Vii. After Vvhat Sorte This Doctrine Maie Be Preached Vvith Most Profite
The seuenth Chapter.
After vvhat sorte this doctrine maie be preached vvith most profite.
SINCE we have now declared the effect of this doctrine: it remaineth also that we shew what order we think best to be observed in preaching and applying the same to every particular man. Whereas many find this matter so sharp and strange, that they flee from it as from a dangerous rock: it is partly to be attributed to the malice and arrogancy of men: and partly to the rashness and lack of discretion of them that teach it. And thirdly it is to be imputed to their ignorance which can not orderly apply the same to themselves, which faithfully and truly hath been taught of others. Concerning them which sin of malice, it only appertaineth to God to amend them: which surely he hath done always in his season, and likewise will do from time to time, to whom he hath appointed to shew mercy. But for others which remain obstinate in their sin and wickedness, there is no cause why we should be moved either for their number or authority, or dissemble God's truth. And as touching the second sort, I have thought these things principally to be observed in preaching this mystery.
First as in all other things (1), so chiefly in this matter of Predestination, they ought to take diligent heed, that instead of God's pure and simple truth, they bring not forth vain and curious speculations or dreams (2): which thing they can not choose but do, which go about to compass and accord these secret judgments of God with man's wisdom, and so do not only 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 certain naked and idle permission, or else make a double purpose and counsel in God. From the which errors they must needs fall into many and great absurdities. For sometimes they are constrained to divide those things which of themselves are joined most straitly: and sometimes they are compelled to invent a great sort of foolish & dark distinctions, wherein the further they occupy themselves and search, the wider they stray from the purpose, and so entangle their miserable brains, that they can find no way out. This then ought to be avoided with all careful diligence, chiefly in this matter which above all other ought purely and sincerely to be taught in the Church of God.
Moreover as much as is possible let them take heed (though sometimes for a
more clear understanding of things a man may be bold godly and reverently to do) that no strange manner of speech, or not approvable by God's word, be used: and also that such phrases and words which the Scriptures approve, be expounded fitly, lest otherwise any man should take occasion of offence, which as yet is rude and ignorant. Furthermore we must have good respect unto the hearers (3), wherein also we must make distinction betwixt the malicious and the rude: and again betwixt them which are willful ignorant, and 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 judgment of God (4): but the other must be led by little and little to the knowledge of the truth (5). Likewise we must take heed that we have not so much respect to the weak, that they in the mean season which are apt to understand, be neglected, and not sufficiently taught: whereof we have notable examples in Paul, which declare to us the wisdom an circumspection which he observed in this matter, chiefly in the 9, 10, 11, 14, & 15th chapters of the Epistle to the Romans. Also, except some great cause let [hinder], that they begin at the lowest and most manifest causes, and so ascend up to the highest (as Paul in his Epistle to the Romans which is the right order and way to proceed in matters of divinity, from the law goeth to remission of sins, and thence by steps he mounteth till he come to the highest degree) or else let them consist in that point which is most agreeable to the text or matter which they have in hand, rather than contrariwise to begin at the very top of this mystery, and so come down to the foot. For the brightness of God's majesty, suddenly presented to the eyes, doth so dim and dazzle the sight, that afterwards, if they be not through long continuance accustomed to the same, they wear blind, when they should see other things.
What then remaineth? That, whether they begin beneath and ascend upwards, or contrariwise, above, and come downward to the lowest degree, they take always heed, lest omitting that which ought to be in the midst, they leap from one extremity to another, as from the eternal purpose, to salvation, and much more from salvation to the eternal purpose: Likewise from God's eternal counsel to damnation, or backward from damnation to his purpose: leaving the near and evident causes of God's judgment. Except perchance they have to do with open blasphemers & contemners of God, who have need of nothing else, but the sharp pricks of God's judgments: or else with men so trained & exercised in God's word, that there be no suspicion of any offence.
Finally, that they never so propound this doctrine, as if it should be applied to any one man particularly (6), although men must be used after divers sorts, some by gentleness, & some by sharpness, unless some Prophet (7) of God be admonished by some special revelation, which thing because it is out of course, and not usual, ought not lightly to be believed. When the ministers also visit the sick, or use familiar and private admonitions, it is their duty to lift up and comfort the afflicted conscience, with the testimonial of their
Election, and again to wound and pierce the wicked & stubborn, with the fearful judgment of God: so that they keep a mean, refraining ever from that last sentence, which admitteth no exception nor condition. For this right and jurisdiction only appertaineth to God (8).
Notes of the seuenth chapter.
(1) Matt. 28.20. (2) 2 Tim. 2.23. (3) 2 Tim. 2.15. (4) Matt. 23, the whole chapter; John 8.44; 9.41; 10.26; Luke 20.46; Matt. 23.38. (5) 1 Cor. 3.2;
Rom. 14.1. (6) John 8.33, 34; Phil. 3.2; 1 Tim. 6.3, 4. (7) 2 Tim. 4.14; John 6.64, 70. (8) Matt. 12.38, 39, with John 8.24.