Display of Popish Practices, Slanders · Slander 11
The eleuenth Sclaunder.
God giueth will to them that worke wickedneſſe, yea he miniſtreth wicked and vnhoneſt affections, not onelyonly by ſufferance, but effectually, and that for hys owne glorie.
THE AVNSVVER.
GOd forbidde that anye of vsus ſhould eyther hauehave ſpoken or written as thou wryteſt, that euill will, or any wicked or vnhoneſt affections, are eyther giuen, ſuffered or wroughte of God, ſéeing that our verye thought doth abhorre from ſuch blaſphemies. This indéed we doubt not to affirme, that God doth quicken and inforce euen thoſe that be wicked, and do wickedly, but ſo, as the whole lewdeneſſe of the mouing and déede remaine in themſelues, nor that anye the leaſte pollution doth reach ſo farre as vntounto God. For we ſay that which is moſt true, that God is ſo the firſt mouer of all things, as that he hath not only giuen the common influence to all things, which now alſo he doth further, but alſo as he hath from euerlaſting decréed all things, ſo alſo the ſeconde cauſes, as it pleaſeth him, to bende and gouerne them, that he may ſtyrre, direct and bring them to eueryevery determyned end, nor that any thing (be it neuer ſo little) can be ſequeſtered from his effectuall and gouerning prouidence. For euen a Sparowe, ſayth Chriſt, falleth not to the grounde, without the will of my father: nor was there euer any man in his right wits, that thought God to be like ſome mayſter buylder who ſhoulde leaue his ſhip which he had made, to be gouerned of others, or when a certaine force of nature was giuen to al things that he gotte himſelfe to heauen, that eueryevery part of the worlde might be caried according to their will and inclynation, or that the world is gouerned only by the generall influence. All theſe opinions we hauehave learned out of the worde of God to holde abhominable: and in this place we thinke not with moe wordes to refute them.
But alſo we ſay that, That God is ſo the firſt mouer of al things, that yet eueryevery thing be moued by his beginnings, which if they be pure, pure motions enſue: but if they be vncleane, vncleane motions do follow. Seing therfore in theſe, which are indéede not only with deſire but with vnderſtanding and will, the motions procéede from the beginning, it is no maruell, if by the meane of diuerſe beginnings, we eſtéeme the motions and actions themſelues diuerſly. Of which diſtinction let this be an example.
The Lorde by the hande of a théefe will puniſhe another théefe: for ſo he hath often vſed to ioine ye wicked with the wicked: as maye appeare by the example of the Madianites. He therefore exciteth the wicked will of one théefe to kill another: nor being ſatiſfied with that,Iudg. 7.22. he euen guydeth his hande and weapon, that he may be ſlaine whom he hath decréed to iuſte ſlaughter. For as much therefore as this ſlaughter ſpringeth from this beginning, that is, from God iuſtly inforcing the will of ye théefe, albeit it be euill, and directing the hand and weapon of the théefe, yet is neyther the inforcement euil, nor the worke euill, but it is counted of God iuſt and holye, which puniſheth the théefe with iuſt torments. For God did neyther inforce the théef, nor gaue him wickedneſſe, but the will of the théefe whiche was euill alreadie, hée well and iuſtly ſtirred to a good and holye worke. But for as muche as this ſlaughter procéedeth from an other beginning, that is, of the will of the théefe which is ſo inforced, not as a ſtone or blocke, but as a wil, which alſo it ſelfe is ſo vrged, that it worketh, and is ſo mourd, that it moueth it ſelfe, with an inward motion, and that his owne: thus farre I ſay, both thys motion ſpringing from an euil beginning, is euill, and endeth into an euil action, that is manſlaughter: whiche it is ſo farre off that it ſhoulde pleaſe God, that contrarilye he can not but puniſhe it. But goe too, let vsus put this example alſo, wherby this diuerſitie of beginnings maye be vnderſtoods. Let vsus ſuppoſe that thou arte a crooked Aſſe, whom I as a Muletor ſhall inforce into the milne with whippes. For as muche as this action procéedeth from me as from a beginning, it cannot be reprehended, if it be reaſonable: but for as much as it procéedeth from thée, it is in it ſelfe a great fault. For indéed I am to thée the cauſe of going, but all the haultyng is of thy ſelfe, whoſe begynning was in thy ſelfe, albeit I hadde not ſtirred thée forwarde. Wilte thou that I ſpeake more playnely, that thou mayſte not complayne of darkeneſſe? Thou arte made by nature to ſlaunder thoſe things, whiche thou doeſt not ſo muche as vnderſtande, or diſſembleſt that thou vnderſtandeſt. Yet this foreign poyſon, is not ſo much nature, as the deprauation of nature. Therfore is not his efficient, but rather deficient cauſe to be ſought for: whiche indéede ſéeing we all féele to cleaue faſte in our entrailes, there is no cauſe why we ſhoulde accuſe GOD in very déede as author of theſe things and of ſinnes. But for that bycauſe man is corrupt, therefore the LORDE, by hys power, wherewith he gouerneth without exception and enforceth to foreordayned endes, hath abaſterdized from himſelfe, that whiche apperteyneth to hym? No indéede. He therfore vſeth euē ſinning inſtruments, and bringeth them to an ende determyned of himſelfe. And that indéede ſo, that hée doeth not ſinne anye thing, neyther in mouing nor directing the inſtrument. For the action is of himſelfe, but the defecte is of the inſtrumente, whiche alſo ſelfe thing by an inwarde mouing doth inforce it ſelfe, and when it is corrupt, it hath depraued motions.
Séeing therfore God hath made choyſe, eſpeciallie of al others in theſe partes, of thée alone, by the deprauation of nature, enuious and a ſlaunderer, by whom partly hée might exerciſe his owne people, and partly puniſh thoſe, who hauing deſpiſed the offered trueth of the Goſpell, do folowe lyes and ſlaunders, ſo ofte as he ſéeth good hée ſēſibly ſtirreth vp in this thy depraued nature, thoſe motions, vſing both ye miniſtery of Satan, of others, & alſo thyne own lewdnes: which motions afterwards by litle & litle breake out into thoſe blaſphemies, & thoſe contumelyes, in refelling wherof we now take paynes. But when in the yeares paſte we reproued theſe things; and when alſo we reproue them nowe, what do we elſe, but that we daylye more and more pricke thée forewarde, that thou mayſt procéede to ſiaunder, and to forge blaſphemies? Yet be it farre away, that when we ſay thou arte moued and inforced of God, we ſhoulde aſcribe to God any of thy ſins. Be it alſo far awai, that there may worthily be layd vponupon vsus any blame, bicauſe being prouoked with our wrytings. Thou becomeſt euerye daye worſe and worſe, for that our diligence is exerciſed with thy lewde ſpeaking: for that by this meane the hipocriſie of manye, is dayly manifeſted: for that by thy ſlaunders is ſtirred vp in vsus a deſire to knowe the truth and defend it: for that the iuſt iudgement of God againſt thoſe who hauehave preferred trueth before falſehoode, or abuſed the knowledge of the Goſpell, is ſo ſet before vsus to be ſéene, as in a moſt cleare glaſſe, in this thy ſtrength ☞of lying and error: we acknowledge that we are bound to God for this, which moueth and directeth thy lewdeneſſe to theſe vſes. And whereas thy deceytes are nowe eſpich of many, whoſe ſimplicity other ways thou mighteſt hauehave deceyued: for that thyne foreign doubtfulneſſe is nowe hated of many: for that nowe thoſe ſauage purpoſes, whiche thou haddeſt taken to oppreſſe ye truth, are nowe apparaunt to all: when without reſpect thou wouldeſt that heretikes ſhoulde be borne withall: for that in ſome forte all men doe knowe what is thyne impudencie in peruepting the worde of God, godly men alſo doe acknowledge that they are bounde to God for this, and with a thankefull minde, they acknowledge that our diligence was ſomewhat in that mater, ſo far it is off that we ſhoulde ſuſtaine any blame: for that being offended with our writings, thou ruſheſt headlong in worſe, and that by thine owne faulte, for there is no fault in vsus: for that many weake ones are offended by thée, bycauſe the courſe of Goſpel is hindered of thée: for that thou blaſphemeſt the name of GOD: for that without cauſe ye credite of ye faithful ſeruaunts of God is hindered: finally, for that thou procureſt to thy ſelf & others whō thou draweſt to ye deſtruction: theſe finally al men aſcribe to Satan, with whoſe furies thou art driuē, and to thy lewdeneſſe and impudencie. But ſée nowe, Sycophant, as I thinke, an example ſufficiently manyfeſt and apparaunte, whereby thou mayſte vnderſtand, that God doth ſo prompte the will and affections to the very wicked, that al theſe motions, for as much as they are miniſtred of him, are both iuſt and honeſt, as they appertayne to a iuſt and good worke. For the cauſe of ſin is in our ſelues, but at what time, and againſt whom it ought to breake out, it is in the power of God, which inſtilleth, not a new malice, but according to his infinite wiſedome, when and howe it pleaſeth him, he moueth, ☜gouerneth, bendeth, guydeth, and finally ordereth to the aduauncement of the glory of his owne name, that whiche is bred in men, euen the wicked not knowing of it, & ſo much the rather determining a quite contrary counſel with themſelues. This is our iudgement of the preuidence of God in this argument which we handle, which it remayneth that we confirme with the authoritie of ye word of God and the fathers. Here to we ſaye it appertayneth that the Lord is ſo often ſayde in Scriptures to hauehave hardened, burthened, and helde the hartes of Pharao, Sehon, the Cananytes and the Egyptians, and the rather turned them into the hatred of his people. Finally for that the Scripture manifeſtly calleth the wicked,Pſal. 205.95. a rodde, a hammer, a ſawe, an axe, which in the hande of God is appoynted and hurled, not ſo in any wiſe as if mē were diſburthened of blame, or as if men had digenerated into logges and blockes, but that we may know the prouidēce of God not to be idle in any caſe. Otherways why ſhoulde God call Nabucadnezer his ſeruaunte, and for that cauſe alſo hauehave ſcourged him, bycauſe he called the ſubuertion of Ieruſalem his work. But what? when the kings harte is ſayde to be in the hande of the Lorde,Prouerb. 21.1. that he inclyneth it whether ſoeuer he will, is it not manifeſtly proued, that we ſaye, that God doth ſtirre vp euen the wicked affections, not in ye they are euill, but in much as he hath determined to vſe them well? But that alſo appeareth by the example of Dauid, whom ye Lorde is manifeſtly ſayde to ſet him on to number the people. If this be blaſphemie, go too, euen riſe againſt the ſpirite of God himſelfe,2. Pat. 21.1. and lay to his charge the ſinne of blaſphemie. But thou wilt ſaye, in an other place the ſame thing is attributed to the Diuell, therefore the name of the Diuell is to be attributed in the other place vnderſtoode where it is not expreſſed. But the wordes of the text are on this manner: And the wrath of the Lorde was againe kindled againſt Iſrael,… Sam. 248. and he moued Dauid againſt them, in that he ſayd, go and number Iſrael and Iuda. But who ſéeth not that the name of the Lorde is to be taken foreign, and ſo, that to be confirmed which Salomon hath written afterwards, that ye kings hart is turned whether ſoeuer ye Lorde will. That in no wiſe as if he did inſtil another lewdeneſſe, but bicauſe he ſtirreth vp that which he found eyther to the puniſhing of ſinnes, or to execute other of his counſels, as a certain wel learned man hath excellently ſayde. But albeit the ſame motion is in an other place attributed to Satan, is there therefore no part of the Lordes, ſéeing it is ſufficientlye manifeſt ye Satan is the executioner of ye Lordes wrath? For what is ſayd of Saul? The ſpirite of ye Lord departed frō Saule, & there entred into him an euil Spirit ſent of ye Lord. But ſay wherfore are theſe wordes, of the Lord, added? To the end to ſignifie an idle ſufferāce, & not rather, ye in this matter we may knowe Satan to hauehave bin gods inſtrument, exerciſing his iuſt iudgemēt? Neyther only ye as Caluin hath wel & truely written, by ye God cōmaunding, he ſtirreth vp ye mindes to theſe deſires, which in reſpect of Satā & the wicked are euil, but bicauſe he effectually draweth thē. For it is not writtē ye the lord ſayd to ye lying ſpirite, I ſuffer thée to deceiue Achab, if thou cāſt: but thou ſhalt perſwade & ouercome, Go therfore, & do ſo. Nor Paul writeth ye the Lorde dyd giuegive a certaine power to deceiue, but to giuegive ſtrong deluſion that they maye beleue lyes. And ye thou ſhouldeſt not thinke that we hauehave firſt taught thus out of ye word of GOD, heare what Auguſtine hath written of theſe things. Iulianus ye Pelagiā (as appeareth out of Auguſtine againſt him in his fifth booke, & third Chapter) dyd thinke this ſame thing ye thou thinkeſt, that is, when the Lord is ſayde to blynde, or to harden, or to giuegive ouer into a reprobate ſenſe, that it ſignifyeth nothing but that the Lorde leaueth and ſuffereth. But Auguſtine ſheweth that god doth not only leaue, but alſo declare his wrath & power. Iulianus ſaith, ye theſe ſpéeches are beyond al credite, Auguſtine will, that they be appertinent. Iulianus ſayth, they were burdned before with their doſires, what néede was it, that they ſhoulde be giuen ouer to them? But Auguſtine ſaith, doeſt thou thinke one thyng to hauehave luſtes, and to be giuen ouer to them? For they are giuen ouer to their luſtes, not yt they may hauehave them, but alſo that they may vtterly be poſſeſſed of them. Therfore (ſaith he) euē as God worketh in ye bodies of the wicked by afflicting them, ſo alſo he worketh in their mindes, by ſending them headlong into ſinne. And in that place Auguſtine handleth the hiſtorie of Semei. The Lorde (ſaith Dauid) cōmaunded that he ſhoulde curſe me. God ſaith Auguſtine, iuſtly inclined his will, which was dehraued by ye own fault, yt he might rayle vponupon Dauid. And there is adioyned a cauſe, the Lord ſhal render me good things for this curſe.Li. of the Predeſt. of Saincts, cap. 20. The ſame Auguſtine ſaith in an other place: whē (ſaith he) God willeth that that thing be done, which may not be done but whē men be willing, he togither inclineth their harts that they be willing: & not only worketh in the hartes by aſſiſting,Of grace and freevvil, to Valent. cap. 20. but euen by iudgyng, that they may performe ye thing which purpoſed no ſuch thing, which his hand & counſell hath decreed. The ſame ſaith in an other place, the Scripture if it be diligently conſidered, ſheweth not only the good willes of mē which himſelf hath made of euil, & directeth thoſe which he hath made good into good actions, and eternal life, but alſo that thoſe which concerne the creature of the worlde, are ſo in the power of God, that he cauſeth the ſame to be inclined when he wil, & whether he will, either to do good to ſome, or to inflict puniſhmēt to certaine. And immediatly, who (ſaith he) wold not trēble at theſe iudgements, wherwith God euen worketh in the hartes of the wicked, whatſoeuer he wil, yet rendring to them according to their deſeruings? Againe (he ſaith) it is ſufficiētly euident by the teſtimonies of ſcripture, that God worketh in ye hartes of the wicked to ye inclining their willes whether ſocuer he wil, whether it be to good according to his merciemercy, or to euil according to their deſeruings: & that by his iudgemët ſometimes ſecrete, & ſometimes apparant, & alwaies iuſt. For it ought to be fixed in your hearts, that there is no iniquitie wyth God. Heareſt thou now Sclauderer, how God worketh iuſtly, euen in the he arts of the wicked, or that I maye ſpeake more properly, by the hartes of the wicked? but when after Auguſtine, Caluine hath moſte plētifully expreſſed of what lewdeneſſe was theſe diſtinctions omitted, which are graunted vppon the manifeſte word of God, to inſert the falſe and counterfayt ſequeles of thine own braine, whereof thou makeſt them the Authoures, of whome they are ſo wiſely and diligently refelled? But tyme requireth, that we heare thyne Argumentes.
The Sclaunderers Argumentes to the eleauenth Sclaunder.
Caluine attributeth to God, that whiche belongeth to the Deuil, as the Scriptures witneſſe eueryevery-where.
THE REFVTATION.
But thou playſte the Sclaunderer, whiche is of the Diuell, when thou falſely accuſeſt Caluine of that blaſphemy, which he hath refuted, as carefully and diligently, as any in the worlde. God being moued with iuſt anger againſte the Iſraelites, pricketh Dauid by the miniſterie of Sathan, that by the numbering of the people, he might make a way to his iuſte iudgementes. What reproueſt thou here? Sathan inciteth Dauid to this, not that he ſhoulde obey God: but that God might be offeſtded, and if it may be that Dauid and al the people might periſh. Dauid himſelfe, it may be, being prouoked wyth pride or ambition, commaundeth the people to be numbred. But is this to attribute to God yt which belongeth to the Diuel? Art not thou rather a blaſphemous mouth, which for the moſt parte deſtroyeſt the prouidēce of god?
The Second and third argument to the eleuenth Sclaunder.
If God do prompte in euil & vnhoneſt affections, & yet commaundeth vsus to reſiſt euill affections, he commaundeth vsus to reſiſt himſelfe, & he is contrarie to himſelfe. Euerie good gifte is from aboue & commeth downe from the father of lights. But are alſo euil affections a good gift, or deſcend darkeneſſe (for euil affections are in deede darkeneſſe) from the father of al light?
THE REFVTATION.
WE worthyly referre the lewdeneſſe of affections not to the firſt cauſe which alwayes doth moſt iuſtly, but to thoſe beginnings whence they procéede, that is, to Satan and the corruption of man. Therfore we ſay that no affections are miniſtred, in that they are euil. But thou when thou ſayſte that they are permitted of GOD, doeſt indéede attribute to GOD whiche is moſte eſtraunged from his nature, albeit we ſhoulde graunt thée, that there is this idle ſufferaunce. For of what ſort is Gods iuſtice, if by any meanes he ſuffer ſins in that they are ſins, or affections, in that they are euill? Thou therefore, caytife, ſtrangleſt thy ſelfe with thyne owne ſworde: and when thou indéede gathereſt theſe things, thou doeſt in great earneſt approue thy ſelfe a wicked and blaſphemous wretch.
The Slaunderers fourth argument to the eleuenth Slaunder.
Iames writeth plainly, that no man is tempted of God, but eueryevery one of his owne luſt.
THE REFVTATION.
IT is of neceſſitie, that whether thou wilt or no thou confeſſe that the word of tempting is no foreign ſignifying many things. For it is plainely written in Deuteronomie of the euill Prophete, The Lord tryeth your and in the ſame booke, the Lorde ſayth, that he tempted the people forty yeres in the wilderneſſe: and in another place God tempteth Abraham. Yea men alſo are ſayde to tempte God: and Paule aduiſeth that we trye our ſelues. Yet Iames denyeth, that any is tempted of ye Lord, but rather of his owne luſte, that is, of the meane wherby Satan tempteth vsus, or we are tempted of other men, or of our ſelues. For the Lord is ſayde after his manner to tempt vsus, that is, to aproue, that laying before vsus the occaſion of manifeſting of our mind to be manifeſted, eyther our ſelues may vnderſtand what we be, leaſt flattetering our ſelues, we deceyue our ſelues, but that rather when we knowe our weakeneſſe, we may beginne to repent, or that our diſſembling may be manifeſt to others. Hence it is that by the name of Temptation is eftſones vnderſtoode affliction, bycauſe it tryeth our fayth.2. Cor. 13. So Paule aduiſeth vsus, that we trye our ſelues, that is, examyne diligently whether we be in the fayth as himſelfe doeth verye well interprete. So we are forbiddent to tempte GOD, that is, to ſéeke to finde out hys mynde, as if wée doubted of hys faythe, and by this meane to prouoke his patience to anger. Alſo Sathan tempteth, and therefore he is called a Tempter. We alſo tempte one an other, and concupiſcence is ſayde to te…pt vsus. All which, when they are ſpoken, the name of Téptation agréeth not with God, ſith it declareth nothing elſe, but a ſoliciting to euil, which by no means can hauehave place in God. Yet God is ſaid to leade into tēptation, that is, when he vſeth the work of Satan, or of ſome other, that he may accompliſh his decrée, dothe he therefore tempt? in no wiſe. For, euen then he is not the Authouc of euill, except it be, that he is to be thought euill, when he executeth his iudgements, or vſeth our falles to the liſting vp, and finallye, conſirming of vsus, and inſtruction of the whole Church. So not without ye ordinance of God, was Adam tempted of Sathan, & ſo much ouercōmed, but, that he might vſe that fal, to expreſſe ye riches of his goodneſſe much more apparantly in the redemption than in the creation, & alſo, that he might make way to his iuſte iudgements. So, many of the ſainctes, long agoe by the commaundement and will of God himſelfe, hauehave fallen, and continually doe fall into moſte grieuous temptations: but with theyr greate profitte, and by no faulte of God, as the ſamctes themſelues confeſſe. So, an euill ſpirite from the Lorde exaſperateth Saule: and there is no doubt, but this ſpirite enforced him headlong into thoſe horrible euils. Did therefore the Lorde tempt Saule, that is, ſolicite him to euill? No, in no wiſe, but he exerciſed Saule with iuſte puniſhments. For the euill procéedeth from the beginning, & of the euil inſtruments, and the good whiche is drawne out of the very euill is al due to God. Finally therfore, as a certain right learned writer hath noted, God tempteth not, that is, in that forte, that the Diuell and wicked men are wont to tēpt. And the reaſon is, that God is not tempted of euill, For hée that tempteth an other to euill, is firſte himſelfe tempted and ouercome of euill. The Diueli therefore and wicked menne doe tempte, that is, thinking wickedlye, and hauyng foreſette a wicked ende to themſelues, they make ſharpe their lewdeneſſe, and enforce to euil. But God tempteth vsus to an other ende, that wée may vnderſtand oure infirmities, or our ſtrength, that wée maye fall into ſome great calamitie, and ſo maye beginne to repent, that finally, when it is requiſite, he maye puniſh ſinnes with ſins, and with other iuſt puniſhments. He that ſaith this, Selaunderer, doth he attibute to God that whiche belongeth to our concupiſcence? But there remaineth a queſtion, why Iames making no mention of Sathan, ſhoulde ſaye, that we are tempted of our luſte. Indéede, bycauſe that, albeit Sathan coth ſollicite vsus, and ſome do pricke forwards others, yet all theſe appertaine to that ende, that the concupiſcence whiche is in vsus, maye be kindled. And this interior motion is the true & proper beginning of our affections, and therfore of our actions. Séeing then, that Adam, albeit the Diuell prompting him, yet, in the beginning didde depraue himſelfe of his owne accorde and properly, and men be gotten of him, doe in like ſorte properly, & of their own accorde, moue themſelues with this wicked concupiſcence, and become dayly worſe than themſelues, why ſhould they lay anye fault vppon God, ſéeing they cannot properly accuſe euen Sathan or any other, thoughe fellowes of theſe miſchiefes, yet as the cauſes of their deſtruction? But to what ende be all theſe? Lette vsus heare Caluine himſelfe, whoſe writing doth confeunde thée,Cal. in the … uang…liacal Haymonie. (beaſte.) He therefore expreſſing thoſe ſelfe ſacred wordes: And leade vsus not into temptation. The name of Temptation, ſaith he, is often vniuerſallye taken for whatſoeuer tryall: in whiche ſenſe it is ſaide, that Abraham was tempted of God. when his faith was tryed. So we are tempted as well by proſperous as aduerſe thinges, bycauſe, by this occaſion, the affections come to light, which before laye hid. But here is obſecued the interior affection, whiche maye well be called the Diuels Bellowes, to ſtirre oure concupiſcence. For it were an abſurde thing, to deſire of God, that hée woulde make vsus frée from all the documentes of Faith. Therefore al euill motions which ſolicite vsus to ſinning, are comprehended vnderunder the name of Temptation. And foraſmuche, as it cannot be, but we ſhall ſuffer ſuche prickings in oure minds, bycauſe, in the whole courſe of oure life, we hauehave a ſtanding warfare with the fleſhe, we yet aſke of the Lorde, that he do not proſtrate vsus, or ſuffer vsus to be ouerwhelmed with Temptation. And to the end that Chriſte might better expreſſe, that we depende inclinable to continuall caſualties and falles, except God ſuſtain vsus wyth his hande, he hath vſed this kinde of ſpeaking, Leade vsus not into temptation, or as others expound it, Carrie vsus not. It is in déede verye certaine, that euerye one is tempted of his owne concupiſcence, as Iames teacheth: but bycauſe God doth not onelyonly yéelde vsus to Sathans luſte, that he maye kindle the fire of concupiſcence, but he vſeth that inſtrument of his wrath, ſo ofte as he will enforce menne headlong into deſtruction, alſo he leadeth in his maner into temptation. In this ſenſe is the euill ſpirite from God ſaid to hauehave taken Saule, & to that end ſound many places of Scripture. And yet we ſhall not therefore call God the Authoure of euills, bicauſe in giuing men ouer into a reprobate ſenſe, he doth not exerciſe a confuſed tyrannye, but executeth his iuſt iudgemēts, although ſecret. Doeſt thou acknowlege (Slaunderer) that ſmooth & ſuccinct briefenes of Caluin? I thinke not, who vſeſt to deſpiſe al mens writings in reſpect of thine. Indéede, if thou haddeſtred theſe, yu waſt too wicked, whē yu wouldeſt wreſt theſe argumēts vponupon Caluin, but if thou haddeſt not red thē, which I had rather thinke, what is this thine impudēcie, to lay to hys charge ſo greate a blaſphemie, whoſe opinion, what it is thou knoweſt not?
The Sclaunderers fifth Argument to the eleauenth Sclaunder.
That which thou addeſt, that God doeth it for his owne glorie, they ſay it is ridiculous: For glorie vſeth not to be giuè of a lye. As Nabuchadneſer hauing experienced the iuſtice and power of God, in that that himſelfe, for his pride had bin changed into a brutiſh nature, gaue glorie to him, that is, perceiuing and iudging him to be iuſte.
THE REFVTATION.
There procéedeth no lie from God, not euen then when he ſēdeth lying ſpirites with ſtrong deluſion. For in a lye as in other vices & crimes, there is a note of wicked affection, which by no means can fall vponupon God. And whereas a lying ſpirite, & mē lyars by nature, do lie, al this is to be attributed to their own beginnings, not by creatiō, but depraued by their own volūtarie corcuptiō. But in reſpect of God, it ought to be déemed iuſt iudgement, which in reſpect of Satan & men, is a lie. But if yu denieſt, yt God by ye lies of men doth gather a great Harueſt of Glorie, firſt of al I can by thine own example confirme that which yu denieſt. For how much thinkeſt yu thy lies hauehave profited our Churches, whileſt we diligently compare thē with Gods truth? Truly, excepte yu haddeſt vtterly an other purpoſe, we ſhold confeſſe our ſelues much bound to thée & thy faction for this cauſe, bicauſe you hauehave giuen vsus occaſion of ſ…arching thoſe things more diligently, of the knowledge wherof we verily take incredible cōmoditie. But ſo ſtand togither the increaſes of the Churche with Gods glorie, that in déed they cannot in any wiſe be known apart. By the lye of Satan Adam is vanquiſhed. By this facte what …fit came to vsus? what glorie to God? verily much more than by the creation of the worlde. The wrath of GOD is made manifeſt againſt all men, for that they withholde the truth of God in vnrighteouſneſſe. This wrath is nothing elſe, but the iuſt iudgement of God. …ut doeſt …hou thinke, that the glorie of God is not enlarged, wh…n he aduaunceth his iuſtice? But what? when he taketh away the wiſedome of the wiſe, when he reuealeth his wiſedom to babes, that is hid from the wiſe. What elſe remaineth to theſe wretches but lying? and yet it cannot be denyed, but that ſelfe matter doth mightily commend the iuſtice and wiſedome of God. Therefore, thou wilte ſaye, doeſt thou praiſe lying to vsus? No in no wiſe, but I reuerēce the indeterminable wiſedom of God, which bringeth euen thoſe things to a profitable ende, that is, to his glorie, in whiche he puniſheth reproche done againſte himſelfe, and he draweth euen out of mens offences, matter to aduaunce his owne glorie. If this content thée not, and thou procéedeſt to cauill, if Gods trueth by my lie abound to his glorie, why am I anye more condemned as a Sinner, or rather why ſhoulde we not do euil, that good might come thereon. If I ſay thou procéedeſt thus to cauill? I will except this one thing with Paule, that thou arte one of them,Rom. 3.7.…. whoſe condemnation is iuſte. But in that which thou bringeſt of Nabuchadnezer, what elſe doeſt thou, but bewray thy childiſhneſſe? When Nabuchadnezer had receiued ye puniſhme…t of his pride, he gaue to God ye praiſe of iuſtice. What other thing canſt thou gather of that, but that Gods glorie is aduaunced by his iuſte iudgementes? But nowe, when amongeſt his moſte iuſte iudgementes are numbred, ſtrong deluſion, blinding, hardening, ſéeſte thou not, that thou arte taken in the ſame nettes whiche thou haſte made to thy ſelfe.
The Sclaunderers ſixth Argument to the eleauenth Sclaunder.
GOD will hauehave himſelfe prayſed of all nations. All yee nations prayſe yee the Lorde. It is therefore requiſite, that hee doe thoſe thinges whiche all nations maye knowe and praiſe. But no nation wil euer acknowledge it to be iuſt, that man be puniſhed for that whiche God hathe giuen him. For we aske, if God ſhould puniſhe vsus, bycauſe we hauehave a beard, ſhoulde hee not doe vsus wrong, ſeeing hee hathe giuen vsus a bearde, nor is a bearde in oure power? who euer hauing a bearde coulde praiſe him?
THE REFVTATION.
Thou in déede (as I thinke) wouldeſt yéelde ouer thy ſelfe to all nations, not ſo muche to be derided, as to be helde execrable when thou wroteſt theſe things. For how ridiculous, yea, howe prophane is this conſequence, when God will be praiſed of all nations, that there is no argument of praiſe lefte, except of thoſe thinges whiche maye be approued by the common iudgement of all nations? But Paule ſaith that he preacheth the Goſpell, whiche to the Iewes is a ſtumbling blocke, and to the Gentiles is helde for fooliſhneſſe. Whome ſhalt thou eaſily perſooade, that ſaluation is to be looked for from him, who of all men ſhall hée moſte miſerable? Doeſt thou not heare howe Paules teaching was accepted at Athens? Doeſt thou not heare Paule crying out, that the natural man conceiueth not thoſe things which are of God? What ſayſt thou to theſe goodman? For indéede ſo the matter ſtandeth. The Lorde communicated the benefite of the Goſpell, with all people, whome therefore the Prophet calleth vponupon to aduance ye glorie of God. For neither wil the Lord be praiſed of eueryevery one, but only of the Saints, as it is written: O ye righteous reioyce in the Lorde,Pſal. 33.1. Pſalm. 50.16. it becommeth well the iuſt to be thankefull. And in an other place, God ſaid to the vngodly man, why doeſt thou make mention of myne ordinaunces, and takeſt my lawes in thy mouth? It is therefore neceſſarie, that that thankeſgiuing whiche is acceptable and pleaſaunte to God, procéede from ſayth, ſéeing that without ſayth nothing can pleaſe God. And fayth cōprehendeth God, not ſuch as we conceyue him by our common ſenſe (for as Iohn ſayth, darkeneſſe doth not cōprehend the light) but ſuch as he hath ſet forth himſelfe to be beholden and loked vponupon in his worde, in whoſe hartes the day ſtarre hath ſhined. But ſéeing now by almoſte infinite teſtimonies of both teſtaments, wée hauehave ſo manifeſtlye proued, that not all things vniuerſally but euen eueryevery thing is gouerned by the prouidence and eternall decrée of God, euen ſo muche that God willeth iuſtlye, and accompliſheth alſo thoſe things iuſtlye, whiche both Satan, and men, wil iniuſtly and performe vniuſtly, and that no infection of the mouings or actions may reache vntounto the firſt cauſe, but bicauſe it procéedeth from the depraued beginnings of the inſtruments, there alſo it remayneth: finally ſéeing we hauehave manifeſtly ſhewed that there is vtterly nothing done which redoundeth not to the glorie of God, in ſo much that euen by our lye the truth of God is aduaunced, what remayneth, but ye thou packe hence with thy moſte fooliſhe and falſe argument? And that which thou prateſt of a bearde and one hauing a bearde, doth it not manifeſtly proue what mind thou broughteſt to handle theſe ſecretes of God? For what hath a beard, or one bearded to do with ye kingdom of God? Yea, who wil not thinke yt theſe ſo fooliſh things, are rather vttered of a childe being an infante, than of a bearded man? But in déede thou diddeſt miſerably feare leaſt thou ſhouldeſt looſe ye pleaſant ſcoffe. Yet I wil aunſwere thée in few words, leaſt thou complain ye we deride thoſe Arguments which we can not ſcriouſly confute. A beard is of a méere naturall motion, ſinne of a voluntarie motion, and therfore corrupt, bycauſe that wil is corrupte, iudgement corrupt, vnderſtanding corrupt, appetyte corrupt, and finally whole man enbondaged to ſinne. Yet that thing cauſeth not, as we hauehave ſhewed by the teſtimonie of Scripture alreadie ſet downe, yt the Lorde ſhould abandon himſelf from the ſoueraigntie of his effectuall prouidence: wherby it is, that he no leſſe iuſtlye & rightly inclyneth, bendeth, and directeth euen ye euil wils whether ſoeuer it pleaſeth him, than if they were not corrupte. But ſée thou of what iudgemente it is to compare things ſo diſſonant, as if they were vtterly like, that is, that which is méere naturall, which is voluntarie.
The Sycophants ſeuenth Argument to the eleuenth Sclaunder.
If Caluin ſhal ſay that this is the ſecret iudgement of God, and to vsus vnknowen, we anſwere, that in deede there be certaine ſecrets of God which we knowe not: but that which belongeth to iuſtice, that is knowen to vsus, and manifeſted in the Goſpel: according to which reuealed Goſpel (as Paul teacheth, & not after that ſecret iudgement of Caluin, wil God iudge the world: and ſo it ſhal follow from al, as wel godly as vngodly: for as wel the godly as vngodly, ſhal ſee that it is iuſt that thoſe that hauehave not obeyed the trueth, not ſecrete (ſuch as is Caluines) but reuealed (ſuch as is the Goſpels) may bee puniſhed: & thoſe which hauehave obeyed, may receiue reward.
THE REFVTATION,
There wants ſomewhat in this thy writing, but it is his fault, to whom thou cōmittedſt thy booke to be writtē. For otherwiſe in déede with greate truſtineſſe all thinges are printed out of that very coppie whiche thou ſenteſt to Paris, to be printed there by ſtealth. But to the matter: Why (I pray thée) makeſt thou mention of theſe things? For, do we ſaye, that there is another rule of good and euill, of iuſte and vniuſte, than the lawe of God? Do wée ſhewe another waye of ſaluation, than the Goſpell of the ſonne of God, ſo as it remaineth written? Or do we ſaye it ſhall come to paſſe, that God ſhall iudge the world by any other preſcription than by his worde? Or rather are not we the men which not only hauehave auouched the auctoritie of the worde of God, for oure vttermoſte againſt the Papiſtes, but alſo againſt thy ſelfe thrée yeres ago, when thou biddeſt, that newe reuelations be looked for, bycauſe the word of God, ſuch as is deliuered vsus by ye Prophets & Apoſtles, ſuffiſeth not to decide the controuerſies of the Churches? But arte not thou the verye man whiche in thy Commentaries vppon the firſt Epiſtle to the Corinthians, affyrmeſt, that Paule hath but onelyonly taughte vsus the rudimentes of religion, and that he had an other more perfect doctrine whiche he cōmmunicated with certaine his perfect Schollers. Howe is it therefore, that being ſo ſuddainely chaunged, thou riſeſt againſte vsus, as if we reſted not in the onelyonly words of God? Is it that thou maiſt ſhewe, that thou haſte repented? But truelye we be the ſame men we were, nor hauehave we learned at anye time to reſte anye where, but in the onelyonly worde of God. God ſhall iudge the worlde by the Goſpell, that is, whoſoeuer he ſhall finde embracing Chriſte by faith, whiche indéede will appere by their fruits, be wil forgiue & declare them Coheires with Chriſte, the reſte being worthily condemned, he ſhall giuegive ouer to be tormented in eternall flames. By this will of the heauenly father, I ſay, Chriſte ſhall iudge the quicke and the deade. But what madneſſe is this, to gather of that, that al the counſels or iudgements, or all the iuſtice and will of God are manifeſt to vsus, that is, whatſoeuer he doeth, is manifeſt vntounto vsus, and whatſoeuer he hathe decréed of euerie one, and in euerie one from euerlaſting? But arte not thou verie he whiche canſte expreſſe vntounto vsus the reaſons of all Gods counſells or alſo of his iuſtice, whiche he hathe vſed both to wardes the gooly, and alſo towardes the vngodlye, from ſince the foundations of the worlde were laide, and alſo hereafter ſhall vſe? doeſt not thou I ſaye, knowe all theſe ſecreats of Gods eternall prouidence? Yea thou wilte ſay, I grant that there are certaine ſecreates of God whiche we know not, but al his iuſtice I ſaye is manifeſt to vsus. But a little before thou denyedſt, that any wil of God was vnknowen. But doe not the ſecreates of God appertaine either to his iuſtice or his will? Awaye therefore, moſte ſottiſh coaks, and aduiſe firſt with thy ſelfe what thou intendeſt, before that thou oppugne thoſe things whiche others doe well and conſtantly ſette downe. But that we wander without the worde of God, or decline ſo much as a nailes breadth, when we ſaye, that God worketh euen by thoſe, and exerciſeth, albeit his ſometimes ſecreate, yet alwayes his iuſte iudgements vppon thoſe, whom he worthily puniſheth as rebells, & that thoſe things are not done beſides his will, that we (I ſay) when we crie with the Prophets and Apoſtles, that the wayes of the Lord are ſecrete and ſo muche vnſearcheable ſay nothing, that God hathe not plainely manifeſted in his word, we hauehave inough and too muche proued. For this alſo, hath the Lord manifeſted to vsus, that there be infinite thinges in that diſpenſation of matters whiche he vſeth, whiche if anye woulde ſearche, this one thing ſhould followe, that the nearer he approche to the brightneſſe of God, the darker he ſhoulde be, till at the laſt, he being deuoured with the maieſtie of the diuine lighte, ſhoulde periſh.
The Sycophants eighth Argument to the eleauenth Sclaunder.
The wrath of God (ſayth Paule) is reucaled againſte all vngodlineſſe and vnrighteouſneſſe of men, whiche withholde the truth of GOD in vnrighteouſneſſe. But if Caluins ſentence be true, the wrath of God is reuealed againſt al Innocentes. For, if hee miniſter wicked affections, hee is angrye, and hateth them before the wicked affections. For, to miniſter euil affections, is of hatred: hee therefore hateth thoſe that bee giltleſſe: for before wicked affections they be guiltleſſe, if indeede ſinne bee of wicked affections, or rather, ſinne is a wicked affection.
THE REFVTATION.
Good God, what a monſter of ignoraunce and lewdeneſſe doe I ſée? Firſt of all, the place of Paule which thou citeſt, thou doſt manifeſtly wreſte, for neither doeth it appertaine to anye parte of men alone, but in like ſort euecy one withoute exception. Paule with this worde of Iuſtice condemneth eueryevery man, not ſo much as one excepted. For al, inſomuche as they are the children of Adam, and wythoute Chriſte, (and in this reſpecte they are conſidered of Paule in this place) are holden conuict of that crime whereof Paule reaſoneth, bycauſe there is not ſo much as one whych doth either honour God, or helpe his neighboure by the preſcription of that knowledge whyche partelye GOD hathe engrauen in the mindes of men, and partelye propoſeth to all by the contemplation of the creatures. This is the naturall expoſition of Paules wordes, as appeareth by the order and concluſion of the whole diſputation. But to what ende bée all theſe, to that whereof we deale? For is not God therefore offended with the wickedneſſe of men, bicauſe hée vſeth it well, bothe to the comforting of the godly, and to the correcting of the vngodlye? Furthermore, whereas thou prateſt of the miniſtring of affections, why doeſt thou wreſt it againſte vsus, whiche teache no other thing, but that GOD doeth iuſtlye and wiſely, moue, encline, gouerne, and bring to the ende whyche hymſelfe determined, euen wicked willes? (for that whiche I hauehave already ſaide nowe a thouſande times) wée place the whole lewdneſſe and deſarte, bothe affections and actions, as it is méete in the wicked and Eclipſed beginnings. Therefore thou ſtriueſt not againſte vsus, but agaynſte thine owne ſhadow. But now how ſottiſh, how falſe, and howe wicked be thoſe thinges whiche thou addeſt? For firſt thou affirmeſt, that men are guiltleſſe before lewde affections: bycauſe (ſaiſte thou) ſinne is of wicked affections. But when thou ſaiſte theſe things, arte thou not a playne Pelagian? For ſay how are we borne the children of wrath, yea, howe we are conceiued in iniquitie, howe we hauehave néede of the badge of remiſſion of ſinnes, and newe birth, that is, Baptizme euen from our beginning, if there be no ſinne but of wicked affections, nor that wée are guiltie & the children of wrath before we trauell with wicked affections? But if theſe thinges be true (as they are moſte falſe) from whence ſhoulde wicked affections ſpring? euen by wicked education, by imitation, finallye, by vtter frée will, whiche doth then firſte of all enthrall it ſelfe in euerye manne vntounto ſinne, when they begin to boyle with wicked affections. Therefore men ſhould hauehave no néede of grace regenerating, ſéeing ſinne is not by propagation, if they would follow nature. And arte thou not aſhamed, (moſte filthie Dog) to diſpute of Chriſtian religion, which renueſt vntounto vsus afreſh theſe reaſtie poyſons of Pelagius, but rather arte thou worthye with theſe monſters, yt thou ſhouldeſtſée this lighte? But ſéeſt thou, that this foundation being ouerturned, whatſoeuer thou haddeſt buylded vponupon, doth fal to the ground? If (ſayſt thou) Caluines ſentence be true, the wrath of God is reuealed againſte all thoſe that be guiltleſſe. Lo, thou lyeſt agayne Sclaunderer, for ſo farre it is off that Caluin be allyed to this blaſphemie, that contrarily he doth not indéede aſſent to them, whiche will only hauehave the nature of man to be hurte and wounded, & which alſo deny that concupiſcēce in the regenerate is ſin. Yea he ſheweth but of the word of God, that whole man, how much ſoeuer he is, is euen frō his cōception, nothing elſe but Sathans bondſlaue, and enthralled to the iuſte wrath of God. And ſéeyng that Caluine alone, of all them that liue at this day, hath moſt ſoundly and learnedly defended this doctrine againſt Pighius and all Sophiſters, what impudencie is this of thine, what ignorance and lewdeneſſe, to ſay, if the doctrine of Caluin be true, that it followeth, that God doth ſhewe his wrath againſte innocents, ſéeing Caluine almoſt in eueryevery page of his bookes ſo highly cryeth out, that no man, euen from his very birth is innocente? But yet thou wilt ſay, howe dothe youre doctrine ſtand togither? In déede it accordeth maruellous well, for we do not ſay, that God hath eyther made, or doth make euill inclinations, or dothe giuegive wickedneſſe, or doth miniſter wicked affections, or entice to miſchiefe. But this we ſay, that God dothe well moue the inborne wickedneſſe of men, and to bend, gouerne, and encline it whether ſoeuer be pleaſeth,Greg. in his morall. Lib. 6. Cap. …x. as it is euidente, that Gregorie hath moſt aptly written, euen when they endeuour to infringe the will of God that they doe it, and that they obey the councell of God when they reſiſt it. Furthermore, if we ſhould graunt thée that whiche thou addeſt, that to miniſter wicked affections, were of hatered, ſhould it thereof come to paſſe that God hated thoſe that were giltleſſe? No in no caſe. For we ſay that whiche is moſt true, that all are borne guiltie, and therefore enthralled to the iuſt iudgements of God, except they be deliuered by Chriſt. But euen that whiche thou ſayeſt is not ſimply and alwayes true, that is to ſay, that God hateth them, whoſe wicked affections he moueth. For the Lord loued Paule from euerlaſting, and yet ſo long as it pleaſed him, he incyted and ſharpned by Sathan his madneſſe and crueltie, till he might hauehave merciemercy vppon him, and louing him, might declare to him whiche was plunging headlong into eternall deſtructiō, that his will whereby he ſeparate him from his mothers womb. So the Lorde, albeit an elect and choyce Kyng and Prophet to himſelfe, did yet ſtirre vp Dauid by Sathan to number the people. Albeit the Lorde dothe hate all iniquitie, yet he hateth not all thoſe, in whome is iniquitie, and alſo whoſe iniquitie he vſeth well, how oft, howſoeuer, and whenſoeuer he pleaſeth, otherwiſe, whome ſhould he louelove at all: therefore whetherſoeuer thou turneſt thée Sclanderer, they are falſe and fooliſh whatſoeuer thou blatereſt againſt vsus, or rather againſt the word of God.