And yet God would have him suffer these things for manifesting the faith of Christ, exercising the martyr of Christ, neither did he fulfil his own good will, by the good will of the Christians, but by the evil will of the Jews: and they rather appertained to him, which would not that he would, than those by whom being willing he did that he would, because that same thing indeed, but he by them with good will, but they performed with an evil will. But all wills be either of Angels or of men, either of good or of evil: either willing that which God willeth, or an other than God willeth ⟨p. 174⟩the will of the omnipotent God remaineth always inuicted which can never be evil, because also when it ordaineth evil, it is just, and verily, that which is just is not evil. Behold the first part of thy slander plentifully, truly, and plainly manifested. Now I come to the other wherein thou doest maliciously imagine, that Calvin teacheth, that the will of God is often contrary to his commandment. I will first speak of the matter it self, then I will show Calvins words, that every man may know thine impudency, in depraving them. We grant, that the Lord in the table of the commandments, and the explication thereof, hath plainly and simply manifested to us his will, so much indeed as maketh to the leading of a godly and innocent life. Yet I say thou art brainless and stark mad, if thou thinkest that all the will of God is comprehended in his law. For what? Doth not the free redemption by Christ appertain to his will. Yet is there of this benefit no mention in his law. For the declaration of this law, belongeth to the other part of the divine word, which is called the Gospel. But while we speak so, do we attribute to God two wills, and those repugnant by direct contrary? For these be contraries, Except thou do all these things, thou shalt dye the death: and albeit thou do them not, yet, if thou doest believe, thou shalt live. Yet God forbid, that we should attribute to God two wills, much less contrary, seeing the will of God is ever one, most simple and like it self. For the LORD never gave his law with that will, that by it he might save us, but rather that thereby being convict of unrighteousness, he might bring us to CHRIST.
And yet God woulde haue him suffer these things for manifesting the faith of Christe, exercising the martire of Christe, neither didde he fulfill his owne good will, by the good will of the Christians, but by the euill will of the Iewes: and they rather appertained to him, whiche woulde not that he woulde, than those by whome being willing he did that he woulde, bicause that same thing indéed, but he by them with good will, but they performed wyth an euill will. But all wills be either of Angels or of men, either of good or of euill: either willing that whiche God willeth, or an other than God willeth ⟨p. 174⟩the will of the omnipotent God remaineth alwaies inuicted which can neuer be euill, bycause also when it ordaineth euill, it is iuste, and verily, that whiche is iust is not euill. Beholde the firste parte of thy slaunder plentifullye, truely, and plainely manifested. Now I come to the other wherein thou doest maliciouslye imagine, that Caluine teacheth, that the will of God is often contrarye to his commaundement. I will firste speake of the matter it selfe, then I will shewe Caluins wordes, that euery man maye knowe thine impudencie, in deprauing them. We graunte, that the Lorde in the table of the commaundementes, and the explication thereof, hath plainely and simply manifested to vs his will, so muche indéede as maketh to the leading of a godlye and innocent life. Yet I saye thou arte brainelesse and starke madde, if thou thinkest that all the will of God is comprehended in his lawe. For what? Doth not the frée redemption by Christ appertaine to his will. Yet is there of this benefite no mention in his lawe. For the declaration of this law, belóngeth to the other parte of the diuine worde, whiche is called the Gospell. But while we speake so, do we attribute to God two wills, and those repugnant by dircete contrarye? For these be contraries, Except thou do al these things, thou shalt dye the death: and albeit thou doe them not, yet, if thou doest beleeue, thou shalt liue. Yet God forbid, that we shoulde attribute to God two willes, muche lesse contrarie, séeing the will of God is euer one, moste simple and like it selfe. For the LORDE neuer gaue his lawe with that wil, that by it he mighte saue vs, but rather that thereby being conuicte of vnrighteousnesse, he mighte bring vs to CHRIST.
