The Sacred Philosophy of the Holy Scripture, Article 9
ARTICLE IX. ❧ I beleeve in the holy Catholike-Church.
CHAP. XXXV.
A Certaine Iew, famed for his riches, was once asked by a great lord of the Turkes, how it came to paſſe, that the Turkes, the Chriſtians, and the Iewes, did ſo peremptorily hold every one their owne faith, that they could not be withdrawne therefrom? The Iew ſuſpecting his wealth to be aimed at, anſwered, as their manner is, by a witty parable. A rich man (quoth he) had three ſonnes that obſerued him with great reſpect, becauſe of his wealth: he, to hold them all in their obedience, oftentimes profeſt among them, that he ſhould be the heire of all his eſtate, to whom at his death he ſhould bequeath a ring which he uſed to weare: But in ſecret he cauſed Mammurius the Goldſmith, to make for him, two other rings, ſo like it, as Numaes ancylia were not one more like another. At his death he called each of his ſonnes apart, and gave to every one of them, one of theſe rings, and withall, the poſſeſſion of all his goods: ſo every one holds his claime (quoth he) and it is not yet knowne how the controverſie will be ended. This is the preſent ſtate of the Church; not onelyonly among theſe three ſects, named, but likewiſe among all the ſects of Chriſtianity; yea, of all religions whatſoever. For there is none among the Pagans, but he hath this hope, that his ſoule ſhall be happy, if he ſerue his god as he ought. And having determined thoſe queſtions which concerne God, and our Mediator, it followes, that in this ſecond part of the Creed, we conſider thoſe benefits and priviledges which belong unto the Church, by that which our Saviour hath done and ſuffered for it. But that we miſtake not, we ſhall beſt be guided by the holy Scripture, both for the uſe of the word, and for the knowledge of the thing. The word Eccleſia, as it ſignifies in the originall, the houſe of religious exerciſes, or a tumultuous aſſembly; as in Act. 19.32. or a combination of wicked men, as in Pſalm. 26.5. hath no uſe here; but more properly it ſignifieth an aſſembly, or multitude of people, profeſſing the true worſhip of God, ſuch as were the Churches of Corinth, Epheſus, and others planted by the Apoſtles, and Apoſtolicall men in a City or Kingdome, as we thinke that Ioſeph of Arimathea planted the faith in this Iſland, and ſo eſtabliſhed a Church here. Every faithfull family is likewiſe a Church, Romans 16.5. and the Church repreſentative, as the Synedrion among the Iewes, is alſo ſo ſtiled, in Matth. 18.17. But becauſe among all theſe Churches, there may be hypocrites, unholy, and carnally minded men, which we cannot count within our Creed, and beleeve that they are the holy Church, therefore the Church may be taken, not onelyonly for the viſible, but alſo they, whoſe Mediator our Lord Christ is, unto eternall life, as he ſaith, Iohn 17.9. I pray for them, I pray not for the world, but for them which thou haſt given mee. From whence it will eaſily appeare, what this holy Catholike or univerſall Church is, which here we doe beleeve, to wit, that number of holy men which God out of all nations of the world, hath predeſtinated unto eternall life. If we cleare the ſence of the words, and anſwere ſuch doubts as ariſe thereabout, we ſhall afterward eaſily approove the Article. And firſt concerning the title of holineſſe given to the Church.
Object. 1. It may be objected, that ſeeing it is ſaid, Pſal. 14. that among all the Children of men, there is none that doeth good, no not one; how can any Church among men bee called Holy?
Anſwere. Not by any inbred holineſſe in themſelues; but becauſe the righteouſneſſe of Christ their Saviour is imputed unto them for their juſtification before God; as it is ſaid, 1. Iohn 1.7. The blood of Ieſus Chriſt clenſeth us from all ſinne: then becauſe the Spirit of ſanctification dwells in them, and makes them zealous of good workes, that they alſo may bee holy, even as Hee which hath called them is Holy, and that according to the Law, or rule of a ſanctified life, according to which they ought to live, and count it their preſent miſery, that they are ſtill ſubject unto ſinne, and ſo in their ſpirit they ſerve the Law of God, though in their fleſh the law of ſinne: See Rom. 1.25. But ſo many of this Church as are already freed from this bondage of corruption, in the aſſurance of eternall bliſſe, waite in hope for the redemption of their bodies, ſo that both in body and ſoule they may ſerve the living God.
Obiect. 2 Object. 2. But why doe you call them holy men? Can neither Women nor Children be heires of eternall life?
Anſwere. As the word Homo in Latine ſignifies any of the race of man-kind, as homo nata est, Shee was borne man, Serv. Sulp. ad Cic. So is man often uſed in Engliſh; and therefore by the title of the moſt worthy, the whole race of man kind is here underſtood: So that not onelyonly they which are within the virge of the viſible Churches, and have the ordinary meanes of faith, that is, the word and ſacraments, are comprehended hereby, but alſo ſuch as have not thoſe meanes, as they that live in the Countreys of Panims, and Gentiles; yea, and of the Pagans themſelues, all ſuch as the Lord our God ſhall call. Neither may wee preſume to forbid them to come unto God, who ſeeme denied of the outward meanes of knowledge, as the deafe the blind, the Idiots, in as much as God, the God of the ſpirits of all fleſh, Numb. 16.22. can by His Spirit guide the will, and informe the underſtanding as it pleaſes him, Prov. 21.1. See further hereto, Note (a) §. 2. n. 4. on Chap. 32. And thus you underſtand what is meant by men, and withall, why the Church is called Catho ike or Vniverſall, namely becauſe it holds the number of Gods choſen, which ha…e beene or ſhall be called out from the reſt of all the men of the world, from Adam unto the laſt man that ſhall be borne, as this Church confeſſeth unto Chriſt, Rev. 5.9. Thou had redeemed us unto God by thy blood, out of every kindred, and tongue, and Nation, and people.
The laſt circumſtance is concerning the predeſtination of them that are in this Church: for ſeeing none can be glorified, but they that are juſtified in Christ: neither can any one bee juſtified but ſuch as are called and predeſtinate, Rom. 8.30. and ſeeing that to the infinite wiſedome of God, all his workes are knowne and determined, Act. 15.18. it is impoſſible that any one can be a member of this Church, but onelyonly ſuch as God out of His eternall love hath predeſtinate thereunto.
Object. 1 Object. But there is one God and Creatour of all, whoſe merciemercy is over all His workes and He hateth nothing that He hath made: And therefore it may ſeeme that all are equally predeſtinate unto eternall life, if all doe equally lay hold thereon.
Anſwere. As the creature could not cauſe it ſelfe to bee: So neither being corrupted by originall ſinne, can it change that being wherein it is, See Art. Eccl. 10. and ſeeing God alone doth worke in us, both to will, and to doe of his owne good pleaſure, Phil. 2.13. it is not in any man of Himſelfe to lay hold on eternall life, nor to end…auour any thing thereto; no not ſo much as to will or deſire it, without the ſpeciall wo…ke of God in him, who worketh all things according to the counſell of His owne will. Ephe. 1.11. So man, though made upright, yet being originally corrupted, and left to the hand of his owne will, cannot ceaſe to ſinne. And although God permit him to follow his owne wayes; yet that permiſſion is no cauſe of any mans ſinne, nor puts it any thing in the reprobate, why he ſhould ſinne. But in the predeſtinate it is not ſo; For he renews them in the ſpirit of their mind, unto ſanctification, converting their will, and making them ready unto every good worke.
Object. 2 2. Object. If then predeſtination be not of all men unto eternall life, and yet that all men are in one and the ſame ſtate of nature corrupted, by the ſinne of Adam; It may ſeeme that God did predeſtinate and chuſe out of the maſſe of man-kind, thoſe onelyonly, whom He did fore-ſee that they would bee excellent for their good works, and ſo for their future merits ſake, adopted them to bee heires of eternall life.
Anſwere. God is debtor to no man, and where bee that gives is no way bound, the gift can no way be accounted, but onelyonly of his free will that giveth: ſo Predeſtination hath no other originall but onelyonly the meere free-will of the Almighty God. But if our works fore-ſeene, were any cauſe of our predeſtination. 1. How then could it bee of His mercy onelyonly, Rom. 9.16? 2. How could it bee according to the good pleaſure of His will? Ephe. 1.5. 3. How were it to the glory of His grace; if the worthineſſe of our workes foreſeene, had any right therein, Ephe. 16? 4. How were our boaſting excluded, Rom. 3.27. if they were the cauſe of our happines? 5. And if our workes fore-ſeene be the cauſe of our predeſtination, then alſo of all the conſequents thereof, as of our election, calling, juſtification, and glorification. But this is moſt falſe, See 2. Tim. 1.9. Therefore alſo the former. 6. Moreover, what good workes can bee in man, which God Himſelfe doth not worke in us, as the Prophet ſaith, Eſay. 26.12. O Lord thou haſt wrought all our workes in us. 7. If God have created good workes, that wee ſhould walke in them, and good workes acceptable to God bee found only in them that are predeſtinate, and choſen to life, it followes that good workes are fore-ſeene in us, not as the cauſe, but as the fruits and effects of predeſtination. For if they can be no other than the effects of Gods grace in us, they cannot be fore-ſeene as a cauſe of His grace towards us. This objection is laid to them of the Romane Church; but as farre as I have any acquaintance with them, I find no ſuch thing by them. Tho. Aqu. contr. Gent. lib. 3. Can. 163. teacheth the contrary, and gives his reaſons. The grace of God (ſaith hee) is an effect of predeſtination, and goes before all humane merit. 2. The Divine will and Providence, are the cauſe of all other things: For of Him, in Him, and for Him are all things Neither can it be accounted the doctrine of their Church: for in the 7. Can. Seſſ. 6. Core. Trid. where all the cauſes of the juſtification of man in the ſtate of Nature, are reckoned up, efficient, finall, formall, inſtrumentall: the meritorions cauſe is put onelyonly, the ſuffering of our Lord, who thereby made full ſatisfaction to God, and merited juſtification for us. And if wee be juſtified onelyonly by the merit of Christ, and not by any merit fore-ſeene in us, then are we called choſen, and predeſtinate onelyonly in Him through the mercy of God, who gratuitò, of his owne free will doth waſh, ſanctifie, and ſeale us by the Holy Spirit of promiſe, who is to us the pledge of our eternall inhoritance: this is the effect of the Canon.
Object. 3. But how is this Church Catholike or Vniverſall, if any man be ſhut out of it? Or how is it ſaid by S. Paul. 1. Tim. 2.4. That God would have all men to bee ſaved, if there be few that ſhall enter in at the ſtraight gate?
Anſwere. The common anſwere to that text of Timothy is; that it is ſpoken not de ſingulis generum, but de generibus ſingulorum, that is, that ſome of every Nation and degree amongſt men ſhall bee ſaved; not every man of every degree. But I ſuppoſe that it is rather ſpoken in reſpect of the ordinary means, which in the Church is the Word read and preached, and the Sacraments, by which all men are called to repentance, and faith in Chriſt: which if they refuſe, their condemnation is juſt. Alſo out of the viſible Church, nature calls in a ſofter voyce, upon all nations and people of the world; and upon every one in particular to feare God, and to give Him glory which made the heaven and the earth, and all therein. And moreover, the light of every mans conſcience accuſing, or excuſing him, for thoſe things which he doth contrary, or according thereto, is the witneſſe of God in every mans heart, to excuſe or condemne him. And in reſpect of theſe meanes, God may be ſaid to will, that all men ſhould be ſaved, in that he doth offer his mercy to all, and call upon them to turne unto Him, that they might be ſaved; if they want not grace to accept it.
Object. 4. The want of that, is not imputed to any man, which is onelyonly in the power of another to give; and ſeeing that without repentance, faith, hope, and perſeverance in vertue, no man can attaine to happineſſe; which vertues of repentance, &c. are onelyonly in God to give, as the Prophet ſaith, Lam. 3.21. Turne Thou us unto thee ô Lord, and ſo ſhall wee bee turned: it may ſeeme, that the want of theſe things, ought not to be imputed to any man.
Anſwere. If any man refuſe a good thing when it is offered, the want of that ſhall be imputed to himſelfe, as to the wicked, that ſaith to God, Depart from us, for wee deſire not the knowledge of thy wayes, Iob, 21.14. and theſe are they whom God is ſaid to harden; becauſe they have hardened their owne hearts through the cuſtome of ſinne, that they cannot repent. Therefore, though the predeſtinate, that the mercy of God may appeare, are conuerted by the inward and effectuall calling; their hearts being renewed by repentance, to follow him that calleth; yet that the order of Iuſtice may be obſerved, they that forſake their owne mercy, are ſtill left to the puniſhment of their ſinne, both originall, and actuall, becauſe they neglect the outward calling, and wilfully ſhut their eyes againſt the light of their naturall knowledge and conſcience, See Rom. 9.21. &c. And according to this ſence, is it, that in Scripture the hardning of man in ſinne, and the preſeruing man from ſinne, ſeemes to be attributed to God both wayes; as where he is ſaid to harden Pharaohs heart; and to Abimelech, (a) Gen. 20.6. I have kept thee from ſinning againſt me.
Sect. 2 § 2. And thus it being manifeſt what this holy Church is, and of what perſons it doth conſiſt; it followes firſt to proove, that there is ſuch a Catholike Church, as wee ſay wee doe beleeve to bee; then to ſee the differences which are betweene this Catholike Church, and other particular Churches and Congregations.
1 If there were not a number of holy people, which God hath choſen unto eternall life; then the end of Chriſts ſufferings for us, were all in vaine, and the whole race of mankind ſhould have beene created onelyonly to deſtruction: So the mercy of God toward His creature, that had ſinned, ſhould be without effect: Neither ſhould His glory be magnified, in ſaving that which was loſt. So the devill, the enemy of mankind, might magnifie himſelfe againſt God, in that he had deſtroyed His creature irrecoverably. But all theſe things are impoſſible. Therefore there is a holy Church, choſen of God unto eternall life. And if this holy Church, in the parts or members thereof, had not continued in all ages, ſince God made His promiſe of a Savior to Adam, then faith had fail'd from among men, and the promiſes of God, being either not beleeved, or forgotten, the ſons of God, begotten by the immortall ſeed, had failed. So the throne of Chriſt, when there was no faithfull heart wherein He reigned, ſhould not have beene eſtabliſhed for ever, contrary to the promiſe, Pſalm. 89. ver. 4, 29, 36. and Luke 1. ver. 33. So the ſeed of the enemy onelyonly had flouriſhed in the earth, contrary to the diſpoſition of that wiſe husbandman, Matth 13.30. Let both grow together untill the harueſt. But theſe things are impoſſible. Therefore the holy Church is alſo Catholike, or continuing from the beginning, to the end of the world. For your better underſtanding, you may take theſe arguments apart.
2. If the goodneſſe of God, being eſſentially one with His infinity, were not diffuſive, or ſpreading it ſelfe upon the creature, for the ſuccour and aid thereof, in the greateſt miſery, then ſhould it be exceeded by the malice and wickednes of the devill, which though it be the greateſt that may be; yet muſt it needs be finite, as having the originall from a finite creature. But it is impoſſible that God ſhould be exceeded by the malice of the devill, therefore there is a reſtoring of man, to that bleſſedneſſe and glory, from which he fell by his ſi…ne, as you have ſeene it prooved before, in the 18. Chapter, and from all the reaſons there brought, to that concluſion, you may bring reaſons for the proofe of this Article.
3. If man were created according to the will of God, innocent, and without ſinne; then that preſent eſtate of ſinne, and death the puniſhment thereof, wherein he now is, muſt needs have beene brought upon him, ſince his creation, contrary to the revealed will of God: wherein, though for the declaration of the juſtice of God againſt ſinne, ſome be ſuffered to continue; yet becauſe ſinne is contrary to the will of God, and death contrary to the end of His creation of mankind; it is neceſſary that there be a redemption, or freeing of ſome appointed thereunto, from the thraldome, both of ſin and death. But it hath beene prooved, Chap. 15. that man was created innocent. Therfore there is a Church, or a number knowne unto God, of them that are ſo redeemed.
4. There is a God who hath made His promiſes of everlaſting life. There is faith, hope, and repentance, and other vertues both Chriſtian and morall, whereby the promiſes of God are apprehended, and obedience performed to His Commandements. Therefore there is a holy Catholike Church. For it is impoſſible, either that the promiſes of God ſhould faile of their performance; or that ſaith and other vertues ſhould be without their reward. For ſo the Spirit of grace, which wrought theſe vertues in man, ſhould worke in vaine. But this is impoſſible.
5. This holy Catholike Church is declared in ſundry places of the holy Scripture; and in ſpecial, according to all the cauſes thereof, in the Epiſtle to the Epheſ. 4. chap. 1. from verſ. 2. to 15. And although Saint Paul, in that place write to a particular Church; yet is the Catholike Church no other than ſuch as is there deſcribed: no more then the Brittiſh or Spaniſh Seas are different from the great Ocean, either in ſubſtance or qualities. For there is but one body, and one Spirit, one Lord, one faith, one hope, one baptiſme, one God, and Father of all. Ephe. 4.4, 5, 6. And as there is but one God; ſo is there but one Mediator betweene God and man, the Man Ieſus Chriſt, 1. Tim. 2.5, 6. And this one Mediator is that one onelyonly myſticall head of His myſticall body. For there is no name given under heaven, whereby wee muſt be ſaved, but onelyonly the name of Ieſus Chriſt, Act. 4.12. And as there is but one head; ſo is there one onelyonly body, as it is ſaid, Cant. 6.9. My Dove, my undefiled is but one, and Iohn 10.16. There ſhall be one fold, and one ſhepherd: by which texts of the Holy Writ, it is manifeſt that there is one holy Catholike hurch, as wee doe beleeve.
§. 3. And by this which hath beene ſaid, it may eaſily appeare what thoſe differences are, betweene this Catholike Church, and other particular congregations, whether in private houſes, or in Cities, Countreys, Kingdomes, or Peoples, which in Cant. 6. cited even now, are ſignified by the Queenes, Concubines, and the innumerable Virgins, which conſent to the ſame points of faith and doctrine.
1. The firſt, and moſt common is this, that in the Viſible Churches, Hypocrites and Atheiſts are found among the choſen; and theſe are the tares among the wheate, the bad fiſh among the good, Matth. 13.48. But in this holy Catholike Church, no vile or prophane perſon can bee, as it is ſaid Rev. 21.8. and 22.15. That without the holy Citie, ſhall be doggs, the fearfull, and abominable, the unbeleeving, murderers, whoremongers, ſorcerers, idolaters, and every one that loveth and maketh the lie.
2. A ſecond difference is in this, that every particular Church is viſible, ſo that every member thereof, may be fully informed of all things whatſoever is taught therein for trueth; either concerning doctrine or diſcipline: but the Catholike Church, in the ſence we here take it, neither is, nor ever was, nor can bee viſible, but to the eye of faith alone, as here we confeſſe in our Creed; for faith is the proofe, or argument, of things not ſeene. Hebr. 11.1. If then the Catholike Church be a thing to be ſeene, then is it not to be beleeved; if it be to be beleeved, then muſt it needs be inviſible. 2. Beſide this, the univerſall, or Catholike Church, as Saint Paul deſcribes it, Epheſ. 13.15. is of the Saints in heaven, as well as of them that are in earth; yea, and of them that are not yet borne, as of either of theſe. And although all the members of this Church, during the time of their pilgrimage upon earth, be viſible, or in a viſible Church; yet, while they are here on earth, we doe not beleeve them to be of that Catholike Church, with that aſſurance of knowledge, which a ſaving faith requires; ſuch a faith I meane, as is due to an Article of our Creed, but onelyonly with that hope, or credulity, which Chriſtian charity, and their holy conuerſation doth bind us to have of them. 3. For as God only knoweth the heart, ſo He only knoweth who are His; and if He only know, then cannot we; and though we ſee them in a true particular Church, yet doe we not thereby know that they are true members of the Catholike Church.
Object. 1. If the true Church be not alwayes viſible; why doth our Lord ſend us to the Church, Mat. 18.17.
Anſwer. That commandement of Chriſt ſhewes what is to bee done in particular viſible Churches, not in the inviſible Catholike Church; and this is to be obſerued in ſuch texts as are like to this, which the Papiſts bring, to proove the perpetuall viſibility of the Catholike Church. For if they could make that good, they would hope thereby, to proove the Church of Rome to be the Catholike Church. But if the firſt were given, the ſecond would not follow. For was there no Catholike Church before Romulus murthered his brother? or, where was the Catholike Church, when Rome was yet the mother of all the abominations and filthineſſe of the earth? Firſt in their worſhip of devills; and after, when their lives were anſwerable to their Religion, as you reade in Saint Paul, Rom. 1. and in their owne prophets, Iuvenal, Arbiter, &c. and againe, ſince they have forſaken their faith once praiſed, Rom. 1.8. and borne the former reward of their idolatry? And if that Church be the Catholike Church, out of which none can bee ſaved (as they ſay) what ſhall become of all thoſe Chriſtians in the whole world, which deteſt the Church of Rome, and all their idolatries and falſe doctrines; as the Greekes, and all that follow them, the Neſtorians, Iacobites, Ethiopians, the reformed Churches in the Weſt, &c. which for the number may ſeeme to be, at the leaſt, five to one to the Papiſts, notwithſtanding their falſe pretended univerſality?
To the former differences betweene the Catholike Church and particular congregations you may adde a third, that any particular Church may erre wholly, both in manners and doctrine, as I ſhewed in the Chap. before § 7. N. 2. but the Catholike Church cannot erre. 4. Any particular Church may faile, or ceaſe to be; but of the kingdome of Chri…t there ſhall be no end. Therefore the Catholike Church cannot faile; from whence it followeth; 5. That the Catholike Church is of the greateſt antiquity, as having the beginning thereof in Adam and Eve, (for I enquire onelyonly of the Church of the redeemed, not of the Angels) but particular Churches had their b…ginning afterward, ſome at one time, ſome at another; as that of the Iewes, in Abraham and his family; that of the Ethiopians in the Eunuch, &c. 6. Concerning the ſucceſſion of the Catholike Church, there is none ſuch …s they account, of Kings, or Biſhops in this or that See: but beca…ſe Chriſts kingdome cannot faile, therefore there is this ſucc…ſſ …. That before theſe Saints that now live ſhall die, others ſhall be borne, that are the true members of the Church; and thus is there ſtill but one Catholike Church, which unity containes all and every member thereof, in one myſticall body, whereof our Lord Chriſt is the Head.
Notes.
(a) I Withheld thee from ſinning againſt Mee.] Againſt this, and many ſuch texts of Scripture, the Hereticke Pelagius taught, that man of himſelfe, wi…hout any ſpeciall gra…e of God, might fulfill the divine Commandements: and if …he grace of God were at all needfull, it was o…ely, that a man might more e…ſily through grace, doe thoſe things which he was commanded to doe of his owne free will. But this grace (ſaid he) is onelyonly in our free will, which our nature hath received of God, without any*See what Pelag…us meant by this, in anſw. to the Ieſuits challe… in Ireland. …ag. 478. 179. 480, & 481. &c. merit of ours fore oing. In this onelyonly God doth helpe us, th…t by the law and the doctrine, wee may know what we ought both to doe and to hope for, Aug. Haer. Cap. 88. By occaſion of whi h hereſie, divers unneceſſary queſtions have beene mooved, about free will, univerſall gr ce, perſeverance, and the like, which are no way availeable to the increaſe of godlineſſe, or the comfort of the conſcience, but rather have overthrowne the faith of …ome, and beene the feuell of Factions, both in the Church and Common-wealth. But as among the Corinthians, when ſchiſmes and diſcontents aroſe, concerning their foreign, or Love-feaſts, before the holy Communion, the Apoſtle brings them to the ſimplicity of the firſt inſtitution thereof, 1 Cor. 11.21. So by the ſame Spirit of wiſedome, hath his Majeſt…e, our gracious Soveraigne, with the advice of our reverend Fathers, the god y and learned Biſhops, cut off theſe curious queſtions, with all inconvenience and ſ…andall as might grow thereby, See his Majeſties declaration, before the Art… of 62. Read alſo the Art. 9.10.11.17. So that now through the mercy of God, by the piety and conſtant care of his Majeſty, and by the providence and zeale of our faithfull ſhepherds, there is aſſured hope, that theſe tares, which ſo lately tro…bled our neighbour Churches, and by the ſeruants of the enuious man, were attempted to be ſowne in our be…uteous fields, ſhall never ſpread any roote of bitterneſſe among us. And although theſe queſtions thruſt in themſelues here in this place to be diſcuſſed, ſeeing predeſtination is the eternall foundation of the holy C…tholike Church▪ out of which there is …o ſal…at…on; and into which none can come but he that is holy: It may ſeeme that t ought to be enquired, what holineſſe we have of our ſelues, or what ſtrength, to come to that holineſſe which we ought to have; and what ſtre…gth to co…i…ue therein. But becauſe obedience is better the ſacrifi e and bee uſe reaſon ranging beyond theſe bounds which God hath ſet …s accounted by Saint Paul, Rom. 9.20. a replying ag…inſt God; let us leave theſe queſt ons a… Saint Paul left that of predeſtination, to the meere mercy and will of God, and that abſolute Lordſhip which he hath over His creature, as the tempe…er of the clay hath power over the ſame lumpe, to m…ke one veſſell to honour▪ and …nother to diſhonour. And ſeeing mans underſtanding ſearching into the thing… of God ſo farre above his reach, as the infinite wiſedome of God and His ſe…ret will are, muſt needs fall into errour; let us be contented to keepe our ſelues within thoſe limits which God H…mſelfe hath ſet. Deut. 29.29. The ſecret things belong unto the Lord our God, but the things that are revealed, belong to us and to our children, that we may doe them. To this purpoſe Saint Paul writeth concerning this ſealed ſecret, 2 Tim. 2.19. The foundation of God ſtandeth ſure, having this ſeale, The Lord knoweth them that are His; and let every one that nameth the Name of Chriſt, depart from iniquity. Therefore leſt any man ſhould runne beſide his owne hopes, whileſt be enquires too buſily into the hopes of other men, let us remember that wiſe and faithfull counſell which is in 4. Eſdr. 8.55. Aske thou no queſtions concerning them that periſh. The reaſon went before verſe 47. for thou commeſt farre ſhort, that thou ſhouldeſt be able to love the creature more then He that made it.