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
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
heart that stands in awe of God that fears God is not a hard heart 2. That person that is of a cordial constant private praying spirit is not hard 3. That person that trembles at Gods word so as to put in practise what it commands as soon as he understands it is not hard such a heart had Josiah 2 Kin. 22.9 4. That person that hath humble low thoughts of himself is not one of a hard heart 5. That person that is sensible of the least sin and troubled for it and is touched at it is not hard and when secret as well as open sins afflicts and pricks his heart 6. That person that trembles at Gods judgements as did Josiah that person is not of this number Doctrine 7. That disobedience to Gods declared will and command persisted in is very highly provoking to God in order to giving up persons to hardnesse of heart This was the case with Pharaoh this was the case with the Jews Doctrine 8. and last is this That the law terms and conditions of hardening rejecting and reprobating are not founded in or according to the will of men but of God The reason of this text and Doctrine by S. Paul is raised upon occasion of the quarrel some arrogant Jew who would impose upon God who should be the subjects of Gods hardening namely such who did not submit to the law of circumcision they would have God to harden the gentiles or reject them but he declares his wiâ—l to harden both Jew and gentile who should disobey and rebel against Christ and the gospel and this will of God is made into a law as I have shown you not a secret will as many would have it but this his will is Ioh. 6.40 revealed as with respect to those whom he will have mercy on so also as to those whom he will harden and make subjects of his wrath Iohn 3.36 he that believeth on the son hath everlasting life and he that believeth not the son hath not life or shall not see life but the wrath of God abideth on him These are those whom his will is to harden Thus I have done with the 17. and 18. verses I now proceed to verse 19. CHAP. XI Gods will and word are terms equivolent and his purposes to mankinde in order to mercy and Judgement is not Irrestible Verse 19. Thou wilt say then unto me why doth he yet finde fault for who hath resisted his will WE have contained in this verse the Jews quarrelsome replycation by way of Object against what had been asserted by the Apostle in these four following verses we have the Apostles severe and pathetical reply in two parts 1. A sharp reproof 2ly A substantial vindication of the righteousnesse and wise proceedings of God with mankinde both which the Objection seems to impeach But I shall first speak unto the 19. verse before us in which we have the Objection framed either as the Apostle framed it himself or as they themselves made it some think the Apostle framed it himself as personating the Jews in it the rise of this Objection may be supposed to be from what the Apostle had been lately asserting concerning the power and prerogative of God in justifying and hardning men at his own will some think that from the Instance of Pharooh and the conclusion drawn thereupon that God hardens whom he will from thence the Jews apprehended themselves some of those subjects of his will to harden thereupon their spirits were inraged against the Apostle his doctrine and God himself and that what we have in this 119 ver is the fruit effect thereof they are ready to impeach S. Pauls Doctrine as if he had not represented God consistent with himself whilst he had shut them up in hardnesse and blindeness irresistably aad yet haveing so done complained or found fault with them and blamed them who are under such a kinde of necessity by a decree of his own will The words themselves are presented as a perverse object or reply against God in which we have these four parts considerable 1. The objector or person objecting exprest in the singular particle thou 2. The person unto whom this objection is directed unto me saith S. Paul 3. The Subject objected against why doth he finde fault 4. The absurdity it self imputed to God for who hath resisted his will this objection some think is drawn from the passage of Pharaoh Exo. 9.17 that God seems to complain of Pharaoh after he was hardened by God and there is a colourable ground also as to the Jews that after they were hardned and blinded by God he yet blames them and the foundation of this Objection is from a rational principle that those persons are not to be complained of who are determined by an absolute decree or will of God as they supposed Pharaoh and themselves were according to the Apostles Doctrine It is the principle of wise-men that persons are excusable who are necessitated by a greater power then their own to be what they are The Apostle in these words doth not personate an humble consciencious person modestly desirous of satisfaction with a spirit of meeknesse in things wherein they are dark But as an impatient men in hearing the truth when the light thereof shineth into his conscience to discover his nakednesse and further we may perceive by the form of the Objection that it doth discover a confident insulting spirit in the objector as also much haughtynesse in the face of it he finds fault with God for finding fault but to come more closely and distinctly to the words themselves by way of explication as I have proceeded in the former verses so I shall enquire distinctly into these words and that under these six considerations 1. I shall enquire into the reading of the words 2. I shall enquire what sort of persons may be supposed to make this quarrelsome Objection or reply 3. From what part of S. Pauls Doctrine this Objection is raised 4. What are we to understand by Gods finding fault 5. What may be supposed that God findes fault with 6. What is this will which the objecter supposeth to be irrisistable in God Of each of these a few words in order And 1. As to the reading of the words most interpreters reads them as they are here read yet I meet with a second reading which runs thus why doth he finde fault who hath disobeyed his law and there may be a good colour for such a reading from the consideration of that affirmity that is between Gods will and Gods law or word they are taken one from another see John 7.17 he that doth my will shall know of my doctrine by which will is to be understood his word and those who thus reade the words do thus paraphrase upon them why is he so angry with us and resolved so severely to deal with us who are so far from refusing obedience to his law that it is only out zeal for the law
not I suppose tell you that this passage and the words before us in the 21. verse is the chief of that presumed strength which many think they have in this chapter to stand by them in their opinion of an absolute personal election and reprobation upon a meer personal account or consideration but upon due consideration and examination it will appear to be one of the most serviceable passages in this chapter to the contrary opinion and to demonstrate that there is nothing of such a nature in this context as personall election or reprobation before-time or without condition I finde three opinions upon these words 1. Some are of opinion that the words here are to be taken to relate directly and properly to God and admits of no comparison hath not the potter that is hath not God power to make one vessel to honour another to dishonor that is of a right power over that earth of which he intended to make man that of the same piece of it he may lawfully make some for life and some for death and destruction But the words doth not afford them any such notion if indeed it had run thus hath not our or the heavenly potter power but this word potter without any article of application to God will not afford such an interpretation nor authorize such a construction 2. There are others that do grant that these words are comparatively spoken in each word as potter power clay vessel of this minde is Calvin and Beza but that the application is not made by the Apostle but is left to be supposed by the reader which if so then the application must be according to each mans judgment upon it some therefore proceeds thus as granting a comparison hath not an ordinary potter power over the same clay or lump to make according to his own pleasure one vessel to honour and another to dishonour even so and much more hath God power at his pleasure of the earth to make one man to life and another to condemnation This is the supplyed application which some supposing the spirit of God hath left none presume to give out from the treasuries of their own understandings to supply the defects of the spirit where nothing is wanting nor no need of their help yet those whom I have read that are of this opinion I do faithfully assure you are much divided amongst themselves about this clay and lump some think it is men uncreate or before creation others think that it is man create before his fall others think it is after his fall great division is amongst them about this matter which doth much incline us to question whether the truth in this matter is amongst them And the truth of this matter is near to each of us if we will receive it for according to the context and parallel place Jer. 18. the clay and lump here intended is man considered as he hath voluntarily abas't himself by a course of obstinate sinning against God but the aforesaid extravagant opinions are occasioned from a mistaken ground thinking that the spirit of God had not explained this parable of the potter But suppose there were no application of this instance by the spirit of God but it be left to men the question is whether a fairer and better might not be made then what commonly is made surely yea it is granted on all hands that the potter hath power over the clay of the same lump to make one vessel to honour and another to dishonour why not this application as well as that in like manner and much more hath God power which none can be offended at over men who have corrupted and abased themselves by a voluntary course of sinning and disobedience whereby he may be accounted as a lump of clay to ordain some of them namely believers to vessels of honour and others of the same lump who reject his grace and love vessels of dishonour and wrath Is not this interpretation as proper as the former But there is a third opinion which grant the words are a comparison and also that we have the application made to our hands and that the spirit is not beholding to any man to lend him his help herein but that this application is ready made and contained in ver 22. 23. and this third opinion I finde nearest to the truth and I question not but so will you also as we go along it is easily granted that every comparison contains two parts the fore-part of it and the application of it and the same you shall finde here I scarce meet with any expositors or interpreters of what judgement soever as well those who are for personal and absolute election as others who do so much as put it to the question whether our Apostle in these words before us had an eye at least of allusion if not proof and demonstration to that place Jer. 18.3,4,5,6,7 the margent of your bibles generally have it quoted which if it be but granted that our Apostle did at all refer unto this 18. of Jer. then we shall easily see and perceive that this 21. verse affords no assistance to that opinion that is commonly built upon it nay the opinion it self by that means will appear importune and unreasonable what ground can be gathered for the former interpretation if Jer. 18. be a parrallel place with this how then can God be understood the alone potter the earth of which Adam was made the clay and lump seeing in Ier. 18. we finde a potter properly so understood a tradesman to whose work Ieremiah is sent in Ier. 18. Israel in their degenerated state is this clay and lump as in a course of sin and rebellion his dishonourable state is his state of captivity Ier. 22.28 Hos 8.8 but besides the general received opinion of men of all judgements I shall lay before you seven considerations tending to prove and demonstrate a parrallel between Ier. 18. and this 21. verse 1. The words in both places are spoken to the same circumcised Israel of God the Apostle Paul speaks to the same people that the prophet Ieremiah speaks unto this I think will not be denyed 2. These words were spoken to them at both times when they were in a state of actual rebellion against God which you will finde as to the first clear if you reade Ier. from the first to the 17. chap. and last verse 3. Notwithstanding all their wickednesse against God in morals as to judgement and righteousness and obedience to Gods requirements yet they leaned upon God and presumed themselves to be Gods only people and were of opinion that God could not righteously leave them see what pains God takes to beat them off from this their false confidence Ier. 7. they leaned upon their temple-worship whereupon God threatens to punish the circumcised with the uncircumcised chap. 9. 4. The designe of both places ver 21. and Ier. 18. is to set forth Gods right of power over his
to lye a considerable objection in this kinde of arguing of the Apostles doth it not seem strange that the Apostle doth take so much pains to assert the power and prerogative of God are there any in the world who own God that question this truth the Apostle seems to insinuate that the hardening and rejecting of the Jews was founded in the absolute uncontroulable will of God rather then upon their own wickedness he hardens whom he will the thing formed must not say â—o him that formed it why hast thou made me thus and so in this simillitude hath not the potter power might not the Apostle may some say more properly have insisted upon their rebellion as the only cause and instead of saying he hardens whâ—m he will have said he hardens those who reject his grace what may be the reason why the Apostle argues this way rather then that are there any that deny this power of God I answer that the Apostle knew what he did and said of this kinde though the Jews did not deny the power of God in one kinde yet they did question and also deny the equitable proceedings of God as we may see Ezek. 33. they were bold to say the ways of the Lord were not equal in his dealings towards them and further they questioned his wisdome and truth in his severe dealings with them who were the children of the promise to Abraham and who walked in the law of God appointed by him to their fathers they did question yea deny that God could justly east them off upon any terms or disinherit them let their manners be what they would though greatly degenerated corrupted by morral evils yet as long as they held to temple-worship they could not be made dishonourable therefore it is no wonder though the Apostle argues with them after this manner it is undeniably plain that the Jews would not allow God the power of the potter to make a dishonourable vessel of marred clay they lookt upon themselves to be the children of Abraham in the best sence whilst they were children of the devil in the worst sence Iohn 8.39,40,44 so their fathers were of the same spirit Ier. 5.12 they did conclude no evil should befal them nay their prophets told them so see 23 chap. 17. though they walked in the imaginations of their own hearts such a spirit appeared from them Ier. 7. though they did steal committed adultery swear falsely yet they thought God had no right of power to punish them so long as they cried the temple of the Lord and reade but Rom. 2. from vers 17. to the 23. and you shall see these are the very same to a tittle they made their boast of their Jewship and law it is no new thing for formal professors to make their external professions a sanctuary in their own conceit to shelter them from all evil O horrid mistake God hath power to make the best of men base and contemptible if they live not up to their near relation to God notwithstanding any seeming priviledge to the contrary So much for the potter and power The â— d circumstance is the clay power over the clay we have the Apostle in the following verses in this similitude still taking pains to humble this proud people in laying before them their own vilenesse He doth not say Hath not the potter power ever the clay that he may do what he will with it from his propriety in it because it is his but because it is clay and this part of the similitude sets out the Jews imbased condition now by sin they were become clay time was when they were comparable to fine gold Lam. 4.2 but by sin become as earthen pitchers that place is full to this purpose to shew how sin abased Israel Gods people in their sanctified estate are compared to vessels of gold 2 Tim. 2.20 but in their sinful state to vessels of wood and earth But some may say hath not the goldsmith also power of his gold to make vessels at his pleasure some to dishonour to which I answer if the gold smith makes dishonourable vessels of his materials to answer the ambitious desires of some yet the worthinesse of the materials may admit of a question why hast thou made me thus so that it is the clay that is liable and obnoxious to be made a vessel of dishonour and the makers power incontroulable in so making of it the serious consideration of this circumstance will help us much in our present businesse and agree marvellously to the parallel place of Ier. 18. for God did not take Ieremiah to a goldsmiths or silversmiths workhouse but the potters house to shew Ieremiah Israels abased estate as now our Apostle doth Now these who hold personal eternal election before the world began must also understand that God makes vessels of dishonour of gold or silver not clay of innocent persons for so was man made in his first creation in Adam and in him he resembles the goldsmith not the potter and so the work may be admitted to say why hast thou made me thus but if of clay the thing formed of that mean material hath nothing to say so that this similitude serves to humble and lay low the boasting Jew 4. Why is it here added of the same lump or masse I answer This may be taken two ways either by this whole lump may be intended the whole stock of Abraham and Isaac unto whom the promises were made and so considered it anticipates the Jews Objection which might have been this that God accepted of some of the same off-spring of Isaac and Iacob rejecting Ishmael and Esau to come nearer some of this present lump of the Jews in the Apostles time some believed some contradicted and blasphemed at the gospel of the same linage and party indued with the same priviledges and thereupon were blinded and hardened and rejected so that in this sence of the same lump some are vessels of honour others vessels of dishonour yet neither of them without a cause appearing in them differing Act. 28.24 some believed the things that were spoken and some believed not 2ly By the same lump sometimes is to be understood a double making or an attempt of making the same a vessel of honour and upon breaking or miscarrying to make the same particular lump again a dishonourable vessel as it did not comply to be an honourable vessel and is the very case in that parallel place in Jer. 18. where it is plain that the same piece of clay that was upon the wheel intended for a vessel of honour and breaking or marring the potter thereupon makes it again another vessel as seemed him good the same that was for another use so in the parable of the girdle chap. 13. the same that cleaved to Gods loins for a name and a praise and glory is that girdle which is marred and profitable for nothing and this is as certainly true considered of Israel in