494 An Expofition upon compared together? S 1 L Three things with three things: Firft,the unbeleef ofthe Gentiles pali, with the prefent difobedience of the Jews. Secondly, the prefent mercy up- on the Gentiles, with the future mercy to be (hewed upon,the Jews hereafter. Thirdly,occafion with occalion,the un- beleefof the Jews,as occafion of beleef to the Gentiles, and the mercy extended to the Gentiles, as an occafion of mercy un- to the Jews. T r M. Come to the words and tell us,whe- ther it were better to read unbeleefe, or difo- bedience ? S t L.Though it skill not much, yet [unbeleefe ] is the better reading, for none are worfe to be perfwaded then unbeleevers : and the tvord here ufed, cometh of a word fignifying to per - fwade.Alfo Paul in this Chapter maketh unbeleef the caufe of the Jewes rej eaion from God, as verfes zo, 25. T 1 M. What is here frgnifted by mer- cy ? S 1 L. The cattle is put for the effe &, mercy for the gift of faith that cometh from Gods mercy ; fo to obtaine mercy, is to obtain faith through the mercy of God : and [your mercy]in verfe 3 t. not that whereby themfelveswere mercifull, but that blef ing of faith which Gods mercy had given unto then; as before in verfe 22. [ goodneffe or bounty] doth liignifie a lively faith, the fruite of Gods goodneffe. T t M. What inffruilions are we now to take from theje two fir(} verfes of this Text? S 1 L. That theele& of God ( be the Jewes or Gentiles) do obtaine to beleeve in Chrift, not by fortune or by their owne merits, but freely through the mercy of God. The proofe hereof is firft, Rom. 9. r 6. where ele &ion and faith, which dependeth upon it, are de- nyedunto, and taken from our owne merits, and attributed wholly to God and, mercy; adde hereunto Ephef, 2.8. Furthermore, unbeleefe cometh from the free wil of man being eorrupt,there- fore it cannot ingender faith, for out of one fountain cometh not fweet and Chap >li, (owre water. Laftly, if faith come from our (elves though but in part, then might we have Mine rejoycing in our felves, but we muff wholly glory in God, and not in our (elves, t Cor. r. 31. Therefore faith in them by an cffe &n- all calling, is the only worke of his grace and mercy, Tit. 3. 4, 5. 2 71m. t. 9. T r M.What is the profit we are to makers our felves by this dollrine S 1 L. It teacheth where to beg faith when we lacke it, and whom to thank when we have it. Thirdly, it convi ð Inch of errour,as in matter of falvation, part flakes and divide between Gods mercies and mans free will ; as if it had Tome power to beleeve the promifes, and only need Come help of Grace. Thirdly, it humbleth the pride of man, to confider that all that is pleating to God and tending to eternal' life, doth come without our Pelves wholly by the grace of God, I Cor. 1. 29. T 1 M. Will this not weaken our endevour after the getting and increaftng of faith and other faviog and heavenlygraces ? S 1 L. No verily, it may quench arro. gancy,but it will quicken our induftry, becaufe the more mercifull God is unto us ,the more we are bound to do what lieth in us to pleafe him, Pfal. 13o. 4. Rom. 12. 1. Secondly,though faith come of God, yet our duty is to leek, aske, knock, labour and ffrive to attain it: and the promife is to fuch. T F M. What other things may we learn from the two former verfes of this Text S 1 L. That the unbeleef and con- tumacy of the Jewes, hath well defer- ved their breaking off from the Chrifli- an Church, fo as God is juft, and they have no caufe to complain. Secondly, why the Jewes and the Gentiles might not beleeve both together, but by cour- fes one after another, is a fecret to be adored of us, and not to be inquired in- to, verfe 3 3. Thirdly,the converfion of theGentiles, following the unbeleef of the Jews, not as an effe&t of the proper cafe, (for the Jewes in their difobeying, intended no mercy to the Gentiles,) but
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