tbey fought it, to fail of it? Why, by so obfti

nately

not

* Ver. 27, 28. Note, I have given that Sense of the 23d Verse, which many learned Men have thought to be moft agreeable to the Apostle's Argument. The critical Reader may see another (and I think a more exa&t) Sense of Isaiah's Words, both according to the lxx. and the Hebrew, in the learned Bishop Chandler's Vindication of bis Defence of Christianity, Vol. I. pag. 285, 286, 290, 291, &c. See also that moft excellent Comment. of Vitringa upon this passage of Isaiah, who approves of the Sense here given, and adds another very agreeable to it, and to the true Meaning of both the Hebrew and Greek Words:

A. D. 57. not by faith, but as it nately adhering to the Mofaical wwere by the works of Law, and depending upon the

the law : for they Merits of external and ceremonial stumbled at that fum- Performances; and rejecting the bling stone;

Merits and Religion of CHRIST, whereby instead of a Saviour, he is now become their Destroyer. 33:

As it is written, 33. According to those Words Behold, I lay in Sion of Isai. viii. 14. and xxviii. 16. a stumbling stone, and foretelling that Christ would be a rock of offence: and Stone of Ätumbling, 1. e. of Ruin whosoever believeth and Consternation, to all obstion him, shall not be

nate and unbelieving Jews, but a alhamed *.

Saviour and Deliverer to all that would embrace and obey his Gospel.

Ver. 33. Shall not be ashamed. See the Note on Heb. xi. 21.

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CH A P. X.

The CONTENTS.
Though the Jewish Nation is rejected for Infidelity ; the

Apostle expresses his earnest Desire they would yet believe
the Gospel and be saved. Allows their Zeal for God
and Religion, but nows how mistaken a Zeal it is, by
their laying a Stress of it upon external Privileges and
ceremonial Performances. À Comparison between the
severe Terms of Justification under the Law, and the
gracious, plain, and easy Condition of the Gospel-Cove-

This Covenant offered both to Gentile and Jew, according to the antient Prophecies. Wherefore the Apostles must needs preach to the Gentile-People, in order to convert them to Christianity. Their Preaching and Success in it upon both People, agreeable to the Scripture Predictions.

Rrethren, my ".BR

I. hearts defire

ix.) concerning the Rejecand prayer to God for tion of the Jewish Nation for their Ifrael is, that they Infidelity, is still with the most might be saved.

ardent Wishes and earnest Pray

nant.

ers to God, that they would yet believe and continue 4. D. 57. the People and Church of God, and be faved.

2. For I bear them 2. For I must do them the Jufrecord, that they have tice to say, their religious Zeal is a żeal of God, but not very great, but then ʼtis an ignoaccording to know- rant and mistaken Zeal; aiming ledge.

indeed at a good End, but placed
upon quite wrong Means for attaining it.

3. For they being 3. For they put all the Stress of
ignorant of Gods righ- this great Concern of Pardon and
teousness, and going Salvation upon the mere Privilege
about to establish their of being Abraham's Seed, and the
own righteousness, Observation of the Mofaical Cere-
have not submitted
themselves unto the monies; which, alas! is not the Me-
righteousness of God. thod and Condition that God in-

tends for bringing Mankind to it.
4. For Christ is the

4. For the very End and Deend of the law for fign of that ceremonial Law was, righteousness to every to train Men up to the Belief of one that believeth.

CHRIST, in order to Juftification and Happiness; and his Religion has fully answered what those Ceremonies and Sacrifices did so very faintly represent, and supplied all the Defects of that Difpensation; and hath now put a final End to it.

5. For Moses de 5. A much easier and more scribeth the righteous. gracious Condition than that of ness which is of the the Law, which was a rigid and law, that the man

a severe Obligation to an exact which doth there

Observance of all its numerous things, Mall live by Precepts; as Moses himself dethem.

scribes it, Levit. 'xviii. 5. (which
compare with Deut. xxvii. 26.)

6. But the righte 6&7. Whereas the Gospel Doc-
ousness which is of trine and Religion has its main
faith, speaketh on this and chief Foundation in a steady
wise, Say not in thine and unwavering Belief; that JE-
heart, Who shall al- SUS is our true Mefiah and Savi-
cend into heaven ?
(that is, to bring Christ cur, that he died and is risen again
down from above.)

as an Earnest and Pledge of our
7. Or who shall de future Resurrection, though we
ssend

do

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A. D. 57. scend into the deep? do not actually see his Body rising

(that is, to bring up from his Grave; and that he is Christ again from the ascended into Heaven, as an Aldead.)

surance of our ascending one Day with him also, though we do not now see him actually descending down from thence to fetch us up thither. This is the religious Faith described by Moses (Deut. xxx. II, 12, 13.)

8. But whať saith 8 & 9. And agreeable to his it! The word is nigh Words in the next Verses, is nigh thee, even in thy unto thee, even in thy Mouth and in mouth, and in thy thy Heart, i. e. so eisentially good, heart that is, the clear and plain to be understood, word of faith which

as if it were written in our we preach.

9. That if thou Hearts; and so easy to be profhalt confess with thy fessed and practised, as if we had mouth the Lord Je been already familiarly acquainted sus : and shalt believe with it. Such is the Sum of our in thine heart, that Doctrine, viz. an open Profession God hath raised him that Jesus is our true Meffiah and from the dead, thou Saviour, and that, as such, he is shalt be saved. risen from the dead, and exalted into Heaven.

10. For with the 10. These two Things, I say, heart man believeth are the plain and reasonable Conunto righteousness, ditions of our Christian Salvation, and with the mouth viz. a firm and serious Belief in confession is made un

Christ as the Ground of all sinto salvation.

cere Obedience to his spiritual Laws; and a resolute Profession of that Faith, under all Difficulties and Persecutions that may befal us for the Sake of it.

11. For the scrip 11, 12 & 13. Which gracious ture faith, Whosoever Conditions are now offered in the believeth on him, shall Gospel to all Mankind, without not be ashamed.

any Distinction between Jew and 12. For there is no Gentile ; God the merciful * Credifference between the Jew and the Greek:

ator and Governor of all being for the same * Lord

now Ver. 12. The Same Lord over all. Note, This may ei. ther refer to God, who is to be called upon, or to Cbrift, the

Lord,

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