Vert'. 2ó,21. the Epiftle to the R.omañs. city in God,if for his very will fake, he should chufe fore to lite, and harden others. The former anfwer was perfo- nall,beating down the prefumption of fuch men as would call the works of God to account ; now he fatisfieth the very matter objeaed. T a m.What is the fuin of this real aufier, which Paul makes to the thing itself ? S t L. Thus much : that though God Phew mercy where he will, and Phew no mercy where he will not, yet none may repine at him or accule him ofcruelty. The caufe hereof is,the molt high andabfolute power that God hath over his creature, to difpofe of it as it pleafeth him, himfelf being the fu- preme caufe of all, and independent, all other things rather depending on his. pleafure. T 1 M. In what manner or form is this fa down by the Apoftle ? S i L. By a parable or fimilitude, wherein men are likened to a pot of clay, and God to a Potter. The fub- fiance whereof is thus much ; That as a pot may not finde fault with the Potter (howfoever he make it,becaufe he hath fall power over the clay,to make what be will with it :) fo God bath abfolute power over men to difpofe of them as he liketh either to death or life,& there- fore he cannot be charged with cruelty, though he rejea and calf offfome for his meer pleafure fake. This comparison our Apostle borroweth from other placesof Scripture,as namely,from Efai. 45.9. and .7er. 18.1,2,3. T i m. Pith this comparifin hold in all things ? doth God and man agree in every thing,as doth the Pot and the Potter ? S I L. No : they differ in thefe things. Fi rft,the Potter bath matter(to wit) clay prepared to his hands, God made man of nothing. Secondly, man hath underftanding and will, the clay bath not fo much as any motion.Third- ly, it is a greater matter to destroy a man, than a pot of clay. Similitudes (faith Chryfoffome)are not of force ton- chug all partss,for then many absurdi- ties would follow,it is fufiìcient to hold in that for which it is brought. 355 T a at. In what things doth thisftmilitisde conjft. S t L. Firft , as fundry pots be made out of one lump, fo all men are made out of one masse , whether we confider men in the eftate of their crea- tion or cokruption,yetthe Original and beginning of all men (as touching their bodies, is all one andthe fame to wit) clay or flume. Secondly, the power and right that God hath over men, is as great as any Potter can have over the pot, yea, and much greater without comparifon.Thirdly,thepot(if it could fpeak) may not reafon with the Potter, why was 1 made fo,and not fo ? neither may man reafon with God, why he made him thus, or thus. Laftly, as the potter of what forni foever the pot be made, taketh nothing from it,fo neither doth God take any thing from man, what end foener he appointedhim unto. Man was beholding to God for what fo- ever he is or hath,but man gave nothing to God. T 1 M. To what fope and markdoth this fimilitude tend ?, S a L. Not only to check fuch as repine at Gods eternal decree of elati- on and reprobation, but to clear this decree from all fufpicion of cruelty and tyranny ; becaufe as his mercy is arbi- trary,fo his right in,and power over his creatures,is abfolute. T 1 M.Now tell us what inftrullion we are to learn from this latter end of the 20. verfe ? S z L. That it is not lawful for men to contend or ftrive with God about any thing,which he decreeth before all times,or which he cloth in time. T r MHow may this doíïrine be fitly ga- theredfrom this Text ? Si L. In this wife (by an argument a minori) if the pot mutt rest in the will ofthe Potter, (without queflioning or expoftulating why it was made in this bale form, or to that vile ufe) much more are men to be fatisfied with the will oftheir Creator without repining'. orreafoning againftit.lf it be an unwor- thy & unreafonable thing for the pot to queMon with his Former,7much more unmeet is it that man fhould question with hisMaker. Hh3 TIM.
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