to ver 21. But affirmatively there was a twofold framing or making upon the Jews at which they were much offended at God and both respecting Gods present dealings with them for their actual rebellion against the Gospel which was now judicially upon them 1. They were by God subjugated in their outward state to the Nations as to their outward glory and politick government wherein they had exceeded all the world besides Gods presence was in the midst of them his sanctuary was amongst them they were his first-born son the head and not the tail this people are now scattered amongst the Nations and their temple and glory laid in the dust they are made as a vessel in whom is no pleasure as it was prophesied of them Hos 8.8 and herein are a dishonourable vessel according to our Text this our Lord tells them Matth. 23. last their house is left desolate this formation they are greatly offended at why hast thou made me thus say they they are not sensible of any sin of theirs that could deserve this forming nay they questioned whether God had power or right to thus make them contrary to his promise made to their fathers Abraham Isaac and Jacob. 2. They took themselves wronged as we may perceive that God had put them out of a capacity of obtaining justification or salvation by all their zeal and legal obedience whilst enemies rejecters of Jesus Christ they are threatned with eternal death if they do not believe in Jesus Christ ye shall die in your sins notwithstanding all your legal obedience if you believe not that I am he why hast thou made me thus that is put me into this capacity Now the great designe of the Apostle is still to maintain Gods unquestionable right of power to turn a disobedient people into what form he please when they have first abas't themselves by rebellion he still carries on the same conclusion be hardens whom he will but according to promise I shall be brief upon this verse because I shall meet with it more fully and properly in the following verse that which remains according to our usual proceedings in order to concluding this verse is only to lay down those Doctrinal conclusions that offers themselves to us from these words 1. From the Apostles zealous replication I note 1. Doctrine That it is the nature of a true cordial faithful servant of God to have his zeal kindled when he hears Gods name and glory dishonoured and his attributes his wisdom power mercy and goodness abused This was the spirit of meek Moses Exo. 32.19 he brake the tables hereupon this was the spirit of Jobs friends when they saw but the least appearance hereof as they thought in Job So it was with Paul at the sight of Idolatry Act. 16. his spirit was stirred in him it is as it is with a dutyful childe to his father he cannot bear to see him dishonoured so David was sensible hereof Psal 42.10 as a sword in his bones Paul and Barnabas waxed bold Act. 13.46 when the Jews blasphemed see also Psal 44. so was Hezekiah upon the blasphemy of Rabshakeh 2 Kings 19. compared with Esa 37. From the designe of the Apostle to abase the Jews 2. Doctrine The great sin of the circumcised Jews was spiritual pride or pride of spirit This sin of pride in them God complains of old Hose 5.5 cha 7.10 their pride was testified to their face and to this our Apostle speaks Rom. 2. they made their boast they said we see John 9. 3. Doctrine It is a very high piece of presumption and impudence in man to question the reasonableness of the terms and conditions propounded by God in order to mans justification and salvation To say or think that there is a defect in Gods wisdom in propounding such or such a way rather then such this was the very case in hand and the great fault of the Jews this is very unreasonable so to reply it is but reasonable and equal that he that is sole author and donor of mans salvation should take his own way and propound his own terms upon which persons shall reap that benefit if God be about to bless Abraham with a great blessing to make him the father of the faithful he must follow God at his foot stoop to his directions in every thing as to the way to it the clay must yield to the hand of the potter if it will be a vessel of honour to this speaks Esaiah 40.13 cha 45.11 they must not command God 4. Doctrine It is very unreasonable and a high provoking sin against God for a poor finite creature who hath received his very being from him and who hath forfeited his very being a thousand times by sin yet to be found disputing and quarrelling'with God about the form of his being why he is not treated better by his maker As if a malefactor pardoned by the king should quarrel with him that he did not make him one of his bed chamber or confer some great honour upon him may not God do what he will with his own Mat. 20.7,8 5. Doctrine That the great dispute that the unbelieving Jews had with God was not about their original making or future rewarding but about their present handling called making The Jews question with God about the justness of his present judicial dispensations upon them why hast thou made me thus the truth of this will more clearly appear if we consult the context about this present hardning whom he will But I proceed to the next verse CHAP. XIII Explaining the potter and clay and that God makes and mars vessels according to their submission or rejection of him Ver. 21. Hath not the potter power over the clay of the same lump to make one vessel to honour and another to dishonour THese words are propounded by way of interrogation which kinde of speaking signifieth much intentness in the speaker and hath much awakening force upon the person unto whom spoken it is a kinde of speech much used by this Apostle both in this Epistle and elsewhere 2. This kinde of speaking supposeth a strong assumption and conclusion in the matter it self Hath not is as much as if he had said it is certain he hath it puts the question out of doubt we have the Apostle in these words further managing and manifesting his dislike of the former objection ver 19. and also further demonstrating the unreasonable perverseness of the said objecter giving yet a more clear account that God may harden whom he will and yet be just in finding fault or complaining of them so hardened by him which position is built upon this double principle 1. From his unquestionable right of power and prerogative 2. From this consideration that he hardens none but such as by their sin break or first mar in his hands when he is about to work them and soften them for vessels of honour or such as first are become clay of the vilest sort I need
his own they of his house We now proceed to the 2d branch of the Apostles description of this people for whose unhappiness he thus mourns which we have contained in the 4 and 5 verses in which verses we have the Apostle making a distinct and particular enumeration of their several priviledges and immunities which they were honoured with 1. They were Israelites a title of high esteem sometimes taken in a large and sometimes in a strict sense in one Text in a large sense all that descended from the loyns of Jacob after his name was changed to Israel for his princely power in prayer with God 2ly Sometimes Israelites are understood in a more strict sense for sincere holy persons thus Nathanael is said to be an Israelite indeed in whom is no guile John 1. so Gal. 6.16 such as walk according to the Gospel-rule are called the Israel of God now here the Israelites are to be understood in a large sense and that was a priviledge to descend of him who was in such esteem with God in the seed priviledge as was to them did pertain the Adoption that is the childship or sonship of all Nations God took them into his family as his sons Israel is cal'd Gods first born Exo. 4. and not only were they so by title but he provides them a worthy portion the land of Candan a land flowing with milk and honey for their Inheritance They were so called Children that in comparison all the nations are called doggs Mat. 15.16 they are shut out and excluded from the childrens provision whereas other nations in comparison did dwell in the dust of the earth these children did dwell with God on the throne as it were the office of Adoption was placed amongst them that if any would come into Adoption they must come in thorow them by being proselyted first to them yet this high priviledge was but a show of Gospel-adoption by Christ Rom. 8.15 Iohn 1.12 1. Ephe. 5. Adoption is to make a son by favour Adoption is a legitimate act imitating nature 3d Priviledge was they had the glory glory is divers ways taken in Scripture sometimes for empty pomp and Majesty Mat. 6.26 Solomon in all his glory in his riches rule splendor of apparel and his earthly enjoyments So also the sun is said to be glorious thus Israel waa more glorious then any nation besides they had the whole of outward glory They had glory upon a spiritual account the glory of God shown upon them the Lord walkt in the midst of them they had the ark of Gods presence called the glory 1 Sam. 4. from whence the temple was called the habitation of Gods glory the place where his glory dwelt Psal 26.8 other nations had no glory in comparison of Israel they sate in the dust God was a spirit of glory upon them every way and they are promised this glory upon them again upon their return Esa 60. their God shall be their glory 4th Priviledge the Covenants were given and made to them these were the people that God entred into Covenant with in special Genes 17. But may some say did not God enter into Covenant with all flesh Genesis 9. and the bow is a token of it still I answer there are two sorts of Covenants one conditional the other free that Genesis 9. is a Covenant without a condition and it may be called a free promise on Gods side voluntarily but a Covenant properly understood supposeth a mutual contract between two and in this sort God made his Covenant with them Genesis 17. 2ly No people had the covenant renewed as they had from time to time and therefore we have it here in the plural Covenants Israel was singularly dignified above other nations yet this is not to be understood exclusively but chiefly and eminently Israel had the Covenants that is they were Feoffees in trust as to the Covenants if any of the gentils had any benefit in them they must first be proselited to them The 5th priviledge was that the law was given them not only the law of ceremonies but the Ten Commandements was delivered to them in speciall the ten Commandements are directed to them as those whom God brought out of Egypt to them were committed the Oracles of God and that is a singular priviledge in Gods account see Psalm 147. he hath not dealt so with any nation Acts. 7. they received the lively Oracles of God and it is possible that the Apostle in these words had a special eye to the manner of the giving of the law upon Mount Sinai in that magnificent and miraculous way because he saith giving of the law it was no small priviledge to this people that the law that they should be governed by should be constituted and framed and also given to them by Jehovah himself Is it not a priviledge to that servant in a family who is intrusted with the laws and rule by which the whole family is to be guided the Jews had a superintendency in this point The 6th priviledge that to them pertained the service of God there is some difference amongst expositors about the meaning of this some take it for divine worship even the whole ceremoniall law that they and they only were directed how to serve God therein others understand it of the priests office which was only from amongst them there were no prophets but what was from among them nor no priests to serve at the altar but of them they only came near to God to serve him Deut. 4. and 7. not any but Aarons sons and successors 7th Priviledge they had the promises pertaining to them only but some may say what difference must we make between this and the former covenants I answer that by promises here we must understand the free and voluntary beneficient promises of God are begun in them where do we finde in all the Old Testament-Scriptures any promise but what was made to them either present or to come insomuch that when our Apostlâ— Eph. 2. is setting forth the state of the unbelieving Gentiles he declares them to be without the promises as they were not of the common-wealth of Israel and therefore it is said Act. 26.6 that the promises were made to the fathers to them was the free promises of Christ made so that not any can come to understand the promises but by plowing with their heifer 8th Priviledge theirs are the fathers it was their priviledge to be children of worthy Ancestors Abraham Isaac and Jacob who were worthy in the sight of God and to whom he made great and precious promises in which their childrens children were comprehended it is a choice priviledge to come of a race accepted of God aâ— these did they were descended of these worthy Fathers 9th Priviledge the last but not the least of thest priviledges was this that Christ came of that line according to the flesh In which words we have something exprest and something implyed the Apostle supposeth that Christ
had another nature then that of the flesh 2. It is positively exprest that Christ was born of them it was a great priviledge to mankinde that the son of God would take our nature and a singular priviledge to that family in particular of whom he came he was born of a sister of Israel of mankinde therefore Simon might well say and sing Luke 2 32. that Christ was the glory of his people Israel and well might Mary the mother of Christ say from thenceforth all generations should call her blessed Is it not an honour to a family to have an earthly prince descend of it much more must it be a priviledge to have the son of God to descend of Israel Thus I have briefly toucht these distinct priviledges which these people had been inveâ—…ed with who are now so unhappy and for whom the Apostle is so deeply sorrowful but why doth the Apostle make such a particular enumeration of their birth-priviledges First that he might remove from their mindes the least suspicion of prejudice in his minde against them whilst he is not willing to obscure the least spark of their glory according to the flesh It is true where want of love is it is usual with men to slight others as to their priviledges but it was not so with the Apostle 〈◊〉 is free to own what he might Rom. 3.1.2 he saith their priviledges were much every way St. Paul was far from slighting the Jews as to their outward priviledges which commonly is a fruit of want of love 2. This enumeration of their priviledges might be to aggravate their sin the more who did not believe notwithstanding they stood upon the upper ground of all these advantages they were Christs own before as it were John 1. he came to his own and his own receiv'd him not I shall note a few things briefly from what hath been said and so passe along First Doctrine That the body of the Circumcised Jews indefinitely and universally considered were transcendently exalted dignified and distinguished with very great priviledges above all the world besides they were beloved for their fathers sakes Second Doctrine It is possible for persons invested with the highest priviledg under heaven to be enemies to Jesus Christ Third Doctrine That a person or people enjoying the highest priviledges under heaven yet short of believing in and closing with and obeying Christ are in a state and condition to be lamented Or thus that believing in accepting of and obeying Jesus Christ is the sum and substance of all priviledges It was not so great a priviledge to be Christs Mother as to be Christs disciple Fourth Doctrine It is a right Gospel-Spirit and savours of love and respect to our enemies to acknowledge what is worthy in them as they have received it from God see Act. 26.27 King Agrippa believest thou the prophets I know thou believest Rom. 10.2 the Apostle acknowledgeth their zeal though he saith it was not according to knowledge Fifth Doctrine That is good to let persons know what God hath done for them as to outward benefits and priviledges see Nathan to David so Paul to the Galathians chap. 4.15 Heb. 10.32 Revel 2.6 We now proceed to the third and last head which is the Apostles glorious Ellogam of Jesus Christ when the Apostle hath occasion to mention Jesus Christ he doth it with great honour and respect in this Ellogam we have two circumstances considerable 1. A Description of Jesus Christ as to his deity and dignity in it self 2. An acknowledgment of the glory due to him from us 1. In this discription of the Deity and dignity of Christ we have the Apostles voluntary acknowledgment of Christ to be God over all and this the Apostle doth for two ends First still to exalt the Jews priviledges 2ly To aggravate their sin in rejecting such a Saviour who is God over all That Jesus Christ is God over all things and persons in heaven and earth the Scriptures are plain in and also that the title of God appropriated to Jesus Christ is plain see Acts. 20.28 1 Timothy 3.16 God manifested in the flesh Titus 2.13 the great God therefore eternal and everlasting blessing and praise due and proper to him See Heb. 13. Rev. 1. One Point by the way Doct. That the love and respect a true believer hath and ows to Jesus Christ doth so rule in him that he cannot mention him without honour and praise who is to be blessed for ever saith our Text this is the work of Saints here and hereafter to all Eternity Rev. 5. and chap. 11. But why is this Article Amen here added It is a Greek word the English of it is commonly verily and it hath a twofold signification according as it is placed when it is placed in the beginning of a sentence either in the Old or New Testament it carries in it an attestation and asseveration See Psal 37. verily thou shalt be fed Psal 39. verily every man is vanity and it is commonly so used by Christ sometimes singly and sometimes doubly We have it by him about 50. times used singly in John only about 24. times verily verily amen amen is a word of attestation but when it is used in the end of a sentence it signifies the souls desire of the performance of the promises as see Deut. 27. twelve times all the people shall say amen or let it be so with all my soul thus it is understood 1 Cor. 14.16 how shall he that occupieth the place of the unlearned say amen at the giving of thanks so it must be understood Rev. 1. so chap. 22. let it be so I wish with my soul and it supposeth more then a bare wish but it carries in it an eccho of faith it shall be so as in this Text is read who is to be or shall be blessed for ever One Note and so I shall conclude the Preface Doct. It is not only the soul-desire but the undoubted faith of Saints that Christ shall be glorified the Saints can say amen to this truth Thus we have done with the Preface to this Chapter CHAP. III. Plainly Demonstrating That the wise and holy God in choosing to salvation Eternal and Reprobating to damnation Eternal hath a special eye to Qualifications Ver. 6. Not as though the word of God had taken none effect for they are not all Israel which are of Israel HAving now finished the Apostles Preface contained in the five first verses we now proceed to the body of matter contained in this Chapter which matter calls for our most serious consideration to the end we might attain to the true intent and meaning of the spirit therein It appeareth upon the first cast of our eye upon this Scripture that the Apostle had in good earnest to do with a stout and strong adversary with whom he is joyning issue and that with all his might and this enemy was the zealous circumcised Jew boasting of his carnal priviledges and expecting justification
near it but in time it not stirring or moving towards them they grow bold and will fly to it and sit upon it so by the long-sufferings of God wicked men grow hardened and worse and worse so that the means appointed to repentance through the base heart of man doth harden to destruction so that Gods will of shewing his wrath and making his power known in this place must be understood only conditional not absolutely thâ— in case persons are not overcome by his long-sufferings then this manifestation is to take place this was the very case with Pharaoh if Gods raising him up so often at his request did not humble him and bring him to let his people go then be would make his power known in him from hence it is plain that the Apostle in this place is not treating absolute personal reprobation but of a conditionall and specifical The Sixth thing to be enquired into is about this fitting and making up for destruction with respect to the time of it and the author of it there are not a few who have drank in that opinion that this fitting is by God from the beginning by an absolute and eternal decree of reprobation but in the very considerate and deliberate reading the words will inlighten and inform us better and other ways fitted this word I finde but three times used in the whole Scripture that is 1 Kings 6.35 Proverbs 22.18 and in this place and in all these places it signifieth deliberately to prepare to proportion to finish to compleat and not at all to ordain or decree neither can the word be understood in that sence but that which I would enquire after is the author or operator in this fitting by whom is this fitting accomplished it must be either of God or themselves I answer this fitting is not appropriated to God except accidentally and subsequently as God is said to harden Pharaoh 1. The truth of this appears in the different reading of what relates to the reprobate and the elect in these two verses if God did in any sense prepare or fit these vessels of wrath to destruction as he prepares the vessels of mercy to glory why should the spirit of God render these two so differently appropriating the one unto God and not the other he doth not at all intrust God in the one nor man in the other A Learned man doth well observe upon this place that this difference in reading doth import something worthy our consideration and this difference is taken notice of as considerable even by those of the Calvinists opinion one of them saith they are fitted by God and themselves also this a very antient Writer saith on this place not saith he for Gods pleasure but his own desert for saith he if they deserved it not his pleasure would have been to have saved them 2. It is plain this fitting is not of God because Gods applycations of long sufferings is towards them as such so fitted to be a means of their reducing from that state of fitnesse for destruction to a state of preparednesse for glory for it is undeniably plain that this fitnesse is not as some would have it the effect of Gods enduring them but they are said to be fitted before God who did thus endure them with long-suffering and it cannot be properly said that God doth endure them especially with much-long suffering till they have first highly provoked him by a voluntary course of actual rebellion which doth prepare persons for destruction as it did Pharaoh who was fitted for destruction after the first plague much more after all the six plagus yet after this God waits under sour plagues more thus it is plain that persons may be said to be fitted for destruction before God is said to endure them so that all this endurance as is exercised from the beginning to the end of it is upon such as he may justly destroy the first day of his applycations to them so that it cannot be fairly gathered that this fitting is wrought much less ordained or decreed by God but by sinners themselves but against this it is objected that according to this notion men may be said to make themselves vessels of wrath or dishonour and how then doth it answer the terms of the text and the instance of the potter who is said to make vessels of each sort I answer that even in the fimilitude of the potter it is plain that the potter doth not antecedently make vessels of dishonour but only subsequently when they will not be otherways formed as you have largely heard from Ier. 18. it is marring of the clay that precedes its being a vessel of dishonour the potter designed it for honour so that man anticedently and God subsequently makes vessels of dishonour 2. God is no where said anticedently to make vessels of wrath but much on the contrary to make men upright Gen. 1. God made men very good but they found out many inventious it is true there is a way how God may be said to make vessels of wrath that is by making a law or decree wherein he doth declare what sort of sinners shall be vessels of wrath and so they come judicially to be vessels of wrath in this sence must that saying be understood Jude the 4th certain men of old ordained to this condemnation ungodly men turning the grace of God into wantonnesse so that for God to decree or ordain vessels of wrath without respect to quallifications doth not answer the potters power in the comparison nor other places of Scripture the potter doth not claim this power to make vessels of dishonour of the clay because it is his own goods as men would suppose in God but because it is clay and not only so but marred clay not meerly from his soveraignty or propriety but from its vilenesse which liberty might be allowed the potter if he were a servant and the clay none of his own so that this fitting is to be understood the voluntary act of the creature not of God and these words contains a declaration of Gods carriage towards those whom he meets with fitted and prepared for destruction he enduâ—es with much long-suffering such as they but it is objected doth not the Apostle Peter speak of some made to be taken and destroyed 2 Peter 2.12 which some apply to this place and to Gods making I answer 1. This word is not exprest in the vulgar Latin but in the room thereof they reade tending to the snare and destruction and so making signifieth an aptnesse or fitness which may be taken one for another 2. What is spoken of and unto persons in an actual course of sin yea bruitish sensuallity and not spoken of men as men and so this making is appropriated to themselves 3. These persons spoken of here are some of those over whom the long-suffering of God was waiting 2 Peter 3.9 not willing that any should perish therefore not made so by God under any