Display of Popish Practices, Slanders · Slander 14
The fourtenth Sclaunder.
Thoſe things which men commit by their owne wicked inclination, the ſame alſo proceedeth of the wil of God.
THE AVNSVVER.
WE hauehave ſayde in no place, eyther that man dothe ſinne by the liking of God, as then doeſt expounde, that is, ſo as ſinne doeth pleaſe him, or that ſinne is committed at aduenture, than the which there can be nothing ſpoken more filthie. Thoſe mōſters be thine owne, but that ſinnes do procéede from the will of God, as they are ſinnes, if it had but euen come in our minds, that we ſhould hauehave ſayd, or written, we would confeſſe our ſelues worthy of all torments. But what puniſhmente are thou worthy of, whiche doeſt thus Sclaunder the faythfull ſeruaunt of God, and a ſette enimie to the Lyhertines? But of neceſſitie what hath bin Auguſtines iudgement, which indéede we willingly embrace, as moſt agréeable to the word of God, appeareth by many places ſufficiently. The will of God,Bookes ſixe of Gen. ad Lut. Cap. 25. and. 18. (ſaith he) is the neceſſitie of things. And agayne, So God hath created inferioure cauſes, that that may be of them, whoſe cauſes they be, but is not of neceſſitie, but the higher and remoued he hath ſo kept ſecret in himſelfe, that it is of neceſſitie to be of them that he hathe made by them that it might be. But that this doth not of neceſſitie hinder the voluntarie motion of will, the ſame Auguſtine teacheth thus.Fiſt Booke of the Citie of God. Cap. 9. We ſay not that all things are done by Deſtinie, yea we ſay y• nothing is done by Deſtinie, bycauſe that wher the name of Deſtinie is vſed to be put of thoſe that ſpeake it, that is, that in the conſtitution of Starres, whereby eueryevery one is conceyued or borne, bycauſe the thing it ſelfe is auouched unprofitably, wée ſhewe to be nothing worth, but we neither deny the order of cauſes, where the wyll of God auayleth moſt, nor doe we call it by the name of Deſtinie, leaſt it myght be that we vnderſtand ye Fatum deſtinie, is named of Fando, that is, of ſpeaking, for we can not denye that it is written in the holy Scriptures, God ſpake once, for that it is ſayde hée ſpake once, it is vnderſtoode irremoueably, that is, hée ſpake inchangeably, ſo as hée inchangeably knewe all thynges whyche ſhoulde come to paſſe, and whyche he himſelfe is to do. By thys meane therefore we maye call Fatum deſtinie, of Fando ſpeakyng, excepte thys name is alreadie wont to be underſtoode in another matter, whereto we will not that the heartes of men be enclined. And it is no conſequente, that if the order of all cauſes be certayne to God, therefore there is nothyng in the determination of oure wyll. And they euen our willes are in the order of cauſes, whyche is certayne to God, and is helde in his foreknowledge, bycauſe alſo mens willes are the cauſes of mens workes. Alſo in the ſame place, oure willes are auayleable ſo muche, howe muche God woulde they ſhoulde be auaileable, and foreknewe it, and therefore whatſoeuer they can, they can it truly, and whatſoeuer themſelues ſhall doe, they ſhall vtterlie doe it, bycauſe he foreknewe they ſhoulde can and doe, whoſe foreknowledge cannot be deceyued. And againe, if that be defined to be neceſſitie, according to the whiche we ſay it is of neceſſitie that ſomething bée ſo or be ſo done.The ſame Cap. 10. I knowe not wherefore wée ſhould feare it, leaſt it take from vsus the fréedome of will. Hitherto I hauehave reported the wordes of Auguſtine, and what Caluine thinketh of neceſſitie and caſuals, it playnelie appeareth by hys owne wordes. For when hée hadde taughte out of the worde of God, that God directeth wyth hys councels thoſe thynges whiche ſéeme moſt caſuall, and had ſhewed that as Auguſtine once, ſo alſo hymſelfe is muche vnworthilie charged wytly the Sclaunder of Stoycall Deſtinie. At the laſt hée addeth theſe, farewell the Stoykes with their Deſtinie: to vsus let the frée will of God be gouernour of all things, but that caſuals be taken out of the worlde, dothe ſéem… abſurde. I lette paſſe the diſtinctions whiche are vſed in Scholes, that whiche I will bring, ſhall be in my iudgemente ſimple, and in no wiſe forced, and alſo applyed to the benefite of life. So is it of neceſſitie that that come to paſſe which God hath determined, that yet it neyther be preciſely nor of his owne nature neceſſarie. I hauehave a familiar example in the bones of Chriſte. The Scripture witneſſeth, that Chriſt put vponupon himſelfe a body vtterly like oures, wherefore to graunte that he had bones, that might be broken, no wiſe man wyll doubt. But there ſéemeth to me to be another queſtion, and that aparte, whether any bone of his could be broken, for it was requiſite of neceſſitie, that they all remayne whole and vnhurte, bycauſe it was ſo determined by the immoueable decrée of God. But I ſpeake not ſo as of the cuſtomarie kindes of ſpeaking of neceſſitie by his meane or abſolute. Alſo I abhorre the conſequent and conſecution… but leaſt any deuice ſéeme to annoy the readers, but that eueryevery rudeſbi… may knowe it to be true that I ſay. Therefore, if in the bones of Chriſte thou conſider nature, they were brittle, but if thou conſider the decrée whiche was manifeſted in his time, they were no more endaungered to breaking, than the Angels to the miſeries of men. But now ſéeyng it ſtandeth vsus on to beholde the order of nature diſpoſed from aboue, I do in no ſort reiect caſualtie, as it apperteyneth to our ſenſe. Theſe ſaith Caluin, ſo in déed plain…ie and enidently, that he whiche can ſtagger in theſe, may ſéeke a fault where none is. But leaſt thou ſhouldeſt any way complayne of our obſcureneſſe, bycauſe there in ſcarce any ſlaunder whiche they hauehave more oſuallie in mouth, and which men do more impudently laye to our charge, namely the ignorant, than this of the neceſſitie of the Stoycall deſtiny, I will at once that it bée plentifully and euidently made plaine, what we thinke of theſe things, and that not with my words, but of the moſt learned and by manye degrées moſte excellent man P. Martyre, who albeit he hath not publiſhed thoſe thinges which I am to deſcribe, that were takē out of his lectures: yet this alſo, I truſte, he wil graunte to his Beza, not vnwilling, that his helpe being gotten, it may eueryevery where be vſed to the putting downe of a lye. Thus therefore thought P. Martyre, when he firſte ſhoulde expounde in the moſt excellent Church at Tigurine the firſt booke of Samuell, many very godly & learned men being preſent & approuing it. The queſtiō is (ſaith he) whether Gods prouidence be inchangeable. Why not? For it is the rule of al things ye are done. I am the Lord, (ſaith he) and am not chaunged, with whome there is no change nor ſhadowe of alteration. And in the Prou…. There be many thoughts in the hearte of man, but the Lords counſel ſtandeth.Prod. 19. Eſai 46. I ſaye the worde, and my counſell abideth, and I doe all things whatſoeuer I will. For ſéeing the prouidence is the wil and knowlege of God,VVhat the prouidence 1…. and theſe appertaine to the eſſence of God, it cannot faile excepte God hymſelfe ſhoulde be chaunged. In déede, the ſeconde cauſes, ſéeing they are diuers, they oft times hinder themſelues, which we ſée doth come in vſe in the paſſages of Heauen, that ſome be hindered of others. But the will of God can be hindred by no force. But once he allowed the Iewiſh Ceremonies, afterwardes he willed them to be abandoned. Howe then is not the prouidence of GOD changeable?
I aunſwere, that there is in GOD altogither one and the ſelfe ſame will, but that he foreſawe from euerlaſting what was conuenient for diuers times. Auguſtine ſayeth to Marcellinus, That the huſbandman doeth at one tyme ſowe, and at another time mowe, at an other time dung his land, & yet that the trade of Huſbandrie is not therefore chaungeable. Vinditianus, (ſaith he) a certain Phiſition, gaue to a ſicke man a potion, and recouered him He after many yeres being fallen againe into the ſame diſeaſe… the Phiſition not knowyng of it, tooke the ſame potion…. But when he ſelte himſelfe worſe, he came to the phiſition, he ſhewed him the matter, and began to complaine of the potion. Then Vinditianus, it is no maruell (ſaith he) for I gaue thée not that. Here when others maruelled, and thought that he had vſed to adde ſome magical force, there is (ſaith he) no ſuch thing: he is of another age, & hath other humors, than who I dyd firſte giuegive him that potion. But for that cauſe ſhall the Phiſicke be inconſtant: So vtterly God, albeit he foreſéeth all thinges, yet he hath not decréed, that all thinges ſhall be done at one time. Now let vsus come to the matter it ſelfe, if the prouidence of God be certaine, may it ſuffer any chaunce: Here firſt I wil vſe two diſtinctions, and then I wil anſwere. There is one ſimple neceſſitie, an other by ſuppoſition. For whō we ſay, that there is a God, that God is wiſe and i…ſte, we vnderſtande, that that is ſimply and abſolutely neceſſarie. Other thinges he neceſſarie by ſuppoſition, as that which is taught in Schooles, that whiche is, in ſomuch as it is, is neceſſarie. Chriſte and the Prophets preach, that Ieruſalem ſhal be deſtroyed, therefore it ſhall be deſtroyed of neceſſitie: not bycauſe that neceſſitie is in the nature of the Cittie, but bycauſe Chriſte and the Prophets hauehave foretolde it, which coulde not be deceiued. There muſt be hereſies (ſaith Paule.) And Chriſt ſaith, It is neceſſarie that offence come. For, theſe cauſes being ſet, that is, the corrupt wits of menne, and the diuels hatred againſt mankind, & the end being ſét alſo, that the elect ſhall be tryed, by ſuppoſition it is neceſſarie, that theſe things come. Alſo things may be conſidered two wayes, either as they are ſecreat in the cauſes, as they ſtande oute in acte, & ſo they hauehave the reaſon of neceſſity. For they are no more indeterminate, as to write, or not to write, is caſuall. But if thou write alreadie, it is no more caſuall, but of neceſſitie. Therfore we ſay, the knowlege of ſenſes is certaine, bycauſe ye very things can not be are themſelues otherwiſe. But alſo things maye be cōſidered as they are ſecret in their cauſes, And for that ye cauſes, are ſomtimes of power, ſomtimes not of power to bring forth effects, therfore there is no neceſſary working force in thē. But if ye things thēſelues be referred to God, there is a far other reaſō. For he calleth thoſe things whiche are not, as thoughe they were. For bycauſe he cōpaſſeth al time, & hath neither beginning nor ending, alſo all things whiche ſhall be hereafter by time indeterminable, are yet preſent to him. Hereto alſo cōmeth ye will of God. For bare knowlege hath no place in him, but foreign working. And by this means, I ſay, that things thēſelues hauehave ye maner of neceſſitie. Auguſt vponupon Geneſ. to ye Let. in ye 6. booke. 15. Chap. There be many means, by which, man, & other things might be made of God: & thoſe means had ſome poſſibilitie, not neceſſitie. This alſo is of the wil of God, whoſe will is the neceſſitie of thinges. And albeit ſuch things being referred to God are of neceſſitie, yet we are to oftéeme thē of the interior & proper cauſe, & to terme thē Caſualls. For it is of neceſſitie, ye ſuch as is ye efficient cauſe, ſuch be alſo the effect. If thou demaūdeſt why theſe two kindes of cauſes be in the nature of things, & ſome limited & neceſſarie, & ſome infinite and caſual, there can be anſwered no other thing, than, that God hathe enioyned theſe orders to al things. And God produceth, limiteth, and boundeth all things, yet not that hée might confound & diſpecſe the nature of things.
Boetius in his Topicks, ſayth, ye foreign deſtinie is named foreign of drawing and yéelding conſequentlye. GOD indéede draweth all thynges, but ſo hée after a ſorte yeeldeth, that he diſordereth n…thing. So, albeit that thinges of their owne nature remayne indifferent vntounto bothe parts, yet of GOD they are more inclined into the one. The will of Saule was by hys nature no more enclined to goe, that to tarrye. But when GOD woulde ſend him to Samuell, he beganne to encline his will into the one parte. Therefore GOD ſetteth before his vnderſtanding the will of his father, and bringeth to paſſe that that mighte vrge, and effectuallye enforce his minde, that all other deſires of flouth and ydleneſſe, if anye were whiche mighte deceiue him, ſhoulde faile. Therefore it came to paſſe, that the will of Saule ſhoulde obey the prouidence of God. Yet, in the meane time, the nature of the thing is not violated, but that the will of Saule was equallye frée to bothe partes. Hence it appeareth what néede we hauehave of the grace of GOD. For oure will as it is depraued in all reſpectes, it tourneth all into the worſe parte. Alſo there be manye thinges whiche woulde dull and make blinde oure vnderſtanding, that will ſhoulde not eaſilye encline. GOD therefore ſetteth before oure vnderſtanding that whiche is good: then be kindleth oure confidence, and ſtirreth vppe the dulneſſe, that we maye will effectuallye. But thou wilte ſay, wherefore is any thing called Caſuall, ſéeing it is already decréed of God into the one parte, and ſo is made of neceſſitie? I aunſwere, euerye thing by his owne proper beginning is caſuall: but the prouidence whyche bryngeth neceſſitie, is a forraine cauſe, from whiche the name ſhoulde not be gyuen to thinges. I knowe there be many that determine thoſe thynges, whiche cannot thereto be brought of God by mans ſtrength, that our wil can either chooſe or refuſe, & that there ye prouidēce of God doth ſtay, neyther procéedeth further, and when God fore ſawe what eueryevery one would chooſe, and what refuſe, that his foreknowledge is nothing hindered. But theſe do not ſufficiently accorde with Diuine Scriptures. For they teach, that God doth not ſo prouide for things, that he may leaue them, but as we hauehave ſayde, that he maye bring them to their determinate endes: And the end…s themſelues do yéelde loyaltie to the prouidence of God. For thus Paul ſayth, that God hath done all things according to ye determination of his wyl. So ſayth the lord by Eſay, All things that I wil, I do. And Chriſt ſaythe, That euen a Sparowe doth not fal to the grounde without the will of our father. I knowe that Origen, Cyrill, Chriſoſtome, and others, when they are preſſed with plaine places of Scripture, of which ſort are, it was neceſſarie, that Chriſt ſhoulde die: and it was of neceſſitie, that the Scripture ſhoulde be fulfilled, doe ſo interprete theſe things, not that it came therfore to paſſe ſo, bicauſe God did forſée them: but that God did therefore foreſée them, bicauſe they ſhoulde come to paſſe.
This ſentence, if it ſhould ſpeake of ſimple knowlege, it coulde not be ſo much reproued. For not bycauſe I ſée one writing, he writeth: but bycauſe he writeth, I ſée him writing. But in God we cannot place a bare knowledge, will alſo muſt be adioyned which ordereth, and dyrecteth all things. But yet ſhal it be true which they ſay, if it be vnderſtoode of the effect, or as they ſpeake, of the poſterior. For we, by that that any thing is done, do vnderſtand, that it was Gods counſel that it ſhould be done ſo. Otherwayes the Scriptures do manifeſtly ſpeake. It was neceſſarie, that Chriſte ſhoulde dye. It was neceſſarie, that the Scriptures ſhould be fulfilled. But howe was it neceſſarie, that they ſhoulde be fulfilled by ſuppoſition, bicauſe God had ſo foreſéene it, not bycauſe that that neceſſitie was in the nature of the thyng. But it may be, thou wilt therefore ſay that the cauſes in the nature of the thing it ſelfe are infinite, bycauſe, I take not the full and intire cauſes, for that it ſhould hauehave bene requiſite to ad ye prouidence of god. I anſwere, I only take the interiour and proper cauſes of eueryevery thing, whoſe effectes bycauſe they might & might not be produced from them, they are caſuals, and not the prouidence from god, for that it is a forraine cauſe, which if it be added, it can not be auoyded, but by ſuppoſition ſome neceſſitie ſhould folowe. For example ſake. Saule met children carrying Kyds, breade and Wine. There will by the ſelfe nature was infinite, cyther that they might hauehave giuen, or not giuen hym anye thing. But that will GOD by hys prouidence ordered into the one parte. They went to Bethell that they myghte doe ſacrifiſe, they mette Saule wearied in the waye, and preſſed with famyne: it ſéemed a poynte of humanitie to refreſhe him. Theſe thyngs preferred GOD to their myndes, and if, there were any things which might hinder their wil, thoſe hée repreſſed. And theſe things only we diſpute of the willes of men.
For in other caſuall things, I knowe there be infinite meanes whiche GOD is wonte to vſe. Another example of this matter we hauehave in the 21. Chapiter of Ezechiell, Nabuchadnezer moued into Syria, and when he was in a place that ledde two wayes, hée began to deliberate, whether it did not rather leade to the Iewes, or to Rabath king of the Ammonites: He yéelded ye matter to Lottes: thoſe God guydeth, and bringeth him to Ieruſalem. The nature of the thing it ſelf was caſual: but the ſame determyned of GOD, is made neceſſarie. Ioſeph was ſo ſolde and caried awaye into Egipte, as that whiche belongeth to the nature of the thing, hée might eyther alwayes liue in bondage, or in ſome tyme be deliuered. But God ſent dreames vppon the Baker and Cuphearer, and Ioſeph doth expounde them: afterwards a viſion was ſente vntounto Pharao, and when no ſoothſayer coulde expounde it, the Cupbearer put him in minde of Ioſeph, and ſo it came to paſſe, that Ioſephe ſhoulde be broughte out of priſon. Let it therefore bée ſet downe that we hauehave ofte ſayde, that all things if they be referred to Gods prouidence, are neceſſarie, and of their owne nature caſuall. But thou wilte ſaye, ſhal the effecte be ſimplye called caſuall, or rather of neceſſitie: There bée, which for the dignitye of the prouidence, wil call them neceſſarie. But I hadde rather call them of theyr owne nature caſuall. Albeit I doe not anye thing withſtande it, ſo that that neceſſitye bée only vnderſtoode of ſuppoſition: the Grecians therefore hauehave called prouidēce, foreign, bycauſe it paſſeth thorow all thyngs: others foreign, bycauſe nothing may eſcape it. Thus farre Peter Martyre, whoſe vprighte iudgemente, if it doe not ſuffice thée, it is in déede of neceſſitie that thou accuſe thy ſelfe, and it ſhall neuer irke vsus to diſſente from thée, that wée maye followe the trueth. But goe too, lette vsus nowe heare what thyne Argumentes be.
The Sycophants firſt Argument to the thirtenth and fourtenth ſlaunder.
If we ſinne of neceſsitie, all admonitions be in vaine, it is ſayde to no purpoſe in Ieremy, I ſet the way of lefe and death before you. Hee that ſhal tarrie in this Cittie, ſhall periſhe with ſworde, famine and plague: but he that ſhall paſſe ouer to the Chaldeis, ſhal line. Theſe things (I ſay) are ſpoken in vaine, if is had bin ſo impoſsible for them to paſſe ouer to the Chalde is, as to ſwallow vp a mountaine.
THE REFVTATION.
But I hauehave nowe to do with Pelagius. Therfore I ſende thée to Auguſtines ſchole: for this diſputation would be too tedious. But if we ſinne not neceſſarilie, thē in déede it is in our power not to ſin, and therefore not to will to ſinne. But Paule crieth out, that he is not able ſo much as to thinke that which is good. And in another place conſidering himſelfe without grace, I, ſaith he, am carnall, ſolde vnderunder ſin. Yea, he complayneth with great mournings, that he is not fully ſet at libertie. But where is the deliueraunce, if there wente no ſeruitude before? where is the newe man, if the olde man went not before? But it may be, thou wilt finde ſome outſcape from Pelagius to the Papiſticall Sophyſters, halfe Pelagians, and wilt graunte, that there is ſome ſeruitude of ſinne: but only that that whiche hath hurt nature, and cleaueth only in the inferior parts. And what ſaith Dauid: There is not any that doth vnderſtande, no not one. And what ſayth Paule? Thoſe that boaſted themſelues to be wiſe, became fooles foreign the naturall man peceiueth not thoſe things which are of God. foreign the wiſdome of the fleſhe is enmitie before God. And in another place, he ſayth, that god, and the father of glory, giuegive you the ſpirite of wiſedome, and lighten the eyes of your mindes. Alſo, be ye renewed (ſayth he) in the ſpirite of your mindes. Alſo, when you were the ſeruants of ſin, you were frée from righteouſnrſſe. What ſayeſt thou to theſe, good man: If there be no neceſſitie of ſinning,Aug. Epi. 106. to Sixt. howe entred ſinne into the world, verily by imitation, and not by propagation. But if it be ſo, how raigned death vponupon them which ſinned not after the ſimilitude of Adam: and why doth the Church baptiſe infants, if we be not borne the children of wrath? GiueGive therefore, wicked Pelagius, glorie to God, and if thou canſt, acknowledge at ye laſt ye grace of God, not whereby we were created, that wée might be men, (for this we loſtin Adā, if thou only excepteſt this bycauſe we ſinne willingly:) but that whereby we are iuſtifyed, that we might be iuſte men. For God is he which altogether worketh in vsus the will and the déed. And to what purpoſe ſhal it be, to vndo with moe words, the doubt which thou patcheſt, ſéeing Auguſtine hath written ſo plainely and plenteouſly to Valentine of thys ſame matter de correptione & gratia, and after Auguſtine alſo, both that worthy ſeruaunt of Chriſte Martyne Luther againſt Eraſmus, and alſo Caluine himſelfe, whether thou wilt or no, a confident auoucher of the Chriſtiā veritie, againſt Pighius, hauehave ſhewed? Yet I wil ſpeake in fewe wordes that maye ſatiſfie thée, if thou loueſt the truth. The vſe of admonitions is manifolde, which thou ſéemeſt not ſufficiently to hauehave vnderſtoode. The godlye are admoniſhed, that ſo oft as néede is, they maye be reproued: that the drowſineſſe being ſhaken off, they maye ſtirre vp themſelues: that being at the leaſte vanquiſhed with ſhame when they hauehave erred, they may returne into the waye: that when they knowe their weakeneſſe, they may take better héede to themſelues. But thou ſaiſt we ſtriue not about theſe. For to theſe it is giuen to will and doe. Let vsus come therefore to the forrainers. Of theſe there be two kindes. For ſome, albeit not yet called, yet by Gods ſecrete election they belong to the kingdome of God. Others are auowed to iuſte deſtruction. Thou indéede denyeſt this difference, but we hauehave proued it out of the worde of God in his place, & experience it ſelfe approueth it to be true. But albeit the ſunne beames be all one and the ſame, yet if ſoftneth war, and hardeneth clay. So alſo it commeth to paſſe here. For therefore are admonitions giuen forth, to them that hée elect, that when they knowe their owne miſerable condition, they maye runne to him, of whome alone they may be healed. I came not, ſaith Chriſt, that I might cal the iuſt, but ſinners to repentaunce. Alſo, I came, that I mighte ſaue that whiche was loſte. Alſo, come to me all yée that trauell and be heauye laden and I will eaſe you. So ſayth Paul, by the lawe is the knowledge of ſin, and that whiche more is the increaſe of ſinne, but foreign by accident, not in anye wiſe that the ſinner might be deuoured, but that ſo much the more feruentlye he might aſke that of the Lorde, which alſo he maye obtaine. For that which appertaineth to theſe, there is the effectual working of the ſpirite ioyned with the outward preaching of the word. Therefore as the Lorde ſayth, I hauehave giuen them preceptes. Alſo he ſayth in another place, I will cauſe you to walke in my preceptes. And, I will giuegive them a newe ſpirite, and I will take awaye their ſtonye harte out of their fleſh, and I will giuegive them a fleſhie harte. And that whiche apperteyneth to the others, albeit the worde is not ordeyned to their amendement, yet is it not preached to them in vaine. Wherwith they both may be pricked for the preſente, with the teſtimonie of conſcience, and alſo be the more made without excuſe againſt the day of iudgement. For neither doth neceſſitie, as I will ſhewe afterwardes, take awaye wil, or extenuate, or make leſſe the guiltineſſe of the wicked.
So Moyles is ſent to Pharao and the Egiptians to be hardened by their owne lewdeneſſe, albeit neceſſarie, yet voluntarie. So Eſaye is ſente to harden the peoples harte, to ſtoppe their eares, and blinde their eyes, by no fault in himſelfe or in the worde, but by their own proper faultes, as thoſe which not being inforced againſt their will, but although neceſſarilye, yet reſiſt the trueth of their owne accorde. And whence is this neceſſitie? verily not from the creation, but from the corruption, in whiche albeit they be left, yet hauehave they nothing wherefore to accuſe God. But bycauſe thou thinkeſt there is but one only vſe of admonition, that is, that thoſe whiche be admoniſhed, may returne into the waye: thou therefore patcheſt a falſe concluſiō. But this verie thing, thou wilt ſaye, is vniuſt, as though in déede we be not all worthy that the Lorde ſhoulde puniſhe vsus with whatſoeuer meanes. From whomſoeuer he taketh a ſtony hart, and giueth them a fleſhye, let them reuerence the mercy of GOD: and whoſe ſtonye heartes he hardeneth, and whome he more and more holdeth guyltie, lette them being vanquiſhed wyth hys iuſtice, remayne ſilente.
The Sycophants ſecond Argumente to the thirtenth and fourtenth ſlaunder.
If Caluine wil ſaye that the preceptes are therefore giuen, that men may be made excuſeleſſe, we aunſwere, that that is in vaine. For if thou ſhalt commaunde thy ſonne to eate a rocke, and he ſhall not do it, he is no more excuſable after the precept, than before. Likewiſe, if God ſay to me, ſteale not, and I ſteale neceſſarily, nor can any more abſteine from ſtealing, than I can eate a rocke, I am no more excuſeleſſe after the precept than before, nor more inexcuſable than afterwards.
THE REFVTATION.
Thou indéede oppoſeſt thy ſelfe againſt Gods trueth like a braſen rocke, but the ſpirite of the Lorde ſhall alſo deuoure thée, and that ſtone which is cut without hands ſhall cruſhe thée. If we are borne the children of wrathe, are we not, I pray thée, inexcuſable before the precept? I pray not for the world, (ſayth Chriſt.) But doeſt thou by the name of World, only vnderſtande them which when they can beléeue the Goſpell, yet neuertheleſſe will not? If the blinde leade the blinde, they fall both into the ditch: but thinkeſt thou that none be borne blinde, whē on the contrarie parte manne is nothing elſe but a moſte palpable darkeneſſe? The Apoſtle wytneſſeth, that manne is ſo inthralled to ſinne, that hée is not apte, ſo muche as to thinke anye good: but is he to thée excuſeable, excepte of himſelfe he can not onelyonly will, but alſo worke? But it may be thou wilte ſay, that all in ſome ſorte are borne blinde, but God gineth this grace to all, that they maye open their eies if they will. But who wil grant thée this? where death raigneth, there verily doth ſinne raigne: and death beareth ſway enen vppon verye infants: where is then that thine vniuerſall grace? As thoughe in déede men were not borne by their owne nature ſufficiently inexcuſable in Adam, except alſo there approch a newe diuorſe of grace. Againe, doſt thou thinke that there is anye grace, whiche indéede properly belongeth vntounto life without Chriſte, that can be deriued vntounto men? But how may they obtaine any grace by Chriſte, which are not comprehended within the couenaunt, nor euer heard any thing of Chriſte, ſo ſarre is it off, that they hauehave embraced him by faith? For Faith cō meth by hearing. And if thou denyeſt, that there hauehave euer bin an infinite number of ſuch in the world, the truth it ſelfe, whiche euerie one ſéeth, wil ſufficiently conuince thée. And to what purpoſe is this? that is, that al confeſſe, that by their own nature they are inexcuſable, albeit they are borne concluded vnderunder the neceſſitie of ſinne. For neceſſitie doth not take awaye will, as whiche albeit neceſſarie, yet not enforced, but of it ſelfe and willingly ſhoulde not be drawne vnwilling, but might be carried witting, and willing, vntounto wickedneſſe. But yet thou wilte ſaye, there is no manne ſo wretched, that he would deſire euil. Yes in déede, there is in him the very miſerable ſcruitude of man, not fréed from the yoke of ſinne, ſo that neither his vnderſtanding can do that which is of God, and therfore perceiue that which is good: nor his will alowe, nor his ſenſe deſire, but yt whole man deceiued with a ſhew of euil, runneth headlong into euill, & draweth deſtructiō to himſelfe. And to this cuil there cōmeth another alſo, whiche alſo what it is thou knoweſt not. For he which before the precept was inexcuſable alreadie, after the commandement is muche more inexcuſable than before. Paule is witneſſe of that thing, whiche witneſſeth, that that lighte, with how little ſocuer men be indued, is therefore left to them, that they might be made without excuſe: For ſéeing that in dwelling lewdneſſe doeth by and by oppreſſe & put out this lighte, who ſéeth not, that by this means the offence is doubled? But if alſo the cleare expoſition of the lawe of God do approche, then indéede concupiſcence waxeth ſtrong, and the raines let at libertie, is enforced vntounto miſchiefe. But what if alſo the preaching of the Goſpell? then indéede concupiſcence breaketh out into plaine madneſſe, as the examples of all times and ages do proue, that is to ſay, in them, in whoſe harts the Lord doth not kindle the light of his Spirite. But thou wilte ſay, it is vniuſte, to commaunde that whiche thou knoweſt cannot be performed, as if ſome father ſhoulde commannde his ſonne to eate a rocke. But thou ſpeakeſt maruellous wiſely. Men were neuer created ſo, that they coulde deuoure mountaines. It ſhal therfore be vniuſt to require of them that they ſhoulde deuoure a mountaine. But this neceſſitie of ſinning, this imperfection, whiche cauſeth that wée are not apte, ſo muche as to thinke that whiche is good: doeth it procéede from that firſte creation? yea from the deprauedneſſe. But whence came this deprauation, but bycauſe willingly fell from his creator, whence the neceſſitie of ſinning came vponupon all men?Taſti. cap. 2. diſt. 76. If all men be worthily helde guiltie of this downfall, (ſaith Caluine) let thē not thinke themſelues excuſed by the neceſſitie, in whych they hauehave a moſte euident cauſe of their dampnation. Alſo in another place.Iuſt. ca. 1. diſt. 80. What ſhoulde man do (ſaieth he) whē the mollifying of hearte is denyed him, whiche was moſt neceſſarie to obedience? Yea, what doth he ſéeke outſcapes when he can impute the hardeneſſe of hearte to none but to himſelfe? Finally, that I maye make ende with thée in ſome time, heare (if thou canſte heare anye thing) howe brieflie, & to the purpoſe that Caluine decideth al this controuerſie, by whoſe ſide thou fighteſt againſt the truth.
It is not lawfull to pretend an excuſe (ſaith he) bycauſe there wāteth power,Inſt. ca. 3. diſt. 3. and as banckerout debtors we were neuer able to paye. For it is not méete, that we ſhoulde meaſure the glorie of God after our own power. Of what ſorte ſoeuer we be, he remaineth for euer like himſelfe, a friend to righteouſnes, & diſpleaſed with iniquitie. Whatſoeuer he exacteth of vsus, bicauſe he cannot demaunde but that whiche is iuſte by the bonde of nature, there abideth a neceſſitte of Obeying: And whereas we cannot obey, that is our own faulte. For if we are helde captiue of our own concupiſcence wherein ſinne raigneth, leaſt we ſhould be looſed into the obedience of our father, there is no cauſe why we ſhoulde alleage neceſſitie for our defence, whoſe euill is euen amongeſt oure ſelues, and to be imputed to oure ſelues.
The Sycophants third Argument to the thirtenth and fourtenth ſlaunder.
If Caluines ſaying bee true, man is withoute excuſe before the commaundement: whereby it foloweth, that there is no no neede of the commaundement to the cauſing of this inexcuſableneſſe. For if the resected bee wicked before hee bee wicked, that is, before he bee, that is to witte from euerlaſting, and therefore ſinneth neceſſarily, nowe he is inexcuſable and damned before the precept, and that againſt all lawes, both of God and man. For al lawes con demne a man after the offence, and for the offence: at this Caluins God hath candemned, and reiected the wicked before they were, muche more before they were wicked or had ſinned: and bycauſe hee hath damned them before ſinne, hee cauſeth them to ſinne, that is, that hee maye ſeeme to hauehave condemned them iuſtly.
THE REFVTATION.
God ſuppreſſe thée (Sathan) who heapeſt togither ſo manye lies without all ſhame. We hauehave plentifully proued, that men are inexcuſable before the precept, that is, before the knowledge of the precept, as thoſe whiche are borne the childrē of wrath. Where thou gathereſt hence, that there is no néede of the precept to make this inexcuſableneſſe, it is fooliſh and ridiculous. Why maye not an euill eſtate be made worſe? And thou arte wonderfullye deceiued, if thou thinkeſt, that we iudge al men to be alike inexcuſable, when the Lorde teſtifyeth, that there be manye,Mar. 12.40. Luc. 12.48. which ſhall be puniſhed with a greater iudgement, and beaten with moe ſtripes. Whereas thou ſayſte, that the reiected are wicked before they be, that is, from euerlaſting, it is not our doctrine, but the Apoſtles, who witneſſeth, that Eſau was hated (that is, was ordained to batred, as we hauehave ſhewed in his place) before be was born and hadde done anye euill, and that God, as a Potter, maketh veſſells of diſhonoure. Therefore this doctrine is true, if in déed thou conſidereſt reprobation in the purpoſe of God: but if thou conſidereſt it, in that it commeth forth alreadie into acte (as they ſpeake) or in that the Lord beginneth nowe to execute his determination in effecte, or foreknoweth the execution thereof, it is falſe that thou ſaiſte. For God in effecte reiecteth none, but thoſe that are corrupted in Adam, and with whome therefore hée is worthily diſpleaſed. Whereas thou ſaiſte, that the reprobates ſinne of neceſſitie, it is not truly ſaid of thée. For the purpoſe of neceſſitie is not the cauſe of that neceſſitie, but Adams ſinne which iſſued forth vppon all men. Whereas thou ſaiſte, that the reprobates are damned before the precepte, it is falſe in euerie reſpecte: for there is no man damned, excepte for ſinne. And where there is no lawe, there is no tranſgreſſion. But the lawe giuen to Adam, and tranſgreſſed of him, made all men inthralled to the wrath of God, and therefore to iuſt damnation. Whereas thou ſayſt, that God damneth men before offence, out of our doctrine it is altogither forged, and dothe bewray thy groſe ignorance. The Lorde predeſtinat to life from euerlaſting whome he pleaſed, yet he ſaueth them not, except iuſtifyed in Chriſt, otherwiſe he ſhould be vniuſt. So alſo he predeſtinate to death frō euerlaſting whome he would, yet he dothe not abandon them to deſruction, except corrupt in Adam, to whiche corruption alſo come the other frutes of contumacie and corruption. For God ordeyned to deſtruction, but to iuſt deſtruction, and therefore, albeit he ordeyned not to deſtruction, for corruption and yt frutes thereof, but bycauſe he ſo ſaw it good, whoſe will, albeit ſecret, yet it is alwayes iuſt, yet he damneth not, except for corruption, and the frutes of corruption, for that he hathe ſubmitted theſe cauſes to the execution of his eternall purpoſe. What is therefore thine ignorance, what madneſſe Sclaunderer, when thou mingleſſ damnation with the purpoſe of reiecting, and in ſome place ſetteſt damnation before the purpoſe of reiecting, that is, the end before the beginning? and art thou not aſhamed to diſpute of things vnknowen, and whiche thou vnderſtandeſt not? Finallie, whereas thou ſayeſt, it is gathered out of our doctrine, that God inforceth men to ſinne, what doth it bewray, but that thine incredible impudencie? That men ſinne of neceſſitie, vntill they be deliuered from the bondage of ſinne, we fréelie profeſſe out of the word of God. But neceſſitie ſignifyeth none other thing to thée, than enforcement. So ſhall it be, that bycauſe all dye of neceſſitie, thou mayſt alſo ſay, that all are enforced to dye, when yet Chriſt willingly offered hymſelfe ſelfe to death: and manye Martyrs at this day doe willingly dye for Chryſte, What more? The Deuill alſo in thée ſhall not willingly be wicked, nor willingly ſhall ſinne, but enforced, and by conſtreynt. He that ſpeaketh thus Sclaunderer, may he ſéeme to hauehave but euen a very little of that common ſenſe, to whoſe order and rule thou deſireſt that we trie the wiſedome of God, and yet dareſt thou diſpute of the nature of the true and falſe God, but how aptly thou doeſt it, go too, let vsus conſider.
The nature of the falſe God, by the falſe ſuppoſition of the Sclaunderer.
I Falſe God is flowe to merciemercy, and ſwift to wrath, whiche created the greateſt part of the world to deſtruction, and predeſtinat them not only to damnation, but to the cauſe of damnation: therefore he hath decréede from euerlaſting, and he will, and cauſeth that they ſinne of neceſſitie, ſo that no theftes, nor adulteries, nor murthers are committed, except by his wil and enforcement, for he miniſtreth vntounto them wicked and vnhoneſt affertions, not only by ſufferance, but effectually, and he hardneth them, ſo that whē they liue wickedly, they do Gods worke rather than their owne, and they can not otherwiſe do. He cauſeth Sathan to be a lyer, ſo that not now Sathan, but Caluine God is father of lyes, as he which often carieth one thing in his mind, and another thing in his mouth.