Abbildungen der Seite
PDF
EPUB
[blocks in formation]

was the fullest proof that these privileges did not extend to the nations of the earth; and, that though it was possible for the Gentiles to be saved, yet it must be in consequence of their becoming circumcised, and taking on them the yoke of the law. When, on the other hand, the reader considers the Roman Gentiles, who formed the other part of the church at Rome, as educated in the most perfect contempt of Judaism, and of the Jews, who were deemed to be haters of all man. kind, and degraded with the silliest superstitions; and now evidently rejected and abandoned by that God, in whom they professed to trust; it is no wonder if, from these causes, many contentions and scandals arose; especially at a time when the spirit of Christianity was but little understood; and among a people too who do not appear to have had any apostolical authority established among them, to compose feuds, and settie religions differences.

That the apostle had these things particularly in his eye, is evident from the Epistle itself. His first object is to confound the pride both of the Jews and the Gentiles; and this he does by showing the former that they had broken their own law, and consequently forfeited all the privileges which the obedient had a right to expect:-he shows the latter, that however they might boast of eminent men, who had been an honour to their country; nevertheless, the Gentiles as a people, were degraded by the basest of crimes, and the lowest idolatry:-that, in a word, the Gentiles had as little cause to boast in their philosophers as the Jews had to boast in the faith and piety of their ancestors; for all had sinned, and come short of the glory of God. This subject is particularly handled in the five first chapters; and often referred to in other places.

Concerning the time in which this Epistle was written, there is not much difference of opinion: it is most likely that it was written about A. D. 58, when Paul was at Corinth, see chap. | xvi. 23. conferred with 1 Cor. i. 14. and Rom. xvi. 1. conferred with 2 Tim. iv. 20. It appears from chap. xvi. 22. that Paul did not write this Epistle with his own hand, but used a person called Tertius, as his amanuensis; and that it was sent by the hands of Phoebe, a deaconess, (ovoav diakovov) of the church of Cenchrea, which was the eastern port, on the isthmus of Corinth.

From internal evidence, Dr. Paley has demonstrated the authenticity of this Epistle, and its existence in the ancient Antehieronymian versions, and the Syriac, as well as its being mentioned by the Apostolic Fathers, Barnabas, chap. xii. 13. Clemens Romanus, Ep. i. c. i. 30, 32, 35, 46. Igna. tius, Epist. ad Ephes. 20. ad Smyrn. 1. ad Trall. 8. and Polycarp, 3 and 6. and by all succeeding writers, put it beyond all dispute.

Of the fourteen epistles attributed to St. Paul, (thirteen only of which bear his name,) this has been reckoned the first in importance, though certainly not in order of time; for there is every reason to believe that both the Epistles to the Thes. salonians, that to the Galatians, these to the Corinthians, the first to Timothy, and that to Titus, were all written be fore the Epistle to the Romans. See the dates of the books of the New Testament, in the Chronological Tables at the end of the Acts of the Apostles, &c.

In the arrangement of the epistles, nothing seems to have been consulted besides the length of the epistle, the character of the writer, and the importance of the place to which it was sent. ROME being the mistress of the world, the Epistle to that city was placed first. Those to the Corinthians, because of the great importance of their city, next: Galatia, Ephesus, Philippi, Colosse, and Thessalonica, follow in graduated or der. Timothy Titus, and Philemon, succeed in the same way: and the Epistle to the Hebrews, because the author of it was long in dispute, was placed at the end of the Epistles of Paul, as being probably written by him. James, as bishop of Jerusalem, precedes Peter; Peter precedes John, as the sup. posed chief of the apostles; and John the beloved disciple, Jude. The book of the Revelation, as being long disputed in the Christian church, was thrown to the conclusion of the New Testament Scriptures. The surats, or chapters of the Koran, were disposed in the same sort of order; the longest being put first, and all the short ones thrown at the end, with out any regard to the times in which it was pretended, they were revealed.

There have been some doubts concerning the language in which this epistle was written. John Adrian Bolton endeavoured to prove that St. Paul wrote it in Syriac, and that it was translated into Greek by Tertius; but this supposition has been amply refuted by Griesbach. Others think that it must have been written originally in Latin, the language of the people to whom it was addressed; "for although the Greek tongue was well known in Rome, yet it was the language of the great and the learned; and it is more natural to suppose that the apostle would write in the language of the common people, as those were most likely to be his chief readers, than in that of the great and the learned." This argument is more specious than solid. 1, It is certain that at this time, the Greek language was very generally cultivated in Rome, as it was in most parts of the Roman empire. Cicero pro Arch 10. says Græcu leguntur in omnibus fere genti bus: Latina, suis finibus, exiguis sane continentur. "The Greek writings are read in almost all nations: those of the Latin within their own narrow limits." Tacitus, Orator. 29. observes, Nunc natus ir fans delegatur Græcula alicui an. cilla. "Now the new-born child is put under the care of

Preface

some Greek maid ;" and this undoubtedly for the purpose its learning to speak the Greek tongue. And Juvenal, Sat vi ver. 184. ridicules this affectation of his countrymen, which in his time appears to have been carried to a most extravagant excess.

Nam quid rancidius, quàm quòd se non putat ulla
Formosam, nisi que de Tusca Græcula facta est?
De Sulmonensi mera Cecropis? OMNIA GRECE,
Cum sit turpe magès nostris nescire Latinè.
Hoc sermone pavent, hôc Iram, Gaudia, Curas,
Hoc cuneta effundunt animi secreta. Quid ultra-
"For what so nauseous and affected too,

As those that think they due perfection want
Who have not learned to lisp the Grecian cant?
In Greece their whole accomplishments they seek:
Their fashion, breeding, language, must be Greek:
But raw in all that does to Rome belong,
They scorn to cultivate their mother-longue.
In Greek they flatter, all their fears they speak,
Tell all their secrets, nay, they scold in Greek."

DRYDEN.

From these testimonies it is evident, that the Greek was common language in Rome in the days of the apostle; and that, in writing in this language, which he probably under stood better than he did Latin, he consulted the taste and propensity of the Romans; as well as the probability of his epistle being more extensively read, in consequence of its being written in Greek.

2. But were these arguments wanting, there are others of great weight, that evince the propriety of choosing this lan guage in preference to any other. The Sacred Writings of the Old Testament were, at that time, confined to two languages, the Hebrew and the Greek. The former was not known out of the confines of Palestine; the latter over the whole Roman empire; and the Latin tongue appears to have been as much confined to Italy as the Hebrew was to Judea. The epistle, therefore, being designed by the Spirit of God, to be of general use to the Christian churches, not only in Italy, but through Greece, and all Asia Minor, where the Greek language was spoken and understood; it was requisite that the instructions to be conveyed by it should be put in a language the most generally known; and a language too which was then in high, and in daily increasing credit.

3. As the Jews were the principal objects of this epistle, and they must be convinced of the truth of Christianity, from the evidence of their own Scriptures; and as the Greek rer sion of the Septuagint was then their universal text-book, in all their dispersions; it was absolutely requisite that the epis the should be written in a tongue with which they were best acquainted; and in which their acknowledged Scriptures were contained. These arguments seem conclusive for a Greek and not a Latin original of this epistle.

From the manner in which this epistle has been interpreted and applied, various most discordant and conflicting opinions have originated. Many commentators, forgetting the scope and design of it, have applied that to men in general, which most obviovsly belongs to the Jews, as distinguished from the Gentiles, and to them only. From this one mistake, the prin cipal controversies that have agitated and divided the church of Christ, concerning the doctrines of unconditional reprobation and election, have arisen. Men, eminent for their talents, learning, and piety, have interpreted and applied the whole on this mistaken ground. They have been opposed by others, not at all their inferiors either in religion or learning, who not attending properly to the scope of the apostle, have rather argued from the perfections of the Divine nature, and the ge neral concurrent sense of Scripture, and thus proved that such doctrines cannot comport with those perfections, nor with the analogy of faith; and that the apostle is to be interpreted according to these, and not according to the apparent grammatical import of the phraseology which he employe On both sides the disputes have run high; the cause of truth has gained little, and Christian charity and candour have been nearly lost. Dispassionate men, on seeing this, have been obliged to exclaim

tantæne animis cœlestibus ira!

་་

Can such fierce zeal in heavenly bosoms dwell? To compose these differences, and do justice to the apostle, and set an important portion of the word of God in its true and genuine light; Dr. John Taylor, of Norwich, a divine wh yielded to few in command of temper, benevolent feeling, and deep acquaintance with the Hebrew and Greek Scriptures, undertook the elucidation of this much controverted epistle. The result of his labours was a paraphrase and notes on the whole book, to which is prefixed, A KEY to the apostolic Writings; or an Essay to explain the Gospel Scheme, and the principal words and phrases the apostles have used in de scribing it." 4to. 1769, fourth edition. This KET, in the main, is a most invaluable work; and has done great justice to the subject. Christians, whether advocates for general or parti cular redemption, might have derived great service from this work, in explaining the epistle to the Romans: but the creed of the author, who was an Arian, (for he certainly cannot be ranked with modern Unitarians,) has prevented many freta consulting his book.

To bring the subject of this epistle before the reader, into

[blocks in formation]

of the Jewish constitutions.

Christ: but as these points are seldom directly touched in this introductory Key, the reader need be under no apprehension that he shall meet with any thing in hostility to the orthodoxy of his own creed. And it is thus far only that I intend to quote or adopt any part of this Key.

the fairest and most luminous point of view in my power, I think it right to make a large extract from this Key, steering as clear as possible of those points in which my own creed is certainly at variance with that of my author; especially in the articles of Original Sin, the Atonement, and Deity of A KEY TO THE APOSTOLIC WRITINGS; OR, AN ESSAY TO EXPLAIN THE Gospel SCHEME, AND THE PRINCIPAL WORDS AND PHRASES WHICH THE APOSTLES HAVE USED IN DESCRIBING IT.

and because Abraham, on his part, believed
in the power and goodness of God; without
which belief or persuasion, that God was both
true and able to perform what he had promi-
sed, he could have paid no regard to the Divine
manifestations; and consequently, must have
been rejected as a person altogether impro
per to be the head of that family which God
intended to set apart to himself.

2 In pursuance of this grand and gracious fesign, when, about four hundred years after the flood, the generality of mankind were fallen into idolatry, (a vice, which in those times, made its first appearance in the world,) and served other gods, thereby renouncing allegiance to the only true God, the Maker and Governor of heaven and earth; He, to counteract this new and prevailing corruption, was pleased, in his infinite wisdom, to select one femity of the earth, to be a repository of true knowledge, and the pattern of obedience and reward among the nations. That, as mankind were propagated, and idolatry took its rise, and was dispersed from one part of the world into various countries; so also, the knowledge, worship, and obedience of the true God, might be propagated and spread from nearly the same quarter; or, however, from those parts which then were most fa mous and distinguished. To this family he particularly revealed himself, visited them with several public and remarkable dispen- 6. For about two hundred and fifteen years, sations of providence; and at last formed from the time God ordered Abraham to leave them into a nation, under his special protechis native country, he and his son Isaac, and tion: and governed them by laws delivered from himself; placing them in the open view of the world, first in Egypt, and afterward in the land of Canaan.

5. And as Abraham, so likewise his seed, or posterity, were at the same time, and before they had a being, taken into God's covenant, and entitled to the blessings of it. (Gen. xvii. 7. I will establish my covenant between me and thee, and thy seed after thee, &c.) Not all his posterity, but only those whom God intended in the promise; namely, first the nation of the Jews, who hereby became particularly related to God, and invested with sundry invaluable privileges; and after them the believing Gentiles, who were reckoned the children of Abraham, as they should be lieve in God as Abraham did.

SL On the Original and Nature of the and he counted it to him for righteousness," wrong, low, and narrow idea of this select Jerish Constitution of Religion 1. God, Also, Gen. xvii. 1-8. he repeats and estab-nation, and of the dispensations of God to the Father of the universe, who has exercised lished the same covenant" for an everlasting wards it, if we do not consider it as a beacon, his boundless wisdom, power, and goodness, covenant to be a God unto him and his seed or a light set upon a hill, as raised up to be a in producing various beings of different ca after him;" promising them the land of Ca public voucher of the being and providence pacities, who created the earth, and appointed naan, for an everlasting possession; and ap- of God, and of the truth of the revelation de divers climates, soils, and situations in it, pointing circumcision as a perpetual token livered to thein in all ages, and in all parts of hath, from the beginning of the world, intro of the certainty and perpetuity of this cove the world; and consequently, that the Diduced several schemes and dispensations, for nant. Thus Abraham was taken into God's vine scheme, in relation to the Jercish polity, promoting the virtue and happiness of his covenant, and became entitled to the bless had reference to other people, and even to us rational creatures; for curing their corrup-ings it conveyed; not because he was not at this day, as well as to the Jews themselves tion, and preserving among them the know-chargeable before God with Impiety, Irreli- The situation of this nation, lying upon the ledge and worship of himself, the true God, gion, and idolatry; but because God, on his borders of Asia, Europe, and Africa, was the possessor of all being, and the fountain part, freely forgave his prior transgressions; very convenient for such a general purpose. of all good. 9. It is farther observable, that this scheme was wisely calculated to answer great ends under all events. If this nation continued obedient, their visible prosperity under the guardianship of an extraordinary providence, would be a very proper and extensive instruction to the nations of the earth. And no doubt so; for as they were obedient, and favoured with the signal interpositions of the Divine power: their case was very useful to their neighbours. On the other hand, if they were disobedient, then their calamities, and especially their dispersions, would nearly an swer the saine purpose, by spreading the Knowledge of the true God and of revelation, in the countries where before they were not known. And so wisely was this scheme laid at first with regard to the laws of the nation. both civil and religious; and so carefully has it all along been conducted by the Divine providence; that it still holds good, even at this day, full 3600 years from the time when it first took place; and is still of public use for confirming the truth of revelation. I mean, not only as the Christian profession, spread over a great part of the world, has grown out grandson Jacob, sojourned in the land of Ca of this scheine; but as the Jews themselves, naan, under the special protection of Heaven, in virtue thereof, after a dispersion of about till infinite wisdom thought fit to send the 1700 years, over all the face of the earth, every family into Egypt, the then head-quarters of where in a state of ignominy and contempt, 8 The head, or root of this family was idolatry; with a design they should there in- have, notwithstanding, subsisted in great Abraham, the son of Terah, who lived in Ur crease into a nation; and there, notwitstand- numbers, distinct and separate from all other of the Chaldees, beyond the Euphrates; his ing the cruel oppression they long groaned nations. This seems to me a standing mira family was infected with the commnon conta under, they multiplied to a surprising num cle; nor can I assign it to any other cause, gion of idolatry, as appears from Joshua xxiv. ber. At length, God delivered them from the but the will and the extraordinary interposal 2,3 "And Joshua said unto all the people, servitude of Egypt, by the most dreadful dis- of Heaven; when I consider that, of all the Thus saith the Lord God of Israel, Your fa- plays of his Almighty power; whereby he famous nations of the world, who might have thers dwelt on the other side of the flood, (or demonstrated himself to be the only true God, been distinguished from others with great river Euphrates) in old time; even Terah in a signal and complete triumph over idols, advantage, and the most illustrious marks of the father of Abraham, and the father of Na- even in their metropolis; and in a country of honour and renown, as the Assyrians, Perchor: and they served other gods. And I took fame and eminence among all the nations sians, Macedonians, Romans, who all, in your father Abraham from the other side of round about. Thus freed from the vilest their turns, held the empire of the world, and the flood," &c. And the apostle Paul inti-bondage, God formed them into a kingdom, of were, with great ambition, the lords of manmates as much, Rom. iv. 3, 4, 5. "For what which he himself was king; gave them a reve kind; yet these, even in their own countries, saith the Scripture? Abraham believed God, lation of his nature and will; instituted sundry the seat of their ancient glory, are quite disand it was counted unto him for righteous-ordinances of worship, tiught them the way solved; and sunk into the body of mankind; ness Now to him that worketh, is the re- of truth and life: set before them various monor is there a person upon earth can boast he ward not reckoned of grace, but of debt. But tives to duty, promising singular blessings to is descended from those renowned and impeto him that worketh not, but believeth on their obedience and fidelity, and threatening rial ancestors. Whereas, a small nation, gehim that justifieth the ungodly, his faith is disobedience and apostacy, or revolt from his nerally despised, and which was, both by counted for righteousness." Abraham is the government, with very heavy judgments: pagans and pretended Christians, for many person he is discoursing about; and he plain- especially that of being expelled from the ages, harassed, persecuted, butchered, and ly hints, though he did not care to speak out, land of Canaan, and "scattered among all peo- distressed, as the most detestable of all people that even Abraham was chargeable with not ple, from one end of the earth unto the other," upon the face of the earth; (according to the paying due reverence and worship to God: in a wretched persecuted state, Deut. xxviii. prophecy of Moses, Deut. xxviii. 63, &c. sce as the word AΣEBHE, which we render un-63-68. Lev. xxvi. 3, 4, &c. Having settled Dr. Patrick's commentary upon that place,) godly, properly imports. and, which therefore, one would imagine, 4 But, though Abraham had been an idolaevery soul that belonged to it should have tor; God was pleased, in his infinite wisdom gladly disowned; and have been willing the and goodness, to single him out to be the head, odious name should be entirely extinguished or root of that family or nation, which he in yet, I say, this hated nation has continued in tended to separate to himself from the rest of 7. Here I may observe, that God did not a body quite distinct and separate from all mankind, for the fore-mentioned purposes. choose the Israelites out of any partial regard other people, even in a state of dispersion and Accordingly he appeared to him in his native to that nation, nor because they were better grievous persecution, for about 1700 years country, and ordered him to leave it, and his than other people, (Deut. ix. 4, 5.) and would agreeably to the prediction, Isa. xlvi. 28. idolatrous kindred; and to remove into a dis always observe his laws. It is plain he knew will make a full end of all the nations whitant land, to which he would direct and con- the contrary. (Deut. xxxi. 29. xxxii. 5, 6, 15.) ther I have driven thee; but I will not make duct him; declaring, at the same time, his It was indeed with great propriety that, a full end of thee." This demonstrates that covenant, or grant of mercy to him, in these among other advantages, he gave them also the wisdom which so formed them into a pewords, Gen. xii. 1, 2, 3. "I will make of thee that of being descended from progenitors il- cullar body, and the providence which has soa great nation, and I will bless thee, and make lustrious for piety and virtue; and that he preserved them, that they have almost ever thy name great; and thou shalt be a blessing. grounded the extraordinary favours they en- since the deluge, subsisted in a state divided And I will bless them that bless thee, and joyed, upon Abraham's faith and obedience, from the rest of mankind, and are still likely curse him that curseth thee; and in thee shall Gen. xxii. 16, 17, 18. But it was not out of re- to do so, is not human but divine. For, no all families of the earth be blessed." So gard to the moral character of the Jewish na human wisdom nor power could form, or, certainly did God make himself known to tion that God chose them; any other nation however, could execute, such a vast extensive Abraham, that he was satisfied this was a would have served as well on that account; design. Thus the very being of the Jews, in revelation from the one true God; and that it but as he thought fit to select one nation of their present circumstances, is a standing was his duty to pay an implicit obedience to the world, he selected them out of respect to public proof of the truth of revelation. IL Accordingly, upon the foot of this faith, he the piety and virtue of their ancestors. Exod. went out, though he did not know whither he iii. 15. vi. 3, 4, 5. Deut. iv. 37. IL The peculiar Honours and Privileges of the Jewish Nation, while they were the was to go.-The same covenant, or promise of 8. It should also be carefully observed,that God peculiar People of God: and the Terms sig. blessings, God afterward, at sundry times, re-selected the Israelitish nation, and manifest-nifying those Honours, explained. 10. The peated to him; particularly when it is said, ed himself to them by various displays of his nature and dignity of the foregoing scheme, Gen. xv. 5. "And the Lord brought him forth power and goodness: not principally for their and the state and privileges of the Jewish na abroad, and said, Look now towards heaven, orn sakes, to make them a happy and flou- tion, will be better understood, if we carefully and tell the stars, if thou be able to number rishing people; but to be subservient to his observe the particular phrases by which their them: and he said unto him, so shall thy seed own high and great designs with regard to relation to God, and his favours to them, are be." Here again," he believed in the Lord, all mankind. And we shall entertain a very expressed in Scripture.

their constitution, he led them through the
wilderness, where he disciplined them for
forty years together; made all opposition fall
before them; and, at last, brought them to
the promised land.

ائره

[ocr errors]
[blocks in formation]

daughters, which were born to him. Deut.
xxxii. 6, "Do ye thus requite the Lord, O
foolish people 7-Is he not thy Father that hath
bought thee?" Isai. Ixiii. 16, "Doubtless thou
art our Father, though Abraham be ignorant
of us, and Israel acknowledge us not: Thou,
O Lord, art our Father, our Redeemer," &c.
Jer. xxxi. 9, "For I am a Father to Israel, and
Ephraim is my first-born" Mal. ii. 10, "Have
we not all one Father? hath not one God cre-
ated us 7"

of the Jewish constitutions

11. As God, in his infinite wisdom and other nations of the world did not belong to goodness, was pleased to prefer them before this city, commomrealth, or kingdom of God any other nation, and to single them out for and so were not his subjects and people, in the the purposes of revelation, and preserving the same peculiar sense as the Jews; for these knowledge, worship, and obedience of the reasons, they are frequently represented as true God; God is said to choose them, and strangers and aliens, and as being not a pec they are represented as his chosen or elect ple. And as they served other gods, and people: Deut. iv. 37. vii. 6. x. 15. "The Lord were generally corrupt in their morals, they had a delight in thy fathers-and he chose have the character of enemies. Exod. xx 14 their seed after them, even you above ali peoLev. xxv. 47, " And if a sojourner of a stren ple." 1 Kings iii. 8. "Thy servant is in the ger wax rich by thee, and thy brother sell midst of thy people which thou hast chosen, 17. And as the whole body of the Jews were himself to the stranger." Deut. xiv. 21, a great people that cannot be numbered." the children of one Father, even of God, this "Thou mayest sell it to an alien." I. x. 1 Chron. xvi. 13, "O ye seed of Israel his ser-naturally established among themselves the 5, "And strangers shall stand and feed your vant, ye children of Jacob his chosen ones." "mutual endearing relation of brethren, (in-flocks, and the sons of the alien shall be your Peal. cv. 6. xxxiii. 12, "Blessed is the nation cluding that of sisters,) and they were obliged ploughmen." And in many other places. whose God is the Lord; and the people whom to consider and to deal with each other ac- Deut. xxxii. 21, "I will move them to jealousy he hath chosen for his own inheritance;" cv. cordingly. Lev. xxv. 46. Deut. i. 16. lii. 8. xv. 7. with those which are not a people." Ind v 43, cvi. 5, "That I may see the good of thy If there be among you a poor man of one of 8. Hos. i. 10. ii. 23, "I will say to them which chosen or elect, that I may rejoice in the good-thy brethren, thou shalt not harden thy beart, were not my people, Thou art my people and ness of thy nation:" cxxxv. 4. Isai. xli. 8, 9. nor shut thy hand against thy poor brother," they shall say, Thou art my God" Psal xliii. 20. xliv. 1, 2. xlv. 4. "For Jacob my ser- xvii. 15. xviii. 15. xix. 19. xxii. 1. xxili. 19. Lxxiv. 4, "Thine enemies roar in the midst of vant's sake, and Israel mine eléct, I have even xxiv. 14. Judg. xx. 13. 1 Kings xii. 24. [Acts thy congregation:" Ixxviii. 66. lxxxii. Called thee by thy name." Ezek. xx. 5, xxiii. 1.) And in many other places. lxxxix. 10. Isai. xlii. 13. lix. 18.-Rom. v. 16, "Thus saith the Lord, In the day when I 18. And the relation of God, as a Father to" When we were enemies, we were reconciled chose Israel, and lifted up my hand unto the the Jewish nation, and they his children, will to God." Col. L 21. seed of the house of Jacob, and made myself lead our thoughts to a clear idea of their being, known unto them in the land of Egypt" as they are frequently called, the house or Hence, reinstating them in their former pri- family of God, Numb. xii. 7, "My servant vileges is expressed by choosing them again. Moses is not so, who is faithful in all my Isal. xiv. 1,For the Lord will have mercy on house." 1 Chron. xvii. 14, "I will settle him Jacob, and will yet choose Israel, and set them in my house, and in my kingdom for ever." in their own land," Zech. 1. 17. fi. 12. Jer. xii. 7, "I have forsaken my house, I have 12. The first step he took in execution of left my heritage." Hos. ix. 15, "For the his purpose of election, was to rescue them wickedness of their (Ephraim's) doings I will from their wretched situation, in the servitude drive them out of my house, I will love them and idolatry of Egypt; and to carry them no more: all their princes are revolters." through all enemies and dangers, to the li- Zech. ix. 8. Psal. xciii. 5. And in other places, berty and happy state to which he intended to and perhaps frequently in the Psalms, xxiii. advance them. With regard to which, the 6. xxvii. 4, &c. language of Scripture is-1. That he delivered 19. Farther; the Scripture directs us to con-2 Saved-3. Bought or purchased-4. Resider the land of Canaan as the estate or indeemed them. Exod. iii. 8, And I am come heritance belonging to this house or family. down to deliver them out of the hand of the Numb. xxvi. 53, Unto these, (namely, all the Egyptians, and to bring them unto a good children of Israel,) the land shall be divided land." So Exod xviii. 8, 9, 10. Judg. vi. 8, 9. Exod. vi. 6. "I am the Lord, and I will bring you from under the burthens of the Egyptians, and I will rid (deliver) you out of their bondage." So Exod. v. 23. 1 Sam. x. 18.

13. As God brought them out of Egypt, invited them to the honours and happiness of his people, and by many express declarations, and acts of mercy, engaged them to adhere to him, as their God; he is said to call them, and they were his called. Isai. xli. 8, 9, "But thou, Israel, art my servant-thou whom I have taken from the ends of the earth, and called thee from the chief men thereof." See ver. 2. chap. li. 2. Hos. xi. 1, "When Israel was a child, then I loved him, and called my son out of Egypt." Isa. xlviii. 12, "Hearken unto me, O Jacob, and Israel, my called."

for an inheritance. Deut. xxi. 23, "That
thy land be not defiled, which the Lord thy
God giveth thee for an inheritance." See the
same in many other places.

20. Here it may not be improper to take
notice that the land of Canaan, in reference
to their trials, wanderings, and fatigues in the
xxxiii. 14, My presence shall go with thee,
wilderness, is represented as their rest. Exod.
and I will give thee rest." Deut. iii. 20. xii. 9,
"For ye are not yet come to the rest, and to
the inheritance which the Lord your God
giveth you," ver. 10. xxv. 19. Psal. xcv. 11,
Unto whom I sware in my wrath that they
should not enter into my rest."

26. The kind and particular regards of God for the Israelites, and their special relation to him, is also signified by that of husband and rife; and his making a covenant with them to be their God, is called espousals. Jer. xxx. 32, "Not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the Land of Egypt, (which my covenant they broke, although I was an husland unto them, saith the Lord,") iii. 20. Ezek. xvi. 21, 32 Hos. ii. 2, "Plead, (ye children of Judah, and children of Israel, chap. i. 2) with your mo ther; plead, for she is not my wife, neither am l'her husband;" that is, for her wickedness I have divorced her, (Isai. Ixii. 4, 5.) Jer. 11. 2, "Go, and cry in the ears of Jerusalem, saying. Thus saith the Lord, I remember thee, the kindness of thy youth, the love of thine espousals; when thou wentest after me in the wilderness, in the land that was DO sown ;" iii. 14, "Turn,0 backsliding children, saith the Lord, for I am married unto you," Isai. Ixii. 4, 5.

27. Hence it is that the Jewish church, or community, is represented as a mother: and Thus saith the Lord, Where is the hill of particular members as her children Isai L your mother's divorcement ?" &c. Ho il 2, 5, "For their mother hath played the bar Isai. xlix. 17, "Thy children, (0 Zion) shall make haste," &c. Ezek. xvi. 35, 36. Hos. iv. 6, "My people are Ver. 22, 25. Jer v. 1. destroyed for lack of knowledge-seeing thou get thy children." hast forgotten the law of God, I will also fr

family of God. Or we may conceive them 21. Thus the Israelites were the house, or formed into a nation, having the Lord Jeho 28. Hence also, from the notion of the Je 14. And as he brought them out of the most account, is styled their God, Governor, Pro- her idolatry, or worshipping of strange goda vah, the true God, at their head; who, on this ish church being a wife to God, her husband; abject slavery, and advanced them to a newtector, or King; and they his people, subjects, comes under the name of adultery and and happy state of being, attended with distin- or servants, Exod. xix. 6, "Ye shall be unto whoredom, and she takes the character of guishing privileges, enjoyments, and marks of me a kingdom of priests, and a holy nation." harlot. Jer. iii. 8, " And I saw, when for all honour: he is said.-L. To create, make, and Deut. iv. 34, " Hath God essayed to go and the causes whereby backsliding Israel form them-2 To give them life.-3. To have take him a ration from the midst of another mitted adultery:" ver. 9, "And it came to pass, begotten them. Isa. xliii. 1, "But thus saith nation ?" Isai. 11. 4, "Hearken unto me, my through the lightness of her whorede, that the Lord that created thee, O Jacob, and he people, and give car unto me, my nation." that formed thee, O Israel, Fear not:" ver. 5, she defiled the land, and committed adultery "Fear not, for I am with thee: I will bring society peculiarly appropriated to God, and xvi. 15. xxiii. 43. Jer. iii. 6, "Packsliding 22. And it is in reference to their being a with stones and with stocks;" xul 27. Ezek. thy seed from the east, and gather thee from under his special protection and government, rael is gone up upon every high mountain, the west:" ver. 7, "Even every one that is that they are sometimes called the city, the and under every green tree, and there has called by my name; for I have created him holy city, the city of the Lord, of God. Psal. played the harlot." for my glory; I have formed him; yea, I have xlvi. 4.There is a river, the streams whereof mads him" ver. 15, "I am the Lord, your shall make glad the city of our God: the holy over them, in supplying, guiding, and pro 20. As God exercised a singular providence Holy One, the Creator of Israel, your King." place of the tabernacles of the Most High." tecting them, he was their shepherd and they Deut. xxxii. 6, "Do ye thus requite the Lord, cl. 6, "I will early destroy all the wicked of his flock, his sheep. Psal. Ixxvi. 20. O foolish people?-Hath he not made thee, the land, that I may cut off all wicked doers 52. Ixxx. 1," Give ear, O Shepherd of Israel and established thee?" Ver. 15. Psal. cxlix. 2. from the city of the Lord." Isai. xlviii. 1, 2, Isai. xl. 11, "He shall feed his flock like a Isai. xxvii. 11. "It is a people of no under. Hear ye this, O house of Jacob, which are shepherd: Psal. Ixxiv. 1, "O God, why hast standing; therefore, he that made them will called by the name of Israel: for they call thou cast us off for ever? Why doth the have no mercy on them; and he that formed themselves of the holy city, and stay them anger smoke against the sheep of the them will show them no favour." xliii. 21.selves upon the God of Israel." xliv. 1, 2, "Yet hear now, O Jacob, my serture?" Ixxix. 13. xcv. 7. Jer. xiii. 17, Mine vant, and Israel whom I have chosen, thus is denoted by the city Jerusalem, and some is carried captive." See Ezek. xxxiv. through 23. Hence the whole community, or church, eyes shall weep sore-because the Lord's fact saith the Lord that made thee and formed thee times by Zion, Mount Zion, the city of Da out; and in many other places from the womb." Ver. 21, 24, "Thus saith vid. Isal. lxii. 1, 6, 7, "I have set watchmen the Lord thy Redeemer, and he that formed upon thy walls, O Jerusalem, which shall established them, provided proper means for 30. Upon nearly the same account as God thee from the womb," &c. 15. Thus, as God created the whole body of till he establish, and till he make Jerusalem a ledge and virtue, they are compared to a never hold their peace and give him no rest, their happiness, and improvement in know the Jews, and made them to live, they re- praise in the earth :" xlvi. 18, 19, "I will rejoice and a vineyard, and God to the husbandman ceived being or existence; Isai. Ixiii. 19. We in Jerusalem, and joy in my people:" Ixvi. who planted and dressed it; and partienlar are; thou hast never ruled over them, (the 10. Ezek. xvi. 3, 13. Joel ill. 17. Zech. 1. 14. members of the community are compared heathen,) they are not called by thy name." vill. 3, &c. xiii. 1. Isai. xxviii. 16. "Thus saith branches. Ps. Ix x. 8, "Thou hast brought a Or rather thus: "We are of old; thou hast the Lord God. Behold, I lay in Zion for vine out of Egyrt: thou hast eat the be not ruled over them; thy Name hath not been foundation," &c. Ixi. 3. Joel ii. 32. Obad. 17. then and planted it; ver. neturn, we h called upon them." It is in the Hebrew, But upon Mount Zion shall be deliverance," seech thee, O Lord of Hosts; look down Den s hyp hayinu me-olam, lo &c. ver. 21. heaven, behold and visit thy vine: and the ma shalta bam; and are therefore called by 24. Hence also, they are said to be written, vineyard which thy right hand has plantat the apostle the things that are, in opposition or enrolled in the book of God, as being ci Is. v. 1. "Now will I sing to my well-beloved a to the Gentiles, who, as they were not for- tizens invested in the privileges and immu- song, touching his vineyard: my well-beloved merly created in the same manner, were the nities of his kingdom. Exod. xxxii. 32, "Yet has a vineyard in a very fruitful hill" ver things which are not; 1 Cor. 1. 28, God has now, if thou wilt, forgive their sin; and if "And he fenced it," &c. ver. 7, "For the ri chosen things which are not, to bring to not, blot me, I pray thee, out of the book thou yard of the Lord-is the house of Israel" nought things that are" Farther hast written." Ver. 83, "And the Lord said- Exod. XV. 17. Jer. ii. 21. Psal. lxxx. 1 16. As he made them live, and begar them, Whosoever hath sinned against me, him will" She sent out her boughs unto the sea, a 1) He sustains the character of a Father, I blot out of my book." Ezek. xili. 9. and (2) they are his children, his sons and 25. And it deserves our notice; that as the be ber branches unto the river;" Isai xxvi

a

to

[blocks in formation]

cxlvii. 14, "The children of Israel, a people
near unto him."

purged; yet the defenced city shall be deso-
Late-there shall the calf feed-and consume
the branches thereof. When the boughs 36. And here I may observe, that as the
thereof are withered, they shall be broken off; Gentiles were not then taken into the same
the women come, and set them on fire: for it peculiar covenant with the Jews, nor stood in
is a people of no understanding; therefore he the same special relation to God, nor enjoyed
that made them will have no mercy on them" their extraordinary religious privileges, but
Jer. xi. 16 The Lord hath called thy naine lay out of the commonwealth of Israel, they
a green olive tree, fair, and of goodly fruit," are, on the other hand, said to be far of
&c. Ezek. xvii. 6. Hos. xiv. 5, 6. Nahum Isaf. Ivil. 19, "I create the fruit of the lips;
11. 2 and in many other places. (Rom. xi. peace, peace to him that is far off, and to him
17, And if some of the branches were broken that is near, saith the Lord, and I will heal
off," &c. ver. 18, 19, “Thou wilt say then, The him." Zech. vi. 15, "And they that are far off
branches were broken off that I might be shall come and build in the temple" Eph. II.
grafted in.")
17, "And came and preached to you, (Gen-
tiles,) which were afar off, and to them that
were nigh," (the Jews)

31 As they were, by the will of God, set
apart, and appropriated in a special manner
to his honour and obedience, and furnished 37. And, as God had, in all these respects,
with extraordinary means and motives to distinguished them from all other nations,
holiness; so God is said to sanctify or hallow and sequestered them unto himself, they are
them. Exod. xxxi. 13, Speak unto the chil-styled his peculiar people: Deut. vii. 6, The
dren of Israel, saving, Verfly my Sabbaths ye Lord hath chosen thee to be a sperial (or pe-
shall keep; for it is a sign between me and culiar) people, unto himself:" xiv. 2, "The
you, throughout your generations; that ye Lord hath chosen thee to be a peculiar peo-
may know that I am the Lord, that doth ple unto himself above all the nations that are
sanctify you" Ezek. xx. 12 Lev. xx. 8, upon the earth;" xxvi. 18.
"And ye shall keep my statutes, and do them;
for I am the Lord which sanctify you:" xxi.
8. xxii. 9, 16, 32. Ezek. xxxvii. 28.

congregation, (the church,) of the Lord."
Psal. Ixxiv. 2.

38. As they were a boly of men particularly related to God, instructed by him in the rules of wisdom, devoted to his service, and em32 Hence it is that they are styled a holy ployed in his true worship, they are called nation, or people, and saints; Exod. xIx. 6, his congregation, or church. Num. xvi. 3. "And ye shall be to me-a holy nation :" xxviii. 17. Josh. xxii. 17. 1 Chron. xxvili, 8, Deut vii. 6, "For thou art a holy people unto" Now, therefore, in the sight of all Israel the the Lord thy God:" xiv. 2 xxvi. 19. xxxiii. 3 2 Chron. vi. 41, "Let thy priests, O Lord God, be clothed with salvation, and let thy saints 39. For the same reason they are considered rejoice in goodness." Psal. xxxiv. 9, O fear as God's possession, inheritance, or heritage. the Lord, ye his saints:" 1. 5, "Gather my Deut. ix. 26, " O Lord, destroy not thy people, saints together unto me:" ver. 7, "Hear, O and thine inheritance." Ver. 29. Psal. xxxiii. my people," &c. lxxix. 2. clxviii. 14, "He also 12. cxvi. 40. Jer. x. 16. xii. 7, "I have forsaken exalteth the horn of his people, the praise of my house, I have left my heritage. I have his saints; even of the children of Israel," &c.given the dearly beloved of my soul into the 33. Farther, by his presence among them, hands of her enemies." And in many other and their being consecrated to him, they places.

the water out of the rock, &c. That these pri
vileges and benefits belonged to the trhole
body of the Israelitish nation, is evident from
all the texts I have already quoted: which he,
who observes carefully, will find do all of them
speak of the whole nailon, the whole commu
nity, without exception.

of the Jewish constitution

sent condition at this day the Jews are still, in a sense, beloved, Roin. xi. 28.) 44. Exod. xv. 13, Thou, in thy mercy, hast led forth the people which thou hast redeemed," &e. Psal. xcviii. 3. Isai, liv. 10. Mic. vii. 20, "Thou shait perform the truth to Jacob, and the mercy to Abrahain, which thou hast sworn unto our fathers from the days of old." Luke i. 54,55, "He hath holpen his servant Israel, in remembrance of his mercy, as he spake to our fathers, to Abraham and his seed for ever." Agreeably to this, he showed them mercy, as he continued thein to be his people, when he might have cut them off. Exod. xxxiii. 19, "[ will be gracious to whom I will be gracious, and I will show mercy on whom I will show mercy." And when, after their present state of rejection, they shall again be taken into the church, this too is expressed by their obtain ing mercy, Rom. xi. 31.

45. In these texts, and others of the same kind, it is evident the love and mercy of God hath respect not to particular persons among the Jews, but to the whole nation; and therefore is to be understood of that general love and mercy whereby he singled them out to be a peculiar nation to himself, favoured with extraordinary blessings.

46. And it is with regard to this sentiment and manner of speech, that the Gentiles, who were not distinguished in the same manner, are said not to have obtained mercy. Hos. ii. 23," And I will sow her unto me in the earth, and I will have mercy upon her that had not obtained mercy, and I will say to them which were not my people. Thou art my people; and they shall say, Thou art my God."

47. Farther; it should be noted, as a very material and important circumstance, that all this mercy and love were granted and confirmed to the Israelites under the sanction of a covenant; the most solemn declaration and assurance, sworn to and ratified by the oath of God. Gen. xvii. 7. 8, " And I will establish were made his house, or building, the sanc III. Reflections on the foregoing Privi- my covenant between me and thee, and thy tuary which he built. And this is implied by leges and Honours. 40. Whether I have ran seed after thee, in their generations, for an his dilling and walking amongst them.ged the foregoing particulars in proper order, everlasting covenant; to be a God unto thee, Psal. cxiv. 2, "Judah was his sanctuary, and or given an exact account of each, let the stu- and to thy seed after thee. And I will give Israel his dominion :" Isai. Ivi. 3, "Neither let dious of Scripture knowledge consider. What unto thee, and to thy seed after thee, the land the son of the stranger, that hath joined him ought to be specially observed is this; that all wherein thou art a stranger, all the land of self to the Lord, speak, saying, The Lord hath the forementioned privileges, benefits, rela- Canaan, for an everlasting possession; anul I nterly separated me from his people:" ver. 4, tions, and honours, did belong to all the chil- will be their God." Gen. xxii. 16, 17, 18, "By for thus saith the Lord:" ver. 5, "Even un-dren of Isract without exception. The Lord myself have I sworn, saith the Lord, for be to them will I give in my house, and within Jehovah was the God, King, Saviour, Father cause thou hast done this thing, that in bless. my walls, a place, and a name." Jer. xxxiil. Husband, Shepherd, &c. to them all. He ing I will bless thee, and in multiplying I 7,"And I will cause the captivity of Judah, saved, bought, redeemed; he created, he begot, will multiply thy seed as the stars of the hea and of Israel, to return, and will build them he made, he planted, &c. them all. And they ven, and as the sand which is upon the seaas at the first"-Amos ix. 11. "I will raise up were all his people, nation, heritage; his chil-shore, and thy seed shall possess the gate of the tabernacle of David-I will raise up its dren, spouse, flock, vineyard, &c. They all his enemies; and in thy seed shall ail the na ruins, and I will build it as in the days of old." had a right to the ordinances of worship, to tions of the earth be blessed; because thou Exod. xxv. 8, "And let them," the children of the promises of God's blessing, and especially hast obeyed my voice." This covenant with Israel, "make me a sanctuary; that I may to the promise of the land of Canaan. All en Abraham was the Magna Charta, the basis direll among them," xxix. 45, 46, " And I will joyed the protection and special favours of of the Jewish constitution, which was redicell among the children of Israel, and will God in the wilderness, till they had forfeited newed afterward with the whole nation; and be their God," &c. Lev. xxxvi. 11, 12, " And them: all ate of the manna, and all drank of is frequently referred to as the ground and se I will set my tabernacle among you:-And I carity of all their blessings. Exod. vi. 3, 7, "I will talk among you, and will be your God, appeared unto Abraham, Isaac," &c. "And I an 1 ye shall be my people.' Numb. xxxv. 34. have also established my covenant with them, Sun vii. 7. Ezek. xliii. 7, 9, "And he said to give them the land of Canaan. I have also unto me-the place of my throne, and the heard the groaning of the children of Israel, place of the soles of my feet, where I dwell in and I have remembered my covenant, and the midst of the children of Israel," &c. Hence will take you to me for a people, and I will be we may gather, that dwell, in such places, 41. And that all these privileges, honours, to you a God." Deut. vii. 8. Psal. cv. 8, 9, 10, Imports to reign; and may be applied figura and advantages, were common to the whole" He hath remembered his covenant for ever tively to whatever governs in our hearts, nation, is confirmed by this farther considera- the word which he commanded to a thousand Rom vit. 17, 20. viii. 9, 11. tion that they were the effect of God's free generations. Which covenant he made with 31. And not only did God, as their king, grace, without regard to any prior righteous Abraham, and his oath unto Isaac, and condwell among them as in his house, temple, ness of theirs; and therefore they are assigned firmned the same unto Jacob for a law, and to or palace; but he also conferred upon them, to God's love as the spring from whence they Israel for an everlasting Covenant." Jer. xi. the honour of kings, as he redeemed them flowed; and the donation of those berefits is 5. Ezek. xvi. 8. xx. 5. from servitude, made them lords of them expressed by God's loving them: they are also 48. But, what most of all deserves our attenselves, and raised them above other nations assigned to God's mercy, and the bestowing of tion is this; that the Jewish constitution was to reign over them: and of priests too, as they them is expressed by God's showing them a scheme for promoting virtue, true religion, were to attend upon God, from time to time mercy. Deut. ix. 4, 5, 6, "peak not thou in or a good and pious life. In all the foremencontinually, in the solemn offices of religion, thy heart, after that the Lord has cast them tloned instances they were very happy. But which he had appointed. Exod. xix. 6," And out before thee, saying, For my righteousness, were they to rest in them? Because these ye shall be unto me a kingdom of priests," or the Lord hath brought me in to possess this blessings were the gift of love and mercy, a kingly priesthood. Deut. xxvi. 19, "And Land, &c.-Not for thy righteousness, or the without respect to their righteousness or obe to make thee high above all nations-in praise, uprightness of thy heart dost thou go to pos-dience: was it therefore needless for them to and in name, and in honour, and that thou sess their land," &c. "Understand, therefore, be obedient? or were they, purely on account mayest be a holy people unto the Lord thy that the Lord thy God giveth thee not this good of benefits already received, secure of the faGod:" xxviii. 1. xv. 6, "For the Lord thy land to possess it for thy rightousness; for vour and blessing of God for ever? by no God bleaseth thee-and thou shalt reign over thou art a stiff-necked people." means. And that I may explain this impormany nations." Isai. Ixi. 6, "But ye (the 42. Deut. vii. 7, "The Lord did not set his tant point more clearly, I shall distinguish ed of Jacob) shall be named the priests of love upon you, nor choose you, because ye their blessings into antecedent and conse the Lord; men shall call you the ministers were more in number than any people." Verse quent, and show, from the Scriptures, how of our God:"8, "But because the Lord loved you, and be both stand in relation to their duty. 35. Thus the whole body of the Jewish na- cause he would keep the oath which he had 49. Antecedent blessings are all the benefits tion were separated unto God. And as they sworn unto your fathers; hath the Lord hitherto mentioned, which were given by the were more nearly related to him than any brought you out" (of Egypt.) xxxiii. 3, "He mere grace of God, antecedently to their obeother people, as they were joined to him in loved the people." Isai. xliii. 3, 4. Jer. xxxi. 3. dience, and without respect to it; but yet so covenant, and felt access to him in the ordi-Hos. iii. 1. ix. 15. that they were intended to be motives to obenances of worship, and in virtue of his pro- 43. It is on account of this general love to dience. Which effect if they produced, then mise, had a particular title to his regards and the Israelites, that they are honoured with the their election, redemption, and calling were blessings, he is said to be near unto them, title of Beloved. Psal. Ix. 5, "That thy beloved confirmed, and they were entitled to all their and they unto him. Exod. xxxiii. 16. Lev may be delivered, save with thy right hand, blessings, promised in the covenant; which Xx. 24, "I am the Lord your God, who have and hear me." Psal. cviii. 6. Jer. xi. 15, blessings I therefore call consequent, because separated you from other people:" ver. 26." What hath my beloved to do in my house, they were given only in consequence of their 1 Kings viii. 52, 53. Deut. v. 7, "For what seeing she hath wrought lewdness with ma obedience. But, on the other hand, if the an nation is there so great that hath God so neur ny 7" xii. 7, "I have forsaken my house, I tecedent blessings did not produce obedience anto them, as the Lord our God is in all have given the dearly beloved of my soul into to the will of God; if his chosen people, his things that we call upon him for Psal. the hands of my enemies" (and in their pre-children, did not obey his voice, then they VOL. VI. 7

B

40

If the original and nature

ROMANS.

of the Jewish constitutions

forfeited all their privileges, all their honours | Chap. vi. 21, (Ant.) "We were Pharaoh's heap together the numerous quotations which and relations to God, all his favours and pro-bondnien, and the Lord brought us out of might be collected from other parts of Scrip. mises, and fell under the severest threaten-Egypt," &c. Verse 24, (Duty)" And the Lord ture, particularly the prophetic writings. Only ings of his wrath and displeasure. Thus life cominanded us to do all these statutes, to fear nay farther establish this point by observing itself may be distinguished into, I. Antece- the Lord our Gol, (Cons.) for our good always, that, in fact, though all the leraclites in the dent, which God gives freely to all his crea that he might preserve us alive," &c. wilderness, were the people, children, and tures of his mere good will and liberality, be Chap. vil. 6, 7, 8, (Ant.) "Thou art a holy chosen of God; all entitled to the Divine bless fore they can have done any thing to deserve people unto the Lord thy God; the Lord thying, and partakers of the several instances it. I Consequent life; which is the continu God hath chosen thee to be a special people of his goodness; yet, notwithstanding all their ance of life in happy chicumstances, and has unto himself; the Lord loved you and redeem- advantages and honours, when they were disrelation to the good conduct of a rational crea-ed you out of the house of bondinen." Verse obedient to his will, distrustful of his power ture. As he improves life antecedent, so he 9, (Duty) "Know therefore that the Lord thy and providence, or revolted to the worship of shall, through the favour of God, enjoy life God he is God," &c. Verse 11, "Thou shalt idol gods, great numbers of them fell under Consequent. therefore keep the commandments, and the the Divine vengeance, Exod. xxxii. 8, 27, 28. 50. And that this was the very end and de- statutes, and the judgments,which I command Num. xi. 4, 5, 6, 33. xvi. 2, 3, 32, 35, 41, 49. xxi. sign of the dispensation of God's extraor thee this day, to do them." Verse 12, 13, 18, 5, 6. And though they had all a promise of dinary favours to the Jews, namely, to engage (Cons.) "Wherefore it shall come to pass, if entering into the land of Canaan, yet the then them to duty and obedience; or that it was a ye hearken to these judgments, and keep and generation, from twenty years old and upscheme for promoting virtue, is clear beyond do them, that the Lord thy God shall keep unto wards, for their unbelief, were, by the righte all dispute, from every part of the Old Testa- thee the covenant and the mercy which be ous judgment of God, excluded from the ment. Note, I shall make Ant. stand for ante- swore unto thy fathers. And he will love thee, benent of that promise; they forfeited their cedent love or motives; Cons. for consequent and bless thee, and multiply thee," &c. inheritance, and died in the wilderness, Num. love or reward; and Thr. for threatening. Chap. viii. 2, (Ant.) "Thou shalt remember xiv. 28-36. Heb. iii. 7, &c. (Ant.) Gen. xvii. 1. "I am God, All-sufficient, all the way which the Lord thy God led thee," (Duty) walk thou before me, and be thou per. &c. Verse 5, "Thou shalt also consider in thy fect." Verse 4, 8, (Ant.) "I will be a God unto heart, that as a man chasteneth his son, so the thee, and thy secil after thee. And I will give Lord thy God chasteneth thee." Verse 6, (Duty) unto thee and unto thy seed, the land of Ca-"Therefore thou shalt keep the command-by him; as they were his celled and elect; as naan, and I will be their God." Verse 9, (Duty) ments of the Lord thy God, to walk in his "Thou shalt keep my covenзp, therefore, ways, and to fear him" Verse 11," Beware thou and thy seed after thee." Gen. xxii. 16, that thou forget not the Lord thy God," &c. 18, (Duty) "Because thou hast done this thing, Verse 19, (Thr.) "And it shall be, if thou do and hast not withheld thy son, thine only son, at all forget the Lord thy God, and walk after because thou hast obeyed my voice." Verse other gols, I testify against you this day, that 16, 17, (Cons.) "By myself have I sworn, saith ye shall surely perish." the Lord, that in blessing I will bless thee, and in multipling, I will multiply thy seed as the stars of heaven, and thy seed shall possess the gate of his enemies, and in thy seed shall all the nations of the earth be blessed."

Chap. x. 15, (Ant.) "The Lord had a delight in thy fathers to love them, and he chose their seed after thein, even you above all people." Verse 12, 16, (Duty) "Circumcise therefore the foreskin of your heart," &c.

51. Here let it be noted, that the same bless- Verse 22, (Ant.) "Thy fathers went down Ings may be both consequent and antecedent into Egypt, with threescore and ten persons, with regard to different persons. With regard and now the Lord thy God hath made thee as to Abraham, the blessings promised in this the stars of heaven for multitude." Chap. xi. place, (Gen. xxii. 16, 17, 18) are consequent, 1, (Duty) "Therefore shalt thou love the Lord as they were the reward of his obedience, "be thy God, and keep his charge," &c. Verse 13, cause thou hast obeyed my voice." But with" And it shall come to pass, if ye shall hearken regard to his posterity, these same blessings diligently unto my commandinents," &c. were of the antecedent kind; because, though Verse 14, (Cons.) "That I will give you the they had respect to Abraham's obedience yet, rain of your land," &c. Verse 25, "Behold, I with regard to the Jers, they were given set before you this day a blessing and a curse freely or antecedently to any obedience they A blessing, if you obey the commandments of had performed. So the blessings of redemp the Lord; and a curse, if ye will not obey," tion, with regard to our Lord's obedience, are &c. Chap. xii. 28, (Duty) "Observe and hear consequent; but with regard to us, they are all these words which I command thee, (Cons.) of free grace and antecelent, not owing to any that it may go well with thee and thy children obedience of ours, though granted in conse-after thee for ever, when thou hast done that quence of Christ's obedience. Phil. ii. 8, 9, &c.which is good and right in the sight of the Eph. 1. 7. Heb. v. 8, 9. Nor doth the donation Lord thy God."

of blessings upon many in consequence of the Chap. xiii. 17, 18, xv. 4, 5. xxvii. 9, (Ant.)
obedience of one, at all diminish the grace,"Take heed and hearken, O Israel, this day
but very much recommends the wisdom that
bestows them.

52. Isai. xliii. 7, 21. (Ant.) “This people have I made for myself, (Duty) they shall show forth my praise."

Jer. xii. 11. Lev. xx. 7, 8, (Ant.) "I am the Lord your God, I am the Lord which sanctify you. (Duty) Sanctify yourselves therefore, and be ye holy, and ye shall keep my statutes, and do them.'

Deut. iv. 7, 8, (Ant.) “ What nation is there so great, who hath God so nigh them, as the Lord our God is? And what nation is there so great, that hath statues and judgments so righteous," &c. Verse 9, (Duty) Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen."

53. From all this it appears, that all the high privileges of the Jers, before-mentioned, and all the singular relations in which they stood to Gol, as they were saved, bought, redeemed they were his children whom he begot, crea ted, made, and formed, his sons and dough ters, born to him; his heritage, church, house, and kingdom; his saints, whom he sanctified: his vine or vineyard, which he planted; his sheep and flock : 1 say these, and such like honours, advantages, and relations, as they are assigned to the whole body, do not import an absolute, final state of happiness and favour of any kind; but are to be considered as displays, instances, and descrip tions of God's love and goodness to them, which were to operate as a mean, a moral mean, upon their hearts. They were, in truth, motives to oblige and excite to obedience; and only when so improved, became finol and per manent blessings; but neglected, or misimproved, they were enjoyed in rain, they vanished and came to nothing; and wicked Israelites were no more the objects of God's favour than wicked heathens. Amor, ix. 7. speaking of corrupt Jers," Are ye not as children of the Ethiopians un'o me, O children of Israel ? saith the Lord."*

54. And, upon the whole, we may from the clearest evidence conclude, that the selecting the Jewish nation from the rest of the world, and taking them into a peculiar relation to God, was a scheme for pomoting true rellgion and virtue in all its principles and branches, upon motives adapted to rational nature; which principles and branches of true religion are particularly specified in their law. And to this end, no doubt, every part of their constitution, even the ceremonial, was wisely adaptod, considering their circumstances, and the then state of the world.

thou art become the people of the Lord thy God." Verse 10, (Duty) "Thou shalt there fore obey the voice of the Lord thy God, and do his commandments," &c. Chap. xxviii. 1, "And it shall come to pass, if thou hearken 55. The love of God, as it was the foundadiligently unto the voice of the Lord thy God, tion and original of this scheme, so it was the to observe and to do his commandments, prime motive in it. God begun the work of (Cons.) That the Lord will set thee on high salvation among them antecedently to any above all nations of the earth. And all these thing which they might do, on their part, to blessings shall come on thee, and overtake engage his goodness. They did not first love thee, if thou shalt hearken unto the voice of God, but God first loved them: their obeds the Lord thy God. Blessed shalt thou be in ence did not first advance towards God; bat the city," &c. Verse 15, (Thr.) But it shall his mercy first advanced towards them, and come to pass, if thou wilt not hearken unto saved, bought, redeemed them, took them for the voice of the Lord thy God, to observe and his people, and gave them a part in the bless to do all his commandments, and his statutes, ings of his covenant. And as for his displea that all these curses shall come upon thee and sure, they were under that only consequen overtake thee," &c. Verse 45, "Moreover, all rially; or after they had neglected his goodVerse 20. (Ant.) "The Lord hath taken you these curses shall come upon thee till thou beness, and abused the merey and means, the forth out of the iron furnace, even out of destroyed, because thou hearkenedst not unto privileges and honours, which they enjoyed. Egypt, to be unto him a people of inheritance, the voice of the Lord thy God." Chap. xxix. This, I think, must appear very evident to any as ye are at this day." Verse 23, (Duty) "Take 2, 10. xxx. 15, 18, (Duty) "See Thave set before one who closely and maturely deliberates heed unto yourselves, lest ye forget the co-you this day life and good, and death and evil; upon the true state of the Jewish church. venant of the Lord your God." Verse 24, (Thr.) in that I command thee this day to love the Thus, and for those ends, not excluding "For the Lord thy God is a consuming fire." Lord thy God, to walk in his ways, and to others before or afterward mentioned, the Verse 25," When ye shall corrupt yourselves, keep his commandments, and his statutes, Jerrish constitution was erected. and do evil in the sight of the Lord thy God," and his judgments, (Cons) that thou mayest Verse 26, "I call heaven and earth to witness, live and multiply; and the Lord thy God shall that ye shall soon utterly perish from off the bless thee in the land whither thou goest to land." possess it. (Thr.) But if thine heart turn away, so that thou wilt not hear, but shalt he drawn away and worship other gods, and serve them, I denounce unto you this day that ye shall surely perish. "Whosoever peruses the first sixteen, and the 28th, 29th, 30th 31st, and 324, chapters of Deuteronomy, will clearly see, that all the privileges, honours, instructions, protections, &c. which were given them as a select body of men, were intended as motives It must, however, he observed, that these Deut. v. 6, (Ant.) "I am the Lord thy God, to obedience; which, if thus wisely improved, titles, privileges, &e, imported spirituel blesswhich brought thee out of the land of Egypt, would bring upon them still farther blessingsings; and especially a Divine influence in, from the house of bondage." Verse 7, (Duty) Thus God drew them to duty and virtue by and gracious work upon the smut, changing "Thou shalt have no other gods before me," his loving kindness. Jer. xxxi. 3, " He drew and renering the heart and affections; with &c. Verse 29, "O that there were such a heart them with the cords of a man." such consi out which obedi nce to the Divine will it in them that they would fear me and keep alderations as are apt to influence the rational would have been impossible: therefore, formmy commandments always, (Cons) that it nature, "and with the bands of love," Hos. ed, created, redeemed, begotten, sanctified, &c. might be well with them, and with their chi xi. 4. But if they were disobedient, and did were to be considered by them, as they are to dren for ever." Verse 33, (Duty) "You shall ns, significant of that change which is to take walk in all the ways which the Lord your place in the heart by the grace of God, produGod hath commanded you, (Cons) that ye cing that obedience, which is commanded in Inay live, and that it may be well with you,"&c. 8

Verse 34. (Ant.) "Hath God essayed to go, and take him a nation from the midst of an other nation, by signs and wonders," &c. &c. Verse 39, (Duty)" Know therefore this day, and consider it in thy heart, that the Lord he is Gol in heaven above, &c. Thou shalt keep, Therefore, his statutes and his command mosts, (Cons) that it may go well with thee, and with thy children after thee," &c.

$IV. The Jewish Peculiarity not prejudi cial to the rest of Mankind-The Jerish Economy being established for the Benefit of the World in general. 56. But although the Father of mukind was pleased, in his wisdom, to erect he foregoing scheme, for promoting virtue, and preserving true religion in one nation of the world, upon which he conferret particular blessings and privileges; this was no injury nor prejudice to the rest of mankind. For, as to original favours, or ex

not make a right use of God's benefits and
favours, then they were subjected to a curse,
and should perish. And this is so evident
um this single book that I shall not need to his word!

« ZurückWeiter »