The Confutation of the 13 Articles, Article 13
Shaxton. The .xiii. Article.
THe preſcience and predeſtination of almyghty God although in it ſelf it be infallyble) induceth no neceſſible to the action of man, but that he maye frelye vſe the power of hys owne wyl and choyſe, he ſayd preſcience and predeſtmation notwithſtandynge.
Crowley.
Conſiderynge that menne of greate learuynge, hauehave erred in thys youre laſte article and hauehave wrytten greate volumes in the defenc of theyr erroures therein: yea and that there be at thys daye manye (and that mea of a feruente zeale to wardes the trueth) that are of your opinion: I can do no leſſe, but … deuoure wyth all diligence (ſo farre as God ſhall aſſiſt me) to ſet forth the true beleue of the diuine preſcience and predeſtination.
Firſte therfore, it is to be confidered, that as God is eternall without beg … ende: ſo is his preſcience or for knoweledge alſo …. That is, there neuer was nor ſhall finde, wherin he hathe not or ſhal not knowe all things paſte and to come, then as though then w…ſtyl preſente.
VponUpon thys … knoweledge, he hath … all tymes, predeſt… ted & appoynted before, al thynges (in heauē earth and heth that hauehave bene, are, or ſhalbe. And as hys preſcrēce & forknowledge, is infallible, & cānot be deceiued: to is his predeſtinatiō moſt certaine, and can not be altered chan̄ged or letted, in heuē earth, or hel, for al they are hys creatures, and are at hys commaundement. In whoſe power it is to rule; altare, and ch…ge, to ſuffer and … ſtrengthen and weaken all thynges at hys pleaſure, and when he doeth any of all theſe thynges: he doeth it accordynge to hys preſcience and predeſtmation, nothyng altering nor chaunging the ordre of thynges whiche he hath by hys …r…eknowledge and … wrſoonte, appoynted from the begynning. thoughe it do ſometyme ſeme vntounto vsus, that tho…de our ſy…es, God is … and … (as in dede if he were … to our … and … and as …, it were not … our … ſhoulde do it) yet is he ….
For as the … of tyme … make hym eider one day, then he is an other bycauſe tyme was not from the begynning wyth hym, nor ſhal be wyth him to the ende but ſhall ceaſe at the tyme appoynted, and therfore hath no power ouer him as ouer al creatures: euen ſo is he not ſubircte to anye maner alteration or chaung, but is euer one and the ſame, ſhewynge mercye vntounto thouſandes, and plagyng the veſſels of wrathe, prepared therunto, euen from the beginning and before the foundations of the worlde were layed.
Theſe veſſels of wrathe ſhall not eſcape the vengaunge prepared, nor the veſſelles of mercye be confounded. God hath hys numbre appoynted, and theyr names wrytten in the boke of lyfe, who be ſo certaynely electe and choſen, that it is not poſſible for them toMath .xxiiii. be ſeduced, be they neuer ſo muche tempted ſtirred, and prouoked, for the almyghty hād of God theyr father, ſhall alwayes ſuſteine them and defend theyr weakenes frome the cruell rages of theyr enemies, hys aduengynge ſpirites: and ſhall brynge them ſalfe thorowe the ſtormye ſens of thys world, into the ſure porte or hauen of death, and then receyue them into the laude of pleaſure incō parable, there to reygne wyth hym for euer.
The other ſorte, whom he hath ordeyned the veſſelles of wrathe: he ſhall geue ouer to their enemies the deuil, the world, and their own fleſh, reſerning thē to the day of wrath that thē the wrath (wherunto they are prepared) may be more plētuouſly poured out vponupon thē, wherby the mercy ſhewed to the other appeareth more abounda…t.
This is the true beliefe of the preſoience and deſt…atiō of God, groūded vpō the ſcriptures, as ſhall hereafter appeare. Nowe as cōcerning your Article. You graunt that the preſcience & predeſtinatiō of God be infallible, that is, that God doth ſo certainlye knowe before, & predeſtinate thynges, that they cānot otherwiſe chaunce, thē he knoweth & hath appointed, & yet you deny the neceſſarye cōſequēce, whiche is, that al thinges are done of neceſſitie, ge…nge man power to vſe the libertie of his owne wyll and choiſe.
If you leaue the ſcripture in this matter, & ſticke vntounto arte: I woulde hauehave you ſhewe by your arte, how you cā graunt this Anticedēt and deny the Argumēt. What ſo euer God forſeeth & predeſtinateth, muſt neceſſarily come to pas (for his preſciēce & predeſtinatiō are infallible) But he forſeeth & predeſtinateth al thinges: Ergo al thinges muſte come to paſſe of neceſſitie. The maior you hauehave graunted in your Article. If you will deny the minor: I ſhall not ſticke to proue it by manifeſt ſcriptures.
And then I reporte me to all Arcitoures what I maye conclud. Euen that al thinges are done of neceſſitie. And conſequently that man hath no ſuch power as you would gene hym to vſe fre libertie of hys wyll & choyſe.
Nowe to proue the minor, that God forſeeth and predeſtinateth al thinges. I thinke ther is none that hath ſo …rreuerēte an opinion of the Godheade, that he woulde once thynke that God ſhoulde not alwayes ſe all thynges (be they paſte, preſente, or to come, euē as they were ſtyl preſēt. But if any man wyl be ſo beaſtly: let the ſame heate the pſal. who ſaieth. Lord thou haſt proued me, & halt…ſal .cxxxviii knowē me. Thou haſt knowē my down ſittynge, and myne vprpſeynge. Thou vnderſtodeſte my thoughtes longe ſenee. Thou haſt ſearched my path, and my couch round aboute, and haſt forſene alſo my wayes. For loe ther is not a word in my mouth, behold thou haſt knowen althynges. &c.
None therfore, wyll denye the preſcience of God to be ſuche, that he ſeeth al thynges as preſent, be they paſt or to come. Then remayneth onelyonly thys thyng. That we proue by the ſcriptures, that he hath alſo predeſtinated and appoynted before, howé all thyngee ſhalbe done euen tyll after the ende of al tyme. Whyche thynge ſhalbe eaſye to do, if we maye fyrſte proue, that ſuch thynges as be already paſt were done by hys, appoynſrent and predeſtination.
I myght be ſhort & ſaye, that for aſmuche as God ſawe befoe…, what iſhue and ende, all thynges ſhoulde come to, and dyd vponupon that forknowledge create them and appoint them to be in theyr tymes by hym appoynted: he dyd alſo in thys creation, predeſtinate theym to the pſhue and ende that they be or ſhall come to
But bycauſe I wyll not barelye affirme that whyche you denye wythoute any teſtimonie of ſcripture to beare me: I wyll firſte begynne wyth the fyrſte man, of whome is written in Geneſis, and deſcend to this time pronyng by the ſcriptures that ſuch thinges as hauehave beene done hythereto, hauehave bene ſo predeſtinated and appoynted of God, that they could not be altered or lefte vndone. And bycauſe the greateſte contention riſeth aboute the predeſtination vntounto euyll, & that moſt men thyake it impietie, to ſay that God (who is mercifull and iuſte) ſhoulde predeſtmate anye man to be wycked: I wyll take ſuche examples chiefelye, as do proue that the mooſte wycked perſons that hauehave bene, were of god appoynted to be wicked, euē as they were and that he neuertheles remaineth both mercifull and iuſte.
Fyrſte of all therefore, let vsus conſider Adam, the fyrſt man, whether he were predeſtinated of God to eate of the forboden fruite, and ſo to make him ſelfe and all his poſteritie, the childrē of damnation and the enemies of God, or not. The frewil men wyl ſaie no. And for their aſſertion they bring a ſcripture,Ecle .xv. and that is this. God made man from the beginnynge, and left him in the hande of his counſell. He game him hys commaundementes and preceptes. If thou wylt obſerue the commaundementes, and kepe acceptable fayethfulnes for euer: they ſhall preſerue the He hath let water & fire before the: reach out thine hād to which thou wilt. Before man is … But bicauſe I perceiue that the whole boke is none other but a certayne wholſome doctrine pathered oute of the bokes of the lawe and grophetes, I am perſuaded that the ſpirite of God was hys leader in the wrytinge hereof. And therefore, I dare not reiect it as no ſcripture, but wyll wyth al re…e…ēt feate ſeke an interpretation whyche maye declare the wryters meaning to agre wyth the doctrine of the prophetes and Apoſtles. Let vsus therfore ſcanne hys wordes with indifferent iudgement.
Fyrſt he ſaieth, that God made man and lefte hym in the power of hys own councel. … that Moyſes hath in the .xi. and xxx. Deute. Wher are bleſſinges promiſed to them that kepe the cōmaundementes, & plages threatened to the trannſgreſſours. And he ſayeth. Before man is ſet lyfe and deathe, good and euyll. Loke what hym liketh ſhall be geuen vntounto hym. If theſe wordes do ſet man at libertie to choſe wether he wyll keepe the cō maundemente or not: then tell me how they agre wy…h that whyche foloweth. He hathe cōmaunded no man to do vngodly: neyther hath he geuen anye man leaue to ſynne. We muſt vnderſtand therefore that the ſonne of Sorach entendeth not to teache, that man of his owne ſtrength is able to choſe good and leaue euyll: but that thorow oute the whole lawe and prophetes there is no commaundemente to do euyll: neyther anye libertie of ſinne geuē. To thē that obſerue the cōmaun dementes, are promiſed bleſſynges, and to the tra…ſgreſſours, are threatened plages. Then is it ſayed vntounto man. To whych thou wyl… ſtrech out thy hande, what ſoeuer thou likeſt, ſhal be geuen vntounto the. As though he ſhould hauehave ſayed. Loe, thou vnderſtandeſte what is good, and what is euyl. Thou ſeeſt that the bleſſynges promiſed to the obſeruers of the cō maundementes are good, and the plages threatened to the cōtrary, are euil If thou be led of the ſpirite therefore, ſo that thou delite in the obſeruation of Gods commaundementes: then ſtretch out thy hand to the bleſſyngs, & they ſhal be geuen vntounto the.
But if thou be led of the fleſhe, ſo that thou delite in the traunſgreſſion of Goddes cō maundementes: thē ſtretche out thy hand to the plages, for they ſhall be geuen vntounto the.
This is the true meanynge of this place For neyther Moyſes nor thys Ieſus, went about to eſtablyſhe any power of mans free wyll: but theyr entente was to ſet forthe the iuſtice of God, whych is to rewarde the ſpirituall (hys electe) wyth the bleſſynges promiſed, & the fleſhlynges (the reprobate) with the plages thretned. Otherwyſe if theſe wordes ſhoulde ſette man at libertie to ſynne or not to ſynne: howe ſhoulde they agree wyth the other that folowe? God geueth no man leaue to ſynne. For if I hauehave free wyll to do what I wil: why hauehave I not libertie to ſinne
But Gods lawe maye geue no ſuch leaue. Thus ſe we, that the fre wil mēs ſcriptur: in this place, faileth thē. And Adam, our fyrſt father muſt (notwithſtādyng this ſcripture) be predeſtinated to eate of the fruite forbodē For if he had not bene predeſtinate of God to eate of that fruite: it had not bene poſſible for hym to hauehave done it, bycauſe the deſyre to ſynne, was not as yet in his fleſhe, neither hath Sathan power to tempte anye, vntyll he hauehave leaue of God ſo to do, and yet beyng lycenced, he maye tempt no further thē he is appoynted to do, as appeareth by the ſtory of holye Iob. Adam therfore, beynge ſo perfect a creature, that there was in hym no luſte to ſinne, & yet ſo weake that of hym ſelf he was not able to withſtād the aſſaulte of the ſubtile ſerpēte, no remedye the onelye cauſe of his fal muſt nedes be the predeſtinatiō of god. Now what ſhal we ſay of Caine? was he predeſtinate to ſlea his brother Abel? No ſaye the feewyl men. For the Lord ſayed to him. Thyne appetite ſhall be ſubiecte vntounto the, and thou ſhalte rule it. A playne texteGene. …. (ſaye ther) that he had frewyl to thoſe whether he woulde …ea hys brother or not. In verye dede if theſe were wordes of promiſe, as they are of commaundemēt, they woulde make for the purpoſe. But they are of commaundemente, as appeareth by the circumſtaunce of the text. Fyrſt the text hath thus. Cayne was exteadynge angry, & hys countenaunce lowered. Then ſayed the Lord vntounto hym. Why art thou angrye? Why lowreſt thou? If thou doeſt well, ſhalte thou not receyue it? And if thou doeſt euyll, ſhall not thy ſynne be wyth the incontinente? Thyne appetite ſhall be ſubiecte vntounto the, and thou ſhalt rule it. As though he ſhould hauehave ſaied Why art thou angry to ſe thy brother accepted wyth me & thy ſelf not regarded? Doeſt thou not know that I rewarde thein that do wel, & puniſh thē that do euill? Subdue that furiouſe affectiō of thine, and rule it. Thus gaue he him a cōmaundemēt to refraine his anger: that bi that cōmaundemēt the traunſgreſſiō myght be knowē to be ſinne. For we fynd not, that before that time either anger or murther was forbodē. If any mā thinke it ſtrange to cal this a cōmaūdemēte, let hym cōfer it with … cōmaundemētes in the bokes of the lawe ge…ē by Moyſes, & tel me whether the phraſes be not at one. Thou ſhalte hauehave none other Gods but me. Thou ſhalt honour thy lord god. &c. But now ſai the frewil mē, what hauehave ye wou by this? Graunt it be a precepte. Yet muſte it geue libertie. For to what purpoſe were it to cōmaund, if the party to whō cōmaundemēt is geuē, had not power to execute the cōmaundemēt. For ſoth (euē as Paul writeth) to make ſynne aboundRom. …. (For wher no cōmaundemēt is, there is no tranſgreſſiō) And that the fre mercy of god might appere more aboūdant in remitting the ſyn which thorow the cōmaūdemēt is ſo opēly knowē. The cōmaūdemēt is geuē, euē to thē that hauehave not power to execute it: for it is geuē to mā, who of him ſelf, is not able ſo muche as to thinke a good thoughte, for al our ſufficiencie is of God, who diſpoſeth vntounto euerie man, euen as he wyll.
He taketh mercye on whome he luſteth, and whom he wyll he hardeneth. Can God be vn…ygh tuouſe? Are not all hys creatures in hys hande? Maye he not do by theim as he luſteth: What tyranuye were to be aſcribed vntounto God: if he did preſently deſtroy al his creatures, or turne the glory of thē into perpetuall ignominie and ſhame? Truly none. For then myght he be co…nted a tyraunt for deſtroynge hys creatures in Noes …ude. What had the pore beaſtes of the fyeld that wrought but theyr kynde, the foules of the ayre, yea and the pore infantes offēded that they muſt all be drowned? Who coulde excuſe God of tyr…y in thys dede, if it were poſſible that he myght be a tyrant. The firſt b…rne alſo as wel of man as of beaſte in Egypte, what hadde they offended that they muſte be all ſlayne in one night?
Awaye wyth youre fonde imaginations of God therefore, ye vayue dreamers of fre wyll, and let God be alwyghtye, ſubiecte to none humayne conſtitution. Take not from hym the libertie that you geue to the potte maker, to make of one piece of claye, boeth drynkynge pottes and pyſſe pottes. Whye ſhould not God predeſtinate ſome to perſecute, as well as he hathe appoynted ſome other to ſuffer? If Abell were appoynted to hauehave hys innocente bloude ſhedde that he myghte be a fygure of Chriſtes churche whyche ſhall euer be perſecuted: why was not Cay… appoynted to ſhede hys bloude, that he myght be a fygure of the bloud ſuchars and raue…inge wolues of Antichriſtes churche? What ſtpcke you ſo muche vponupon a cōmaundem…t geuē to man, as though God were not iuſte, if he commaūded that which is not. in oure power to fulfyll? Examyne your ſelues by the fyeſte commaundement, and ſe whyche of you is able to do it.
Thou ſhalt louelove thy Lorde God, wyth al thy herte, wyth all thy ſoule, and wyth all thy ſtrengthe. Whythe of you is it that can do thys? Yea when you be mooſtle ſtrenthened wyth the grace of God: whyche of you can ſtande vp againſte God and ſaye I am cleare frō the … of thys precept Yea it is neceſſarye that God commaunde thynges aboue mans power, and that man neuer fele in hym ſelfe that he hath thorowly obſerues Gods commaundement. For ſo cometh it …, that the moſt pe … knoweth hym ſelfe to be ſaued by … m…cye, and not by hys perfection in obſ… ninge Goddes commannde…eut.
Wher as if the thynges that are cōmaunded him were wythin his reach: he mighte aſ…ri… the cauſe of hys …, to the obſeruatiō of Gods … to gods ….
But here you wyll ſaye perchaunce. All this is but daliaūce. For although you hauehave …nterpreted oure ſcriptures: yet hauehave you broughte no ſcripture that doeth wyth open wordes teach either …, or els Cain his ſon to be ſo predeſtinated. Wherefore we maye as wel credite our own reaſōs as yours.
Trueth it is, I know no ſcripture that doeth wyth expreſſe wordes affirme eyther of thē to be predeſtinated to theyr traunſgreſſion. Wherfore if you require expreſſe wordes: I ſhall leaue thys exēple & pome to the, xi. ſons of Iacob who ſold theyr brother Ioſeph into Egypt. And thē if I ſhewe you expreſſe words of the ſcripture to proue thē predeſtinate therunto: ye ſhall hauehave the leſſe cauſe to ſuſpect myne opinion in the other.
Whē Ioſeph had made hym ſelfe knowē to hys brethrē in the land of Egypt: he ſaiedSene .x…. thus vntounto them. Be ye not abaſhed, neyther let it ſeme vntounto you cruellye done that you ſolde me into theſe quarters, for God ſente me hyther before you, for your healthe. And a lyttle after he ſayeth, not thorowe youre aduiſe, was I ſent hyther, but by the wyl of God. et c. Pharao alſo, whoſe wyckednesExodi .ix was moſte aboundaunt, what heareth he in the ſcripture? For ſoeth euen thys. For thys purpoſe hauehave I ordeyned the, that I myght ſhewe my power vponupon the, & that my name mighte be tolde thorowout al the earth. And what ſayth the Lorde to Moyſes? Go in to …harao. For I hauehave hardened his hert & the hertes of his ſeruauntes that I may worckeExod .x. theſe my wonders vpō him, that thou ſhouldeſte reporte to thy ſonne & to thy ne…wes, howe oftē I ouerthrewe the Egyptiās, and wrought my wōders amonge thē. And you ſhall knowe that I am the Lorde.
What ſcripture cā be more plaine thē this? Shall we patche out theſe places with God ſuffered Pharas to hardê his herte, bycauſe in the .viii. chap. it is ſaid. Whē Pharao ſaw that he had reſt: he hardened his hert, & gaue no hede to Moyſes and Aaron as the Lord had cōmaunded? No God forbid. For if we ſhoulde trifle out of the ſcriptures on ſuche ſort: what maner of God ſhoulde we make the Lord? Forſotheuê as vncertaine in al his doinges as we are oure ſelues in ours. But we muſt graunt boeth theſe ſcriptures to be true. For God by his eternal predeſtinatiō hardened the hert of Pharao, & he being the veſſell of wrath in his wickednes hardened his own hert. What ſaye we then to Iudas? was he not predeſtinated to betraye Chriſt? Yes forſoth, euê as Chriſte was ordeyned before to be betraied. And therfore he calleth him he ſon of perdiciō. And as poſſible as it was that chriſt ſhold not die on the croſſe: ſo poſſible was it that Iudas ſhold not betray hym. And as poſſible as it is that the ſayeynges of Gods prophetes ſhould not come to paſſe, ſo poſſible is it that Iudas ſhoulde not betraye Chriſte.
For the Pſalmiſt had ſayed of hym. Let hysPſal …viii. aud. cvii. place be deſert, and let there be none to dwel in it, and let an other take hys miniſtration.
But here begynne the freewyl men to beſturre them, and crye out vponupon ſuche priuate exemples to proue Gods vniuerſall predeſtination. We hauehave vniuerſal ſcriptures, for our parte (ſaye they) declarynge that God would hauehave all men ſaued — and come to the…. Timo .ii. knowledge of the trueth. Whereunto I anſwere, that youre vniuerſall ſcriptures, are not ſo vniuerſal, but that all your ſcriptures notwythſtandynge God may wyl the greateſt numbre to be damned. For where ſaynte Paule ſayth that God wyll hauehave all menne ſaued, he meaneth not euerye particular perſō for thē could none be damned, for aſmuch as Gods wyll muſt nedes be done, but his meaninge, is that God refuſeth no degre of men neyther eſtate, but accepteth all aſyke. Neythere doeth he accepte Iewe or gentyle, but accepteth of al nations & eſtates, ſuch as he hath written in the boke of lyfe.Apoca. xvii.
But if vniuerſall ſcriptures be ſo muche eſtemed amonge you, lette vsus ſe whether we hauehave avie for our part. Murmur not among your ſelues (ſayeth Chriſte) for no man can come vntounto me, except my father drawe him.Iohn .vi. Compare thys, no man, wyth youre euerye man, and then tel me whych of them is moſt vniuerſall. Your eueryevery man ſtretcheth to as manye of all nations, kinredes, tonges, eſtates and degres as are written in the bokeRom .viii. of lyfe. And our no man ſtretcheth to all thē that be not written in that boke.
Boeth therfore muſt be meaſured by the wordes of Paul to the Ro. We know (ſaith he) that to ſuche as louelove God, all thyngesApoca .xiii. do worke togither into good, to them I ſay, whiche beynge ſanctified, are called accordyng to the purpoſe. For ſuch as he knewe before: he predeſtinated to be the lyuelye Images of his ſon, to the entēt, that he might be the firſt begottē amōg mani brethrē. And ſuch as he predeſtinated: thoſe he called. And thoſe whō he called he iuſtified. And thoſe whō he iuſtified, he glorified. What ſhal we then ſay to theſe thinges? If God be on our ſyde: who ſhall preuaile agaynſt vsus. &c.
And againe Ephe .i. Bleſſed he God andEpheſi .i. the father of oure Lorde Ieſus Chriſte, who hath bleſſed vsus in all ſpirituall bleſſynges in heauenly thynges in Chriſt, euen as he hath choſen vsus in hym before the creation of the worlde, that we ſhoulde be holy & vndefiled in his ſight in charitie. Who alſo predeſtinated vsus to be ſonnes of adoption vntounto hym., thorow Ieſus Chriſt, accordynge to the purpoſe of hys wyll. &c.
Yet hauehave we mo ſcriptures of thys kynde if theſe ſatiſfie you not. And fyrſt hear whatEcleſi .xxxiii. is reade in Eccleſiaſtiens the ſonne of Syrach. All men are made of the grounde, and out of the earth of Adam. In the diuerſitie of ſtudye hath the Lorde diſſeuered them.
He hath diſſeuered them and chaunged their wayes. Some of thē hath he bleſſed and exalted, ſome he hathe ſanctified and claymed them to hym ſelfe, and ſome of them he hath curſed and made lowe, and put them oute of theyr eſtate. Like as the claie is in the hād of the potter, and all the orderyng therof at his pleaſure: ſo are …en alſo in the hand of hym that made them, ſo that he maye geue thē as it liketh him beſt.
Now marke what Solomon writeth, inProuer .xvi Prouer .xx. Prouer .xvi hys prouerbes. Man deuiſeth a waye in his hert: but it is the Lord that ordereth his ſteppes. And againe. The Lorde ordereth euerye mans goinges: for what mā can vnderſtand hys own waye? And yet againe. The lottes be caſt into the lap but the fall ſtādeth in the Lord. Nowe herkē to Eſai, who ſaieth in the perſō of god I am the Lord, & ther is none other.Eſai .xlv. It is I that created the light & darknes, I make peace & trouble. Yea euē I the Lorde do al theſe thinges. And a little after. Wo be vntounto him that chideth with hys maker, the potſharde with the potter. Saieth the claye to the potter: what makeſte thou? Or thy worke ſerueth for nothing. Wo be vntounto him that ſaith to his father. Why begetteſt thou And to his mother. Why heareſt thou? Are me of things for to come cōcerning my ſonnes: & put me in remēbraunce as to wchinge the worckes of my handes. I hauehave made the earth, & created mā vpō it. Wyth my hādes hauehave I ſpred forth heauē, & geuē a cōman̄demēt to all the hoſtes therof. I ſhal wake him vp with rightuouſnes, & ordre al his waies.
To cōclude, thus ſaieth Ieremie, I knowIeremi .x. Lord, that it is not in mans power, to ordre his own waies, nor to rule his own ſteppes & goinges. And after al this, Paule writing to Timothe ſaith thus. He that deliuered vsusii, Timoth .i. & called vsus with an holy calling. Not according to our worckes, but accordinge to hys purpoſe & fre mercy, which was geuē to vsus in Chriſt before the world began. Now me thinketh I hear the muttering of our frewil men amōge thēſelues ſaying. What nedeth al this ado to proue the thing that we neuer denied. We graūt & euer hauehave gran̄ted, that God knoweth all thinges paſte & to come, euen as preſente.
He hath alſo predeſtinated all thynges euen from the begyunyng. And this his forknowledge and predeſtination can not be deceiued but all thynges muſte neades come to paſſe euen as he hathe forſeene and predeſtinated them: yet notwithſtandynge we holde, that the wyll of man is fre and that he doeth all thynges of fre choiſe & not of neceſſitie. For graunte that god knew before al time what man woulde choſe beynge ſette at libertie to choſe what he would, & vponupon thys forknowledge, predeſtinated him to the thing that he knew he would choſe: ſhoulde thys reſtrain the libertie of hys wyl, & cauſe hym to do al thinges of neceſſitie: Yea forſoeth, maiſter Shaxton, and you al my frewyl maiſters. For thought man in al hys doynges, do deliberate wyth him ſelfe, & take aduiſemente what is beſte to be done, coniectynge is hys mynde what wyll folowe vponupon the doinge of a thynge, and what vponupon the leauynge of it vndone: yet by your owne cōfeſtion, ſhall he after all this conſultation and aduiſe takē choſe to do or leaue vndon the thynge that God hathe predeſtinated him vntounto. Yea & I am ſure, that you wil graūt me that if God do predeſtinate a manne to do thinges raſhlye and wythout anye ſuche deliberation, he ſhal not deliberate at al, but runne headlong vpō it, be it good or euyl that he doeth And thē I praye you what fredome hath his wil? I graunt you, man knoweth not wherunto he is predeſtinate before he hathe done it. And that maketh you to ſtād wel in your owne cōceyte, thynkynge that thys lacke of knowledge is a Libertie to choſe, nothynge cōſidering the ſecrete counſell of God, who hath appointed althynges before they come to paſſe, neyther yet conſideryng your own corrupt nature, which being left to it ſelfe, cā not ſo much as thinke any other thē euyl. Yes yes (ſay you) we conſider all theſe thinges well inoughe & we graunte no leſſe, but that wythout the aſſiſtēce of Goddes grace our wyll can do nothynge wel. But thē we hauehave ſcriptures that teache vsus that God denieth no man hys grace, but ſaith to al men▪ Apoca .iii.Behold I ſtand at the dore & knocke, if anye man heare my voice & open the dore, I wyll come in vntounto him, & wil ſup with him and heMat .xxiii. with me, etc. Alſo an other ſcripture. Hieruſalem Hieruſalē, how oftē would I hauehave gathered the togither as an hen doth hor chickens vnderunder hir wynges: and thou wouldeſt not. And againe. I wyll not the deathe of aEzechi .xviii. ſynner, but rather that he conuert and lyue.
To thys I anſwer as Chriſte anſwered to the Saduces ſayinge. You erre, not knowyng the ſcriptures. For though he ſaye that he ſtādeth at the dore knockyng: yet geueth he not the keye to opē it. For you know that the keye that openeth thys dore is the grace whyche God geueth to thē that embrace his truth. And that he his elect onelyonly. For to thē it is geuē to know the miſteries of the kingdome of God, & not to the other.Mathe .xiii.
The knockynge therfore is the callynge to repentaunce, by ſharpe threatenynge and confortable promiſes of the ſcripture, for therewyth doeth God daylye knocke at the dore of al mens cōſciences, & ſuch as hauehave the keye to opē, do open, And into them he entereth & maketh a mantion in thē. And whereIohn .xiiii. you ſticke vpō the wordes of our ſauiour lamentyng, the citye of Hieruſalê, & of the prophet, declaring the wil that god hath to ſaue ſinners: you muſt vnderſtād, that this wyll is not the eternall wyll of God whych cauſed hym to create all thynges, & accordynge to the whych he predeſtinated al thinges: for that will can not be wythſtanded but muſte neades be fulfilled in all thynges. Of thys wyll ſpeaketh Solomon in this wiſe. TheProuer .xix thoughtes of mans herte are manye: but the wyll of the Lorde ſhall endure for euer. And Paule to the Romayns. Who can reſiſt hisRoma .ix. wyll. But the wyll whereby he woulde not the death of a ſynner, & woulde hauehave gathered the Iſraelties vnderunder his wings and they woulde not: is the wyll that the holy meſſē gers of God, the prophetes & apoſtles, preached thorowout the world, that is hys word and cōmaundemētes. Of this will ſpeaketh Iohn in his epiſtle ſayinge. He that doth the wil of God remayneth for euer. I ſhould bei. Iohn .ii. to tediouſe if I ſhoulde rehearſe al the ſcriptures that you build vponupon, & expounde them one by one: for they are in dede verye manye in numbre, & ſome of them as far fetched. Wherfore I will make thys generall expoof them all to make ſhorte worcke wyth thē. Partly bicauſe I would not be ouer tediouſe but chiefely, bicauſe I woulde that ſome of the maiſters of this opinion, ſhoulde take in hand to writ their whole beleue therin, with the ſcriptures & reaſōs that they hang vponupon, & thê (God wyllyng) I wil take more pains with them, I truſt to the glorye of God. All your ſcriptures therefore, are the wordes of the fayethfull meſſengers of God, ſpoken to be a light to the fote ſteppes of hys elect and a witnes againſt the reprobate.
For the conſciences of the moſte wycked do conſente to the lawe of God, that it is good (notwythſtandeynge they deſtitute of Goddes aſſiſtence, folowe the contrary) and theſe conſciences be the bokes that Iohn ſpeketh of in hys reuelatiōs whych ſhal be opened at the iudgmête, that al mê may be iudgedApoca .xx. according to the thinges wryttê therein. Nowe remayneth it, that we auoyd certaine inconueniences that our frewyl men gather vponupon the opinion of neceſſitie, and then ſhall we make an ende.
Fyrſt they ſay, that if al thinges be done of neceſſitie: what do we with ſcripture, what do we wyth lawes, why hauehave we preaching or teaching? To what purpoſe ſerue princes and publike miniſters in the cōmune weale? If al thinges come to pas of neceſſitie: what cā al theſe thynges auaile? Forſoth euē theſe thinges that you ſet ſo lyght whē al thyngs come to paſſe of neceſſitie, be alſo ordeyned and mainteyned of neceſſitie by the eternall wyſdome of God. For by the ſcripture, the choſen numbre of Chriſte are led the ryghte waie to the land of promiſe (the new Hieruſalem) thorowe the wildernes of this world By the lawes: the wicked are kept vnderunder, ſo that euē for fear of tēporal puniſhmēts, thei ſuffer the innocêt Lābes of Chriſte to liue among thē. By the preaching & teachinge, are Goddes electe called in theyr tyme, and the weake and yonge ſcholers in Chriſte, made ſtrong and myghty ſouldiours to fyghte againſt our aduerſaries, the world, the deuill and our own fleſh. By the princes and publyke miniſters are the lawes miniſtered to the auauncemente of Gods glorye, whether the lawes be wycked or Godly. For by the adminiſtration of the Godlye lawes, the wycked are plaged, amd by the wycked lawes, the Godly are chaſtiſed and ſcourged, that they maie hauehave the more cauſe to renne vntounto theyr ſhepherde Chriſte for ſuccour. Thus can not theſe ordinaunces be vnprofitable, yea they can not be but moſte profitable, redoundynge alwaies to the glorye of God. Yea &, as I ſaid before thei folow of neceſſitie and can not but be. For if Goddes holye predeſtination and prouidence, had not preſerued the ſcriptures to be the lanterne of lyght to the foteſteppes of hys people, how ſhould it hauehave commen vntounto vsus, thorow the handes of ſo manye tyrantes as hauehave borne the ſwerde to ſcourge the flocke of Chriſte, neglectinge theyr ſhepherdes paſture: How could it hauehave bene, that ſo great & rude multitudes of barbarous nations, ſhoulde hauehave ſubmitted thê ſelues to be vnderunder lawes and rulers: had not Gods predeſtination driuen thê to it? Ye & that moſt declareth the diuine prouidêce: how might it hauehave bene, that in al times of moſt cruel perſecutiō certaine hauehave not ſpared to ſpeake the trueth & ſhede theyr bloude for it, if Gods predeſtinatiō had not bene the cauſe thereof: Thinke you (maiſter Shaxtō) that it hadde be…e poſſible for the womālike weakenes of … Aſkue, to ſtād ſo māfully to the truth (whē your fatherlye wyſedome forſoke it) if Gods predeſtinatiō had not bene, to confound the wyſdome and power of this worlde by the foleiſhnes and weakenes of a womanne? And I praye you what cauſed you to forſake that whych you ſaied you would ſticke to: if he that told Peter that he ſhoulde denye hym, had not alſo determined to declare in you, what the greateſt of vsus can do without his aſſiſtence.
Well, here foloweth yet an other inconuenience, & that is this. If al thinges be done of neceſſ…tie: why ſhould any mā be blamed for miſſe doynge? Why ſhould any man be dampned, ſythen all they do is but the ordinaunce of God, and that more is, they canne not auoyde the neceſſitie, whereby they are cōſtrained to do al that they do. Wherefore if they ſhould endeuour to refrayne the euyl that they do, it were but all in vaine, for they are predeſtinate eyther to do it or els to leue it vndone. Iuſtly therfore can they not be cō dem…ned, bycauſe the euill they do, is not of thē ſelfe, but of the ordinaunce of God. To this muſte we anſwer in this wiſe. If God were an inferioure to any ſuperioure power to the whiche he ought to rêder an accomptes of his doinges, or if anye of vsus were not his creatures, but of an other creatiō beſides his workmanſhyp: thê might we charg him with tirāny bicauſe he cōdēneth vsus & appointeth vsus to be puniſhed for the thinges we do by cōpultiō, thorow the neceſſitie of his predeſtinatiō. But for aſmuche as he is ſubiecte to no ſuperioure power, & we be al his creatures, ſo that to what end ſo euer he hath framed vsus, we are his inſtrumentes to do the worcke that he appointed to be done, whye ſhold we ſtād vp & reaſō with him, to know his purpoſe in creating vsus, or why he made vsus to this or that faſhion? to this or that vſe? to be preciouſe or vile? For this one thynge we may be ſure of, that God hath by his eternal wiſdome, created nothing, nor appointed nothing to be done: but the ſame ſhal redound to hys glory in the end, ſeme it neuer ſo cōtrary in the meane time. Let vsus herkē to the wordes of Paul to the Romayns in this matter. What if God (ſaith he) wyllyng toRoma .ix. ſhewe what hys anger can do, and to make hys power knowen: be very well contented to hauehave veſſelles of wrath, prepared to vtter deſtructiō, to the e…tent he myght declare the rycheſſe of his glory towardes the veſſelles of mercye whyche he hathe prepared to glorye. et cetera,
The electe numbre of God therefore, do cōmit thē ſelues wholye to the will of God, and deſyre rather to be damned (as MoyſesExodi .xxxii did) then that the glory of God ſhould by any meanes be obſcured or darckened.
Theſe mē do not ſay, let vsus geue ouer our ſelues to do the luſtes of the fleſhe, for either we be certaynly predeſtinated to be ſaued or damped. And to liue an harde life here, wyll not helpe if we be appointed to be damned, and to folow the luſtes of the fleſhe ſhal not hurte, if we be predeſtinated to be ſaued.
But they hauehave alwaies in their hertes thys hūble cōfeſſiō. Lord we are the worckmanſhyppe of thine handes, made to do the thinges, wherunto thou haſt appointed vsus, by thy ſerrete wil and purpoſe. Thy will be done in vsus. Thou haſt reueyled vntounto vsus the thinges that do pleaſe the, & thou haſt ſhewed vsus alſo, the worckes that thou doeſt hate: but onleſſe thou pull vsus backe by thy grace Lord, we folow vpō the worſſe, though oure cōſciēces alowe the better.
We confeſſe Lord, that whē we walke in thy wayes, thou arte our guide, and gouerneſt our fote ſteppes.
But when we go aſtraye, thou leaueſt vsus to our ſelues, that by oure ſore falles we maye know what nede we hauehave of the. Thus for oure profite doeſte thou ſuffer vsus to fall, yea and doeſte caſte vsus downe headelynge, that we maye feare the. And yet mencifull father thou leaueſte vsus not thus: but ſo ſone as we cal, thou heareſt outcry. Thou ſetteſt thine holie Angels to go before vsus, and to lead vsus thorow the ſea of thys world euē as by drye lande.
Thou feadeſt our bodies, and geueſte vsus clothinge, and the heares of our head knoweſt thou by nūbre. If we walke in thy pathes thou art our leader, & though we go aſtray yet are we thine. Do with vsus Lord euē what thy wil is, & as thou haſt appointed to mag …ifie thy name, ſo be it.
Thus do the electe of God cōfeſſe theyr owne inhabilitie & weakenes, & Goddes almighty power, puttinge thē ſelues whollye into Gods hande to do with thē what ſhall pleaſe him, confeſſinge alſo, that thoughe he thruſt thē into the depe …yt of hell: yet ſheweth he greate mercye vntounto theym in that he ſheweth not hys myghte more vponupon them, whiche is to adde yet an hundred fold to the paynes of hell. As for the other ſorte that ſet vp thē ſelues againſt god, & ſay that they are in their own hādes, as men that woulde not loſe the hier of their worckes, but loke to be rewarded for the good, as they are puniſhed for the euell: they are deuided in two. The one part iuſtifie thē ſelues by theyr workes and wyl be ſene to hauehave choſē Chriſt, rather thē that Chriſt hath choſē them, affirmy…ge rather that Chriſte hangeth vpō theyr … ming, thē they vponupon hys calling, & that it is in thē to refuſe that, that God hathe prepared for theym, and to wythſtande that God hath appoynted. Theſe call thē ſelues Goddes worck…fellowes, but take vponupon them to be hys wor…ke maiſters. For tyll they wyll, God can do nothing wyth them, though he would neuer ſo tayue. They wyll hauehave him ſtande …ocky…ge at the dore, tyll they ſhall vouchſufe to let him in.
And when he is within he maye take no worcke in hande, tyll he be ſet on worcke by them. Such is the arrogancie of theſe fremē, that to mayntayne theyr fredome, the geuer of al fredome muſt be made bond vntounto thē.
The other parte is farre worſe then theſe For they, though theyr conſcience geue them that they be fre, yet they diſſēble for a vauntage, and ſaye they be bounde becauſe they thynke that therby they maye iuſtlye charge God wythall theyr wy…kednes. And thys is theyr ſayinge. If I be wycked, what can I do wyth all. I am but as God hathe appoynted me, I am not able to reſiſt hys will I muſte neades therefore do the thynge that he hath ordey…ed me to. And thus I beleue God ſente his ſo…ne to dye for ſynners, & I acknowledge my ſelf a ſinner, and I beleue that thoughe I do nothynge els but ſy…e, yet ſhall Chriſtes deathe ſaue me, for it is a ſuff…cient raunſome for the whole worlde.
And as for the predeſtination to damnation or ſaluatiō, I thynke to be ſuch that, we ſhall all be ſaued. For as by Adam all were condemned: ſo by Chriſte were all men ſaued.
I holde it beſte therefore, to eat and drynke and lyue after the ſenſes, for that is mooſte pleaſaunte in thys ly…e.
For if there be anye lyfe after thys: we are as ſure of it ſo, as otherwyſe. As for the threateny…ges for the tra…ſgreſſion of the commaundementes: ſerue but to keepe the people in feare, that one ſhoulde not robbe, kyll, and ſpoyle an other, ſo that the worlde ſhoulde decaye. Thus they ſay. Bet let theſe counterfayte bondemenne knowe, that God ſeeth theyr hertes, and beholdeth euen theyr ſecret thoughtes, ſo that they cā not deceiue hym by their diſſimulation. Let them knowe alſo, that at the daye of iudgemente, theyr owne conſciences wil not lie for thē, but wil giuegive euidence againſt thē that euē whē they fained thē ſelues moſt boūd (that thei might charg God with theyr wickednes) then dyd their cōſciences geue thē, that they myghte choſe whether they would folow their wickednes or not▪ For it is not poſſible that the conſcience of a man that con…teth him ſelfe to walke in wickednes▪ ſhould acknowledge the bōdage of his wil, bicauſe ſuch one is altogether fleſhe, and this knowledge cometh not otherwiſe then of the ſpirit, wherfore it reygneth onelye in them that be ſpirituall.
As many therfore, as hauehave mortified the ſleth and do ſele that ther is nothyng liuing in thē but Chriſte onelyonly … ſo many do moſte humbly cōfeſſe them ſelues to be in the handes of God, as the claye in the hādes of the potter, & that Goddes councell ſhall not be… vain, but his whole wil fulfilled. Theſe are the bond mē of god, & fre mē of Ieſu Chriſt.
As for the other that will be ſo fre frome God and al his ordinaunces, that they maie …ſe & leaue what they luſt: are moſt bound …ē in thoſe thynges wherin they thinke thē ſelues moſte fre. For euen the verye wordes that they ſpeake, are by the teſtimonie of the… .vii. ſcripture bond to the decreed purpoſe of god ſo that thoughe they thynke in theyr hertes to ſpeake one thinge, yet do they euē of force ſpeake oft tymes the cleane contrary.
I conclude therfore, that the wyll of man is bonde and not fre. And if anye finde them ſelues grened withall: I deſyre the ſame to wryte me the cauſe of theyr griefe, and I truſte (by Gods healpe) I ſhall be able … thē therin. If not, I ſhal with al redines be glad to emb…ce ſuch Godlie knowledge as God ſhall … to me by th…n as by his … therto.
FINIS.
End of the text · Robert Crowley, The Confutation of the 13 Articles (1548)