a new creature and they alleage that the Caluinish spirit is a very spirit of sorrow which will not affoord a man any mirth As if that were a Christian mans ioy that he need not feare to sinne O blindnesse aboue al blindnesse And from whence proceedeth such a pernitious blindnesse verily from nothing else then that the poore people thinke that howsoeuer they liue when they can but receiue the Sacrament vpon their death beds then do they therein receiue Christ bodily Out of which they conclude that they receiue also the forgiuenes of sins and euerlasting life therewithall And what other concllusion can they make for the Apostle Paul saith himselfe Seeing he gaue vs his Sonne how should he not with him giue vs all things also Rom. 8.32.33 And so they depart with their pasport * Necessaries for their voyage verily verily like to like and to be feared many of them to that place where they will exclaime and cry against their soules-sorrowers euerlastingly that they haue not better instructed them in the way to euerlasting life Now the God-fearing Reader may consider whether these fiue causes which wee haue hitherto mentioned bee not weighty enough to hold vs from Doctor Luthers opinion The first cause were sufficient For whatsoeuer hath not his foundation in the word of God that shall no man endure to be forced vpon him as an artickle of faith as Doctor Luther right and truly vsed to sing and say And take thou heed of mans deuise Thereby consumes the Pearle of prise This learne I thee for the last Where now this is added to it that the aforenamed opinion is also flat against the word of God should wee then resist the word of God to procure the loue and fauour of men Also whereas wee see that such an opinion did not onely arise in the Popedome but is also at this houre the principal pillar of the Popedome and giues a forcible furtherance thereto the easilier to inthrall the whole Dutch Nation againe euen to day before to morrow with the Masse haue not wee then sufficient cause to loath it Lastly where wee see that in the Protestant Churches also the poore coÌ„mon people are detained by such an opinoÌ„i in as great blindnes and misunderstanding of Christianity as possibly might bee in Popery Should wee not mourne for this and should wee not endeauour our selues to the vttermost to preuent this abomination We trust in God that men of vnderstanding shal acknowledge that in this matter we hold the truth Onely this will yet be a stumbling blocke to many hindring them from entring into Christian brothership with vs for that they are informed that we not only in the point of the Supper but also in many other high and waighth points as namely Of the Person of Christ Also Of the foreknowledge or almighty prouidence of God ouer all creatures and of originall of sinne Also Of the euerlasting Election of God and of holy Baptisme doe beleeue and teach otherwise then Doctor Luther did beleeue and teach Wherefore it is of necessity that wee doe also shew our minds in these points as we will presently doe hereafter But we must prepare the Reader aforehand that he may know how the calumniation arose that it is said that our Religion is from the diuell and that Zwinglius so confessed himselfe that his Religion was reuealed vnto him in a dreame by a spirit of whom he knoweth not whether hee were white or blacke Now then the estate of the businesse was thus When Zwinglius was come so farre by diligent meditation in the holy Scriptures and especially by the 6. Chapter of Iohn as also through daily study in the writings of the ancient fathers that hee now doubted not any more of the true vnderstanding of the holy Supper according to the intent of Christ he declared first of all the fame in writings and Sermons to the Churches of God and after that hee entreated the Counsell of Zurick that hee might publikely vtter the same vnto the two hundred Which being done and audience affoorded him hee propounded that the worshipping of the Sacrament and the Masse ought to bee abolished and in stead thereof the holy Supper should be established and commanded agreeable to the institution of Christ in consideration that now blessed be God therefore it was apparant that the custome of the corporall presence of Christ vpon which the aforenamed abominations were founded was false For it was most cleere in the 6. Chapter of Iohn that Christ had himselfe cast away the carnall eating of his body as vnprofitable to saluation And also the articles of the Christian faith were vndoubtfull which say plainely that Christ is bodily ascended into heauen where hee shall remaine till he returne to iudge the quicke and the dead Wherfore cannot those words This is my body in any manner bee so vnderstood as if Christ would haue said This is really my body or therein is really my body But the words of Christ This is my body must so bee necessarily vnderstood as if he had said This betokeneth my body as it was vsuall in the Scripture to say This is this or that in the stead of this betokeneth this or that For example Luke 8. Christ saith The seed is the word of God Also Mat. 13 he saith The field is the world the weeds are the wicked the sower is the diuell In which sayings it is vncontroleable that this word Is is as much as betâ—keneth And therefore the exposition of the word of Christ that the word Is is as much as betokeneth is not disagreeable to the vse of the holy Scripture This was the drift of the speeches of Zwinglius which speech indeed was well acceped of the greatest number but yet not of them all but part of them gainsaid him But aboue all others there was a Clerke amongst the company Aâ—ter an albus fuerit that is whom hee was Tom. 2. fo 247. will not Zwinglius nominate hee opposed himselfe against him very hotely two daies together And amongst others hee cauelled against those examples which Zwinglius had alleaged to shew that the word Is is often taken in the Scripture for as much as betokeneth saying that those examples agreed not with the cause in controuersie For they spake of parables But in this was it not spoken of parables but of the Sacrament And howsoeuer that Zwinglius gaue him presently such an answere wherewith all men of vnderstanding were well satisfied as namely that these speeches The seed is the word of God the field is the world were not parables but expositions of the before going Parables and if they were indeed Parables yet did they not contradict his purpose For hee would onely thereby make plaine that it was not vnusuall in the Scripture that the word Is was taken for betokeneth But that in like manner also it must bee so that did not hee conclude from this example but from the grounds
his opinion but hee propounded it also in such a rough manner that it was no maruell that Doct. Luther would not receiue information from him Thirdly and for all that Zwinglius did afterwards propound the matter better and in behoofe fuller manner then Doctor Carlstadt had done vsing such waighty arguments which might very well haue opened the eyes of Doctor Luther yet neuerthelesse hee was so inflamed by the contention with Doctor Carlstadt that for very anger thereof hee could neither see nor heare more thereabouts As all his strife writings testifie wherein hee approueth or denyeth such things as no man can approue or denie who is setled in his minde For example Whereas Zwinglius shewes him that the word Is often in the Scripture betokeneth so much as Calleth as whereas Ioseph saith to Pharaoh Seuen kine are seuen yeeres c. Whereas it cannot be denied yet for all that ere he will yeeld to Zwinglius he denies it and saith The seuen kine did not betoken seuen yeeres Gen. 41. but were really seuen yeeres Tom. 3. fol. 443. Also where Oecolampadius alleaged vnto him that there were figuratiue speeches very vsual in the institution of the Sacraments as in the institution of the Easter Lambe did God say This is the Lords Passeouer c. Where his meaning was this is a token and remembrance of the Passeouer Howsoeuer that also was vncontroleable yet for all that ere he would yeeld himselfe vanquished hee rather denies it and saith It is not a bare figuratiue speech in the institution of tha Easter Lambe and in all other figures of the old Testament Tom. 3. fol. 477. B. Also whereas Oecolampadius alleaged vnto him that this speech when one saith This is this or that is often in effect as if one saith This is a token of this or that and amongst others alleaged the text Genes 17.10.11 where God saith of Circumcision vers 10. This shall bee my Couenant and presently thereafter explaines his speech thus The same shall be a token of the Couenant vers 11. Yet ere hee would approue Oecolampadius therein he denies it that this text was in the Bible For these are his owne words hereof My Genesis saith not saith hee that Circumcision is a couenant and token Tom. 3. fol. 478. B. And whilest he saw that hee could not vanquish Zwinglius with sufficient grounds then tooke hee vpon him to ouerbeare him with heauie imputations and saith he denied the Communicationem idiomatum that is Tom. 3 fol. 250. B. the Communion of the properties of both natures in the one onely and vnseparable person of Christ as did Nestorius and taught that not the Sonne of God Tom 3. fol. 462. B. but onely a meere man died for vs c. Which thing he knew very well that Zwinglius neuer beleeued in all his life but much more that hee had testified and written many times the cleane contrary This Processe now giues sufficient information that Doctor Luther was wholly ouercome with anger in the handling heereof and was not his owne master therein And therefore let no man maruell that hee could neuer come vnto the true vnderstanding of the truth thereof And so much bee also spoken of the third cause wherefore we cannot yeeld to Doctor Luthers opinion about the bodily presence of Christ in the holy Supper namely whilest we see that such an opinion hath no testimony from the ancient Apostolicall Churches but was hatched first of all in the very darkest daies of Popery 4 The fourth cause wherefore we cannot yeeld to Doctor Luthers opinion namely whilest such an opinion is the chiefest ground and foundation of Popery The fourth cause is because wee see that such an opinion also at this present day is the principall pillar and foundation of the Popedome For the whole Popedome together with all his inuentions poyseth it selfe principally vpon the Masse But the Masse consisteth onely and alone vpon the bodily presence of Christ in the bread of the holy Supper For if Christ were not there bodily then acknowledge the Papists themselues that the Sacrament should neither bee bowed vnto neither should or could a man offer vp God for the sins of the liuing and the dead But when he is bodily there say they then cannot a man renounce the honouring without sinning And Doctor Luther himselfe writeth thus Tom. 3. fol. 206. B. where hee saith Whosoeuer beleeueth not that the body and blood of Christ is there he doth right that he neither worshipeth spiritually nor fleshly But who so beleeueth it he cannot possibly deny him his worship without sinne Further and if Christ be there bodily say the Papists wherefore shall not he be offered vp to God the father or testifie and dare to pray that he will be gratious to his folke for his sake This say the Papists And it is vnpossible that any man can answere them with sufficient grounds so long as a man yeelds vnto them that Christ is there bodily Where we now see that the greatest idolatry of al that euer was committed and the whole strength and power of the Popedome dependeth vpon this one euill custome that Christ is bodily in the Sacrament should wee not then necessarily loath such an euill custome The fifth cause 5 The fifth cause wherefore we cannot yeeld to Doct. Luthers opinion namely whilest such an opinion leades men from the right way to saluation to the Opus operatum c. wherefore wee cannot but loath such an euill custome is this for that we se that the same also doth procure no good in the Protestant Churches but it leadeth the people daily more and more from the right way to saluation vnto the opus operatuÌ„ that is vnto these perswasions that they can be saued by the outward worke of the Sacrament though inwardly there be no liuing faith and true conuersion Yea the poore people in the Lutherisch Churches know for the most no more what should be the true conuersion of God the Lord but think that it is sufficieÌ„t if he doth but once in the moneth goe to Confession and receiueth the Sacrament with an indifferent meditation though hee liue afterwards as it pleaseth him If one tell them that they who haue receiued Christ truly Ioh 6.5.7 Ephes 2. â—0 Gal. 2.20 and haue eat and drunke him are wholly changed by him and and made new men and liue now no more but Christ liues in them then tels a man them of meere Bohemian villages For not one of a thousand vnderstands what it is to be a new creature who is created in Christ Iesus To say nothing that they should examine themselues whether they find any such change in themselues or no. Yea those that will bee the wittiest knowe of all others the least thereof Which is hereby manifest that they also mocke vs about and for it when we say vnto them 2. Cor. 5.17 Gal. 5.6 that nothing stands for good with Christ but
with one word It betokeneth the new birth or regeneration For regeneration is nothing else but a deading of the old man and quickening of the new Euen so saies Doctor Luther Tom. 1 Jen. fol. 204. 205 26. This is the true signification of the Sacrament Also it is not enough that a man know what the Sacrament is and what it signifieth Also yet was Christs body giuen therefore that the signification of the Sacrament might be taken to heart And therfore also is this rule false and nothing where men say That in the Sacraments of the new Testament there are no significations Therefore cannot the words of Christ haue that construction This is my body as if he had said this signifies my body There are significations in all Sacraments as well in the new as in the old Testament Onely heere is the difference that the Sacraments of the old Testament had relation to the Messias to come but the Sacraments of the new TestameÌ„t haue their relatioÌ„ to Christ already come As Doctor Luther himselfe very notably and well sheweth in the Church Postill in the exposition of the words of Saint Paul 1. Cor. 10.3.4 Our fathers haue all eaten one food namely with vs and haue all drunke one spirituall drinke c. where he saith It is euery where one faith and spirit Postill Wittenberg anno 1540 in the winter part fol. 275. though seuerall tokens and words be there The tokens and words are from time to time deliuered otherwise But there remaines yet all one faith in the onely one God who by seuerall tokens and words deliuered at times doe communicate one faith and spirit and worketh in all the Saints of God by the same one manner of pardon of sinnes deliuery from death and purchase of saluation whether it bee in the beginning middle or end of the world That is Pauls meaning here that he fathers haue eaten the same food and drunke the same drinke with vs yet addeth he that word spiritually vnto it For outwardly and bodily had they other tokens and words then we but euen the very same spirit and faith of Christ which we haue But to eate and drinke spiritually is nothing else then to beleeue the word and tokens of God as Christ also saith Ioh. 6. He that eateth my flesh and drinketh my blood dwelleth in me and I in him Also my flesh is meate indeed and my blood is drinke indeed that is hee that beleeueth in me he shall liue Also they drunke of the spirituall rocke which followed which was Christ that is they beleeued in the same Christ in whom wee beleeue although hee was not then come in the flesh but should come afterward And the token of such their faith was the materiall rocke where they drunke of the materiall water euen as wee by the materiall bread and wine vpon the alter eate the true Christ spiritually that is in eating and drinking outwardly doe wee nourish faith inwardly Whilest now these things are thus and whilest in all Sacraments there are significations and signes as also the Apology of the Auspurges Confession saith with the ancient Doctor Augustine of all Sacraments The Sacrament is a visible word for the outward token is a picture whereby the same is signified which is preached by the word c. Seeing therefore say wee that there are significations in all Sacraments therefore it followes that also this manner of speech hath place in all Sacraments where one saith This is this or that when it is meant this betokeneth this or that Neither can any waighty cause be showne wherfore the words of Christ This is my body should not euen so bee vnderstood as if hee had said this betokens my body or which is all one this is a token or remembrance or calling to mind of my body Out of which wee doe further conclude whilest the words of Christ This is my body must not bee so vnderstood as if he had said Therein is my body but may well be vnderstood so as if he would haue said this betokens my body that accordingly Doctor Luthers opinion where hee saith that the body of Christ is in the bread out of Christs words where hee said This is my body hath no necessary conclusion And this is the first cause why wee cannot leane to Doctor Luthers opinion about the reall presence of the body of Christ in the bread namely whilest such a construction hath no ground in the word of God it being so that in neither stands expresly in the words of Christ neither can bee drawne from thence by any necessary consequence The second cause why we cannot yeeld to Doctor Luthers aboue named opinion is this The second cause why we cannot leane to Doct. Luthers opinion namely whilest it is flat against Gods word for that wee see and are assured in our hearts that such an opinion hath not onely no ground in the word of God but also that it runnes flatly against the same For first of all so witnesseth Gods word cleerely that Christ ascended into heauen fortie daies after his resurrection and at present is no more vpon the earth I am no more in the world saith Christ Ioh. 17.11 And the Apostle to the Hebrewes shewes it very largely that he must by the offering of his body enter into the heauenly Sanctuary And concludes therout that therefore if hee were vpon earth then were hee not Priest in the 8.9 10. Chapters See Reader this is the cleere and infallible word of God that Christ is not any more bodily vpon earth therefore cannot the contrary that hee is now vpon earth bee true Secondly the word of God witnesseth cleerely that Christ hath once himselfe renounced and said that the bodily eating of his body is not profitable to saluation the flesh profiteth not namely to be eaten with the mouth as the Capernaites meant that they must eate his flesh Iohn 6.63 What now Christ hath once cast away as vnprofitable to saluation that is vnpossible that hee should againe haue euer ordained it as profitable to saluation For he recals not his word neither wil he rebuke himselfe of lying as Doctor Luther truly writeth Tom. 3. fol. 530. B. Thirdly the word of God witnesseth plainely That Christ once dying for vs henceforth dieth no more Rom. 6.9.10 Therefore shall not his blood heereafter bee seuered from his body any more really Tom. 3. fol. 529. as Doctor Luthers opinion sheweth For hee saith his body is in the bread without blood and his blood in the wine without the body This is as much as if he said that his body is dead in the Supper For a body without blood is dead Now his body cannot die any more therefore neither can the opinion of Doctor Luther of the reall and separated presence of the body of Christ in the bread and his blood in the wine be right Doctor Luther troubleth himselfe very much C'earanâ—e of the first difference betwixt
Scripture Clearance of the third contrariety betwixt Doctor Luthers opinion and the holy Scripture as wee haue aboue touched is this that the holy Scripture saith Christ once dying for vs can henceforth die no more Which is euen as much as if it said his body can be no more without blood and his blood can be no more really seuered from the body or be shead out of the body But Doctor Luthers opinion brings this with it that now euery day namely as often as the holy Communion is administred that the body of Christ is without blood and that the blood of Christ is really seuered from his body For the bread is indeed seuered from the wine really When now the body is in the bread and not in the wine and contrariwise the blood is in the wine and not in the bread then is it indeed manifest that they must be separated really from each other And Doctor Luther yeelds that that is his meaning where he saith I am to know that I receiue the body of Christ in the Sacrament without blood Tom. 3. fol. 529. Vpon this Contrariety doe wee not finde any thing of respect which Doctor Luther hath answered in his strife writings Neither doe wee see how it is possible to answere any thing groundedly and therefore it remaines as it is And this is now sufficiently spoken of the second cause why wee cannot giue approbation to Doctor Luthers opinion about the bodily presence of the body and blood of Christ in the bread and wine of the holy Supper namely whilest such an opinion hath not onely no ground in Gods word but also is manifoldly against the same 3 The third cause wherefore we yeeld not no Doctor Luthers opinion namely whilest it hath no testimony from the old Apostolicall Churches but was first batchâ—d in the blindest times of Popery The third cause is that such a construction hath no testimony from the Apostolicall Churches but was first founded many hundred yeeres after the birth of Christ in the very darkest daies of Popery as the Reader may easily come to vnderstand out of the following witnesses of the old Doctors of the Church Tertullian who liued about the yeere of Christ 200. saith The Lord tooke bread and diuided it amongst his Disciples and made the same his body in that he said This is my body that is a representatioÌ„ of my body Cyprian who liued about the yeere after Christ Serm. de Chrism 240. saith That the bread and the wine are the body and the blood of Christ as the betokening and the betokened thing vsed to be tearmed with one name Gregory Nazianzen Apologet. who liued about the yeere of Christs birth 360. nameth the bread a signe answerable to the body of Christ Chrysostome who liued about the yeere after the birth of Christ 370. saith Psal in 22. Bread and wine are a figure of the body and blood of Christ Also Homil 17. ad Heb. the Supper is a token and signe of remembrance of the death of Christ Augustine who liued about the yeere after the birth of Christ 390. saith The Lord hath commanded a representation of his body in the Supper a Psal 3. Also The Lord hath himselfe not spared to say This is my body when he gaue but a token of his body b Contra Adim C. 12. Also The Sacrament is named being one thing with the name of the same thing which it signifieth c Epist 23 ad Bonif. Also The Scripture vseth euen so to speake that it nameth the token as the betokened thing d In Joh. N. 63. Also The heauenly bread which is the flesh of Christ is in his kinde called the body of Christ it being indeed a Sacrament that is a holy token of the body of Christ which was hanged vpon the Crosse visibly palpably and dyingly And the offering of the flesh which is performed by the hands of the Minister is tearmed the suffering and dying of Christ vpon the Crosse not that it is the thing it selfe but that it betokeneth it as a mystery e Sent. Prosp Theodoret Dial. 1. who liued about the yeere after the birth of Christ 440. saith Our Sauiour himselfe hath changed the names and hath giuen the name of the tokens to his body and of his body to the tokens c. And in sundry places hee nameth the bread and wine in the Supper a representation and opponent signe of the body and blood of Christ Beda who liued about the yeere after the birth of Christ Super Lucam 730. saith Christ hath instituted in stead of the flesh and blood of the Lambe the Sacrament of his flesh and blood in the representation of bread and wine De coeâ—â— Domini ad Carolum Magnum Bertram who liued about the yeere after the birth of Christ 800. when some began to beleeue the bodily presence of Christ in the Supper and being demanded thereabouts by Charles the great freely declared That the bread is figuratiuely and not really the body of Christ From the witnesses it is very manifest that the euill custome of the bodily presence of Christ in the Supper did not arise before such time as that Popery got the mastery Wherefore cannot wee otherwise estimate such a custome but for a Popish leauen About which no man hath any iust cause to wonder that Doctor Luther who otherwise was a deadly enemy to the Popedome did neuer encounter this abomination of the Popedome Euen Elias the Prophet also did not encounter the calues of Bethel 2. King 25.15 which Ieroboam had set vp but they remained euen vnto the daies of King Iosias and yet neuerthelesse they were Baalitish abominations God hath such a manner that hee accomplisheth not all by one man that so no man might be made an idoll but must ascribe the honour onely to him And also there were outward causes which were a hinderance to Doctor Luther that he could not attaine to the true ground of this matter For first hee was borne and brought vp in the Popedome and hee was a Frier full fifteene yeeres long in which many yeers and from his childhood the euill custome of the bodily presence of Christ in the bread was so strongly rooted in him that he could not easily remoue it out of his heart afterwards Euen as also many other Popish errours as the Purgatory Transubstantiation the Communion vnder one kind and honouring of the Sacrament calling vpon the Saints c. in the beginning of his Reformation for certaine yeeres together cleaue fast vnto him Secondly and whereas Doctor Carlstadt would shew vnto him that hee failed in this point then did not Carlstadt onely bring it in very vnbefittingly in that that he said that Christ with the word this pointed not to bread but to his by-sitting body at table which Doctor Luther could easily confute him in and so thereby he was more and more fortified in
oftentimes vse the diuell and other wicked creatures in his seruice As Iob 1. Also 1. King 22. c. And wee take it this is spoken sufficiently of this matter to manifest our innocency Now will wee also heare how our contradictors will haue it how men should speake of the foreknowledge of God They would haue that men should say that indeed God did see from euerlasting the euill aforehand that it would come to passe but he did not determine that it should come to passe As also it is not his will now that men should doe wickedly Answere It is most certainly not the will of God that men should commit euill And so farre forth in very deed hath hee not determined that any euill should come to passe as if namely hee tooke a pleasure in the same euill But in respect that he through this or that euill worke of his creature will accomplish this or that good worke or will performe punishments then can no man denie that he hath determined that the same euill deed should be performed through his permission except they will denie and controll the Lord Christ himelfe who expresly said that it was determined that Iudas should betray him Luk. 22.22 Also except they will gainesay all the Apostles ioyntly who speake most clearely that Herod and Pilate with the Gentiles and people of Israel did doe no otherwise then the hand and councell of God determined before to bee done Act. 4.28 In summe God will in some respect doe a thing and also will not in some other regards and considerations God will haue it that Iudas should be faithfull and true to Christ in respect that it is right and good of it selfe so to bee But in consideration that through the vnfaithfulnesse and treason of Iudas our redemption might be procured therefore will he haue it that the same treason shall proceed and in consideration heereof hath hee also determined from euerlasting that it should proceed For as hee will haue a thing at present euen so and no otherwise hath he willed and determined euerlastingly according to the often aforementioned saying knowne vnto God are all his workes from the beginning of the world Act. 15.18 And the holy Scripture goeth yet further and saith that God doth not only vse euery creature to what purpose he will it being so that he created them but also that hee hath stirred vp and created euery creature for this cause that hee would vse them to this or that end as wee reade of King Pharaoh that God saith plainely to him And in very deed for this cause haue I raised thee vp for to shew in thee my power and that my name may be declared throughout all nations Exod. 9.16 Which is indeed a very hard saying to reason and the wicked haue alwaies murmured against it and said Why doth he yet find fault for who hath resisted his wil Rom. 9.19 But the spirit of God stands to it and esteemeth the wicked not worthie of any other answere then this Nay but O man who art thou that repliest against God shall the thing formed say to him that formed it why hast thou made me thus hath not the Potter power ouer the clay of the same lumpe to make one vessell vnto honour and another to dishonour Rom. 9.20.21 With which answere the godly being humbled cast downe themselues and say Lord thou art righteous in all thy waies and holy in all thy workes Psal 145.17 Though wee poore men vnderstand not how thou rulest Psal 147.5 The contradictors also find fault with this word Determined and say it is not truely spoken when it is said God hath determined all things to a good end whatsoeuer comes to passe whether it be good or euill Now not onely the holy Scripture vseth this phrase in this matter As where the Apostles doe ioyntly say Herod and Pilate with the Gentiles and people of Israel did doe to Christ whatsoeuer the hand and councell of God had before determined to be done c. Act. 4.28 for so did Doctor Luther interpret the Greeke word Proherise which Paul vseth in this place Rom. 8.29 Also 1. Cor. 2.7 Ephes 1 5.11 Also where Sirach saith Death and bloodshead strife and sword calamities famine tribulation and scourge these things are created for the wicked Chap. 40.9.10 But also Doctor Luther vseth the very same word euen to the same purpose as we doe where he saith It is indeed so that no man can doe good or hurt as the Scripture saith except hee bee ordained thereunto of God Tom. 2. Ien. fol. 210. Therefore the Lutherans haue no iust cause of complaint against vs for this matter But we haue iust cause of wondering how they will reconcile that which they say in the Concordion booke The foreknowledge of God ordereth the euill and sets it his bounds fol. 250. Also What the corrupt wicked will of Satan and men intend act and desire that is seene and knowne of God aforehand and his Praescience that is foreknowledge keepeth his Order euen in the wicked fact or working that God setteth his marke and measure to the euill which hee liketh not how farre it shall goe and how long it shall endure when and how hee will hinder and punish the same all which yet the Lord God so gouerneth that it must redound to the honour of his Diuine Maiesty and the benefit of his chosen seruants and the wicked shall come to confusion by the same fol. 319. And yet they alleage that it is Caluinish when it is said that God hath appointed also the euill that comes to passe to euery thing his proper end They say in the Concordion booke But the beginning and cause of euill is not the foreknowledge of God for God prouides and workes not euill neither helpeth and furthers the same but Satan and the corrupt will of man fol. 319. Answere Euen the very same also is our opinion For wee say not that the foreknowledge of God is the beginning and cause of sinne but that the alone working cause of euill in as much as it is euill is the diuels and mens corrupt will Onely say we that God turneth it to good by his vnsearchable wisedome and power the euill which he lets come to passe and hath ordained the the same to such a good vse by his foreknowledge And this confesse our contradictors also Wherfore is the discord then for nothing else as it is manifest then for the fooles cap. Except our contradictors be of this meaning that God did not certainly conclude any thing from euerlasting of all things which his creatures purposed in time to come out of their owne free wils whether such things should come to passe or not and vnto what end hee would turne and vse them but that hee onely did behold from euerlasting and now continually beholdetâ— what euery man doth and that hee doth euery day bethinke himselfe a new what hee will doe therein as the necessity of his
will of Gods Maiesty shall not be enquired into but onely shunne selfe-conceited reason which alwaies forsaketh Christ faith loue and the Crosse and wil mount aboue the clouds before her feathers be growne We are not here to be troubled in searching into the high great secrets of Gods Maiesty which dwelleth in right that none can attaine vnto as Paul saith 1. Tim. 6. We must keepe our selues close to God wherein he accepteth of vs who became man euen in Iesus Christ the crucified as Paul saith in whom is hidden the fulnesse of the wisedome of God For in him haue we richly both what is knowne vnto vs and that which wee ought not to know fol 510. A Also But reason will heere say euen like the custome of the mockers being both nose wise and selfe minded Yea indeed this is a fine found thing that when as you are forced with strong grounds and arguments that then you flie to the will of Gods Maiesty there must the counterpartie hold his peace euen as the Astrologie with their Epicyclis turne all questions from the course of the heauens To which this my answere It is not a thing found by mee whereas I say the will of God is not to bee searched into but it is founded in the word of God and there commanded For so saith Paul to the Romans chap. 9. Thou wilt say then vnto me why doth he yet complain for who hath resisted his will But O man who art thou which pleadest against God shall the thing formed say to him that formed it why hast thou made me thus hath not the potter power of the clay to make of the same lumpe c. And Esay spake thereof before Paul in his 58. Chapter They seeke me daily and will know my waies euen as a nation that did righteously and had not forsaken the statutes of their God they aske of me the ordinances of iustice and will draw neare vnto God As I take it these words giue sufficient testimony that man shall not search into the will of the Maiesty And it so being that this case of freewill and euerlasting Predestination is of such speciall consequence where the corrupt reason and fleshly man are accustomed to search after the will of the Maiesty it is therefore of speciall necessity that wee say vnto them that they herein keepe silence and yeeld the honour that belongeth to the Diuine will and Maiesty In other matters which are handled wherein cause may be giuen and cause must be taken vpon command therein are not men so diligent in searching But and if yet there bee some who will be searching after the will and will not giue regard to our admonition those doe we let passe euermore to hold combate with God as the giants doe and they shall see the profit or praise they shall purchase by it fol. 510. B. The Reader may may finde many more testimonies of Doctor Mart. Luther in the booke which is intituled Constant doctrine of D. Mart. Luther of the first mouing causes of faith printed at Amberg Anno 1598. in 410. Behold Reader this is the doctrine of Doctor Luther of the cause of our election to euerlasting life Whether now we or Doctor Muller and Doct. Hunnius are the better Lutherans in this point wee yeeld to the censure of all honest Lutherans It is true indeed that there be some who let not to blase that Doctor Luther did at last renounce and alter the aforesaid doctrine But the Concordien booke saith no thereunto and saith Vpon this we will set downe one saying where Doctor Luther pronounceth afterwards with a Protestation to remaine by the same euen to the day of his death expressing his mind in the great confession of the holy Supper where he saith thus Herewithall doe I renounce and condemne all foule errours and doctrines which aduance the free will of man as being a meere opposite to the helpe and grace of our Sauiour Iesus Christ. For whilest that without Christ death and sinne is our Lord and the diuell our God and Prince there can bee no power nor strength no wit nor vnderstanding whereby wee can frame or further our selues to righteousnesse and life but we must remaine blind and fettered slaues of sinne and Satan doing and intending whatsoeuer shall be pleasing to him and so shall be contrary to God and his Commandements In these words saith the Concordien booke Doctor Luther of happie and blessed memory yeelds our free will no power at all whereby to further it selfe vnto righteousnesse or to striue towards the same but saith that mākind is blinded and captiued to doe onely what shall bee the will of the diuell and shall be contrary vnto God Therefore here is no partaking in workes by our wils in the conuersion of mankind And a man must be drawne and borne againe of God else is there not a thought in our hearts which is able to moue it selfe towards the Gospell whereby to imbrace it of it owne accord As also Doct. Note Doctor Luthers booke de seruo arbitrio is cannonised in the Concordium booke Luther writ of this matter against Erasmus in the booke de seruo arbitrio that is of the captiued will of man and maintained the same throughly and afterwards repeated and expounded it in the notable exposition of the first booke of Moses vpon the 26. Chapter Note He did not retract it but repeated and expounded it as in like manner in the same place also where other by-matters are disputed of by Erasmus as de absoluta necessitate c. Hee sheweth how he would haue the same taken and vnderstood against all misconstructions and peruertings a As we vse also to doe To which we also now refer our selues b We also and also direct others thereunto Therefore it is false doctrine when it is propounded that the vnregenerate man hath yet so much power that he desires to entertaine the Gospell to comfort himselfe therewithall and that so the naturall mans will partaketh something in the conuersion for such an erronious opinion is flat against the Diuine Scriptures the Christian Auspurges Confession the Apologie of the Same the Smalkaldes articles the great and small Catechisme of Luther and other of that notable highly enlightened Diuines writings Thus farre the Concordien booke fol. 271. B. and 272. B. Some man might say then is the Concordien booke Caluinish also Answere Wee cannot find it any otherwise in this matter For euen as we say that God found no cause in vs wherefore he should chuse vs before others to euerlasting life euen so saith the Concordien booke also and saith the contrary doctrine is a terrible and blasphemous heresie fol. 251. B. And it notifieth also the right ground wherefore God saw and found no cause in vs why he should elect vs namely therefore Because saith it before such time as a man is enlightened changed new borne renewed and drawne by the holy Ghost hee