CHAP. 99.
Although certaine bee reiected by God, yet they which bee damned, may neither com∣plaine of Gods iniustice, nor are they therefore to be helde excusable for their transgres∣sions. For, the reason of Gods secret decree and counsaile, is beyonde our vnderstan∣ding.
VVHen as the Apostle had commended the mercie of God in that which he sayth, Therefore it is not in him that willeth, nor in him that runneth, but in the Lord that taketh mercie: after∣wards also, to commend his iu∣stice (for, towards whom mercy is not extended, it is not iniustice but iustice; for there is no iniu∣stice with God) hee by and by addeth saying, For the scripture Page 230 saith to Pharao, Because I haue stirred thee vp to this action, that I might shewe my power in thee, and that my name might bee knowen throughout all the World. By which sayings iusti∣fying both his assertions both of mercie and iustice, hee sayth, Therefore doth the Lord take mercie on whome hee will, and harden the hearts of whome hee will. Hee is, no doubt, mer∣cifull in all goodnesse, and bardeneth whome hee will without imputation of iniu∣stice: to the ende that neither the person pardoned should boast of his owne merites, nor the partie damned, complaine but of his owne deserts. For, by his mercies onely hee ma∣keth knowen the redeemed from the reprobate: both which the generall occasion drawen from ADAM origi∣nally, had conioyned in one masse or lumpe of perdition. Which saying who so doth Page 231 heare in that sort as that hee sayth, What cause is there of fur∣ther complaint? for who can re∣sist his owne will? as though therefore the sinner were not to bee blamed, because God taketh mercie on whome hee wil, and (againe) hardeneth whom hee will. GOD for∣bidde that wee should bee a∣shamed to aunswere heereun∣to, as wee see the Apostle hath aunswered it already: say∣ing, O thou man, what art thou that makest this aunswere vnto God? Dare the vessell say vnto him that made it, Why didst thou make mee so? Is it not in the power of the Potter, of one and the selfe same masse or lump of clay, to make one vessel to honour, and another to disho∣nour? For, in this place cer∣taine foolish persons do sup∣pose that the Apostle was wanting in his aunswere, chec∣king the boldnesse of the par∣tie opposite to supplye the Page 232 want of reason to maintaine that which hee had affirmed. Howbeit, that saying, O man what art thou? is of greate waight and efficacie. By which question, hee reduceth man briefly, in one worde, to a con∣sideration of his owne capaci∣tie, howbeit rendering indeed a notable reason thereof. For, if hee bee incapable of these assertions, what is hee that dare aunswere GOD there∣in? And if hee bee of vnder∣standing to apprehende the doctrine, hee wanteth matter to make any further replie. For, hee plainely seeth, if hee vnderstand it rightly, that all mankinde generally by the iust iudgement of GOD, is originally damned in the A∣postasie of ADAM. In so much as, if noe man thereby bee freede from perdition, no man canne take exception to the iustice of GOD, or they on the contrarie ought to Page 233 be pardoned which inioy Gods fauour and mercie therein: to the ende it might appeare out of the multitude of persons vnpardoned, and left in the state of deserued damnation, what the vniuersall pollution of mankinde did merite, and whether the iust iudgement of GOD would haue brought all men, if his vndeserued mer∣cie had not assisted vs; That the mouth of euerie one which would glorie in his owne me∣rits, might bee stopped, and that he that gloried should glorie in the Lord.
