Display of Popish Practices, Slanders · Slander 7
The ſeauenth Slaunder.
Whatſoeuer men do when they ſinne, they doe it by the wyll of GOD: for bycauſe the wyll of God oft tymes ſtriueth with hys commaundement.
THE AVNSVVERE.
ALbeit Satan and Infidels can not execute, be it neuer ſo little, eyther againſt the godly, or vngodlye, excepte God decrée it, will it, and permitte it. Yet it followeth not, that the ſinne which they do, they ſhould do it by the wil of God. For albeit God willeth that ſame thing which Satan & Inſidels will, yet he willeth not after the ſame forte, and in that reſpect, as Satan and Infidels will. For God wylleth iuſtly, and worketh by them iuſtly, that which theſe both will and do wickedly: by cauſe they are ſo enforced of God, that yet they do theyr owne partes, that is, with counſell and will depraued. There is therefore greate diſſention, where there ſéemeth to be greateſt agréement, and of the contrarie greate agréemente, where there ſéemeth to be much diſcorde. Of the which matter I thinke good to adde that excellent place of Auguſtine, that thy ſlaunder may be the better ſéene.In his Enchiridion to Lavvrērtus. Cap. 100. So therefore he writing to Laurentius ſaith, whiche place Caluine hath aptlye cited, and adorned with excellent examples. Sometimes, (ſayeth he) man willeth that with good will, whiche God will not, yea, he with good will muche more, and muche more certaine: as if a good ſonne woulde his father ſhould liue, whome God with good will will hauehave to dye. And againe, it may be, that Man will that with an euill wil, whiche God willeth with good will, as if an eutil ſonne woulde his father ſhould die, alſo God willeth it: the other truely willeth that which God willeth not: but this willeth that whiche God willeth, and yet the godlineſſe of the other, albeit willing an other thing, is rather conſonant to the good will of God, than the vngodlineſſe of this, who willeth the ſame thing. So much it differeth what manne willeth, and what be agréeable to God, and to what ends euerye one referre his will, that either it be approued or improued. For God performeth certaine his willes, and that good, by the euill willes of wicked menne, as by the auill willing Iewes, by the good will of the father Chriſt is ſtaine for vsus, which was ſo great a good, that the Apoſtle Peter, when he woulde not it ſhoulde be done of hym that woulde be ſtaine, be was called Satanas. Howe good appeared the goodwils of the godly faithfull, which would not that the Apoſtle Paule ſhoulde goe vp to Ieruſalem, leaſt he ſhould ſuffer thoſe euills there, whiche Agabus ye ꝓhet hadde foretolde? And yet God woulde hauehave him ſuffer theſe things for manifeſting the faith of Chriſte, exerciſing the martire of Chriſte, neither didde he fulfill his owne good will, by the good will of the Chriſtians, but by the euill will of the Iewes: and they rather appertained to him, whiche woulde not that he woulde, than thoſe by whome being willing he did that he woulde, bicauſe that ſame thing indéed, but he by them with good will, but they performed wyth an euill will. But all wills be either of Angels or of men, either of good or of euill: either willing that whiche God willeth, or an other than God willeth the will of the omnipotent God remaineth alwaies inuicted which can neuer be euill, bycauſe alſo when it ordaineth euill, it is iuſte, and verily, that whiche is iuſt is not euill. Beholde the firſte parte of thy ſlaunder plentifullye, truely, and plainely manifeſted. Now I come to the other wherein thou doeſt maliciouſlye imagine, that Caluine teacheth, that the will of God is often contrarye to his commaundement. I will firſte ſpeake of the matter it ſelfe, then I will ſhewe Caluins wordes, that eueryevery man maye knowe thine impudencie, in deprauing them. We graunte, that the Lorde in the table of the commaundementes, and the explication thereof, hath plainely and ſimply manifeſted to vsus his will, ſo muche indéede as maketh to the leading of a godlye and innocent life. Yet I ſaye thou arte braineleſſe and ſtarke madde, if thou thinkeſt that all the will of God is comprehended in his lawe. For what? Doth not the frée redemption by Chriſt appertaine to his will. Yet is there of this benefite no mention in his lawe. For the declaration of this law, belóngeth to the other parte of the diuine worde, whiche is called the Goſpell. But while we ſpeake ſo, do we attribute to God two wills, and thoſe repugnant by dircete contrarye? For theſe be contraries, Except thou do al theſe things, thou ſhalt dye the death: and albeit thou doe them not, yet, if thou doeſt beleeue, thou ſhalt liue. Yet God forbid, that we ſhoulde attribute to God two willes, muche leſſe contrarie, ſéeing the will of God is euer one, moſte ſimple and like it ſelfe. For the LORDE neuer gaue his lawe with that wil, that by it he mighte ſaue vsus, but rather that thereby being conuicte of vnrighteouſneſſe, he mighte bring vsus to CHRIST. Nor doeth the Goſpell aboliſh righteouſneſſe by the lawe, but that whiche we finde not in oure ſelues, it teacheth to be fréely imputed in Chriſte by Faith: Thou ſéeſt therefore, that there are not ſtraighte twoo willes, where there appeared two, nor that there is repugnaunce there, where appeared to be chiefe. I wil procéede. If thou thinkeſt that thou knoweſt whatſoeuer GOD will, nor that there is ouer and aboue. anye ſecreate will of GOD, ſay, I praye thée, what ſhall befall to thée or mée to morrowe by the will of the Lorde. Prophecie howe long the Lorde wil ſuffer, that thou ſhalte waſte the Churche of GOD. Or if thou like not to teltheſe, foreſhewe by thy Sybilles, whiche I heare thou arte wonte to preferre before the holyeſt Prophets themſelues, as more worthye and euident, whyche of the two Kings ſhall conquere, Henry or Phillip. For if thou wilte accompliſhe this, and thou ſhalte eaſilye doe it, if there be no ſecreate will of God aboue thy reach, thou ſhalt deliuer many miſerable mortal men of greate care and heauineſſe: and that whiche thou miſérablye gapedſt for long agoe in vaine, thou ſhalte by and by gette thy ſelfe a greate name. It rayned with vsus this daye in the morning. the reſt of the day was faire y nough. Let vsus ſet of the contrary, that in the ſame inſtants it was faire at Paris when it rayned here, and that it rayned when it was fayre here. All theſe things came to paſſe by the determination and will of GOD. Are there therefore togither in hym twoo willes, and thoſe indéede contrarye? But doe not you Sycophantes acknowledge at the laſte, howe ſottiſhe, howe fooliſhe, and ridiculous you are? For when we ſaye, that there is a certaine will of GOD reuealed to vsus, but ſays alſo, there is a ſecreate will, by and by with greate laughter, you for ſuche ſage and reuerent menne doe aſke, whether there be two wills in God, and howe we knowe this ſecrete will. As thoughe in déede when we ſaye ſo, it bée not ſufficiently apparant, that we ſaye not anye other thing, than that the will of God, that is, his eternall counſells, be partely manifeſted to vsus, ſo much as concerneth our health, as Paule witneſſeth Act. 20. that he had ſhewed all the counſell of God to the Epheſians, that he might ſhutte vppe all the waye to falſe doctrine: but partely yet to remaine ſecrete, that is, foraſmuche, as according to his infinite wiſedome and power, hée hath decréed manye things, and dayly executeth, whiche excéede all the capacitie and vnderſtanding euen of the Angells themſelues, muche more of miſerable Dwarffs, and ſo much the more oughte rather to be religiouſly reuerenced, than curiouſlye ſearched. But if thou doeſt not acknowledge this to be true, thou arte more than ſenſeleſſe and ſtarke madde. Yea in the ſelfe ſame doctrine, whiche he hath manifeſted to vsus. Howe many things be there, whereof we maye in no caſe doubt, and yet whereof, if thou endeuoureſt to enter conſideration, thou doateſt no leſſe, than if thou wouldeſt, comprehende God himſelfe? This brightneſſe dazeleth the lighte of oure eies, both in the contemplation of many things, but alſo moſte chieflye in this argument, that we handle.
For ſéeing it is an aſſured truth, that God hardeneth whome he will, and that this will cannot be withſtoode, if thou aſkeſt howe therefore God is not in the faulte, thou ſhalt ſhew which in déede is the truth, that men be ſufficiently conuinced with the teſtimonie of their owne conſcience, but bycauſe that reaſon cannot ſatiſfie mans iudgement, it is of neceſſitie, that thou ſay with Paule, O man, who arte thou that contēdeſt againſt God?Rom. 9.20. And whē thou haſte reaſoned many things of theſe miſteries of God, if will be of neceſſitie,Rom. 11.33. that thou crye out with Paule, O the déepeneſſe of the riches bothe of the wiſedome and knowledge of God: and with Dauid, Thy iudgementes O Lord, are as the great déepes: and with Iſai,Pſal. 36.5. Thou ſhalt ſecreatly reuerence his infinite omnipotencie. All youre ſubtilties therefore do faile, or rather youre brabb…ing trifles, as thoughe we ſhoulde aſſigne, that God were contrary to himſelfe. For albeit, that mans minde cannot comprehend by what reaſon that ſhoulde not be done beſides his will whiche is againſte hys will, as Auguſtine ſayeth, yet it followeth not that this is not true, ſéeing there be extant ſo many and manifeſte teſtimonies of the worde whereby it maye be confirmed to be ſo, as we hauehave ſhewed. For that idle ſufferaunce in the action of euill inſtruments, and that onelyonly moderation of the ſucceſſe and alone conuerſion of good into euill, beſides that it is reſelled with moſte manifeſt places of holy Scripture, it is alſo contrarye to the nature of God, who ſhoulde hauehave no action in reuenging euills. Yet Auguſtine alleageth that reaſon whiche maye alwayes ſatiſfie all reaſonable diſpoſitions,Lib. againſt I… lizans, 5. Ca. 3. as we hauehave ſhewed before in the confuting of the thirde ſlaunder. For howe often worketh the Lord by euill, and therefore ſinning inſtruments: albeit the actiōs themſelues of their owne nature be ſinnes, yet in reſpecte of God working, they are no ſinnes, but the puniſhments of ſinnes, wherewith either the Lorde reuengeth ſinnes paſte, or prepareth his to patience, or doth both togither. Therefore God euen then, when he ſéemeth to will ſinne, which yet he hathe forbidden in the Lawe, cannot ſéeme vnlike himſelfe, yea rather he ſheweth himſelfe ſuch a one as the lawe doth ſet him forth to vsus, that is, a ſeuere puniſher and reuenger of wickedneſſe. But no manne (in my iudgement) hathe more plainelye ſhe wed this thing, than Caluin, and verily in that very place which thou though-teſt beſt to reprehend.
There is not (ſaith he) anye cauſe, why anye manne ſhoulde drawe God into the ſocietie of the faulte, ſo often as betwirte his ſecrete counſell, and the manifeſt wicked deſires of men there appeareth any likelihoode. And by & by, of a trueth, (ſaieth he) when Paule cryeth out: O the Profunditie, he plainely teacheth, that there was ſome other iudgement of God concerning the Iewes, than is expreſſed in Chriſtes words: Ieruſalem how often would I hauehave gathered thy children togither. And whereas hée woulde not the ſonnes of Hely ſhoulde obey their father, that will differed from the precept of the Lawe, wherein he commaundeth children to obey their parents. But this is the place, of whiche thou haſte patched thy ſlaunder, and indéede with apparant lewdeneſſe. For, for to differ from the precept of the lawe, thou haſte placed, to fighte againſte the precept of the Lawe. But thoſe things whiche do differ in themſelues, doe not yet of neceſſitie rebell one againſte an other? as in this kinde: Frowardneſſe doeth not fight againſte obedience, inſomuche indéede, as God willeth it. For God willeth not, that the ſonnes of Hely ſhoulde be rebells againſt their father, as beholding and allowing this rebellion in it ſelfe, but rather by this meanes making waye to his iuſte iudgement. But do theſe fyghte betwéene themſelues, and not rather eſpeciallye accorde in themſelues, to commaunde, that obedience be ſhewed to parentes, and to puniſhe thoſe that rebell againſte that precepte, wyth another rebellion, that they may reape their iuſte puniſhement at the laſte? Further, leaſte I ſéeme to thée to flie to ſubtilties, lette vsus heare what expoſition Caluine giueth of thys ſaying, leaſte thou mayſte complaine of darkeneſſe or of doubtfulneſſe. For what is more indifferent than that he himſelfe be the interpreter of his owne minde?
Manye (ſaith he) be deceiued in that, bycauſe they conceiue not, that God iuſtely willeth thoſe thinges whyche menne ſinne in dooing. Thou wilte ſaye, Howe? He abhorreth adulteries and inceſtuous coniunctions. Whereas Abſolom defileth hys fathers Concubine be ſore the people, is it done with the will of God? But hée hadde foretolde by his ſeruaunt Nathan, that he woulde doe thys. I will take (ſaith he) thy wiues before thine eyes, and will giuegive them to thy neighboure, who ſhall lye with them in the ſighte of this ſunne. Thou diddeſt it ſecreatlye, but I wyll doe it before all the people, and before the ſunne. The Scripture is full of ſuche examples. Shall wée therefore, either impute to GOD the guiltineſſe of ſinne, or ſhall wée coine a dubble will in him, that hée maye bée at oddes wyth himſelfe? God forbidde. But as I hauehave ſhewed alreadye, that hée willeth the ſame thing with the wicked and vngodlye, but in a diuers ſorte: ſo nowe is to be obſerued what thinges be diuers in ſorte, that he willeth in like manner, that in this varietie whiche ſéemeth to oure mindes, the Harmonye maye be well ordered. Foraſmuche, as the grieuous offence of Abſolom is ſauage impietie againſt hys father, the treacherous violation of Wedlocke, yea, the filthy Prophanation of the order of Nature, doe vndoubtedlye diſpleaſe GOD, who is pleaſed with Honeſtie, Chaſtitie, Faith, and Modeſtie, who wyll hauehave the lawfull order whiche he hathe preſcribed to bée amongeſt menne reuerenced and kepte inuiolate. Yet, bycauſe it pleaſed hym this waye to puniſhe the adulterye of Dauid, he willeth in the ſame ſorte thoſe thinges, whyche to vsus ſéeme diuers. It is therefore one and a ſimple will, whereby he commaundeth what ought to be done, and by whyche be puniſheth the breach of hys lawes.
It is ſaide elſewhere, that ſinnes be puniſhments, which he requiteth for ſinnes paſte.Rom. … 2.3.24.25.26.27 28. … I …ſ. 2.10.12. In ſuche documents we are to con…der two things: the iuſt indgement of God, where by he declareth, that he hateth ſin, to whiche he inflicteth puniſhment: and the wickedneſſe of man, whiche is apparantly contrarye to the will of God. But what maruell is it, if ſuche immeſurable brightneſſe …oe darken the light of oure minde? The bodily cies are not ſufficient to beholde the brightneſſe of the Sunne: is there either more cleareneſſe to oure witte, or is the Maieſtie of God inferiour to the brightneſſe of the Sunne? It is not therefore méete that we be too wiſe: leaſte in the meane time we either deny that which the Scripture doeth plainely teach, and experience confirme, or dare be bolde to chalenge, as vnſitting for God. Hitherto Caluine. And thou ſhameſt not Sycophant, the moſte ſhameleſſe of all others that euer liued, to affirme this that Caluine ſaith, that the will of God is ofte againſte his commaundement, that is, that God diſſenteth from himſelfe? I pray thée Reader, that euen by this thou wilt conſider what is the conſcience and religion of theſe men.
The Arguments of the lying Sycophant, to the ſeauenth flaunder.
Of the ſeauenth they aske, if the will of GOD be often contrary to his commaundement, howe it maye be knowe… when hee willeth or nilleth that hee commauneth
REFVTATION.
It is thine owne forgerie, that the will of God is contrarie ts hys commaundemente, therefore, thou doeſt as madde men, wound thy ſelfe, when thou writeſt theſe things, that whiche the Lord commaundeth we ſay doth pleaſe him, and whatſoeuer he forbiddeth, doth diſpleaſe him: but if he ſéeme ſometimes to wiſll that which he hath forbidden in the law, yet is there no repugnance in him, bycauſe the Lorde in one ſorte, and for the ſame end, may will thoſe things whiche by nature are repugnant, as by manifeſt teſtimonies of Scripture we hauehave ſhewed you a little before.
The Sycophantes ſecond Argument to the ſeauenth Sclaunder.
IF (ſayth Caluine) it ſhoulde alwayes be done that he commaundeth, whether he willeth or nilleth it, it followeth, that hee willeth that ſometimes his will be reſiſted, for if he commaunde me, that I ſhould not committe adulterie, and yet willeth that I committe adulterie, and yet I ought not to committe adulterie, I ought to do againſt his will.
THE REFVTATION.
OVT of doubt thou haſt a wonderfull witte: we ſay and affirme, that the will of God is not elſewhere to be ſought, but in the word of God. And that which thou addeſt, whether he will or nill, thou addeſt of thine owne ſtore, as Sycophantes vſe to doe. But to will, is ſometimes ſayd of thoſe things whiche we allowe ſimply, and by themſelfe, if we be good, bycauſe they be good, if we be euill, bycauſe they are euill, for both good men are delighted with good things, and euill men are delighted with euill things. But ſometimes we are ſayde to wil that, which alſo, albeit we vtterly reiecte by it ſelfe, yet for a certayne end we deſire, and yet for all that we do not eyther diſſente from our ſelues, or will that oure purpoſe ſhould be withſtoode, bycauſe that thoſe things whych by their owne nature ars contrarie, do yet very well accord in themſelues, for as much as we will them. Good Princes ſtudie to preſerue peace, and willeth that the liues, not only of all, but of eueryevery other ſubiectes be ſafe kepte, yet the ſame commaund, that offenders be ſlayne, and they appoynt warres, whiche are accompliſhed with the liues of Citizens. But what can be in themſelues more repugnant, than to preſerue life, and to kill? peace and warre; but yet with one and the ſelfeſame will, yea euen in one reſpecte, good Princes ſometimes will them both. The Lord condemneth theft, yet the ſame willeth that Iob be prooued and excuſed by theft. Héere is no repugnancie in the will of God: for to forbidde theft, and to confirme the patience of his ſeruant, by what meanes ſoeuer it be done, do in déede differ, but they are not contrarie: only the repugnance is betwéene the will of God, and the will of Sathan, bycauſe Sathan willeth wickedly that which God willeth well. God condemneth adulteries, and worthily caſteth proſtrate inceſtuous perſons vnderunder ſeuere tormentes. It pleaſed the ſame to puniſhe the adulterie of Dauid, with the inceſt of Abſelom, and héere is no repugnance, yea, an eſpecial conſēt. Neither willeth the Lord the inceſt of Abſo lō as inceſt, but as the correction of an adulterer. Therefore where the Lorde may ſéeme himſelfe to tranſgreſſe his owne law, ſo farre it is off that he ſhuld violate it, that he euen puniſheth the tranſgreſſion thereof. But agayne, the euill will of Abſolom ſtriueth with the good will of God, …lbeit in appearance they ſéeme both to will one thing, for God will puniſh the adulterie of Dauid, and alſo the arrogancie and vntruth of Abſolom hymſelfe. But Abſolom willingly and wittingly dothe that, whiche he knoweth to be forbydden, both by Gods and Mans lawes, therefore he ſinneth agaynſte God, agaynſte nature, agaynſte hys father, and agaynſte hymſelfe. Séeſt thou Sycophant that thy ſubtelties doe fayle of themſelues? for that theſe maye not ſerue thy turne, yet that ſaying of Auguſtine remayneth ſure, in a wonderfull and vnſpeakeable manner, that is not done beſides the wyl of God, whiche is done agaynſt his will. Thou wilte ſaye, thou doeſt not conceyue it, but the Sunne ſhineth, albeit the Poles ſée nothing.
The Sycophants third Argument to the ſeauenth ſlaunder.
BVT nowe, when he giueth vniuerſally commaundemente to Iſraell, committe not adulterie, whether will hee they ſhoulde not all committe adulterie, or that parte ſhoulde committe adulterie, and parte not ſo? heere Caluine, they require ſome certayne aunſwere, if thou ſay, that he will that parte ſhoulde committe adulterie, and part not, God ſhall himſelfe be contrarie to himſelfe in one, and the ſame precept.
THE REFVTATION.
WHERE good man, is that thy common reaſon? If the Precepte of not committing adulterie, ſhould only appertayne to parte of the Iſraelites, and to the other parte ſhoulde be commaunded adulterie, wherefore ſhoulde God be contrarie to himſelfe, if be ſhoulde to dyuers commaund diuers, or euen contrarie things? He will that the Leuites carrie the Arke, he forbiddeth others to touch it, or ſtay it vp, if it were aboute to fall. But is God therefore contrarie to himſelfe, bycauſe be approueth in ſome that which he condemneth in others? But heare a playne and apparant aunſwere. God wylleth, that no man ſhoulde committe adulterie, therefore thou wilt ſay, it is falſe that adulteries are committed with the will of God, or that the will of God doth come betwéene in adulteries. I grant, in reſpect of adulterie, it is adulterie: I denye it, in that it is the puniſhmente of adulterie, or ſome other crime, as appeareth in Abſolom. For this recompence before God is iuſt, as Paule ſayth. What ſayſt thou to theſe things good man?
The Sycophants third Argument.
ALSO they ſay, that God is an Hypocrite, if he commaund, one thing and will another, and that he hath honey in his mouthe and gaule in his heart.
THE REFVTATION.
BVT thou art no Hypocrite, whiche ſo apparantly … ſeſt ſuch a filthy ſpéech. That which God commaundeth, he alwayes commaundeth without diſſimulation: that whiche he for biddeth, he forbiddeth ſimplye. But thou wilt ſay, he eftſoones requireth of ſome one that whyche yet he would not he ſhould do: if you be credited, giuegive an example. He requireth of Pharao, that he let the Iſraelites goe, and yet he will not that he ſhould diſmiſſe thē, ſéeing he willingly hardened him. He ſendeth Iſay, who ſhould require of the people amendment of life, yet he blindeth the people, that ſeeing, they ſhoulde not ſée. He dayly calleth many, whome yet he draweth to himſelfe. This thou ſayeſt is your doctrine, I graunte, for ſo we hauehave learned to ſpeake out of the word of God, but we for al that, denie God to be a diſſembler, for to command, and to nill are not contraries, but theſe in déede are contraries, to commaunde and forbidde, to will and to nill, therefore God ſhoulde then hauehave bin a diſſembler, if hée ſhoulde hauehave commaunded Pharao to let the Iſraelites go, and ſhould hauehave letted Pharao that he ſhould not obey it, when he was readie to obey: or if he ſhoulde ſay to the vnbeléeuers, I wil, that you repent, and in the meane, in not drawing them, ſhould bidde them be retchleſſe of repentance. And albeit it be true, that God willeth, that is, approueth and accepteth whatſoeuer he commaundeth, and playnely manifeſteth his nature, both in bydding, and forbidding, yet it followeth, not that he alwayes gyueth grace to thoſe, to whome he commaundeth or forbiddeth any thing, that they can performe that he commaundeth, or abſteyne from that he forbiddeth. The Lord therefore ſayd to Pharao by Moſes, ſend away my people, and yet he doth not moue his heart, but hardneth it. He ſaith to the Iſraelites by the Prophete Eſai, Repent: and himſelfe ſayde to the Phariſes Repent: and by Paule, beléeue the Goſpell, and yet he doth not draw the moſt of them. Yet I denie, that héere is any ſhew of diſſimulation, for the Lorde in verie déede requireth, that hée doth require, and forbiddeth in very déede that he dothe forhidde. But if there be any thing héere, wherein humane reaſon may murmure, this is rather it, that the Lord ſhoulde ſéeme eyther vnwiſely, or vniuſtly to commaunde that whiche he knoweth can not be done, or to forbidde that which he knoweth ſufficiently can not but be done. But be it farre away, that any wante of wiſedome or iniquitie be found in God. Yea, he is moſt wiſe, who aduāceth his owne glorie with ſuch horrible indgements, and maketh manifeſt to vsus what is the blindneſſe and malice of mans mind, and how miſerable the ſtate of man is without his eſpecial grace, puniſheth the wicked, and teacheth his with trembling and feate to be carefull of their ſaluation, and to reuerence God. And vniuſt he can not be, albeit he requireth that whiche he knoweth can not be performed, and forbidde that whiche he knoweth can not be anoyded, for neyther is he bound to any man, nor dothe he require any thing but that whiche by good right is due to him. And whereas man is not able to performe, let him accuſe himſelfe, who did prodigally lauiſh the moſt plentifull abilities which he had receyued from God.
The Sycophantes fourth Argument to the ſeauenth Sclaunder.
IF it be obiected agaynſte them, that God hath two willes, and that contrarie one againſte another, that is one manifeſt in his commaundementes, and the other ſecreate, they aske who hath manifeſted that ſecrete will to Caluine, for if Caluine and his doe knowe it, it is not ſecrete, but if they know it not, why do they auouch an vnknowen thing?
THE REFVTATION.
THAT God hath two willes, muche leſſe contrarie, the verie Manichées hauehave not ſayde, as thoſe who hadde rather determine two beginnings, than to vomite out thys blaſphemie, that God dothe dayly infinite thinges willingly, which none might in déede ſuſpect, no man denyeth but he that is madde. But in thoſe things whiche he hathe manifeſted to vsus, howe manye things be there, whoſe reaſon is ſo ſecrete in God, that it paſſeth the vnderſtanding euen of Angels?
This is the ſecret and incomprehenſible will of God, which we auouche, partly being vrged with experience, and partly being taught by the wordes of all the Prophets and Apoſtles, who crye out almoſt on eueryevery leaſes ſide of their Bookes, that the iudgements of God are vnſearchable, and his wayes paſt finding out. When we come to this will, we ſecretely reuerence it, whoſe foreign wherefore we confeſſe that by no meanes we can vnderſtande. To vsus therefore it is aſſuredly manifeſt, that there is ſome ſecrete and inſearchable will of God, and he that ſpeaketh ſo, dothe not ſearch out vnknowen things, but to thée O Sycophante, howe can there be no will of God vnknowen, which in déede knoweſt not thy ſelfe?
The Sycophants fifth Argument to the ſeauenth ſlaunder.
ALSO they ſay, that two contraries can not be at once and togither in one ſubiecte, but to will, and not to will one thing, bee contraries.
THE REFVTATION.
I abuiſe thée, that thou take in time ſome profitable medicine, which may cauſe thée to ſléepe, for many watchings ſéeme to make thée madde, that thou ſhouldeſt dreame being awake. But that which is to the matter, we hauehave ynough, and more than neded, refuted this ſclander a little before.
The Sycophants ſixth Argument to the ſeauenth Sclaunder.
IF God hauehave two willes, one contrarie to another, it is credible alſo that Caluine (that is a follower of God) hath two willes, and to ſay one thing, and to thinke and will another thing, therefore we will not credit him, as a double tonged, double harted, and double willed man.
THE REFVTATION.
I acknowledge thy boldneſſe in coyning wordes. I acknowledge thy fooliſhe ſcoffing. Therefore, albeit thou denyeſt as thou art wont impudently, that whyche thou thinkeſt can not be proued, yet this one place dothe ſufficiently ſhewe, that there is no other coyner of theſe arguments, or in déede writer of them, than thou alone, ſo nowe knowne to all good men, by thy ſingular impudencie, lewdeneſſe, and hypocriſte, that thou canſt not only no longer lurke vnderunder the name of Bellius or Theophilus, but alſo euen then thou canſt not hide thy ſelfe, when thou addeſt no name. But to what purpoſe ſhould it be, to returne theſe thy raylings, whiche thou canſt make no man beléeue, but thoſe that be like thy ſelfe?
The Sycophants ſeauenth Argument to the ſeauenth Slaunder.
ALSO, if God commaunding iuſtice, willeth iniuſtice, is followeth, that the Deuill commaunding iniuſtice, willeth iuſtice. And if God willing one thing, and ſaying another, doth not yet ſinne, it followeth, that if any man ſhall imitate him in this, hee ſhall not ſinne, for in deede, to follow God is not euill, therefore is ſhall be lawfull for men thus to commaund, lye, and ſay one thing, and carrie another thing in your hearte, that you may be lyke youre father, which ſayeth one thing, and willeth another.
THE REFVTATION.
Go to, goe forwarde valliaunte Bellerophon, for Chymera is conquered, if thou ſtande to it luſtilie.
The Sycophants eyght Argument to the ſeauenth Sclaunder.
THEY aske with whyche wyll the Lorde ſpeaketh,☜ when hee commaundeth his to pray, Thy wyll be done, and hee that dothe the will of my Father whyche is in Heauen, hee is my Brother. Alſo Paule, Thou arte called a Iewe and reſteſt in the Lawe, and boaſteſt of God, and knoweſt his will, and alloweſt excellente thinges, and haſt learned the Lawe. Heere verily the wyll of God is ſayde to be that whyche is commaunded in the Lawe, whyche wyll, if it bee good (as in deede it is) it is of neceſsitie, that if there bee anye contrarie to this, it bee euill, for whatſoeuer is contrarie to good, is euill.
THE REFVTATION.
I aunſwere, that all theſe are ſpoken of that wyll, whyche dothe moſt condemne thée. For he that ſclaundereth an innocente agaynſte hys conſcience, he tranſgreſſeth the whole Lawe of God, and is a Deuill. But that whyche apperteyneth to the matter, I ſhame to repeate that whyche I hauehave ſo often vrged, that GOD is alwayes lyke hymſelfe, and in one ſorte wylleth thoſe thynges whyche bée contrarie by nature. We hauehave cyted moe teſtimonies out of the Scriptures, than that thou canſt indure the multitude of them, and more playne, than that thou canſt obſcure them.
The Sycophants ninth Argument to the ſeauenth Sclaunder.
ALSO, that ſaying of Chriſte How often would I hauehave gathered thy children togyther, and thou wouldeſt not? Verilye, Chriſt ſpeaketh of his manifeſt wil, as which he had made manifeſt by ſo many meanes. But, if hee had another contrary to that, his whole life was mere Hipocriſie, that which is moſte horrible to thinke.
THE REFVTATION.
Indéede this ſaying is to be vnderſtoode of the manifeſt will of Chriſte. Yea, I euen giuegive thée a further thing than thou maiſte deſire. For I ſay, that in ye place, Chriſte ſpeaketh not only of his, but alſo of the miniſterie of al ye Prophets, which had ſhe wed the word of ye Lord in Ieruſalē, ſéeing all the Prophets were Chriſtes inſtrumentes, that is, of that alone Prophet which the Lorde promiſed to the Iſraelits by Moſes.Deut. 18.15. 1. Pet. ….11. But it is a matter …f ſome waight, to knowe wherefore the Lorde ſhoulde manifeſt his will by his Miniſters. For we here conſider Chriſte as executing ye office of a Miniſter, both by the mouth of his Prophets, and alſo by himſelfe,Act. 20 27. when he was a Miniſter of Circumciſion. Paule ſaith, that he ſhewed to the Epheſians, all the counſell of God. Therefore Paule knew al the counſell of God. For neither ſpeaketh he as a diſtraught man, ☞or as thy Sybilles, thoſe things whiche he vnderſtood not, but thoſe thinges whiche he knewe, euen from God, and embraced by faith. But when the ſame would ſhew forth the worde of God in Aſia and Bythinia, Act. 16.6.7.he was forbidde by the holy Ghoſte. Some counſell therefore of Gods. Paule knewe not, whiche, if he hadde knowne before, he woulde not hauehave aſſayed to go into Bythinia.
Adde moreouer, that he being rapte vp into the thirde heauen, he ſayeth boldely, that he ſawe ſecreates, which it was not lawfull to vtter. Howe doe theſe two agrée in themſelues, that he kept nothing ſecrete, who yet hadde learned by reuelation, thoſe things which it was not lawfull to teache, except, bycauſe there be manye thinges ſecreate wyth GOD, the knowledge whereof, to the perfecting of godlineſſe, is not yet ripe or profitable? But is ther here any repugnance betwéene Paule and the ſpirite of God? Yea in the ſhew of diſcord, is greateſt agréement. For that whiche Paule willeth well, with a better will the Lord willeth not, albeit the reaſon thereof be ſecret, & ye reaſon of Paules wil manifeſt. And ſeeing eche of theſe wills is good, for both God prouideth for his own glory, as he knoweth it is conuenient, and Paule is carefull for the glorye of God, (as the office of Apoſtleſhippe requireth) they maye differ, but be contrarie they cannot. For that whiche is good, in that it is good, maye differ from ſome good thing: to be contrarie to ſome good thing, it cannot. So he omitted nothing, whiche might be profitable for the profite and ſaluation of the godlye, but he made manifeſt the whole counſell of God: yet he declared not thoſe things, whiche Moſes witneſſeth remaine ſecreate with God.Deur. 1.…. What then? whence is that ſhewe of oddes? verily, euen from thence, that albeit the Lorde manifeſt the doctrine of ſaluation to his Miniſters, by whom hée maye inſtructe hys Churche, yet hée maketh not manifeſt to them what hée hathe determined of anye one.
Hée ſendeth them then, that they ſhould preach the glad tydinges of ſaluation to ſome one whole Countrey, but he reſerueth to himſelfe in his ſecreate counſelles, in whome he will hauehave the preaching of the Goſpell to bée effectuall, and at what time: and agayne, whome hée hathe decréed by the ſame preaching to blynde and harden. What is therefore the office of Miniſters? verily, to call all indifferently to ſaluation, to doe good to all, to allure all with wordes and benefites. For they leaue the ſecreate iudgementes of God, till he make them manifeſte. Hence is that appearaunce of odds, betwéene God and his miniſters, ſeeing they eftſoones laboure to gather togi…her thoſe, whome they knewe not to appertaine. Here be thoſe dayly mournings and complaints of Miniſters, whiche ſée thoſe reſiſte, who oughte leaſte: of whiche kinde alſo, is this complaint of Chriſte whiche thou bringeſt. But yet, in the ſhew of diſcorde, we hauehave ſhewed before,Mat. …3.32. that there is no contrariety. But yet, if thou pleaſe to attribute this ſaying of Chriſte, as to God, not as to the Miniſter of GOD, in what ſorte it is certaine, that, albeit he be frée from all ſin, yet ſome ignorance hath place in him, knoweſt thou not, that the Lord, that he maye allure his children with his louing kindeneſſe, doeth ſometimes maſſle as children with vsus? He complaineth, that he is deceiued of his Vineyard, wherein,Iſai. 5.2.4. in ſtéede of ſwéete Grapes, he founde wilde Grapes. But wil…e thou gather hence, that the Lord can be deceiued? He ſaith elſewhere, taking aduiſement of ſending his ſonne to the huſbandmen, after that his ſeruants were ſtaine,Luc. 20 13. it may be, they wil reuerence my ſonne. Wilt thou gather hence, that, as men are wont, he was doubtfull in mind, & that contrarie to his expectation, it fel out, that his ſon was ſlaine, ſéeing it is ſaid elſewhere, to hauehave deliuered his ſon to the Iewes, to be crucified, and that be ſpared not his ſon? Therefore, ſéeing that out of this place alſo thou gathereſt, that God diſſenteth from himſelfe, or that the people of Ieruſalem coulde infringe the counſell and will of God,Act. 2.23. Rom. 8.32. (as thou feareſt not to ſaye in another place) or, that, they periſhed againſt the wil of God, what elſe doeſt thou bewroye, but thy wonderfull ignorance.
The Sycophants tenth Argument to the ſeauenth Slaunder.
Finallye, they ſaye, If God commaundeth an other thing than he willeth, that there is not two willes, but a lye: For he that ſaith he willeth that whiche he willeth not, he lyeth, and in worde onelye to commaunde, is not to will, but to lie.
THE REFVTATION.
Bycauſe, here alſo, thou alleageſt a matter, that neuer came into our minds. I conſider no other thing, but that thou perſeuereſt in thy madeſſe.