Exposition of Romans 8-11, Chapter 9 · Verses 20-21
VERSE 20. Nay, but O man, who art thou that *Or anſwereſt againe, or diſputeſt with God.replyeſt againſt God? Shall the thing formed, ſay to him that formed it bEſay 45.9., Why haſt thou made me thus?
21. Hath not the Potter cIer. 8.6. Wiſd. 15.7.power ouer the Clay, of the ſame lumpe to make one veſſell vntounto honour, and another vntounto diſhonour.
NOw followes the Anſwere to the Cauill, which is either perſonall to the Cauiller in theſe two Verſes, or reall to the Cauill, in the two next Verſes following.
In theſe two verſes, the ſawcineſſe of Cauillers is reproued, which appeared in that they ſubmit not themſelues as they ought to hauehave done, but out of their pride petulantly word it with their Creator, going about to bring the Decree of Gods Predeſtination, vnderunder the Rule of their blind and Carnall Reaſon, which is as poſſible as to gather vp all the Sea into a Nut-ſhell.
Here are two things. Firſt, a Reprehenſion. Secondly, an Amplification.
The Reprehenſion is in theſe words: But, O man, what art thou that replyeſt againſt God? Where wee hauehave 1. The fault. 2. The perſon reprehended. The fault is diſputing with, or replying againſt God. The perſon noted, in theſe words: Thou, O Man. Where is alſo couched a reaſon of the Reprehenſion, from the Nothingnes, and baſe condition of man, in reſpect of God. As if he ſhould ſay; Thou, O Man, Thou piece of Clay; Thou Dirt of the ſtreet: What art thou, baſe vile wretch? Doeſt thou reply againſt God? Paul ſeemes to ſpeake in ſome heate, his affections and holy zeale being ſtirred, at the malapertneſſe of the Cauiller, as the words and Interrogations ſhew.
What art thou, O Man? Theſe words hauehave great weight, as Anſelme obſerues, and call man to the conſideration of himſelfe. A greater Abaſing could not be (ſaith Chryſoſtome) this making him of leſſe account, then if Paul had ſaid in plaine termes, that man had beene nothing, as Dauid ſaith, What is man? Compare a worme to vsus, and vsus to God, and there is more difference betweene vsus and God, then betweene the baſeſt worme and vsus.
This Reprehenſ…on is amplified by a ſimilitude; where we hauehave the ſimilitude, and the confirmation of it.
The Similitude is in the reſt of the 20. verſe. The Confirmation in the 21.
Shall the thing formed, ſay to him that formedit, Why haſt thou made me thus?
Shall the wood quarrell with the Carpenter? The Iron with the Smith? The Clay with the Potter? This laſt is Pauls Similitude, taken out of Eſay 45.9. and by proportion teacheth, that Man is not to quarrell with God about his Predeſtination. Shall the Pot ſay to the Potter, Why haſt thou made mee of this faſhion? It is the worſt faſhion; A man without hands might hauehave made as good a one. Much leſſe may man which is but a pot-ſheard, argue the caſe with God, complaining of his Decree. For there is more difference betweene vsus and God, then betweene the Pot and the Potter, though an Emperour were the Potter, and the Pot neuer ſo baſe.
The force of this ſimilitude is confirmed, verſe 21. from the Right and Authoritie of the Potter ouer his Clay. foreign.Hath not the Potter power, that is, authoritie ouer his Clay, &c?
The reaſon is from the leſſe. The Clay may not expoſtulate with the Potter, hauing power of the ſame lumpe, to make one veſſell to Honour, and another to diſhonour. Much more hath God authoritie of the ſame damned and Apoſtaticall lumpe, to harden ſome, and to hauehave mercy on other ſome.
As therefore the Potter is not to be reprehended in his doing, ſo neither GOD in his: who hath more authoritie and power ouer man, then the Potter ouer his Clay. The Potter made not his Clay, but both Clay and Potter are made by God. But God made man, and therefore his right is more.
In this Confirmation God is the Potter, Corrupt man the Clay. The veſſels of Honor the Elect, the veſſels to dishonour, the Reprobate.
Here are two things ſoundly taught. Firſt, that as the Potter hath power ouer his Clay, ſo God hath more ouer Man. Secondly, that as the Potter makes veſſels of honour and diſhonour out of the ſame lump at his pleaſure, and is not bound to render a reaſon of his ſo doing to his Pots: So God is not vniuſt, though from among men of equall Corruption, hee chooſe ſome, and reprobate others. In thoſe he chuſeth, hee is exceeding good; and in thoſe he refuſeth, no way culpable, neither taking away any goodneſſe, nor adding any euill to the Reprobate; but of baſe ſtuffe (ſuch is man corrupted) he makes baſe veſſels, ſuch are the Reprobate.
Ob. Though the Pot may not plead againſt the Potter, yet the Potter hath no reaſon to bee angry with his Pot, if it remaine no otherwiſe then he hath made it.
A. The Potter is not angry with his Pot for the faſhion in which he made it, but for the ſoyle which it hath gathered ſince he made it. So if we had remained as wee were at firſt created, God would not hauehave beene angry with vsus: but wee are corrupted, and therefore he may iuſtly be offended.
doctrine Corrupt man, is not to diſpute againſt God, about his Iudgements, Iob 9.1,2,3. So Iob acknowledgeth while he was himſelf; but being tyred with affliction, hee forgate himſelfe, Chap. 23.3,4. For which God ſharply reproues him, though otherwayes a iuſt man, Chap. 39.35. Is this to learne to ſtriue with the Almightie? He that reproues God, let him anſwere to it. Then Iob cryes peccaui, acknowledgeth his vileneſſe, craues pardon, and promiſeth amendment, verſe 37, 38.
Vſe. 1.If thou beeſt a Preacher, put on Pauls ſpirit: be godly-bold, to reproue gain-ſayers, and eat not the Word thou haſt ſpoken from God, for the Calumniations of Cauillers, or to pleaſe any mortall wight.
Ʋſe 2.Reuerence the ſecrets of God. Inquire not a reaſon of his doings, which thou canſt not vnderſtand; if thou couldſt vnderſtand it, thou ſhouldſt much more vnderſtand that thou haſt no reaſon to complaine. Acknowledge that to bee iuſt which God doth.
There are many things which he hath not reuealed, ſearch them not, much leſſe cenſure them: Shall baſe ſubiects cenſure the doings of their Prince? or call Princes wicked and vniuſt? If wee dare not doe thus to mortall men, much leſſe ought we to the Immortall God.
God ſuffered the Gentiles about 2000. yeeres to walke in darkneſſe, and then he reueales to them the Goſpell. What is the reaſon? Is there more merite in vsus, then was in our Elders? No: Our Impietie is alike. Who is able to comprehend the reaſon? We ſee the thing, wee vnderſtand not the Cauſe.
Againe, among the multitude of Infants which dye, ſome are elected, ſome reprobated. Vide de hiſce c. 5. l. 1. de voc. Gent. inter opera Amb. tom. 2.What is the Reaſon? If you ſay, Originall ſinne: The whole number is guilty. If you conſider perſonall Innocency: the whole Summe is without fault. Humane wiſedome and righteouſneſſe findes not what to ſay, but diuine Grace findes whom to elect. The reaſon is hid, but the gift is manifeſt.
Some man liues ciuilly, yet for want of Chriſts righteouſneſſe is damned: ſome liue wickedly, euen almoſt to their very end, and then through Faith and ſhort Repentance are ſaued. This is not vnequall, becauſe a ſecret, but therefore equall, becauſe it is certaine that it is Gods Iudgement. That which is by him decreed, wee know not till it come to paſſe, and when it is come to paſſe, wee may not complaine of the Iſſue, becauſe it is certaine that God ought not to hauehave done, otherwiſe then he hath done. The houſholder in the Goſpell oppoſeth his power and authority to the complaint of the Cauiller: ſo the Power and Authority of God freeth him from all attaint of iniuſtice, ſpecially in reprobating and electing corrupt men.
In theſe therefore, and the like ſecrets, ſay with Dauid; Pſal. 39.9.I ſhould hauehave beene dumbe, and not opened my mouth, becauſe thou didſt it. Thou maiſt bee reproued for curious ſearching into things not reuealed, but for a ſober ſtudy of things reuealed thou ſhalt neuer be reproued: Things ſecret are for GOD, things reuealed for vsus and our children for euer. Deut. 29.29.Though thou attain not the reaſon of many things: yet labor to know whatſoeuer God hath reuealed, and giuegive not ouer ſuch ſtudy, as a man which is graffing, giueth not ouer, becauſe he vnderſtandeth not the reaſon why the fruit followeth the Nature of the Imp, not of the Stocke.
Ʋſe 3.God is compared to a Potter, we to Clay. God commanded Ieremy to goe to the houſe of the Potter, Ier. 18.2.there muſt hee ſtudy a Sermon. The Potters clay and wheele muſt bee his bookes. If wee will with Ieremy goe downe to the Potters houſe, we may learne many excellent things.
1. Contentation. Some are poore, ſome deformed, ſome baſe, &c. Theſe when they looke vponupon others which are, with Noble, comely, beautifull: They vſually ſay with diſcontent, God might hauehave made me as they are. But goe then to the Potters houſe, who makes Pots of all faſhions, & for all vſes, and they complaine not. Hath not the Potter power ouer the Clay? and hath not God much more ouer vsus? Labour for Faith and Repentance; theſe graces will make amends for all other defects. In vnſeaſonable weather, in violence of fire, and other calamities, many ſay, O what a hard caſe is this! But thou, O man, goe to the Potters houſe, and learne to let God alone with gouerning the earth: and howſoeuer things fall croſſe, with Ely, ſay 1. Sam. 3.18.It is the Lord, let him do what ſeemeth him good. And with Mauritius, remember that of Dauid: Righteous art thou, O Lord, and iuſt are thy Iudgements.
2. Conſolation. God is as the Potter, and wee are the clay in faſhioning vponupon the wheele: as the Potter doth not roughly handle his clay: ſo God hath a tender care ouer vsus: as the Potter knowes his Pot can endure but a little knocke, and handles it thereafter; ſo God knowes whereof we bee made, he remembers wee are but duſt, Pſal. 103.14.and pities vsus.
3. Humilitie. Duſt and Aſhes, and Clay, why art thou proud? Why ſpendeſt thou ſo much time in painting, powdring, pranking thy body? Thou deckeſt but a piece of Dyrt. But it may be thou excelleſt other in faſhion or vſe. Yet thou art of the ſame metall, thou art clay. Remember that a pot-ſheard ouerlaid with ſiluer, is a potſheard; and gilded clay is clay, be not proud. If any extraordinary thing bee in thee aboue others, it is not of thee which art but clay, but of the Grace of the Potter.
4. The feare of God. Pſal. 2.For he can make or marre vsus at his pleaſure. He hath a Rod of Iron, wherewith hee breaketh the wicked, as a Potters veſſell. O that our profane wretches, who wallow in whoredomes, drunkenneſſe, vomiting, blaſphemies, and poyſoning the very earth with their abominations! O that they would cōſider, that they are in the hands of God, as the pot in the hand of the Potter! How eaſily can he break them in pieces, and ſtampe them to powder? Bee wiſe now therefore, ye wicked. Can the earthen Pot abide the ſtroke of an Iron Rod? or a mortall ſinfull man, the vengeance of an Angry God? The Potter daſheth againſt the wall the Clay that will not bee faſhioned: So what ſhould God doe with thee, if thou wilt not bee faſhioned by the miniſtery of the Word, but throw thee into the bottome of hell?
As therefore thou ſeeſt the Clay to follow the Potters hand, and to receiue a faſhion, according to the guiding of his hand: ſo be thou flexible and pliant vnderunder the meanes appointed for thy faſhioning, that thou maiſt bee a veſſell of honour.