An Answer to a Great Number of Blasphemous Cavillations
An answer to a great number of blasphemous cavillations written by an Anabaptist, and adversary to Gods eternal predestination. And confuted by John Knox, minister of Gods word in Scotland. Wherein the author so discovereth the craft and falsehood of that sect, that the godly knowing that error, may be confirmed in the trueth by the evident Word of GodAn answer to a great nomber of blasphemous cauillations written by an Anabaptist, and aduersarie to Gods eternal predestination. And confuted by Iohn Knox, minister of Gods worde in Scotland. Wherein the author so discouereth the craft and falshode of that sect, that the godly knowing that error, may be confirmed in the trueth by the euident Worde of God
John Knox ca. 1514–1572Geneva: printed by John Crespin, 1560Geneva: printed by Iohn Crespin, 1560
455, [1] p. · 175k words · STC 15060 · ESTC S108122
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Can you prove thereby that God hath two wills, or is that which is not revealed contrary to that which is revealed then should there be contrariety in God which is false. if God in respect of his revealed will, would not that Adam should fall but in respect of his secret will he would Adam should fall. Then did God will two contraries which is impossible.
Can you proue thereby that God hath two willes, or is that which is not reueled contrarie to that which is reueled then shoulde there be cō trarietie in God which is false. if God in respect of his reueled will, wold not that Adam should fall but in respect of his secret will he wolde Adam shoulde fall. Then did God will two contraries which is impossible.
These be your words and several reasons most blasphemously spoken,1 not against us but against gods eternal wisdom. against us (I say) ye cannot speak them for no such doctrine have we ever taught, for we most constantly affirm that the secret will of God and his will revealed, is always one, which is the manifestation and declaration of his own glory, although it seem divers in the instruments as before I have most manifestly declared. and thus most justly might I send you to debate your cause with him whose justice, & wisdom cannot be subject to the vanity of your reason. But yet because no small part of this controversy betwixt you & us consisteth in this: that you can admit no will in God the reason and cause whereof, ye cannot see, perceive nor understand, and affirming the contrary say, that of gods secret will, can nether man nor Angel perceive assign, or understand any other reason, or cause, but his holy will only: and therefore with all reverence do they stoop, and covering their eyes, cry just and righteous art thou oh, Lord in all thy works, holy, holy, holy Lord God of armies. The universal earth is replenished with the glory of his Majesty.2 Because I say a great part of our controversy standeth in this point, I will go through your questions, and severally answer to every one. first you ask if God have two wills by reason that he hath a secret will and a revealed
will. I answer, that as God in his eternal God head is simple and one, so is his will in respect of him self from all beginning simple and one, which is the declaration of his own glory. But because the instruments (in which gods glory is and must be for ever manifested and known) be divers, therefore hath gods will which in him self is one, divers considerations, effects, & ends, in respect of the divers instruments. for example God will the vessels of his mercies to be extolled to the glory of the kingdom with Christ Jesus,
but he will the vessels of wrath to be adjudged to the fire inquenchable prepared for the devil & all his Angels. Who doth not see, but in respect of these divers instruments the will of God hath divers respects, and divers ends, and justly may be called two wills or a double will? for it is one will to save, and an other will to condemn, as touching the instruments & creatures saved or condemned.
These be your wordes and seuerall reasons most blasphemously spoken,1 not against vs but against gods eternall wisdome. against vs (I say) ye cannot speak them for no such doctrine haue we euer taught, for we most constantly affirme that the secret wil of God and his will reueled, is alwaies one, which is the manifestation and declaratiō of his own glorie, althogh it seme diuers in ye instrumentes as before I haue most manifestly dec•ared. and thus most iustly might I send you to debate your cause with him whose iustice, & wisdom cannot be subiect to the vanitie of your reason. But yet because no small part of this cōtrouersie betwext you & vs consisteth in this: that you can admit no will in God the reason and cause whereof, ye cannot see, perceaue nor vnderstand, and affirming the contrarie say, that of gods secret will, can nether man nor Angell perceaue assigne, or vnderstand any other reason, or cause, but his holie will onelie: and therefore with all reuerence do they stoupe, and couering their eyes, crie iust and righteous art thou oh, Lord in all thy workes, holie, holie, holie Lord God of armies. The vniuersall earth is replenished with the glorie of his Maiestie.2 Because I say a great part of our controuersie standeth in this point, I wil go through your questions, and seuerally answer to euerie one. first you aske if God haue two willes by reason that he hath a secret will and a reueled ⟨p. 300⟩wil. I answere, that as God in his eternal God head is simple and one, so is his will in respecte of him selfe from all beginning simple and one, which is the declaration of his owne glorie. But because the instrumentes (in which gods glorie is and must be for euer manifested and knowen) be diuers, therefor hath gods will wc in him selfe is one, diuers considerations, effectes, & endes, in respect of the diuers instrumentes. for example God will the vessels of his mercies to be extolled to the glorie of the kingdome with Christ Iesus,3 but he will the vesselles of wrath to be adiudged to the fire inquenchable prepared for the deuill & all his Angelles. Who doth not see, but in respecte of these diuers instrumēts the will of God hath diuers respectes, and diuers endes, and iustly may be called two willes or a dooble will? for it is one will to saue, and an other will to condemne, as touching the instrumentes & creatures saued or condemned.
But in respect of God the will is one and simple, which is as before is said the manifestation of his glory, which no less shineth in the just punishment of the one sort, then in the merciful deliverance of the other. And this much for the first. Secondly ye ask, if that which is not revealed be contrary to that which is revealed. To the which I answer as before, that in respect of God there is no contrariety betwixt the will revealed and the will unrevealed. But yet may the creatures to whom God, doeth notify his will by commandment, rebuke or exhortation, apprehend & understand one thing, and yet it may be that God in his eternal counsel hath determined the express contrary. if this to you at the first sight seem strange, yet my good hope is that examples in the scriptures proposed shall make the matter sensible enough to the godly and sober reader.1 What do we think that David did apprehend of that most sharp and vehement rebuke given unto him by Nathan thē Prophet in the name of God? No doubt that he was the ⟨p. 301⟩son of death, that God would break the league and covenant with him, as he had done to Saul his predecessor. But was it therefore the eternal purpose of God that so it should be? The end and issue declareth the contrary. Hezekiah received the very sentence of present death from the mouth of the Prophet Isaiah, who no doubt came not with message at all adventure, but at the express commandment of God, for so he affirmeth saying: Thus sayeth the lord put order to thy house for thou shalt die and shalt not live.2 But was not therefore the contrary (to wit that he should afterward live fifteen years) determined in the immutable counsel of God. The same might I declare by many other exhortations &commandments, but with one I will stand contented, which shall add light to the former. Abraham was commanded by God, to take his son Isaac whom he loved, his only son, in whom the promise stood, and to go to the mountain which God would appoint, & there to offer him in sacrifice. What will of God did Abraham apprehend in this commandment during the journey of three days? God him self beareth record, that Abraham did so understand gods will, that his own hand was stretched out to kill his son, yea that in his heart he had killed him. for so saith the Angel:
But in respecte of God the wil is one and simple, which is as before is said the manifestation of his glorie, which no lesse shyneth in the iust punishmēt of the one sort, then in the mercifull deliuerance of the other. And this much for the first. Secōdly ye ask, if yt wc is not reueled be cōtrary to that wc is reueled. To the wc I answere as before, that in respecte of God there is no cōtrarietie betwext ye will reueled and the will vnreueled. But yet may the creatures to whome God, doeth notifie his will by commandement, rebuke or exhortation, apprehend & vnderstand one thing, and yet it may be that God in his eternall counsell hath determined the expresse contrarie. if this to you at the first sight seme strange, yet my good hope is that examples in the scriptures proposed shall make the mater sensible ynough to the godlie and sobre reader.1 What do we think that Dauid did apprehend of that most sharp and vehement rebuke giuen vnto him by Nathan thē Prophete in the name of God? No dowt that he was the ⟨p. 301⟩sonne of death, that God wold break the league and couenant with him, as he had done to Saule his predicessor. But was it therfor the eternall purpose of God that so it should be? The end and issue declareth the contrarie. Ezechias receaued the very sentence of present death from the mouthe of the Prophet Isaiah, who no doute came not with message at all aduenture, but at the expresse commandement of God, for so he affirmeth sayinge: Thus saieth the lord put ordre to thy house for thou shalt die and shalt not liue.2 But was not therefor the cōtrarie (to witt that he should afterward liue fiftene yeres) determined in the immutable coūsell of God. The same might I declare by many other exhortations &commandementes, but with one I wil stād contented, which shall adde light to the former. Abraham was commanded by God, to take his sonne Isaak whome he loued, his onelie sonne, in whome the promes stode, and to go to the mounteine which God wold appoint, & there to offer him in sacrifice. What will of God did Abraham apprehend in this commandement during the iourney of thre dayes? God him selfe beareth recorde, that Abraham did so vnderstand gods will, that his owne hād was stretched out to kill his sonne, yea that in his heart he had killed him. for so saith the Angell:
because thou hast done this, and hast not spared thy only son, I shall bless thee. but whether had God in his eternal counsel determined, that Abraham should kill his son, as Abraham did understand by his will revealed? who so ever dare so affirm maketh God subject to mutability, and denieth him to be God, whose wisdom, knowledge, purpose and counsels be stable and appointed from all eternity. if with reverence the causes hereof be searched & inquired, the holy Ghost will answer that good it was to David thus to be humbled. that profitable it was not only to Hezekiah, but also to the hole Church of God after him, to come to the knowledge of his infirmity, and of the agony & battle ⟨p. 302⟩which he sustained, fighting as it were against gods judge merits. That by Abraham's, great obedience, be we all instructed to obey God in all things which he commandeth, and to subject not only our lusts and affections to his will revealed, but also our reason (appear it never so probable.) With the which if we stand not satisfied, but quarrelling with God, will or dare in a blind fury ask, to what purpose commandeth, and speaketh he one thing, & meaneth the contrary? That devilish presumption shall fall down from the clouds, and break down for ever the frantic heads of such vile slaves of proud lucifer. And therefore be ye warned, for vengeance is prepared for all such unreverent reasoners in gods perfect (but yet profound) judgements as ye declare your selves to be, in this which followeth.
because thou hast donne this, and hast not spared thy onelie sonne, I shall blesse the. but whether had God in his eternall counsell de•ermined, that Abrahā should kill his sonne, as Abraham did vnderstand by his will reueled? who so euer dare so affirme maketh God subiecte to mutabilitie, and denieth him to be God, whose wisdome, knowledge, purpose and coūselles be stable and appointed from all eternitie. if with reuerēce the causes hereof be searched & inquired, ye holie Gost will answer yt good it was to Dauid thus to be humbled. that profitable it was not onely to Ezechias, but also to the hole Church of God after him, to cōme to the knowledge of his infirmitie, and of the agonye & battel ⟨p. 302⟩which he susteined, fighting as it were agaīst gods iudge mētes. That by Abrahams, great obediēce, be we all instructed to obey God in all things which he cōmādeth, and to subiecte not onely our lustes and affections to his will reueled, but also our reason (appeare it neuer so probable.) With the which if we stand not satisfied, but quarreling with God, will or dare in a blynd fury ask, to what purpose commandeth, and speaketh he one thing, & meaneth the contrary? That deuelishe presumption shall fall down from the clouds, and break downe for euer the frantick heads of such vile slaues of proud lucifer. And therefor be ye warned, for vengeance is prepared for all such vnreuerent reasoners in gods perfect (but yet profound) iudgementes as ye declare your selues to be, in this which foleweth.
If God (say you) in respect of his revealed will, would not that Adam should fall, but in respect of his secrete will, he would Adam should fall• then did God will two contraries, which is impossible.
If God (say you) in respect of his reueled will, wold not that Adam should falle, but in respecte of his secrete will, he wold Adam should fall• then did God will two contraries, which is impossible.
Answer. Impossible we confess it to be that contrariety should be in that will, which in it self is simple and one. But how shall you be able to prove that God in revealing his will to Adam, had none other purpose nor will but only that Adam, should not fall? (because say you) he said thou shalt not eat, I answer, & so said he to Abraham thou shalt take and offer thy son in sacrifice. And yet we know that the contrary had he determined. O (cry you) God abhorreth a double heart which speaketh one thing and thinketh an other, 1and yet ye abhor nes to charge God with that which he can not abide in his creatures, that is that he should speak one thing, as that Adam should not offend, & will the contrary, as that Adam should offend. Answer, God if his good pleasure be, touch your hearts with such unfeigned repentance that you may understand how horrible be these blasphemies, which thus in your furious blindness you spew forth against gods supreme Majesty, for before I have said they are not spoken against us. for no such doctrine do we teach nor affirm, as that of which you gather ⟨p. 303⟩these blasphemies, and albeit we did, yet it were as easy for us to dissolve and unloose such devilish knots, as by instruction of your father, you knit to trip the souls of the simple, & as it is for the foot of the valiant & strong man to burst a sunder the spiders webs which the venomous spider maketh to catch the impotent flies and feeble gnats. And now left y• you should glory as though your reasons yet stood sure. Let us try and examine every member apart. God abhorreth (say you) a double heart which speaketh one thing and thinketh an other, I answer: That as God is a spirit and hath neither heart nor body like as man hath, so must not his words, cogitations, and thoughts be compared to ours: for as we be corrupt liars and vain, so where we do speak one thing, and think an other, we do mean deceit, fraud, and destruction to our brother, to whom we promise trueth, fidelity, & conservation to our power. But God according to the purity and perfection of his godly nature in speaking to his creatures, and in creating of them must not absolutely have respect to them, but also to his own glory. for what reason is it that God of nothing shall make that creature by whom his glory shall not be manifested?
Answere. Impossible we confesse it to be that contrarietie should be in that will, which in it self is simple and one. But how shall you be able to proue that God in reueling his will to Adam, had none other purpose nor will but onely that Adam, should not falle? (because say you) he said thou shalt not eate, I answer, & so said he to Abrahā thou shalt take ād offer thy sonne in sacrifice. And yet we knowe that the contrarie had he determined. O (crye you) God abhorreth a double heart which speaketh one thing and thinketh an other, 1and yet ye abhorre nes to charge God with that which he can not abide in his creatures, that is that he should speak one thing, as that Adā should not offēd, & will the cotrarie, as that Adā should offend. Answer, God if his good pleasure be, towch your heartes with such vnfeined repētance that you may vnderstand howe horrible be these blasphemies, which thus in your furious blindnes you spew forth against gods supreme Maiestie, for before I haue said they are not spoken against vs. for no such doctrine do we teach nor affirme, as that of which you gather ⟨p. 303⟩these blasphemies, ād albeit we did, yet it were as easie for vs to dissolue ād vnlouse such deuelish knottes, as by instructiō of your father, you knit to trippe ye soules of the simple, & as it is for ye fote of the valiant & strong mā to burst a sondre the spiders webbes which ye venemous spider maketh to catch the impotēt flies and feble gnattes. And now left y• you should glorie as thogh yor reasons yet stoode sure. Let vs trie ād examine euery membre aparte. God abhorreth (say you) a dooble heart which speaketh one thing and thinketh an other, I answer: That as God is a spirit and hath neither heart nor bodie like as man hath, so must not his words, cogitations, and thoghtes be compared to ours: for as we be corrupte liers and vaine, so where we do speak one thing, and think an other, we do meane deceate, fraud, and destruction to our brother, to whome we promise trueth, fidelitie, & conseruation to our power. But God according to the puritie and perfection of his godlie nature in speaking to his creatures, and in creating of them must not absolutely haue respect to thē, but also to his owne glory. for what reason is it that God of nothīg shall make that c•eature by whome his glory shall not be manyfested?
and therefore in speaking to Adam, and in giving a law to him, God had respect to his eternal counsel & purpose, as before we have spoken, and hereafter shall rehearse. But still cry you, that yet we burden God with that which he cannot abide in his creatures that is, that he should speak one thing, as that Adam should not have fallen, and that he meant the contrary. for answer I ask of you, if ye will bind God to that law which he hath imposed to his creatures? And if ye will leave none other liberty to God his sovereign majesty, then his law hath permitted to men subject to the same: and if ye dare promise to your selves that authority over God, gird your loins, and play the strong champions: prepare your seats, appoint your judges, cite, and adjourn him to appear at a fixed day, to render ⟨p. 304⟩a reason,1 & a make an account before you of his universal regiment, in which (no doubt) ye shall find many things more repugnant to your reason then this. You think I mock you in that I will you to cite and call God to an account, in very deed I do. for as your blasphemy & pride is utterly to be abhorred, so is your vanity more worthy to be mocked, then your simplicity in that case to be instructed. for what was he ever yet amongest the most ignorant ethnics so foolish or so presumptuous, but that he did confess that the works and wonders of the supreme God, were exempted from all law, and censure of mans judgement. But in your presence, God shall have no liberty to command, or forbid any thing to any of his creatures, but that he must needs absolutely will the same, and for no cause or respect may he will the contrary, but that he shall have a double heart, he shall be a dissembler (cursed be your blasphemy that causeth me thus to write) and in him there shall be contrariety. this is the reverence which ye bear to gods infinite wisdom in all his works, to the ground whereof ye can not attain by your corrupt reason, that you burst forth in scoffing, mocking, and blasphemy. But yet to come more nigh to the matter, I deny that justly you can conclude any contrariety to be in God, albeit that to Adam he said thou shall not eat, and yet in his eternal counsel he had determined that Adam should eat, neither yet (I say) can you be able to prove, that he spoke one thing & willed the contrary, because he pronounced this sentence:
and therefor in speaking to Adam, and in giuing a lawe to him, God had respecte to his eternall counsell & purpose, as before we haue spoken, and hereafter shall rehears. But still crye you, that yet we burden God wt that which he cānot abyde in his creatures that is, that he should speak one thīg, as that Adam should not haue fallen, and that he ment the contrarie. for answer I ask of you, if ye will binde God to that lawe which he hath imposed to his creatures? And if ye will leaue none other libertie to God his soueraigne maiestie, then his lawe hath permitted to men subiecte to the same: and if ye dare promise to your selues that authoritie ouer God, girde your loines, and play the strōg champions: prepare your seates, appoint your iudges, cite, and adiourne him to appeare at a fixed day, to rendre ⟨p. 304⟩a reason,1 & a make an accōpte before you of his vniuersall regiment, in which (no doubt) ye shall finde many things more repugnant to your reason then this. You think I mock you in that I wil you to cite and call God to an accōpt, in very dede I do. for as your blasphemie & pride is vtterlie to be abhorred, so is your vanitie more worthie to be mocked, then your simplicitie in that case to be instructed. for what was he euer yet amongest the most ignorant ethnicks so foolishe or so presumpteous, but that he did confesse that the workes and wonders of the supreme God, were exempted from all lawe, and censure of mans iudgement. But in your presence, God shall haue no libertie to command, or forbid any thing to any of his creatures, but that he must nedes absolutely will the same, and for no cause or respecte may he will the contrarie, but that he shall haue a dooble heart, he shalbe a dissēbler (cursed be your blasphemie that causeth me thus to write) and in him there shalbe cōtrarietie. this is the reuerence which ye beare to gods infinite wisdome in all his workes, to the ground whereof ye can not atteine by your corrupt reason, that you burst forth in scoffing, mocking, and blasphemie. But yet to come more nye to the mater, I denie that iustly you can conclude any contrarietie to be in God, albeit that to Adam he said thou shall not eate, and yet in his eternall counsell he had determined that Adam shoulde eate, neither yet (I say) cā you be able to proue, that he spoke one thing & willed the contrarie, because he pronounced this sentence:
1The adversaries judge of gods majesty according to their blind reason.The aduersari•s iudge of gods maiestie according to their blind reas•n.
in what so ever day thou shalt eat of this tree, thou shalt dye the death, but rather we may most assuredly conclude, that both the precept, & the penalty threatened to ensue the violation of it, was a plain and manifest declaration what before was concluded in gods eternal counsel, as also that they were the means, by the which the secret will and good purpose of God toke effect amongest men & was notified unto the world. for if God had not ⟨p. 305⟩before appointed the fall and the remedy for the same, he had not imposed upon him a law, the transgression whereof, should bring death, but should have suffered him to live without such fear and bondage, as we shall do when victory shall be given over death, which is the sting of sin, & over sin also which had his power by the law. And therefore I say that gods commandment forbidding Adam to eat, and the punishment of death denounced, if he did eat, were nothing contrary to his secret will: but were the very ways appointed by his infinite wisdom, by the which he had determined that his secrete will concerning the mystery of mans redemption should be notified & put in execution. And albeit that such as in gods eternal election find no sweetness nor comfort, fret, fume, storm, and rage at the only mention of it: yet neither dare we nor can we conceal and suppress gods eternal trueth, infinite love, and incomprehensible liberality towards us: neither ashame we to confess our own wretched poverty, and just condemnation, into the which our father Adam willingly wrapped him self and us. And therefore we constantly affirm that as we were elected in Christ Jesus before all times, so it behoved us in time to fall in Adam, to the end that the bright glory of God, might after shine & appear before men & Angels. Prove now if you can contrariety betwixt gods will revealed, & his secrete will. How vain is the difference, which you put between his will & his permission we shall shortly examine in this which followeth.
in what so euer day thow shalt eate of this tree, thou shalt dye the death, but rather we maye most assuredly conclude, that both the precept, & the penaltie threatned to ensue the violation of it, was a plaine and manifest declaration what before was concluded in gods eternall counsell, as also that they were the meanes, by the which the secret will and good purpose of God toke effecte amongest men & was notified vnto the world. for if God had not ⟨p. 305⟩before appointed the falle and the remedie for the same, he had not imposed vpon him a lawe, the transgression whereof, should bring death, but should haue suffered him to liue without such feare and bondage, as we shall do when victorie shalbe giuen ouer death, which is the sting of sinne, & ouer sinne also which had his power by the lawe. And therefor I say that gods commandement forbidding Adam to eate, and the punishment of death denounced, if he did eate, were nothing contrary to his secret will: but were the very wayes appointed by his infinite wisdome, by the which he had determined that his secrete will concerning the mysterie of mās redemption should be notified & put in execution. And albeit that such as in gods eternall election finde no swetenes nor comfort, fret, fume, storme, and rage at the onelie mention of it: yet neither dare we nor can we cōceale and suppres gods eternall trueth, infinite loue, and incomprehensible liberalitie towardes vs: neither eshame we to confesse our owne wretched pouertie, and iust condemnation, into the which oure father Adam willingly wrapped him self and vs. And therefor we constantly affirme that as we were elected in Christ Iesus before all tymes, so it behoued vs in time to fall in Adam, to the end that the bright glorie of God, might after shyne & appere before men & Angels. Proue nowe if you can contrarietie betwext gods will reueled, & his secrete will. How vaine is the difference, which you put betwene his will & his permissiō we shall shortly examin in this which foloweth.
The reason where with you go about to persuade this to be of trueth is very mean,1 if a man (say you) could do any thing contrary to gods will, then were not God omnipotent,2 wherefore what so ever […] done, it must needs be done by the will of God, whose will no man ca• resist. I answer that God is goodness it self, his will is always good, yet man apt §1to do & may do evil contrary to gods will, no• withstanding God remaineth omnipotent, suffering m•n to do evil whom he might destroy before he did the evil, if so it pleased him. Pharaoh obstinately refused ⟨p. 306⟩§2to obey the will of God, yet was God omnipotent, for if God had list he might have destroyed Pharaoh at the first, and the arrogant tyrann• was well worthy to be destroyed, yet God used towards him, by little and little §3such increase of punishment as he might therewith have ben am• ̄ded had not his malice ben and impediment. Christ as he witnesseth him self w•ld have gathered the Jer•solim•tans together, as the hen her chickens, yet w•ld they not, God would that the Israelites should enter into the land of Cana• and they would not, wherefore they were carried back again through the wilderness where they perished. Again when God would not that they should enter, they would needs enter, and were put to flight of the Canaanites. Thus we see plainly that many things be done contrary to the will of God, which shall be more largely declared hereafter, where we shall show how God often suffered many things which he would not yet to maintain this untruth ye allege that which is written in Exodus th• 9. the Lord §4hardened the heart of Pharaoh. To the which I answer that which is written all most in the end of the same chapter, Pharaoh hardened his heart, he and his servants: and that which is written in the chapter of •he first b• ke of the kings. wherefore should you harden your hearts a• the Egyptians and Pharaoh hardened their hearts. by these places I may prou• […] well that Pharaoh hardened his ow•e heart, as you can prove, that God m• de him hard he arted, by that other text▪ wherefore t• understand how these §5places do agree, we must note first, that all the children of Adam have a hard & wicked heart,3 until they be mollified by the grace of God, as Jeremy witnesseth saying:
The reason where with you go aboute to persuade this to be of trueth is very meane,1 if a man (say you) could do any thing cōtrary to gods will, then were not God omnipotent,2 wherefor what so euer 〈…〉 dōne, it must nedes be donne by the will of God, whose will no man ca• resist. I answere that God is goodnes it self, his will is alwayes good, yet man apt §1to do & may do euill contrary to gods will, no• withstanding God remaineth omnipotent, suffering m•n to do euill whome he might destroy before he did the euill, if so it pleased him. Phara• obstinatly refused ⟨p. 306⟩§2to obey the will of God, yet was God omnipotent, for if God had list he might haue destroied Phara• at the first, and the arrogāt tyrān• was well worthie to be destroyed, yet God vsed towards him, by littel and litell §3such encreasse of punishemēt as he might therwith haue ben am• ̄ded had not his malice ben and impedimēt. Christ as he witnesseth hī self w•ld haue gathered the Ier•solim•tans together, as the hē her chickēs, yet w•ld they not, God wold that the Israelites should entre into the land of Cana• and they wold not, wherefor they were caried back again through the wildernes where they perished. Againe when God wold not that they should entre, they wold nedes entre, and were put to flight of the Cananites. Thus we se plainely that many things be donne cōtrary to the will of God, which shalbe more largely declared hereaf•er, where we shal shewe howe God often suffered many things which he wold not yet to maintein this vntrueth ye alledge that which is written in Exodus th• 9. the Lord
Amongest all things liu••• not, man hath the most deceitful & stubborn heart & the lord sayeth that he will take the stony heart from them,1 and gi•• them a heart of flesh▪ without they had a sto•e heart, he could not take it […] them If Pharaoh had a stony heart, as it doeth well appear, §6in that he […] oppressed the people, afore Moses spake unto him, then could it not be hardened more than a stone, afore it had been mollified, which was not done. for he refused to know the Lord, & se• n•t his heart to gods miracles, but at the first meting with Moses said, I know not the Lord▪ therefore Pharaoh willingly & wittingly, did endure & retain his hard sti•e heart, notwithstanding he and his sorcerers were convict to grant the miracles to be done by God, in so much that he desired Moses & Aaron to pray for him, confessing his office▪ but yet after that he was delivered from the present plague, he endured his heart both he and his s•rua•s so tha• as §7the Apostle sayeth, when they knew God they glorified him not as God, neither were they thankful, wherefore they were le•t to their own lewd mi•des which is the cause of hardening▪ for man being left of God, is nothing else, but a hard obstinate wicked creature, and conform to this meaning do the ancient §8doctors interpret this place, God hardened Pharaoh's heart, that is to say, God suffered Pharaoh's heart to be hardened, as this, lead us not into tomp taciō ▪2that is suffer us not to be led into remptacion. So Job sayeth▪ God hath take•• wis•dim from the Ostrich, that is as it […] there God hath §9not• given her understanding. And of his f•iends Job sayeth. Thou hast ⟨p. 307⟩withholden their hearts from understanding that is thou hast not given them understanding:3 And thus man •er of speaking is common in the scriptures not only of God, but also of man as these,4 now you have •idd the children of Israel out of the hand of the Lord, that is you have not caused th• to […] in•• the hand of the lord.
Amōgest al things liu••• not, mā hath the most deceafull & stubborn heart & the lord saieth that he will take the stonie heart frō thē,1 and gi•• thē a heart of flesh▪ without they had a sto•e heart, he could not take it 〈…〉 thē If Phara• had a stonye heart, as it doeth well appere, §6in that he 〈…〉 oppressed the people, afore Moyses spak vnto him, thē coulde it not be hardened more thē a stone, afore it had bene millified, which was not dōne. for he refused to knowe the Lorde, & se• n•t his heart to gods miracles, but at the first meting with Moises said, I knowe not the Lord▪ therfor Pharao willing•y & wittingly, did indure & retaine his hard sti•e heart, notwithstāding he ād his sorc•rers were •ōuict to grāt the miracles to be dōne by God, in so much that he desired Moises & Aaro to pray for him, cōfessing his office▪ but yet after that he was deliuered frō the present pl•gue, he indured his heart both he ād his s•rua•s so tha• as §7the Apostle saieth, whē they k•ewe God they glorified him not as God, neither were they thākful, wherfor they were le•t to their owne lewd mi•des which is the cause of hard•ing▪ for mā being left of God, is nothing els, but a hard obsti•ate wicked creature, and cōforme to this meaning do the ancient
The phrase of the scripture being this truly understanded▪§10the ma•er shall be the easier for seeing that God (as James sayeth) […] no man ▪ that is to si•ne, then did God neither harden the heart of Pharaoh, not […] him to do wickedly, but suffered him & gave him over to the obstinate hard heart which he had already and this is the greatest plague that chanced to man, to be•est to his own lewd mind as Saul because he would not obey the Lord, he was le•t of gods good spirit & taken with an evil spirit, & then from thence forth he became worse. and worse likewise I•as king of Judah, because he would not hear •he voice of Zachary the Prophet he was lest of God, slain in his own bed with his own servants & §11found unworthy to be buried in the sepul•hars of the kings. & his son Amasias, because be refused to hear the Prophet of the lord, and sought counsel of the Edomites gods, he as l••e of God, over come by the king of Israel, & afterwards by treas••, his subjects conspired against him & killed him. Thus we see that there can be […] greater plague, then to be left to our selves & to be destitute of the grace of God. A• the earth can be •o more grievously punished, than to lack the sun & dew. So the lord doeth punish §12his vineyard not wasting […] him self▪ but taketh the hedge and rain from it▪ & suffereth it to be was•ed and overtrode by others,1 So Job was plagued of God only by suffering him to be plagued notwithstanding Job say•th,§13 the Lord hath given and the Lord hath taken, which is not to be understand that the Lord did take his goods, but o•ely, suffere• the devil to take them. So the Lord punished his people, not that he touched them, but I will hide, my face from them & will see what their end shall be sayeth the Lord. After the same manner ought that place, God hardened the heart of Pharaoh […] be understand, that it God suffered the heart of Pharaoh to be hardened, or left him in the hardness of his heart, which appeareth to be so of that which is written. Exo•••e 10. chapter, how long refusest thou to submit thy self §14unto me, to let my people go? by this we see, that the will of God was, that Pharaoh should let the people g•o. Secondly that Pharaoh •id not submit himself to God, that his •ind was not conform to gods mind.
The phrase of the scripture being this truely vnderstāded▪§10the ma•er shalbe the easier for seing that God (as Iames saie•h) 〈…〉 no mā ▪ that is to si•ne, then did God neither hardē the heart of Pharao, not 〈…〉 him to do wickedly, but suffered him & gaue him ouer to the obstinate hard heart which he had already ād this is the greatest plague that chanced to man, to be•est to his owne lewd mynd as Saul because hē wold not obey the Lorde, he was le•t of gods good spirit & taken with an euill spirit, & thē from thence forth he became worse. and w•rse likwyes I•as king of Iuda, because he wold not heare •he voice of Zachari• the Prophet he was lest of God, slaine in his owne bed with his owne seruants & §11foūd vnworthie to be buried in the sepul•hars of the kings. & his sonne Amasias, because be refused to heare the Prophet of the lord, and soght c•ūsel of the Ed•mites goddes, he as l••e of God, ouer cōme by the king of Israel, & afterwards by treas••, his subiectes cōspired against him & killed him. Thus we see that there cā be 〈…〉 gre•ter plague, then to beleft to our selues & to be destitute of the grace of God. A• the yearth can be •o more gryueously punished, thē to lack the sunne & dewe. So the lord doeth punish §12his vineya•d not wasting 〈…〉 him self▪ but taketh the hedge and raine from it & suffereth it to be wased and ouertrode by others,
Thirdly▪ in §15that he refused to let the people go, it was his own deed and act• & not §16gods for if I should gra•t, that it was gods will, that he should refuse to let the people goo, then did h• subr•yt him self to •he will of the Lord, which is contrary to the word, then should God and he have been both of one mind, And the will of God is all ways good and just▪ which you can not deny then Pharaoh refusing to let the people go. did well & justly, forasmuch▪ as it was gods will he should so do•, wherefore Pharaoh ought not t• be punished for this good & just deed. These & such like […] escape, affirming Pharaoh's heart to have been actually endured of God.
Thirdly▪ in §15that he refused to let the people go, it was his owne dede and act• & not §16gods for if I should gra•t, that it was gods will, that he should r•fuse to let the people goo, then did h• subr•yt him selfe to •he will of the Lord, which is cōtrarie to the word, thē should God ād he haue bene both of one mynd, And the will of God is all wayes good and iust▪ wh•ch you can not deny then Phara• refusing to let the people go. did well & •ustly, forasmuch▪ as it was gods will he should so do•, wherfor Pharao oght not t• be punished for this good & iust dede. These & such like 〈…〉•skape, affirming Pharaos heart to haue been actually indured of God.
How mean that ever our reasons be, yet great cause we have to give thanks unto God, that ye in labouring with all your wits to oppugn & obscure them, are yet compelled by the invincible grace of gods mercy to justify and illustrate the same. which shall plainly appear by this your first answer, which you make concerning the omnipotency of God. forasmuch (say you) as God is goodness it self, his will is always good, yet man is apt to do, and may do evil, contrary to gods will, notwithstanding God remaineth omnipotent suffering man to do evil, whom he might destroy afore he did evil, if so pleased him: and so ye bring forth the example of Pharaoh. I will not take in all points that advantage of you which I think you would take of us most gladly, if you had us in such a strait as you have here concluded your selves. for if man may do evil contrary to gods will: so that God for no respect, for no end nor purpose would that such wickedness should be done (for thus you must apply your words, or else ye say nothing against us) and yet that it pleaseth God not to destroy the wicked doer, but to suffer him to do evil, whom he might have destroyed before the iniquity committed. What shall, I pray you ensue? but that either there shall be in God two contrary wills, one that willeth no wickedness in no ways to be done, and an other that suffereth wickedness, yea and that is pleased to suffer & not to destroy the wicked man • or else that there is a power above gods will, which compelleth him to suffer that which he would not: one of these two can you not avoid. But I will deal more favourably with you. Ye grant that God suffereth the evil,1 and that he might destroy the wicked man before iniquity be committed, if so pleased his godly majesty and wisdom. Do ye not consider that in this your confession, is no less contained then any of us hath either written or spoken in this matter. for if gods omnipotency remaineth as no doubt it doth, so perfect and hole that he may not impede only wicked men of their enterprises, but also ⟨p. 309⟩that he may destroy even Satan him self, if so pleased his eternal wisdom, what can be concluded, but that God willingly for causes known to his wisdom alone, permitteth & suffereth things to be done which a•ter he will most justly punish? And thus (I say) doth you own answer & confession justify or doctrine.
How meane that euer our reasons be, yet great cause we haue to giue thanks vnto God, that ye in laboring wt all your wittes to oppugne & obscure them, are yet compelled by the inuincible grace of gods mercie to iustifie and illustrate the same. which shall plainely appere by this your first answere, which you make concerning the omnipotencie of God. forasmuch (say you) as God is goodnes it self, his wil is alawayes good, yet mā is apte to do, and may do euill, contrary to gods will, notwithstanding God remaineth omnipotent suffering man to do euill, whome he might destroy afore he did euill, if so pleased him: and so ye bring forth ye example of Pharao. I will not take in all points that aduātage of you wc I think you wold take of vs most gladly, if you had vs in such a streit as you haue here cōcluded your selues. for if mā may do euil contrary to gods will: so that God for no respect, for no end nor purpose wold that such wickednes should be donne (for thus you must applie your words, orels ye say nothīg against vs) and yet that it pleaseth God not to destroy the wicked doer, but to suffer him to do euill, whome he might haue destroied before the iniquitie cōmitted. What shall, I pray you ensue? but that either there shalbe in God two contrary willes, one that willeth no wickednes in no wyes to be donne, and an other that suffereth wickednes, yea and that is pleased to suffre & not to destroye the wicked mā • orels that there is a power aboue gods wil, which compelleth him to suffer that which he wold not: one of these two can you not auoyd. But I wil dealle more fauorably with you. Ye grant that God suffereth the euill,1 and that he might destroy the wicked mā before iniquitie be committed, if so pleased his godlie maiestie and wisdome. Do ye not cōsider that in this your confession, is no les •onteined then any of vs hath either written or spoken in this mater. for if gods omnipotencie remaineth as no doubt it doth, so perfecte and hole that he may not impede onely wicked men of their interprises, but also ⟨p. 309⟩yt he may destroy euē Sathā him self, if so pleased his eternal wisedō, what can be cōcluded, but yt God willingly for causes knowē to his wisedome alone, permitteth & suffereth things to be dōne wc a•ter he will most iustly punish? And thus (I say) doth you own answer & confessiō iustifie or doctrine.
for we do not teach that wickedness pleaseth God, in so far as it is wickedness: neither yet that God will sinful acts to be done, in so far as they are sinful, without any other further respect. But we say that as the actions & cogitations of the godly please God in Christ Jesus, because they are wrought and inspired by the power of his holy spirit: so that the good works, as patience, justice, chastity, & such like, God will to be done, even because the works be good & agreeable to his own nature: so say we that God will, yea and hath determined the works that be most wicked to be done for y• purposes & causes concluded in his eternal counsel. Which thing if we be able to prove by the evident scriptures of God then ought you not to be offended although we prefer God to man, and his plain trueth, to your sophistical evasions & cold interpretations of such places. for the avoiding the prolixity of many, I will choose but two at y• most, plain and most evident. Is it not a great & horrible sin that a false prophet shall come and deceive the people? Yea is it not likewise sin, to deceive the Prophet? and yet God feareth not to attribute to him self both the one and the other. for no false prophet doth arise, whom God for one of two purposes doth not stir up, to wit, ether to try and examine the constancy & fidelity of his servants, or else, to execute and blind those, who delight not in the verity. For Moses witnesseth in these words, if in the middest of thee, there arise a Prophet, and he shall give unto the a sign, and yet should say let us go and serve strange gods hear him not, for the Lord your God tempteth you, whether that ye will love your Lord, your God with all your heart, & in all your fowle. if it be the proper office of God to try, tempt and examine the hearts of his people & of his chosen children as the holy ⟨p. 310⟩Ghost affirmeth it to be. Then must you confess that the false prophets be gods instruments appointed for that purpose. And that God deceiveth the false Prophet, Ezekiel in plain words doeth witness saying, and if the Prophet deceived speak the word, I the Lord have deceived that Prophet,1 and I will extend my hand against him and I will root him out from the midest of my people Israel.
for we do not teach yt wickednes pleaseth God, in so farre as it is wickednes: neither yet that God will sinfull actes to be donne, in so farre as they are sinfull, without any other further respecte. But we say that as the actiōs & cogitatiōs of the godly please God in Christ Iesus, because they are wroght ād inspired by ye power of his holie spirit: so yt the good workes, as patiē ce, iustice, chastitie, & suche lik, God will to be dōne, euē because the works be good & agreable to his owne nature: so say we that God will, yea and hath determined the works that be most wicked to be donne for y• purposes & causes cōcluded in his eternal coūsel. Which thing if we be able to proue by the euidēt scriptures of God thē oght you not to be offended althogh we preferre God to mā, and his plaine trueth, to your sophisticall euasiōs & colde interpretations of such places. for the auoiding the prolixitie of many, I will choose but two at y• most, plaine and most euident. Is it not a great & horrible sinne that a fals prophete shall come and deceause the people? Yea is it not likwyes sin, to deceaue ye Prophet? and yet God feareth not to attrib•t to him self bothe the one and the other. for no fals prophete dothe arrise, whō God for one of two purposes doth not stirre vp, to witt, ether to trie and examin the cōstancie & fidelitie of his seruātes, orels, to execute ād blind those, who delite not in the veritie. For Moises witnesseth in these words, if in the middest of the, there arrise a Prophet, and he shal giue vnto the a signe, and yet should say let vs go and serue strāge goddes heare him not, for ye Lord your God tempteth you, whether that ye wil loue your Lord, your God with all your heart, & in all your fowle. if it be the propre office of God to trye, tempt and examin ye heartes of his people & of his chosen children as the holie ⟨p. 310⟩Gost affirmeth it to be. Then must you confes that the fals prophetes be gods instrumentes appointed for that purpose. And that God deceaueth the fals Prophet, Ezechiel in plaine wordes doeth witnes saying, ād if the Prophet deceaued speak the word, I the Lord haue deceaued that Prophet,1 and I will extend my hand against him and I will roote him out from the midest of my people Israel.
hardened the heart of Phar•o. To the which I answere that which is writtē all most in the ēd of the same chapter, Phara• hardened his heart, he and his seruants: and that which is written in the chapter of •he first b• ke of the kinges. wherefor should you harden your heartes a• the Aegyptians and Pharao hardened their heartes. by these places I may prou•〈…〉 well that Pharao hardened his ow•e hearte, as you cā proue, that God m• de him hard he arted, by that other text▪ wherefor t• vnderstād howe these
§5
places do aggr•, we must note first, that al the children of Adam haue a hard & wicked heart,
vntill they be mollified by the grace of God, as I•remie witnesseth saying:
§8
doctors interprete this place, God hardened Pharaos heart, that is to say, God suffered Pharaos heart to be hardened, as this, leade vs not into tōp taciō ▪
So Iob was plagued of God onely by suffering him to be plagued notwithstanding Iob say•th,
§13
the Lord hath giuen ād the Lord hath taken, which is not to be vnders•ād that the Lord did take his goods, but o•ely, suffere• the deuil to take them. So the Lord punished his people, not that he touched them, but I will hide, my face from them & will see what their end shalbe saieth the Lord. After the same maner oght that place, God hardened the heart of Pharao 〈…〉 be vnderstand, that it God suffered the heart of Phara• to be hardened, or left him in the hardnes of his heart, which appereth to be so of that wh•ch is wri•ten. Exo•••e 10. chapter, how long refusest thou to submit thy self
§14
vnto me, to let my people goe? by this we see, that the will of God was, that Pharao should let the people g•o. Secondly that Pharao •id not subrnit himself to God, that his •ind was not conforme to gods mynd.
