refell with voice and firme arguments the errors of the Papistes Libertines Anabaptistes Swinkfeldians Seruetistes and finally thine own patched of those so many reastic heresies Our owne sinnes verily whiche are many and mighty thou canst no more detest than we our selues Albeit it be lawfull for vs generallie to saye this without arrogancie by many probable witnesses that our life is such as those things which thou obiectest by the louing kindenesse of god they may be refelled without much adoe But truely we disdaine you not of thine and the vertues of thy complices or likes whereof thou makest so large a Cataloge But in déede thou must if the same thing vse to befall to your vertues that doeth to mony that he which possesseth them the more he spareth them hée is by so much the more welthye at home thou must I saye if it be so abounde with manye vertues whiche so farre verilye as we sée vsest them so sparinglye For I praye thée of what modesty is it or also of conscience and honestie to accuse Caluine if nothing else yet verilye of all others a meste bitter enemye to the Libertines and all our Churches professing one and the selfe same doctryne of wickednesse as if wée made GOD the Aucthoure of Sinne Of what mercie gentlenesse and clemencie is it wheÌ„ thou wouldest that that most innoceÌ„t and whether thou wilt or no most holy manne and one that so well deserued of the Churche of God by all meanes that his memorie shall stande moste pretious throughe all ages to come shoulde spare Seructus that is Impietie it selfe and all Heretikes and to wishe him with so manye slaunders and railings to bée brought into hatred amongest all men to bée dispatched at once Of what liberalitie and good wil is it to dismember him with suche filthie railing of whom thou haste receiued so many benefites Of what truth and integritie is it to couer so malicious a minde with the sacred name of Friendship and familiaritie to terme himselfe sometimes Bellius sometimes Theophilus sometimes to set down no name and to abuse these childishe fooleries to deceyne men to spreade abroade bookes secreatly and to sende by stelth thine exploits into foraine countries to be printed to séeke the foraine friendshippes of those men to whom thou knowest that thou arte not knowne whose begged letters and testimonies thou abusest to deceiue the simple but to dissent from moste learned men at home and to heare Sermons indéede in apparance deuoutly but priuately to set abroad a newe doctrine to gather Disciples to haue as it were hyred men in Alehouses whiche might ensnare the guests that come and might betray the simplicitie of the vnskilfull but of these more than ynoughe Whatsoeuer we are God shal iudge vs before whose tribunal iudgemeÌ„t we doubt not to chalenge these thy sclanders We haue moe more certain testimonies at hand by his singular louing kindnesse towards vs the wée worshippe God the father of once Lord Iesus Christe in spirite and truth according to his worde and not that â—alse Idoll whiche thou vrgest vppen vs and also countriâ—â—â— test to thy selfe thaÌ„ that either we our selues canitagâ—â—â— or thinke that men of sounde iudgement and howe little learning soeuer can with thy brabbling forgeries be estranged from our Churches But there shall be giuen to refute thy double descriptioÌ„ one of which thou attributest to the nature of the true God the other to the nature of the false God séeing neither doeth represent to vs the true God but a moste vaine and manifest execrable Idoll as I trust an entire booke that all good men may most plainly vnderstande what thou arte and what we oure selues be The conclusion of the Sycophants Sclaunders These be Caluine the things whiche thy aduersaries do say of thy doctrine and they admonishe men to iudge of this doctrine by the fruite And they say that thou and thy Disciples do yeeld many fruits of thy God for they say you are for the moste parte quarrellers desirous of reuengement long keepers and mindful of iniuries and filled with other vices which thy God ministreth But if anie man answere them that it is not the faulte of the doctrine as that it is sounde and begetteth no suche men they answere that it doth begette such men and that is made euident thereof bycause many after they yeelded to this doctrine become suche when before they were lesse euil But nowe those that belecued the doctrine of Christe were made better but by thy doctrine they saye they are manifestly made worse Furthermore when you say that you haue true doctrine they say that you are not to be beleeued For if your God doe often say one thing and thinke and wil another it is to be feared leaste you imitating your God doe the same and deceiue the people Truely Caluine I did once fauoure thy doctrine and defended it albeit I did not sufficiently perceiue it bycause I did attribute so much to thine outoritie that I thought it a grieuous sin so much as to thinke the contrarie but nowe hauing hearde thine aduersaries argumentes I haue not what to answere In deede thy Disciples endeuoure to aunswere and amongest the fauourers whiche they haue they brag boldly the truth but when they come to the aduersaries they quake and seeke helpe of thy bookes but it is weake For thy reasons be darke and almoste of that sorte that the booke being laide aside they slippe out of memorie by and by nor can they conuince the aduersaries But the aduersaries arguments are plaine sharp and such as may easily be committed to memorie and be perceiued of the vnlearned and such almoste as were they that followed Christe Hence it commeth that thy Disciples doe more builde vppon thy aucthoritie than vppon reason And when they cannot ouercome their aduersaries they holde them for heretikes and frowarde men and they shun their company and euerie where moue al men to shun them But I who thinke it is not to be regarded who speakes but what is spoken do iudge that all are to bee hearde and all things approued and that whiche is good to be kepte VVherefore Caluine if thou haste any true manifest and strong arguments wherewith thine aduersaries may bee refelled I praye thee bring them abroad that thou mayst defende the truth Thou knowest that it is written I wil giue you a mouth and wisedome whiche none shall be able to resiste I wheresoeuer I can take the truth I am readye to folowe it and to perswade others to the same But if by chance thou hast erred for we are men I pray thee Caluine that thou wilte giue glorie to god That shall bee more commendable to thee than to perseuer in erroure But he not displeased with mee for this Epistle if thou be a iust and a true man it is not to be feared that thou wilt First bycause it is for thy weale to be put in minde of them then bycause if
as not to think that men would straight enquire how it could be that in so waightie a matter writing so familiarly to thy friends thou shouldst suppresse thy name But what if they also should know that which is manifest to vs that thou hast not letted but that these broched Slaunders might haue bin bruted in all the worlde before we should heare any whit of theÌ„ truly they would not doubt to report thée as mostly all other diuine things so also to haue lewdly wickedly abused the sacred name of amity But we if thou knowest it not do leaue for thée to regard the multitude of fauourers thine I say it shal be for vs For neither doe we defende that cause wherin thou art worth one rushe And thou art the very man albeit this time hath others whose protection if the truth require it should do in such sort as if the improuident shéepe should thinke them selues in safetie under the defence of some gréedie Wolfe Truely thou art muche deceyued if thou supposest thou canst go vnknowne thy trifling scurilitie thy foolish ambition thy babbling subtilties thy great follie thy indeuour voyde of all godlynesse finally thine intollerable vanitie in euery parts of this writing bewrayeth it selfe All which as thou hast them common with manye yet so they doe apparantly shewe forth in thée that whether thou termest thy selfe Bellius or Theophilus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no body finally whatsoeuer Physnomie thou dost pretende yet those thine entries bewray thée to be a Cumane Asse Whom therfore thinkest thou to be so sadde that would not deride thée or so pleasaunt that would not be in fume with thée if he should heare thée giuing out that thou wishest nothing more than one doctrine Thou I say who first presumedst to bring into these partes where the diuine light hath shined a freshe Academicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great doubt or impossibilitie to conceyue But in déede is this the way and meane to establishe one doctrine to reporte the worde of God to be so doubtfull and vncertayne that which way soeuer thou takest it it suffiseth not to decide the controuersies of Religion and we must looke for some other newe reuelation from heauen For thou mayst easily recount all these sith thou haste so often written them Away with this hypocrisie why commest thou not out of thy lurking corners why doste thou hyde thy name why doste thou not bidde open warre to the trueth For truely thou canst not now be vnknowen and though it be agaynst our willes thine obstinacie will bring to passe that we shall name thée Thou requirest of vs proofes that the people may vnderstande We aunswere that we professe that doctrine whiche can séeme to the worlde nothing but foolishnesse And howe true this aunswere is we may very well gather by the example of Christ himselfe For except he satisfie thée whom may we thinke shall But thou muste néedes confesse that those people did very little profite in his doctrine which continually followed him when those twelue his dearest familiar friends to whome he imparted his secrete mysteries when he their master was presently to ascende into heauen séemed not sufficiently to haue knowen what is the nature of his kingdome But I knowe where vpon thou standest Bicause thou haste read that the wisedome of God is hidde from the wise and prudent of this worlde therefore howe muche the more any man is vnskilfull of good artes discipline so muche the rather thou déemest him worthy to be iudge of diuine mysteries Thou therfore most allowest the mind of the multitude and I know not what vulgar kinde of proofe doth best please thée for neither doest thou it as I thinke as if thou diddest in déede beléeue it were so but that in déede thou mayest knowe more to deceyue the vnskilfull common multitude But if thou art ignorant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisedome of the fleshe is the very thing that letteth vs to sée the light of God neither is it only in those wise men but in euery one Who soeuer is subiect to this disease as all be that are not renued of the spirite thou labourest in vayne to teache him the secrets of Christian Religion whether thou shouldst maffle with the multitude or labourest to be wise with the prudent that is to doate of purpose We must receiue these things by fayth But fayth is the gift of God comprehendeth arguments not deuised of our owne brayne but takeÌ„ out of the word of God which if thou dost not vnderstaÌ„d ther is yet no cause why thou shouldst blame the too much darkenes of things or require more perspicuitie in Caluin or any other Thou thy selfe hast within thée that darknes which causeth that thou art blind in the cleare light Thou contemnest the writings of learned men ere thou comost to them not that thou mayst learne but that thou mayst reproue them Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfloue this pride doth blinde thée howsoeuer thou doest shadow these with a certaine false counterfayte of libertie and simplicitie Giue glory to God pray him hartely that he will open thine eyes then shalt thou proue those arguments to be both playne euident and necessarie whiche now thou reprouest as weake and beggerly Thou saydest before that thou hadst determined to deale of that one argument of Destinie or Predestination We truly who haue long sithence much hearde thée to be out of measure impudent and by experience knowe it to be so doe yet maruell that thine impudencie could be so great that thou durst obiect to Caluine that hatefull name of Destinie wherof what he hath tofore written it shall not repent vs to set downe in his owne wordes both bicause albeit thou arte full of enuie they are excellently plainely learnedly and godly written also that by the entrance euery one may know with what faithfull minde thou vndertookest this matter Thus therfore saith Caluine Those that endeuour to worke despite to this doctrine doe falsly vrge that it is the Stoickes opinion of Destinie whiche also was obiected to Augustine in his time Albeit we contende of wordes against our will yet we admitte not in any wise the name of Destinie bothe bycause of that kinde whose prophane straungnesse Paule hath taught vs to auoyde and also bicause they indeuour to burthen Gods truthe with the hatred of it These hath Caluine written in so many words which if thou diddest not know what rashnesse is it to reproue that thou knewest not but if in déede thou diddest theÌ„ what impudencie was it to charge him with that crime whiche thy selfe knewest to be false But here I will pleasure thée For thou wilt say it is not Destinie in name but in effect It is â—o Heare therefore what in the same place he adioyneth The very opinion of the Stoiks sayth he is falsly malitiously obiected vnto vs For we deuise not with the Stoicks a necessitie of the perpetuall
cursed and infortunate if we holde that be good whiche he â—udgeth euill These on the other side suffer nothing at all to be condemned If they were aboue God himselfe that they might remitte the punishmeÌ„t which he threatneth it might be there were some place of pause but who would be condemned of God that he might be absolued of Quintinus when they will sette this article abroache they vse these wordes A Christian ought to vse all things to his commoditie For as I haue sayde from the beginning they neuer speake simply and plainely as they may apparantly expresse that they haue conceyued in minde but do intangle the matter with croked shiftes I willingly in déede yéelde vnto them that that a Christian ought as he saith to take euery thyng to profite but in that sence that the Seripture teacheth that is that in aduersitie hée may call to remembraunce that whiche Paule sayth that the faythfull are afflicted for this cause that they maye be conformed to the Image of Christe and so lette afflictions bée a helpe to them to obtayne saluation and let that consolation sustayne them If he sée hys brother slide or goe astray let it be to hym in stéede of a glasse to the ende that knowyng the infirmitie of mans nature he maye walke in the more feare But if it be so that hymselfe fall lette hym thereby be admonished of his owne imbecillitie that he may distrust his owne strength and be made more humble and lay aside all arrogancie and lette it be to hym as a spurre whereby he may be furthered to call vpon God with more feruente inuocations Sée howe Christians turne all things to their commoditte not that they may delight themselues in their sinnes or shutte their eyes least they may behold that whych is euill but rather that being heauie and sorowfull bycause they may sée that God is offended both of themselues and others they may be prepared to repentance humilitie and the feare of God and that they maye be carefull that they maye take héede to themselues in time to come After this sort Dauid gathered commoditie by the fault that he had committed not in any respect iustifying himselfe but when he heard his condemnation more and more confirming hymselfe in the goodnesse of God foreséeing least afterwards he myght slyde agayne into such calamitie Euen in like sort dothe Paule admenish vs to conuert those sinnes whiche the children of Israell committed against God to our commoditie that is that whilest we consider the punishments whiche followed we may be taught by their example See nowe wherefore the Scripture doth cite as well the sinnes of the faithful as of the contemnes of God not that it might make vs blinde whereby we shall be able to determine or vtter nothing for certaynetie and shall doubt whether that which is euill be good but that when the knowledge of euill is perceyued we mighte shunne the same as it playnely setteth downe what we should iudge of euery worke But they alleadge that it is â—â—ritten lette vs not fudge for the Lord vseth these wordes â—udge not but wherefore that he may reprehend their rashnesse who vsurp the authoritie of God in iudging of things they know not The same argumente is handled of Paule in the fourtéenth to the Romanes where he reproueth them that condemne their bréethreÌ„ for matters indifferent we haue sayeth he all one iudge to him we must giue accomptes it apperteyneth to him to determine of suche matters let vs not therefore inforce oure neyghboures prostrate vnder our opinion In déede it is an excellente and most profitable doctrine to as there is one spirituall lawgiuer that is God so that he is the best Iudge of our minds But in the meane time the testimonie is not therefore of lesse force whiche already he hath broughte when therefore we iudge whoredome thefte blasphemie dronkennesse and ambition to be gréeuaus sinnes we giue no iudgemente of our selues but we approoue that whiche God hath giuen But of the contrary these shamelesse dogges feygning that they will not iudge doe make themselues higher iudges than god I pray thée if after the supreme Iudge haue gyuen sentence some priuate man should say the matter is to be left in doubt as if nothyng shoulde bée certayne and the matter by iudgement condemned not to be taken as euill shoulde not hée as a factious man or author of sedition be déemed muche worthy of greate punishmente bycause hée would subuert all order of right But these filthy dogges vnder this pretence that they saye we must not iudge endeauour to make frustrate the supreme iudgementes of the highest God whyche he hathe published to all the worlde and that whatsoeuer he hath pronounced is but deceyuing We sée therefore that as we maye not presume so farre as to iudge accordyng to the lust of oure owne heart so all things are to be approued and as it were ratifyed with our assente whyche God hathe iudged therefore as auouche hym to be a good and righteous Iudge we shall condemne with him wicked workes and as he aduiseth we shall iudge a good or cuill trée by his frutes Afterwardes they alleadge this sentence Hipocrite firste plucke the beame out of thine owne eye and then shalte thou sée to remoue the mote out of thy brothers eye But what wyll they conclude thereof Thys aunswere belongeth to Hypocrytes who onely note other mens faultes and conceale their owne as when hée sayde to them whyche accused the Adultresse hée that amongst you is withoute sinne lette him cast the firste stone at hir He dothe not therefore forbidde to punishe offenders but onely adnionisheth that when we reprehend others we beginne at oure selues when we correcte them that haue offended lette vs be withoute those faultes whyche we correct in them that wée may shewe oure selues to bée moued with the true zeale of iustice to hate euil as well in our selues as in them withoute all respecte of persons But betwixte these two there is maruellons great difference to iudge nothing by Hipocrisie and vtterly to iudge nothyng The Lorde commaundeth that we iudge according to truth that we be not more seueare agaynste oure neyghboures than againste oure selues but these dogges with this cullor will haue all iudgemente be it neuer so consonante to reason to bée excluded and abolished Albeit if an Hypoerite flattering himselfe shall reprehende another it followeth not that hée whyche hathe offended shall therefore bée excused for euill is euer to bée damned But this is the faulte of an Hypocrite that hée measureth not hymselfe by the same rule and easilie forgyuing hymselfe hée vseth the extremitie of lawe against others But as I said in the beginning the ribalds do not indeauour to obteine this in vayne for they shuld opeÌ„ to theÌ„selues a notable ingresse if they might persuade the world that nothing at all were to be improued But it is best to note Sathans subtiltie in this place and whereto
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 conteÌ„dest against God And wheÌ„ thou haste reasoned many things of these misteries of God if will be of necessitie 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 Thou shalt secreatly reuerence his infinite omnipotencie All youre subtilties therefore do faile or rather youre brabbâ—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 haue shewed For that idle sufferaunce in the action of euill instruments and that onely 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 haue no action in reuenging euills Yet Augustine alleageth that reason whiche maye alwayes satisfie all reasonable dispositions as we haue shewed before in the confuting of the thirde slaunder For howe often worketh the Lord by euill and therefore sinning instruments albeit the actioÌ„s 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 vs 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 haue 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 vs 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 giue 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 haue 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 haue 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 vs 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 In suche documents we are to conâ—â—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 â—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
dissentest from thy selfe carrye flintie heartes to harden declareth not not to mollifie but to make something of harde harder Séeing this hardenesse is from the birth in vs and is enlarged vppon vs not by creation but by coruption and therefore God worthily detesteth it and euen by his insâ—e iudgement dubleth it howe is it that you feare to graunte that the hardening was the iust worke of God the punisher and auenger Verily thou canste not denye that the spirite of GOD doeth not speake otherwise For in howe many places is GOD saide to harden to blinde to shutte vppe the eares to make grosse the haâ—te to holde the hearte to tourne the harte to giue ouer into a reprobate sense to sende a strong delusion and manye like Howe often do they come in reading But of sufferaunce in these thinges there is not indéede the least mention in the sacred Bookes as muche indéede as I can call to mentorte except in one onely place where it is saide that the Lord in times paste suffered the Gentiles to walke in their own wayes But neither this-place nor any like if it be so that thou findest anye doe any whit relieue thée séeing that in Sufferaunce is necessarilye included Will much lesse that these shoulde be repugnant betwéene themselues as we haue shewed in his place But it is labor-worth to shewe the selfe wordes of Caluine that here also thy lewdnesse may be manifested These therefore be Caluines wordes The heart of Pharao is hardened of God saith Moses In vaine here doe they flie to sufferaunce as if God maye be saide to haue done that be onely hathe suffered to be done For Moses plainly affyrmeth that that hardnesse was the worke of God These saith Caluine But thou moste lewde Sycophant writest that the whole rebellion of Pharao was by Caluines sentence ascribed to god As thoughe indéede thys thy lye cannot be conuinced by that same sclaunder which thou adioynedst by and by The ninth Sclaunder The will of God is the chiefe cause of the hardening of men THE AVNSVVERE WHome he will he hardneth sayeth the Apostle But if also thou séekest some higher thing than the will of God thou maiste in deede wander without God we rest in this bound with the Apostle Further he that saith that the will of God is the chiefe or the highest cause of the hardening of men can he ascribe to God the whole rebellion of Pharao For if it be the onelye cause why is it called the Chief If behoueth a lyar to be mind full Sycophant The Sycophants Argumentes to the eight and ninth Sclaunder In the eigth and ninth articles they aske what Moses meant when he writeth And Pharao hardened his hearte But is it so to be interpreted Pharao hardned his hearte that is God hardned Pharaos hearte That shall be much more violent than if thou shouldest say God hardened Pharaos hearte that is hee suffered Pharao in the naturall hardenesse of hys hearte bycause Pharao refused to obey hym Then they aske of that Thys daye if you will heare hys voyce harden not youre heartes But if they haue so expounded it GOD will not harden youre heartes it will be moste absurde for he should commaunde menne that whiche is Gods For if it be the Lordes to harden heartes it cannot be enioyned to menne that they shoulde either harden or not harden the heartes no more than that they shoulde adde or take awaye from their stature one cubite THE REFVTATION Indéede this is the piller and foundation of thy goodlye disputation againste Predestination whiche thou hast inserted in thy Annotations of the ninth Chapiter of the Epistle to the Romanes whiche howe firme it is lette us sée I praye thée therefore Good man who euer besides thée alone made blinde by the iuste indgement of God was so senselesse and madde that when the highest cause is assigned he woulde suppose the inferiors to be moued or not rather to be established Make to your selues a new hearte and a newe spirite saith the lord Wilt thou gather thereof that it is not the Lord that should giue a new harte and create a cleane spirite whiche shoulde take awaye the stony hearte and giue a heart of fleshe If thou doe these things saith Paule writing to Timothie thou shalte saue thy selfe Wilte thou gather of this that wée are not saued of God by Christe Fathers of families are saide to féede their families and he that liueth by his laboure is said to nourish himselfe also breade and meate are saide to nourish vs Doeth not therefore God féed vs yea al these as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things sette in theyr order doe very wel accorde For being coÌ„uerted of God we conuert being urged of God we do God blessing vs wée liue by our endeuor Séest thou therefore Asse that they are foolish and ridiculous whatsoeuer thou hast imagined that thou mightest discountenance the truth for neyther as he sayth is there any councell againste the Lord and so vseth the iust iudge to besotte them whiche doe not stay themselues in his worde Induration therefore is the iust worke of God who hardneth whome he pleaseth and yet not otherwise than iustly hated séeing they bée corrupt Induration is also the worke of Sathan by whome in déede the Lord worketh in the heartes of infidels as it is written The Spirite of the Lorde departed from Saule and an euill spirit sente from the Lorde dyd trouble him It is also the worke of the false Prophetes whome themselues also the Lorde seduceth by Sathan that one may inforce another into iust condemnation as it is written If a Prophet deceyued speake the worde I the Lorde haue deceyued that Prophet as also it appeared in the Magicall Egiptians and in Sedechia the false Prophet Finallie the hardning is also their work which are hardned bycause by their natiue wickednesse they being enforced by the lust of Sathan the false Prophets and their owne they do harden themselues therefore by an indoubted and inseparable coniunction they cleaue togither which thou absurdly déemedst to be contrarie in themselues But I will adde héereto the wordes of Caluine himselfe that thy lewdenesse maye the better appeare It doth not hinder sayth he that is spoken in another place that Pharao did harden his owne heart bycause we neyther ymagine that the heartes of men are enforced with outward means that they should be forcibly driuen nor do we transferre the cause of hardning vpon God as if of their owne accorde and by their proper malice being barbarous and hard harted they dyd not stirre vp themselues to wickednesse but that whych men doe wickedly the Scripture teacheth that it is not otherwise done but when God doth iustly decrée it to be as is reported in another place that all excepte the inhabitants of Gybeon opposed themselues against Israell that it was of the Lorde whiche made obstinate theyr hearts These sayth Caluine in that very place whyche thou
much therefore as this slaughter springeth from this beginning that is from God iustly inforcing the will of the théefe albeit it be euill and directing the hand and weapon of the théefe yet is neyther the inforcement euil nor the worke euill but it is counted of God iust and holye which punisheth the théefe with iust torments For God did neyther inforce the théef nor gaue him wickednesse but the will of the théefe whiche was euill alreadie hée well and iustly stirred to a good and holye worke But for as muche as this slaughter procéedeth from an other beginning that is of the will of the théefe which is so inforced not as a stone or blocke but as a wil which also it selfe is so vrged that it worketh and is so mourd that it moueth it selfe with an inward motion and that his owne thus farre I say both thys motion springing from an euil beginning is euill and endeth into an euil action that is manslaughter whiche it is so farre off that it shoulde please God that contrarilye he can not but punishe it But goe too let vs put this example also wherby this diuersitie of beginnings maye be vnderstoods Let vs suppose that thou arte a crooked Asse whom I as a Muletor shall inforce into the milne with whippes For as muche as this action procéedeth from me as from a beginning it cannot be reprehended if it be reasonable but for as much as it procéedeth from thée it is in it selfe a great fault For indéed I am to thée the cause of going but all the haultyng is of thy selfe whose begynning was in thy selfe albeit I hadde not stirred thée forwarde Wilte thou that I speake more playnely that thou mayste not complayne of darkenesse Thou arte made by nature to slaunder those things whiche thou doest not so muche as vnderstande or dissemblest that thou vnderstandest Yet this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poyson is not so much nature as the deprauation of nature Therfore is not his efficient but rather deficient cause to be sought for whiche indéede séeing we all féele to cleaue faste in our entrailes there is no cause why we shoulde accuse GOD in very déede as author of these things and of sinnes But for that bycause man is corrupt therefore the LORDE by hys power wherewith he gouerneth without exception and enforceth to foreordayned endes hath abasterdized from himselfe that whiche apperteyneth to hym No indéede He therfore vseth euē sinning instruments and bringeth them to an ende determyned of himselfe And that indéede so that hée doeth not sinne anye thing neyther in mouing nor directing the instrument For the action is of himselfe but the defecte is of the instrumente whiche also selfe thing by an inwarde mouing doth inforce it selfe and when it is corrupt it hath depraued motions Séeing therfore God hath made choyse especiallie of al others in these partes of thée alone by the deprauation of nature enuious and a slaunderer by whom partly hée might exercise his owne people and partly punish those who hauing despised the offered trueth of the Gospell do folowe lyes and slaunders so ofte as he séeth good hée sēsibly stirreth vp in this thy depraued nature those motions vsing both the ministery of Satan of others also thyne own lewdnes which motions afterwards by litle litle breake out into those blasphemies those contumelyes in refelling wherof we now take paynes But when in the yeares paste we reproued these things and when also we reproue them nowe what do we else but that we daylye more and more pricke thée forewarde that thou mayst procéede to siaunder and to forge blasphemies Yet be it farre away that when we say thou arte moued and inforced of God we shoulde ascribe to God any of thy sins Be it also far awai that there may worthily be layd vpon vs any blame bicause being prouoked with our wrytings Thou becomest euerye daye worse and worse for that our diligence is exercised with thy lewde speaking for that by this meane the hipocrisie of manye is dayly manifested for that by thy slaunders is stirred vp in vs a desire to knowe the truth and defend it for that the iust iudgement of God against those who haue preferred trueth before falsehoode or abused the knowledge of the Gospell is so set before vs to be séene as in a most cleare glasse in this thy strength of lying and error we acknowledge that we are bound to God for this which moueth and directeth thy lewdenesse to these vses And whereas thy deceytes are nowe espich of many whose simplicity other ways thou mightest haue deceyued for that thyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtfulnesse is nowe hated of many for that nowe those sauage purposes whiche thou haddest taken to oppresse the truth are nowe apparaunt to all when without respect thou wouldest that heretikes shoulde be borne withall for that in some forte all men doe knowe what is thyne impudencie in peruepting the worde of God godly men also doe acknowledge that they are bounde to God for this and with a thankefull minde they acknowledge that our diligence was somewhat in that mater so far it is off that we shoulde sustaine any blame for that being offended with our writings thou rushest headlong in worse and that by thine owne faulte for there is no fault in vs for that many weake ones are offended by thée bycause the course of Gospel is hindered of thée for that thou blasphemest the name of GOD for that without cause the credite of the faithful seruaunts of God is hindered finally for that thou procurest to thy self others whō thou drawest to the destruction these finally al men ascribe to Satan with whose furies thou art driuē and to thy lewdenesse and impudencie But sée nowe Sycophant as I thinke an example sufficiently manyfest and apparaunte whereby thou mayste vnderstand that God doth so prompte the will and affections to the very wicked that al these motions for as much as they are ministred of him are both iust and honest as they appertayne to a iust and good worke For the cause of sin is in our selues but at what time and against whom it ought to breake out it is in the power of God which instilleth not a new malice but according to his infinite wisedome when and howe it pleaseth him he moueth gouerneth bendeth guydeth and finally ordereth to the aduauncement of the glory of his owne name that whiche is bred in men euen the wicked not knowing of it so much the rather determining a quite contrary counsel with themselues This is our iudgement of the preuidence of God in this argument which we handle which it remayneth that we confirme with the authoritie of the word of God and the fathers Here to we saye it appertayneth that the Lord is so often sayde in Scriptures to haue hardened burthened and helde the hartes of Pharao Sehon the Cananytes and the Egyptians and the rather turned them into the hatred of