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
of the flesh are understood to be such as look for justification and acceptance with God upon the account of the works of the law circumcision and Obedience to the ceremonial law this is plain for flesh and works of the law are often taken one for another and by this our Apostle Rom. 4.1,2 what shall we say then that Abraham our father according to the flesh hath found for if Abraham were justified by works that which is called flesh in the first part of the verse is called works in the latter part this is understood Gal. 3.3 of being made perfect by the flesh and so chap. 4.29 he that was born after the flesh persecuted him that was born after the spirit that is he that was born according to the works of the law and thus S. Paul must be understood Phil. 3. though he was circumcised and kept the law yet he had no confidence in the flesh now in this third sense must our text be understood the children of the flesh are not the children of God Adoption and heirship doth not come in that way they that have nothing else to plead must stand off let us take it in which sense we will the text is here the children of the flesh are not the children of God 1. Such as have only nature Nor 2ly those who live after the flesh though they profess to believe in Christ Nor 3dly those who are most circumspect as to the observation of the law except they believe in and obey Jesus Christ Secondly who are the Children of the promise unto whom these are opposed By children of the promise must be understood such as rest and depend upon the free promise of God in Christ for life and salvation believers in Christ who seek for acceptance and salvation by him alone such as are begotten to love and obedience by the power of the promises To this doth the Apostles words agree Such as are Christs are the seed and heirs according to the promises therefore doth the Apostle oppose the Law to the promise Gal. 3.18 For if the inheritance be of the Law it is no more of the promises but God gave it to Abraham by promise So also Gal. 4.14 if they that are of the law be heirs their faith is made void and the promise of none effect the Gospel is a dispensation of promises and consequently of faith S. Paul calleth the Saints Heb. 6.17 the heirs of promises So also Gal. 4.28 We as Isaac are children of the promises So that when the Apostle saith here the Children are counted for the seed he intends not others then true believers in Christ Jesus Thus I have briefly answered these two Questions in order to the explication of the words I shall now summary the first part of the words into this Doctrine Doct. That the true seed of Abraham are not nor were not at any time estimated or accounted as they were found in the external profession or practice of Ordinances though of Gods own appointment but of such who under such Ordinances had the life and power of them in their hearts The true heirs of justification and salvation were in all ages intended to be inwardly and believinâ—…y children of God God did never accept of any outside professors since the beginning but as he was a searcher of hearts allways so he allways required heart and inside-worship he did always require to be worshipped with heart soul and strength In Abels time Cain was a worshiper as well as Abel but the difference lay in the inside of the worship therefore it is said Heb. 11.4 by faith Abel offered to God a more acceptable sacrifice then Cain In the time of Circumcision God was not satisfyed with a fleshly circumcision only but God calls for circumcision of heart Deut. 10.16 circumcise therefore the foreskin of your hearts and we see the severe threatnings of God against Israel for the want hereof Ierem. 9. Inward spiritual worship was always required and much more in Gospel-days therefore Christ tells the Jews John 6.53 Except you eat the flesh of the son of man and drink his blood ye have no life in you Rom. 2.28 he is not a Jew who is such outwardly God almighty was so cautious and careful lest men should bear upon works for Justification and acceptance with him thereupon that he declares Abraham justified before he was circumcised and that our Apostle takes special notice of Rom. 4.11 Abraham received circumcision a seal of the righteousnesse of the faith which he had being not yet circumcised to which agreeth these words verse the 5. now to him that worketh not but believeth in him that Iustifieth the ungodly his faith is accounted to him for righteousnesse so that it is plain that the spirit of God is greatly concerned in beating men off from bearing upon works of righteousnesse and we see the spirit of St Eaul to this purpose Titus 3.5 not by works of righteousnesse that we have done but according to his mercy he saved us This Doct. seems to discover to us a great mistake amongst professors in this day there are but a sew who do not erre on this hand to bear upon their external obedience to ordinances and raise their comforts and hopes from thence Is not this like the plea of the pharisee Luke 18. I fast twice in the weeâ— are there not many who bless themselves upon this account and this appears because your comforts are high and low according to your duties but some may say ought it not so to be I answer you must have a special care to keep allways in a clear sight and sense and assurance of your relation you stand in to God if you are truly regenerated persons and are begotten from above do not easily let go that hold it is the duty of a child to grieve that he hath offended his loving father but not to call in question his relation to him thereupon God doth not unchilde for every fault nor for many sins if they be not wilfully committed but I pray mistake me not I would not have Gods children passe lightly over their miscarriages against him nor their unanswerable returns to him but mourn cordially as David and Peter did not in slavish but filial frame of spirit but know this that our sanctification is not the ground of our justification but the Demonstration of it good works may demonstrate our justification 2. Let each of us be instructed from hence to have a special care that we do not bear or rest upon our Gospel-obedience for acceptance or justification namely our Baptism nor other gospelobedience in ordinances for this we may be assured of as a truth that if legal performances of Godâ— appointment were not accepted being only outward much less are gospel persormances in ordinances acceptable without the spiritual part of them Baptism hath an inside as well as circumcision which consists in two parts death to sin life to righteousness now if
I will hate Esau because I will I may do what I will with my own but I shall say but little to this opinion in this place because I shall meet with it more fully afterwards Yet thus much I now say that this kinde of speaking soundeth contrary to the current of other Scriptures for Gods thoughts of mercy are as far above our imaginations as the heavens are above the earth Esau 55. who would have all men to be saved and come to the knowledge of the truth Calvin thinks that this word doth sound thus or to this effect on whom I once decree to shew mercy I will go on to shew mercy for ever I will never take it away but follow him with perpetual kindness but how this paraghraph of Calvin will accommodate the Context and the Apostles designe I leave the wise to Judge seeing he is now in this context asserting that the Jews who were once in Gods favour and love are now cast off for unbelief But as the Lord shall assist me I shall endeavour to lay before you the true and genuine scope and intent of our Apostle in these words it is plain and granted on all hands that the Apostle in these verses is labouring to deliver his former Doctrine from the least imputation of reflecting unrighteousness upon God as they were ready to charge upon him you have heard before that the spring of this objection is from the Apostles interpretation drawn from two instances of Ishmael and Esau which was this see upon vers 11. that God therein did teach that his purpose of election was not of works but of free grace or of him that calleth here lyeth the foot of the objection and it may be framed thus that if thou teach that God doth not reward and deal with men according to their works then thou dost cast a blemish upon the righteousness of God who hath declared this to be a part and none of the smaller parts of his righâ—eousness that he doth reward every man according to his works and least any should think this objection to be substantial I will speak a few words by way of distinction unto it therefore remember this I pray that the works spoken of and struck at in this Epistle chapter and context are not intended works of faith and Gospel-obedience and holyness but these works must be understood of legal and ceremonial obedience as circumcision and those rites on which the Jews rested 2. Neither the presence of those works but as looked on as meritorious for justification salvation now in order to the Apostles asserting this his Doctrine and vindicating Gods righteousness the Apostle in this 15. verse is reciting the words of God antiently spoken to Moses Exod. 33. and doubtless the Apostle did well know as he was guided by the spirit of God that these words sure his present purpose as with much strength to sâ—lence and satisfie the Jews who were ready to say it is true Paul thou hast spoken something to this point that God hath not broke his word made to our fathers Abraham and Isaac in rejecting us who are so considerable a part of Abrahams seed But suppose we do concess with thee that herein the word of God is not violated yet how canst thou clear the righteousness and equity of God in so proceeding that we who have been zealous willers and runners and that according to the laws and rules given by God himself should lose all our labour and be rejected whilst others who have been no observers of these laws but are ungodly prophane and Idolaters are received into favour by faith in another these proceedings seems to â—…vour of unrighteousness according to Heb. 6. â—… God is not unrighteous to forget our labour of lovâ— yet this thou hast taught and how canst thou clear this doctrine from reflecting disparagement upon the righteousness of God Now the business that the Apostle hath before him is to vindicate Gods righteousness notwithstanding which to do he brings these words to Moses in which Scripture we have at least implicitly contained the absolute and unquestionable right that God hath left himself to state and propound his own terms and conditions upon how this grace of Adoption Justification and salvation shall be enioyed whether upon the works of the law or faith which was the case in hand God hath an absolute prerogative without the propositions of men or angels I will shew saith God this mercy of justification to what kinde of persons I please which terms as I have shewed before are only believing in his Son and no other way whatsoever which conditions was wanting in the Jews notwithstanding their pertinacious contending with the holy Apostle for although they had been zealous observers of the law as aforesaid this was not the terms upon which this adoption to be Abrahams seed was promised 2. Whereas they were ready to quarrel at the reception of the Gentiles into favour this text doth answer that God was not tyed to the Jews only for he had an unquestionable right to shew 〈◊〉 on whom he pleased and consequently to the Gentiles if he pleases and they are â—ound within the compasse of his terms and therefore the Jeâ—… were peremptory and overbold to question 〈◊〉 quarrel and reply against God as we shall hear more hereafter God is not accountable to man in any of his ways towards sinners by what way or means they shall be blest forasmuch as all hath Jew and Gentile have sinned and come short of the glory of God and so stand in need of his relief and it is but reasonable that he which is the free donor of the grace of justification and salvation should have liberty to propound his own terms whether by works or faith which was certainly the case in hand But for the more orderly management of this portion of Scripture I shall in the first place endeavour to explicate these words spoken to Moses by enquiry into six Circumstances 1. What was the occasion of Gods speaking these words to Moses here cited by our Apostle 2. How this word in this quotation doth accomodate the Apostles designe in vindicating Gods righteousnesse in rejecting the Jews and receiving the Gentiles 3. What kinde of grace and compassion and mercy is here intended 4. Why it is rendred in these two words and how we may understand them 5. What kinde of people or persons are intended in this restrictive word whom twice exprestâ— 6. How is Gods will to be understood here being four times reiterated I will I will I will I will 1. It is worth our enquiry the occasion of these words in the Originall place to Moses Exo. 33. which was this whilst Moses was with God in the Mount to receive the law Aaron and the people fell to Idolatry they made a golden calf and worshiped it appropriating that great and unparalelled deliverance lately received to this calf or such like Idol these are say they the gods
men though never so zealously bent and intent that way but by and from God only who is the donor because the Scripture saith unto Pharaoh meaning that inasmuch as God claimeth a just and unquestionable right to condemn whom he please he hath the same right to save whom he please so that the way by which the Apostle clears Gods righteousness in his proceedings with Jews and Gentiles is his undoubted right thereunto God is not unrighteous in justifying the gentils by faith neither is he unrighteous in condemning and hardning the obstinate unbelieving Iews because he was righteous in so proceeding with Pharaoh upon like grounds of disobedience no man ever questioned the righteousnesse of Gods proceedings with Pharaoh but justified him in it therefore the Apostle makes him here a president Pharaoh being the first born of rebellious unbelievers and obstinate disobeyers of God and a type of all gospel-disobeyers to the worlds end and so his proceedings with him a pattern of Gods proceedings with such to the worlds end as in like manner when God declares his sole love and approbation to Abraham upon his believing he doth also declare his good liking to all such like believers in all succeding generations Abraham the first-born of believing and obedient souls he is the father of obedience as Pharaoh was the father of disobedience not that the children of these two grand heads are in degree equal to Abraham in faith or Pharaoh in disobedience but their faith and their disobedience are of the same species that their fathers was as Abraham may have many sons or children who comes not to equalize him in the degree of his faith provided it be of the same kinde even so may Pharaoh have sons who may be heirs and lyable to the same hardning and condemning who notwithstanding have not disobeyed to the degree of Pharaohs disobedience and it is a certain truth that amongst all people and persons that have been since Pharaohs time none ever came so near to the degree of Pharaohs disobedience as these Jews to whom the Apostle is speaking as afterwards I shall demonstrate by the circumstances of them both for that from this casual word for we may easily gather that this instance of Pharaoh is not forreign to the Apostles businesse in hand but it doth suit with it to help to carry on his designe in vindication of the righteousnesse of God both in shewing mercy and in hardning The second circumstance to be taken notice of is the speaker of these words which is here appropriated to the Scriptures the Scripture saith unto Pharaoh which consideration by the way may be of instruction to us of the divine authority of the Scriptures for notwithstanding these words are the words of God yet the Apostle saith the Scripture-saith I have raised thee up to make my power known what God speaks and what the Scripture saith are the same with the Apostle and so it is elsewhere see Gal. 3.22 where he saith the Scriptures hath concluded all in unbelief which the same Apostle appropriates to God Rom. 11.32 So 1 Timot. 5.18 the Scripture saith thou shalt not muzzle the mouth of the oxe which are a part of Gods words I must take up this by the way that sayings of God and sayings of Scripture are of equal authority and it must needs be so because the sayings of Scripture are the breathings of God by his spirit in his servants see what Peter saith to this 2d Peter 1. last verse 2. Timothy 3. but why seeing Gods sayings and sayings of Scripture are the same doth the Apostle rather choose to say here the Scripture saith rather then God saith as before verse the 15. I answer the Apostle might choose his way to declare it that he might provoke the Jews to consult and consider the whole passage as they had it in their law which also did so greatly concern them and for the same reason doth he so often use this dialect the Scripture saith as Rom. 10.11 chap. 11.2 and many other places 2. It is considerable that whilst he is saying that the Scripture saith he so rendreth it in the present tense he therein gives the Jews to understand that this saying is a standing word not only spoken but speaking it is a speaking Oracle what was said to Pharaoh still speaketh in all ages the Scripture saith I will only add a word of instruction see the choice esteem the holy Apostle had for the Scriptures whilst he reckons the Scripture sayings and the sayings of God equal Gods faithful servants in all ages have been distinguished by this their worthy esteem of the Scriptures both in Old and New Testement and so had Jesus Christ himself let us try our selves by this rule 2. Here is a rule for all preachers the Scripture saith the preacher saith well whilst he saith the Scripture saith in testimony to what he speaks thus it is written The third circumstance to be considered is the subject to whom spoken to Pharaoh worthy our consideration upon a threefold account 1. It was the common name of all the kings of Egypt successively but this was not that Pharaoh which shewed that kindenesse to Joseph nor he that appointed the midwives to slay the male-children this Pharaoh takes another way for Moses was 80 years old at this time Exo. 7.7 2. As to this Pharaoh he was an imperious proud man his power was great as he was king of Egypt he had a vast strength above other nations and as his power was so his heart was great he acknowledged none in heaven nor earth above him as appeareth by his words chap. 5.2 who is the Lord that I should obey him I know not the Lord or as Ainsworth reads it Jehovah is not revealed to me Pharaoh was a man much trusting to and leaning on Magicians and Sorcerers with which that land abounded above all lands here was those Ianies Iamebrise whâ— as the Apostle saith withstood Moses but that Pharaoh was wholely ignorant of Jehovah as to a bear knowledge few think and there may be some reasons given that Pharaoh must needs know him though he stubbornly and wilfully withstood him being thereunto seduced by the Magitians 3. This Pharaoh is considered as a type and head of all the great persecutors of Gods people as we may perceive from the prophets where Gods enemies are threatned under the names of Pharaoh and Egypt see Esa 30. Ezek. 31. the great man of sin is called Pharaoh and the place of his seat Egypt Revela 11.8 Sodom for all debauchery and prophanesse Egypt for oppression and persecution so that Pharaoh is to be understood as a head and leader of disobedience The 4th circumstance to be considered is the time when these words were spoken to him and that is plain if well considered it was after the sixth plague the plague of the botches and boyls which as some think were plague sores whereof many died and so this plague was the
is under the withdrawings of Gods spirit is insensible of sin therefore the author to the Hebrews exhorts them to have a care and use the means to perserve them from being hardned by the deceitfulness of sin Heb. 3. Rom. 1. is full to this purpose 4. Persons thus withdrawn from are delivered up to themselves do much abuse Gods mercies all the mercy of God to such a person doth further harden him in order to his own destruction thus it was with Pharaoh and such we reade of Rom. 2. who are impenitent who take advantage thereby to treasure up wrath against the day of wrath all the mercies of God to Israel after his withdrawing himself from them still hardned them more and more even those 40. years that God waited upon them 5. Such withdrawings or deliverings up is followed with a stupid blindness in their understandings that they cannot foresee their own danger that waits for them thus it was with Pharaoh Exo. 14.4 I will harden Pharaoh that he shall pursue he sees nor feareth no danger but on the contrary promiseth himself to overtake and divide the spoyl so it was with those cities Ioshua 11.20 it was of the Lord to harden their hearts that they should come against Israel in battel that he might destroy them utterly yet this they could not see their own ruine was hidden from their eyes so it was with the Jews whilst under this state Rom. 11.7,8,9,10 they were blinded according to Davids imprecation the same word is used for hardning and blinding these and many more are the sad effects of Gods withdrawing his spirit and the influences thereof and it may well be said in this case as God speaks to Israel Hose 9.12 yea wo be to that person from whom I depart the truth of it is the heart of man is so bad and ill inclined that God needs do no more then give him up to his own heart and he will soon act all wickedness with greediness Act. 7.42 when God gives Israel up they presently worship the host of heaven this considered we may well allow of it as a choice mercy namely restraining grace for by this means men are not so bad to themselves or others as they would be if God do but say to Ephraim let him alone he will be bad enough Hose 4. if God let a soul alone it will undo it self to all eternity David seems to intimate by his prayer and expostulation with God Psal 51. that the foundation of his gross falling was not only the inclination of his nature in which he was concerned but the withdrawing Gods spirit and the influences thereof in him which makes him so strongly request that God would not again take his holy spirit from him but uphold him or sustain him with his spirit he is sensible that there lay his defect before Now it is remarkable and the consideration of it is much for our instruction that this withdrawing the spirit of God and the influences thereof was never the portion of any but as the fruit aad effect of great disobedience to the motions of Gods spirit within and the word without any body will readily grant this a truth as to Pharaohs case God takes great pains with him before he delivered him up to this hardening and it is as clear concerning the Jews Christ would have gathered them as a hen gatheneth her chickens under her wing but they would not Mat. 23. and that this delivering up is no other then the fruit and effects of provoking sin and disobedience see these places following Psal 81.11 but my people would not harken to my voice Israel would have none of me so I gave them up to the hardness of their hearts or their hearts lusts Act. 7.42 after the children of Israel had made a calf ahd thereby greatly provoked God to anger and this after God had newly delivered them with a high hand out of Egypt and brought them thorow the Red-sea then God turned and gave them up see Rom. 1.24 therefore God gave them up see verse 26. for this cause God gave them up So Ephraim is given to Idols therefore God lets him alone when persons sin against light it is the ready way to forfeit their light this was the case with the Jews their mallice was so great against Christ that they contrary to their own reason and experience accuse him of casting out devils by Belzebub the prince of Devils notwithstanding their children must cast them out by the name of Jesus after this Christ speaks to them in parables to the end they might not see or understand to fulfill the prophefy of Esaiah chap. 6. recited Mat. 13. the ground of Gods shuting their eyes and blinding and hardning their hearts was but the effects of their first shutting their own eyes and ears as you may reade Act. 28.27 Solomon saith Pro. 29.1 he that being often reproved hardens his neck shall suddenly be destroyed and that without remedy all that hath been added confirms the truth of the fourth head that Gods hardening Pharaohs heart was Gods judicial act upon Pharaohs hardning his own heart under the first six plagues and so we have done with the fourth particular We now proceed to the fifth and last circumstance to be spoken unto by way of explication which is this whether this second hardning is unavoidable in its approach or irrecoverable when under it I shall speak a few words to both these particulars And to the first I answer that God even in this his approach to harden in judgment is very willing to be hindered by the creatures meeting him by humiliation and compliance this appears even in this second hardning of Pharaoh though God is said to harden his heart yet still his further proceedings are conditional as appears Exo. 10.4 if thou refuse to humble thy self and let Israel go then I will proceed now if Pharaoh had been shut up in under an impossibillity of relenting and humbling then this had not been propounded as a Medium for it had been rather to have insulted over Pharaoh in this his deplorable condition to have stirred him up to do that which he was in no possibility to perform which men are not usually found to do if I shall see a person in an invincible strong place from whence he cannot get out and then make him promises upon condition of his coming out what is this but to insult over his bondage which God doth not do if God invites Pharaoh to let Israel go upon promise of impunity he well knows it was in his power yet to let them go though not so easily as he could at first invitation because every act of rebellion makes the heart yet harder and harder therefore God promiseth Pharaoh if he would yet now at last let Israel go he would not bring the locusts or any other plague we reade that the worst and most rebellious of mankinde are still sent unto by God who could be worse
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
that makes us reject your Christian religion And to make this reading more plain they proceed also upon the 20 verse thus from S. Pauls reproof you may be ashamed of your saucy and prophane arguing for may not God your creator impose what law he please upon you is he bound never to abrogate that law given by Moses and cannot he give you another law and require obedience to that and for your non-obedience to that law deal with you as the potter with his clay that marreth in his hand and maketh you vessels of dishonour and this parraphrase seems to have some colour of truth in it But I rather incline to the common reading before us forasmuch as the words so read well agree with the Original and the Context The second thing that I am to enquire into is the persons propounding this quarrelsome objection it is here propounded in the singular thou some are of opinion that the Apostle did not really and in matter of fact meet with such an Objection but perceiving the spirit of the Jews his Antagonists did shape it out accordingly by way of anticipation and so applycable to any at any time who should make such an objection but it rather seems by the answer that there was such an Objection really made unlesse we should suppose the Apostle is making a man of straw and then fighting against it for his answer seems to be directed to a real Antagonist and that the persons he replyed unto were the blinded obstinate rebellious Jews is plain enough they being the people he now was concerned with in this Epistle and chapter unto whom in particular he did direct his speech under the same appellation as in the reply to the Objection see chap. 2. O man which O man is understood the Jews see chap. 2. ver 17. thou art called a Jew So when the Apostle speaks under the same appellation O man he means the Jews see ver 20. and we may easily perceive that they were the people intended by considering their temper and spirit we reade of no people in all the book of God so perverse spirited as they even against God himself in all ages what cause God had to complain of them all along their fathers are said to speak against God Psal 78.19 It is no new thing for them to quarrel and capitulate with God see how God complains of the same people Mala. 2.17 ye have wearied me by your words yet you say wherein have we wearied thee so Mal. 3.13 your words have been stout against me saith the Lord yet ye say what have we so much spoken against thee thus they dispute with God and the same spirit appeared in this generation in Christs time see how he represents them in the parable murmuring against God Mat. 20.11 not allowing him to do what he will with his own and such a spirit our Apostle met with from them Act. 13.45 when he had preached the gospel to them in love to their souls they were filled with envy yea they contradicted and blasphemed at the doctrine of the gospel so that what we have in our text is no new thing with them they were much destitute of the fear of God and a humble spirit Some would here have it thus that S. Paul had been in this discourse managing the Calvinists opinion of absolute election and reprebation and that the Jews like Lutherans or free-willers doth reply and cavil thereat to whom the Apostle takes pains to convince vers 20 21 22 23. and indeed at the first view it seems to sound that way but upon examination of the Apostles reply throughout in the four following verses it will clearly appear otherways The third particular to be enquired into is from what part of the precedent doctrine of the Apostle is this objection raised it is the general received opinion on both sides from all that I have reade that I can remember that this objection is drawn from the close of the former verse whom he will he hardeneth and that which occasions persons so to judge is from these two relative particles in this verse as the particle then or therefore thou wilt say then as also the particle yet why doth he yet find fault notwithstanding what hath been said before and that the objection is raised from that verse appeareth from hence that he keeps the same stile who hath resisted his will so that it is probable that the objector had his eye upon the close of that verse and indeed the very voyce of this verse doth discover it to be begotten of the former and the objection argues thus we are hardened by his will and pleasure and yet he finds fault and upbraids us for not believing in your Jesus notwithstanding we are shut up by an absolute decree for his will and counsell must stand and if we should now believe it were to no purpose being concluded in his will thus the Objection seems to argue from the Apostles words going before 4. What may we understand by Gods finding fault the word in the greek is to complain or reprove not to punish or reprobate as some imagin it is supposed that God doth complain of and reprove those hardned by him Pharaoh being hardened by God is yet complained of by God for God to finde fault according to the context seems to contain a threatning destruction upon those he so complains of sometimes for God to complain of or finde fault is to mourn over a people as he did over Israel Why will you die O house O Israel and this kinde of complaint is used by God in both Old and New Testament Christ weeps over Ierusalem in his complaint for them so that for God to find fault or complain is to mourn and bewail for a person or peoples destruction and the cause of it 5. What is it that God findes fault with and complains of in them I answer the great evil that God complains of in his people is their unbelief disobedience because they believed not on his onely begotten son Jesus Christ all the threatenings and complaints against the Jews was for their disobedience to and rejecting of Jesus Christ But that circumstance most needfull to be enquied into is about this will of God which the objection seems to render irresistable who hath resisted his will the whole ground of this objection seems to be laid here that it is not reasonable to finde fault or blame the Jews who are necessitated by Gods will to be what they are the great question is what will of God is intended here which none are able to resist for the words must be understood who hath been able to resist his will I answer first it cannot be understood of Gods preceptory will the will of his commandments for that will of God hath been resisted by some even from the beginning of the world to this day Adam in paradice resisted that will and so do all men more or lesse as the
Apostle Iames saith in many things we offend all and it might have been as properly if not more properly said who hath not resisted his will and many have resisted his spirit also Act. 7. 2. Suppose we understand it of Gods decreeing will then it runs thus who ever did or can hinder the coming to pass of that which God hath purposed the coming to pass what he hath purposed shall come to pass and take place against all interveniences whatsoever and if it be taken so what then will appear in this objection to cross what the Apostle had said in the premises who hath resisted his will that is his absolute will without conditions exprest or implyed there are two decrees of God as I have said before that none can resist nether men nor Angels 1. That believers in Christ so continuing to the end shall be saved 2. Such as disobey the Gospel and so live and dye shall be damned this will of God is irresistable but that those who are now unbelievers and hard-hearted persons may by the help and grace of God be recovered is very possible for we do not read of any such hardening of God as doth leave men for ever in and under an impossibillity of returning this was neither the state of Pharaoh nor the Jews as you have heard so that these circumstances considered the present obiection in our text seems to be but an irrationall quarrelsome reply contrary to their own reason and experience like unto that quarrell with our Saviour Matt. 12.24 when they charge him with casting out divils by Beelzebub the prince of divils when as their children must cast them out by the name of Jesus and that this obiection doth favour of such a spirit captious and quarrelsome designing only to undervalue Gods proceedings and to disparage the Apostles doctrine will very clearly apear in our further traversing the Apostles answer thereunto the answer doth clearly demonstrate that these words proceeded from a base and unworthy spirit tending to the disparaging Gods power and Supremacy over Jews and gentiles which the Apostle had been before asserting both as to his showing mercy and as to his hardening but I shall be very brief as to this verse because I shall have more properly occasion to demonstrat the nature of this objection in the answers following in verses 20 21 22 23. That only which I shall do in order to the conclusion of this 19. verse is only to present you with those doctrinall conclusions that ariseth from the words thus opened which are as followeth First From the nature of the Apostles proceedings 1. Doctrine That it is one part of the work of a gospel-Minister to anticipate and answer those Objections which they foresee may arise either through ignorance or obstinacy against their Doctrine This our Apostle is careful in and therefore he repeats the Objection and prepares to take it off It is certain that the best and clearest of doctrines may admit of cavils and objections and therefore their mouths must be stopped by the power of reason and current of Scriptures whether S. Paul met with this Objection in so many words or whether he meets with it in his own apprehension he proceeds upon it we are not bound to stay till an Objection comes out but we may anticipate it this was much the practice of Jesus Christ and his forerunner John Matt. 3. think not to say you have Abraham to your father Matth. 5. think not that I am come to destroy the law so chap. 9. when he saw their blasphemous thoughts concerning his pronouncing forgivenesse of sin he answers them in their thoughts so Luk. 12. he saw that they had some secret thoughts that his coming should procure peace but he teacheth them the contrary so Luk. 4.23 he prepares for their objection against him because he did not do those works in his own Countrey that he did elsewhere and we have the same spirit appearing in this Epistle also chap. 11.19 thou wilt say then they were broken off that I might be graffed in the Apostle anticipates what they would say before they said it So 1 Cor. 15.34 Some men will say how are the dead raised This may serve for Instruction to gospel-Ministers consider well what may be objected against your doctrine and prepare an answer leave not any pit of Objection open lest any should fall into it this is greatly the care of our Apostle in this Chapter 2. Doctrine That God may justly finde fault with those whom he judicially hardens It was the ignorance or perversenesse of these Objectors so to think or suppose that God might not finde fault with those whom he hardeneth for it is certain God doth and may finde fault and blame those whom he hardeneth he did so to the Jews and also to Pharaoh as you may see Ex. 9.17 Matt. 23. And that God may justly and righteously complain of those who are hardened by him I shall offer four Reasons 1. Because God doth not positively or forcibly nor yet primarily or antecedently harden any as you have heard but accidentally by the passages of his providence 2. He hardens none but such as first harden themselves voluntarily under his mercies yea such mercies and means as are as proper yea much more proper to soften then to harden hardnesse inflicted by God as a punishment of former sin 3. God may justly finde fault and complain of those hardned by him because he hardens none but fore against his will when no mercies nor Judgements will work upon them he first useth all means to prevent it as you may see 2 Chron. 36.15 it is when there is no remedy so Mat. 23.37 how often would I have gathered thee as a hen gathereth her chickens and ye would not 4. He may well complain and finde fault with those hardened by him because they so continue notwithstanding they are not necessitated neither are they shut up in an incapacity of returning to softnesse as hath been plainly proved as to Pharaoh and the Jews therefore it is not absurd for God to finde fault with those hardned by him 3. Doctrine That Gods will and purpose as to mankinde in order to mercy and judgement is not iâ— resistible This I have also spoken to in the Explication The Fourth and last Doctrine is this That Circumcised Jews a people near to God and a people that had received kindenesse from God above all others are most abusive perverse and rebellious against God These are the only people who contend and quarrel with God God had occasion in all ages to complain of Israel see that pathetical complaint Esa 1. I have nourished and brought up children and they have rebelled against me these are the people that God complains of Jer. 2. that said they were Lords and they would come no more to God these are they that charge Gods ways with unequallity which God complains of Ezek. 18.29 is it not such a spirit that our Apostle
finding fault with all their behaviour under his judicial hardning they are blamed but they know not for what they see no cause 4. We have at least implicitly a charging all their disobedience and rebellion and hardnesse of heart upon God as the fruit of his irresistable determination and decree as we may see in the reading the words who hath resisted his will whereas it hath been proved that the worst of sinners such hardened by God are not necessitated by God so to remain but there are two things to be enquired into by way of explication the answer to which may be of great use to clear the Text and context 1. What is or where is it sinful to discourse reason or word it with Ged 2ly What making or form are the Jews put into by God at which they are so much offended and at which they thus quarrel with God of both these I shall particularly speak a few words 1. We are not to understand by all that the Apostle hath so importunately spoken as if it were unlawful or unmeet for men with reverence to God sobriety to search out the righteousnesse wisdom and goodnesse of the ways and counsels of God we shall finde that this hath been allowed and accepted from men Questions of this kinde have received answer as is plain in Abrahams case Gen. 18 how freely did Abraham reason and discourse with God about the destruction of Sodom and God was not angry with him but condescends to his propositions such familliarity did Job take upon him Job 21. and so did Jeremiah chap. 12. let me talk with thee of thy judgments God is willing his ways and works should be enquired into provided it be with a humble spirit and with due respect to the Majesty and power of God that is not replying against God which many times is so accounted from this place to stand up for the vindication of Gods equitable and impartial proceeding with mankinde when by the doctrines and principles of some they must necessarily be impeached for to shew the absurdity of such opinions is not taxable by our Apostle in this text those who are of that opinion to urge this text to oppose such vindication of Gods righteousness supposeth the Jews to be of that which they call the Arminian principle which is a great mistake in them for there were no people under heaven more cordially principled on the other hand for a meer personal election then they they took all but themselves to be reprobates and forbid that the gospel should be preached to them that they might be saved 1 Thes 2.16 this S. Paul complains of that by the Jews he was forbidden to discharge his office in this kinde therefore they were far enough from the opinion of universal and impartial grace but this I shall speak unto more afterwards as I proceed but to speak positively to this question I answer to reply or take up a dispute against God according to this text is considered two ways 1. In matter 2. In form As to the manner or form when our words are stout and bold without rendring God his due Titles see what a humble frame of spirit Abraham appeared in in his reasoning with God and so likewise Ieremiah Iob and others also the contrary whereunto God complains of Mal. 3.13 God complains that their words were stout so in this text their words were of a gainsaying nature the Jews spake to God as if he were their equall this was the manner of Pharaohs speaking Exo. 5. who is the Lord I know him not and this was the spirit of the Jews in the wilderness they murmured and quarrelled against God thus much as to the manner 2. As to the matter condemnable when what is spoken or thought doth tend in it self to the disparaging the Wisdom of God this is an exceeding high peece of presumption against the most high and most wise God this God will not bear with in his most dear servant Job in all his exquisite misery he must not be allowed to speak the least word that might reflect upon the wisdom of God see how severely God speaks to him Chap. 40.2 Shall he that contendeth with the allmighty instruct him he that reproveth God let him answer it and Job falls flat under it else he had been broken see the sharp rebuke of God to such a people as this Esa 45.9 Wo to him that striveth with his maker shall the clay say to the fashioner what makest thou or thy work he hath no hands It is imperfect blaming the work of God this is the spirit discovered in the Text God will not have his Wisdome nor his Power questioned 2. It is sin when men do not quietly sit down under the mighty hand of God who art thou that replyest against God that doth not sit down silently under Gods reproofs but complains discontentedly like Jonas to be angry and vindicate himself in so doing but that which is altogether needfull to be enquired into is the matter against which the Jews finde themselves so aggreived and discontented and wherein they do implicitly impeach the wisdom and power of God and that is supposed here by our Apostle to be about their form or shape which they were now made in therefore the Apostle sets it forth by a similitude of a workman and his work as the work disparaging the workman saying to him in a disparaging way why hast thou made me thus or of this fashion or shape this our Apostle judgeth a parallel instance to the case Now the question then is what form of shape are the Jews cast into with which they are so displeased to this I shall speak in answer both negatively and affirmatively but before I speak particularly to it I premise this by the way that this word make or form in Scripture hath divers acceptations a matter of twelve ways it is taken so that it is not always to be understood to respect creation of man but sometimes to ordain and constitute thus God is said to make Saul king that is put him into such a capacity thus it must be understood Esa 43.7.21 this people have I formed for my self that is with respect of their restoration thus Paul speaks 1 Cor. 4.13 so Rev. 5.10 he hath made us kings and priests Now what making did the Jews quarrel at 1. Negatively the Jews could not here mean by making and forming their original creation in Adam their forming there and then was as good as all the rest there was nothing on foot of this nature in all the controversie as I have shewn before they could not be offended at their proper term 2. Neither could it be supposed that they intended Gods decree or ordination of Reprobation for they were far enough from believing that notion as to themselves especially neither is there any thing in the Context that sounds that way as to personal election but of this I shall speak more clearly when I come
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
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