The Amendment of Life, Book 4 · Chapter 2
The ſecond cauſe of Amendement, drawen from the name Holy, attributed to Ieſus Christ: wherein is handled Election, Reprobation, and Gods prouidence. Chap. 2.
THE Prophet Eſaie rehearſeth, that hee ſawe the Lord ſitting vponupon his throane,Iſay 6.3. and the Seraphims aboue him, crying one to another, Holy, holy, is the Lord of hoasts. Heere dyd they ſpeake of Ieſus Chriſt,Iohn 12.41 as Saint Iohn in his Goſpell doth affirme, who alſo reporting another viſion which himſelfe ſawe, ſayeth: There were foure beaſts which cryed night and daie wythout ceaſing, Holy, holy, holy, is the Lord God almightie. Apoc. 4.8.This title Holy, thus thrice repeated, among other thinges doth teach vsus that he is ſouerainly good, righteous, merciful, wiſe, mightie and true: euen ſo excellently and perfectly, that in theſe and other lyke diuine properties, he is moſt holy, and in them holdeth nothing in common wyth other creatures. And in deed, if in man there bee anie goodneſſe, righteouſneſſe, wiſedome, or truth, hee hath them not of himſelfe, but from God. Neither hath hee thereof anie more but ſmall droppes or ſparkes, and the ſame are but graces happened and accidents, or qualities, as they ſaie in ſchooles, ſo that euen without them hee is neuertheleſſe a man. But as concerning God, hee hath all theſe properties of himſelfe, they bee in him perfect and infinite: yea, they are in ſuch ſorte his eſſence, that to denie his righteouſneſſe, wiſedome, power, merciemercy, and goodneſſe, is to denie God. Marke therefore how rightly he is called Holy, holy, holy.
2 It is no maruel that this, and all that proceedeth herefro, doth paſſe mans vnderſtanding, for it exceedeth euen the capacitie of the Angels. And this doth Eſaie in this viſion teſtifie, ſaying: The Seraphims couered their faces with two wings, Eſay 6.…as not able to abide the brightneſſe of this holyneſſe. But the more incomprehenſible that it is, the more doth it admoniſh vsus diuerſely and in many ſortes to amend. And indeed, among the moſt dangerous & pernitious corruptions of men, which eſpecially we ought to amend, there is none greater than a bold and preſumptuous raſhnes, whereby men dare controll the holy doctrine of God, which they do not vnderſtand: yea, euen to denie or peruert the euident teſtimonies that hee deliuereth in his worde: or accuſe God (O intollerable blaſphemie) of vnrighteouſnes, iniquitie, and crueltie, and reduce him to ſuch bondage, that hee may do nothing but that whereof eueryevery blind man is able to comprehend the reaſon, wiſdome, and iuſtice. And heerof we will propound one example, which is but too common and moſt pernitious.
3 The holy Scripture in many places teſtifyeth,Math. 20.16 Marke 13.20 Epheſ. 1.4. Rom. 9.11, & 11.5 Phil. 4.3. Rom. 11.5 & 9.15.20 Phil. 4 3 Apoc. 3.5 Iude verſe 4 Rom. 9 23. Iohn 10.28 Rom. 9.22 Rom. 9.18 1. Sam. 2.6 Amos 3.6 Ier. l. …. 3. 38 Iob 38. & 39. Read Sect. 18. Acts 4.28 1. King. 22.20 Iob 1.12 2. Theſ. 2.9 Rom. 9.17 2. Sam. 15 2. Chro. 36 that among the children of Adam, God hath choſen ſome to ſaluation & life eternall, leauing the reſt without anie portion in ſuch felicity, that this election was founded vponupon his onelyonly goodnes and merciemercy, that he had power and authoritie to chooſe whome hee pleaſed, and to leaue the reſt, that the names of the elect hauehave from all eternitie bene written in the book of lyfe, and the reſt recorded to iuſt deſtruction, that God ſo prepared the elect to glorie, that they cannot periſh, and that the veſſels of wrath, as the Apoſtle tearmeth them, are in ſuch wiſe prepared to deſtruction, that beeing by the decree of almightie God, giuen ouer to themſelues according to theyr owne corruption, they cannot but ſinne, & ſo be iuſtly condemned, that God ſheweth merciemercy to whome hee will ſhew merciemercy, and hardneth whom he will harden, that nothing commeth to paſſe without the will and prouidence of God, that God dyd ſo foreſee the tranſgreſsion of Adam, and that it was not without his decree and ordinance, that all that was done as concerning Ieſus Chriſt, by Iudas, Pilat, the Gentiles and the Iewes, was done by the definite counſell and eternall decree of God, directing the wicked worke of men, that by them hee might accompliſh his excellent worke of our redemption, that many times he imploieth both the deuill & the wicked, as a father to correct by their wicked works, the ſinnes of his elect, and as a iuſt iudge, to puniſh the iniquitie of the others.
4 Now albeit there is no doctrine that may ſtande vsus in greater ſtead than this to ingender humility in man, neither to produce anie ſitter argument to praiſe God, or to miniſter conſolation, peace & content, to ſuch as feele themſelues to be the children of God: or that may bee a more mightie or ſharpe ſpurre to pricke vsus forward to amend our liues, as wee will hereafter ſhew: yet are there ſome, who not being able to comprehend this doctrine, do thereof take occaſion to ſeeke ſo to burie it vp, that it may not be preached in the Church of Chriſt. Others, that gather conſequences of blaſphemie, to peruert or reiect it. As concerning the firſt, The apprehenſion and feare which they conceiue in the blaſphemyes that the peruerſe doo gather out of this doctrine, is commendable: but the meanes that they take to preuent them, are not to bee receiued. Neyther may wee looke to bee more wiſe than Chriſt, who neuertheleſſe deſiſted not from preaching, publiſhing and recording it by his Apoſtles. And ſurely albeit Saint Paule noteth ſome blaſphemous replications agaynſt this doctrine, yet doth he not leaue too teach and maintaine it. Chriſt ſayeth, Hee that hath eares to heare, let him heare. It muſt therefore be preached to thoſe to whome hee giueth eares to heare,Rom. 9.14.19 Math. 11.15 & 13.9.43 Iohn 10.27 that they may heare, and not bee buried becauſe of thoſe to whome hee hath not giuen eares to heare. Chriſt the ſoueraigne ſhepheard, requireth no leſſe of his ſheepe to heare him, then he forbiddeth them to heare the voyce of ſtraungers. It is a learned ignorance, not to knowe that which God woulde hauehave vsus to be ignorant of, but it is a pernitious ingratitude not to bee willing to knowe that which God woulde teach vsus. The ſoule deuoide of the doctrine of truth, is prepared to receiue lies. It is no Chriſtian ſimplicitie or ſobrietie, to reiect, as hurtfull, the knowledge of that which the ſonne ſeeketh to teach vsus. True wiſedome and modeſtie in the children of God, conſiſteth in opening theyr eares to learne, when Chriſt openeth his mouth to teache: alſo not to deſire to learne that which hee is vnwilling to reueale vntounto vsus. The holye Scripture is the ſchoole of the holy Ghoſt, wherein as there is nothing omitted that is neceſſarie to ſaluation, ſo is there nothing taught, but what is requiſite for vsus to know. And thus it is great iniurie agaynſt the holy ghoſt, that hee hath taught or reuealed vntounto vsus anie thing meet to hauehave beene ſuppreſſed. Let vsus therefore conclude this purpoſe with the aduertiſement of Moſes, ſaying: The ſecrete thinges belong to the Lord our God, but the thinges reuealed belong to vsus, and to our children for euer, Deut. 19.29that wee may doe all the wordes of this lawe. Beholde how for the amending of our liues, according to the exhortation of Ieſus Chriſt, wee are to correct this ingratitude, pernitious counſell, and preſumptuous raſhneſſe, which vrgeth vsus to ſuppreſſe that which it pleaſeth God to reueale vntounto vsus, and ſerueth eſpecially to the magnifying of his glorie, to the begetting of humilitie in his elect, to ſtrengthen their faith, and mightily to induce them to amend their liues.
5 Others there are that proceede farther, for not beeing able to vnderſtand, & yet deſiring to comprehend the cauſes and reaſons of the pointes of the doctrine before mentioned, do take occaſion to condemne and reiect the euident teſtimonies by God deliuered in his word, by conſequences falſely gathered, which accuſe God of crueltie and vnrighteouſnes, and maintain that he is the author of the ſin and iniquitie of men. But how doo they herein ſwallow themſelues vp? It is as if they ſhould accuſe the ſun of darknes, becauſe that ſeeking to looke into the brightnes thereof, their eies be dazeled. Many artificers in their tratles, doo worke many thinges whereof we can conceiue no reaſon, yet do we not condemn them, becauſe we preſuppoſe that they are not don without reaſon. How then? Shal we be ſo raſh as to condemne the great builder and gouernor of this world, becauſe we cannot comprehend the wiſdome contained in his workes? Shal the ſcholler ſay that his maſter is ignorant, becauſe he cānot vnderſtand the profound knowledg that is in him? That we may therfore correct this raſhnes, & ſo according to the exhortation of Chriſt, amend our liues, let vsus remember that when he is called Holy, holy, holy, wee are thereby admoniſhed that in him ther …eſteth a wiſdome, goodnes, mercy, righteouſnes, power, & truth, both perfect & infinit: yea, that his whole eſſence is no other but wiſdom, goodnes, & iuſtice, which do infinitly ſurmount the capacitie of man. Likewiſe that our true humilitye, ſimplicitie, wiſdome, & diſcretion conſiſteth in this, that albeit we do not comprehend it, we doo neuertheles beleeue that his will is the rule of all righteouſnes: that he that demandeth any other reaſon or cauſe therof than is declared in his word, entreth into a bottomleſſe gulfe, wherein he ſhal be ſwalowed vp: that God is goodnes it ſelfe, and can neither wil nor do anie thing but what is good: that his power to diſpoſe of all creatures as he pleaſeth, cannot bee ſeparate from his wiſedome and iuſtice, and therefore that he cannot doo anie thing vniuſtly or vnwiſely: that it is too great abaſemēt to God, not to acknowledg in him a more profound wiſdome than man is able to comprehend: or not to confeſſe anie other righteouſnes in God, than ſuch as man ſhall finde to be iuſt: and to maintaine that he is not able to doo any thing, whereof man is not able to comprehend the reaſon.
6 If proude and curious mindes ſhould obiect vntounto vsus, that wee propound theſe allegations, becauſe we are not able to anſwere to theyr replications, obiections, and blaſphemies, yet let vsus not bee ſo carried awaie, or readie to miniſter contentment to theyr raſhnes and curioſitie, but rather let vsus cleane to the ſimplicitie & moſt aſſured principles of Chriſtian religion. Heerein reſteth the true ſanctification of the name of God: As contrarywiſe, it is a moſt dangerous preſumption, to ſeeke to giuegive account of the workes of God, in the wiſedome whereof hee wylleth that man, feeling his owne ignorance, ſhould humble himſelfe: or to miniſter vntounto men anie acceſſe to the inacceſſible light of God, wherinto no man is able to penetrate,2. Cor. 12.2 but hee ſhall be ſwallowed vp: or in briefe, to ſeeke to nouriſh the preſumption and raſhnes of men which God, to the end to ingender humilitie in them, will kill. Saint Paul taken vp into the third heauen, and there hearing wordes vnſpeakable, ſuch as it was not lawfull to vtter, knew well inough how farre hee might wade in reuealing the myſteries of Gods wiſedome and prouidence. And our ſelues may perceiue how moderate hee was in this reſpect: Lykewiſe how reſolute & conſtant hee ſhewed him ſelfe, in oppoſing the onelyonly will, wiſedome, power, & glorie of God agaynſt all replications, reproofes, and blaſphemies of men. And in deede, ſpeaking of Iacob the elected, and Eſau the reiected, hee ſayth:Rom. 9.11. Before the children were borne, and when they had yet done neither good nor euill, (that the purpoſe of God might remaine according to election, not by workes, but by him that calleth) it was ſayde vntounto Rebecca, The elder ſhall ſerue the younger, as it is written, I hauehave loued Iacob and hauehave hated Eſau. Heere doeth hee plainely declare, that Iacob was elected and Eſau reiected, not for eyther of theyr works, either good or bad, but according to the determination of God grounded vponupon his election. And hereupon the Apoſtle demanding whether there were anie vnrighteouſneſſe in God, anſwereth firſt, God forbid. And that kinde of phraſe hee ordinarily vſeth, whenſoeuer hee goeth about to reiect anie queſtion as abhominable, and vnworthie of aunſwere: and heereby admoniſheth vsus, when men vſe the lyke replications, to abhorre them, and to ſaie, God forbidde, as thereby maintaining, that it is a matter that cannot come to paſſe.
7 Secondly, for a manifeſt explanation, that there is no iniquitie in God, he addeth: For God ſayde to Moſes,Exod. 33.19. I will hauehave merciemercy on him to whome I will ſhew merciemercy, and will hauehave compaſsion on him on whom I will hauehave compaſsion. Heerein doth hee firſt confyrme that which wee hauehave alreadie touched, namely, that election is grounded vponupon the onelyonly merciemercy and free grace of God, without any conſideration of our works. Secondly, he alledgeth no other reaſon of this merciemercy to ſome, and not to other ſome, but the onelyonly wyll of God, ſaying: He will ſhew merciemercy to whome he will ſhew merciemercy. Thus doth the Apoſtle teach vsus, that if man thinketh it no reaſon that God ſhould chooſe ſome, and reiect other ſome, onelyonly vppon his goodnes and merciemercy, wythout anie conſideration of theyr workes: our moſt pertinent reaſon to iuſtifie God, is with the Apoſtle to ſaie, It was his will. Thus when our Lord Ieſus Chriſt ſayde,Math. 11.25 I giuegive thee thankes O father, Lord of heauen and earth, becauſe thou hast hid theſe things from the wiſe, and men of vnderſtanding, and haſt opened them to babes. He addeth onelyonly this reaſon, It is ſo, O father, becauſe thy good pleaſure was ſuch. So farre therefore muſt we bee from hauing anie thing to replie againſt whatſoeuer Gods will, that euen in this ſo ſtrange a worke, in the iudgement of fleſh: proceeding of the good will and pleaſure of our heauenly father, he ſheweth, that wee hauehave an argument to praiſe him, and wyth Ieſus Chriſt to giuegive him thankes. And Saint Paul followed theſe ſteppes of his maſter:Eph. 1.3.4.5 11. for firſt he praiſeth God becauſe he hath elected vsus in Ieſus Chriſt, and then hee addeth, that it was done according to the good pleaſure of the will of God. So often therefore as wee reade and ſee that God ſheweth merciemercy to ſome, whome he will ſaue in his kingdome and glorie, and leaueth & forſaketh other ſome: It is inough that wee alleadge, that it is according to the pleaſure and counſell of the will of God. Thus much to cut off all replications and obiections.
8 Earthly kings in the ends of their edictes and proclamations, doo ordinarily in ſtead of a reaſon adde this, For ſuch is our pleaſure. And thereby doo prohibite theyr ſubiectes from anie farther enquirie and examination of the reaſons of their ordinaunces. And ſhall not God bee in as good credite as mortal man, to make vsus to receiue and aduow whatſoeuer hee willeth and decreeth, onelye adding, For ſuch is his will, and ſuch is his pleaſure? Men may many times bee deceiued in that which pleaſeth them, but God forbid that God ſhould will anie thing that were not righteous or good. Let vsus therfore ſo learne to ſanctifie the name of God, that ſo ſoone as in his worde hee declareth that ſuch was or is his will, we reiect all replications, and vpholde, that ſeeing hee willeth it, it is iuſt, good, and holy, albeit we cannot comprehend the reaſon of it. This is the doctrine that the Apoſtle by his example doth deliuer. And it is our dutie not to couet to bee wiſer than the holy Ghoſt, who ſpake by him, either to demand, or to render anie reaſon of the wil of God, which cannot be but moſt iuſt and holy.
9 Saint Paul proceeding in his purpoſe, ſpeaketh of the hardning of Pharaohs heart, ſaying: For this purpoſe hauehave I ſtirred thee vp, that I might ſhew my power in thee, Rom. 9.17,and that my name might be declared thoroughout all the earth. But becauſe it may ſeeme ſtrange, that God ſhould ſo harden the heart of Pharaoh, that reſiſting his will and commandement, to ſuffer the people to depart, he ſhould be ſwallowed vp in the ſea, and the people of God be ſo deliuered: What doth Saint Paul alleadge in iuſtification of God? Euen againe, his will, ſaying that in this horrible iudgement executed againſt Pharaoh, and in the incomprehenſible grace ſhewed to the people of Iſrael, God ſhewed mercy to whom he would, and hardned whom he would. If anie man therefore ſhould demaund whereof it commeth, that God vouchſafeth to ſaue theſe men, by cauſing the Goſpel to be preached vntounto them, conuerting them by his holy ſpirit, giuing them faith, and ſhewing merciemercy vntounto them, either wherfore he cauſeth not the goſpel to be preached to others, or giueth them not ſaith, but rather hardneth them. Saint Paul admoniſheth vsus to aunſwere, Such is Gods will, he ſheweth merciemercy to whome hee will, and hardneth whom he will. And therefore let it content vsus, to vnderſtand that it is his will, as alſo he willeth nothing but in iuſtice and wiſedome. And this onelyonly reaſon ought more to ſatisfie and content vsus, than all the expoſitions and reaſons that the moſt ſubtyll heads and ſpirits in the world are able to inuent. And in deed, the reaſons of the holy Ghoſt are ſtronger than the reaſons of men: and whatſoeuer theyr knowledge is, yet muſt they not preſume to hauehave more knowledge than the holy Ghoſt, and this muſt wee alleadge in defence of the iuſtice and glorie of God.
10 This doth the Apoſtle alſo repreſent vntounto vsus in that hee addeth. For hauing propounded this obiection and replication, Why doth hee yet complaine? Rom. 9.19For who can reſist his will? hee laboureth not to propound the diſcourſe of man in the iuſtification of God: but ſtayeth vponupon three pointes. Firſt, hee ſheweth that the onelyonly remembrance that wee are men, ought to reſtraine vsus from arguing with God. Secondly, that God wyth his creatures may doo what hee will. And thirdly, that the manifeſtation of his glorie muſt ſwallowe vp all replications and murmuring. For firſt he aunſwereth, O man, who art thou which ſpeakeſt againſt God? Thereby ſignifying, that where men dare replie, and thus accuſe God of vnrighteouſnes, becauſe they vnderſtand not his reaſons? the ſame doth proceed of this, that they remember not that themſelues are men, either what man is in regard of God. If a childe of eight or tenne yeeres olde, hearing a philoſopher diſcourſe of the greatneſſe and courſe of the Sunne, ſhould argue againſt him, and maintaine that the ſame were no greater than a platter, neither of any ſwifter pace than a ſnaile, would the philoſopher ſtand vppon the deliuerie of the reaſon of his diſcourſe vntounto him? No, for the childe could not bee capable to conceiue it. But hee woulde tel him, Thou art yet a child: Euen ſo is man in compariſon of God, infinitly leſſe in knowledge than is a child, in compariſon of the moſt excellent philoſopher in the world. Wee muſt therefore with Saint Paul maruell how man dareth ſtriue or diſpute with God, and in reaſon to ſtop his mouth, we may ſaie vntounto him, O man, Iob 9.3, 32.who art thou that ſpeakest againſt God? If man would diſpute with God (ſayth Iob) hee could not anſwere him vntounto one thing of a thouſand. And therefore hee after addeth, ſaying: God is not a man as I am, that I ſhould anſwere him, if we come together to iudgement, neither is there anie vmpier that might take notice of our cauſe, or laie his hand vponupon vsus both. The ſame doth God alſo note, where hee ſpeaketh to Iob in a whirlewinde, and ſayth: Who is this that darkneth the counſell, by wordes without knowledge? Gird vp now thy loines like a man, I will demand of thee, Iob. 38.2.and declare thou vntounto mee. When therefore wee heare theſe replications, wherefore doth God complaine of vsus, that we are ſo hardned, eyther that beeing hardned, wee doo offend him more and more? Seeing it is his will to harden vsus, wee cannot ſtande againſt him. Let vsus aunſwere with Saint Paule, O man, who art thou? Shall man that knoweth himſelfe ſo to bee, take vppon him to diſpute wyth God?
11 As for the ſecond point, the Apoſtle confirmeth the ſame that hee had before ſpoken, namely, that God hath merciemercy vponupon whome he will, and hardneth whome hee will: declaring by the ſimilitude of a potter, that hee hath power and authoritie ſo to doo: And in deede, Hath not the potter power of the claie, Rom. 9.21.to make of the ſame lumpe one veſsell to honour and another to diſhonour? Yes euen ſo much, that the earthen veſſell cannot ſaie to the potter, Why haſt thou made mee thus? What iniquitie is it then, to ſuppoſe that God hath not as much power ouer his claie, namely, ouer man his creature, as man hath ouer the earth, which the creator hath giuen vntounto him: Men with this reaſon, I will doo wyth mine owne what I pleaſe, doo ſtoppe the mouthes of theyr equals: How much rather then may God ſo doo, whoſe wyll is euer conioyned with wiſedome and iuſtice whereby hee cannot doo anie thing but in wiſedome and iuſtice? If anie man liſt to replie, that there is great difference betweene the earthen veſſell to diſhonor and the reprobate, becauſe the veſſell feeleth no euill, but the reprobate ſhall feele moſt horrible and eternall torments: We aunſwere that the Apoſtle well inough knew that, and yet iudged the ſimilitude to bee verie fit and ſufficient to iuſtifie God, as in deed it is greate reaſon that hee ſhould employ his creatures as he will, for the manifeſting of his glorie in them.
12 And it is the third point which the Apoſtle toucheth, where hee ſayth, What if God woulde to ſhew his wrath and to make his power knowen, Rom. 9.22ſuffer with long patience the veſselles of wrath, prepared to deſtruction, and that hee might declare the riches of his glorie vppon the veſsels of merciemercy, which hee hath prepared vntounto glorie? Hee here doth declare firſt, that God doeth ſo hate and deteſt ſinne, that immediatly and without delaie hee woulde ſwallowe vp ſinners, were it not that in patience hee ſuffereth and beareth with them, yea, and endueth them with many bodily goods: but they vponupon obſtinacie and wyth vnpenitent heartes abuſing this patience, doo heape vp for themſelues wrath in the daie of wrath,Rom. 2.5 and of the declaration of the iuſt iudgement of God. Secondly, that God doth thus in patience tollerate the veſſells of wrath prepared to perdition, that hee may afterward ſhew his wrath againſt ſinne, in the horrible and eternall puniſhment thereof: as alſo his power and authoritie to diſpoſe of his creatures as hee will, as it is ſhewed in the ſimilitude of the potter. Lykewiſe he declareth, that the purpoſe of election tendeth to let men know the riches of his glorie, in the veſſells of merciemercy which hee hath prepared to glorie. To be ſhort, hee teacheth vsus that the declaration of his wrath agaynſt ſinne, and conſequently of his holyneſſe and iuſtice in puniſhing the ſame: alſo of his power and authoritie to diſpoſe of his creatures as hee will: and laſtly, of his great merciemercy to the elect, do all ſerue to the manifeſting of the glorie of God. As nothing therefore doth better beſeeme God than the manifeſting of his glorie, ſo for the iuſtifying of God, and the ſhutting of the paſſage agaynſt all ſuch blaſphemies, it ſufficeth with the Apoſtle Saint Paul, to maintaine that his glorie ſhineth in his merciemercy to the elect: in his iuſtice againſt the veſſels of wrath, prepared to perdition: and in his power and authoritie to diſpoſe of his creatures, as hee wyll. For ſuch as are not content wyth this reaſon, doo ſhew themſelues to bee enemies to the glorie of God. Beſides, that this phraſe of ſpeech which hee heere vſeth, when hee ſayeth, Who is it, doeth ſhew, that in whatſoeuer God doth for the manifeſting of his glorie, man is not to murmure or replie, eſpecially conſidering that it was and is the purpoſe of all Gods workes.Prou. 16.4 For hee hath made all things for himſelfe, ſayth Salomon, euen the wicked for the daie of his calamitie.
15 The ſame Apoſtle in another place verie notablie confirmeth the premiſes, ſaying, God hath ſhut vp all in vnbeleefe, Rom. 11.32that hee might hauehave merciemercy on all. The purpoſe of Saint Paule in this place is, to ſhew that the Gentiles were vnbeleeuers, euen vntill the reſurrection of Ieſus Chriſt, and the Iewes after it, to the ende that the Gentiles beeing conuerted by the preaching of the Goſpell, might confeſſe, that hauing ſo long remayned in vnbeleefe, plunged in idolatrie, and giuen ouer to all wickedneſſe,Ephe. 2.1… euen as Saint Paul ſayth, without Chriſt, without God, and without hope, It was vndoubtedly a worke of meere & wonderfull merciemercy of God, to receiue & graft, them into the Church by preaching of the Goſpell. Likewiſe that the Iewes, after their incredulitie, which hath now continued aboue fifteene hundred yeeres, receiuing the Goſpell whenſoeuer it ſhall pleaſe God to call them thereto, may alſo confeſſe that theyr ſaluation proceedeth neither from the worthines of theyr anceſtors, neyther from the merites of their works, but from the ſoueraigne and meere merciemercy of God. Beholde here a number both Iewes and Gentiles, reprobates, veſſelles of wrath, whome God hath ſhut vp in rebellion and vnbeleefe, in whoſe iuſt perdition Gods merciemercy ſhal the more ſhine vponupon a ſmall number of his elect. If anie man liſt heereat to take occaſion to murmure, in that hee cannot comprehend Gods iudgements, let him with Dauid, remember that they are wonderfull deepe. And in lieu of labouring and ſeeking to finde out the reaſon of them, let him in maintenance of Gods iuſtice, with Saint Paul crie out and ſaie, O the deepnes of the riches, Pſal. 36.7both of the knowledge and of the wiſedome of God! How vnſearchable are his iudgements, and his wayes paſt finding out? For who hath knowen the minde of the Lord, or who was his Counſellor? Or who hath giuen vntounto him first, Rom. 11.33and hee ſhall bee recompenced? For of him, and thorough him, and for him are all thinges, to him bee glorie for euer, Amen.
Heere wee ſee how the Apoſtle by the tenour of this exclamation, beating down the pride & raſh preſumptiō of man, teacheth vsus to containe our ſelues in all ſobrietie, modeſtie, and humilitie in the ſight of God, to reuerence his iudgements, which hee hath ſayd to bee incomprehenſible. In our ſelues to feele that there is in God a depth of wiſedome, which ſwalloweth vp mans vnderſtanding, to confeſſe that he is not bound to his creature, to acknowledge that it is not poſsible for vsus to comprehend his waies: and finally, that in this wonderful worke we muſt glorifie God for euer. How horrible therefore are the blaſphemies of thoſe that dare accuſe God of iniquitie and vniuſtice, becauſe hee openeth not vntounto them the treaſures of this heauenly wiſdome, wherby they may vnderſtand the reaſons of his incomprehenſible iudgements, workes, & waies, which cannot poſsibly be found out?
14 The prophet Eſaie rehearſeth, that hee receiued from God this commandement, Go & ſaie vntounto this people, ye ſhall heare in deed, but ye ſhall not vnderstand, Eſay. 6.9.ye ſhall plainly ſee and not perceiue. Make the heart of this people fat, make their eares heauie, & ſhut their eies, leaſt they ſee with their eies, and heare with their eares, and vnderſtand with their hearts, and conuert, and he heale thē. This is a commandement that ſeemeth verie ſtrange, for it doth not only foreſhew the hardning of the heart of the Iewes, and conſequently, their deſtruction, but alſo that preaching ſhall be the occaſion to blind them and to harden their hearts. Shal we therefore ſaie that God is the author of their hardnes, blindnes, ſin and deſtruction that proceed therof? God forbid. And therefore note what S. Paul ſaid to the vnbeleeuing Iewes, It was neceſsarie the word of God ſhould firſt hauehave bene ſpoken to you: Acts 13.46but ſeeing ye put it from you, and iudge your ſelues vnworthie of euerlasting life, loe, we turn to the Gentiles. Moreouer, wherefore hath God wrought in the harts of ſome by his holy ſpirit, & giuen ouer others to hardneſſe of heart, and blindneſſe? True it is, that as a iuſt iudge, he hath puniſhed the wickednes of vnbeleeuers, in hardning them: yet muſt we aſcend to the eternall decree of God, who hath elected thoſe whom he would, to conuert them, & giuen ouer the others to be hardned. Now albeit thou canſt not vnderſtand why he hath choſen thoſe rather than the other, why he cauſeth the doctrine of ſaluation to be preached to ſome, with ſuch efficacie of his holy ſpirit, that thereby they do conuert & beleeue: but vntounto others without any efficacy of his ſpirit, wherby they harden thēſelues, & ſo increaſe their condēnatiō: alſo, how God hardneth, & yet is no author of the hardnes of hart, either of ye ſins that thereof doo proceed: yet ſee thou reuerence the incomprehenſible iudgements of God, and conſider what went before this commandement giuen vntounto Eſaie,Eſay 6. Hee ſaith that hee ſawe the Lorde ſitting vponupon an high throane, and lifted vp, and the lower parts therof filled the temple: The Seraphims ſtood ouer it, couering their faces with two wings, and crying one to another, Holy, holy, holy, Lord God of hoaſts, the whole world is ful of his glorie. This teacheth vsus to humble our ſelues before this holy, most holy one, and to reuerence the iudgements of this king that ſitteth vponupon the throne,Iohn 12.42 as moſt holy and moſt righteous, and in the execution whereof ſhineth his glorie. Whereuppon Saint Iohn hauing alleadged this ſentence of Eſaie, touching the blinding and hardning of the Iewes, expreſly doeth note, that the Prophet ſpake this when he beheld the glorie of Ieſus Chriſt.
15 According to the purpoſe of the premiſes we ſaie, that whereas God hath choſen ſome, euen whome hee woulde, and not other ſome: and in all that God in his prouidence hath ordained, & done for the execution thereof, there reſteth ſuch wiſedome, goodneſſe, merciemercy, and iuſtice, that for the approuing of that which in the wiſdome of mans fleſh ſeemeth ſtrange & vniuſt, it ſufficeth to ſhew, that the ſame was ſo ordained and decreed in the eternall and determinate counſel of God. And indeed, if anie man ask why the goſpell is preached rather to ſome than to other ſome: alſo, why among thoſe to whom it is preached, ſome doo beleeue, & ſome do reſt vnbeleeuers: it is reaſon ſufficient to aunſwere, that ſome are choſen, and other ſome are not. So many, ſaieth Saint Luke, did beleeue as were ordained to life euerlasting. You beleeue not, ſaieth Ieſus Chriſt, becauſe yee are not my ſheep. Acts 13.42 Iohn 10.26My ſheep heare my voyce and follow mee. When the Apoſtles asked Ieſus Chriſt why he taught the people by parables, wherein they had no vnderſtanding, & which afterward hee opened to them alone, hee lifted them vp into this conſideration, that they were choſen and the other not. To you, ſayth he, it is giuen to know the ſecrets of the kingdome of heauen, Marke 13.10but it is not giuen to them. And therefore when we reade that ſome, euen in lieu of conuerting and beleeuing, hauehave bin hardned and become more wicked, whereby the preaching of the Goſpell hath bin vntounto them a ſauour of death vntounto death: It ſufficeth that we aunſwere, that this befalleth not the elect, but as Saint Paule ſaith,2. Cor. 2.15 thoſe that periſh, and are veſſels of wrath, prepared to perdition. And therfore the preaching of the Goſpell, whereby ſome are hardned, is neuertheleſſe of a ſweet ſauour before God, as hee doeth expreſly affirme.
16 Let vsus therefore conclude, that all that God hath willed in the election of ſome, and not of other ſome, and in his prouidence, and the execution of the ſame, is good, righteous, holy, and commendable. And albeit we cannot comprehend it, yet let vsus beware that of our ignorance we take no occaſion to blaſpheme God, but rather let vsus acknowledge that it is becauſe we doo not yet know anie thing of the incomprehenſible holynes of Ieſus Chriſt: namely, that he hath an infinite power to diſpoſe of his creatures as hee will, an incomprehenſible wiſedome to ordeine moſt wiſely: merciemercy and iuſtice, which in him are but one eſsence, wherby he can do nothing but in mercy & iuſtice. This if thou doeſt not vnderſtand, I ſaie to thee againe, accuſe thine owne ignoraunce, and reuerence this holyneſſe, which paſſeth thy vnderſtanding. Beleeue ſo much as in his word he teſtifieth vntounto thee, and permit this infinit power and wiſedome to doo, and to know euen that which thou canſt not comprehend. Remember that he dwelleth in an vnacceſsible light which thou muſt reuerence, but not enter into. Beware thou beeſt not an aduocate for ſo wicked a cauſe,1. Tim, 6, 16 Rom. 3.4 Pſalm 51, 6 as is the cauſe of the reprobate, to iuſtifie it in the ſight of God. For howſoeuer thou thinkeſt it to be, he will alwaies, as Dauid ſaith, ouercome when he is iudged.
17 In the meane time, for the better vnderſtanding of our intent, & knowledg in this doctrine, we ſaie, that if we ſtād vponupon the conſideration of mans creation to the image of God, both hee and all that are deſcended of him were created to life, for in man created to the image of God, there was no matter or argument of death: But if wee ſpeake of the predeſtination hidden in the eternall counſell of God, the ſame is a profound deapth, that ſhould euen rauiſh vsus into admiration. And whereas Saint Paule calleth thoſe that are not elect, veſſels of wrath prepared to deſtruction, he hath regard to theyr firſt original and nature of men,Rom. 9.22 Heb. 7.10 Rom. 5.12. according as all, beeing yet in the loines of Adam when he tranſgreſſed Gods commandement, dyd all ſinne in him, and are all guiltie of death, and infected with mortall corruption. Not that there was not in God a former counſell which went before, wherby he had decreed and diſpoſed of his creatures vponupon certaine cauſes to vsus vnknowen: but for that from the tranſgreſsion of Adam proceeded the curſe and death of mankinde. Saint Paule ſayth that God prepared veſſels of merciemercy for his glorie, becauſe that all that the elect hauehave to guide them to life euerlaſting, proceedeth of the grace of God:Rom. 9.13 but others are prepared to perdition, becauſe they are giuen ouer to themſelues, ſo that following their owne corruptions, they go according to the eternall decree of God, to deſtruction. And heereof do we gather that albeit God had iuſt cauſe, to vsus vnknowen, thus to diſpoſe of his creatures, by chooſing ſome, and reiecting other ſome, yet did hee not hate or condemne anie thing but ſinne and corruption. It is not therefore fit that wee ſhould ſeeke the cauſe of the deſtruction of the reprobate in heauen, when wee ſee that it reſteth in earth: neither that we ſhould impute that vntounto God which is in man himſelfe: neither ſhould the reprobate alſo murmure at the merciemercy of God poured vppon the elect, conſidering that God may doo good to whom he wil, either at their owne deſtruction, whereof there reſteth a twofold occaſion in thēſelues, namely, original ſin, & the iniquities that do therof daily proceed.
18 Moreouer, as concerning the tranſgreſsion of Adam & Eue,1. Sam. 2.6. Amos 3.6 Iere. La. 3.38. Iob. 30.39. Pſalme 104. & 105. & 106 & 107. & 136 Math. 10.29 it is certaine that the ſame neuer came to paſſe without the decree and ordinance of God. And in deed, the holy Scripture in infinite places doth teſtifie, that all things depend vponupon his prouidence & decree. If a ſparow falleth not to the ground without the will of God, ſhall man, ſo excellent a creature, created after the image of God, take ſo horrible a fall without his prouidence and decree? A man may giuegive a little child ſome ſmall ſtripe with a rod, without the parents appointment, which notwithſtanding they would peraduenture diſſemble and winke at: but none dare vndertake to cut him of the ſtone, or to cut off any lim, without his fathers good will and authority: Euen ſo, the greater that the importance of Adams tranſgreſsion was, in that it tended to deſtroie & ouerthrow ſo excellent a work of God, namely, man, created to his image: the more are we to beleeue, that it was neuer doone without his counſell or decree. Moreouer, if in his prouidence hee hath ordained what he will hauehave done with all other creatures, hath he not, think you, ordained what ſhall be done with the principall and moſt excellent, for which he created all the others? Again, if God creating all the world, and man to his own image, purpoſed that the principall end of his worke ſhould be the manifeſtation of his glory: did he not alſo ordaine meanes to attaine thereto? But the fall of man was as it were, a preamble and a preparation, to declare his louelove in his redemption through Chriſt, & to make manifeſt his merciemercy to his elect, & his iuſtice to the reprobate. And in this eſpecially doth the glorye of God appeare. If there were ſinne in the fall of Adam, ſo was there in the purſuite againſt Ieſus Chriſt: And yet loe, the Apoſtles ſpeaking vntounto Almightie God doeth ſaie: Doubtleſse against thy holy ſonne Ieſus whom thou haſt annointed, both Herod and Pontius Pilat, Acts. 4.27with the Gentiles and the people of Iſrael gathered together, to doo whatſoeuer thy hand and thy counſell had before determined to be done. Againe, ſpeaking to the Iewes in expreſſe wordes, they obiect vntounto them, that by the handes of the wicked, they tooke Ieſus Chriſt and crucified and ſlew him,Acts. 2.23 being to them deliuered by the determinate counſel and foreknowledge of God. Albeit they cannot comprehend that Adams tranſgreſsion wherein there was ſinne, came not to paſſe without the prouidence and decree of God, and yet that God is not the author of ſinne. Muſt they therefore denie his prouidence, & thoſe places of holy Scripture, wherein the holy Ghoſt doth ſo often and ſo euidently teſtifie the ſame? Or contrarie to ſo many teſtimonies of his word will they make God the author of ſinne? They do not murmure, blaſpheme, or replie againſt vsus, but againſt the holy Ghoſt? Muſt they, becauſe they cannot comprehend how it ſhould bee poſsible that God ſhould prohibite Adam that thing, which neuertheleſſe came not to paſſe without his decree, will, and eternall counſell, denie thoſe teſtimonies which himſelfe deliuereth in his word, or malitiouſly gather, that in God there ſhould bee two contrerie wills? Let vsus beleeue ſo much as hee teſtifieth in his word, and reuerence ſo much as wee doo not vnderſtand. If we ſhould conioyne the redemption wrought by Ieſus Chriſt with the fal of Adam, we ſhuld ſoone confeſſe, that as well the one as the other came to paſſe by the prouidence of God.
19 Yet if it were requiſite to conſider ſome reaſons, the ſame which Saint Auguſtine doth note might well content vsus. We ſafely doo confeſſe,Auguſtine of reprouing & grace. c. 10 ſayth he, that we do well beleeue that God, the Lord of all, who created all things good, and who both did foreſee that from good they ſhould digreſſe to bad, or knew that it dyd better beſeeme his almightie goodnes to make of euill good, than not to ſuffer the euill, hath ſo determined the liues of Angells and men, that in the ſame he would manifeſt, firſt what free will was able to doo: next, what his grace, with the iudgement of his iuſtice, were able to bring to paſſe. Firſt Saint Auguſtine ſaith, in that he calleth God the Lord of all, he doth ſhew that he had power and authoritie to diſpoſe of his creatures as he wold. Secondly, in that he ſaith, that God created all things good, he noteth that God is the author of the goodnes that hath bin in all his creatures, namely, in man, created to his image, but not of the ſin afterward cōmitted. Thirdly, in that he knew, that from good they ſhould degenerate to euill, and yet that voluntarily he permitted it, hee propoundeth this reaſon: that it better beſeemed him to ſhewe his almightye goodneſſe, in making of euill good, then in permitting the euill: And then he ſheweth the good that God gathered out of the fall of Adam. Firſt, that it ſerued to ſhew what freewill was able to do, thereby ſignifiyng that there is no ſtedfaſtneſſe but in God: and yet that Adam was inexcuſable in his fall. For hauing created man with free will, his ſinne was not vponupon compulſion, but voluntarily: and indeed he did eate of the forbidden fruit, not to the end to obey the decree of God, wherof he was yet ignorant: but at the inſtigation of Satan, and vponupon a luſt to be like vntounto God. And therefore, when God reproued him, he complained not of Gods decree but of his wife Eue, and his wife of the Serpent:Gen 3.6. and 3.12.13.14. and God in his ſentence pronounced againſt them, denounceth them all to be guiltie and worthy of puniſhment.
20 For the ſecond fruit gathered in the fall of Adam, hee ſaith: that it ſerued to declare the benefite of the grace of God to the elect: and conſequently to cauſe vsus to confeſſe that our ſaluation is indeed free, and grounded vponupon the onelyonly louelove and mercye of God. Alſo that this we ought not to miſdoubt, becauſe hereby we are pulled out of the gulfe of death and damnation, whereinto by Adams tranſgreſsion we were plunged: likewiſe that he hath elected vsus, to the ende to make vsus pertakers of ſo great a benefit: and left and abandoned ſo many others of like condition as ours, in the deapth of euerlaſting woe: and to ſaue vsus, hath deliuered his onelyonly begotten ſonne Ieſus Chriſt to the death. Finally, in that he ſaith that he vouchſafed to ſhewe the iudgement of his iuſtice, namely, vponupon the reprobate, he thereby repreſenteth vntounto vsus, that they hauehave no cauſe to murmure or contende: and indeede as already we hauehave ſhewed, that Adam was in his fall inexcuſable, ſo are they who being in Adam, did with him fall into death and corruption: for the ſinne and corruption is in them, and proceedeth from Adam, not from God. And albeit that which they doe is not without the prouidence and determinate counſell of God, yet not knowing, neither hauing any regarde thereof, but voluntarily abandoning themſelues to ſinne, and executing, as S. Paul ſaith, the l…ſtes of their fleſhe,Eph. 2.3. they cannot impute the cauſe of their damnation to God, conſidering it is in themſelues: neither the r corruption, ſeeing they take it from Adam. In this ſence Iudas ſeeing that he was condemned, grounded not his excuſe vponupon the determinate counſell of God: but accuſed and condemned hi…elfe, ſaying:Mat. 27.3. I hauehave ſinned in betraying the righteous bloud: and ouercome with the iuſt iudgement of God, he hanged himſelfe.
21 By the premiſes it appeareth, that the true wiſedome, humility and ſobriety of Chriſtians conſiſteth in this, that when God openeth his mouth to teach vsus, we likewiſe opē our eares to learn: and when he ſhutteth his mouth, we couet not to know. Let vsus in our ſelues finde that in God there is a wiſedome & iuſtice, which we muſt not ſearch into, but reuerence: and beleeue all that Gods worde doth teach vsus, concerning the election of ſome, and the reprobation of other ſome: as alſo of the prouidence of God, notwithſtanding we comprehend not the iuſtice or reaſon thereof: for the glory of God muſt euen ſwallow vp all our replycations and murmurings, becauſe it is a true ſanctification of Gods name to beleeue that he neither doth, neither willeth any other thing, but in wiſedome and iuſtice. Likewiſe it is to his glorye, to hauehave a iuſtice, wiſedome, and bounty, that ſhall infinitelye ſurmounte mans capacitie. And therefore let vsus abhorre all replications, murmurings, and blaſphemies, vſed by thoſe, who labouring to comprehend that which is to man incomprehenſible, dare preſume either to corrupt or to denye the holye doctrine of predeſtination and Gods prouidence, and accuſing him of vniuſtice and crueltye againſt mankinde, dare maintaine that he is the author of ſinne.
22 Herein are ſuch men worſe then the very deuils, and indeed they hauing bene created Angels, iuſt, holy, and good, did reuolte, But came that to paſſe without Gods prouidence?1. Tim. 5.21. In that the Apoſtle Saint Paul maketh mention of elect Angels, he thereby doth note that the reſt were giuen ouer to themſelues, and ſo reiected. Beſides, euer ſince the beginning of the worlde, they hauehave ſtill ſinned more and more: neither can they but ſinne, in reſpect of their wicked malice and corruption, and thereby augment their horrible tormentes for the day of iudgement. Theſe I ſay, are in all extremity malicious, ſlaunderers and lyers, yet doe we not read that any deuils did euer accuſe God of iniuſtice againſt them, either obiect that hee were the author of their ſinne, either maintaine that neceſſarily ſinning, they are to be excuſed. But contrariwiſe, they feele in themſelues that they are iuſtlye condemned, and beleeuing that there is a God, doe tremble: neither doe we reade that they euer complained that Ieſus Chriſt came to torment them vniuſtly,Iames. 2 19. but before their time, and that in reſpect that alredy ſeeing their iudge, they did apprehend the horrible torments, wherinto they ſhould be by him caſt headlong in the day of iudgment, which they perceiued to be neerer at hand then they could hauehave wi…hed. In what degree ſhall we then place thoſe men that ſeeke either to aboliſh Gods prouidence, or to accuſe him of iniuſtice, or to maintaine that hee is the author of ſin?
23 If any troubleſome ſpirite, which cannot be ſatisfied with the premiſes, wil ſtil in queſtions and replications be skirmiſhing heer-againſt: let vsus not be aſhamed with S. Aug. to ſaye, Conſider what God is, and what thy ſelf art, that he is God and thou man. If thou thinkeſt to ſpeak iuſtly, ſhal the fountain of all iuſtice be drye?Aug. vponupon the words of the Apoſtle. Serm. 20. O man, doeſt, thou expect an anſwere from me? I alſo am a man, and therefore let vsus both giuegive care to him that ſaith vntounto vsus. O man, what art thou? Surely a faithful ignorance is better thē a raſh knowledge: Doſt thou look for merits? thou ſhalt finde nothing but puniſhment. Oh the depth! Peter denieth Chriſt, the theefe beleeueth in him. Oh the depth! Sekeſt thou a reaſon for thoſe things? I am amazed at the depth of them. I cannot attain to any bottome. Paul found where to reſt, by growing into admiratiō, he ſaith that Gods iudgements do ſurmount all knowledge, and commeſt thou to ſearch into them? he ſaith that his waies cannot be followed, yet thou wilt tread his ſteps: hereto alſo do the ſame tend which in an other place he ſpeketh very briefe. Wilt thou argue againſt me? rather maruel with me, and cry out, Oh depth!Aug. vponupon the words of the Apoſtle. Serm. 11. let vsus both agree in feare, leaſt we periſh togither in error. And indeede, what can the moſt learnedeſt wits of theſe daies propound, which the Apoſtle knew not, in anſwere to the obiections of thoſe that ſeek to reuerſe this doctrine: yet he by holding his peace, doth by his example teach that againſt al replications, we are to oppoſe onelyonly the wiſedome, iuſtice, goodnes, power and glory of God. And ſuch as cānot be content with theſe anſwers, which contain the true ſanctificatiō of the name of God, and proceed from the holy Ghoſt, can neuer be ſtaied by any that proceed from the wiſedom of men.
24 As this name holy attributed to Ieſus Chriſt, doth teach vsus as is aforeſaid, that his goodneſſe, power, truth, wiſedome, mercye and iuſtice, is infinite and incomprehenſible, ſo to the end wee may amend, let vsus beware that we vndertake not to ſight againſt the ſimplicity and truth of this holy doctrine: let prety, charity, and zeale to the edification & peace of the Church of Chriſt, mortifie in vsus all curioſity, preſumption, and ambition. Let vsus beware that we ſeek not to ſound the depth of Gods wiſdome, which is infinit, leaſt iuſtly we be therein ſnared and ſwallowed vp. And in caſe anye, to the ende obſtinatelye to reiect this doctrine which is confirmed with ſo many and ſuch euident teſtimonies of the worde of God,Rom 3.7, doe yet perſiſt in the vſe of replication repugnant to the nature of God, let vsus with the Apoſtle ſay, that their condemnation is iuſt. Beholde therefore in what ſort we are, for the amending of our liues, to learn to renounce the accurſed wiſedome of the fleſh, and all diueliſh raſheneſſe, which will preſume to condemne the thing which we doe not vnderſtand: and contrariwiſe, to reuerence the ſecrets of God, which doe paſſe our capacities, and his workes, which we are not able to comprehend: that ſo depending in all humilitie and faith, vponupon ſo much as it ſhall pleaſe him to reueale vntounto vsus, wee may conſtantly ſanctifie the name of holy, moſt holy, with this holy reſolutiō, that whatſoeuer he ordeineth, doth, or commaundeth, cannot be but holye and commendable, as proceeding from his perfect and infinite holineſſe.