standing on a high tower beholding how the knaues runne about and tumble together in the market stead but careth not for it how they agree together neither hauing it in his power to alter it No It hath no such meaning in it But the permission or sufferance of God is so to bee vnderstood that indeed hee lets the wicked creatures run a little after their owne free wils but yet he holdeth the raines alwaies in his hand as before is specified whereby hee can soone turne them now this way now that or else wholly hold them backe according to his owne pleasure and hee guideth them so with his raines that euery one must performe the same which he hath determined to haue effected by them From whence it may well bee said that the permission of God is not a bare permission but thaâ— God hath alwaies a hand with them in the actionâ— For in all permissions of God concurre these twâ— parts of the foreknowledge of God together First that he sustaineth the being and power of the creature euen in the committing of sinne as is well knowne For the second that he hath also their wicked and sinfull motions in his hands and so turneth them that the same must be effected thereby which he will haue effected to the furtherance of his glory and the benefit of his seruants Therefore he also ascribeth the worke which is effected in this maner oftentimes to himselfe as the aboue named examples doe witnesse Moreouer whatsoeuer God now effecteth or permitteth in one or other and in what manner hee turneth and accomplisheth the one or the other euen so hath hee foreknowne to doe from euerlasting and determined in himselfe as it is written From the beginning of the world God knoweth all his workes Act. 15.18 Also Hee worketh all things according to the councell of his owne will Ephes 111. Which councell and will of his most certaine cannot bee hindred or kept backe by any creature but it must vnfaileably come to passe whatsoeuer he hath determined as it is written The Lord of hosts hath determined it who shall disanull it and his hand is stretched out and who shall turne it away Esa 14.27 Yet for all that the wicked creatures doe performe their euill actions which they doe without any prouocation therto but out of free wil. For not euery must taketh away free will Christ must suffer Luk. 24.26.46 And yet it was his good will Psalm 40.8 The heauen must containe Christ Act. 3.21 And yet he was not forced to it but did it gladly Ioh. 17.13.24 So Iudas must betray Christ and yet hee was not inforced to it to betray him neither secretly nor openly but hee did doe it gladly and out if freewill therefore he is also rightly punished euerlastingly for it And euen the same is one part of the speciall vnspeakeable wisdome of God that he can so manage his gouernment that he also with those creatures which yet doe what they do out of free will and in respect of their natures could doe otherwise yet for all that can vnfallibly accomplish the same which hee hath determined to haue accomplished by them Doctor Luther saith thus of this matter If not we our selues but God worketh in vs our saluation then cannot we act any thing holily before such time as his is there doe we frame we and worke we it the best wee can And I say we must doe wickedly not that we are inforced thereunto but as we vse to say it must bee so of necessity without resistance and yet not by any powerfull compulsion and force That is when a man hath not the spirit of God then is he not as it were driuen headlong by force that he must commit wickednesse against his will as they vse to carrie a theefe or murtherer to the gallowes against his will but he doth it willingly and gladly c. That is here by vs called a Must or must bee of necessity which is noâ— subiect to alteration c. Tom. 6. Wit Germ. fol. 479 480. Also We know well that Iudas betrayed Christ wilfully But we say that such a will in Iudas was certainely and vnchangeably to bee accomplished at the time and houre as God had determined it Or if we bee not yet vnderstood then must wee make a difference of two necessities One necessity where I am forced to a worke by force The other where a thing must come to passe at a certaine time without constraint c He that now heares vs speak let him know that we speake of the last and not of the first That is we doe not speake of this whether Iudas was willingly a traitor or against his will but whether it must come to passe at the time and houre which God had determined vnchangeably that he should betray Christ willingly fol. 529. a. This is the construction of vs and Doct. Luther how these sayings are to bee vnderstood that nothing commeth to passe vnlesse God hath ordained it that it should come to passe whether it bee good or euill and that it must so come to passe euen as the Lord hath determined it and that the permission of God is not a bare and empty permission but that alwaies there is mingled something of his working Out of which exposition wee hope the God-fearing Reader hath vnderstood so much that by such speeches God is not made the causer of sinne but onely that the honour is giuen vnto him that hee is the Almighty Lord of heauen and earth without whose will no creature can moue and stirre it selfe and that he also suffereth no creature otherwise to moue and stirre then as hee will turne and vse their motions to a good end though it be otherwise euilly intended by the creature As it is spoken very plainly and finely made difference of about the mad knaues who sold their brother Ioseph into Egypt Ye thought euill against me but God disposed it to good that he might bring to passe as it is this day and saue much people aliue Gen. 50.20 What is especially meant by that word Prouoke it is clearely expounded in the holy Scripture that God for his part prouoketh no man to wickednesse but Satan and the euill lusts of men doe it Iam. 1.13.14 1. Ioh. 3.8 But whilest God vseth this meanes thereto when he will punish sinne with sinne that hee deliuereth men vp vnto Satan or their owne lusts therefore the worke which these instruments accomplish is not only ascribed to the instruments but somewhat also to God himselfe As the often mentioned examples of Dauid doe witnesse of which it is written in one place that the diuell stood vp and prouoked Dauid to number Israel 1. Chron. 21.1 And in another place it standeth The Lord moued him therunto 2. Sam. 24.1 namely through the seruice of Satan For all things are seruants to him Psalm 119.91 And there are more examples to bee found in the Scriptures which doe say that God doth
his heauenly father towards vs poore sinfull men And in the fourth yeere after that he was captiued crucified put to death and buried descended into hell and rose againe from the dead the third day and ascended into heauen fortie daies after and set himselfe at the right hand of God the father Almighty from whence he shall returne to iudge the quicke and the dead And therefore we beleeue of Christ that hee is not a bare man Of the person of Christ but that hee is the euerlasting Almighty Sonne of God who at the appointed time tooke the nature of man vpon him and is now together God and man and so shall remaine euerlastingly in one vnseparable person And being thus at present both God and man in one vnseparable person therfore do we beleeue further that all may be said of him that may be said of God and all that may bee said of man yet with this caution that euery thing must bee vnderstood of him to be true the Diuine thing according to the Diuine nature and the humane according to the humane nature For example it may bee said of him that hee is from euerlasting and also hee was first borne in the last times both are true but not both according to both natures For according to the humane nature was hee not from euerlasting Also according to the Diuine nature was hee not borne in the last times But he is from euerlasting according to the Diuine nature and first borne in the last times according to the humane nature According to which then wee doe beleeue that in deed and truth the Sonne of God died for vs but yet not according to the Godhead but only according to the manhood for the Godhead cannot die Also wee beleeue that indeed and truth Christ is present with vs and will so remaine to the end of the world but yet not according to the humanity but the Deity For according to the humane nature is he ascended vp into heauen And the Scripture is manifest which saith That by the offering vp of his body he must enter into the heauenly tabernacles and not remaine vpon the earth else were he not our Priest Heb. the 8.9 and 10. Chapters Of the power of the death of Christ beleeue we that the death of Christ Of the power of the death of Christ whilest hee being not a bare man but the Son of God died is a full and alsufficient payment not onely for our sinnes but also the sinnes of the whole world And that hee by his death hath purchased not onely forgiuenesse of sinnes but also the new birth by the holy Ghost and and lastly euerlasting life But wee beleeue therewithall that no man shall be made partaker of such a benefit but onely he that beleeueth in him For the Scripture is plaine where it saith He that beleeueth not shall be damned Mark 16.16 Also Hee that beleeueth not in the Sonne of God the wrath of God abideth on him Ioh. 3.36 Wee beleeue further that the true sauing faith cannot be without repentance and good workes Of the nature of the sauing faith For such a faith layeth hold on Christ wholly who was made of God not onely righteousnesse to vs but also sanctification 1. Cor. 1.30 We beleeue further that though the true blisse-making faith cannot be without good workes Of the righteousnesse before God yet neuertheles the man before Gods iustice seate that is when he is throughly touched with his sinnes neither can or should beare himselfe vpon his good workes it so being that they are euer vnperfect But that a man shall appeale onely and alone vnto the grace of God before his iudgment seate which grace hee hath prepared for vs in Christ and take hold on the same grace with a beleeuing heart and so will God forgiue him his sinnes and esteeme him iust for the full satisfaction of Iesus Christ And that is our meaning when wee say that man is iustified before God onely by faith without helpe of good workes namely not that good workes should bee abandoned but onely that a man should not put any confidence therein We beleeue further that God hath ordained the preaching of his Gospell to this end Of the Ministery that he would worke in vs faith in Christ therby and that the same preaching of God the Lord is no iest but that it is his earnest will and intent that all people that heare such preaching should beleeue the same should returne to Christ Of the fountaine of faith Wee beleeue further that mankind is so corrupted by the fall of our first Parents that they cannot vnderstand or entertaine the preaching of Christ vnlesse God open their vnderstandings by his holy spirit and turne their hearts to Christ And that therefore the Gospell is not onely a speciall worke oâ— God which God bestoweth not vpon all men but also that the vnderstanding and the receiuing of the Gospell or to speake with one word faith is an especiall worke of God Ephes 2.8 Also 2. Thes 3.5 Which gift no man hath deserued of God It being so that all men are sinners Rom. 3.23 But God giues it by grace to whom he will Rom. 9.18 But those whom he presently will those hath he willed from euerlasting For from the beginning of of the world God knoweth all his workes Act. 15.18 Therefore it is most certaine that no man beleeueth in Christ except God hath chosen him to euerlasting life as Paul saith The election hâ—â—h obtained it the rest haue been hardened Rom. 11.7 Also as Luke saith As many as were ordained to eternall life beleeued Act. 13.48 But therewithall it is also true that we ought not to search into the secret counsell of God whether we be elected or not 2. Tim. 2 19. for such a search is in vaine It being so that God hath sealed the booke of life and will not permit any creature to peepe therein But we ought to keepe our selues to the reuealed word of God which saith that God hath chosen vs in Christ that is to that end he might make vs saued through Christ and no otherwise Ephes 1.3 And there accordingly hee commandeth vs to repent beleeue in Christ and so seeke saluation in him This commandement of Christ should wee endeauour to hold so farre as God giueth vs power and continually pray that God will bee pleased more and more to encrease our faith When wee doe so then need wee not search further whether wee be elected to euerlasting life or not For this is sure and out of all doubt that all those that repent them without hypocrisie and beleeue in Christ are elected to euerlasting saluation But for this cause will not God reueale our election any otherwise then through such testifications that we might not fall into fleshly security But work out our saluation with feare trembling Phil. 2.2 Which feare wheresoeuer it is certainly it is accompanied
or I haue done it It is very hotly cast in our teeth that one of ours should haue written that God doth somthing prouoke a man holily to sinne But with as great diligence is that left out that without doubt stands by it or wee mistake the matter that God doth so no otherwise then when he will punish sinne with sin which vndoubtedly is a holy worke as the contentius are forced to confesse where they say So is blinding ascribed to God the Lord as a punishment of sinnes formerly committed which in it selfe is a good worke of godly iustice Heilb Synops fol. 50. And what cause haue they to complaine much against vs the holy Ghost himselfe vseth the like speech where hee saith in the lately mentioned example of Dauid And the wrath of the Lord was againe kindled against Israel and he moued Dauid against them in that hee said goe number Israel 2. Sam. 24.1 But yet they are hard sayings might some man say and they seeme in truth to import as much as if God were thereby made the causer of sin and had a delight in sin For how is it possible that he should not bee the causer of sinne and haue a delight and pleasure in sinne when that hee hath not onely determined the same that it should be accomplished but also hath himselfe a hand in the worke and moueth mankind thereunto Answere Blind mad and peremptory reason thinkes so indeed But whosoeuer submitteth himselfe to the word of God with an humble hart he shall wel know learn to vnderstand that therfore God is no causer of sinne or hath delight and pleasure in sinne though indeed he haue ordained that this or that sinfull worke of his creature should come to passe and the worke must be done yea hee ascribeth it to himselfe The which the better to be vnderstood by the Godfearing Reader we will impart this information in short according to our powers for his assistance The Almighty God as he once created al things euen so gouerneth hee all things continually by his prouidence Therefore the prouidence of God is nothing else then the almighty gouernment of God ouer all creatures good and bad and containeth two parts in it The first part is that hee maintaineth the being and power of all creatures so far and in what manner it pleaseth him without which maintenance no creature can be sustained a minute of one houre or is able to rule or moue himselfe in â—he least measure as Paul saith Hee giueth to all life and breath and all things Also In him wee liue and moue and haue our being Act. 17.25.28 The second part is that he hath the motions of all creatures in his hands and turneth them which way he wil according to the worke which he will accomplish by them as Dauid saith They continue all by thine ordinances Psal 119.91 and the examples manifest that sometimes fire sometimes water somtimes good somtimes bad Angels sometimes godly somtimes wicked men sometimes frogs sometimes lice c. must serue to accomplish his councels And there is nothing exempt from such a disposing of God euen also that which seemeth to be already performed as it is written The lot is cast into the lap but the whole disposition thereof is of the Lord. Prou 16.33 No not yet the very hearts and thoughts of men as it is written The Lord looketh downe from heauen and beholdeth all the children of men From the habitation of his dwelling he beholdeth all them that dwel on the earth He fashioneth their hearts euery one Psal 33.13.14.15 Also The heart of the King is in the hand of the Lord he turneth it whither soeuer it pleaseth him Prou. 21.1 It is true God hath indued the Angels and men with that kind nature that they can moue themselues by their owne free will and either intend this or that Euen indeed as they doe But for all that hee holdeth the raines of their free will in his hand in such a manner that either hee can let them proceed when it goeth after his will or he can pull it backe or moue it to this or the other side euen as sometimes a man draweth on a beast to a snare which hee letteth either passe freely before him or pulleth backe or can turne hither or thither Which comparison God himselfe vseth where hee saith to the King of Assiria I will put my hooke in thy nostrels and my bridle in thy lips and will bring thee backe againe the same way thou camest Esa 37.29 So both Angels and men remaine all of them together vnder the power and gouerment of God and cannot forecast much lesse bring to passe either little or great without the will of God Yet for all that there is a great difference in that which they intend to doe For sometimes they doe that which God hath commanded them to doe sometimes they do the cleane contrary out of their free will When they now do that which God hath giuen them commission for then doe they right therein and God is well pleased therewith furthereth it and rewardeth it at the last But when they doe what hee hath forbidden them then doe they badly therein And though hee suffer them sometimes to goe on in such their doings yet hath hee no pleasure in their disobedience but hateth the same disobedience earnestly and punisheth them at last But hee therefore suffereth them to proceed in such their wicked actions that he may vse the same to good and also knoweth how to turne them so in their wicked course by the bridle of his prouidence that they cannot assault any where in their wickednesse but where he will For which there is a notable example of Shemei hee was of himselfe the enemy of Dauid and God vseth him to this end that he should poure out his enmity vpon Dauid euen at the same time when God would correct and humble Dauid by him Which Dauid confessed truly where hee saith Suffer him to curse for the Lord hath bidden him curse Dauid Who dare then say wherefore hast thou done so 2. Sam. 16.10 God did not bid him by any outward command but hee bid him by a secret and vnsearchable manner whereby he moued the wicked band-dog that hee should euen fall vpon Dauid and bite him Euen as hee by his secret and vnsearchable order commanded the rauens that they should feed Elias 1. King 17.4 And the Whale-fish that hee should cast out Ionas vpon the dry land Ionas 2.10 According to these so it is true that God doth not that which is euill but permitteth or suffereth it to be done Therefore in all equitie there can bee no guilt of sinne laid vpon him But the guilt onely of sin is the free wicked will of the sinfull creatures But for all that the permission or sufferance of God must so be right vnderstood namely not thus that God doth onely barely looke on what is done by the creatures like vnto one who
one truth and that all differences amongst vs are almost onely in such matters as concerne not the life of religion but the exteriour shape and garment thereof And this by the guidance of our inuisible head Iesus Christ and his blessed spirit of truth in better and in a more excellent maner then they by their visible Iudge the pretended vicar of Christ vpon earth And touching the second that neither directly wee teach nor indirectly may bee deduced from our doctrines that God is the author of sinne is so euidently and sincerely discouered in this booke as none that readeth the same with aduisement can but account our aduersaries notorious callumniaters to lay so soule a crime to our charges vpon so silly a ground but no maruell seeing slandering and lying is one of the chiefe pillars of their kingdome These bee the profitable vses that may be made of this booke Now the God of all mercie direct all our thoughts words and works to the aduancement of his glorie and the edification of his Church And thus commending this booke to thy fauourable acceptance I commend thee to the grace of Christ Iesus Thine in the Lord and the poore seruant of Iesus Christ Thomas Beard Doctor of Diuinitie THE CONTENTS OF THIS DECLARATION FIrst there is placed a Preface of the cause and end of this Declaration After followeth the Declaration it selfe wherein are ten Chapters Containing as followeth The 1. Chapter That we haue not such a detestable faith as is measured to vs abroad The 2. Chapter What our faith is in very truth The 3. Chapter That we haue not founded and learned such our faith from blind reason much lesse from the reuelation of Satan as some calumniate vs also not out of the writings of failable men but onely and alone out of the infallible word of God through the gratious inlightning of his holy spirit The 4. Chapter That Doctor Luther of happie memorie did euen beleeue and teach as we beleeue and teach except that only one point of the holy supper And that also we differ not in the same point so much as many imagine The 5. Chapter Wherefore we cannot hold with Doctor Luther in all things about the point of the holy Supper The 6. Chapter That we do not beleeue and teach otherwise of the person of Christ then as Doctor Luther of happy memory did beleeue and teach excepting the vbiquitie of the body of Christ which he also at last renounced himselfe The 7. Chapter That wee doe not belieue and teach otherwise of the foreknowledge and almightie prouidence of God ouer all creatures and of the originall of sinne then as Doctor Luther of happie memory hath beleeued and taught thereof The 8. Chapter That we belieue and teach no otherwise of the euerlasting Predestination of God or of the free election by grace of the children of God to euerlasting life or which is all one from whence faith springeth then as Doctor Luther of happie memorie did beleeue and teach The 9. Chapter That we beleeue and teach no otherwise of holy Baptisme then as Doctor Luther of happie memorie published in the Smalkaldish Articles and in the Sermon of the blessed Sacrament of holy Baptisme anno 1519. deliuered his opinion The 10. Chapter That the Ceremonies which wee vse in our Churches are neither against the word of God nor Christian liberty These are the Chapters of this Declaration vpon which this conclusion followeth that for the same they haue no iust cause to condemne vs as heathens The Vollumes of Luther mentioned are his Dutch Vollumes OF THE END AND CONTENTS OF THIS DECLARATION CHristian louing Reader it cannot bee vttered what mischiefe the contention about the Sacrament hath done and yet dailie doth and is to be feared will doe more and more in the Protestant Churches Now we for our parts are not only readie to imbrace peace continually and for that ende haue tried all meanes to purchase the same whatsoeuer any Christians are bound to doe therein but so there are also many God fearing people on the aduerse part both of high and low degree who desire peace as gladly euen as we doe and would further it to the vttermost of their powers who also acknowledge that the meanes thereto propounded by vs that we namely whilest we agree in the foundation of faith should not condemne each other for difference in opinion about by-questions considering that it is vnpossible in this life that the perfection and vniforme confession of all the misteries of God should be holden by all members of Christ in all things as the Scripture witnesseth and experience hath alwaies manifested are Christian and agreeable to the word and will of God Onely they are hindrered by part of their portly preachers who say and write that it standeth not alone vpon some few by-questions but also that there is difference in opinion in the foundation of Christian faith and that we haue so many detestable errours that no Christian man can with good conscience acknowledge vs for brethren in Christ and according to the same hold peace and brothership with vs. That now this obstacle may bee remooued and that good-hearted people may know what to trust vnto about vs wee are willing once more adding to full measure to declare what we beleeue or doe not beleeue of all and euery point of doctrine and thereby also declare what wee vse for Ceremonies or doe not vse in our Churches with the causes added thereto wherefore we doe the one and not the other The merciful true God and Father be pleased to bestow his grace and blessing on such a work that the eies of many people may be opened thereby to the honor of him and benefit of his Churches Amen A FVLL DECLARATION OF THE FAITH AND CEREMOnies of the Pfaltzgraues Churches CHAP. I. That we haue not such a detestable faith as is measured to vs abrode by peace-hating people NOw to begin We protest before God and whole Christendome that wee haue not in any sort such a detestable faith as peace-hating people ascribe vnto vs whereas they say That we denie Gods omnipotency The 〈◊〉 thes◠〈◊〉 is to the◠〈◊〉 Cha◠〈◊〉 That we make God the authour of sinne That we make God to be a tyrant That we denie the Godhead of Christ That we denie the personall vnion of both the natures in Christ That wee say that the diuine and humane natures in in Christ haue in no sort any actuall and working fellowship one with the other That we denie originall sinne That wee say that the sonne of God died not for vs indeed and in truth but onely a bare man That we denie the power of the death of Christ That we denie the necessity of beleeuing in Christ and say that the vnbeleeuing heathens can be saued as well as the Christians That we make holy Baptisme of no effect That we deny the blisse making eating and drinking of the body and blood of
faith onely and alone vpon the word of God and beleeue men no further then they can shew what they say out of the word of God Psal 116.11 And that therfore for that we know that all men may faile though they be as highly inlightened and as holy as may possibly bee and that God is onely he that cannot erre And therefore we put no confidence in any man when he speaketh of himselfe But if hee say it standeth in Gods word which he speaketh then doe we search Gods word for it whether it be so or not And when we finde it true then beleeue we him not therefore that he is the speaker but therefore that wee see that God hath said it But if any man shall aske wherefore doe we hold the writings of the Prophets and Apostles to bee the word of God and not the writings of Zwinglius or Luther whereas neuerthelesse the Prophets and Apostles were euen as well men as Luther Zwinglius Philip Caluin c. To them giue wee this answere The Prophets and Apostles were indeed euen as well men as other teachers of the Churches of God But they did not speake and write as men but what they spake and writ in matters of faith that receiued they by inspiration from God 2. Tim. 3.16 2. Tâ—t 1.21 without meanes and were commanded to speake or write which amongst many other vnfallible marke-tokens may bee heereby manifested For where they said as they vsed to say this or this hath the Lord spoken there did the Lord confirme such their sayings that they were true with great and vnaccustomed wonders before all creatures and so giuen them testimony by his owne almightinesse that they speake the truth and that that in truth was his word which they either spake or writ in his name It is otherwise to be thought of Augustine Cyprian Hierome Luther Zwinglius and other the like teachers who rose vp after the times of the Prophets and Apostles They neuer published that euer God reuealed his word vnto them without meanes much lesse did they euer any where ratifie the same by wonderfull tokens but haue alwaies in their Sermons and writings drawne their testimonies out of the writings of the Prophets and Apostles as the vndoubted word of God whilest now they euer appealed to the writings of the Prophets and Apostles and directed vs thither as to the foundation of their faith therefore also neither can nor shall we doe otherwise then search in the writings of the Prophets and Apostles whether their doctrine bee founded thereupon or not In which search when wee finde it euen so in Gods word as they haue alleaged and mentioned vnto vs then receiue we it thankfully and giue praise to God for them But when we finde it otherwise and perceiue it that they stumble at some thing and haue not rightly vnderstood the word of God then let wee their allegations go and keepe only to Gods word Would God that all those that either will or should iudge about the troublous contentions in religion would well consider this difference betwixt the word of God and the writings of men It would stand much better a thing much to bee lamented then it now stands in the Protestant Churches Doctor Luther of happy memory hath with this onely one difference confounded the whole Papacie For as often as they brought against him any of the fathers as Augustine Hierome c. so often answered he Hierome and Augustine as all other fathers were men and could faile and therefore he would not be tied to them Onely Gods word could not erre therefore would not hee bee confuted and shewed by any thing but by Gods word This was Doctor Luthers answere against the Popedome And all Protestant Churches acknowledge that this his answere was right and good If then Doctor Luther did well and right that he would not bind himselfe to any writings of men but onely to the word of God then can no man take it euill at our hands that wee herein follow his example and also bind not our selues to any writings of men be he called Lutherus or Zwinglius or how he will but onely to the word of God And yet doe wee not despise any of them but giue God hearty thankes for them and remember them with befitting commendations and praises for all the great things God hath done by them especially by Doctor Martin Luther of whom Zwinglius himselfe writes Hee was the little Dauid Tom. 2. fol. 377. B. Item fol. 315. B. Item fol. 326. B. who first encountered with the great Goliah of Rome which it may bee none of the rest would haue aduentured vpon And this honor did he not grudge to affoord him Onely he then should not grudge at other men when they helpe to follow the battell against the Philistims when hee had giuen the bold onset and put the enemie to flight Which argument of Zwinglius wee cannot otherwise acknowledge then for Christian And also wee are of the same opinion that Zwinglius was that Doctor Luther was a chosen champion of God by whom hee would bring againe the light of the holy Gospell in these last times out of the darke Papacie Only we say therby that he was also a man who had his infirmities as well as other men And especially must all they acknowledge who wil speak of him impartially that in controuersies he was much too hasty and in anger often thrust out such things which cannot be answered As in a booke where the words stand fast cast hee out amongst others these words Mary the mother of Christ did neither eate Christ bodily nor spiritually Tom. 3. Ien. fol. 363. B. That cannot be answered otherwise then that his anger is to bee borne with For and if Mary had not eaten Christ spiritually then must shee bee damned and perish euerlastingly Or else the words of Christ must be false where he saith Verily verily I say vnto you except you eate the flesh of the Sonne of man and drinke his blood you haue no life in you Also in the great Confession of the Lords Supper casteth he out these words And it was not true that Christ at the same time was in heauen namely when he spake with Nicodemus vpon the earth Ioh. 3. â—3 Tom. 3. fol. 480. Also euen in the same place saith hee The Angels are at one time in heauen and also on the earth c. And many of the like examples could wee shew out of Doctor Luthers writings which put vs out of all doubt that he was a man and so could faile and erre euen as well as other men Wherefore no man can blame vs that wee also in his writings follow the command of God which saith Proue all and hold that which is good 1. Thes 5.21 CHAP. IIII. That Doctor Luther of happie memory did beleeue and teach no otherwise then we beleeue and teach except that onely one point of the holy Supper And
in the Churches of God that one should say the other holdes truth to please him though in his heart he thinke the contrary For God hath flatly forbidden and said Esa 5.20 Woe vnto them which put darkenesse for light and light for darkenesse But this is the way to hold peace and vnity in the Churches of God that one beare with the infirmities and errours of another which ouerthrow not the foundation of saluation and condemne them not for them And this haue wee hitherto done to the vttermost and will doe it hereafter it pleasing God the Lord and as well beare with Doctor Luther himselfe as also with his followers and not condemne them being that otherwise they make a good confession of the foundation of faith Onely we desire as requisite that they also may beare with vs where they vnderstand that wee faile and not presently giue vs to the diuell as their custome is It is well knowne ouer Christendome that wee haue nothing from the world but despite and shame crosse and persecution because we agree not with Doctor Luther in all things about the holy Supper And therfore euery vnderstanding man can easily iudge that there is an higher force then any thing in this world that must occasion it For we are not of such a commixture that we should rather desire despite and shame crosse and persecution in this life rather then honour peace and rest amongst men Therefore it is our entreaty that no man will ouershoot himselfe in condemning vs because that we are gone aside from Doctor Luther in some measure in the point of the holy Supper But godly Christians may bee pleased to consider the motiues mouing vs so to doe and in such consideration not be led away in respect of Doctor Luthers credit He was a notable man and highly indued But it is no new thing with God the Lord to reueale something to a simple vnlettered man which hee would neuer make knowne to the greatest Doctors of all And God will so haue it that wee shall acknowledge such his counsels and shall yeeld him obedience therein as it is written Quench not the spirit despise not prophesying 1. Thes 5.19.20 Also If any thing bee reuealed to another that fitteth by let the first hold his peace 1. Cor. 14.30 These are the motiues beloued Reader which moue force and driue vs to depart from Doctor Luthers opinion in this that the body of Christ should be really in the bread of the Supper hidden c. because wee see and wee are perswaded in our consciences that such an opinion hath not onely no ground in Gods word but indeed is cleane against the same and hath no testimony from the old Apostolicall Churches but was first hatched in the blindest times of Popery and serues to no other end then to vnderprop the Popedome and to darken the Gospell of Iesus Christ The aforesaid opinion of Doctor Luther hath no warrant in the word of God The first cause wherefore wee cannot receiue Doctor Luthers opinion whilest plainely to say it hath no warrant in Gods word which is from hence manifest and cleere For whatsoeuer shall haue warrant from thence that must be either expresly written therein or it must be such as can well be drawne from thence by necessary consequence Now stands Doctor Luthers opinion that the body of Christ should be in the bread not expresly written in Gods word For Christ saith not that his body is in the bread but that the bread is his body as plainely appeares by the text And hee tooke the bread and thanked and brake it and said This is my body But not therein is my body And also such a construction followes not out of the word of God Christ indeed shewed forth bread and said This is my body But it followes not of necessity that he meant it so as if he would haue said Therein is my body For this maner of reasoning when one saith This is this or that hath nor alwaies such a meaning as if one said Therein is this or that But this manner of reasoning when one faith This is this or that hath often this meaning as if one would say this betokeneth this or that or which is to one effect as Doctor Luther himselfe confesseth Tom. 3. fol. 343. B. This is a token and signe of this or that For example Gr. 26. where Ioseph saith to Pharaoh Seuen kine are seuen yeeres that can no otherwise be vnderstood then as if he had said Seuen kine betoken seuen yeeres Euen in like manner when Christ said to his Disciples Mat. 13.38 Luk. 8.11 The ground is the world the seede is the word of God c. That can be no otherwise vnderstood then as if he had said The ground betokeneth the world the seed betokeneth the word of God The very like where Paul speaks of the Rocke 1. Cor. 10.1.4 Gal. 4.24 which yeelded forth water for the children of Israel in the wildernesse The Rocke was Christ Also of Hagar and Sarah These are the two Testaments These speeches can no otherwise be vnderstood then as if hee had said The Rocke betokened Christ Also Hagar and Sarah betoken the old and the new Testaments And such examples are not onely found in those places where dreames and parables or visions are spoke of as some are ready to alleage but such examples are also found in the institution of the Sacraments As in the institution of Circumcision God saith This is my couenant Gen. 17.10 where he meant this shall be a token of my couenant as hee presently after cleared vers 11. And as the Apostle Paul saith thereof Rom 4.11 where hee saith that Abraham receiued the signe of Circumcision as the seale of the righteousnesse of faith The like saith God in the instituting of the Passeouer Exod. 12.11 It is the Lords Passeouer where he meant It shall be a token and remembrance or a signe of the Lords passing by your houses when he slue the first borne in Egypt as hee himselfe also presently declareth Exod. 12.13.14.27 Exod. 13.9 Whilest now this construction when as one saith This is this or that can also be vnderstood as if one said This betokeneth this or that and such a construction is not against the word of God euen when the Sacraments are spoke of it followes that one cannot so conclude as Doctor Luther concludes Christ spake of the bread This is my body that therefore he meant Therein is my body That followes not as is before said For hee could also haue well spoken That betokeneth my body or which is all one That is a token or signe of my body Yea it is easilier to to be beleeued that he meant This betokeneth my body or this is a signe of my body then Therin is my body For this manner of speaking when one saith This is this or that in stead of therein is this or that is neuer any where vsuall but when vessels
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
aforenamed that Christ had himselfe cast away the bodily eating of his flesh Ioh. 6. and that hee were not at present any more bodily on earth but in the heauens according to the article of Christian faith For all which whilest some weake ones were brought into a mamuring by this allegation touching parables the Councell held it for good that the next day they should come together again and should well consider the matter as it behoued And Zwinglius was very well content therewith and in the meane time hee thought further on the same And whilest hee perceiued that it depended principally vpon this that hee should produce examples wherein there were no parables and yet neuerthelesse the word Is was taken for betokeneth hee was very much troubled in himselfe where hee might find such an example And when hee found none before night and went to bed with such a troubled mind in the night that he had this dreame which we now following not with our owne but with his owne words will make manifest Tom. 11. Zwing fol. 249 in subsidio de Eucharistia which truly translated are as followeth It was amongst others not the least trouble namely that I should bring examples in which there were no parables Then thought I heere and there and searched euery where but could find no other example besides those which I had already published in my booke or if I found any then were the same parables But when the 13. day of Aprill approched I tell the truth and it is so certainly true that I tell that my conscience enforceth mee also that I must declare it though I had rather not vtter it But I must vtter what the Lord hath imparted vnto mee though I know very well what iests and mocks will be made of me for it when as now the 13. of Aprill approched I thought in my sleepe as if I were againe disputing with the contradicting Scribe in great heauinesse and that I was so put to silence that I could not stirre my tongue to deliuer that truth which I neuerthelesse well vnderstood in my selfe Which perplexity troubled me very sore as is very vsuall in dreames for I make not relation of any higher then a dreame for so much as concerneth my selfe howbeit it was no small thing which I learned out of the same dreame God bee praised whom onely to honour I make this manifest to the world with this there comes vnexpectedly who hee was I say not for I tell a dreame who put into my mind and said thou sluggard wherefore doest thou not answere him by that which is written in the second booke of Moses in the 12. Chapter for it is the Lords Passeouer So soone as that apparition came before mee I awaked and sprang out of the bed and turned to the specified sentence first in the Greeke Bible and after that I made relation thereof in the best order I possibly could to the whole congregation Which Oration of mine being gladly and willingly heard by them as shall be by and by declared all they that were studious in the holy Scripture and were before brought to doubt by the mentioning of parables were now by this fully freed of all doubtings And they celebrated vpon the same three daies one after the other namely on holy-thursday good friday and Easter day the Supper of Christ in such multitudes the the like thereunto I neuer beheld in all the daies of my life Behold Reader these are the words of Zwinglius of his dreame which words are so euilly construed in diâ—ers places as if he had therby acknowledged that the diuell did reueale vnto him his doctrine of the Lords Supper where he yet for all that twice testifieth the cleane contrary Note Doct. Luther writes indeed the diuell disputed with himselfe and proued vnto him that the hedg Masse was false Tom. 6. Jen. fol 81. But in Zwiglius cannot the like be found and saith that God reuealed vnto him what he learnt in the dreame and his conscience inforced him that hee must tell it to the praise and honour of him Also he maketh no mention in any speech that a spirit appeared vnto him But hee saith onely that one came before him who put in his mind which can also well haue been a man For it befals often that in dreames by night the cogitation of this or that man comes before ones sight as Ananias came in the sight of Paul Act. 9.12 more then that Zwinglius doth not say that he learned his opinion of the holy Supper namely that the word This is my body is in effect as much as this betokeneth my body first of all in a dreame which also he could not say it so being that hee had publikely preached the same oftentimes and had twice maintained it before the Councell But onely this saith Zwinglius that a befitting or example then formerly he could finde was made knowne vnto him in this dreame to make his opinion to bee beleeued the better And so there are three falshoods in this Calumnie The first is that Zwinglius learned his opinion of the Communion first in a dreame The second is that a spirit did reueale such a doctrine vnto him The third is that he confesseth he knew not whether it were a good or wicked spirit The colour the defamers haue for it is this for that Zwinglius saith of the same that hee see in his dreame in Latine Ater an albus fuerit nihil memini this construe they so vpon him as if hee had said whether it was a blacke or white spirit know not I. But first of all Zwinglius maketh no mention of any such matter that it should bee a spirit as is formerly mentioned Secondly the words also white and blacke affoord it not Yea indeed the words affoord the cleane contrary For not of spirits but of men whom one either knowes not or will not know or nominate is it vsuall to say in this manner in Latine Albus an ater fit nescio and it hath no other manner of construction then when a man saith I know not who he is As the truth may bee seene to the desirous Reader in the Adagijs Erasmi Hieron aduersus Heluidium ego ipse qui contra â—escribo cum in eadem vrbe tecum coâ—sistam quâ— balbatis crubâ—scis albus vt aiunt an ater fiâ—nesciâ— Tom 2. fol. 247. Chil. 1. Cent. 6. Adag 99. And Zwinglius also vseth euen the very same forme of speech of the aforenamed Clerke who had so stifly repugned him and saith Whether hee were blacke or white is not necessary to bee spoken in this place For euery honest man seeth plainely that hee would not otherwise say then that hee would not nominate who the same Clerke was which so to doe hee might haue seuerall motiues to occasion him Euen in the like manner would hee not also specifie whom he was that appeared to him in his dreame that none should taxe him
of desire of glory if hee should haue spoken too exquisitely of this reuelation but hee esteemed it sufficient to giue God the honour therof praising him and thanking him before whole Christendome for that he gaue him so profitable an information That and no otherwise was the meaning of Zwinglius And the Defamers know it assuredly For it is not to bee thought that they should know so much Latine and not know and vnderstand the nature of this Prouerbe Ater an albus fuerit and yet for all that as yet they make no conscience at all to say the cleane contrary But let them looke well vnto it that they deale not too rudely with God the Lord. For assuredly he will not suffer himselfe to be iested withall Zwinglius did neuer boast that any new thing was reuealed vnto him in a dreame but only this did he giue God the glory of that he had informed him in a dreame of a sentence in the Bible which else he could not call to mind Which saying is written Exod. 12.12 where God saith of the Easter Lambe and of the whole feast which should be held thereupon It is the Lords Passeouer and presently after hee expounds it himselfe euen in this manner That it should be a token and remembrance of the Passeouer Exod. 12.13.14 And Exod. 13.9 This saying saith Zwinglius did God informe him of in a dreame Whereas now his Calumniators doe say that it is a diuels doctrine which Zwinglius learnt in his dreame what doe they otherwise then raile vpon the word of God as if it were a diuels doctrine God be mercifull to them and vs all But verily verily it appeares to be much like as if they did herein commit the sinne whereof Christ speaketh Matth. 12. which shall neuer bee forgiuen neither in this world nor in the world to come But the mercy of the Lord is superaboundant And we will not burthen any man with our iudgement but what wee say that speake we onely for this end in hope that happily some man may reforme himselfe by their information And so much also bee spoken of this matter CHAP. VI. That we beleeue and teach no otherwise of the person of Christ then as Doctor Luther of happie memory did beleeue and teach except the vbiquity of the body of Christ which he also himselfe renounced at last NOw wee returne to the maine point And as wee promised a little past so will wee performe it presently and make manifest to the peace-louing Reader that wee are not contradictory to Doctor Luther in any sort in all the other points which at this day there is so much contention about Euen as Zwinglius also did not disagree with Doctor Luther after the conference at Marpurge in any point but onely this Whether Christ is bodily also in the bread and wine of the Supper Of all other points did they accord also wholly one with the other Which agreement is to bee seene in Doctor Luther himselfe Tom. 4. Ien. follio 469. and is word by word as followeth These Articles hereafter written were agreed vpon at Marpurge by those whose names are heere vnder written The 3. of Octob. Anno 1529. FOr the first that we on both sides beleeue and hold that thereis one only true naturall God Creator of all creatures and that the same God is one in essence and nature and threefold in person namely Father Sonne and holy Ghost after the same manner as was confirmed in the Councell of Nice and as is sung and read in the Nicen Creed in all the Christian Churches in the world For the second we beleeue that not the father nor holy Ghost but the Sonne of God the father naturall God became man by operation of the holy Ghost without the helpe of the seed of man borne of the pure Virgin Mary bodily compleat body and soule as another man sinne excepted For the third that the same God and Maries Sonne vnseparable person Christ Iesus was for vs crucified dead and buried arose from the dead ascended into heauen sitting at the right hand of God Lord ouer all creatures to returne againe to iudge the quicke and the dead For the fourth we beleeue that Originall sinne descends vnto vs from Adam by birth and inheritance is such a sinne that it damneth all men and if that Christ had not come to relieue vs with his death and life then had we thereby perished euerlastingly and could neuer haue come to the kingdome of God For the fifth we beleeue that we are deliuered from the said sinne and all other sinnes together with euerlasting death if so bee wee beleeue in the said Sonne of God Iesus Christ who died for vs and that through such a faith not through workes degrees or orders wee may bee deliuered from any sinne c. For the sixth that such a faith is a gift of God which we haue not purchased by any foregoing workes or deserts neither can attaine therunto by our owne powers but the holy Ghost giues and prouides it as it pleaseth him into our hearts when we attend vnto the Gospell of Christ For the seuenth that such a faith is our righteousnesse before God for which the Lord esteemes and holds vs iust righteous and holy without all workes and deserts and thereby deliuers from sinne death and hell takes to grace and saueth for his Sonnes sake in whom wee so beleeue and therby are partakers of his Sonnes righteousnes and life and of the benefit of all his treasures therefore al Cloister liuing and Abby lubber life as profitable to saluation are vtterly condemned Of the outward preaching of Gods word FOr the eighth that the holy Ghost to speak orderly bestowes not his gift or giues saith without foregoing preaching or mouthly word or the Gospell of Christ but through and by such a mouthly word hee bestowes and workes faith howsoeuer and in whomsoeuer hee pleaseth Rom. 10. Of Baptisme FOr the ninth that holy Baptisme is a Sacrement ordained of God for such a faith and whilest Gods commandement Goe and baptise and Gods promise who so beleeueth is therein therefore it is not onely a bare token or watchword amongst the Christians but a token and worke of God wherein our faith is helped by which we are regenerated For the tenth that such a faith by the operation of the holy Ghost doth afterwards if we be esteemed and be indeed iust and holy thereby stirreth vp good workes in vs namely loue to our neighbours prayers to God and patient enduring persecutions Of Confession FOr the eleuenth that confession or aduice seeking from the Minister or a mans neighbour should be free and vnforced but yet it is profitable to the troubled soule to one that is winnowed or loden with the burthen of his sinnes or fallen into errour and most of all for the absolution or comforts sake of the Gospell which indeed is the true absolution Of the Magistracie FOr the twelfth that all Magistrates and
it selfe And also God is the most wise so that no man can deceiue him When now his will will not suffer it selfe to be hindred neither can be hindred then cannot the worke be hindred that it should not bee accomplished in time place manner measure as God hath decreed and wil haue it fol. 470. A. Also this do we also say that when God worketh all in all things he also worketh in the vngodly it so being that he created all things alone and ruleth alone and moueth and driueth them according to his almighty powerfull working which no creature can shunne or change but it must follow euery thing according to his owne kind giuen it of God Then are they copartners of God in workes all vngodly c. fol. 548. Also all people vpon the earth finde these two principles printed and written in their hearts that they must acknowledge in their hearts and say yea thereunto howsoeuer not willingly when they heare them mentioned For the first that God is almighty not onely in respect of force but also in respect of powerfull operation c. For the second that he knoweth all things and hath decreed from euerlasting and can neither erre nor faile When yea is said in the hearts of all men to these two principles then it followes by and by most powerfully and certainely that no man can gainsay that wee were not neither are made by our owne willes but it must euen so come to passe according to the will of God And it followes also that we do nothing what we wil according to free will but what when and how God hath decreed it from euerlasting and worketh according to his councell and euerlasting power which can neither faile or change fol 528. Such and many more the like sayings are written here and there in the writings of Doct. Luther which do affirme as much as we doe That all must so come to passe as God hath decreed ordained and determined from euerlasting and that his almighty working concurreth in all things Therefore either we do noâ— make God by this our speech to bee the authour oâ— sinne or Doctor Luther must haue also made him to be the authour of sinne It may bee both are true might some man say that namely Doctor Luther as well as you did err in this point Answere they may faile that will yet cannot God faile who hath spoken euen so in his holy word of this matter as both we and Doct. Luther speake thereof that namely there commeth nothing to passe without the councell and will of God whether it be good or bad For example was not that a wicked act that Iudas betrayed Christ yet for all that Christ saith that it was so determined by God Behold saith he the hand of him that betrayeth me is with me at the table and truly the Sonne of man goeth as it is appointed Luk. 22.21.22 And to the like effect as it is written of him Math. 26.24 Note As it is appointed and as it is written of him is taken in the holy Scriptures for all one By which it is manifest that al that stands written in the Scriptures that should come to passe in time to come was so appointed by God that it should come to passe and that these sayings the Scripture must be fulfilled and the councell of God must stand are all one And Peter saith whilest it was so appointed or so written it must therefore bee accomplished The Scripture must haue been fulfilled which the holy Ghost by the mouth of Dauid spake before of Iudas Act. 1.16 Yea not onely the treason of Iudas but also of all the wicked deeds and murtherous acts which Herod and Pilate with the heathen and people of Israel committed against the Sonne of God saith the Scripture They did whatsoeuer the hand and councell of God had determined before to be done Act. 4.28 And addeth further thereunto that accordingly it must so come to passe It must bee so saith Christ himselfe Matth. 26.54 Also it was so written or determined For that is all one as was presently before shewed And thus it behoued Christ to suffer Luk. 24.46 Yea the Scripture throughout ascribeth this whole worke to God the Lord himselfe and saith The Lord would breake him and make him subiect to infirmities Esa 53.10 Also I will smite the shepheard Zach. 13.7 So was the worke principally the worke of God But Iudas Herod and Pilate with the heathen and the people of Israel were but instruments and tooles which God vsed to accomplish such a worke Another example Whereas the brethren of Iosâ—ph sold their innocent brother Ioseph to perpetuall slauery into Egypt was not that a great sinne yet Ioseph saith You sent me not hither but God Gen. 45.8 Did God then do it then did he determine before and conclude that he would doe it for hee effects nothing inconsiderately But he worketh all things after the councell of his owne will Ephes 1.11 Another example Whereas Sampson tooke a a Heathen woman to his wife against the expresseâ— word of God and against the faithfull disswasion oâ— his parents was not that a great sinne and yet thâ— Scripture saith It came of the Lord. Iudg. 14.4 An other example That Shemei cursed the Lordâ— annointed was not that a great sinne and yet foâ— all that Dauid saith The Lord hath bidden him thaâ— is the Lord hath so ordained it through his incomprehensible and vnsearchable prouidence who dare then say wherefore hast thou done so that is therefore no man can hinder him but it must bee so 2. Sam. 16.10 An other example Whereas Satan prouoked Dauid to number the people and Dauid did it 1. Chron. 21.1 that was a great sinne as well of Satan as of Dauid Neuerthelesse the Scripture saith not barely and alone that God did permit it but it saith also that God did it himselfe as appeareth by the plaine text And the wrath of the Lord was againe kindled against Israel and he moued Dauid against them in that hee said goe number Israel and Iudah 2. Sam. 24.1 An other example Was not that a fearefull great sinne that the vnnaturall son Absolon hoisted his aged and decaying father from his kingly seate lying with his fathers ten concubines in the sight of all Israel yet saith God to Dauid not onely I will permit it but also I will doe it I will take thy wiues before thine eyes and giue them vnto thy neighbour and he shall lie with thy wiues in the sight of this Sunne For thou diddest it secretly but I will doe this thing before all Israel 2. Sam. 12.11.12 These and the like examples whereof there are great store in the Bible doe manifestly witnesse that the permission of God when hee permitteth that which is euill is not a bare and naked permission but that he hath also a hand in the worke and hee gouernes and turnes it after his owne pleasure Otherwise hee could not say I will doe it
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
honour and our saluation shal require Euen as a generall doth who cannot determine all things at one time what hee will doe afterwards but must daily consult according as occasion is administred If our contradictors be of this opinion then doe wee roundly confesse that wee are not of their opinion For we do not beleeue in such an vnmighty God who might order and change his councels according to the willes and purposes of his creatures But we doe beleeue in such an almighty God after whose councell and will all creatures must bee ordered whether they doe it gladly or not wittingly or ignorantly This is our faith and we trust no man that doth know God shall lay any blame vnto vs for the same Also vnto this is commonly drawne the disputation about the fall of our first parents and it is demanded whether such a fâ—ll were before from euerlasting ordained by God and determined that it should come to passe or no and whether accordingly it must so come to passe Now it were much better that wee on both sides troubled our selues how wee might bee raised againe from this heauie fall then that wee should much dispute how wee came into the same But yet for all that to the end that nothing be kept in silence by vs we doe plainly confesse that wee doe not beleeue that God did create man at a venturous haphazard but wee are thus perswaded that God first and before hee created man did consider all things well not only how he would create them but also how hee would gouerne them and what hee would make or in what manner hee would vse them to his honour For if God also careth so for the sparrowes whereof two are sold for a farthing that not one of them shall fall to the ground without his will Mat. 10.29 How much more hath hee then so cared for mankind which hee created after his owne image from euerlasting that nothing could befall vnto him without his will And wee reade expresly also in the holy Scripture that God hath from euerlasting decreed with himselfe the disposition or order 1. Pet. 1.20 Mat. 20.16 Ephes 1.3.4.5 6.7.8.9.10.11.12 Rom. 9.21.22.23 how he would deale with the fallen posterity of mankind Namely that he would giue them his Sonne to be a Mediatour and would conuert many of them to him and shew his mercy and grace to them but vnto the other his iust anger against sinne How can we then doubt that hee also did purpose and determine in himselfe from euerlasting to permit the fall yea that hee created the same humane race euen for that disposition and order sake which he would hold in the gouernment of mans posterity for it is vnpossible that God should not attaine vnto the end which hee purposed in himselfe in the creating of man or else he must not be an almighty God Then is there now no need to prie and search into the secret councell of God what hee decreed from euerlasting therin about the creation and gouernment of the posterity of mankind The issue thereof demonstrateth it plainely enough were we now but so humble that wee would suffer our selues to bee tutored by God and desired not to tutor him But whereas some will conclude hence that if the fall of mankind were ordained of God from euerlasting then could it not possibly faile but hee must bee a causer thereof that doth not follow at all Euen as little as God is the cause that Iudas did betray Christ though indeed he determined that it should come to passe Luk. 22.22 The cause why it followes not is this for that God did not determine that he would himselfe found and worke the fall of mankind but onely that hee would permit the diuell to bee founder of it and man to set it a worke as it also came to passe The diuell hath founded the fall our first parents haue set it a worke all out of free will Therefore is not the guilt to bee ascribed to God the Lord but onely to themselues Which yet is such a wise and almighty God who could establish from euerlasting his owne vnfallible councels euen also of the same which his creatures would doe out of free will And so much also of this point CHAP. VIII That wee doe not bebeeue and teach otherwise of Gods euerlasting Election or of the free election by grace of the children of God to euerlasting life or which is all one of the ofspring of faith then as Doctor Luther of happy memory did beleeue and teach THe third point which is brought to the lights after the death of Doct. Luther and aboue other points at this present day is most eagerly pursued and encountred is about the euerlasting election of God or of the free election by grace of the children of God to euerlasting life Or which is all one of the fountaine from whence faith springeth Whereof we thus expressed our minds in the faithfull Admonition That mankind is so corrupted through the fall Pag 35. that he is neuer able to beleeue in Christ Now in English in pag. 14. Luth. or to come vnto him by his owne power though he be called to him by the Gospell but that hee may vnderstand and receiue the Gospell of Christ God together with the outward preaching of the Gospell must also inwardly open his vnderstanding and turne his heart to Christ by his holy spirit And so is faith nothing lesse then a worke of free will but a meere free gift of God which gift no man hath deserued of God it so being that all men are sinners But God giues such grace freely by grace to whom hee will But those whom he presently will those hath hee willed from euerlasting according to the saying of Iames From the beginning of the world God knoweth all his workes Therefore floweth faith from this spring euen the euerlasting foreknowledge of God And the faithfull haue no cause to ascribe it to themselues but to praise God that they doe beleeue The vnbeleeuers also cannot ascribe the fault to God but to themselues that they do not beleeue For though all men are so corrupted by nature that they cannot of themselues beleeue in Christ yet hath not God so corrupted them but they haue so corrupted themselues seeing that through the diuels prouocatioÌ„ they fel willingly from God About which fal no man hath cause to complaine against God though he should leaue all men in their destruction and vnbeleefe together And therefore that he doth helpe onely some out of the same for that they are to magnifie his mercy and not to dispute with him about the rest But when as one desireth to know whether God hath foreseene and chosen him to eternal life or not Then shal hee not search into the secret councell of God for such a searching is but in vaine and tendeth to no other end then to serue to bring another to dispaire or indeed vnto fleshly security