Here then, I see, you suppose that the truth and the utility of the Scripture are to be weighed and judged of according to the opinion of men, nay, of men the most impious; so that, what pleases them or seems bearable, should be deemed true, divine, and wholesome: and what has the contrary effect upon them, should at once be deemed useless, false, and pernicious. What else do you mean by all this, than that the words of God should depend on, stand on, and fall by, the will and authority of men? Whereas the Scripture, on the contrary saith, that all things stand and fall by the will and authority of God: and in a word, that "all the earth keeps silence before the face of the Lord." (Hab. ii. 20.) He who could talk as you do, must imagine that the living God is nothing but a kind of trifling and inconsiderate pettifogger declaiming on a certain rostrum, whose words you may if you be disposed, interpret, understand, and refute as you please, because He merely spoke as He saw a set of impious men to be moved and affected.
Here you plainly discover how much your advice above,—'that the majesty of the judgments of God should be reverenced,'—was from your heart! There, when we were speaking of the doctrines of the Scripture only, where there was no need of reverencing things abstruse and hidden, because there were no such doctrines, you awed us, in the most religious terms, with the darkness of the Corycian cavern, lest we should rush forward with too much curiosity; so that, by the awe, you well nigh frightened us from reading the Scriptures altogether; (to the reading of which Christ and His apostles urge and persuade us, as well as you do yourself elsewhere.) But here, where we are come not to the doctrines of the Scripture, nor to the Corycian cavern only, but to the very, and greatly to be reverenced secrets of the divine Majesty, viz., why He works thus?—here, as they say, you burst open all bars and rush in; all but, openly blaspheming! What indignation against God do you not discover, because you cannot see His reason why, and His design in this His counsel! Why do you not here frame, as an excuse, obscurity and ambiguity? Why do you not restrain yourself, and deter others from prying into these things which God wills should be hidden from us, and which He has not delivered to us in the Scriptures? It is here the hand is to be laid upon the mouth, it is here we are to reverence what lies hidden, to adore the secret counsels of the divine Majesty, and to exclaim with Paul, "Who art thou, O man, that contendest with God?" (Rom. ix. 20.)
Sect. XXIV.—"WHO (you say) will endeavour to amend his life?"—I answer, No man! no man can! For your self-amenders without the Spirit, God regardeth not, for they are hypocrites. But the Elect, and those that fear God, will be amended by the Holy Spirit; the rest will perish unamended. Nor does Augustine say, that the works of none, nor that the works of all are crowned, but the works of some. Therefore, there will be some, who shall amend their lives.
"Who will believe (you say) that he is loved of God?"—I answer, no man will believe it! No man can! But the Elect shall believe it; the rest shall perish without believing it, filled with indignation and blaspheming, as you here describe them. Therefore, there will be some who shall believe it.
And as to your saying that—"by these doctrines the flood-gate of iniquity is thrown open unto men"—be it so. They pertain to that leprosy of evil to be borne, spoken of before. Nevertheless, by the same doctrines, there is thrown open to the Elect and to them that fear God, a gate unto righteousness,—an entrance into heaven—a way unto God! But if, according to your advice, we should refrain from these doctrines, and should hide from men this Word of God, so that each, deluded by a false persuasion of salvation, should never learn to fear God, and should never be humbled, in order that through this fear he might come to grace and love; then, indeed, we should shut up your flood-gate to purpose! For in the room of it, we should throw open to ourselves and to all, wide gates, nay, yawning chasms and sweeping tides, not only unto iniquity, but unto the depths of hell! Thus, we should not enter into Heaven ourselves, and them that were entering in we should hinder.
—"What utility therefore (you say) is there in, or necessity for proclaiming such things openly, when so many evils seem likely to proceed therefrom?"—
I answer. It were enough to say—God has willed that they should be proclaimed openly: but the reason of the divine will is not to be inquired into, but simply to be adored, and the glory to be given unto God: who, since He alone is just and wise, doth evil to no one, and can do nothing rashly or inconsiderately, although it may appear far otherwise unto us. With this answer those that fear God are content. But that, from the abundance of answering matter which I have, I may say a little more than this, which might suffice;—there are two causes which require such things to be preached. The first is, the humbling of our pride, and the knowledge of the grace of God. The second is, Christian faith itself.
First, God has promised certainly His grace to the humbled: that is, to the self-deploring and despairing. But a man cannot be thoroughly humbled, until he comes to know that his salvation is utterly beyond his own powers, counsel, endeavours, will, and works, and absolutely depending on the will, counsel, pleasure, and work of another, that is, of God only. For if, as long as he has any persuasion that he can do even the least thing himself towards his own salvation, he retain a confidence in himself and do not utterly despair in himself, so long he is not humbled before God; but he proposes to himself some place, some time, or some work, whereby he may at length attain unto salvation. But he who hesitates not to depend wholly upon the good-will of God, he totally despairs in himself, chooses nothing for himself, but waits for God to work in him; and such an one, is the nearest unto grace, that he might be saved.
These things, therefore, are openly proclaimed for the sake of the Elect: that, being by these means humbled and brought down to nothing, they might be saved. The rest resist this humiliation; nay, they condemn the teaching of self-desperation; they wish to have left a little something that they may do themselves. These secretly remain proud, and adversaries to the grace of God. This, I say, is one reason—that those who fear God, being humbled, might know, call upon, and receive the grace of God.
The other reason is—that faith is, in things not seen. Therefore, that there might be room for faith, it is necessary that all those things which are believed should be hidden. But they are not hidden more deeply, than under the contrary of sight, sense, and experience. Thus, when God makes alive, He does it by killing; when He justifies, He does it by bringing in guilty: when He exalts to Heaven, He does it by bringing down to hell: as the Scripture saith, "The Lord killeth and maketh alive, He bringeth down to the grave and raiseth up, " (I Sam. ii. 6.); concerning which, there is no need that I should here speak more at large, for those who read my writings, are well acquainted with these things. Thus He conceals His eternal mercy and loving-kindness behind His eternal wrath: His righteousness, behind apparent iniquity.
This is the highest degree of faith—to believe that He is merciful, who saves so few and damns so many; to believe Him just, who according to His own will, makes us necessarily damnable, that He may seem, as Erasmus says, 'to delight in the torments of the miserable, and to be an object of hatred rather than of love.' If, therefore, I could by any means comprehend how that same God can be merciful and just, who carries the appearance of so much wrath and iniquity, there would be no need of faith. But now, since that cannot be comprehended, there is room for exercising faith, while such things are preached and openly proclaimed: in the same manner as, while God kills, the faith of life is exercised in death. Suffice it to have said thus much upon your PREFACE.
In this way, we shall more rightly consult for the benefit of those who dispute upon these paradoxes, than according to your way: whereby, you wish to indulge their impiety by silence, and a refraining from saying any thing: which is to no profit whatever. For if you believe, or even suppose these things to be true, (seeing they are paradoxes of no small moment,) such is the insatiable desire of mortals to search into secret things, and the more so the more we desire to keep them secret, that, by this admonition of yours, you will absolutely make them public;