An exposition with practical observations continued upon the eighth, ninth and tenth chapters of…An exposition with practicall observations continued upon the eighth, ninth and tenth chapters of…

First, In the great work of election. In this man is very apt to be meddling, and to be measuring God by the line of natural reason, or of civil justice: the Apostles dispute beats down this presumption, Rom. 9. We read there how man begins to bustle and startle at that great conclusion (vers. 18.) Therefore he hath mercy on whom he will have mercy, and whom he will he hardeneth. If it be thus, saith he, if every mans state be peremptorily determined by the will of God, if he loves and hates before men have done either good or evil, Why doth he find fault? for who hath resisted his will? What need any trouble themselves about the ⟨p. 382⟩way, when their end is under an unmovable decree? Why should any strive to forsake evil and do good on earth, seeing it was resolved in heaven what should become of them, before they had done either good or evil? Thus the pride and ignorance of man cavils at the decrees of God. But stay (saith the Apostle) O man, who art thou that repliest against God! He is not a man as thou art: he hath done what he hath done by virtue of his just prerogative, and therefore he is not unjust in doing it. Besides, if ye will needs argue from reason, then see how common reason confutes this blasphemy, Hath not the Potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God hath done thus, and what if he will do thus? What hast thou to do with it? Know thy place, and keep thy rank; art not thou clay in the hand of the Potter?

First, In the great work of election. In this man is very apt to be meddling, and to be measuring God by the line of naturall reason, or of civil justice: the Apostles dispute beats down this presumption, Rom. 9. We read there how man begins to bustle and startle at that great conclusion (vers. 18.) Therefore he hath mercy on whom he will have mercy, and whom he will he hardeneth. If it be thus, saith he, if every mans state be peremptorily determined by the will of God, if he loves and hates before men have done either good or evil, Why doth he finde fault? for who hath resisted his will? What need any trouble themselves about the ⟨p. 382⟩way, when their end is under an unmovable decree? Why should any strive to forsake evil and doe good on earth, seeing it was resolved in heaven what should become of them, before they had done either good or evil? Thus the pride and ignorance of man cavils at the decrees of God. But stay (saith the Apostle) O man, who art thou that repliest against God! He is not a man as thou art: he hath done what he hath done by vertue of his just prerogative, and therefore he is not unjust in doing it. Besides, if ye will needs argue from reason, then see how common reason confutes this blasphemy, Hath not the Potter power over the clay, of the same lump to make one vessell unto honour, and another unto dishonour? What if God hath done thus, and what if he will doe thus? What hast thou to doe with it? Know thy place, and keep thy rank; art not thou clay in the hand of the Potter?