An argument you make in that place of Genesis where Joseph sayeth unto his brethren,1 God sent me hither, for your lives sake, and thereafter, it was not you that sent me hither, but God which hath made me a father unto Pharaoh: of this do you gather, that the wicked deed which Josephs brethren did in selling him,2 was the Lords deed, and secret will: But for so much as the patriarchs here committed double sin, first, grieved their father, and secondly, they did commit the greatest kind of these, that is, to sell a mans child from him, which by the law ought to be punished §1by death. therefore may we see that this deed was not done by gods will for […] was contrary to this commandments, neither will he any wickedness. but according to his nature which is ever good, he turned their wicked deed to a good end, for his servants Abraham Isaac, and Jacobs sake• for he showeth mercy to the thousand generation of them that love him. this to be so, it is plainly proved by the latter chapter where Joseph §2sayeth unto his brethren, you thought▪ evil over me. but God ha•h turned it unto good, to do as it is come to pass this day. mark well what is here ascribed unto Josephs brethren and what unto God. They thought evil and God turned it to good. Then their minds and gods mind were not all one, wherefore it was not gods will that they should thus do wickedly, notwithstanding that this place of the last of Geneses is so manifest §3and direct against your error, as can be, yet will you not agree to the trueth, but fly to your shameful shift of gods secret will. for §4here you say that it was gods secret will, that this should so come to pass so that the patriarchs thoughts were moved to do this by God. Thus you attribute to God that which is proper to the devil, by the testimony of the §5word: Whereby we be taught that the devil moved men with evil thoughts. God commandeth us to resist evil thoughts which if they come of him then commandeth he us to resist him self. James sayeth, that no man is tempted of God. But to move with evil thoughts is to tempt, all is good which cometh from the father of light wherefore if evil thoughts come §6from him they must be good, then was Josephs saying untrue, you thought evil over me, but you grant evil thoughts to be evil, and yet you ⟨p. 335⟩say, that they came from God, then may we call God the f•ther •f darkness:
An argumēt you make in that place of Genesis where I•seph saieth vnto his brethren,1 God sent me hither, for your liues saik, and thereafter, it was not you that sent me hither, but God which hath made me a father vnto Pharao: of this do you gather, that the wicked dede which Iosephes brethern did in selling him,2 was the Lords dede, and secret will: But for so much as the patriarckes here committed double sinne, first, greued their father, and secondly, they did committe the greatest kinde of these, that is, to sell a mans child from him, which by the lawe •ght to be punished §1by death. therfor may we see that this dede was not donne by gods will for 〈…〉 was centrarie to this commandementes, neither wil he any wickednes. but according to his nature which is euer good, he turned their wicked dede to a good end, for his seruantes Abrahā Isaack, and Iac•bes sake• for he sheweth mercie to the thousand genera•ion of them that loue him. this to be so, it is plainely proued by the latter chapter where Ioseph §2saieth vnto his brethren, you thoght▪ euill ouer me. but God ha•h turned it vnto good, to do as it is come to passe this day. marke well what is here ascribed vnto Iosephes brethern and what vnto God. They thoght euill and God turned it to good. Then their minds and gods mynde were not all one, wherfor it was not gods wil that they should thus do wickedly, notwithstanding that this place of the last of Geneses is so manifest §3and directe against your error, as can be, yet will you not agree to the trueth, but flie to your shamefull shift of gods secret will. for §4here you say that it was gods secret will, that this should so come to passe so that the patriarkes thoghtes were moued to do this by God. Thus you attribut to God that which is propre to the deuill, by the testimonie of the §5word: Wherby we be taught that the deuill moved mē with euill thoghtes. God commandeth vs to resist euill thoghtes which if they come of him then commandeth he vs to resist him self. Iames saieth, that no man is tempted of God. But to moue with euill thoghtes is to tempt, all is good which commeh from the father of light wherfor if euill thoghts come
- 1The 5 argument.
- 2The […] section.The 〈…〉 section.
