Commentary on Romans, Treatise · Chapter 9 · Dialogue 12
DIAL. XII.
Verse 19, 20, 21. Thou wilt then say vntounto me, why doth he yet complaine for who hath resisted his will? But o man who art thou which pleadest against God? Shall the thing formed say to him that formed it, why hast thou made me thus, &c.?
Tim.
VVHat doth this text containe?
Silas.
A new obiection against predestination, with an answere to it. The first obiection was touching Gods vnfaithfulnesse, if he did reiect the Iewes to whom hee had promised to be their God. The second was of iniustice, if hee should elect some and not other some, without respect of any worthinesse or vnworthinesse in themselues. Now in this our text they charge God with cruelty and extreame rigor. For if God harden whom he will, and after punish them for that hardnesse, this seemes vntounto carnall reason to be cruelty. This obiection is fortified and backt by two reasons closely coucht in this text. The first is this: It were cruelty in God to bee reuenged on that hardnesse which himselfe willeth, verse 19. But Pharaoh and all wicked men are hardened because God will, (as before verse 18,) therefore he hath no cause to be angry or to punish, or if hee doe, it seemeth to mans reason to bee all one, as if a man should binde his seruant, and after beate him because he did not his worke, or as if a Magistrate should bid a prisoner breake the Iayle, and yet hang him when hee hath done. The other reason is this: that God must bee accounted cruell, if he should punish that which men cannot resist and auoyde: but the omnipotent will of God whereby reprobates are hardened, cannot bee resisted, therefore the hardened without cruelty cannot bee reprehended and punished.
Tim.
What are we to learne for our instruction from this obiection, or first part of our Text?
Silas.
That the will of God cannot bee withstood andThe will of God cannot be resisted, because it is most mighty, yet it is by no meanes vniust, but most vpright. Amb. Origen. made voyde. The reason heereof is, because God being himselfe almighty, there is nothing to crosse and hinder what he willeth.
Tim.
Yet Steuen accuseth the Iewes, Acts, 7. that they resisted the will of God, so doe the Prophets blame the Iewes of brason faces, iron sinnewes, stiffe-neckt vntamenesse.
Silas.
True: the will of God is daily resisted, to wit; his reuealed will, his will manifested in his worde and workes. But our text speaketh of the secret and hidden wil of God. (De voluntate bene placiti, non signi,) as Schoolmen write and distinguish.
Tim.
What vse is to be made of this instruction?
Silas.
It affoords matter of singular comfort to all the godly, who beeing assured by true faith and the fruites thereof, of the good will of God from euerlasting may surely resolue that doe Sathan, or sinne, or the worlde what they can against them, yet shall they neuer perish, … Gods will cannot be resisted.
Tim.
What other instruction are wee to draw out of the 19. verse?
Silas.
That mans reason corrupted, doth draw or gather false conclusions out of true propositions, an example heere of we hauehave in this text. For it is true that God hardeneth whom he will, and that his will cannot be resisted, but heereof it followes not that he may not iustly complaine of and punish obstinate sinners, which set and willingly settle themselues in a course of disobedience. Againe, as it is true that we are freely iustified by faith alone, but heereof it will not follow that wee neede not doe good workes, as Papists blindly and badly collect. Also because in some Churches the Ministry or Leiturgy may be faulty, we ought not therefore to conclude that we may not liue in such Churches where such defections be not amended, as if any would affirme a body to be no body, because it is a lame one, or an eye no eye because there is a web and pin in it.
Tim.
But what error is in the conclusion of this obiection?
Silas.
First, there is a falsity or error heerein, that they put the secret will of God for the cause of perishing vntounto the reprobate, whereas none of them are destroyed but for the contempt of the knowne & manifest will of God. Secondly, though there be a necessity that they be hardened, on whome God will shew no mercy, yet no reprobate is hardned against his owne will; for they are so farre from auoyding the hardnesse of their owne hearts, as that they rather contract it by their owne voluntary faults, as Pharaoh did, and as the obstinate Iewes did also, Iohn 8, 44.
Tim.
What vse is to be made of this last instruction?
Sil.
That we must diligently beware how we conferre with mans vnreformed reason in the matter of Gods eternall predestination, because thereby we shall bee carried into infinite errors and blasphemies against God. Our duty therefore is with meekenesse and reuerence to stoope to that which God reucales in the Scripture, admiring with Paul, Rom. 11, 33. Or with Mary pondering, what our dull minds cannot at first conceiue, Luke, 2, 51.
Tim.
Come we now to the answere of the Apostle to the former obiection, and tell vsus how he proceedeth?
Silas.
First, by his Apostolicall authority he beateth downe the malepertnesse of man in disputing with God, and this he performes by comparing the exceeding infirmity of man the creature, with the high maiesty of God his Creator. (O man who art thou that pleadst against God?)
Tim.
What is meant here by pleading?
Silas.
A saucy ouer-bolde questioning with God, to call him, his decrees, and doings, vntounto our account or examination.
Tim.
What is the instruction out of these words?
Silas.
That it is a great impudency for any man to subiect the deepe counselles of God to the blinde, poore, and beggerly reason of man. This is proued first by Deut. 29. 29. where it is written, that secret things belong to God, and Prouerbes, He that searcheth the glory, shall be confounded with the maiesty: also Esay 6, 2. the Cherubins couering their faces before the throne of God, teach vsus this modesty, that we should not pry into that which God will hauehave kept secret from vsus. This doctrine may bee set foorth by the comparison of a weake eye vnable to looke on the sun in his beauty and strength; or of a simple or ignorant Boore, presuming to sift and scan the important affaires of Princes and States: euen such madnesse is it in silly man, to reason and striue against God, thinking to bring his actions and decrees vnderunder our controulement and censure: as if all without our reach ought to bee reiected.
Tim.
What profit is to be made of this instruction?
Silas.
First, it serues iustly to reprooue the audacious wickednesse of such men as are too busie to examine God and his wayes; why hee made the world no sooner, what hee did, and where hee was before the worlde; why hee made them men and women; why hee made some poore, and not all rich; why he would not chuse and saue all; why hee suffered Adam to fall, sithence he might hauehave kept him from sin, &c. Such persons little consider how easie a thing it is, for that infinite maiesty to confound these curious fooles, with his very becke. Secondly, the godly are here to bee exhorted to bridle this wickednesse in themselues by a due meditation of Gods infinite greatnes, compared with their owne most pittifull smalnesse, being in respect of him, not so much as a droppe of water in respect of the whole sea, or as a little dimme candle to the light of the sun. How small a portion of that incomprehensible wisdome doe we see? This therefore will bee our wisedome to labour in al sincerity and humbly, to know, beleeue, and doe, that which wee by his word shall perceiue to belong to vsus.