Ch. g. Godbath mercy Romans. yews and other fiante;. are left in their chofen unbeliefand fin, it is not becaufe that thefe fin- fulG ,wiles (or furls others) were firft more wil- ling, or more worthy by their previous feeking ofGrace, but fromGod's free differencing Grace and Mercy. 17. For the, fcripture faith unto Pharaoh,Even for this fame purpofe have I railed thee up, that I might fhewmy power in thee, and thatmy name might be declared throughout all the earth. 1 7. And that he giveth not his free mercies e- qually to all, isproved in his words to Pharaoh. As if he had faid, I wellforeknew all thy fin anti ob tinacy, but I will ferve the Honour of my Name by it all ; for I have railed thee, and made thee King with this intent, to manifeft my power in triumphing over all thy Rebellion, and to proclaim the fame ofmy works againft thee, through all the Earth. 18. Therefore'hath he mercy on whom he will have mercy, and whom he will, he hardeneth. t 8, So that, though as React he do equal yu. flics unto all, according to his Laws and their Works, yet he hach two other Relations, even as 'our Lord or Owner, and as Benefa'iter, and according to thefe he is a _free diftributer ofhis ondeferved Mercies, and may do with his own ashe lift, and giveth them arbitrarily in great in- equality. He giveth his Mercy to whom and in what degree hepleafeth ; and whom he will he leaveth in their wilful fin, and even occafitneth Fthough he caufe it not) their obduration, byfueh mercies and providential difpenfations as he knows they will abufe to harden themfelvcs in fin. 19. Thou wilt fay then unto me, Why doth he yet find fault? For who bath refifted his will ?- 19. it's like you will fay, If this be fo, why loth he find fault with Men, thatwant but what he will not give them, and are not what he will nor make them ? Oath not all this proceed ac- cording to his Will? Ifhe would give them all his Grace, they would be better. 20. Naybut Oman, whoart thou that replieff againft God ? (hall the thing formed fay to him that formed it, Why haft thoumade me thus ? zo. (God's Laws and Govctning Will witch make Man's Duty, is refittedby Gti) butas to the Difpofing and Donative Will of God as cur Owner and free Benefa&or, can Man that is a dark"and fitful Worm, think himf'.f meet to call God to accbutt, and demand a realènefkis free on whom be will. Ch: 9. Gifts, why he giveth them to this Man and not to another : Dal-eft thou thus difpute with God, and ask a realms of his Will, which is abfolute. and the fpring and region of all created good. Hath the unformed Matter an antecedent right to any fubfequent fhape or' ufe ? and may it fay, Why haft thou mademe thus, and not in a no- blerform for higlsei ufe? z I . Hath not the potter power o- ver theclay, of the fame lump tomake one veffel unto honour, and another unto dishonour ? 21, The pother that a Potter hbth over his. Clay, is incomparably lets than God hash over Man ; and Yet none accufeth him for making one Veffel to ferve at theTable, and another for aba- ter ufe. As God had done'thee no wrong ifhe had made thee a Dog oraTcad, and nota Man; fohe dóth, thee none, if he give thee not that nnde- ferved ábufed Grace, which he freely giveth to others thatas little deferve it. 22. 12Phat if God willing to thew his wrath, and to make his power known, endured with much long- fuffering die veffels of wrath fitted to deftrudion: 22, Shall Man accvfe God, becaufe he refoly- eth to thew his punishing Juftice and Power on . thole fellhardening, wilful finners, who made themfelvcs Vellids of wrath, and fitted to de-, ftru&ion, when he bath in long patience and fin bearance endured them, whiletheyAbefed Mercy? 23. And that he might make known the riches of his glory on the veffels of mercy, which he 'had afore pre- pared unto glory ? 23. And becaufe he will make known the riches of his Glory in the felicityof thofe whom he bathfreely made Veffe!s ofMercy, andhadby Grace prepared them for Glory. 24. Even us whom he hash called, not of the Jews only, but altoof the Gentiles. G. I mean, on all us that are true Chriftiansr both yews and Gentiles, effe&ually called by his free Grace. 25.' As he faith alto in Ofee, I will call them my people, which were not my people : and her, beloved, which was not beloved. 2c. Which purpofe of free Mercy to urde- I rving finners, he expreffethin b'oha a. 23. fay ing, 1 will call them, &c. 26. And it (hall come to pals, that in the place where it was laid unto them,
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