An Answer to Blasphemous Cavillations by an Anabaptist, Section 3
THE ADVERSARIE.
The confutation of the first error.
To proue this true,The third section. they can bring furth no plane testimonie of the worde. For there is no such saiēg in the holie scripture that God hath reprobate man afore the world: But the sentēces which they alledge be far set and forged, cōtrarie to the meaning of the holie Gost, as God willing it shal planely appere. And where scripture will not serue, they patch their tale with vnreasonable reasons for theire hole intention is contrarie to true reason.
ANSWER.
In verie dede, if all were true wc ye hauehave heaped vp in your vniust accusation, I for my parte, wold not ashame to confesse, that more were affirmed then plane scriptures do teach: but your additiōs which before we hauehave touched, being remoued, and that added which of malice ye hauehave omitted, I hope, that our propositiō shalbe so plane and simple, that the reasonable man (if he be godlie,) shall neither lacke good reason nor plane scriptures to confirm the same. Albeit that ye are bold to affirme, that we hauehave neither scripture nor good reason, and that our whole intētion is contrarie to true reason. But now let vsus forme our own propositiōs.Two chiefe propositiōs God in his eternall and immutable counsels hath once appointed and decreed whom he wold take to saluatiō, ād whō also he wold leaue in ruyne ād perditiō. Those whome he elected to saluation, he receaueth of fre merciemercy without all respect had to their own merites or dignitie, but of vndeserued louelove gaue thē to his onelie son to be his inheritāce, ād thē in tyme he calleth of purpose, who as his shepe obey his voice, ād so do they attein to y• ioy of that kingdom which was prepared for them before the foundations of the world wer laide. But to those whom he hath decreed to leaue in perdition, is so shut vp the entrie of life, that either they are left continually corrupted in their blindnes, orels if grace be offered, by them it is oppugned and obstinatly refused, or if it seme to be receaued, that abideth but for a tyme onelyonly, ād so they returne to their blindnes ād croked nature ād infidelitie agane, in which finally they iustly perishe.
Becaus the hole cōtrouersie standeth in this whether God hath chose any to lief euerlastīg before the begīnīg of al tymes leuīg others in their iust perditiō, or not, my purpose is first by plane scriptures to proue the affirmatiue, and after in weying the same ād other scriptures, that by Gods grace shalbe adduced, so planely as I cā to shew vntounto you, what horrible absurditie, ineuitably foloweth vponupon your error in which ye affirme, that God hath chosen no man more one then an other▪ that either your blindnes remoued, ye may turne with all humilitie to the eternall sōne of the eternall God, against whom you arm your selues, orels that your damnation may be the more so dayne and iust, for your refusall of the plaine light offered. That God hath chosen before the foundation of the world, witnesseth the Apostle, saing: Blessed be God the Father of our Lord Iesus Christe,Ephes. 1. who hath blessed vsus with all spirituall blessing in heauenlie things by Christe as he hath chosen vsus in him before the foundation of the world was laid, that we should be holie and without blame before him by louelove. Here the Apostle in expresse wordes affirmeth that God hath chosen a certeī nombre, (for he speaketh not to the hole world,) as you either ignorantly orels maliciously do after alledge, but to his beloued congregation of Ephesus who with all obedience had receaued the word of lief offered, and with great pacience had continewed in the same euen after the departure of their Apostle from them yea after his bōdes and impresonnement. Such I say doeth the Apostle affirme that God hath chosen, and that before the foundatiōs of the world were laid: So that we hauehave Gods election before all beginning planely proued. Here might I bring furth many places but I hauing respect to breuitie stand content with this one place. That this he hath done once in his eternall and immutable coūsell without respect to be had to our merites or workes (which you alledge to be causes of Gods election) witnesseth the same Apostle proceding as foloweth: who haeth pr…destinat vsus, that he should adoptat vsus in children by Iesus Christe according to the good pleasure of his will that the glorie of his grace by the which he hath made vsus deare, by that beloued may be praised. In whom we hauehave redemption and by his blood remission of sinne according to his aboundant grace, of the which he hath plentifully poured vponupon vsus all wisdom and prudence, opening to vsus the secrete of his will according to his good pleasure which he purposed in him self to the dispēsation of the fulnes of tymes, summarely to restore all things by Christe bothe those that be in the heauens, and those that be in the earth, by whom we are chosen in a portion or lott, predestinate according to the purpose of him by whose power are all thinges made, according to the decree of his will, that we should be to the praise of his glorie. Here the holie Goste as it were of set purpose, forseing mannes vnthankfulnes vseth wordes not only moste propre, but also most vehement, and often repeteth the same, to beat doune all pryde and arrogancie of man presuming to arrogate any thing to him self in the mater of his saluation. He first saieth: God hath pr…destinate. And lest yt som might hauehave thoght as you folowīg the Papistes, do now blasphemously affirme that so he did in respecte of our worthines, of workes, or faith, in one sentence he secludeth all which is without Christe Iesus and without him self, sayeng: he hath predestinate vsus to adoptate vsus in children by Christe Iesus in him self, according to the good pleasure of his will. If Christ Iesus, yea if God the Father, his aeternall coūsel, his decree and purpose, be other then our worthines, our faith, our qualitie, or our good workes, then neither for thē nor in respect of any of them were we chosen to lyfe. For plainly he affirmeth that by Christe in him self according to his good pleasure which he had purposed in him self, were we adoptate to be children yea and that according to the purpose and decre of his will. Here hauehave you the same and mo wordes then we vsed. For here are those wordes: the purpose of his good will, that he hath purposed in him self to predestinace and adoptate vsus in childrē ▪ which wordes do most liuely expresse that which we affirme. But yet perchance ye lacke the proofe of this parte, that God in his immutable coūsell hath once chosen. For after, I perceaue, yt this doeth much offend you. I trust ye will not reiect the testimonie of S. Iames, for ye seme vpō his wordes much to leā. And he saieth, that eueryevery good and perfect gift is frome aboue, discending from the Father of light, with whom there is no variablenes, neither shaddowing by turning, he hath (saieth he) of his owne will begotten vsus by the worde of veritie. If with God, as he affirmeth, there be no variablenes, then must his counsell be immutable. If in him there be not, now dareknes and now light, but that as he dwelleth in the light which is inaccessible, so are and euer hauehave ben all thinges present in his sight. Then in his eternall counsell there falleth neither ignorance nor repentance: and so what he once decreed, that he faithfully will perfourme to the praise of his own glorie. But if ye will not admit my reasons, then must I bring vntounto you plain scriptures. That God hath chosen before the foundations of the world, that he hath predestinate, purposed, and decreed, to adoptate vsus in childrē, is befor proued. The Prophet I saiah from the fortie chapter of his prophecie to the ēd of the same, intreateth chefely these two argumētes, vponupon the one part to cōfort the afflicted, and dispised church (which then was sore oppressed and after was to be led captiue to Babylon.) VponUpon the other part to threaten iust vengeance aswell vponupon the contemners of grace offered, as also vponupon the cruel ennemy. The estate of the churche was such, that all hope of libertie, redemption, and comfort was taken from them. They were as dead carions, buried in disperation, against the which the Prophet continually fighteth, calling them frome the contemplation of the present miseries, and frome the sight of such impediments as to them appered to stop their libertie, to the infallible promes of God, and to his counsell, which he affirmeth to be constant, and to his louelove which is immutable. And therefor so often doeth he repete. It is I the eternall, who hath created the heauens, and hath laid the foundations of the earth: It is I, It is I, that will do it for my own names sake▪ I will establish the word of my seruāt (he meaneth, of Isaiah and of his other Prophetes, who in his name promised delyuerance to the people.) and I will perfourm the counsell of my messingers.Is…i. 44. I say to Ierusalem be thow inhabited, and to the walles of Zion be you builded. By these and many other places the Prophete traualed to lift vp the people from the pitt of desperation in which they were to fall by reason of their greuous calamitie and long captiuitie, and that he might with more efficacie persuade the same, he bringeth them to the league made with Abraham, to the remembrance of their wonderful deliuerance out of Egipt: and to the lenitie of God which their Fathers had found at all tymes. But in vane had all his labour ben if gods counsell, decre, and purpose had ben changeable. For easily they might hauehave obiected: to what vse serueth vsus the promes made to Abraham, or the kyndnes of God which our fore fathers tasted? We hauehave refused God and therefor hath he refused and reiected vsus, he hath broken his league and couenant with vsus. But against all these desperate voices, and against your blasphemous error, who affirme that gods counsell and purpose changeth, as man doeth, …ighteth and preuailleth the Prophete, Saing: My cogitations are not your cogitations, neither are your waies my wayes (saieth the eternall).Isaiah 55. But like as the heauens are hyer then the earth so do my wayes excell your waies, and my thoghtes your thoghtes. And the word yt pas…eth furth of my mouth, shall not returne voyd to me. But it shall do what so euer I will (note and giuegive glorie to God) and it shall prosper in those thinges to the which I hauehave sent it: I doubt not but that the godlie reader doeth clearly se the mynd of the Prophete to be, to rebuke the vanitie of the Iewes beleuing that gods counselles, couenant and louelove, were subiect to such mutabilitie as they them selues were in there counselles louelove, and promises. But the Prophet maketh so much difference betwixt the one and the other as is betwixt the heauen and the earthe, and doth further affirme, that as the dewe and rayne do not fall and come downe in vane, so shall not the word which God s…eaketh (which is of more excellēcie then all creatures) lack his effect: but it shall worke the will of God, and shall prosper as he hath appointed it, and that becaus it is God who hath spoken that, which was purposed in his eternall and immutable counsell before all tymes. VponUpon this ground and foundation (that is vponupon Gods immutable louelove and counsell) build…h the Prophet the saluation and del…nerance of the churche,Isaiah. 54 as more planely he speaketh in these wordes: For this shalbe to me as the waters of Noah: for as I hauehave sworne, that the waters of Noah shall no more ouergo the earth, so hauehave I sworne, that I shal not be angrie at the neither yet rebuke thee: Rather shall the mountanes leaue their place, and the hilles shake, then that my goodnes shall leaue thee, or that the couenant of my peace sh…ll wauer (sai…h the eternall, who ha…h compassion vponupon …hee). Which only one place is sufficient to proue what so euer we hauehave affirmed, that is, that gods coūsell, louelove, and goodnes, towardes his churche, is immutable. For the example and the similitude which he bringeth in,The constancie of Gods prom…s. are most plane and euident. The waters hauehave neuer vniuersally ouer flowē the earth, synce the dayes of Noah to whō he made his couenant to the contrarie, and yet no les iniquitie (yea greter) hath reigned in all aeges synce, then did before. What is the the cause that the like or greater vengeance is not taken? The certentie no doubt of his promes, which he hath made to his churche in Christe Iesus his onelie welbeloued. The montanes we se in all tē pestes and stormes do kepe their place, they do not flitte, neither yet are they shaken with the v…hemencie of windes. But if they should (saieth the eternall) my goodnes shall not leaue thee (ô merciemercy without measure) neither shall the couenant of my peace shake nor wauer. Thus I suppose, that the godlie reader doth perceaue ād se, that we lack not scripture (as ye affirme) to proue, that gods louelove and counsell towardes his elect is stable, and that because it is grounded vponupon him self and not vponupon vsus, as, (to your cōdemnation, if by tymes ye repent not) ye falsly imagin. But yet lest that ye shall complain that these scriptures be not plane yhough, I will bring in yet one, and so end this parte: Heare me ô house of Iacob, and all you residue of the house of Israel,Isaia. 46. who are borne of me frome the wombe, and borne of me from the birth: and euen to the aege I am he (the same God) and euen to the whyte heares I shal bear, I hauehave done, ād I shall bear, yea I shall bear and deliuer. What wordes can be more vehement and more plaine to proue, that the louelove of God can neuer change from his elect? For that is his conclusion which he collected vponupon the former partes, Saing, I shall bear, and I shall d…lyuer. And why? because I hauehave born you. Is this a good reason: that God shall delyuer because that he hath once born? How so euer it seme to the Anabaptist, it semeth good to the holie Gost. And Dauid and Iob did with the like remembrance comforte them selues in their greatest tribulations. The one saying, Thow art he that hast drawen me furth of my mothers wombe.Psal. 2…. In thee hauehave I trusted hanging vponupon my mothers breastes: vponupon the was I cast from the birth: frome my mothers wombe thow art my God. In these wordes Dauid did arme him selfe against the horrible tentations, which did assault him in those moste greuous persecutiōs which vnderunder Saul he susteined. For so must not that Psalme be interpreted of Christe and his passion, that Dauid had no portiō of it: by the which when to his own iudgement and to the iudgement of all men also, he appered to hauehave ben oppressed, he gathered new strength and comfort by ye benefits of God, which before he had receaued. And so he concludeth here: Thow that art the author of my life, thow that didst norish and preserue me euen in the midest of darknes, wil… continue my God still and so shalt thow deliuer me. What is the reason of this conclusion? Dauid him self doth expres it saying: O Lord thy merciemercy is euerlasting, thow shalt not leaue the workes of thyne hādes.Isal. 138. In which wordes Dauid frome the midest of troubles is lift vp to the contemplation of gods nature: who as he chuseth of fre merciemercy and bestoweth his giftes vponupon his children, before that either they can deserue thē or yet know them, so doth he continue the same moste constantly to the end vntounto the membres of Christes bodie, and vponupon this same ground alone stayed the faith of Iob in his most extreme anguishe for in these wordes he doeth as it were complayne to God. Thy handes hauehave made me, and facioned me wholy round aboute and wilt thow destroy me.Iob. 10. Remember I pray the that how hast fashioned me as the Potter doth his clay, and wilt thou bring me into dust againe? Hast thou not poured me oute as milk and turned me to cruddes like chese. Thou hast clothed me with skinne ād flesh and ioyned me together with bones and synewes. Thou hast giuen me life and grace and thy visitatiō hath preserued my spirite. Thogh thou hast hid these things in thyne heart I know tha…t is so with the▪ Here it is plain, that Iob fighteth against desperation which vehemently did assau…t him by reason of his paines intollerable. And in his battell he apprehēdeth this holde: God hath begon to shew merciemercy vntounto me which in many things I hauehave felt, and I still depend and hang vponupon the same, therefor my God may not dispyse the workes of his handes. And so farre procedeth he in this disputation, till that he maketh this cōclusion (which God after did approue.) I know (saieth Iob) that my reuenger liueth, whom I shall se, yea my n…cis shal se him, and none other. VponUpon what ground I say did this faith of Iob stand? No doubt vponupon this, that gods counsell is stable, and that his louelove is immutable towardes such as once he had taken in to his sauegarde. And if ye doubt that this is rather our collection then the plaine sentence of the holie Gost, conferre oure proposition with the former wordes of Isaiah, and let it be iudged by them. And if that yet ye crye that we hauehave broght furth no plaine scripture affirming that the counsell of God is immutable, then heare what the same Prophete saieth. It is I (saieth he (that frome the beginning shew the things that be last and from the beginning those thinges that be not done. It is I that do speak and my counsell is stable.Isaia. 46. and what so euer I will, that I do. Consider and beholde that the Prophet affirmeth the counsell of God to be stable, yea to be so immutable, that neither could the tyranny of the ennemies neither yet the former sinnes of the people, neither yet their present vnthankfulnes stoppe God from shewing his merciemercy. Becaus that his infinite goodnes founde awaye euen in the midest of death to manifest his own glorie. Such as by malice be not altogither blinded, hauing any exercise in the scripptures of God, may easely perceaue, that I hauehave wrested no parte of the Prophetes mynde. For continually one thing doth he beat in their eares, to witt, that God will shew merciemercy, will deliuer, and will be Sauiour vntounto them for his Names sake for his promes made to Abraham, and for the glorie of him self. But now shortly let vsus heare two or three places of the new testament spoken to the same purpose, and so let vsus put end to this part. Our master Christ Iesus plainely affirmeth, that all which the father gaue him, shoulde come vntounto him, pronouncing that who soeuer cometh he …old not cast him furth,Iohn. 6. but will rayse him vp and giuegive him life. For this (saieth he) is the will of the Father that hath sent me, that I shall lose nothing of all those which the Father hath giuen to me, but that I might rayse them vp in the last day. for this is the will of him that hath sent me, that all that seeth the Sonne and beleueth in him, may hauehave life euerlasting. Of those wordes of our master, it is euident, first that the Father hath geuen some to th… Sonne Christe Iesus, yea and also that some be, that are not giuen. But of that after. And sec…ndarely that it behoueth the same to come vntounto him, for so he affirmeth sayīg. All that my father gaue vntounto me, shall come vntounto me. He leaueth it not in doubt, but planely affirmeth they shall come. Thirdly the end ād fruicte of the commīg is expressed: to witt, y• they obteine life euerlasting. Which to them that of the father are giuen and of the Sonne receaued, is so sure, that Christe Iesus him self pronoūceth, yt oute of his handes is none able to plucke them awaye. Plaine it is, that the counsell of God is stable and his louelove immutable towardes his elect, becaus (al other conditions set aparte) Christe affirmeth, that the life euerlasting perteineth to thē that are giuen by God, and receaued by him in protection and sauegarde. But more planely doth he speake in that his solemne praier:Ioan. 17. for after that by diuers meanes he had cōforted the sorowfull heartes of his disciples, he giueth comfort to the whole churche: Affirming, that he did not pray onelyonly for those that there were present with him, but also for all those that should after beleue (by their preaching) in him. These wordes he added for our singuler comforte: I hauehave giuē vntounto them the glorie which thow hast geuen to me, that they may be one as we are one, I in them ād thow in me, that they may be made perfecte in one, ād that the world may know, yt thow hast sent me ād yt thou hast loued thē as thow hast loued me. O that oure heartes coulde wit…out contradictiō embrase these wordes: for thē wt humilitie shoulde we prostrate oure selues before oure God, ād with vnfeined teares giuegive thanks for his merciemercy. Three things in these wordes are to be obserued, first that the same glorie which God the Father hath giuē to his Sonne, the same hath he giuen to such as beleue in him: not that either Christ Iesus had then the full glorie, as he was man (for as yet he had not ouercome the death) neither y• his elect at any tyme in this life can atteine to the fruition of the same, but that the one was as assured in gods immutable counsell as was the other. For as the head shoulde ouercome the bitter death, and so triumphe ouer sathan the authour thereof, so should his membres in the tyme appoīted, as he doth further expresse, sayinge: I wil (Father) that where, that I am, there also be those which thou hast giuen vntounto me, that they may se my glorie. The second is that so stre…t and …ere is the coniunction and vnion betweixt Christ Iesus and his membres, that they must be one, and neuer can be seperated. For so did Christe pray, Saing: That they all may be one, as we are one. I in them ād thow in me, that they may be made perfecte in one. Let the coniunction be diligently marked: for much it serueth to our com…ort. As the Godhead is inseparably ioined with the humanitie in Christ Iesus our Lord, so the one that is the God head, neither could nor can leaue the humanitie at any tyme. how bitter that euer the stormes appeared: so cā not Christ Iesus leaue his dear spouse the Church, neither yet any trew membre of the same. For that he includeth vnderunder the generall word (all) for any accidēt, how horrible that euer it be, that came to passe in their life. And albeit that this appere strā ge, and also a doctrine that may seme to giuegive libertie to sinne, yet may not the children of God be defrauded of their fode, becaus that dogges will abuse the same. But of this we shall (God willing) after speak. The third thing to be noted, is, that the louelove of God towardes his elect giuen to Christe is immutable. For Christ putteth it in equall ballance with the louelove by the which his Father loued him. Not that I wold any man should so vnderstand me, as that I placed any man in equall dignitie and glorie with Christe Iesus touchīg his office. No that must be reserued wholly and onelyonly to him self: that he is the … lie beloued, in whom all the rest are beloued: that he is the head, that onelyonly geueth life to the bodie: and that he is the souerane prince, before whom all knee shall bowe. But I meane, that as the louelove of God the Father was euer constant towardes his deare Sonne, so is it also towardes the membres of his bodie, yea euen when they are ignorant, and enemies vntounto him,Rom. 6. as the apostle witnesseth Saīg: God specially commendeth his louelove towardes vsus, that when we were yet sinners, Christ died for vsus: much more being iustified now by his blood, we shall be saued by him from wrath. For if when we were enemies we were reconciled to God by the death of his Sonne, much more we being reconciled shall be saued by his life. To some, these wordes maye appere cōtrary to oure purpose, for they make mē tion of a reconciliation, which is not made, but where there is enemitie and dissention. But if they be righteously considered they shall most euidētly proue that, which we affirme, which is, that God loued the membres of Christes bodie, euen when they are ignorant, when they by them selues are vnworthie and ennemies. For this is his first proposition, that we being iustified by faith, hauehave peace with God by our Lord Iesus Christ. Where he maketh mention of peace, he putteth vsus in mynde of the dissension and warre which was betwext gods iustice and oure sinnes. This enemitie (saieth he) is taken away, and we hauehave obteined peace. And le…t that this comforte should… sodenly euanish, or els that men shoulde not depely wey it, he bringeth vsus to the eternall louelove of God, affirming that God loued vsus when we were weake. Where we must obserue, that the apostle speaketh not vniuersally of all men, but of such as were and shoulde be iustified by faith▪ and had the louelove of God poured in to their heartes by the holie Gost which was giuen vntounto them. To such saieth he. if God did louelove vsus when we were weake and his ennemies, muche more must he louelove vsus when we are reconciled, and begin in faith to call him father. The Apostle affirmeth, that oure reconciliation proceded from gods louelove: which thing sainct Iohan more planely doeth witnes in these wordes: In this appereth the louelove of God towardes vsus, that God hath sent furth his onelyonly Sonne into the world that we should liue by him. In this I say is louelove,1. Ioan. 4. not that we loued God, but that he loued vsus, and hath sent his Sonne the propitiation for our sinnes. so that bothe those apostles in plaine wordes do speake, that which before I hauehave affirmed to witte, that God loued the membres of Christ Iesus euen when they were enemies aswell touching their knowledge and apprehension, as also touching the corruption of their nature, which was not regenerate. And so I conclude as before, that the louelove of God to vardes his electe is stable and immutable, as it which beginneth not in tyme, neither dependeth vponupon our worthines or dignitie: which trueth is contrarie to that which I perceaue ye holde and affirme. Thus far (I trust) we hauehave sufficiently proued, and that by plain scriptures, and by no patched vnreasonable reasons (as the author of your booke accuseth vsus.) That God hath his electe, whom in Christ Iesus he hath chosen, and that of decreed purpose, to giuegive them life. Which purpose, counsell, and louelove of God is sure stable, and immutable. Now resteth to proue, that God hath reiected some, and also to note the absurdities which folow vponupon your doctrine, and so shall I not be compelled after in the discourse to spende tyme and trauell to confute your error.
That God …ath reprobated any, appereth to you horrible. Yea, and ye affirme, God to be more cruell then any wild beast, if so he did. For thus ye writte in your booke as foloweth.