[214]. Thus Beza in loc. calls them vessels, because, as creatures, they are the workmanship of God, the great potter, but vessels prepared for destruction by themselves, and therefore adds, Exitii veras causas minime negem in ipsis vasis hærere juxta illud perditio, tua ex te est.
[215]. It ought to be observed, that the word, here used, is κατηρτισμενα εις απωλειαν, and not προκατηρτισμενα; nor is there any thing added to the word, that signifies, that this preparation thereunto was antecedent to their being; or as though it took its rise from God, as the cause of that sin for which he designed to punish them; whereas, on the other hand when the apostle in the following verse, speaks of God’s making known the riches of his glory on the vessels of mercy, to wit, the elect, they are described as those whom he had afore prepared unto glory, ἁ προητοιμασεν εις δοξαν. What should be the reason that the apostle alters the phrase, but that we may hereby be led to consider, that when God chose the elect to glory they are considered in his purpose as those whom he designed, by his grace, to make meet for it! So that the vessels of wrath are considered as fitting themselves for destruction; the vessels of mercy, as persons whom God would first prepare for, and then bring to glory.
[216]. See Whitby’s Discourse, &c. page 10.
[217]. See his Riches of God’s love, against Hord. Part II. page 50.
[218]. See Bishop Patrick in loc.
[219]. This agrees with the sense given of it by Grot. in loc. and Whitby in his discourse, &c. page 11. and it agrees very well with the sense of the Hebrew words, פעל למענרה which does not so much signify to make, as to dispose, and adapt one thing to another, which the lxx. render, φυλασσεται ὁ ασεβης, &c. the wicked is reserved to the day of evil.
[220]. See Quest. xliv.
[221]. The words are, παντα τετραποδα, that is, all four-footed beasts.
[222]. Matt. iv. 23. The words are, θεραπευων πασαν νοσον και πασαν μαλακιαν, every sickness, and every disease; and so the same words are translated, in Matt. ix. 35.
[223]. It is improper to say we have no power, when we can do the thing if we will; and criminal to take the glory, which is God’s.