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Yet the Gentiles were not to boast against the Jews ;

143
ciling of the World; What of the Heathen World to God, as it was the Means Sect. 25.
fall ihe receiving of them ber of sending the Gospel of Peace among them;
but Life from the Dead ?

what (will] the Reception [of them be,] but Life Rom. XI.15:
from the Dead? What Joy will it necessarily give,
and what a general Spread of the Gospel will it

naturally produce ?
16 For if the Firft-fruit And this blessed Event we may assuredly ex. 16
or holy, the Lump, is also pect : For if the First-fruits [be] boly, so [is] the
holy : And if the Root be
holy, so are the Branches. Lump. The Confecration of them was looked

upon as, in Effect, the Confecration of all. And
so would I look upon the Conversion of some few
of the Jewish Nation, as an Earnest of the Con-
version of all the Rest. And so much the rather,
when I consider, how eminently dear to God
these pious Patriarchs were, from whom they
have descended : For if the Root [be] boly, the

Branches [are likewise] Yo, and will surely at
17 And if some of the length be regarded as such. And this, though 17"
Branches be broken off, and some of them be at present in fo melancholy a
thou being a wild Olive-
tree, wert grafted in amongst State ; for if some of the Branches were broken
them, and with them par- off, and thou, Oh Gentile, being, as it were, a
takeft of the

Root and Fat- Scion of a wild Olive, wert grafted in among them
ness of the Olive-tree;

that remained (c), and art with them Partaker of,
and nourished by, the Root and Fatness of the good
Olive; -being not only a Graft upon another

Stock, but a meaner Graft on a Stock originally.
18 Boast not against the nobler and more excellent ; Boast not thyself 18
Branches : But if thou boast,
thou bearest not the Root, presumptuously and ungratefully against the natural
but the Root thee, Branches; and if thou boastest, [remember] to thy

Humiliation, [that] thou bearest not the Root, but
the Root thee. Thou hast received

many Benefits
from Abraham's Seed, and the Covenant made
with him, but they have received none from thee.

Wilt thou therefore object, and say, the natural 19. Thou wilt say then, Branckes were broken off, that I might be grafied 19. The Branches were broken off, that I might be grafted in.

in; and therefore we may glory over them, as

I

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() Wild Olive grafted in among them.] It is very improper to object, that it is unnatural to suppose an ignoble Branch grafted on a rich Stock'; for it was not neceflary, that the Simile taken from Inoculation should hold in all its Particulars; and the Engagement to Humility arises in a considerable Degree from the Circumstance objected against. Had the Scion been nobler than the Stock, its Dependance on it for Life and Nourishment would render it unfit that it should boast against it ; how much more, when the Case was the Rererse of what in human Usage is practised, and the wild Olive is ingrafted on the good.

(d) Be

22

144

For the Jews, the natural Branches, shall be again grafted in, Sect. 25. they once did over us:”? Well

, take this Thought belief they were broken off, at least along with thee, they were broken off for and thou ftandest by Faith. Rom. XI.20.[tbeir] Infidelity, and thou hitherto ftandeth in their Be not High-minded, but

Place thro' Faith. Thereforę , not High-minded fear.
and arrogant, but fear (d), lest.thou by thy Sios.

forfeit the Priviledges, to which thou art fo won-
21 derfully raifed. For if GOD. spared not the 21 For if ;God fpared
Branches, which were according to Nature, neither not the natural Branches

; will be by any Means fpare thee, if thinë Unbelief take. Heed left he also spare make thee, after all thy peculiar Obligations, as bad, and in that Respect, even worse, than they. Behold therefore on the whole, a remarkable Dis 22 Behold therefore the play of the intermingled Goodness and Security of Goodness, and Severity of GOD, and endeavour to improve both well! Severity ; but towards thee, Towards them that fell, thou indeed feest a me- Goodness

, if thou continue morable Instance of his Severity; but to thee, a in his Goodness

: Otherwise Display of Gentleness and Goodness, if thou wilt thou also shalt be cut off. be careful to continue in [his] Goodness, and endeavour gratefully and dutifully to improve it : Else, thou also shalt be cut off; for the blessed GOD

will not bear always to be insulted with the Pe23 tulency of Sinners. And I would have

23 And they also, if they you

not still in Unbelief, farther to consider, as a Motive to think of the thall be grafted in: For Jews with Respect, rather than Contempt, that God is able to graft them in they also, if they do not continue in their Unbelief, again. shall be grafted on · again, and restored to their former Priviledges. For it is certain, GOD is able again to ingraft them : Hopeless as their State may seem, both with Respect to their Obstinacy and their Misery, his powerful Access to their Mind can subdue their Prejudices against

the Gospel, as thou mayest easily argue from what 24 thou hast thyself experienced. For if thou 24 For if thou wertcut out wert, as I may properly enough express it, cut off wild by Nature, and were

of the Olive-tree, which is from the Olive-tree, which was naturally wild, and grafted contrary to Nature contrary to the Course and Process of Nature, into a good Olive-tree ; how wert grafted on the good Olive-tree; if thou wert be the natural Branches, be

much more shall these which admitted into Covenant with God, tho' descended from Parents that were Strangers and Enemies, bow much more shall they who are the natural [Branches,] to whom the Promises do origin

nally (d) Be not high-minded, &c.] Archbishop Tillotson well observes, that this Caution ill suits the Claim to Infallibility, which the modern Church of Rome fo arrogantly makes, amidit ab the Absurdities with which her Doctrine, and her Ritual are loaded.

bid

grafted

145

tree.

Reflections on GOD's Dealings with Jews and Gentiles.
grafted into their ownOlive- nally belong, be grafted on their own Olive? God Sect. 25.

will not seem to do so wonderful a Thing, in
restoring them to what might seem the Priviledge Rom. Xl. 24.
of their Birth-right and Descent, and saving the
Seed of Abraham his Friend; as he hath done,
in calling you Sinners of the Gentiles, to parti-
cipate the Blessings, of which you had nət the
least Notion, and to which you cannot be fup-
posed to have had any imaginable Claim.

I M P R O V E M E N T.
I

L

1

ET us set ourselves seriously to pause upon the Conduct of GOD

towards the Jews and Gentiles, in that Part of it, which the Apostle here describes; and rejoice with Trembling in it. Let us reflect on the Divine Severity to them, and the Divine Goodness to us.

What Ver. 22. immense Goodness! That we should be taken from that wretched Condition, in which we were utterly ignorant of the great Author and End of our Being, of the Nature of true Happiness, and the Way of obtaining it; that we and our Off-spring might be grafted on the good Stock, be Ver. 24. called to the most important of those Priviledges and Hopes, with which the Seed of Abraham were honoured, and inriched. We partake of the Ver. 17. Fatness of the good Olive : May our Fruit abound to the Honour of God, to the Benefit of Mankind.

Let us cherish the most benevolent and tender Disposition towards the House of Israel, to whose spiritual Priviledges we are raised; and let us earnestly pray

that they may be awakened to Emulation ; especially as Ver. II. their Fulness is to be the Riches of the Gentiles, and the receiving them again, Ver. 15. as Life from the Dead to the languishing and decaying Church.

In the mean Time, as the Gospel comes to us in fo awful a Manner, vindicated from the Contempt of former Despisers, let us solemnly charge upon our Souls this Lesson of holy Caution, these falutary Words, (Oh that they may be continually.present to our Thoughts !) Be not High- Ver. 20, minded but fear : Whatever our Priviledges, whatever our Experiences are, whatever our Confidence may be, let us dwell lipon

the Thought; for there is no Christian upon Earth that hath not Reafon to fear, in Proportion to :h Degree in which he feels his Thoughts lowering on High,

grows into any Conceit of himself. Daily let us recollect, what we were in our natural Estate, and what, with all our Improvements and Attainments, we should immediately be, if God should forsake us.

ther fore, that we may continue in GOD's Goodness; ard Ver. 22. whoever may appear to fall from it, let us not glory; but rather mourn over them, and pray for their Recovery and Salvation, to that God, who

and

Let us pray

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146

Sect. 25

Blindness is to Ifrael, till the Fulness of the Gentiles come in is able to recover from the most obstinate Infidelity and Impenitence, and to graft on not only foreign Branches, but what may seem yet more wonderful, those that have appeared more than twice dead.

Ver. 18.

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The Apostle farther illustrates the future Conversion of the Jews

to the Gospel; and concludes the Argument, with observing, that in the mean Time, their Obstinacy is over-ruled to such bappy Purposes, as make the whole Scene a most glorious Display of the unsearchable Wisdom of GOD. Rom. XI. 25, to the End.

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ROMANS XI. 25.

ROMANS XT. 25. Sect. 26.

ND now, my Brethren, upon the whole Foren wordt Bear

I will conclude what I have to say, upon be ignorant of this Mystery
Rom. XI.25.

this interesting and affecting Subject, which I have left ye should be wise in
indeed enlarged upon pretty copiously; for it lies your own Conceits) that
with great Weight upon my Heart. . And there. ed to Ifrael, until the Fülness
fore I would not have you to be ignorant of this of the Gentiles be come in.
material Circumstance relating to the great My-
stery, in the Dispensation before us, which, on the
first Views of it, may appear very unaccounta-
ble; left you Mould have too high an Opinion of
yourselves, when you see the Jews rejected for
their fatal Error. I would not, I fay; have you
ignorant of this, that the lamentable Blindness
and Infatuation we have been speaking of, is in
Part happened unto Israel, and has spread itself
over by far the greatest Part of the Jewish Peo-
ple, not that they may utterly perish, and be for
ever cut off; but that they may continue in this
humbled and rejected State, till a certain Period
arrive, when the Fulness of the Gentiles, the ap-
pointed Harvest of them hall be brought in (a),

and

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(a) Till the Fulness of the Gentiles shall be brought in, &c.] It is well remarked, by my late learned, pious and candid Friend, Dr. William Harris, that as this Epistle was written

about

And when that Event is come, Ifrael shall be saved; 145

and incorporated with those already alsociated to Sect. 26. 26 And so all Israel shall the Church of Christ. And so, when this There shall come out of si: happy Season marked out in the Divine Decrees, Rom. XI.26. on the Deliverer, and thall tho' to us unknown, Jhall be come, that blessed turn away Ungodliness from Event shall make Way for it, and all the Seed Jacob.

of Israel Thall, by a general Conversion, be sa-
ved from its Dispersion and Misery, and fixed in
a State of Covenant-favour and Acceptance with
God again.

As it is written, (Isai. lix. 20.)
a Deliverer fall come out of Sion, and be shall
turn away the Punishment of their former Im-

piety from Jacob, when he hath brought them
27 For this is my Cove, to true Repentance (6). As it is added, and 27
nant unto them, when I this [is] my Covenant, which I Thall make with
Thall take away their Sins.

them, when I shall take away their Sins, that is,
when their Sins as a Nation are remitted, it shall

be to bring them again into Covenant with myself.
28 As concerning the
Gospel, they are Enemies And thus, on the whole, with Respect to the Gospel

, 28 for your Sake: But as touch- [they are] indeed regarded as Enemies for your

ing Sakes, that is, for their obftinate rejecting the

Gospel, God hath rejected them, in Favour of
you, and that he might receive you into his
Church as in their Stead (c): But as for the Elec-

tion,

about the Year 57, that is, long after the most remarkable Conversion of the Jews, by the fust Preaching of the Apostles, and after Paul had been about thirty Years engaged in his Work, it appears, that the Prophecies relating to the Calling of the Jews were not accomplished then, and consequently are not yet accomplished. Harris's practical Discourses on the Mefiah, pag. 91. Dr. Whitby very justly observes, that there is a double Harvest of the Gentiles, spoken of by Paul, in this Chapter ; the first, called their Riches, Verse 12. as consisting in the Preaching the Gospel to all Nations, whereby indeed they were happily enriched with Divine Knowledge and Grace ; the second, the Beginning in their Fulness, which expresses a more glorious Conversion of many to the true Faith of Christians, in the latter Age of the World, which is to be occasioned by the Conversion of the Jews. Whit. in Loc. This answers Orobio's Objection, (Limb. Collat. pag. 94.) that Paul's Account is contrary to the Prophecies of the Old Testament, which represent the Recovery of the Gentile Nations, as consequent on the Redemption of Israel.

(b) As it is written, (Isai. lix. 20, &c.)] This Text, as it stands in the Hebrew, seems different from the Sense in which it is here quoted. A Deliverer fall come ---- to those that turn from Iniquity. But if Christ be here foretold as a Deliverer to the Jews, it is all that the Apostle's Purpose requires. Yet it is observable the lxx. agrees better with the Words of the Quotation, as it poslibly might with the original Reading; and it is certain, that the general Tenor of God's Covenant with Israel gave no Hope of Deliverance after Rejection and Chastisement, but in a way of Repentance, and Reformation. Compase Lev. xxvi. 39,-45. Deut. xxx. 1,--10,

(c). Enemies for your Sakes.] The most natural Sense of these Words, were they considered alone, might fcem, that the Calling the Gentiles prejudiced the Jews against the Gofpel: But as they generally rejected it, before the Gentiles were called, I, on the whole, prefer the Sense given in the Paraphrase. The different Sense of die here fupposed, may VOL. IV, T

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