|
Here, with great vehemencie, ye alledge these wordes of Paule, “Who hath bene able to resist his will?” of which saying ye inferre that God, without any cause knowen to us, hath reprobated and damned many, against which will no man can resist. These wordes did Paule write, because he did foresee, that of his former sainges some develish disposed persons wold take occasion to burden God with unrighteousnes, as ye do, making him the author of evil: for ye say, that God hath a secret will whereby he willeth the most parte of the world to be condemned; which will, because it can not be resisted, therefor of mere necessity, by the immutable decree of God, so many do perish. Further, ye this affirming God to be the cause of damnation, onely because it so hath pleased him, ye cause many other to burst owt and say, “Sithe his will and pleasure no man is able to resist, let him lay it on himself, and not to us, if any sinne be committed.” And surely for my parte, were it not I abhorre your horrible doctrine, wherwith ye cruelly affirme God’s ordinance to be the cause of damnation, I wold not medle further in this mater, but with reverence behold the workes of God: forasmuch as I see, thankes be to God, no work of God wherin his mercie doeth not clerely shyne. But if your saying were true, then were his workes full of crueltie, miserie, damnation and destruction. Now, as touching this saying, “Who is able to resist his will?” we must learne what is God’s will. If you ask the Lord, he will answer you, “It is not my will that any man sinne, neither is it my will that the sinner die, but rather that he amend and live; but if he will not amend, but continew in sinne, him will I punishe, and him may I also punishe, having power above all men, as the potter over the clay.” Wherefor, when any man suffereth justly for his trespasse, he oght not to accuse God, and say, “Who can resist his will?” as God wold absolutely the destruction of his creatures, as ye teach. God will all men to repent and amend; and also that they who will not repent and amend be punished. This His will is just and full of mercie, against which will is no man able to resist; for either must they repent and amend, or els they must suffer. As the potter wold gladly make of his clay a good vessell, but if it will not frame he breaketh it and casteth it away; and as the King wold all his subjects to be obedient unto his lawes, yet the unworthiest slave in his dominion hath power to break the Kinges lawes; notwithstanding, when he suffereth for his offence, the Kinges will is fulfilled: even so, though God both willeth and commandeth us to observe his law, yet have we power to offend against the former parte of his will, otherwise we should all observe the will of God and be saved, and so should there be no reprobate; but when for our disobedience we be punished, the will of God is fulfilled; which will is both good and just, and therefor ought no man to accuse it and say, “Who is able to resist his will?” no more then clay, when it framed not to be a good vessell, doeth accuse the potter of breaking it.
Ye be not able to prove, that in any vehemencie we alledge those wordes of the Apostle in other sentence then he wrote them; for, all praise and glorie be unto God the mercifull giver, we have not so litle profited in the schoole of Christ Jesus, that we wold wrest the wordes of the Holie Ghost to a contrarie sense. We are not ignorant that the Apostle pronounceth these wordes in the person of carnall men, who, hearing that God hath mercie upon those that he will, and that also he maketh hard-hearted such as he will, do storm and furiously crye, “Wherefor then doeth he complain? Who is able to resist his will?” These wordes, I say, do we not urge to prove our doctrine; for where we affirme, that the onely will of God is the perfect reule of all thinges which be done, and are to be done, in heaven and in earth, we build our doctrine upon evident testimonies of the Scriptures, and upon the chief principalles of our religion and faith. David and Isaiah do both aggree, that our God, who dwelleth in heaven, doeth whatsoever he will in heaven and in earthe; that he formeth light, and doeth creat darknes, that is, giveth aswel prosperitie as adversitie. Daniel affirmeth, that the supreme God distributeth kingdomes as best seemeth to his wisdom; and Salomon doeth witnes, that against the Lord there is no counsell can prevaile. the necessarie principalles of our faith do teach us, that as in God there falleth no ignorance, so in him there is no impotencie. He doeth not, as it were in suspense and doubt, behold the event and chance of things, ronning after to seke remedie; but that in wisdom hath he disposed all thinges; willing nothing which he may not and doeth not bring to passe, in time,according to his eternall purpose; and working nothing which is not most just, howbeit the causes thereof be hidde frome us. of these and many mo Scriptures and necessarie principalles of our faith do we grounde our doctrine, and not upon that one place, spoken in the rebuke of the stubborn and rebellious disputers with God. Ye burden us, that we accuse and make God to be the author of evill and the cause of damnation; [[sic]] that we cause many brest owt and say, “Since his will and pleasure no man is able to resist, let him lay it on himself, and not to us, if any sinne be committed.” And last ye affirme, that if our sainges be true, that then are God’s works full of crueltie, miserie, damnation, and destruction. And so of two thinges ye accuse us, and the thirde ye affirme inevitably to folow of our doctrine, if it be true.
Hereafter, I will not greatlie labor to confute thy arguments; which is a thing most easie even to any godlie man, howbeit he had never sene arte nor studied the same. But seing that thow and thy most pestilent Sect be not content maliciously to sclander those that in such a case be most innocent, but that also with most impudent mouthes ye vomite furth your horrible blasphemies against God’s Majestie, I will most earnestlie and most unfeanedlie require of all Reulers, Princes, Magistrates, and Governors, who in the fear of God do reule above their subjects, that as they will answer in the presence of the Lord Jesus for the administration of justice committed to their charge, that indifferently they judge betwixt you and us; to witt, that if we can evidently be convicted of those crymes which ye most maliciously and most unjustly lay to our charge, that then judgement without mercie be executed against us. But, and if ye fail in your probation, and also if ye can not prove crueltie to be in God’s workes, supposing that our doctrin remaine (as that it is) trew and stable, that then such order may be taken for repressing of your venemous tongues, that neither ye be permitted thus openly to blaspheme God’s Majestie, neither thus maliciously to sclander innocentes. and to offend the eares of all godlie hearers. And to the end that men shall not think that, being at this time accused, we beginne to devise new defenses or excuses of ourselves, I will faithfully and simply bring furth of the works (as somewhat I have done before) of that singular instrument of Christ Jesus in the glorie of his Gospell, John Calvin, such sentences as shall make plaine to all men what our opinion is of God, of the fall of man, of the wonderous work of our redemption, and of the most just rejection and damnation of the reprobat.
“Thus (saieth he)†1 dependeth the perdition of the reprobate upon the Predestination of God, that the cause and the mater is altogither found in them. the first man fell, because the Eternall judged it expedient. Why he judged it we know not, yet certain it is that he so judged it, not but that he saw the glory of his name thereby to be illustrate. When that thow doest heare the mention of God’s glorie, there also remembre thow justice to be; for of necessitie it is, that just must that be which deserveth praise. Man therefore falleth (God’s providence so ordeining); but yet he falleth by his own fault. For God of short time before had pronounced, that all which he had made were very good. From whence then came such wickednes to man, that he so traiterously declyned from his God? Lest that it might have bene through that, that it proceded frome the creation, God approved by his own commendation whatsoever he had made. Therefor did man corrupt by his own malice that pure and clean nature which from God he had receaved; and by his fall he drew his whole posteritie to perdition. Therefor let us rather behold the evident cause of damnation in the corrupt nature of mankind, then that we shall pretend to searche it, being hid, and utterly incomprehensible, in the Predestination of God. Neither yet let us be ashamed so far to subject the capacitie of our understanding to the incomprehensible wisdom of God, that in manie of his mysteries we acknowledge and confesse ourselves to be ignorant. For learned and blessed is the ignorante of those thinges, which to understand and know is neither lawfull, neither yet possible in this life. the apperance of knowledge in such thinges is a kynd of madnes.”
These be the wordes of this most godlie writer; from whose judgement none of us doeth dissent in this mater. For from him we must confesse, except that we would in concealing the trueth declare ourselves to be unthankfull, that we all have receaved comfort, light, and erudition, as from God’s good instrument. Who yet thus further procedeth:
“There be three thinges (saieth he†1) in this mater to be considered: First, That the eternall Predestination of God, by the which he had decreed what should become of all mankynd, (yea, and of every man) even before that Adam fell, was sure and appointed: Secondly, That Adame for his defection was justly adjudged to death: and last, That in the personne of him that then was lost, was damned his whole posteritie. And yet, nevertheles, God did freely choose of the same such as upon whom it pleased him to bestow the honor of adoption.” And yet after, in the same place, he saieth, “When we speak of Predestination, I have constantly taught, and this day do teach, that frome thence we oght to begin, that justly are all reprobat left in death who were dead and damned in Adame; that justly they perishe who by nature are the sonnes of wrath. And therefor, that none hath cause to complein of God’s rigorous severitie, seing that all do bear the cause of damnation within themselves. For if we shall come to the first man, we shall find that willingly he fell; and so by his one faule†2 he broght perdition to all his posteritie. And albeit that Adam fell not, but that God both knew and ordeined the same, yet serveth that nothing, nether to extenuat and excuse his crime, nether yet to wrap God in societie of the same; for alwaies must we looke to this, that he spoiled himself of the righteousnes which he receaved from God; that willingly he made himselfe servant to sinne and to Sathan; that without compulsion he cast himself headlong in to destruction and death. Yet resteth one excuse, to witt, that he could not avoid nor flie that which was decreed by God. But his voluntarie transgression is sufficient to his condemnation; nether yet is the secrete counselle of God the proper and natural cause of sinne, but the free and plaine will of man. And therefor, seeing that man findeth in himself the cause of his miserie, what shall it profitt him to seke it in the heaven? And after, albeit that men, by long compassing about, purpose to delude themselves, yet can they never make themselves so brutishe and dull, but that they shall fele the sense of sinne graven in their heartes. Therefore in vaine is it that ungodlines goeth about to absolve man, whom his own conscience damneth. in so far as God, willing and knowing, permitted man to fall, the cause may be secrete and hid, but unjust it can not be.” And yet he further writeth:†1
“This (saieth he) is to be holden without all controversie, that sinne was ever hatefull to God; for most rightly doth this commendation, wherewith of David he is commended, aggree to him: ‘That he is a God that wold not iniquitie,’ but rather in ordeining the fall of man, his end and purpose was good and most right, frome the which the name of sinne abhorreth. Howbeit, I say that so he hath ordeined the fall of man, that I utterly denie him to be the author of sinne.; Let the indifferent reader judge with equitie, if justly we be accused of that blasphemie which so openlie we abhorre. But yet in the same book, he bringeth furth a testimonie of Augustine, who thus writeth: “These be the great workes of God (saieth Augustine) broght to passe in all his willes: and so wisely broght to passe, that whill the nature of Angell and man had sinned, that is, had done not that which he, that is God, wold, but that which the self (meaning the creature) wold;yet, nottheless, by the same will of the creature by the which that was done which the Creator wold not, did he fulfill that which he wold, He, being infinitely good, using well those thinges that were evil, to the damnation of them whom he justly had appointed to paine, and to the salvation of those whom mercifully he had Predestinate to grace. in so far as to them perteined, they did the thing which God wold not; but as apperteining to God’s omnipotencie, they might by no meanes have done that, for even in that that they did against the will of God, the will of God was done in them: and therefor great are the workes of the Lord (broght to passe in all his willes), that, by a wonderous and unspeakable maner, that thing should not be done without his will, that yet is done against his will; for it should not be done if he did not suffer it. And of a truth, he suffered it not unwillingly, but willingly.” And a litil before, Saint Augustin saieth, “It is not to be doubted but that God doeth well, permitting those thinges to be done which are evil; for he suffered not this but in his just judgement. Albeit therefor that these thinges which be evill, in so far as they are evill, are not good; yet, nevertheles, it is good that not onely good thinges but also that evill thinges be; for if that this were not good that evill thinges should be, by no means should they be permitted to be by the Omnipotent Good, to whom, no doubt, it is alike easie, not to suffer the thing which he will not to be, as to do that thing which he will. Except we beleve this, the beginning of our faith is indangered, by the which we professe ourselves to beleve in God the Father Almightie,” &c.
And in the end, to answer to these calumnies which ye have taken furth of Pighius, that papist, John Calvin concludeth, “If ever I had said that it came to passe by the instruction or motion of the Spirit of God, that the first man did alienate himself frome God, and not that rather I have in all places defended, that man was pricked thereto by instigation of the Devill, and by the motion of his own heart, then meritably might Pighius and his complices have railed against me. But seing that I removing from God the very cause of the action, do also remove from him all crime, so that man onely is subject aswell to the crime as to the punishment: wickedly and maliciously is this laid to my charge, that I should say that mannes defection and fall is one of God’s workes.” But yet lest that one thing should appere to lacke of our full doctrine, I will recite his wordes which he writeth against the Libertines, in the 14. chapter of that worke:
“We do not deny (saieth he) but that all thinges are done by the will of God, insomuch, that when we declare wherefor he is called Omnipotent, we geve to him an effectuall power in all his creatures; and we teach, that as once he created the universall world, so also that he governeth the same; and that his hand is alwaies at the work, that he might kepe all thinges in their estate, and dispose them after his will. And to the end that I may expresse the same more easely, I say, that God is to be considered three maner of waies to work in the administration of his creatures. First, There is an universall operation, by the which he directeth all creatures according to the condition and proprietie which he gave to everie one when he formed them; and this government is nothing els but that which we call the order of Nature: for albeit the unfaithfull know nothing in the disposition of the world but that which they see with their eies, and therefor they make Nature as she were a goddesse, to have impire and dominion over all; yet is this praise to be given to the will of God, that it onely doeth moderat and govern all things. Wherefor when we see the sun, the moon, and the sterres fulfill their course, let us understand that they obey God, that they execute his commandement; yea, and that they are guided by the hand of God. And also when we see the course of earthlie thinges, all thinges are to be ascribed to God. the creatures are to be estemed but as instruments in his hand, which he applieth to the work even as pleaseth him. the Scripture doeth often make mention of this universall providence, that we may learn in all his workes to give glorie unto God. But chiefly in us doeth God commend this his power, that we shall know it in ourselves, to the end that we may be purged of arrogancie, which sodanly useth to arise in us, how soon we forgett ourselves to be in his handes. Hereunto apperteineth that which Paul said to those of Athenes, ‘It is He in whom we live, are moved, and have our being.’ By the which he wold admonish us, that except God uphold us by his hand, that unable it is for us to stand the least moment of time; for even as the soule dispersing her strengthe throughe the whole bodie moveth the membres, so are we quickened of God, from whome onely we obtein whatsoever strength or power we have. But this universall operation of God impedeth not, but that every creature in heaven and in earth retein their own nature and qualitie, and also do folow their own inclination.
“The second maner by the which God worketh in his creatures is, That he appointeth them, in obedience of his goodnes, justice, and judgement; sometymes to help his servants, sometymes to punishe the wicked, and sometymes to examin the pacience of his servantes, or to correct and chasten them with a fatherly affection: as when he will give us aboundance of frutes, he giveth rain in his time; he sendeth heat by the sun, and bright and clear daies; as also, he useth all other naturall meanes as instruments of his liberalitie. But when he pulleth back his hand, the heaven is made like brasse, the earth is yron; and so it is he that sendeth thonder, frost, haile; and also it is he that is the cause of sterilitie and barennes. Therefor, whatsoever the Ethnickes and ignorant did attribute to Fortune, we assigne to the providence of God: not onely to that universall operation of the which we have before spoken, but to his especiall ordinance, by the which He governeth all, as he knoweth it to be most expedient and profitable. And this he teacheth, when by his Prophetes he saith, ‘That he created darknes and light, that he sendeth death and life, that neither good nor evill can chance but from his hand.’ Insomuch, that he saieth, that he doeth govern and direct the lottes. Yea, if that any man by chance, and not of set purpose be slain, he avoweth himself to be the cause of his death, and that so he had appointed; that we shall judge nothing to come of Fortune, but that all cometh by the determination of his counsell. And further, it displeaseth him when we esteme any thing to procede from any other, so that we do not behold him, and know him not onely the principall cause of all thinges, but also as the author appointing all thinges to the one part or the other by his counsell.
“Thus let us then conclude, that prosperitie and adversitie, rayn, wyndes, haile, frost, faire wether, aboundance, hunger, warre, or peace, to be the workes of God; and that the creatures, which be the inferior causes, are onely instrumentes which he hath in readines to execute his will; which he so useth at his pleasure, that he leadeth and moveth them to bring to passe whatsoever he hath appointed. Moreover, it is to be noted, that not onlie He thus useth his insensible creatures, that by them he worketh his will, but also men themselves, yea, and also devilles, insomuch that Sathan and wicked men are executers of God’s will: as he used the Egyptians to punishe his people, and a litle after, he raised up the Assyrians and other such to revenge the sinnes of his people. We see that he used the Devil in tormenting Saul, and in deceaving Achab: which thinges when the Libertines do heare, rashely and without judgement, beholding no further, they conclude, That now the creatures do no more work; and so horribly do they confound all things, neither do they onelie mingle and mixt the heavens with the earth, but also they joyn God with the Devil. And that chanceth unto them, because they do not observe two most necessarie exceptions. the former is, That Sathan and the wicked are not so the instrumentes of God, but that they also do theire own partes. Neither must we imagin that God so worketh by wicked men, as by a stock or a stone, but as by a creature participant of reason, &c. When we say, then, that God worketh by creatures, this impedeth not but that the wicked work also upon theire parte, which thing the Scripture most evidently declareth; for as it pronounceth that God will whissill and blow as it were the trumpet, to call and bring furth to battell the unfaithfull, so ceaseth it not to make mention of their own counsell, and ascribeth to them both a will and a work, which they did execute under the decree of God.
“The other exception of the which these unhappie Libertines take no head is, That there is a greate difference betwixt the work of God and the work of the wicked, when that God useth him insteade of an instrument. the wicked man is provoked to iniquitie either by avarice, ambition, envie, or crueltie, neither yet looketh he to any other end or purpose; and therefor the worke taketh the qualitie from the roote from the which it springeth, that is, frome the wicked affection of the mynd, and the mischevous end which he looketh unto, and therfor justly is it judged evill. But God altogither hath a contrarie respect, to witt, that he may exercise his justice to the conservation of the good, to use his favour and gentilnes towardes the faithfull, and that he may punish such as have deserved. Consider how we must make difference betwixt God and man: that upon the one parte we shall beholde his justice, his goodnes, and his judgements; and upon the other part, we shall consider in the self same work the malice and envie of the Devill and of the wicked. Let us take a bright and clear glasse in the which we may behold these thinges. When the message of the losse of all his goodes came to Job, the sodaine death of his sonnes, and so manie calamities which all at once fell upon him, he doeth acknowledge that he was visited by God, saying, ‘The Lord gave all these thinges, and it is he that hath taken them away;’ and no doubt so it was. But in the mean time, do we not know that the Devil procured all these thinges? And did not he understand, by narration of his servants that escaped, that the Chaldeis had driven away his bestiall and flockes?Did he commend those brigandes and spoilers? or oght we to excuse the Devill? becaus that all these calamities proceded from God. Not so, for bothe we and he do and did understand that there was a great difference betwixt their purposes. And therefor he (yet damning the evill) said, ‘The name of the Lord be blessed.’ the same may we say of David; but at this tyme it sufficeth that God so worketh by his creatures, and so doeth use them to his providence, that the instrument by the which he worketh ceaseth not to be evill. And albeit that he convert the malice of the Devill and of wicked men to good, yet they therefor are neither excusable, neither yet clean from sinne: and their workes are wicked, and to be damned; for all workes take their qualitie of the purpose and the will of the author. Whosoever maketh no distinction betwixt these thinges, maketh an horrible confusion. And such be the Libertines, who, as before is said, do not onely joyn the Devill in societie with God, but also do transforme him into God, judgeing his workes worthie of praise, under this coulor, that he doeth nothing but that which is appointed by God. But contrariewise we oght to observe, that the creatures do work their own workes in this earthe; which workes, according as they were directed to this or that end, so are they to be judged either good or evill: and yet God governeth and doeth moderat all things, and guideth them also to a right end. He turneth the evill into good, or at least, God working by the goodnes of his nature, draweth as it were by violence some good furth of that which in the self is evill. So doeth he use the Devill, that he doeth not mixe himself with him; neither to be in felowshipe with him; neither yet with his wicked fact; neither that his justice shal put away the nature of the Devil. For as the sun sending furth his beames and heat to the carion, and so ingendreth in it some corruption, draweth to itself neither corruption, neither yet any filthines; neither yet doeth the sun by his puretie and brightnes so purge the carion, but that it remaineth stincking and corrupt: so doeth God so work by the wicked, that the justice which is in him doeth not justifie them; neither yet is he defyled by their wickedness and corruption.
“The third kinde of God’s operation consisteth in the governance of the faithful, in whom he liveth and reigneth by his Spirit. in so far as we are corrupt by original sinne, we be lyke to the drie and barren grounde, which produceth no good frute. For our judgement is corrupt, our will rebellious, ever readie to evill; and finally, our whole nature is nothing elles but a lompe of sinne. And therefor, not onely can we not applie ourselves to any good action, but we are not able nor sufficient to conceave one good thoght (as Paul doeth witnes), but if we be able to any thing, of necessitie that must procede from God. It is He therefore that worketh in us both to will and to performe; he doeth illuminate us, and lead us to the knowledge of himself; he draweth us to himself, and by softening our hearts, he formeth new heartes in us. Further, it is He who moveth in us a desire of praying; he giveth power and strength to resist all the tentations of Sathan, and maketh that we do walk in his commandements. But yet we must consider, that of nature we have both will and election; but because they are both depraved by sinne, the Lord reformeth them, and of evill maketh them good. That we therefor be apt to discerne that we have a will, that we do this or that, this is a naturall gift; but that we can choose, desyre, or do nothing but that which is evil, that cometh of the corruption of sinne. That we thirst to do good, that we have some power to execute the same, this procedeth from the supernatural grace, by the which we are regenerat, and newly born to a better and more godlie life. Behold then, what God worketh in his children; first, putting away their perverse nature, he conducteth and guydeth them by his Holie Spirit in obedience of his will. But these dronken or rather furious Libertines, crying, That all things are wroght by God, do make him author of evil. And further, even as the nature of the evill were changed, when it is cloked under the coverture of God’s name, they affirme it to be good; in the which they do greater injurie and contumelie unto God, then that they should transfer his power and justice to another For seing there is nothing more proper unto God then is his goodnes, it behoveth, first, that he should utterly denie himself before that he can work evill, which thing these blynd Libertines attribute unto him. And, assuredly, the God of these men is an idole, which oght to be more execrable then all the idoles of the Gentiles.” And so furth to the end of that chapter, he proveth, that God committeth no sinne in none of the wicked of the earth, &c.
Thus far have I recited the mynd and most part of the wordes of that godlie writer,†1 written by him now twelve yeres ago, against the Libertines; by the which the indifferent Reader may judge, whether that justly you accuse him and us, that we make God author of sinne. in the name of God, and of his deare Son Christ Jesus (whose glorie ye studie utterly to supprese), I require, as before, of all those that be placed in auctoritie by his worde, whose handes he hath armed with the sword of justice, that earnestly, as they will answer before his fearefull throne of judgement, they take triall in this mater, that if we be found either in life, either yet in doctrine, as we be accused, that God may be glorified in our just punishments; but if we can not be convicted (as we fear neither triall nor judgement), that then our accusers may acknowledge their offence.
The second thing which is laid to our charge is, That we cause many other to brest out and say, “Sithe his will and pleasure no man is able to resist, let him lay it on himself, and not upon us, if any sinne be committed.”
If the blasphemies of the ungodlie should be laid to our charge, becaus that we teach a doctrin most true, and most comfortable to the children of God, then can not the Apostle Saint Paul be excused. For the same blasphemies were vomited first against him, and the doctrine which he taught: Some crying, Let us do evill, that good may come of it; others, Let us abyde in sinne, that grace may abound; and some, furiously roring (as ye do), did dispitefully cry, Wherefor doeth he complean? who can resist his will? But was the doctrine therefor damnable? or, was the Apostle criminal for teaching the same? I suppose ye will be more favourable in this cause, than so rashly to condemne him whom God hath absolved. If then our doctrine can not be impugned by the plaine Scriptures of God, why should we sustein the blame of other mennes blasphemies? Howbeit, in verie dede, the blasphemies of none come so plainely to our eares as yours do. For the verey Papistes, and the insolent of the world, are yet ashamed so impudentlie to lie upon us; who, althogh they will not follow the puretie of the doctrine taught by us, yet either are they put to silence by the power of the Holie Spirit, or els they invent some colourable lies, and do abstein from such open blasphemies as you cast out against God and us.
“We lay to your charge (say you) none other thing then ye yourselves do confesse; for ye affirme, that God worketh all things according to his will and pleasure.;
We answer, that maliciously and divelishly ye wrest our wordes contrarie to our mynd. For alwayes we make a most plaine difference betwixt the will of God, and the will of the wicked; and betwixt the purpose, counsell, and end of God,and betwixt the purpose and end of man; as in all this whole processe before intreated, the indifferent Reader may well consider.
If ye continue in your blyndnes, and furiously cry: “But ye affirme, that without his will and against it nothing is done, therefor that men think, that even when they sinne, they obey God’s will.” I answer by the wordes of the same writer whom before I have alledged: “Touching the workes which we committ, the will of God is to be considered, as he himself hath declared it; for in vaine hath he not given his law, by the which he hath discerned†1 good from evill.” As for example, when he commandeth no man to be hurt, no man to be injured, but that equitie and justice be indifferently kept to all; that no man steal, defraude his brother; that none committ adulterie, fornication, or filthynes, but that everie man keep his own vessell in sanctification and honor. Here is the will of God evident and plaine; what further pleaseth him in these cases oght no man to inquire. For we know, that if we do these and other thinges that he commanded, and do abstein from all things that be forbidden, that then we obey the will of God. And if we do not that, we can not be acceptable to him. If that any man shall steall, or committ adulterie, and shall say that he hath done nothing against the will of God, he lieth most impudently; for in so far as he hath transgressed the commandements of God, by the which he was taught what was God’s will, he hath done against his will. Let all men now judge, if that we give occasion to man to flatter himself in sinne, and to think that when they committe iniquitie against the expresse commandement of God, that then they obey his holie will.
If any demand, whether that any thing can be done against God’s will, that is, if God may not, if he wold, stay and impede the sinne of man. Before, I have answered by the mouth of Augustine, and now again by John Calvine, That nothing is, nor can be done, which he may not impede if so it please his wisdom; yet, utterlye we must eschew, that we inquire not of his Providence, which is hid frome us, when that the question is of our duetie. His word declareth unto us what he approveth, and what he condemneth; with that we oght to stand content, and by the same oght we to reule our lives, leaving the secretes to God, as by Moises we are taught.
To make the matter more plaine; the case supposed, that I be tempted with concupiscence, and lust another man’s wife, in the which I long strive, and in the end Sathan objecteth to me this cogitation, Follow thy purpose, for by that meanes thow mayest perchance be further humbled, and after thow mayest taste more aboundantly the mercie and the grace of God. Should I therefor louse the bridle to my wicked affections? should I declyn from the plain precept, and enter into the secrete providence of God? God forbid! for that, besides the violating or breaking of his commandement, were horrible temptation of his godlie Majestie, and so in one fact were committed double impietie. the sinnes, I know, of God’s dearest children are grevous and many; and wonderous is the providence of God working in his saintes, but never, or seldom it is, that such perilouse cogitations prevale against them; for the Spirit of God so reuleth in them, that commonly this sentence of Salomon is before their eies: “Such as unreverently search out God’s Majestie, shalbe oppressed by the glorie of the same.” And so must it needes come to passe, as John Calvin affirmeth, That the pryde of such must be punished, and that with an horrible punishement. the pryde of those, I say, shalbe punished, who, not content with the will of God reveled, (to the which they will not be obedient,) delite to mounte and flie above the skyes, there to seke the secrete will of God.
With what faces can ye now lay to our charges, that we give occasion to men to flatter themselves in sinne, or yet to think that in committing iniquitie they obey God’s will? Ye alledge, perchance, that the common people read not our writings, and therefor they can not understand our judgement in this case. I answer, the more impudent and blasphemous are you, who so defame us in the eares of the unlearned multitude, that to them ye make both us and our doctrine odious, before that ever it be known or examined.
But yet, for further discharge of ourselves against your most unjust accusations, and for the better instruction of the simple, I will adduce another testimonie from the writing of the same faithfull servant of Christ Jesus, John Calvin, and so put end to this your second calumnie. in his Commentarie upon the Actes of the Apostle, the second chapter, writing upon these wordes of Peter, affirming, “That by the determinat counsell and prescience of God was Jesus betraied and crucified by the handes of wicked men.” “Because (saieth he) Peter appereth to mean, that wicked men obeyed God; whereof of two absurdities, one must needes folow, to wit, that either God is the author of evill, or that men, committing all kynd of iniquitie, do not sinne, becaus they seeme to obey God. I answer, that wicked men do not obey God, howsoever it be that they put in execution those things which God hath with himself appointed; for obedience procedeth from a voluntary affection, which earnestly thristeth to please God: but we know that the wicked have a far other purpose. Moreover, no man obeieth God but such as hath his will knowen. Obedience then dependeth upon the knowledge of God’s will: and so, as the will of God is reveled in his law, so likewise it is evident, that whosoever transgresseth against his will reveled, hath his conscience to witness against him, that neither he doeth the will of God, neither yet that he obeyeth him.” to the second he sayeth, “I constantly denie that God is author of Evill, for in this word ‘evill’ there is the notation and proprietie of a wicked affection, (which never falleth, nor can fall in God.) the evill work oght to be judged by the purpose and end to the which everie man tendeth in his action. When men committ theft or murther, therefor they sinne, because they are theves and murtherers. in the theft and murther there is wicked counsell, which never tendeth to please God, but to saciate their inordinate appetites. But God, who useth their malice, is to be placed in glorie above them, for he looketh to another end; for the one he wil punishe, and the patience of the other he will exercise: and so he never declineth, nor boweth from his own nature, that is, from a most perfect righteousnes. So that Christ was betrayed and crucified by the hands of the wicked, it was done by the ordinance of God. But the treason and the slaughter, which by themselves were most odious and wicked, oght not to be judged nor accompted the work of God.”
Let men, whose myndes the Devil hath not inflamed in hatred and malice against God, against his simple trueth, and against the professors of the same, now judge whether that we affirme God to be author of sinne, or if we give any just occasion that man should glorie in wickednes, either yet that they shall burden God with the same. And I appele to thy own conscience (thow unthankfull unto men, and open traitor to the veritie which once thow professed,) whether that thow oftener then once hast heard with thine eares, and that in open audience of many; That if any should take boldnes to sinne in hope of mercie, that the cuppe which they should drink should be most bitter.
Now to that which ye affirme, and we most constantly denie: You affirme, "That if our sayinges be true, that then are the workes of God full of crueltie, miserie, damnation, and destruction.
As before I have noted somwhat which maliciously ye sclander us, so will I plainely and simply, in short and several Propositions, set furth the summe†1 of that doctrine which we teach and professe, and that you so blasphemously oppugne, to the end, that Reulers and godlie Magistrates, and you yourselves also, may clerely see what we beleve and affirm; which being considered and compared with God’s Scriptures, if your affirmation be found true, then refuse we not punishement worthie for blasphemers. But if ye, of malice against God’s trueth, spewing furth the corruption of your stinking stomockes, infected with pryde and with contempt of grace, have affirmed that which ye be not able to prove, our earnest request is, as before, that your vennom may be repressed betymes.
These Propositions following have I translated furth of the work written by that learned and godlie man, Theodorus Beza,†1 against the calumnies of your capteyn, Castalio.
1. the first Proposition: God effectually worketh and bringeth to passe all thinges, according to the counsell of his own will.
2. This counsell doeth God execute in certen moments of tyme; nevertheles the counsell itself is eternall, and passeth before all thinges, not onely in tyme (as it that is before all tyme), but also in ordre. For otherwise the will of God should not be the principall and first rule of God’s counsell, but rather the qualities of things foresene and foreknowen, and moving God to take this counsell, or that should prescribe a reule to the will of God.
3. This counsell may not be separated from the will of God, onely of necessitie we spoile God of his Godhead.
4. This counsell is not put in moderation and in direction of chance or fortune, but it hath an effectuall and working strength in all thinges, as Paul speaketh.
5. This strength and efficacie is attributed to God working, but it is not said to be of God; therefore by this worde efficacie, or strength, is not declared any nature and power given by God the Creator to the things that be created, that they should do this or that, but thereby is understand the power of God, which he hath in himself to do all thinges.
6. This universall particle, ‘all,’ in the wordes of Paul, can by no maner of exception be restreined, but that God in that part shall be judged ydle, as Epicurus did falsly affirme. And if we shall say that any thing is done which God may not impede, then shall he be spoiled of his infinit power.
7. So that the conclusion is, sithence that God himselfe, even as it hath pleased him to determyn all thinges to come from eternitie, even so he worketh by his own power, that the same thinges come to passe in their tyme as he willeth.
8. of these things notwithstanding none of those blasphemies doth follow, wherewith we be burdened; to wit, that God is the author of sinne; either that he deliteth or willeth iniquitie; either that Sathan or men doing wickedly do obey God; either in so far as they do evil, that they do the thing that God will, and therefor are blameless. Let such blasphemies be far not onely from our mouthes, but also from our cogitations and thoghtes.
9. That none of these blasphemies necessarely may be concluded of our doctryn may thus be proved.
10. God putteth in execution the counselles of his will, by second causes and mid instruments, not as bound unto them, as the Stoikes did affirme, but frely and potently making, moving, and directing them, as it pleaseth his wisdom.
11. of those instruments there are two principall kindes. the one hath life and moving, the other be without life, which rather be moved by the force of others then move themselves. There be two sortes of those that have life, the one be indued with reason and judgement, the other be without reason, and are onely caried by the blynd force of nature.
12. Those that be without life, and those also that have life, but lack reason, can neither be said to do well nor evill; but those that use them as instruments may be said either to do well or evill.
13. Those that have life endued with reason, are either angelles or men. the angelles be of two sortes, some good,some bad; but as for men, all by nature are evill: but by grace they are so seperated, that some are utterly evil, some partly good, to witt, in so far as the Spirit of God hath sanctified them.
14. Such as in any action are moved by their own inward motion, justly may be said to work, and therefor in that kynd of instrumentes falleth the difference of good and of evill workes; neither yet properly, in that respect, may they be called instruments, but the causes efficient.
15. An evill action I call that which hath not the reveled will of God for the assurance and end; and by the contrarie, the work is good when the worker looketh to obey God’s expresse commandement.
16. These same, althogh they be causes, in so far as they work by their own proper motion, yet are they in another respect called instruments, in so far as they are moved by another. As when the hangman, by the commandement of the magistrate, killeth a man; or when, by instigation of the Devil, men hurt others; or when, at the commandement of any, we do either good or evill to any man.
17. in this kynd of actions, it is evident, that one work is attributed to two; to the one, as to him that worketh by an instrument, and to the other, as to the worker by motion or commandement; such workers are instruments, not simply as the hammer or axe is in the hand of the smithe or hewer, but they are such instruments as also move by their own inward motion.
18. And for this double respect, a double worke appereth sometymes to be done; insomuch that the one may be laudable and the other wicked. As if the Magistrate shall committ an offender worthie of death to the executor of justice, this worke is praise-worthie of all good men. But if the Lictor, inflambed rather with envie, avarice, or any other wicked affection, then looking to the commandement of the judge, shall kill the same offender, most certen it is, that before God he can not avoid the cryme of murther.
19. Now, let us applie these thinges to God, whose efficacie before we have proved to worke in all thinges without exception; and so that by those thinges which he hath made as by instrumentes, he executeth in tyme whatsoever he hath decreed from eternitie.
20. Whatsoever God worketh is good, seeing from him, who is infinitlie good, no evill thing can procede; but he worketh all thinges, therefor all thinges be good inso far as they are done by God. And that difference of good and evil hath only place in the instruments, and in those of whom we have spoken in the 14th proposition.
21. For if those instruments be good, and if their actions look to the reveled will of God, they do well, and God also doth well by them. Wherefor that work is alwaies good; as when the good angelles execute that which God commandeth, and holie men do follow, God calling them.
22. Evill instruments, evill, I say, not by creation but by corruption, in so far as they work alwaies, they do evill, and therefor justly do they incurre the wrath of God. But in so far as God worketh by them, they either by ignorance, or els against their purposes, serve to the good work of God. But God himself, by whatsoever instrumentes he worketh, worketh at all tymes well.
23. And so he worketh by those instrumentes, that not onely he permitteth and suffereth them to work, neither doth he onely moderate the event or chance, but also he raiseth them up. He moveth, he directeth, and that which is most of all, he also createth, to the end that by them he shall work that which he hath appointed. Which thinges God doth righteously, and without any injustice.
24. For when the wicked man sinneth, either against himself, either against any wicked person, God, without any sinne, doth, and bringeth to passe, that the wicked man shall take vengeance upon himself, or that evill men shall take vengeance upon other wicked men who have deserved punishment. And this one and other work of God is most just; and by such exemples of his judgement, God erecteth and comforteth his afflicted.
25. How oft that evill men hurt good men, the wicked men sinne, and in the end they suffer just punishment, and yet by them, nevertheles, doth God chasten, instruct, and confirme his own; and by the manifest ennemies of his Church doth God make glorious his Church.
26. Yet can it not be said that those evill instrumentes do obey God. For albeit that God worketh his work by them, yet they, so far as in them lieth, and as concerning their own counsell and will, do not the work of God, but their own work, for the which meritably they are punished. Albeit, whatsoever God worketh by the wicked is good, yet whatsoever the wicked men work is evil.
27. Neither is the consequent, God worketh all thinges, ergo, he worketh sinne, for the name of sinne is not but in the vicious and faultie qualitie, which is altogither in the instrument that worketh.
28. By reason of this corrupted qualitie, the work which in the self is one, some maner of way is double, and may be divided: Insomuch that the one, that is, the just work of God, directly fighteth and repugneth against the unjust work of man.
29. God, nevertheles, far other waies worketh by his good instruments then he doth by his evill instrumentes. For besides that by his good instrumentes he worketh his work, the good instrumentes also do their work by that strength and efficacie which the Lord ministereth unto them. And God also worketh his work by them, and in them he worketh to will and to perfourme; but by the evill, as by Sathan and wicked men, in so far as they are not regenerat, as oft as God doth execute the just counselles and decries of his eternall will, he declareth his own strength and efficacie in his work by them, which they do either ignorantly, or els against their purpose. And yet, in so far as they worke, God worketh not in them, but he louseth the bridle to Sathan, to whom, by his just judgement, he giveth them over, to be moved and possessed forwarde to all iniquitie, that they may be carried to perdition, even by the instigation of the Devil, and by their own proper will.”
Thus have you briefly the summe of our doctrin in this mater; which if ye be able by manifest Scriptures, or yet by good arguments from the same deduced, to improve, then can we not refuse to make satisfaction, as the Church of Christ Jesus shall require of us. But if that unjustly ye have accused us, and have further imputed crueltie upon God, by reason that his judgementes, most just in themselves, are to your senses incomprehensible; then can we not of conscience cease to require of you a greater modestie, and also of the lawfull Magistrate, an ordre to be taken that your malice and vennom may be repressed, assuring them, that if by tymes your interprises be not impeded, that they shall shortly feale what confusion ye have of long fostered in your breasts; your poison is more pestilent then that of the Papistrie was in the beginning. God, for his mercies saik, preserve his Churche, and purge your heartes to his glorie.
Touching the secrete will of God, which so oft ye lay to our charge, we shall after speak; as also how God will that all repent, and that all be saved. Before, I have declared that this difference must we make betwixt God and man, be he never so potent, that God hath such power over his creatures that he reuleth them at his pleasure; and is not a simple lawgiver, which onely can devise good lawes, and give commandement that they may be kept, but can not, thogh he wold, frame the heartes of his subjectes to obedience. Such imperfection (I say) can we not admitt in our God, who doth and hath done whatsoever He will in heaven and in earth. And so your similitude of the king commanding, and of the poorest sclave offending, halteth and is imperfect. For God hath greater power over all creatures, yea, even over the king himself, then the king hath over his sclave. For the sclave, when he hath offended, by some meanes he may escaip the kinges handes, and so the punishement of his lawes; but so can not the king the handes of God. Consider the inequalitie betwixt God and man, I say, and then I trust your judgement shall either be reformed, or els ye constreined to devise more solide reasons.
I have not learned in the Scriptures to call the corruption of our nature, by the which we rebell against God’s commandement, power, but rather impotencie and thraldome. But ceasing to contend or strive for termes, I wonder what ye mean by your conditional, which thus ye forme; otherwise, that is, if we had no power to offend against God’s will, we should all observe the will of God and be saved; and so do you conclude there should be no Reprobation. I will not commonly scoffe at you (as your foolishnes deserveth), but here I must say, that this your reason is no better then if I should affirme, that there is no difference betwixt fowles of the ayr and the rest of the creatures of the earth, because that if all creatures had winges, and lyke agilitie, that then all creatures shuld flie aswell as the fowles, and so should there in that case be no difference. Your reason hath no greater strength, for it standeth onely upon conditionalles, whereof ye justly can conclude nothing. Prove, if ye can, that it was and is the immutable counsel of God, that all should be saved, and then ye may prove that there shalbe none reprobate. But now we followe as ye procede.[Knox, John: The Works of John Knox.pages :165-190]
|
|
