ix. 19. τι ετι μεμφεται; τῳ γαρ βελήματι αυτε τις ανθεσηκε ;

Why doth he yet find fault? For who hath resisted his will?"

Now this being the known reply of men obstinate in wickedness, and resolved at all events to persist in their offence; (see Jer. ii. 25; xviii. 11; Ezek. xxxiii. 10.) the Apostle first of all indignantly repels it, by a quotation from Isaiah, xlv. 9;

ix. 20. μη ερει το πλασμα τῳ πλασαντι, Τι με εποιησας ούτως ;

"Shall the thing formed say to him that formed it, Why hast thou made me thus ?"

And then, by the instance of the Potter, refutes the calumny intended to be conveyed, as if God were arbitrary and tyrannical in his dealings with his creatures :

ix. 21. η εκ έχει εξεσίαν ὁ κεραμεύς τε πηλο, &c.

"Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?"

WHICH instance of the Potter relates to the justice of God's dealing both with Jews and Gentiles, at this season of the publication of the Gospel; to his severity upon the impenitent Jews, and his goodness toward the returning Gentiles; and is a further vindication of both against the cavils of the Jew. In order rightly to comprehend its meaning, we must read the passage of Jeremy, (xv111. 1—10.) from whence it is taken. There we shall perceive, that what the Apostle calls, "making of the same lump one vessel unto honour, and another unto dishonour;" relates to God's dealing with a nation according to its use or abuse of his goodness: "O house of Israel! Cannot I do with you as this potter? saith the Lord. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation against whom I have pronounced, turn from their evil, I will repent of the

evil that I thought to do unto them.-And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, then I will repent of the good wherewith I said I would benefit them. (Jer. xviii. 6-10.)

THIS the Apostle applies (verses 22, 23.) to the present case of Jews and Gentiles. The Jews, after long despising the riches of God's goodness, and forbearance, and long-suffering, are now become "vessels of wrath fitted for destruction;" which came upon them to the full about ten or eleven years after the writing of this Epistle: the Gentiles, on the other hand, by attending to God's call in the Gospel, and submitting themselves to his mercy are, from vessels of wrath, become, together with the remnant of believing Jews, "vessels of mercy," prepared by God unto everlasting glory.

AND that all this, both what regards the rejection of the nation of the Jews, and also the calling of the Gentiles, might seem the less incredible to the Jews; he shews them, out of their

Scriptures, how it was all exactly predicted by their own Prophets: ver. 25-29.*

* This 9th Chapter undoubtedly contains a doctrine of Election, and accordingly it is a wonderful favourite with Calvin and his followers. But it should have been well considered, Of what sort the Election is? Whether of individuals to eternal life; or of bodies of men to the present privileges of God's church and people?

1. In the first place we may observe, that the whole question is about nations and bodies of men, the Jews on the one side, and the Gentiles on the other; and that it respects their admission, or non-admission, to the present privileges of God's church and people.

2. Of the instances adduced in the course of the argument, that of the potter relates to nations and bodies of men ; see the place of Jeremy whence St. Paul has taken it: XVIII. 7. "At what instant I shall speak concerning a nation, and concerning a kingdom, &c."

3. The instance of Jacob and Esau, which looks the fairest for individual Election, is to be understood of those Patriarchs in their national capacity: Gen. xxv. 23. 66 Two nations are in thy womb, and two manner of people shall be separated from thy bowels: and the one people shall be stronger than the other people, &c." And the prophet Malachi, whom the Apostle cites, ver. 13. explains the hating of Esau, of temporal advantages and disadvantages: Mal. i. 3. "I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness."

4. The vessels of wrath, and the vessels of mercy, are by

THE Rejection of the Jews being vindicated, in Chap. ix. 6-29. against the objections of the Jew, which would represent it to be contrary to the Divine Veracity and Justice; the Apostle proceeds,

Chap. ix. 30-33; and
Chap. x. 1-3;

to enquire into the Cause,

both of the Rejection of the Jews, and of the Taking in of the Gentiles to be God's people in their stead; and this he does, from an earnest and anxious desire to recal, if possible, his countrymen from their error; and to induce them to seek salvation, where only it can be found, in the Gospel of Christ. (See x. 1; ix. 1-3.)

St. Paul's own designation, the body of unbelieving Jews, and the Christian Church consisting of Jewish and Gentile Converts.

5. Lastly, it appears from XI. 22, 23. that those now grafted in," viz. the Gentiles, may be again "cut off," and those now "cut off," viz. the Jews, may be "grafted in again." Now this could not possibly have place in Calvin's system.

Upon the whole, we conclude that the Election spoken of by St. Paul in this 9th Chapter, is not of individuals to eternal life; but of bodies of men, or nations, to the present advantages and privileges of God's peculiar people.