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16. So then, the election did not depend on Isaac, who willed to bless Esau, nor on Esau, who ran for venison, that his father might eat and bless him; but it depended on God, who may bestow his favours as he pleaseth.

17. Besides, the punishment of nations is sometimes defered, to shew more conspicuously the divine justice and power in their after punishment; for the scripture saith to Pharaoh, even for this same purpose I have raised thee and thy people to great celebrity, and have upheld you during the former plagues, that, in punishing you, I might shew my power, and that my name, as the righteous Governour of the world, might be published through all the earth.

18. Well, then, from the election of Jacob, it appears, that God bestows his favours on what nations he will; and from the destruction of Pharaoh and the Egyptians, it appears, that whom he will he hardeneth, by enduring their wickedness with much long suffering, verse 22.

19. But thou wilt reply to me, since God is to cast off the Jews, why doth he still find fault? By destroying them, he might easily have put an end to their provocations. For who hath resisted his will?

20. Nay, but, O man, who art thou that arguest to the dishonour of God? Is it reasonable for the thing formed, who hath its being merely by the will and power of its maker, to say to him who made it, why hast thou made me thus?

21. To use the argument whereby God formerly illustrated his sovereignty in the disposal of nations,

Jeremiah XVIII, 6. Hath not the potter power over the clay, to make of the same lump, one vessel fitted to an honourable use, and another to a meaner service?

22. Yet, not to rest the matter on God's sovereignty, if God, willing to shew his wrath for the abuse of privileges bestowed, and to make known his power in the punishment of such wickedness, hath upheld, with much long suffering, the Jews, who, because they are to be destroyed, may be called vessels of wrath fitted for destruction, where is the fault?

23. And what fault is there, if God hath long preserved these vessels of wrath for this other purpose; that he might make known the exceeding greatness of his goodness on the objects of his favour, whom, by his dealings with the Jews, he had before prepared for the honour of becoming his people?

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24. Even us whom, instead of the Jews, he hath called his church and people, not only among the Jews, but also among the Centiles, because we have believed the gospel.

25. This need not surprise the Jews: It is agreeable to what God saith by Hosea, "I will have mer

cy on her that had not obtained mercy," on the ten tribes whom I cast off for their idolatry: "and I will "say to them which were not my people, Thou art my people;" I will call the Gentiles my people.

26. The calling of the Gentiles is foretold by Hosea still more plainly; And it shall come to pass, that in the countries where it was said to the idolatrous Gentiles, Ye are not my people, there they shall be

called the sons of the living God: the heirs of immortality, by believing the gospel. See Romans IX, 8, note.

27. Besides, the rejection of the Jews at this time is not more contrary to the promises, than the rejection of the ten tribes, who were carried into captivity by the Assyrians, a rejection almost total; for Isaiah lamenteth concerning Israel, that "though the num"ber of the children of Israel," who are carried away "captives, "be as the sand of the sea, only a remnant "of them shall return."

28. For as the same prophet adds, verse 22. Finishing and executing speedily this rejection, accord ing to the righteous threatening of God, certainly the Lord will make their rejection a speedy work upon the land of Israel.

29. And as Isaiah hath said before, chapter 1, 9. Unless the Lord of Hosts had left unto us a very small remnant of our nation, we should have become as Sodom, and been made like to Gomorrah; we should have been utterly destroyed as a nation.

80. What then do we infer from these prophesies? Why this: That the Gentiles, who being ignorant of the righteousness necessary to salvation, did not pursue righteousness, have obtained righteousness by embracing the gospel: not that righteousness which consists in a perfect obedience to law, but a righteousness of faith.

31. But the Jews who endeavoured to obtain righteousness, by obedience to the law, have not obtained righteousness, by obedience to law.

32. For what reason have they not obtained it? Because not by obedience to the law of faith, but verily by obedience to the law of Moses they pursued it: for they stumbled at the stumbling-stone, and fell: they refused to believe on a crucified Messiah, and were broken.

33. This happened according to what was foretold, Behold I place in Sion a stone of stumbling, and a rock of offence. Yet whosoever believeth on this crucified Christ, as a sure foundation of the temple of God, and rests his hope of righteousness on that foundation, shall not make haste, out of the presence either of men or of God, as ashamed of believing on him.

THE END.

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