Display of Popish Practices, Preface – Slanders
¶ THE PREFACE OF the Slaunders againſt the Doctrine of Iohn Caluin, (or rather of eueryevery faithfull Congregation) of the ſecrete Prouidence of God.
THY Doctrine, Iohn Caluine, (a man muche renowmed in all the worlde) hath many fauourers, but therewithall the ſame in like ſort hath many aduerſaries. But I who wiſhe there may be one doctrine as there is one trueth, and all to conſente therevnto, if it maye bee, hauehave thoughte conuenient to admoniſhe thee familiarly of thoſe things whiche are vſually bruyted agaynst thy doctrine, that if they be falſe, thou wouldest refute them, and ſende thy refutation to vsus, that we maye the rather withstande them, and do it with ſuche proofes as the people maye vnderstande. And there be many things wherein many diſſent from thee: but for the preſent, (leauing the rest to ſome other conuenient time) I will deale with thee of the argument of Destinie or Predestination: bicauſe both this Article moueth much controuerſie in the Church, which we wiſh may be ſuppreſſed: and alſo the Aduerſaries reaſons in this Argument ſeeme to be ſuche, as can not be refelled by thoſe Bookes whiche hitherto thou haſte publiſhed.
There are caried here and there of this matter certayne Articles gathered out of thy bookes, whiche I will heere tumultuouſly ſet downe, and then I will ſhewe thoſe things which vſually are alleaged agaynst eueryevery of them, that thou mayſte the rather ſee where vntounto to anſwere.
THE ANSVVERE.
ALBEIT we hauehave euer endeuored to ſet forth that doctrine whiche is not oures, but Ieſus Chriſtes, in ſuch ſorte that we might winne many to the delight and louelove thereof, yet arte thou Sycophant much deceyued, if thou thinkeſt that wée ſtande vponupon the multitude eyther of foes or fauourers. For neither are we ſo much vnſkilfull of the ſtate of men, or vnmindefull of the very wordes of Chriſte, that wée ſhould forget that there hauehave bene euer moe founde who hauehave withſtoode the truth, than defended it. Thou truely, as I perceyue, bethinkyng thy ſelfe of ſome wiſe preface, haſte choſen that one, whiche did moſte accorde with thy nature and inclination: for ſo almoſte it falleth amongſt men, eſpecially of guiltie conſciences, that they déeme others by their owne diſpoſition. Therefore bycauſe thou (ſhrowding thy ſelfe as it were vnderunder the ſhadowe of thy pretended modeſtie) doſt of olde ayme at this marke, that the moſte may thinke thée ſome body, haſte in déede déemed that we are grieued with the ſame infirmitie, and therfore that thou couldſt not worke vsus a greater diſpite, than if with a certaine ſottiſhe kinde of chattering thou mighteſt pretend to hauehave done this as bewayling our miſerie, & carefull for the defence of our cauſe, thou ſhouldeſt friendly & familiarly write vntounto vsus. But in déede we maruel that any man ſo practiſed in deceit, could ſo forget him ſelf, as not to think that men would ſtraight enquire how it could be, that in ſo waightie a matter writing ſo familiarly to thy friends, thou ſhouldſt ſuppreſſe thy name. But what if they alſo ſhould know that which is manifeſt to vsus, that thou haſt not letted but that theſe broched Slaunders might hauehave bin bruted in all the worlde, before we ſhould heare any whit of thē; truly they would not doubt to report thée, as moſtly all other diuine things, ſo alſo to hauehave lewdly & wickedly abuſed the ſacred name of amity. But we, if thou knoweſt it not, do leaue for thée to regard the multitude of fauourers: thine (I ſay) it ſhal be for vsus. For neither doe we defende that cauſe, wherin thou art worth one ruſhe. And thou art the very man (albeit this time hath others) whoſe protection if the truth require it, ſhould do in ſuch ſort, as if the improuident ſhéepe ſhould thinke them ſelues in ſafetie under the defence of ſome gréedie Wolfe. Truely thou art muche deceyued if thou ſuppoſeſt thou canſt go vnknowne, thy trifling ſcurilitie, thy fooliſh ambition, thy babbling ſubtilties, thy great follie, thy indeuour voyde of all godlyneſſe, finally thine intollerable vanitie in eueryevery parts of this writing, bewrayeth it ſelfe. All which as thou haſt them common with manye, yet ſo they doe apparantly ſhewe forth in thée, that whether thou termeſt thy ſelfe Bellius, or Theophilus, or foreign no body, finally whatſoeuer Phyſnomie thou doſt pretende, yet thoſe thine entries bewray thée to be a Cumane Aſſe. Whom therfore thinkeſt thou to be ſo ſadde that would not deride thée, or ſo pleaſaunt that would not be in fume with thée, if he ſhould heare thée giuing out that thou wiſheſt nothing more than one doctrine? Thou (I ſay) who firſt preſumedſt to bring into theſe partes where the diuine light hath ſhined, a freſhe Academicall foreign, great doubt, or impoſſibilitie to conceyue. But in déede is this the way and meane to eſtabliſhe one doctrine, to reporte the worde of God to be ſo doubtfull and vncertayne, that which way ſoeuer thou takeſt it, it ſuffiſeth not to decide the controuerſies of Religion, and we muſt looke for ſome other newe reuelation from heauen: For thou mayſt eaſily recount all theſe, ſith thou haſte ſo often written them. Away with this hypocriſie: why commeſt thou not out of thy lurking corners? why doſte thou hyde thy name? why doſte thou not bidde open warre to the trueth? For truely thou canſt not now be vnknowen: and though it be agaynſt our willes, thine obſtinacie will bring to paſſe that we ſhall name thée.
Thou requireſt of vsus proofes that the people may vnderſtande. We aunſwere, that we profeſſe that doctrine whiche can ſéeme to the worlde nothing but fooliſhneſſe, And howe true this aunſwere is, we may very well gather by the example of Chriſt himſelfe. For except he ſatiſfie thée, whom may we thinke ſhall? But thou muſte néedes confeſſe that thoſe people did very little profite in his doctrine, which continually followed him, when thoſe twelue his deareſt familiar friends, to whome he imparted his ſecrete myſteries, when he their maſter was preſently to aſcende into heauen, ſéemed not ſufficiently to hauehave knowen what is the nature of his kingdome.
But I knowe where vponupon thou ſtandeſt. Bicauſe thou haſte read that the wiſedome of God is hidde from the wiſe and prudent of this worlde, therefore howe muche the more any man is vnſkilfull of good artes & diſcipline, ſo muche the rather thou déemeſt him worthy to be iudge of diuine myſteries. Thou therfore moſt alloweſt ye mind of the multitude, and I know not what vulgar kinde of proofe doth beſt pleaſe thée: for neither doeſt thou it (as I thinke) as if thou diddeſt in déede beléeue it were ſo, but that in déede thou mayeſt knowe more to deceyue the vnſkilfull & common multitude. But if thou art ignorant foreign, the wiſedome of the fleſhe is the very thing that letteth vsus to ſée the light of God: neither is it only in thoſe wiſe men, but in eueryevery one. Who ſoeuer is ſubiect to this diſeaſe (as all be that are not renued of the ſpirite) thou laboureſt in vayne to teache him the ſecrets of Chriſtian Religion, whether thou ſhouldſt maffle with the multitude, or laboureſt to be wiſe with the prudent, that is, to doate of purpoſe. We muſt receiue theſe things by fayth. But fayth is the gift of God, & comprehendeth arguments not deuiſed of our owne brayne, but takē out of the word of God: which if thou doſt not vnderſtād, ther is yet no cauſe why thou ſhouldſt blame the too much darkenes of things, or require more perſpicuitie in Caluin, or any other. Thou thy ſelfe haſt within thée that darknes, which cauſeth yt thou art blind in the cleare light. Thou contemneſt the writings of learned men, ere thou comoſt to them, not that thou mayſt learne, but that thou mayſt reproue them. Thus foreign ſelfloue, this pride doth blinde thée, howſoeuer thou doeſt ſhadow theſe with a certaine falſe counterfayte of libertie and ſimplicitie. GiueGive glory to God, & pray him hartely that he will open thine eyes: then ſhalt thou proue thoſe arguments to be both playne, euident and neceſſarie, whiche now thou reproueſt as weake and beggerly. Thou ſaydeſt before that thou hadſt determined to deale of that one argument of Deſtinie, or Predeſtination. We truly who hauehave long ſithence much hearde thée to be out of meaſure impudent, and by experience knowe it to be ſo, doe yet maruell that thine impudencie could be ſo great, that thou durſt obiect to Caluine that hatefull name of Deſtinie: wherof what he hath tofore written, it ſhall not repent vsus to ſet downe in his owne wordes, both bicauſe, albeit thou arte full of enuie, they are excellently, plainely, learnedly and godly written: & alſo that by the entrance, eueryevery one may know, with what faithfull minde thou vndertookeſt this matter. Thus therfore ſaith Caluine: Thoſe that endeuour to worke deſpite to this doctrine, doe falſly vrge that it is the Stoickes opinion of Deſtinie:Chryſ. Iuſt. cap. 14. par. 40. whiche alſo was obiected to Auguſtine in his time. Albeit we contende of wordes againſt our will, yet we admitte not in any wiſe the name of Deſtinie, bothe bycauſe of that kinde whoſe prophane ſtraungneſſe Paule hath taught vsus to auoyde, and alſo bicauſe they indeuour to burthen Gods truthe with the hatred of it. Theſe hath Caluine written in ſo many words, which if thou diddeſt not know, what raſhneſſe is it to reproue that thou kneweſt not? but if in déede thou diddeſt, thē what impudencie was it to charge him with that crime whiche thy ſelfe kneweſt to be falſe? But here I will pleaſure thée. For thou wilt ſay it is not Deſtinie in name, but in effect. It is …o. Heare therefore what in the ſame place he adioyneth: The very opinion of the Stoiks (ſayth he) is falſly & malitiouſly obiected vntounto vsus. For we deuiſe not with the Stoicks a neceſſitie of the perpetuall bonde of cauſes, and of a certaine intricate order which is contemned in nature: but we determine God the arbiter and moderator of all things, who in his eternall wiſedome hath before all worldes decreed that hée would doe, and now in his power accōpliſheth that he decreed, wherevpon we affirme that not onelyonly heauen and earth and inſenſible creatures, but alſo the purpoſes and myndes of men to be ſo gouerned by his prouidence, that they are brought to that ende whiche is determined of the ſame. And then he addeth, by what meanes if thou ſhouldeſt conſider the ſeconde cauſes by themſelues, any thyng may come bothe at aduenture, and vnlooked for. Whiche diſputations if thou vnderſtandeſt not, thou oughteſt to blame thy ſelfe, who at the leaſt knoweſt not by Cicero and Plutarche; what was the controuerſie of Chryſippus and Diodorus. But what of theſe? verily that all may ſée howe muche credite is to be gyuen to that accuſer, whiche ſo ſhamefully lyeth in the very begynnyng, ſaying that eueryevery and ye very worſte in that part of their ſpeache are wonte to pretende ſome ſhewe of honeſtie. For that whiche concerneth the matter it ſelfe wée will further examine in his place. At laſte thou addeſt that wherein veryly thou haſte excéeded thy ſelfe, and in déede thou ſéemeſt to hauehave well obſerued this principle of Rothorique, that thoſe thyngs whiche wée would moſte firmely ſhoulde bée kepte in minde with the auditours, may bée ſpoken in the laſte place. There are caried aboute (thou ſayeſt) of this argument certaine Articles, gathered out of thy bookes which I will tumultuouſly ſette downe. And, is it ſo, a greate chaunter of the truthe, that thou ſhouldeſt take ſuche paynes to make tumultes in the Churche of GOD? Is it ſo, (I ſay) waſte thou not well in thy wittes, that thou ſhouldeſt forgette to aſke of theſe rogues, that carrie aboute theſe Slaunders, whether they woulde firſte with ſufficient witneſſes proue theſe thyngs they caried, to be true? For tell mée what wouldeſt thou anſwere if I ſhoulde onelyonly ſay that all theſe are falſe whiche are obiected againſt Caluine. Truely thou wouldeſt eyther ſuddenly confeſſe thy ſelfe a falſe accuſer, whiche thou clokeſt as well as thou canſte: or truely thou wouldeſt be conſtrayned thy ſelfe to accuſe thyne owne fooliſhneſſe, whiche wilt thynke that thou oughteſt to inquyre whether the accuſation were iuſte or vniuſte, then whether it were true or falſe. And in déede, as thou ſhalte ſhortly vnderſtand, the moſte parte of theſe Articles (as thou calleſt them) is ſuche ſtuffe, that bare deniall is ſufficient.
But goe too, that great care to reconcile the Churche hath euen nouriſht thée. And thoſe that knowe thée ſay thou arte a ſimple man, ſo that often tymes thou knoweſt not whether thou ſpeake with or agaynſt thy ſelfe, therefore in déede it ſhall not bée amiſſe that wée beare with thy infirmitie of nature. Moreouer thou beyng ſo good a manne and ſo muche our friende, thou couldeſt not chooſe but bée muche chaffed when thou heardeſt thoſe Churches wherein thou haſte bene nouriſhed, and thoſe menne whoſe liberalitie hath long done thée good, to be charged with ſuch impietie. Therfore thou diddeſt that is too muche proper to fumiſhe men, ſodaynly to ſette thy ſelf to ſhuffle in our cauſe: and when thou hadſt no ſufficient defence, thou wouldeſt certifie vsus of the whole mater. So it is, that the greateſt matter eſcaped thée, that is, to approue how true the accuſation was. It were pitie but thou ſhouldeſt be pardoned of this too. But I pray thée, what meaneſt thou by this, to deale Tus multuouſly in ſo waighty a cauſe? Beware in déede that ſome ſuſpect thée not (as men be no fooles now) to doe nothing in this matter in very good ſooth, and in earneſt. But no doubte, as thou arte craftie inough, thou haſte an anſwere readie, publiſhe it therefore, that whileſt thou indeuoureſt to pleaſure thy friends, thou loſe the credite both of wiſedome and honeſtie.
The title of the Slaunders.
ARTICLES gathered out of the Latine and Frenche bookes of Iohn Caluine vponupon Predestination.
ANSVVERE.
THOV oughtſt neither to vſe this Title, Slaunders, impudently, and malitiouſly aſcribed to Iohn Caluine of certayne ignorant and malitious men.