Declaration of the Chief Points of Christian Religion, Chapter 7
CHAP. VII.
After what ſort this doctrine may bee preached vvith moſt profit.
SIth wee hauehave now declared the effect of this doctrine: it remaineth alſo that we ſhew what order we think beſt to be obſerued, in preaching and applying the ſame to eueryevery particular man.
Whereas many finde this matter ſo ſharpe and ſtrange, that they flie from it, as from a dangerous rock: it is partly to be attributed to the malice and arrogancie of men: and partly to the raſhnes, & lack of diſcretion of them that teach it: and thirdly it is to bee imputed to their ignorance which cannot orderly apply the ſame to thēſelues, which faithfully and truly hath been taught of others. Concerning them which ſin of malice, it onelyonly appertaineth to God to amend them: which ſurely hee hath done alwaies in his ſeaſon, and like wiſe will doe from time to time, to whom hee hath appointed to ſhew mercy. But for others which remain obſtinate in their ſinne and wickednes, there is no cauſe why we ſhould be mooued either for their number, or authority, to diſſemble Gods truth. And as touching the ſecond ſort, I hauehave thought theſe things principally to be obſerued in preaching this myſterie.What diſcretion the matter it ſelf requireth.
Firſt, as in al other things 1, ſo chiefly in this matter of predeſtination, they ought to take diligent heed, that in ſtead of Gods pure and ſimple truth, they bring not forth vaine and curious ſpeculations or dreams 2. which thing they cannot chuſe but do, which goe about to compaſſe and accord theſe ſecret iudgements of GOD vvith mans wiſedome; and ſo doe not onelyonly put difference betwixt predeſtination, and the purpoſe of God, which thing they muſt needs do, but ſeparate the one from the other: for they either imagine a certaine naked and idle permiſſion, or elſe make a double purpoſe & counſell in God. From the which errors, they muſt needs fall into many & great abſurdities. For ſometimes they are conſtrained to diuide thoſe things, which of themſelues are ioyned moſt ſtraightly: and ſometimes, they are compelled to inuent a great ſort of fooliſh & darke diſtinctions, wherein the far her they occupy thē ſelues and ſearch, the vvider they ſtray from the purpoſe… and ſo intangle their miſerable braines, that they can find no way out. This then ought to be auoided, vvith all carefull diligence chiefly in this matter, which aboue all other, ought purely and ſincerely to be taught in the Church of God.
Moreouer, as much as is poſſible, let them take heed What manner of words and ſpeech muſt be vſedthough ſome-times for a more cleere vnderſtanding of thinges, a man may bee bold godlie and reuerently to do) that no ſtrange maner of ſpeech, or not approoueable by Gods word be vſed: and alſo that ſuch phraſes & words, which the Scriptures approue, be expounded fitly, Conſideration of the perſons.leſt otherwiſe any man ſhould take occaſion of offence, which as yet is rude & ignorant.
Furthermore, wee muſt hauehave good reſpect vntounto the hearers 3: wherein alſo wee muſt make diſtinction betwixt the malicious, and the rude: and againe betwixt thē which are wilfull ignorant, & thoſe which are not capable through a ſimple and common ignorance. For to that further ſort, our Lord is accuſtomed to ſet forth plainly the iudgement of God 4: but the other muſt be led by litle and litle to the knowledge of the truth 5. Likewiſe we muſt take heed, that wee hauehave not ſo much reſpect to the weak, that they in the mean ſeaſon which are apt to vnderſtand, be neglected, & not ſufficiently taught: wherof we hauehave notable examples in S. Paul, which declare to vsus the wiſedome and circumſpection, which hee obſerued in this matter chiefly, in the 9. 10. 11. 14. and 15. chapter of the Epiſtle to the Romans.
Alſo, except ſome great cauſe let, that they beginne at the loweſt and moſt manifeſt cauſes, & ſo aſcend vp to the higheſt (as Paule in his epiſtle to the Romans, which is the right order and way to proceed in matters of diuinitie, from the lawe goeth to remiſſion of ſinnes, and thence by ſteppes he mounteth, til he come to the higheſt degree) or elſe, let them inſiſt in that point which is moſt agreeable to the text or matter: which they hauehave in hand, rather then contrariwiſe, to begin at the very top of this myſterie and ſo come downe to the foote. For the brightnes of Gods maieſtie, ſodenly preſented to the eies, doth ſo … and dazle the ſight, that afterwards, if they be not through long continuance accuſtomed to the ſame, they wexe blind when they ſhould ſee other things.
VVhat then remaineth? that, vvhether they beginne How they may proſecute this matter.beneath & aſcend vpwards, or contrariwiſe aboue, and come downeward to the loweſt degree, they take alwaies heed, leſt omitting that which ought to bee in the midſt they leape from one extreamitie to another; as from the eternall purpoſe, to ſaluation, and much more from ſaluation, to the eternall purpoſe: Likewiſe, from Gods eternall counſell to damnation, or backward frō damnation, to his purpoſe: leauing the neer and euident cauſes of Gods iudgement. Except perchance they hauehave to doe with open blaſphemers and contemners of God, who hauehave need of nothing elſe, but the ſharpe pricks of Gods iudgement: or elſe with men ſo trayned and exerciſed in Gods word, that there be no ſuſpicion of any offence.
Finally, that they neuer ſo propound this doctrine, as How this doctrine muſt be applied.if it ſhould be applied to any one man particularly 9 (although men muſt be vſed after diuers ſorts, ſome by gentleneſſe, and ſome by ſharpneſſe) vnleſſe ſome Prophet 7 of God be admoniſhed by ſome ſpeciall reuclation: vvhichwhich thing, becauſe it is out of courſe, and not vſuall, ought not lightly to be belieued. When the Miniſters alſo viſite the ſicke, or vſe familiar and priuate admonitions, it is their dutie to lift vp and comfort the afflicted conſciences, with the teſtimonial of their election; and againe, to wound and pearce the wicked and ſtubborne, with the fearefull iudgement of God: ſo that they keepe a meane, refrayning euer frō that laſt ſentence, which admitteth no exception nor condition. For this right and juriſdiction onelyonly appertaineth to God 8.