The amendment of life comprised in fower bookes: faithfully translated according to the French coppie. Written by Master Iohn Taffin, minister of the word of God at Amsterdam.

The second cause of Amendement, drawen from the name Holy, attri∣buted to Iesus Christ: wherein is handled Election, Reproba∣tion, and Gods prouidence. Chap. 2.

THE Prophet Esaie rehearseth, that hee sawe the Lord sitting vpon his throane,* 1.1 and the Seraphims aboue him, crying one to another, Holy, holy, is the Lord of hoasts. Heere dyd they speake of Iesus Christ,* 1.2 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, ho∣ly, holy, is the Lord God almightie.* 1.3 This title Holy, thus thrice repea∣ted, among other thinges doth teach vs 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 crea∣tures. And in deed, if in man there bee anie goodnesse, righteous∣nesse, 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, mercie, 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,* 1.4 as not able to abide the brightnesse of this holynesse. But the more incomprehensible that it is, the more doth it admonish vs 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 vnder∣stand: yea, euen to denie or peruert the euident testimonies that hee deliuereth in his worde: or accuse God (O intollerable blas∣phemie) of vnrighteousnes, iniquitie, and crueltie, and reduce him to such bondage, that hee may do nothing but that whereof euery blind man is able to comprehend the reason, wisdome, and iustice. And heerof we will propound one example, which is but too com∣mon and most pernitious.

3 The holy Scripture in many places testifyeth,* 1.5 that among the children of Adam, God hath chosen some to saluation & life eter∣nall, leauing the rest without anie portion in such felicity, that this election was founded vpon his onely goodnes and mercie, that he had power and authoritie to choose whome hee pleased, and to leaue the rest, that the names of the elect haue from all eternitie bene written in the book of lyfe, and the rest recorded to iust de∣struction, that God so prepared the elect to glorie, that they can∣not 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 con∣demned, that God sheweth mercie to whome hee will shew mer∣cie, 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 vs in greater stead than this to ingender humility in man, neither to produce a∣nie 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 vs for∣ward to amend our liues, as wee will hereafter shew: yet are there some, who not being able to comprehend this doctrine, do there∣of take occasion to seeke so to burie it vp, that it may not be prea∣ched 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 commenda∣ble: 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 re∣cording 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,* 1.6 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 haue vs to be ignorant of, but it is a pernitious ingra∣titude not to bee willing to knowe that which God woulde teach vs. The soule deuoide of the doctrine of truth, is prepared to re∣ceiue lies. It is no Christian simplicitie or sobrietie, to reiect, as hurtfull, the knowledge of that which the sonne seeketh to teach vs. True wisedome and modestie in the children of God, consist∣eth in opening theyr eares to learne, when Christ openeth his mouth to teache: also not to desire to learne that which hee is vn∣willing to reueale vnto vs. The holye Scripture is the schoole of the holy Ghost, wherein as there is nothing omitted that is neces∣sarie to saluation, so is there nothing taught, but what is requisite for vs to know. And thus it is great iniurie agaynst the holy ghost, that hee hath taught or reuealed vnto vs anie thing meet to haue beene suppressed. Let vs 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 vs, and to our chil∣dren for euer,* 1.7 that 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 coun∣sell, and presumptuous rashnesse, which vrgeth vs to suppresse that which it pleaseth God to reueale vnto vs, and serueth espe∣cially 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, be∣cause 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 go∣uernor of this world, because we cannot comprehend the wisdome contained in his workes? Shal the scholler say that his master is ig∣norant, because he cānot vnderstand the profound knowledg that is in him? That we may therfore correct this rashnes, & so accord∣ing to the exhortation of Christ, amend our liues, let vs 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 sur∣mount 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 rea∣son or cause therof than is declared in his word, entreth into a bot∣tomlesse gulfe, wherein he shal be swalowed vp: that God is good∣nes 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 can∣not doo anie thing vniustly or vnwisely: that it is too great abase∣mēt 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 vnto vs, that wee propound these allegations, because we are not able to answere to theyr replications, obiections, and blasphemies, yet let vs not bee so carried awaie, or readie to minister contentment to theyr rash∣nes and curiositie, but rather let vs 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 giue account of the workes of God, in the wisedome whereof hee wylleth that man, feeling his owne ignorance, should humble himselfe: or to minister vnto men anie accesse to the inaccessible light of God, wherinto no man is a∣ble to penetrate,* 1.8 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 ta∣ken vp into the third heauen, and there hearing wordes vnspeaka∣ble, 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 onely 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:* 1.9 Before the children were borne, and when they had yet done nei∣ther good nor euill, (that the purpose of God might remaine according to election, not by workes, but by him that calleth) it was sayde vnto Rebec∣ca, The elder shall serue the younger, as it is written, I haue loued Iacob and haue 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 ground∣ed vpon his election. And hereupon the Apostle demanding whe∣ther 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 vn∣worthie of aunswere: and heereby admonisheth vs, 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,* 1.10 I will haue mercie on him to whome I will shew mercie, and will haue compassion on him on whom I will haue compassion. Heerein doth hee first confyrme that which wee haue alreadie touched, namely, that election is ground∣ed vpon the onely mercie and free grace of God, without any con∣sideration of our works. Secondly, he alledgeth no other reason of this mercie to some, and not to other some, but the onely wyll of God, saying: He will shew mercie to whome he will shew mercie. Thus doth the Apostle teach vs, that if man thinketh it no reason that God should choose some, and reiect other some, onely vppon his goodnes and mercie, 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,* 1.11 I giue 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 onely this reason, It is so, O father, because thy good pleasure was such. So farre therefore must we bee from ha∣uing 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 haue an argument to praise him, and wyth Iesus Christ to giue him thankes. And Saint Paul followed these steppes of his master:* 1.12 for first he praiseth God because he hath elected vs in Iesus Christ, and then hee addeth, that it was done according to the good plea∣sure of the will of God. So often therefore as wee reade and see that God sheweth mercie to some, whome he will saue in his king∣dome 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 ob∣iections.

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 en∣quirie and examination of the reasons of their ordinaunces. And shall not God bee in as good credite as mortal man, to make vs 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 vs 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 haue I stirred thee vp, that I might shew my power in thee,* 1.13 and that my name might be declared tho∣roughout 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 swal∣lowed 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 Pha∣raoh, 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 com∣meth, that God vouchsafeth to saue these men, by causing the Go∣spel to be preached vnto them, conuerting them by his holy spirit, giuing them faith, and shewing mercie vnto 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 vs to aunswere, Such is Gods will, he sheweth mercie to whome hee will, and hardneth whom he will. And therefore let it content vs, to vnder∣stand that it is his will, as also he willeth nothing but in iustice and wisedome. And this onely reason ought more to satisfie and con∣tent vs, 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 haue more knowledge than the holy Ghost, and this must wee al∣leadge in defence of the iustice and glorie of God.

10 This doth the Apostle also represent vnto vs in that hee ad∣deth. For hauing propounded this obiection and replication, Why doth hee yet complaine?* 1.14 For who can resist his will? hee laboureth not to propound the discourse of man in the iustification of God: but stayeth vpon three pointes. First, hee sheweth that the onely re∣membrance that wee are men, ought to restraine vs 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 aunswe∣reth, O man, who art thou which speakest against God? Thereby signi∣fying, that where men dare replie, and thus accuse God of vnrigh∣teousnes, 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 vnto 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 kno∣wledge than is a child, in comparison of the most excellent philo∣sopher 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 vnto him, O man,* 1.15 who art thou that speakest against God? If man would dispute with God (sayth Iob) hee could not answere him vnto 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 vpon vs 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 know∣ledge? Gird vp now thy loines like a man, I will demand of thee,* 1.16 and de∣clare thou vnto mee. When therefore wee heare these replications, wherefore doth God complaine of vs, that we are so hardned, ey∣ther that beeing hardned, wee doo offend him more and more? Seeing it is his will to harden vs, wee cannot stande against him. Let vs 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 mercie vpon 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,* 1.17 to make of the same lumpe one vessell to honour and another to dishonour? Yes e∣uen so much, that the earthen vessell cannot saie to the potter, Why hast thou made mee thus? What iniquitie is it then, to sup∣pose that God hath not as much power ouer his claie, namely, o∣uer

man his creature, as man hath ouer the earth, which the crea∣tor hath giuen vnto 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 con∣ioyned 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 re∣probate shall feele most horrible and eternall torments: We aun∣swere 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 pow∣er knowen,* 1.18 suffer with long patience the vesselles of wrath, prepared to destruction, and that hee might declare the riches of his glorie vppon the vessels of mercie, which hee hath prepared vnto glorie? Hee here doth declare first, that God doeth so hate and detest sinne, that imme∣diatly 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 vpon obstina∣cie and wyth vnpenitent heartes abusing this patience, doo heape vp for themselues wrath in the daie of wrath,* 1.19 and of the declara∣tion 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 horri∣ble and eternall punishment thereof: as also his power and autho∣ritie to dispose of his creatures as hee will, as it is shewed in the si∣militude 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 mercie which hee hath prepared to glorie. To be short, hee teacheth vs 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 mercie 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 mercie 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 glo∣rie, man is not to murmure or replie, especially considering that it was and is the purpose of all Gods workes.* 1.20 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 confirm∣eth the premises, saying, God hath shut vp all in vnbeleefe,* 1.21 that hee might haue mercie on all. The purpose of Saint Paule in this place is, to shew that the Gentiles were vnbeleeuers, euen vntill the re∣surrection 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, plun∣ged in idolatrie, and giuen ouer to all wickednesse,* 1.22 euen as Saint Paul sayth, without Christ, without God, and without hope, It was vndoubtedly a worke of meere & wonderfull mercie of God, to receiue & graft, them into the Church by preaching of the Go∣spell. Likewise that the Iewes, after their incredulitie, which hath now continued aboue fifteene hundred yeeres, receiuing the Go∣spell whensoeuer it shall please God to call them thereto, may al∣so confesse that theyr saluation proceedeth neither from the wor∣thines of theyr ancestors, neyther from the merites of their works, but from the soueraigne and meere mercie 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 mercie shal the more shine vpon a small num∣ber of his elect. If anie man list heereat to take occasion to mur∣mure, 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,* 1.23 both of the knowledge and of the wise∣dome 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 vnto him first,* 1.24 and hee shall bee re∣compenced? 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 vs 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 vs to comprehend his waies: and finally, that in this wonderful worke we must glorifie God for euer. How hor∣rible therefore are the blasphemies of those that dare accuse God of iniquitie and vniustice, because hee openeth not vnto 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 vnto this people, ye shall heare in deed, but ye shall not vnderstand,* 1.25 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 hard∣ning 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 vnbelee∣uing Iewes, It was necessarie the word of God should first haue bene spo∣ken to you:* 1.26 but 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 vnder∣stand why he hath chosen those rather than the other, why he cau∣seth the doctrine of saluation to be preached to some, with such ef∣ficacie of his holy spirit, that thereby they do conuert & beleeue: but vnto others without any efficacy of his spirit, wherby they har∣den thēselues, & so increase their condēnatiō: also, how God hard∣neth, & yet is no author of the hardnes of hart, either of y^e sins that

thereof doo proceed: yet see thou reuerence the incomprehensi∣ble iudgements of God, and consider what went before this com∣mandement giuen vnto Esaie,* 1.27 Hee saith that hee sawe the Lorde sit∣ting vpon 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 vs to humble our selues before this holy, most holy one, and to reuerence the iudgements of this king that sitteth vpon the throne,* 1.28 as most holy and most righ∣teous, and in the execution whereof shineth his glorie. Whereup∣pon 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 where∣as 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, mercie, and iustice, that for the approuing of that which in the wis∣dome of mans flesh seemeth strange & vniust, it sufficeth to shew, that the same was so ordained and decreed in the eternall and de∣terminate counsel of God. And indeed, if anie man ask why the go∣spell is preached rather to some than to other some: also, why a∣mong 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 be∣leeue as were ordained to life euerlasting. You beleeue not, saieth Iesus Christ, because yee are not my sheep.* 1.29 My sheep heare my voyce and fol∣low 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,* 1.30 but it is not giuen to them. And therefore when we reade that some, euen in lieu of conuerting and beleeuing, haue bin hardned and become more wicked, whereby the preaching of the Gospell hath bin vnto them a sauour of death vnto death: It sufficeth that we aunswere, that this befalleth not the elect, but as Saint Paule saith,* 1.31 those that perish, and are vessels of wrath, prepared to perdition. And ther∣fore the preaching of the Gospell, whereby some are hardned, is neuerthelesse of a sweet sauour before God, as hee doeth expresly affirme.

16 Let vs 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 com∣mendable. And albeit we cannot comprehend it, yet let vs beware that of our ignorance we take no occasion to blaspheme God, but rather let vs acknowledge that it is because we doo not yet know anie thing of the incomprehensible holynes of Iesus Christ: name∣ly, that he hath an infinite power to dispose of his creatures as hee will, an incomprehensible wisedome to ordeine most wisely: mer∣cie 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 vnto thee, and permit this infinit pow∣er 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,* 1.32 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 in∣tent, & knowledg in this doctrine, we saie, that if we stād vpon 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 crea∣ted to the image of God, there was no matter or argument of death: But if wee speake of the predestination hidden in the eter∣nall counsell of God, the same is a profound deapth, that should e∣uen rauish vs 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,* 1.33 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 vpon certaine causes to vs vnknow∣en: but for that from the transgression of Adam proceeded the curse and death of mankinde. Saint Paule sayth that God prepa∣red vessels of mercie for his glorie, because that all that the elect haue to guide them to life euerlasting, proceedeth of the grace of God:* 1.34 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 vs vnkno∣wen, thus to dispose of his creatures, by choosing some, and reiect∣ing 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 vn∣to God which is in man himselfe: neither should the reprobate also murmure at the mercie of God poured vppon the elect, conside∣ring 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,* 1.35 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 vpon 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 giue a little child some small stripe with a rod, without the parents appointment, which notwithstanding they would per∣aduenture 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 A∣dams 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 coun∣sell or decree. Moreouer, if in his prouidence hee hath ordained what he will haue done with all other creatures, hath he not, think you, ordained what shall be done with the principall and most ex∣cellent, for which he created all the others? Again, if God creating all the world, and man to his own image, purposed that the princi∣pall 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 loue in his redemption through Christ, & to make manifest his mercie 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 A∣dam, so was there in the pursuite against Iesus Christ: And yet loe, the Apostles speaking vnto Almightie God doeth saie:

Doubtlesse against thy holy sonne Iesus whom thou hast annointed, both Herod and Pontius Pilat,* 1.36 with the Gentiles and the people of Israel ga∣thered 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 vnto them, that by the handes of the wicked, they tooke Iesus Christ and crucified and slew him,* 1.37 being to them deliuered by the determinate counsel and foreknowledge of God. Albeit they cannot comprehend that Adams transgression where∣in 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 Scrip∣ture, wherein the holy Ghost doth so often and so euidently testi∣fie the same? Or contrarie to so many testimonies of his word will they make God the author of sinne? They do not murmure, blas∣pheme, or replie against vs, 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 mali∣tiously gather, that in God there should bee two contrerie wills? Let vs beleeue so much as hee testifieth in his word, and reuerence so much as wee doo not vnderstand. If we should conioyne the re∣demption 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 vs. We safely doo confesse,* 1.38 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 cal∣leth God the Lord of all, he doth shew that he had power and au∣thoritie 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 vpon compulsion, but voluntarily: and indeed he did eate of the forbidden fruit, not to the end to o∣bey the decree of God, wherof he was yet ignorant: but at the in∣stigation of Satan, and vpon a lust to be like vnto God. And there∣fore, when God reproued him, he complained not of Gods decree but of his wife Eue, and his wife of the Serpent:* 1.39 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 e∣lect: and consequently to cause vs to confesse that our saluation is indeed free, and grounded vpon the onely loue 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 elec∣ted vs, to the ende to make vs 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 vs, hath deliuered his onely begotten sonne Iesus Christ to the death. Finally, in that he saith that he vouchsafed to shewe the iudgement of his iustice, namely, vpon the reprobate, he thereby representeth vnto vs, that they haue no cause to murmure or contende: and indeede as al∣ready we haue shewed, that Adam was in his fall inexcusable, so are they who being in Adam, did with him fall into death and cor∣ruption: 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 a∣bandoning themselues to sinne, and executing, as S. Paul saith, the l••stes of their fleshe,* 1.40 they cannot impute the cause of their dam∣nation to God, considering it is in themselues: neither the r cor∣ruption, seeing they take it from Adam. In this sence Iudas seeing that he was condemned, grounded not his excuse vpon the deter∣minate counsell of God: but accused and condemned hi••••elfe,

saying:* 1.41 I haue 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, humi∣lity and sobriety of Christians consisteth in this, that when God openeth his mouth to teach vs, we likewise opē our eares to learn: and when he shutteth his mouth, we couet not to know. Let vs 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 vs, concerning the election of some, and the re∣probation of other some: as also of the prouidence of God, not∣withstanding 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 haue a iu∣stice, wisedome, and bounty, that shall infinitelye surmounte mans capacitie. And therefore let vs abhorre all replications, murmu∣rings, and blasphemies, vsed by those, who labouring to compre∣hend 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 a∣gainst 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?* 1.42 In that the A∣postle Saint Paul maketh mention of elect Angels, he thereby doth note that the rest were giuen ouer to themselues, and so re∣iected. Besides, euer since the beginning of the worlde, they haue 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, ei∣ther 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,* 1.43 but before their time, and that in respect that alredy seeing their iudge, they did apprehend the hor∣rible 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 haue wi••hed. In what degree shall we then place those men that seeke either to abolish Gods prouidence, or to ac∣cuse 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 vs 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?* 1.44 O man, doest, thou expect an answere from me? I also am a man, and therefore let vs both giue care to him that saith vnto vs. O man, what art thou? Surely a faithful ignorance is better thē a rash know∣ledge: Dost thou look for merits? thou shalt finde nothing but pu∣nishment. Oh the depth! Peter denieth Christ, the theefe belee∣ueth 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? ra∣ther maruel with me, and cry out, Oh depth!* 1.45 let vs 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 onely the wise∣dome, 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 vs as is aforesaid, that his goodnesse, power, truth, wisedome, mer∣cye and iustice, is infinite and incomprehensible, so to the end wee may amend, let vs beware that we vndertake not to sight a∣gainst the simplicity and truth of this holy doctrine: let prety, cha∣rity, and zeale to the edification & peace of the Church of Christ, mortifie in vs all curiosity, presumption, and ambition. Let vs be∣ware 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,* 1.46 doe yet persist in the vse of replication repug∣nant to the nature of God, let vs 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 wise∣dome of the flesh, and all diuelish rashenesse, which will presume to condemne the thing which we doe not vnderstand: and contra∣riwise, to reuerence the secrets of God, which doe passe our capa∣cities, and his workes, which we are not able to comprehend: that so depending in all humilitie and faith, vpon so much as it shall please him to reueale vnto vs, 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 com∣mendable, as proceeding from his perfect and infinite holinesse.

Notes

• * 1.1

  Isay 6.3.
• * 1.2

  Iohn 12.41
• * 1.3

  Apoc. 4.8.
• * 1.4

  Esay 6.••
• * 1.5

  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
• * 1.6

  Rom. 9.14.19 Math. 11.15 & 13.9.43 Iohn 10.27
• * 1.7

  Deut. 19.29
• * 1.8

  2. Cor. 12.2
• * 1.9

  Rom. 9.11.
• * 1.10

  Exod. 33.19.
• * 1.11

  Math. 11.25
• * 1.12

  Eph. 1.3.4.5 11.
• * 1.13

  Rom. 9.17,
• * 1.14

  Rom. 9.19
• * 1.15

  Iob 9.3, 32.
• * 1.16

  Iob. 38.2.
• * 1.17

  Rom. 9.21.
• * 1.18

  Rom. 9.22
• * 1.19

  Rom. 2.5
• * 1.20

  Prou. 16.4
• * 1.21

  Rom. 11.32
• * 1.22

  Ephe. 2.1••
• * 1.23

  Psal. 36.7
• * 1.24

  Rom. 11.33
• * 1.25

  Esay. 6.9.
• * 1.26

  Acts 13.46
• * 1.27

  Esay 6.
• * 1.28

  Iohn 12.42
• * 1.29

  Acts 13.42 Iohn 10.26
• * 1.30

  Marke 13.10
• * 1.31

  2. Cor. 2.15
• * 1.32

  1. Tim, 6, 16 Rom. 3.4 Psalm 51, 6
• * 1.33

  Rom. 9.22 Heb. 7.10 Rom. 5.12.
• * 1.34

  Rom. 9.13
• * 1.35

  1. Sam. 2.6. Amos 3.6 Iere. La. 3.38. Iob. 30.39. Psalme 104. & 105. & 106 & 107. & 136 Math. 10.29
• * 1.36

  Acts. 4.27
• * 1.37

  Acts. 2.23
• * 1.38

  Augustine of reprouing & grace. c. 10
• * 1.39

  Gen 3.6. and 3.12.13.14.
• * 1.40

  Eph. 2.3.
• * 1.41

  Mat. 27.3.
• * 1.42

  1. Tim. 5.21.
• * 1.43

  Iames. 2 19.
• * 1.44

  Aug. vpon the words of the Apostle. Serm. 20.
• * 1.45

  Aug. vpon the words of the Apostle. Serm. 11.
• * 1.46

  Rom 3.7,