After what sort this doctrine may bee preached vvith most profit.
SIth wee haue 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 euery 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 the~selues, which faithfully and truly hath been taught of others. Concerning them which sin of malice, it onely 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 haue thought these things principally to be obserued in preaching this mysterie. 1
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 onely 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 the~ 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 2 though 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, 3 lest otherwise any man should take occasion of offence, which as yet is rude & ignorant.
Furthermore, wee must haue good respect vnto the hearers 3: wherein also wee must make distinction betwixt the malicious, and the rude: and againe betwixt the~ 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 haue 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 haue notable examples in S. Paul, which declare to vs 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 haue 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 4 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 fro~ damnation, to his purpose: leauing the neer and euident causes of Gods iudgement. Except perchance they haue to doe with open blasphemers and contemners of God, who haue 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 5 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: vvhich 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 fro~ that last sentence, which admitteth no exception nor condition. For this right and jurisdiction onely appertaineth to God 8.
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