The Great Mystery of Godliness Opened, Exposition on verse · Verse 20
VERSE 20.
But O man, who art thou that replyeſt againſt God? Shall the thing formed ſay to him that formed it, why haſt thou made me thus?
OUr Apoſtle now falleth upon his Anſwer to the Cavil, and to the objection of mans Reaſon, propounded in the Verſe foregoing. And the anſwer unto it is twofold, 1. Perſonally; and 2. Really: his perſonal anſwer to the Cavil, and carnal Reaſoner, is in the 20, and 21 Verſes: his Real anſwer is in the two verſes following, in the 22, and 23. Verſes.
Firſt of all touching the perſonal anſwer, wherein he doth check the preſumption of the Carnal Reaſoner, and laboureth to take down his pride and ſwelling, by bringing him to a conſideration of his own baſeneſſe and nullity to God; ſaying, O man, what art thou that reaſoneſt againſt God? rebuking and checking his inſolency and pride, wherein we may obſerve the perſon reproving, and the party reproved, noted unto us in theſe words, O man, &c. then he amplifieth this reproof of his of the Carnal Reaſoner, by a compariſon, and a ſimilitude; and by that he ſheweth what a Carnal Reaſoner is. As if ſo be a peece of wood, framed by the Carpenter, ſhould riſe up and quarrel with the Carpenter, for framing of him to this, or that purpoſe; or the Iron riſe up and quarrel with the Smith, why he did beat him to this or that faſhion; were not this inſolency and pride in the creature? Hereby implying, that man being framed of God, ought not to queſtion, and to diſpute with God, and ſay, Why haſt thou made me hard-hearted.
Then hereupon the Apoſtle directeth a particular inſtance, adding weight and force unto this ſimilitude and compariſon, namely, upon the power of the Potter over the clay, ſhall the clay riſe up againſt the Potter, hath not the Potter power over the clay, to make one veſſel to honour, and another to diſhonour? And thus ſtandeth the Reaſon, as the clay may not reaſon the cauſe with the potter, for making out of the ſame lump one veſſel to one uſe, and another to th'other; for the potter hath full power and authority over the clay, to frame of it what veſſel he thinketh fit: ſo man is not to queſtion God; man is not to quarrel with God, or to call him to account for framing of him thus, or thus, for the Lord hath abſolute power to diſpoſe of man, even at his own good will and pleaſure, ſome to honour, and ſome to diſhonour. So that in the 21. verſe God is compared to a potter, and man to the clay that is wrought upon by the potter; and as it is lawful for the potter to frame out of the ſame lump of clay, one veſſel for better uſe and ſervice at the Table, and another for baſer uſe in the Chamber, you know what I mean: ſo, and much more is it lawful for the Lord to frame out of the ſame lump of earth, one man for ſalvation, and another for damnation, and diſhonour; ſo ſtandeth the Apoſtles reaſon: and ſo much for the general matter of theſe two Verſes, the 20. and 21. verſes.
Now to enter upon theſe two verſes more particularly, ſomething is needful to be ſpoken, touching the ſenſe and meaning of theſe words; and firſt of the 20. verſe, O man, ſaith the Apoſtle, who art thou that ſpeakeſt againſt God? O man! here the Apoſtle ſpeaketh marvellous emphatically; he putteth it down with a great emphaſis, and hereby he calleth man to a conſideration of his own baſeneſſe; as if he had ſaid, O thou man, what art thou? or who art thou? conſider with thy ſelf, thou man, thou carnal Reaſoner, that takeſt upon thee to quarrel with God; why? thou art a vile baſe wretch, a lump of earth, a piece of clay, a worm, leſſe then a worm, nothing in compariſon of the great Majeſtie of God: Dareſt thou quarrel againſt the will and counſel of the Lord? art thou ſo malapert, ſo ſaucie, ſo ſhameleſſe, ſo far paſt all ſhame, as to call into queſtion the will and doings of the holy God? to call him to account, and to bring him within the compaſſe of thy carnal reaſon: O man full of impiety, do but conſider and premeditate what thou art, a baſe wretch; and what the Lord is, the great God of heaven and earth, and then judge what a malapert ſaucineſſe it is in thee. Shall the thing formed ſay to him that formed it, Why haſt thou made me ſo? do but conſider with thy ſelf, were it not an unbeſeeming thing, that a piece of Wood, or ſome ſuch like thing framed by the hand of ſome cunning Artificer, ſhould riſe up and ſay, Why haſt thou made me thus? thou art but a bungler: were it not prepoſterous, and a monſtrous thing in Nature? And what is it but as abſurd and groſſe for thee to argue and reaſon the cauſe with God, thy Creator, thy Maker, touching his diſpoſing of thee according to his will, and ſay, O Lord, why haſt thou made me thus, or thus, herein thou haſt ſhewed thy ſelf a bad workman: So that we may eaſily conceive the meaning of the Apoſtle, in this verſe, to be thus; as if the Apoſtle had ſaid,
But O thou carnal Reaſoner, what art thou, a man? and therein conſider who thou art being a man, and thou ſhalt find thy ſelf to be a baſe man, a vile man, a worm, and leſſe then a man, nothing in compariſon of the great God; and dareſt thou then queſtion God, and cavil againſt the holy will of the Lord? art thou ſo audacious, ſo bold, ſo malapert, as to quarrel with him? dareſt thou that art but a ſilly worm, make thy carnal arguments againſt God? do but think with thy ſelf, were it a meet thing in nature, for a piece of wood, to riſe up againſt him that hath formed it, and to ſay to the Mechanical Artificer, why haſt thou made me of this baſe faſhion, thou art but a bungler, it is much more groſſe for thee to reaſon, and to argue the caſe with God, for diſpoſing of thee according to his will.
Come we now to matter of Obſervation and Doctrine.Obſerv. And firſt of all obſerve we, that our Apoſtle making anſwer to the carnal Reaſoner, laboureth to bring him to a conſideration of his own vileneſſe, thereby checking his preſumption, in taking upon him to quarrel with the Lord; O man, ſaith he, who art thou, a prophane wretch, a worthleſſe thing, a worm, leſſe then a worm, nothing in compariſon of God. Hence then the obſervation is plain before us.
That the due conſideration of what we are, Doctrine. being compared to what God is, is a notable means to beat down inſolency, preſumption, and pride in us, we entring in a due and ſerious conſideration of our own baſeneſſe, and our own vileneſſe, and indeed of our own nothingneſſe in compariſon of the infinite greatneſſe and glory of God, it is a ſpecial means to humble us, to beat down, and throw down the ſwelling pride of our own hearts; and that this is ſo, it is farther clear unto us, we find it ſo to be, in the practiſe and lives of the Saints and holy ſervants of God, that the nearer they have approached to the preſence of the Lord, the more they have been humbled, and the more have they abaſed themſelves, in conſideration of their own vileneſſe and baſeneſſe, in compariſon of God, they drawing near to the great Omnipotency, and Omniſciency of God; thus did holy Abraham, in Gen. 18.22. he drawing near to the Lord in praying for the Sodomites, was brought into an humble conceit of himſelf, and thereupon he broke out in the 27. verſe of the ſame Chapter, Behold I have begun to ſpeak unto my Lord, and I am but dust and aſhes: he breaketh out into this perturbation, acknowledging he is but duſt and aſhes; who am I that I ſhould open my mouth to the great, holy, and glorious God? even as nothing in compariſon of him; as it is ſaid of all Nations in the world, that that in reſpect of God they are vanity, and leſſe then nothing, Eſay 40.15, 17. the drop of a bucket, vanity, and leſſe then nothing. And to the ſame purpoſe we find the ſervants of God have been wonderfully troubled, caſt down, and affrighted, and brought to a great aſtoniſhment in conſideration of their own baſeneſſe, and vileneſſe, yea they have even trembled and ſhaken, when they have had but a glympſe of him. Thus did Manoah, Judges 13.22. who having ſeen but an Angel of God, cryed out, alas, we ſhall ſurely dye, we have ſeen God. And the Prophet ſaith, Eſay 6.5. VVoe is me, I am undone, I am undone, (why what is the matter?) I am a man of polluted lips, and I dwell among a people of polluted lips, and mine eyes have ſeen the King the Lord of hosts; I have ſeen the great God of heaven and earth: ſo that we ſee this hath been made good unto us by evidence and teſtimony of Scripture; that the due conſideration of our vileneſſe, together with Gods mightineſſe, is the onelyonly meanes to work humility in us.
Becauſe as the due conſideration of our own meanneſſe and baſeneſſe, Reaſon in compariſon of man himſelf, in regard of ſome greatneſſe, ſome excellency in gifts, it is a notable means to bring us to an humble conceit of our ſelves, as in David; David comparing himſelf with the magnificence of Saul, who was a wicked man, he ſaith, VVho am I? or what is my fathers houſe, the leaſt of all the Tribes of Iſrael, in the 1 Sam. 18.18. Then to argue, à minore ad majus, we conſidering the baſeneſſe of us in regard of the mightineſſe of God, of his greatneſſe, and his glory, ſhould be a means to beat down the pride of our hearts; hereby we come to ſee our own vileneſſe and nothingneſſe more clearly;Contraria juxta ſe poſita magis illuceſcunt. which is in direct oppoſition and contrariety unto it: According to the ground of Logick, (Contraries oppoſed one againſt the other, maketh them appear more clearly in their true natures.
Ʋſe 1 This may ſhew whence it is that men do ſwell in their pride, and in their conceit of themſelves, thinking as Simon Magus did, Acts 8.9. that they are ſomething, nay give it out to others, that they are ſomething, when they are nothing; this is the cauſe, becauſe they meaſure themſelves by a falſe rule, either they compare themſelves, with themſelves, or they compare themſelves with others inferiour unto them, ſaying, I am not ſo bad as ſuch a one; they look to ſuch that are baſer then themſelves, never look to ſuch that are better then themſelves in grace and goodneſſe, unleſſe it be to deſpiſe, and to hate them; but comparing themſelves with ſuch as are vile, and debauched, in themſelves, but they never have a due and ſerious conſideration of their baſeneſſe and vileneſſe, and nothingneſſe in regard of the infinite Majeſty of God, which if they did, it would pull down their peacocks feathers, and make them not to be ſo haughty and proud: would you have a rule how to order your ſelves, here is a rule, compare your ſelves with God, your vileneſſe and nothingneſſe in regard of God, and it will make your peacocks plumes to fall down.
Ʋſe 2 If this be ſo, that we are to compare our ſelves to God; Oh then let us labour to get to our ſelves a dejected eſtimation of our ſelves; for this is the leſſon of Chriſt, Learn of me; for I am meek and lowly; and therefore we muſt get into our ſelves an humble conceit of our ſelves; and to this end we muſt often think upon, and enter into a ſerious conſideration of our own baſeneſſe, vileneſſe, and nothingneſſe in compariſon of God, walk with God, draw near unto God, compare your baſeneſſe and vileneſſe to the glory of God; and this we are to do, eſpecially when we come near unto God, as when we either think, or ſpeak of God, or when we hear his name mentioned, or when we draw near to God in his holy Ordinances, in hearing his Word, in prayer, in performing holy duties; for when we come to the holy Ordinance of God, we come into the Chamber of the preſence of God, and we draw near unto God, and then conſider, what am I? or who are we? and what is the Lord? who do we come before? and hereupon we ſhall be kept from our pride, in coming to the houſe of God, and then we ſhall be kept from gaping and ſtaring (when we come to the houſe of God,) at this or that mans apparel, or at this or that womans attire, and never give attention to the Word of God, this is for want of conſidering what we are, and what God is: Oh then learn we in the fear of God, in drawing near unto God either in publike or in private, to conſider what a dreadful and great Majeſty he is, and to hear him with trembling and fear, and then we ſhall find comfort, as the Pſalmiſt ſaith, Pſal. 25.17. the Lord teacheth the humble, but he reſiſteth the proud, James 4.6. 1 Pet. 5.5. he doth profeſſe himſelf to be an (foreign) enemy to thoſe that are proud, but he is a friend to the humble. Oh then labour we to humble our ſelves before God, if we mean to gain comfort from God.
But O man, who art thou that replyeſt againſt God? Shall the thing formed ſay to him that formed it, VVhy haſt thou made me thus?
IT is not here to be paſſed by, that the Apoſtle here dealeth roundly againſt the Caviller, and taketh him up ſharply; he ſaith not unto him,Obſerv. thou oughteſt not thus to reaſon againſt God, and to cavil with him, or thou doſt not well in ſo doing, or be better adviſed, he uſeth not theſe gentle ſpeeches, but he taketh him up roundly, and ſaith, O man, what art thou? thou leſſe then a worm, that takeſt upon thee to reply againſt God.Note. The Miniſters ought to put on a holy boldneſs againſt all cavillers and carnal reaſoners. Thus may, and thus ought the Preachers of the Goſpel to deal with Cavillers and carnal Reaſoners, and ſuch as quarrel againſt the holy truth of God, the Miniſters and Preachers of the Word ought to put upon them the Spirit of the Apoſtles, even a holy boldneſſe to ſtand out againſt the holy faces of all that contradict, and quarrel againſt the holy truth of God, which they have delivered: They are to deal roundly with wrangling ſpirits, not to adulate and flatter, but to tell them their own; ſo it be without any perſonal bitterneſſe, they may ſay as the Apoſtle ſaith, who art thou that pleadeſt againſt God, and doſt contradict the holy truth of God, ſo as they be not bitter againſt their perſons: but (not to ſtand upon this,)
Again, obſerve we in the next place, what is the fault,Obſerv. that the carnall reaſoner is reproved for by the Apoſtle, ſurely it is this, viz. Cavilling and pleading againſt God, here is the fault in that he doth plead and reply againſt the Lord; and it is as if the Apoſtle had ſaid, how dareſt thou queſtion the Lord, oh man? To argue with him, and to call the will of the Lord into queſtion? Dareſt thou be ſo impudent and ſo bold as to examine the will of the Lord, by the rule of thy blinde and carnal reaſon? Is not this a ſaucineſſe and an impudent boldneſſe in thee? art thou not aſhamed of it? ſo that from this ſpeech of the Apoſtle ariſeth this concluſion, viz.
That it is great impudencie, and wicked boldneſſe for men to queſtion Doctrine 2 God, to cavil againſt his will, or to ſeek to bring the ſecret will of the Lord within the compaſſe of mans blind beggerly, and carnal reaſon: When men doe goe about to compaſſe Gods ſecret within the compaſſe of their own underſtanding and reaſon, it is a great and a bold impudencie and preſumption in them, when men ſeek to compaſſe Gods counſel in their reaſon.
And to this purpoſe we finde that Job (though he were a holy man, one that had Gods letters teſtimonial for his pious integritie.) Yet having herein gone too far in the time of his great afflictions, he having gone too farre in reprehending of him; See how the Lord taketh him up in Job 39.35. Is this to learn to ſtrive with the Almightie, doeſt thou profeſs thy ſelf to be my ſcholler; and yet doeſt thou reprehend the Lord? He that doth reprove the Lord, let him anſwer it.
Then he crieth out, Ecce peccavi, behold I have offended, what ſhall I ſay unto thee, thou great Lord of Heaven and Earth. I have been too bold to queſtion thee: And in Eſay 6.2. We reade of the Seraphins, That they cover their faces before the Throne of God, (in a viſion which the Prophet ſaw) They hide their faces, as not daring once to peep or looke upon the holy and great Majeſtie of God. The holy Saints, the holy Angels, the Cherubins and Seraphins dare not once look thorough their wings to looke upon the Majeſtie of God, thereby to teach us modeſtie that we are not once to ſeek to prie into the ſecrets of God, or to bring it within the compaſſe of our baſe, weak and beggerly reaſon and underſtanding, and if we ſo doe, we are bold, impudent, and ſawcie, and the reaſons are two.
1. Becauſe as Moſes ſaith, Deuter. 29, 29. Secret things belong unto Reaſon 1 God, ſecret things are Gods ſeveral and peculiar, he hath hedged and kept them ſeverally unto himſelf they are his incloſure and God hath kept them in, ſo as we may not leap over the pale, and thruſt our ſelves into the ſearching of ſecrets by our blind and ſordid reaſon.
Reaſon 2 2. Becauſe there is no proportion between your own weak and ſhallow reaſon and Gods ſecret will, and hidden counſel, no our underſtanding and reaſon, is not able to conceive, the reaſon of many things that fall out in the courſe of this life, as Solomon ſaith, Eccleſ. 8.17. Man knoweth not, man cannot finde out the workes that are wrought under the Sunne, No though he be a man of the beſt wit and underſtanding, he cannot finde even the things that fall out in the courſe of this life; as the ſame Preacher ſaith in Eccleſ. 11.5. Oh man, thou knoweſt not how the bones doe grow in the womb of a woman with childe, thou art not able to conceive the reaſon of ſuch an ordinarie thing, as falleth out in the ordinary courſe of the procreation of man in the world, how much leſſe then can we comprehend the ſecret counſel of the Lord.
No beloved, the more we labour to finde out the ſecrets of God by the dint of our wit, and the ſtrength of our reaſon, the more are we confounded in our ſelves, and overwhelmed running over head and ears before we are aware, yea, we are wrapt up in ſuch incumbrances, as we cannot finde the way out; yea, into ſuch a labyrint of doubts and difficulties that we are paſt recovery again, and the deeper we think to goe in ſearching of them, the further off are we from finding of them; and therefore we may reſolve it is great impudencie and wicked boldneſſe for men to queſtion and to cavil with the Lord, and to ſeek to bring the hidden things of God within the compaſſe of their baſe will and reaſon; both becauſe ſecret things belong unto God, and alſo in regard there is no compariſon between Gods will and our reaſon.
Applic.This in the firſt place diſcovereth unto us, that ſuch perſons are exceeding Ʋſe 1 impudent and ſhameleſſe; yea, moſt wickedly bold in that they dare buſie themſelves in queſtioning the things that appertain to Gods ſecret Counſel, thoſe things that God never revealed.
As they doe that queſtion. why the Lord made the world no ſooner? What God did before he made the world? Why the Lord would not appoint all men to be ſaved? Why the Lord ſuffered Adam to fal when he had power to keep him from ſinning? What hell is, and where it is? What are the parts of hell? Whether the fire in hell be materiall or not? with divers other curious queſtions.
Alas, theſe doe little imagine that they provoke the Lord to wrath, to anger and diſpleaſure againſt their ſoules: We reade in 1 Samuel 6.19. That the Lord ſlew fiftie thouſand threeſcore and ten men of the Bethſhemites for looking into the Arke of God. And will the Lord ſuffer ſuch curious perſons (as theſe are) to prie into his ſecrets unpuniſhed; no ſurely, he is able by the breath of his noſtrils, to throw theſe curious queſtioniſts into the pit of hell: we know that even an earthly King will not indure it, that every baſe peaſant and mean ſubject ſhould meddle with the weightie affairs of his Kingdome, and queſtion him about the ponderous things that are of importance; and will the King of Heaven and Earth ſuffer baſe ſilly and ſimple men to queſtion his unſearchable wayes, and to ſeek to finde out thoſe things that God hath kept cloſe to himſelfe? aſſuredly no, he will not ſuffer them ſo to doe without puniſhment if they repent not.
Again, is this ſo that it is a great impudencie and wicked boldneſſe for Ʋſe 2 men to queſtion and to cavil againſt the Will of the Lord, and to ſeek to bring the hidden and ſecret Will of the Lord within the compaſſe of their reaſon? Oh then take we heed of ſo doing; learn we to reverence Gods ſecrets, and not to inquire into the reaſon of them, there be many things which the Lord hath kept and incloſed to himſelfe, and which God hath not revealed, and if we take upon us to ſearch into them, to and queſtion God about them, we ruſh upon the Lords right, and it is a fearfull impudencie, and ſhameleſſe boldnes for us ſo to doe; as for example, not to hover in the generall.
The Lord ſuffered the Gentiles to walk in the darkneſſe of their minds and in the vanity of the fleſh, Acts 14.16. and that about the ſpace of two thouſand years together, and then the Lord revealed unto them his Goſpel, may we then queſtion God touching this particular, and demand the reaſon of it why the Lord did ſuffer them ſo long to live without the light of his Goſpel? why would the Lord ſuffer our Parents and Anceſtors the Gentiles, of whom we came, to live in darkneſſe, and reveal his will unto us? no, no, it is a ſecret, and we are not to queſtion God about it. So again, touching infants, ſhall we aske the reaſon why thoſe infants that die before they come to yeares of diſcretion, are not all ſaved, but ſome go to Heaven, and ſome to Hell, ſome belong to Gods Election, and ſome doe not; ſome are ſaved, ſome are not; Shall we queſtion and ſay, Oh Lord, why wouldſt thou have it ſo that poore infants ſhall be damned? No, no, the reaſon is hid from us; though it be true, that ſome infants are ſaved, and ſome are not; yet the cauſe of it is kept cloſe from us; and therefore we are not to ſeek into the ſecret Counſel of the Lord, we ſee in the world many things fall out wonderful ſtrangely; yea we ſee, as Salomon ſaith he did ſee, in Eccle. 7.17. I have ſeen a juſt man periſh in his juſtice, and I have ſeen a wicked man proſper a long time in his malice; and we may ſee it goeth ill with the good, and well with the bad; yea many times it goeth ill with the good, and that becauſe they are good, and it goeth well with the bad, becauſe they are bad; therefore they are countenanced; and things ſeem to goe quite contrary, as if God had no providence over man, and we ſee many ſtrange judgements and afflictions to befal other men, what then? Shall we hereupon diſpute with God, arguing the caſe with the Lord? and take upon us to demand of him the reaſon why theſe things come to paſſe, that it goeth ill with the good, and well with the bad, and theſe things ſeem to goe out of order, as if God had no care of them? No, no, for if we ſo doe, it is moſt monſtrous boldneſſe; and we run into the juſt cenſure of the Apoſtle in this place: What and who art thou, Oh Man, wilt thou take upon thee to demand the reaſon of God? Indeed, I confeſſe ſome of the deare and holy ſervants of God, have ſtumbled and taken a fall at this ſtone, as the Prophet Jeremiah, in the 12. Chapter and 1. Verſe ſaith, O Lord, if I diſpute with thee, thou art righteous, yet Lord let me talke with thee about thy judgements, why is it that the way of the wicked proſper? and they are in wealth that rebel and tranſgreſſe thy Law? And at the ſame ſtone David ſtumbled, in Pſalme 73.2. His foote was almoſt gone when he ſaw it to goe well with the wicked: This was the weakneſſe and infirmitie of the holy Saints and ſervants of God; we muſt learn both to thinke and to ſpeake with reverence, of the ſecret wayes and judgements of God, and to adore them, not to cavil againſt them; but to acknowledge them to be juſt, though the cauſe be ſecret: And that indeed in the middeſt of the confuſions and diſorders that be in this world; when we ſee all things turned topſie turvie as it were; there is one that ſitteth at the ſtern, even the Lord of Heaven, and Earth, he ſitteth guiding the ſtern, and he will in his due time ſet things ſtreight, and bring them into order and ſquare; thus we are not to reaſon, but to reverence the ſecrets of the Lord. Indeed we are not to paſſe by the ſtrange works of God, and the ſtrange things we ſee or heare of in the world, without a due and ſerious conſideration of them, that is ſenſeleſſe blockiſhneſſe, and the fault of many men, that they paſſe over the works of the Lord, and never thinke of them, nor make uſe of them to ſee the wonderful power and greatneſſe of the Lord.
But we muſt take heed of being too quick ſighted and eagle eied to ſearch into the cauſe of things that fall out upon ſuch and ſuch people and perſons. Men account it a degree of ſharpneſſe of wit, that they are able to finde out the cauſe of hidden things; But the Apoſtle calleth this meer dotage, in the 1 of Timothy, the 6. and the 4. If any man conſent not unto the Doctrine of godlineſs, he doteth about queſtions, and is a meer queſtioniſt; As the common Proverb is, [One foole may propound more queſtions in an houre then a thouſand wiſe men can anſwer truely in a yeare;] So that theſe queſtioniſts are dolts and meer fools.
Let us therefore labor to be quick ſighted in ſearching unto thoſe things that concern faith and a good Conſcience, leaving the matters of needleſſe and curious queſtions touching the ſecret things of God, as ſome doe; ſaying, Why am I thus or thus? and why are theſe times harder then the former? Oh ſaith Solomon, Thou art a foole in ſo doing, thou doeſt not inquire wiſely concerning this.
But if we will be quick-ſighted and ſearching, let us be ſo in regard of our ſinnes and the corruption of our hearts; for who can underſtand his faults, Pſalme 19.12. The heart of Man is deceitfull, who can know it? Be curious in ſearching out thy ſinnes and hidden corruptions, and in ſearching out the ſubtle devices of the Devil; here is a matter of juſt ſearch and inquirie, and by this thou ſhalt gain comfort, but by diving into the ſecrets of God, nothing but terrour and danger is to be found.
But oh man (ſaith the Apoſtle) Who art thou?
BEfore I leave this Verſe it is needful to remove an imputation and ſlander laid upon us by the Church of Rome; the Papiſts upon that which we have now delivered, bend the face of this truth, and ſeem to beat the edge of it againſt us in this manner.An impudent cavil of the Papiſts anſwered. If this be ſo, that men are to be held and accounted impudent and ſhameleſſe, and wickedly bold, that dare ſeek into Gods ſecrets, is this your Doctrine, that men are not to prie into thoſe things that God hath not revealed, then (ſay they) you your ſelves may be juſtly charged to be ſuch impudent and ſhameleſſe perſons, you cannot avoid the ſame; it falleth flat upon your heads and doth convince you of wicked boldneſſe; Becauſe (ſay they) you take upon you to know it, and that infallibly that you are in the number of Gods choſen, and of them that ſhall be ſaved, not by conjecture, or hope, but to know it infallibly.
Now ſay they, this is a bold preſumption for you to prie into Gods ſecret cloſet, and to ſtep up into Heaven, and to make your ſelves of the privie Councel of God, to affirm and aver that you are in the number of Gods choſen, for you have no Word, nor ſpecial Revelation to that purpoſe as Paul had, and ſome other holy ſervants of God; and therefore the bleſſed Apoſtle Paul, may ſay as he ſaid in Romans 8.38, 39. I am ſure that neither Principalities, nor Powers, Angels, nor things to come, ſhall remove him from Chriſt. But where is your ſpecial Revelation and ſpecial Word, to this purpoſe, that you ſhall certainly be ſaved, and therefore ſay they, you are wicked, impudent, ſhameleſſe and bold in ſo doing.
Anſwer. To this I anſwer, Though the Word of God in Scripture doe not ſay unto thee in particular, beleeve thou John, or Thomas, or any other particular name, and thou ſhalt be ſaved in particular, yet the Word of God puts down a general promiſe, and the Word ſaith John 3.16. He that beleeveth in the Sonne of God ſhall never periſh, but ſhall have everlaſting life. Who is ſo ſimple he knoweth not, but that the general comprehendeth a ſpecial, and eſpecially where there is a word of Commandment joyned unto it, to apply the promiſe particularly, and where the Miniſter ſtandeth in the place of Chriſt, 2 Corinthians 5.20. As his Embaſſadour to aſſure as many as believe the promiſe, and repent of their ſins, that they in particular ſhall be ſaved, even thou, whatſoever thy name is, thou believing in Chriſt, ſhalt certainly be ſaved.
Oh but ſay they, the Miniſter may miſſe the mark, and miſtake, and he may aſſure a man that he belongeth to God, and ſhall certainly be ſaved, when there is no ſuch matter.
Anſw. It is true indeed, if ſo be the Miniſter take upon him to ſpeak abſolutely, that this particular man or woman ſhall be ſaved; But if he ſpeak upon the condition of faith and repentance, he cannot miſtake, he may ſay to this or that particular man, Thou John, or Thomas, believe thou in Chriſt, and repent truly and unfeignedly of thy ſins, and thou ſhalt certainly be ſaved: upon this ground he may aſſure him of ſalvation.Its no boldneſſe to ſearch into that we are commanded ſo to do, 2 Cor. 3.10. Therefore it is not any matter of boldneſſe to ſearch into it; yea we are bound to ſearch whether we be in the number of Gods choſen, or no; nay, we may, and we ought to ſearch into that matter, whether we be in the number of Gods choſen, or no, ſo as we do it by ordinary, and direct means, by diving and ſearching into our own hearts, and there labouring to find the witneſſe of the Spirit, and the fruits of true ſaving faith anſwerable to the Spirit; for by this means we may, and we ought to ſearch and try into it, whether we be in the eſtate of faith, and of ſalvation, or no: nay we have the warrant of the Apoſtle, 2 Cor. 13.5. prove your ſelves whether you are in the faith, or no; know you not your ſelves, that Jeſus Chriſt is in you, except ye be reprobates? Therefore it is a mere imputation laid upon us by the enemies of the holy truths of God.
Come we now to the Apoſtles Amplification of it in the reproof of the Carnal Reaſoner, replying againſt God,The Apoſtles Amplification. Shall the thing formed ſay to him that formed it, Why haſt thou made me thus? in which the Apoſtle ſayeth open the abſurdity, and the groſſeneſſe of the Carnal Reaſoner, in pleading againſt God, and that by a Compariſon and ſimilitude; and it is as if ſo be a peece of Wood, or Iron, wrought by ſome Artificer, a Smith or Carpenter, ſhould ſay unto him, thou art a bungler, why haſt thou made me of this faſhion; which were a Monſter in Nature. And hereby our Apoſtle implyeth, that it is as abſurd and groſſe, for men to quarrel with the Lord, and to argue and reaſon the caſe with God, that is the Creator and Maker, why he made them to this or that end, or in this or that manner? Now this being the drift of the Apoſtle in this Amplification, to ſhew the abſurdity of it; hence ariſeth this Concluſion,
That it is a moſt unmeet thing, and a thing odious and hateful, monſtrous, Doctrine 3 and abominable, for man the creature, to quarrel with God the Creator, and to find fault with him touching his will in making and framing, and diſpoſing of him this way or that way, thoſe perſons are odious and hateful to God, and monſters amongſt men, whoſoever they be, that ſo dare quarrel with God, and reaſon the cauſe with him, touching his will, and decree: And to clear and confirm this truth unto us, we find in Eſay 45.9, 10. the Prophet denounceth a woe againſt ſuch as contend with God, their Maker, Shall the clay ſay unto him that faſhioneth it, why haſt thou made me of this or that form? thou haſt no hands, thou art a bungler to make me. And woe to the child that ſaith unto his father, why haſt thou begotten me? or to his mother, why haſt thou brought me forth? and in Numb. 14.3. we find that the people of Iſrael they quarrelled and found fault with God, and broke out into high and vile terms with God, ſtanding out with him, ſaying, VVherefore hath the Lord done this, to bring us to this Land, to fall upon the ſword? Is it not better for us to return into Egypt, and to make a Captain over us? the Lord hath miſtook himſelf to bring us hither, to fall by our enemies, he hath took a wrong aym; and ſo they thought themſelves wiſer then God. And we ſhall find, that Joſhua calleth this rebellion, in the ninth verſe, O my brethren, ſaith he, how long will ye rebel againſt the Lord? And this ſin of theirs made them hateful and odious to God; ſo that we ſee, that it is a thing odious, monſtrous, and abominable, for men to find fault with God, touching his will in making and diſpoſing of them, and this is alſo proved by two Reaſons.
Reaſon 1 Becauſe this is a great diſhonour to God; it tendeth exceedingly to the diſhonour of God thus to be found fault withal, touching his will in framing of them this way, or that way; it is an impeachment to the wiſdome or power of God, or both; as if the Lord were not wiſe enough to diſpoſe of men, or had not power enough to diſpoſe of them. As we know, it tends to the diſparagement of a Workman, and his diſgrace, when men find fault with a piece of wood that the Artificer hath wrought, for thereby men do argue the Workman to want wit or skill, or to want ability; and much more doth it tend to the diſgrace of the Lord, to quarrel with him.
Reaſon 2 Again, it muſt needs be moſt odious for men to quarrel and find fault with God, becauſe God being moſt juſt, his will is the higheſt, and moſt perfect rule of all righteouſneſſe, and the Lord performeth the act of his will moſt holily, and moſt purely, as Moſes ſaith, Deut. 32.4. Perfect is the work of the mighty God, all his wayes and Judgments, they are juſt and righteous; God is righteous, with him there is no unrighteouſneſſe; and therefore it muſt needs be a great impudency for men to quarrel with the Lord.
Ʋſe 1 This being a truth confirmed by Scripture, and averred by reaſon, This firſt lets us ſee the danger they run into, whatſoever they be, that miſlike the works, and the will of God, in diſpoſing of them this way, or that way, they run upon the rock of Gods anger and vengeance, and ſuch perſons do make themſelves odious, monſtrous, and abominable to God.
But you will ſay, Is there any one ſo wicked, to find fault with God in making of them this way, or that way, ſo wicked, ſo ſhameleſſe, ſo impudent?
Yes, there be many in the world; what elſe do they but even find fault with God, touching his will in making and framing of them to this or that faſhion? in that they take upon them to mend Gods work, and to make themſelves better then ever God did make them, taking upon them to mend the work of God, as they do, that colour their hair, and paint their faces, and diſguiſe themſelves in antick, diſguiſed, and new fangled attire, they will make themſelves peacock like in their top and top gallants, that bring their hips up to their ſhoulders, ſurely ſuch perſons they are monſters amongſt men, and ſuch as are to be wondered at; and as they are now ſo proud, that they know not themſelves, they may juſtly fear, that when the Lord cometh to Judgment, the Lord will not know, nor acknowledg them, without ſpeedy repentance, but will ſay unto them, Away, hence, who gave you this coloured hair, this complexion on your painted cheeks, this antick diſguiſed body? did I? no, you would mend my work, and therefore away, i'le none of you, begone into utter deſtruction, depart from me ye workers of iniquity, I know you not, Matth. 7.22.
Again in like ſort, is it not a common thing (beloved) with ſome to diſlike the works of God upon themſelves, and to find fault with Gods diſpoſing of them, and a caſting of them into this or that eſtate and condition of life? as they being poor, lame, weak, feeble, and deformed in their bodies, do not they ſometimes utter theſe words? Oh it were better for me that I had been made a rich Merchant, a Noble man, a ſtrong man, or a fair man, and not as I am; what is this but to flye in Gods face, and to pick a quarrel with him that hath formed them? this is for man, a ſilly creature, a worm leſſe then a worm, to turn againſt God; and as a worm being trod upon, doth turn again; ſo doth man bring upon himſelf a curſe and a woe, pronounced in Eſay 45.9. he that doth quarrel with his Creator, doth even daſh himſelf upon the rock of Gods heavy wrath, and upon his furious vengeance, and ſo runneth into a dangerous eſtate.
Again, this being ſo, learn we our duty, to hold our ſelves contented in Ʋſe 2 all eſtates and conditions of life it pleaſeth the Lord to place us in; learn we to ſubmit our ſelves to the good will and pleaſure of the Lord the Creator; though it be a thing that goeth contrary to reaſon, yet learn we to ſay with holy David, 2 Sam. 15.26. Behold, here am I thy poor creature, the work of thy hands, thou art my Maker and Creator.
And to help us herein, conſider firſt of all, that the chiefeſt thing that the Devil aymeth at, when we lye under diſtreſſe, is to make us flye in Gods face, and to quarrel with God, and to find fault with him, Job 1.11. ſaith Satan unto God, Do but touch him, and he will flye in thy face.
Again ſecondly, conſider we, that the will of God is the rule of all his actions, and his goodneſſe is the rule of his will, and his will is ever holy, and juſt, and good, and we being in the number of his children, he is moſt merciful in diſpoſing of our eſtate, and our preſent eſtate though it be harſh and hard, it is the beſt eſtate to us, whether it be poverty, or proſperity, becauſe God our Father ſeeth it ſo to be, and he is moſt holy, wiſe, juſt, and good, and we are to give him the glory of his goodneſſe, juſtice, wiſdom, and mercy, in what eſtate ſoever we be: Oh learn we then to reſt contented in all eſtates and conditions of life, and to ſubmit our ſelves to the good will of God the Creator in diſpoſing of us, remembring we are his creatures, he the Creator; we are the formed, he the former; he is our Maker, and it is our duty to be contented.