morals is a great and dangerous mistake and will end in the greatest disappointment imaginable This was the very case with this people to whom our Apostle speaks and it ought to be a warning to us it was the case of those Mat. 7. compared with Luke 13. they were such and so disappointed 5. Doctrine That Gods rejecting hardening and reprobating men rightly understood is so equal wise and just that it admits of no plea or acception by man No more then for a potter to make a mean and contemptible vessel of a piece of clay that will not yeild and comply to the wheel or hard to be made for a higher use who can in this case finde fault with the potter if indeed a goldsmith should so abase his higher mettel of gold to make a contemptible base vessel some might have a mouth open to say it is pitty such a choice material should be so made even so it might admit of some kinde of objection or finding fault if God shall make vessels of wrath of innocent men but it is far from the judge of all the earth to do so 6. Doctrine That the power which God claims which answers to the potters power according to Ier. 18. is a power or prerogative to harden reject and reprobate only for a course of actual rebellion and disobedience against Christ and the Gospel When God is taking pains to make them honourable and they mar or break in his hands to this remember that former instance of the girdle Iere. 13. which doth greatly contribute to this truth 7. Doctrine Of the same lump upon a double notion take this doctrine That even of Abrahams posterity and family to whom the promises were immediately made proceeds dishonourable vessels Ishmael and Esau this is plain ver 7.8 From the second understanding of the same lump made over again we note 8. Doctrine That the same people or persons at distinct times may be honourable and dishonourable vessels This is plain from the forenamed place Ier. 18. he made it again another vessel the same girdle that did cleave to Gods loins before is afterwards marred and good for nothing Ier. 13. so on the other hand 2 Timothy 2.20 the vessels of wood and earth upon purgation may become of gold and silver fit for their masters use From these two words honour dishonour 9. Doctrine One great part of the saints reward for obedience and holyness consists in glory and honour Psal 110. such houour have all the Saints Psal 68.13 though they have lain amongst the pots they shall be glorious so saith Jesus Christ to his disciples John 12.26 if any man follow me him shall my father honour what God spake to Eli is true in this case 1 Sam. 2.30 he that honoureth me I will honour Rom. 2. glory and honour to every man that worketh good which glory and honour is in the highest service they shall be put into as vessels for their masters use 10. Doctrine That a great part of the punishment of slighters and disobeyers of God shall consist in shame and dishonour They are called vessels of dishonour he that despiseth me saith God shall be lightly esteemed this is the portion of the wicked in the resurrection Dan. 12. they shall rise to shame and contempt From all that hath been said learn this one instruction That to be vessels of dishonour is the effect and reward of actual sin and rebellion not Gods absolute eternal decree of reprobation there is not the least whisper in this text with Ier. 18. that way so I have done with vers 21. We now proceed to vers 22 23. CHAP. XIV Plainly explaining who are vessels fitted for destruction and who vessels of mercy and why both become such also asserting that persons even fitted for destruction may yet be in a capacity of repentance while God spares them with his patience Ver. 22. What if God willing to shew his wrath and make his power known endured with much long-sufferings the vessels of wrath fitted for destruction 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory THe Apostle in these words is yet further vindicating the justice and righteousness of God in hardning whom he will according to his former conclusion ver 18. against which conclusion the cavilling captious Jews raiseth their Objection vers 19. thus if God hardens whom he will why doth he or how can he justly complain or finde fault with those so hardened by him considering that this will of his in hardening is irresistable whâ— hath resisted his will now the Apostle in this 21.22.23 verses is labouring to maintain that God may very justly complain of such 1. Not only from his unquestionable and uncontroulable power and prerogative But 2ly His equitable regulation of his power in that he hardens none but such as first harden themselves or become clay or marred clay he hardens none as men nor as sinners simply considered but such as have highly provoked him But 3ly From his manner and method he takes in hardning which is by means more proper to soften then harden namely by long-suffering and suffering and consequently with a sufficiency of means to keep them from further hardening and patience he doth endure them with much long-also to mollifie and soften them that which answers to the clay marring in the potters hand is the abuse of Gods mercies long-suffering and goodness and as the potter may without offence or contradiction from his clay make that a vessel to dishonour who will not comply nor yield to the hand or wheel to be a vessel of honour so God may as inoffensively and unquestionably make those persons or people dishonourable who despise and abuse his patience and long-sufferings towards them from the words the Apostle argues from the lesser to the greater if the potter may do so to make of the same lump these circumstances considered one vessel to honour and another to dishonour the lawfulness of which power none can question much more unquestionable and apparently equal and every way just is that power in God which he exerciseth in destroying terribly those who shall abuse his great patience so that it is very plain that Gods great long-suffering exercised over sinners doth marvellously vindicate and magnifie his justice and righteousnesse in their destruction what made Pharaohs signal and dreadful destruction so unquestionable but this that God waited so long upon him gave him so many deliverances from judgements under all his reiterated rebellions from this foot of account it is that all men do vindicate Gods proceedings with his circumcised Israel first and last that he had stretched out his hand all the day long to them Rom. 10.21 whilest they were a gainsaying people God might have destroyed Pharaoh upon his first act of rebellion as he might also have dealt with Israel but what if God willing to shew his wrath and make his power
as not only highly provoked God by sin and disobedience but after all abused his long-suffering towards them So much for ver 22. CHAP. XV. Shewing the super-abounding riches of Gods grace to sinners for their encouragement to turn and persevere through all difficulties in well-doing the rich favour and glory they shall enjoy to all eternity Ver. 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory THese words seems to be a continued speech tending to vindicate the just and unquestionable power of God not only to make vessels of dishonour subsequently but much more properly and antecedently to make vessels of honour and mercy both which answers to the power of the potter in the comparison before as God may justly on the one side make them vessels of dishonour who withstand his formation of them and abuse long-suffering extended to them so he may much more make them vessels of mercy who shall be found complying and tractable to his will and so be prepared for glory the Apostle seems to lay great stresse upon this preparing and fitting as considered on both sides only here is an apparent difference he entrusts God in this latter not in the other It is clearly appropriated to God to make vessels of honour or mercy but no such application to the other God is not unwilling to be accounted the authour of preparation for glory we have the Apostle in these words offering a second reason of Gods enduring with such long-suffering the vessels of wrath that had fitted themselves to be destroyed not only that he might have the clearer ground of advantage against them to shew his wrath and make his power known in their eminent and remarkable destruction who should so a base his long-suffering But 2. That by his so enduring he might make manifest and declare by way of eminency his grace love and mercy upon them who should be prevailed upon by such his mercy to comply to his holy will the Apostle argues thus if God shews such mercy to his worst and most provoking enemies much more to his obedient friends Ioh. 15.14 ye are my friends when you do whatsoever I command you Gods mercy exhibited to the old world who were so wicked that they had grieved God to the very heart by their sins is a ground to beget faith in Gods singular choice love and respect to his friend righteous Noah who had been singularly righteous before him in that generation so Gods long-suffering to Pharaoh so spare him so long doth demonstrate his fuller respect to Israel his first-born who were in Goshen where his plagues came not that singular favour shewn by the father to the prodigal doth demonstrate a greater love to the elder son that had not so done amiss therefore the father tells him he was always with him and all that he had was his the potters taking pains with a crackt and marred vessell that hath made it self obnoxious to his will to be destroyed to make it a vessel of honour doth highly declare his very high estimation to that vessel which is a vessel of honour more then if he had ground the marred vessel to pouder So that to issue the matter in a few words Gods great love to sinners demonstrates his singular and choyce love to saints These words are two ways understood One way is according to what I have declared as the argument is drawn from Gods mercy to the vessels of wrath 2. There are some yea not a few who understand this argument to be drawn from the severity of God to them that he shews and exerciseth his wrath on them that the riches of his glory may appear to the vessels of mercy from thence some of them of that opinion renders it in these words that Gods shewing his wrath and making his power known in the dreadful destruction of reprobates commends and sets off upon terms of far greater acceptance the riches of his grace and love in the salvation of the elect or thus as some say God making so many reprobates greatly advanceth his love to the elect he makes the reprobate drink the dregs of his wrath that his mercy may be the more sweet to the elect as two contraries sets off each other the better but that this latter cannot be the sence of our Apostle in this place we may be satisfied in the very reading the words for if that opinion were a truth yet it doth not appear from this context that such an opinion hath any footing in it as may be easily seen for here it is undeniably plain that the argument is drawn from Gods mercy to the reprobate the Apostle seems to argue something like this chap. 5. if God had such love to enemies as to give Christ for them he argues with a much more as to those reconciled as to their salvation Here are couched in our text two reasons why God doth endure and not sudainly cut off and destroy such as have highly provoked him 1. That in his so doing he may leave himself without excuse and cast all the blame upon the sinner 2. That from these his proceedings in ways of mercy to such so unworthy he may offer a demonstrative ground how great his glory shall be which he will show and bestow on those who are bettered by mercy God did do something for this end that he might make known the riches of his glory on the believer But I shall briefly enquire into some words and circumstances in this text by way of explication and so hasten to draw up those Doctrines which flow from these words so opened As first what is here to be understood by Gods glory 2. Why is it added riches of his glory 3. What it is to have this riches of glory known 4. Who are these vessels of mercy and why are they so called 5. How is the making these vessels of mercy appropriated to God different from the former 6. What may we understand by this preparation 7. When is it accomplished Of each of these a very short word 1. this glory twice spoken of in this text is two ways understood somtimes it is taken as the effect for the cause it is sometimes taken for that in God which is just matter to glorify God matter of honor glory to him the due consideration whereof renders God glorious and worthy of admiration and adoration this is to be understood by the words of Jesus Christ to Martha John 11.40 I told thee saith our Lord if thou wouldest believe thou shouldest see the glory of the Lord that is thou shouldst see that for which thou shouldst glorify God therefore this glory of God is commonly referred to Gods power and his grace because from these appearances from God for the most part men are aptest to glorify him 2. By Gods glory sometimes is intended his power it self as Rom. 6.4 Christ was raised from the dead by
the glory of the father that is the power of the father Ephes 3.16 according to the riches of his glory to be strengthened with might 2 Thes 1.6 called the glory of his power and often it is applyed to his grace as Ephes 1.6.12.16 sometimes glory is spoken of as the portion of believers in the life to come see 73 Psal 24. receive me unto glory Pro. 3. the wise shall inherit glory John 17.22 Rom. 2.8 1 Peter 3.13 I am inclinable to believe that the latter is intended in this verse that which is the portion of the vessels of mercy is glory and the portion of the others is destruction 2. Why is this word riches added that he might make known the riches of his glory on the vessels of mercy I answer riches signifieth abundance of whatsoever is spoken of this metaphorical word is often borrowed by the Apostle to do service in commending the attributes of God and the future glory of the Saints sometimes it is borrowed to set out the unconceivable fulness of Gods attributes we reade of the riches of Gods goodnesâ— Rom. 2.4 despisest thâ—u the riches of his goodnesâ— we reade of the riches of his wisdome and knowledgâ— chap. 11.33 of the riches of his grace Eph. 1.7 and again the riches of his glory and we may from hence know that whatever God is furnished with he is richly and plenteously filled with God is rich oâ— plenteous in all his attributes 2. Sometimes riches is applyed to the future reward of the Saints Rom. 10.12 the same Lâ—… over all is rich unto all that call upon him for he that calls upon him shall be saved Ephes 1.18 S. Fâ—… prays that they might know the riches of his glory 〈◊〉 the inheritance of the Saints in light 3. What is it for this riches of his glory to be known I answer there are two ways of making things known 1. When they are brought to open and occular view to make a thing obvious in this sence the glory of God can be no more seen then himself by man in a moral state But 2ly things are made known when they are discovered by arguments to be so to the understanding and in this latter sence it is most like the Apostle here intends it is Gods designe to exhibite an argument or Medium by which men may be led to this knowledge of the riches of Gods glory in himself and in his distributions God is not wanting in his dispensations to men of sufficiency of means of knowledge and understanding whereby they may come to make an estimate in themselves how abundant rich in grace and bounty God is to them that obey him 4. Who are these vessels of mercy and why so called it is granted on all hands that these vessels of mercy are such as once were miserable and of the same lump of those who were dead in sins and trespasses according to Ephes 2. whilst they were walkers according to the course of this world these have obtained mercy all which is comprehended in that word called verse following where these vessels of mercy are so described even us whom he hath called vessels of mercy are such in their call not in their decree 2. Called vessels by a metaphor because as vessels properly called have a particular form given them by the artificer who maketh and formeth them to be commodious and fitted to receive and hold things liquid and dry which is put into them so these are called vessels as they are formed and fashioned by God by his word and spirit converted regenerated persons are as vessels they are the from of Gods work and workmanship Ephes 2.10 thus these formed by God are fitted to hold the mercy of God to all eternity so that whilst men are dead in sins and trespasses they are destitute of this formation and so uncapable to hold present mercy or future glory vessels of mercy are such as have suffered a new formation 5. Why is the making these vessels of mercy appropriated to God differently from the former 1. As we are in pursuance of the application of the comparison of the potter I answer that the potter may in a more special relation be said to make vessels of honour because he makes them antecedently such but he makes vessels of dishonour but subsequently upon their marring so those that are Gods vessels of mercy are so antecedently God hath his primary designe answered in them but the Scriptures doth not appropriate the making of vessels of wrath to God we have an apparent difference in reading the vessels of wrath are said to be fitted and prepared passively or in a passive sence but God is not interested in it by the Apostle but these are said positively to be prepared by God which he hath prepared unto glory and there is little reason why God should be interested in making vessels of wrath seeing he hath so often disclaimed his willingness that any should be such and we have his oath that he takes no pleasure in any's being such I remember one on this place saith If God made vessels of wrath he would take pleasure to fill them with wrath but that he is unwilling to do but why is God in special interested with making vessels of mercy and it is not appropriated to man at all I answer first from Gods Original designe will and desire he wills all mens salvation that they would accept of his mercy 2ly He gives Jesus Christ as the effectual means to work us to this-form Ephes 2. created in him 3. It is of him as he occasions the publication of the gospel with all tenders and offers of grace 4. Because he follows the soul with the continual strivings and operations of his spirit within in order to sanctification by which it comes to be a vessel fit for its masters use 2 Tim. 3.21 But why are these by a variation of terms vessels of honour called vessels of mercy I answer first mercy supposeth misery that these as well as others were found in by God 2. They may be called vessels of mercy 1. As they contain mercy here 2. Because they contain mercy to all eternity 1. They contain mercy here as they are partakers of the grace and mercy of the Gospel in opposition to the law they have it not by debt for work done but by free grace for the dispensation of the Gospel is called mercy in this chap. ver 16. chap. 11.30.31 2 Corinth 4. as ye have received mercy yea faint not Ephes 2.4 the Gospel is the sure mercy of David Act. 13. Gal. 6. 2. Vessels of mercy as they are to contain mercy to all eternity as Jude saith looking for the mercy of our Lord to eternal glory 6. How are we to understand this preparation afore why afore from whence some argue thus That those who are the vessels of mercy are only such who are necessitated to be such by an absolute decree from eternity there being vessols of mercy
grace so St. Peter 1 Pet. 1.3 blessed be God who hath begotten us again But so much for verse 23. We now proceed to verse 24. CHAP. XVI Gods love to the called whether Jew or Gentile is a very great and singular love yet not so unchangeably fixed in this life that neither the obedience of some nor rebellion of others can alter it Ver. 24. Even us whom he hath called not of the Jews only but also of the gentiles or as in the greek whom also he hath called WE have contained in this verse a fuller amplification and description of the vesselâ— of mercy who are prepared unto glory they are here said to be such as are called they are not such by vertue of an absolute decree of election but the Apostle placeth it upon actual calling it is very plain that these words are relative to the former verse and calls us to look back to the former some learned men takes these words to be exegetical and explanatory of the former shewing us how God proceeds in making vessels of mercy namely by calling them the Apostle having been in the former parts of this chapter taking pains to inform and convince the Jews that God in his promise to Abraham did not intend the natural seed of Abraham according to the flesh he is now shewing them which way the seed comes in namely by their being called whether Jews or gentiles not the Jews only but also the gentiles not all the Jews nor all the gentiles but only the called of both I shall be very brief in handling this verse and also the remaining part of the chapter therefore I shall speak a few words by way of explication and in order thereunto it is altogether needful to enquire what is meant by calling even us whom he hath called calling is two ways understood in Scripture sometimes it is taken in a large sence for Gods invitation and calling by the preaching of the Gospel to the ear this calling is intended by Christ in the parable Mat. 22.3 where we reade that Christ sent forth his servants to call them that were bidden saying come to which agreeth the parable of the labourers also the sending forth the Gospel is this calling now this calling barely considered is common to thousands that do not answer the call who are to no degree prepared for glory but whilst they are under this call are preparing and fitting themselves to be vessels of wrath whilst they refuse to come of such a sort our Lord speaks Mat. 26.16 chap. 22.14 many are called but few chosen 2. Calling is understood in a more strict sence in the Scripture rather as the effect then the call it self persons are said to be called when they are found answering the outward call by coming and complying by faith and obedience thus calling is generally understood in Scriptures 1 Corin. 1.9 God is faithful by whom we are called to the fellowship of his son chap. 7. is any called being circumcised that is converted by faith and obedience to the gospel vers 21. 22. Gal. 1.6 called you unto the grace of Christ vers 15. but when it pleased the Lord to call me by his grace these and many other places speaks of calling as answered unto and in this sence our text is to be understood of an effectuall call because this call is a demonstration of vessels of mercy so that calling according to our text is comprehensive of repentance faith and obedience the whole new creature But 2 ly Why doth our Apostle subjoin these words to the former vers 23. as with respect to the vessels of mercy I answer the Apostle in this connexion and explanation is insinuating to the Jews the way how persons comes to be vessels of wrath and vessels of mercy vessels of wrath by obstinately withstanding and not answering to the call of God being sent unto and invited according to the parable Mat. 22. Luke 14. but made light of it were not prevailed upon and so were excluded from any part of his provision But 3 ly Why is the obedience of believers here and elsewhere rather ascribed unto Gods calling then to the creatures complyance and answered whom also he hath called though we know the complyance of the creature is as absolutely necessary in order to bring forth this effect of preparedness for glory I answer it may well both here and elsewhere be ascribed unto God 1. Because Gods call is antecedent and primary to mans complyance man had not sought after God if he had not sought after man first and called him first what was foretold as to these people by the prophet Esaiah Esa 65. is true in this God is said to be stretching out of his hands all the day long to a gain-saying and reâ—ellious people therefore it may well be appropriated to God 2. God is not only the first but the cordial importunate seeker and caller he is unwearied in his calling he calls again and again how doth the truth of this appear in that parable Mat. 22. he sends again and again and that with arguments 3. It may well be appropriated to God that we are called because he gives ears to bear and legs to come to answer his call the abilities of the creature is every way of God These things considered it may well be ascribed to God the caller not our selves but why have we this particle even or also this also is to be understood emphatically as taking special and singular notice of Gods special mercy and grace in this act of his calling it doth marvellously demonstrate the condescending grace of God this also is often used emphatically in other places as 1 Thes 4.8 who also hath given us his spirit we have it four times emphatically used Rom. 8.30,34 why have we this distributive speech added not of the Jews only but also of the Gentiles it is the saying of a learned man upon this word we are to take notice that commonly when in Scriptures we finde things affirmed it supposeth that there are some that deny those things and when things in Scripture are denied it supposeth some body affirming them so the reason of this kinde of speaking here not the Jews only but also of the Gentiles was because he knew very well that the unbelieving and self-opinionated Jews were inclined to think that if any people under heaven were priviledged with the choicest favour of God they must be themselves if not only yet chiefly now to take off this their opinion the Apostle adds these words not the Jews only God hath by his gospel dispensation pulled down the wall of seperation and partition and made his gospel-priviledges level to Jews and gentiles he hath made no difference between Jews and gentiles having purified the gentiles hearts by faith Act. 15. therefore our Lord in his parable sends into the high-ways to the poor gentiles that had no riches to trust unto So that we may perceive that the Apostle in
this verse is labouring to satisfy the Jews who were like to be offended at his appropriating to himself and those who had received his doctrine the dignity of being vessels of mercy who but a little before were in their condition the Apostle gives them to know that this change was made by Gods calling some of each of them both Jew and gentile Thus much for explication of these words now that which remains is to lay before you those necessary conclusions that present themselves unto us from these words which are these that follow 1. Doctrine That the character and description of those persons who are vessels of mercy and prepared for glory are such who by God are truly called That is who have answered to his call Gods way in making vessels of mercy and glory is by calling them such as are justified and glorified are first called Rom. 8. therefore it lyeth upon each of us to make a diligent enquiry whether we are called 1. If thou art called thou art removed from thy former state 1 Peter 2.9 out of darknesse into light 2. If thou art called thou hast obeyed what is made known to thee as Saul did Lord what wilt thou have me to do 2. Doctrine For persons to be effectually called so as to give answer to the call of the gospel is a choice and singular priviledge afforded from God This doctrine is drawn from that emphatical word also which I told you was to be taken with an emphasis for it is the character of the true seed of Abraham and none else to be effectually called the whole work of conversion in gospel-days is comprenehded in this to be called see the promise Act. 2.39 it is to all that are called it is a choice priviledge to be called 3. Doctrine It is very proper and at once the duty and priviledge of a called person to know and acknowledge his calling to God This the Apostle did as to himself and as to others Rom. 1.6 amongst which we are the called 1 Corin. 1.9 who hath called us 2 Tim. 1.9 Ephes 5.8 study your former and ptesent state if you be called be thankful Col. 1.12 1 Peter 1.3 4. Doctrine That God makes no difference as to nations or conditions of men in his gospel calling or invitations Not only Jews but gentiles he calls the worst of nations or sinners by the gospel see Rom. 3.29 it is one God who justifieâ— the circumcision by faith and the uncircumcision through faith Gal. 3.28 there is neither Jew nor greek bond nor free male nor female for ye are all one in Christ Jesus admire the boundless mercy of God in the gospel to the worst of sinners 5. Doctrine That the great and aggravating circumstance in the condemnation of men whether Jews or gentiles will be the rejecting and not answering the call of God not complying with Gods loud-call This doctrine is implyed whilst S. Paul is insinuating to the Jews the way how he and the rest come to be vessels of mercy and honour both Jews and gentiles as they were called and consequently persons come to be vessels of wrath and dishonour as they reject Gods calls to them not being called the truth of this appears Prov. 1.24 Esay 65.12.66 Jer. 4.13 Mat. 23.27 Gods call doth aggravate mans condemnation greatly if they had not been called their condemnation had been the less our Lord layeth an emphasis upon his bidding those gueits Luke 14. not those that were bidden shâ—… taste had they not-been bidden they might have had some excuse but they rejected the call Use 1. How sadly may this speak to many in our days that have had call upon call yet not answered 2. You that are in the Church examine your selves whether you are truly called So much for verse 24. Ver. 25. As he saith in Hosea I will call them my people which were not my people and her beloved which was not beloved 26. And it shall come to pass that in the place where it was said unto them ye are not my people there shall they be called the Children of the living God We are now past the difficult and controversial part of this chapter therefore I shall pass the more briefly through the remaining part of this chapter and in order thereunto I shall reduce what remains to be spoken unto in the close of this chapter into four heads and speak to it under these four heads 1. We have quotations tending to ratify and confirm what the Apostle Paul had insinuated at least implicitly concerning the admission of the gentiles upon believing in Jesus Christ to be the true seed of Abraham and heirs of promise and that this was no new nor strange thing but what their own prophets had foreseen and fore told should be accomplished either as to the gentiles or such aâ— were in the same forlorn and rejected state this we have verse 25 26. The second head speaks thus much that God by vertue of his promise to Abraham and his seed was not obliged to entertain in his favour all or the greater number of Abrahams natural or federal seed but the greatest part nay all except a very few a small remnant have been liable to rejection for sin yea even in former times this we have verse 27 28 29. 3. Under the third head we have the Apostle summing up in a few words what he had been in chief treating upon in this chapter as to the way purposed and determined by God in which men may obtain justification this we have verse 30 31 32. in which we have an epitomy or abridgement of the whole controversie from whence we may easily gather what was the matter he had been running at in this chapter because they sought it not by faith but as it were by the works of the law Under the fourth head we have not only the more general and remote ground of this dreadful miscarriage of the Jews but the very particular and immediate ground of it they stumbled at that stumbling stone that is at Jesus Christ his obscurity and mean appearance in the world this occasioned the Jews to be offended Of these four heads I shall speak briefly in order The first of these heads we have contained iâ— ver 25 26. which two verses contain a quotation drawn from two places in Hosea chap. 2.23 chap. 1.10 both tending to the same matter the terms of the whole citation doth import a very gracious promise of a singular alteration and change which the Prophet foresaw to be made to God upon the present state of some people or other for he doth not speak expresly that these who are now or shall be in a poor and low despicable state and condition shall be changed to a state honourable and glorious and admitted into the choyce and singular love and favour of God we have 〈◊〉 double description of their twofold state negâ—rively and affirmatively 1. We have their state set forth under three circumstances
in time is the effect of a decree of God afore-time and that upon a meer personal account they were such before they were born To this I answer that this word afore or before is of late foisted in and is not in many approved copies neither Tindal nor the Vulgar Latin nor the translation of the Church of England against the Colledge of Rhems and it will better sute with the Original to leave it out and â—ade only which he hath prepared 2ly Had it been the Apostles designe to assert their eternal predestination to this mercy upon a personal account doubtlesse he would have rendred it in a word which signifieth to ordain or decree and not render it prepare which word signifieth another thing to form make fit and ready gradually as appears in these Scriptures Matt. 22.14 chap. 26.17.19 Luke 1.17 Luke 9.52 chap. 12.47 2 Timo. 2.21 Revela 19. Heb. 11. Noah prepared an ark wrought it with pains and art with many a stroke but suppose it should have signified to ordain it could not have crost the text nor Scriptures in general for it is granted that God did predestinate and unalterably decree that all believers in Christ so persevering shall be vessels of glory but what need we depart from the grammatical sence of the word prepare the prepared ones are the vessels of merey 7. When is this preparation accomplished I answer in general that it is the work of a Christian all his days to prepare and it is Gods work also to make him meet for the inheritance of glory to come Col. 1.12 it was Pauls labour ver 28. that he present every man perfect in Christ Jesus it must suppose a holding without cracking till they are finished as the potters vessel for a person is not accounted meet by God for a translation into celestial glory immediatly upon repentance faith and obedience though they may then be termed vessels of mercy but there is a great deal of sanctifying and preparing work to be accomplished before we be meet for Communion with God in glory Heb. 10. ye had need of patience that after ye have done the will of God ye may inherit the promise glory is to be sought for by patient continuance in well-doing 1 Tim. 6.17,18,19 there are good works to be found in order to laying hold of eternal life Having thus opened the words that which now remains is to give you those Doctrines that doth arise from them I shall sum up the whole into seven Doctrins 1. Doctrine That Gods present bounty goodness and mercy extended to very high hardened provoking disobedient sinners and very rebellious persons doth exhibitâ— a sufficient ground of knowledge of Gods unconceiveable grace and mercy towards those who by the help of his grace repent believe and obey the Gospel God who is regular and uniform in all his proceedings must needs love his freinds dearly if he so love his enemies this doctrine I shall but touch only I would leave two words of inference upon it 1. Study the dimension of Gods grace to the world to enemies to such as walk contrary to him he causeth the sun to shine upon the good and bad gives rain and fruitful seasons to the worst of sinnerâ— nay he gave Christ for the worst of sinners 2ly Study the immense and unconceivable love that God bears to the vessels of mercy O what great goodnesse hath God laid up for them that love him 2. Doctrine That the portion of believing obedient holy persons is a state of unconceivable glory The saints and people of God are designed for glory How often is the future state of the saints stiled glory Ps 68.13 Mat. 13.43 they shal shine like the sun in the kingdome of their father they shall be equal to the Angels those glorious creatures it is called Ephes 1.18 the riches of the glory of the inheritance they shall be glorious within glorious without Phil. 3. last who shall change our vile bodies and make them like his glorious body a great change shall be on the saints in that day 3. Doctrine It is one peice of the great condescending grace of God to mankinde to declare and make known beforehand for encouragement what rich glory and favour they shall enjoy who for the present are tractable and conformable to his will even to all eternity How full of precious promises are the Scriptures throughout to such of which promises one saith they are 1. The breathings of divine love and affection 2. The life and soul of faith 3. The anchor of hope 4. The wings of prayer 5. The true foundation of industry 6. The rays and beams of the son of righteousnesse God hath given us great and precious promises that we may have strong consolation From the Apostles variation in his terms honour mercy 4. Doctrine That to contain the saving mercy and grace of God is a state of great honour To be vessels of mercy is honourable to be vessels of honour according this Text supposeth three things 1. That there is or hath been an act of formation passed upon them to make them such 2. They are supposed to stand upon terms of mercy in opposition to works for these two are opposed all along 3. It supposeth such as enjoy the mercy of pardoning grace and gloryfying to all eternity 5. Doctrine That the present state of saints in this world is a state of preparation not of perfection All men in this world are upon their making or marring in this world they are all like the potters vessel upon the wheel we are at present shaping and forming in order to what we shall contain hereafter 6. Doctrine That it is altogether necessary for the advancing Gods glory that persons be compleatly fitttd and perfectly prepared before they be glorified It is altogether needful that persons be here moulded and shaped and made fit and meet for the inheritance we reade of working out or working through our salvation that is our meetness for salvation this preparation doth consist much in purification and in subduing corruption 2 Timo. 2.20 if a man purge himself he shall be prepared for the masters use 2 Cor. 7.1 Heb. 12.14 thus we cannot see God without holynesse 7. Doctrine That the spiritual work and work manship in new creating and forming and preparing persons for glory to come is and may fitly be ascribed to God and the effectaal workings of his grace To this the Scriptures are very full I need not stand to speak to them Ephes 2.1 Cor. 2.11 Phil. 2.13 2 Corinth 5.5 but how comes it to be ascribed to God 1. The whole means by which it is effected is of him from first to last 2. It can arise from no other but of him not of themselves not of the world not of the devil These are all against this formation Use how should this teach us humility see what a spirit our Apostle had in Timothy and Titus as to this God who was rich in
law or other for the justification of the world and without the obedience whereof they could not be justified they are here to be understood the body of the rebellious Jews who were enemies to Christ yet these are said to follow after the law of righteousnesse these did eagerly pursue the law of righteousnesse or the righteousnesse of the law some by the law of righteousnesse do understand righteousnesse it self and so the same Apostle is understood chap. 7. that the law of the minde was the minde it self 2ly They thought this law or rule was that given on Mount Sinai in the external part of it and therefore they followed that law for it but they miscarried and did not attain to the law of righteousnesse that is they never came to understand and see and so not to pursue the right law wherein righteousnesse was to be had called Roy. 3.27 the law of faith so that here was the case though the Jews contended might and main about the observation of a law which they imagined would have justified yet they came not near unto the true law they did not take hold of that right law of righteousnesse nay which is yet more plainer the Jews did not attain to the righteousnesse of that law which they followed for whilst they observed some part of the law in the letter of it they were short in the spirit of it and inside of it as our Lord tells them Mat. 5. and besides they sought justification in a wrong way which God did never intend for that end and being in a wrong way the further and faster they run the worse So much for explication I shall only name those doctrines which doth offer themselves to our considerations from the words thus opened which are as followeth what shall we say then 1. Doctrine That it is a matter of great concernment for persons rightly to understand the right way and proper terms of justification The Apostle having been arguing till he is weary knows not what more to say yet he is not willing to leave a matter of such great import I know not what to say more yet I will give you the result of the whole which I have already said 2. Doctrine That God hath made provision for present grace and future glory for gentiles indefinitely 3. Doctrine That God affords a people a very choice favour when he sends the gospel amongst them By this it was that the gentiles came to attain righteousness the gospel coming into a house or city and salvation coming is all one and is taken one for another Luke 19. 4. Doctrine That God hath prepared and made ready the gospel dispensation for sinners Such as are far from righteousness these were the persons which S. Paul took notice of in his day to attain to righteousness in Christs time publicans and harlots embraced the gospel before scribes and Pharisees 5. Doctrine That persons justified and saved a gospel-dayes shall have no cause to boast but to attribute all to free grace Rom 3.27 boasting is excluded by the free-law of justification Ephes 2. not of works lest any should boast 6. Doctrine That the gospel is most readily and most sweetly embraced of the poor Poor dispisable gentiles first laid hold of it and the terms of it the gentiles were glad of the gospel Acts. 13. chap. 8. they rejoyced with great joy the gentiles by pursuing overtook and laid hold 7. Doctrine Faith is the true and ready way appointed by God to attain justification and acceptance with God The righteousness of faith is the only righteousness in Gods account Abraham believed God and it was accounted for righteousness and he was called the friend of God 8. Doctrine But Israel Doct. A people in covenant with God yet not tractably following God at the worst of people The gentiles though strangers to God yet following God tractably in his gospel-dispensation are preferred above Israel Israel is named by a term of diminution from this adversative but â—ut Israel the first are left upon this account by God 9. Doctrine It is possible for persons to be zealâ—… in a wrong way to a good end They aimed at righteousness and acceptance with God Rom. 10.2 they had a zeal but in a wrong way Paul was zealous in his persecution Phil. 3.6 Gal. 4. the goodness of our end will not excuse the badness of our way 〈◊〉 10. Doctrine Israel suffered a total disappointment in those things they expected though they painfully pursued hard after them They expected singular acceptance with God and in the room thereof met with rejection they expected justification but they mist it and lost their labour CHAP. XX. Calling for greatest circumspection because persons in a very fair and likely way unto salvation in their own thoughts may suffer disappointment it is very easie to stumble at Christ and his ways if careful heed be not taken Verr. 32. Wherefore because they sought it not by faith but as it were by the works of the law for they stumbled at that stumbling-stone 33. As it is written behold I lay in Sion a stumbling-stone and rock of offence and whosoever believeth shall not be ashamed IN which two verses we have contained the fourth and last head which head contains the more special and more singular and particular cause of their coming short of justification which we have under two circumstances 1. They sought it as it were by the works of the law 2. They stumbled at Jesus Christ the Apostle draws this 33. verse out of some passages in the prophesy of Esaiah chap. 8.14 chap. 28.16 and as the Apostle in other places and cases doth supply the Old Testament imperfections so here also he doth make these places more clear by evangelical light we have three amendments in these verses 1. He expoundeth the prophets indefinitely he that believeth by a universal whosoever believeth or every one believing which is more clearly in gospel-language exprest John 6.47 Mark 16.16 John 3.16 2. Whereas the Prophet exprest himself only thus he that believeth not expressing the person or thing to be believed on our Apostle in his citation of the words mendeth them and saith on him 1. Signifying that it is a person who is to be believed on 2. That this person is he that is compared to a stumbling-stone 3. Our Apostle expresseth the prophets will not make baste by will not be ashamed but to the words more closely which in these verses contain a double reason more particularly of the succeslesness of the Jews endeavours after justification that they did not attain though they followed after we have here a rational account in sight not supposed but exprest 1. They sought it not by faith but as it were by the works of the law 2. They stumbled at something that lay in their way they stumbled at that stumbling stone as the Apostle begins this chapter with cordiall grief and sorrow for his contreymens disappointment so he concludes