798.加尔文在灵界的情况
关于加尔文，我听说以下信息：
（1）刚到灵界的时候，他满以为自己还在人间。一开始与他相随的天人告诉他，他如今已在灵界，不在人间，他的反应是：“我还是一样的躯体，一样的双手，一样的感觉啊！”天人告诉他，他如今披上了实质灵体，而以前他不单有此灵体，还有包裹灵体的物质肉体。如今物质肉体已被撇弃，而使人成为人的实质灵体依然存留。起初他能领会，然仅仅一天后，他回到了之前的观念，以为自己还在人间。因为他是一个重感官的人，不是五官所能感觉到的，他全不相信。因为这个缘故，他归纳的一切教义教条全出于自己的头脑，而非出自圣言。他援引圣言，不过是为了博得众人的赞同。
（2）一段时间过后，他离开天人，四处寻找古时信仰预定论的信徒。他被告知，那些人被关在很远的地方，只有一条地下通道可以进到那里。不过哥特沙克的信徒尚可自由走动，有时在一个称为“皮里斯”（灵界语言）的地方聚会。由于他极为渴望见到他们，于是被带到他们聚会的地方。一进到他们中间，他感到由衷的喜悦，与他们建立起内在的友谊。
（3）但后来，哥特沙克的信徒也被关进了那个洞穴，加尔文感到沮丧，四处寻找可以容身的地方。终于有一个群体接纳了他，都是一些头脑比较简单的人，其中有一些还很虔诚。当他发现这些人对预定论一无所知也一窍不通时，就独自退到角落，长时间躲避起来，也不开口说教会的事。这种境遇是为了他能从预定论的错误中走出来，好让多特会议之后拥护这可憎邪说的人到此为满。这些人已陆续被遣送到洞穴里的同伙那里去了。
（4）终于，当代的预定论者打听加尔文所在的地方，开始寻找加尔文，发现他和一群头脑简单的人在一起。他们请他出来，将他带到一个同为可憎邪说迷惑的官长那样。官长将他接到家里并服侍他，直到主开始建立新天堂的时候。后来，由于服侍他的官长及其追随者被赶出去了，加尔文就到一个声名狼藉的地方，在那里呆了一段时间。
（5）此时他有四处走动并接近我的自由。我被允许和他交谈，于是我首先向他介绍主如今正在建立的新天堂，它由那些承认唯独主为天地之神的人组成，正如主自己在马太福音所说的（马太福音28:18）。我告诉他，这些人相信主与父为一（约翰福音10:30），他在父里面，父在他里面，看见认识他的人就看见认识了父（约翰福音14:6－11）。所以教会只有一位神，天堂也是如此。
（6）听了我的话，他起初保持沉默，和往常一样。然半个小时后，他打破沉默，说：“基督不是一个人吗？不是约瑟和马利亚的儿子吗？我们怎么可以崇拜一个人为神呢？”我回答说：“我们的救世主和救主耶稣基督，难道不是神又是人吗？”他的回答是：“他是神，也是人，但神性不属于祂，而属于父。”“那基督现在何处？”我问。“在天堂的底层”，他回答，且以基督在父面前的人性，甘愿被钉十架为证。他甚至尖锐地抨击基督崇拜，称基督崇拜无非就是偶像崇拜。这些信念在世时就已渗入他的记忆。他还想说一些不适宜的话，但被与我同在的天人制止了。
（7）我渴望他能转变，就对他说，主我们救主不仅是神又是人，而且在他身上，神成了人，人成了神。我以保罗和约翰的话为证：保罗说神本性一切的丰盛都有形有体地居住在基督里面（歌罗西书2:9），约翰说他是真神，也是永生（约翰一书5:20）。我还引用主自己的话，他说父的旨意是叫一切见子而信的人得永生，不信他的人不得见永生，神的震怒常在他身上（约翰福音3:36，6:40）。最后通过亚他那修信经的宣告：在基督里面，神与人不是两个而是一个，在一个位格里面，如同人的灵魂与身体。
（8）对此他回答说：“你从圣言引用的这些经文不都是空洞的说教吗？一切异端不都出于圣言吗？就像墙头草，风往哪边吹，它就往哪边倒。在整个宗教体系中，预定论是唯一正确的结论，它好比整个宗教体系的会幕。而其中的信作为称义得救的手段，就好比会幕的神龛和圣所。毫无疑问，人在属灵的事上没有选择自由。救恩难道不是神白白的恩赐吗？一切反对预定论的论调，在我听来就好像打嗝或饥肠辘辘的声音。所以我想，从圣言施行教导的教堂，连同聚集在那里的信徒，就好比羊狼混杂的动物园。不过这些狼被律法套住了血盆大口，免得它们撕掠羊群，羊就好比预定得救的人。教堂里的祷告和讲道声，好像胸膛发出的呜咽声。我的信仰是这样：有一位神，祂是无所不能的。只有为父神所拣选和预定的人才能得救，其他人都有各自的命运和结局。”
（9）听到这些话，我十分愤慨地说：“你的话是邪恶的！走开，恶灵！你现在灵界，你不知道上有天堂，下有地狱，而预定意味着有些人被指定上天堂，有些人被指定下地狱吗？这样，对你来说，神就是一个暴君，拥护祂的人就接进天堂，其它人就遭到屠宰。你应该替自己感到羞愧！”
（10） 然后我给他读信义宗的《协同信经》，指出加尔文主义者在敬拜主和预定论方面的荒谬。论到敬拜主，上面说：“如果既照其神性又照其人性信仰基督，将敬拜的荣耀同时归于两者，就是可憎的偶像崇拜。”论到预定，上面说：“基督不是为所有人死，只是为蒙拣选的人死。神创造多数人归于永远的沉沦，不希望他们悔改而得生命。拣选重生的人不会失去信心和圣灵，即使是犯下种种严重的恶行。但那些未蒙拣选的人将不可避免地沉沦，不能得到救恩，即使他们受洗一千次，天天领圣餐，过至为圣洁、无可指责的生活。”（1756年莱比锡版，P837，838）
然后我问这些话是不是出自他的教义，他说是，但不记得这些话是不是出自他的手笔，但有可能出自他的口。
（11）听到这些话，所有主的仆人都离开他。他就急匆匆地走上一条通往洞穴的路，洞穴里住着坚持可憎预定论的人。后来我与一些被囚于洞穴的人有过交谈，询问他们的情况。他们说他们被迫为食物劳作，彼此之间互相敌视，尽一切机会向人行恶，只要有丁点机会就不放过，这是他们生命的乐趣（有关预定论和预定论者的更多信息，可见于n. 485－488.）
798. 加尔文在灵界的情况
关于加尔文, 我听说以下信息:
1. 刚到灵界的时候, 他满以为自己还在人间。 一开始与他相随的天人告诉他, 他如今已在灵界, 不在人间, 他的反应是: “我还是一样的躯体, 一样的双手, 一样的感觉啊! ”天人告诉他, 他如今披上了实质灵体, 而以前他不单有此灵体, 还有包裹灵体的物质肉体。 如今物质肉体已被撇弃, 而使人成为人的实质灵体依然存留。 起初他能领会, 然仅仅一天后, 他回到了之前的观念, 以为自己还在人间。 因为他是一个重感官的人, 不是五官所能感觉到的, 他全不相信。 因为这个缘故, 他归纳的一切教义教条全出于自己的头脑, 而非出自圣言。 他援引圣言, 不过是为了博得众人的赞同。
2. 一段时间过后, 他离开天人, 四处寻找古时信仰预定论的信徒。 他被告知, 那些人被关在很远的地方, 只有一条地下通道可以进到那里。 不过哥特沙克的信徒尚可自由走动, 有时在一个称为“皮里斯” (灵界语言) 的地方聚会。 由于他极为渴望见到他们, 于是被带到他们聚会的地方。 一进到他们中间, 他感到由衷的喜悦, 与他们建立起内在的友谊。
3. 但后来, 哥特沙克的信徒也被关进了那个洞穴, 加尔文感到沮丧, 四处寻找可以容身的地方。 终于有一个群体接纳了他, 都是一些头脑比较简单的人, 其中有一些还很虔诚。 当他发现这些人对预定论一无所知也一窍不通时, 就独自退到角落, 长时间躲避起来, 也不开口说教会的事。 这种境遇是为了他能从预定论的错误中走出来, 好让多特会议之后拥护这可憎邪说的人到此为满。 这些人已陆续被遣送到洞穴里的同伙那里去了。
4. 终于, 当代的预定论者打听加尔文所在的地方, 开始寻找加尔文, 发现他和一群头脑简单的人在一起。 他们请他出来, 将他带到一个同为可憎邪说迷惑的官长那样。 官长将他接到家里并服侍他, 直到主开始建立新天堂的时候。 后来, 由于服侍他的官长及其追随者被赶出去了, 加尔文就到一个声名狼藉的地方, 在那里呆了一段时间。
5. 此时他有四处走动并接近我的自由。 我被允许和他交谈, 于是我首先向他介绍主如今正在建立的新天堂, 它由那些承认唯独主为天地之神的人组成, 正如主自己在马太福音所说的 (马太福音28:18)。 我告诉他, 这些人相信主与父为一 (约翰福音10:30), 他在父里面, 父在他里面, 看见认识他的人就看见认识了父 (约翰福音14:6-11)。 所以教会只有一位神, 天堂也是如此。
6. 听了我的话, 他起初保持沉默, 和往常一样。 然半个小时后, 他打破沉默, 说: “基督不是一个人吗? 不是约瑟和马利亚的儿子吗? 我们怎么可以崇拜一个人为神呢? ”我回答说: “我们的救世主和救主耶稣基督, 难道不是神又是人吗? ”他的回答是: “他是神, 也是人, 但神性不属于祂, 而属于父。 ”“那基督现在何处? ”我问。 “在天堂的底层”, 他回答, 且以基督在父面前的人性, 甘愿被钉十架为证。 他甚至尖锐地抨击基督崇拜, 称基督崇拜无非就是偶像崇拜。 这些信念在世时就已渗入他的记忆。 他还想说一些不适宜的话, 但被与我同在的天人制止了。
7. 我渴望他能转变, 就对他说, 主我们救主不仅是神又是人, 而且在他身上, 神成了人, 人成了神。 我以保罗和约翰的话为证: 保罗说神本性一切的丰盛都有形有体地居住在基督里面 (歌罗西书2:9), 约翰说他是真神, 也是永生 (约翰一书5:20)。 我还引用主自己的话, 他说父的旨意是叫一切见子而信的人得永生, 不信他的人不得见永生, 神的震怒常在他身上 (约翰福音3:36, 6:40)。 最后通过亚他那修信经的宣告: 在基督里面, 神与人不是两个而是一个, 在一个位格里面, 如同人的灵魂与身体。
8. 对此他回答说: “你从圣言引用的这些经文不都是空洞的说教吗? 一切异端不都出于圣言吗? 就像墙头草, 风往哪边吹, 它就往哪边倒。 在整个宗教体系中, 预定论是唯一正确的结论, 它好比整个宗教体系的会幕。 而其中的信作为称义得救的手段, 就好比会幕的神龛和圣所。 毫无疑问, 人在属灵的事上没有选择自由。 救恩难道不是神白白的恩赐吗? 一切反对预定论的论调, 在我听来就好像打嗝或饥肠辘辘的声音。 所以我想, 从圣言施行教导的教堂, 连同聚集在那里的信徒, 就好比羊狼混杂的动物园。 不过这些狼被律法套住了血盆大口, 免得它们撕掠羊群, 羊就好比预定得救的人。 教堂里的祷告和讲道声, 好像胸膛发出的呜咽声。 我的信仰是这样: 有一位神, 祂是无所不能的。 只有为父神所拣选和预定的人才能得救, 其他人都有各自的命运和结局。 ”
9. 听到这些话, 我十分愤慨地说: “你的话是邪恶的! 走开, 恶灵! 你现在灵界, 你不知道上有天堂, 下有地狱, 而预定意味着有些人被指定上天堂, 有些人被指定下地狱吗? 这样, 对你来说, 神就是一个暴君, 拥护祂的人就接进天堂, 其它人就遭到屠宰。 你应该替自己感到羞愧! ”
10. 然后我给他读信义宗的《协同信经》, 指出加尔文主义者在敬拜主和预定论方面的荒谬。 论到敬拜主, 上面说: “如果既照其神性又照其人性信仰基督, 将敬拜的荣耀同时归于两者, 就是可憎的偶像崇拜。 ”论到预定, 上面说: “基督不是为所有人死, 只是为蒙拣选的人死。 神创造多数人归于永远的沉沦, 不希望他们悔改而得生命。 拣选重生的人不会失去信心和圣灵, 即使是犯下种种严重的恶行。 但那些未蒙拣选的人将不可避免地沉沦, 不能得到救恩, 即使他们受洗一千次, 天天领圣餐, 过至为圣洁, 无可指责的生活。 ” (1756年莱比锡版, P837, 838)
然后我问这些话是不是出自他的教义, 他说是, 但不记得这些话是不是出自他的手笔, 但有可能出自他的口。
11. 听到这些话, 所有主的仆人都离开他。 他就急匆匆地走上一条通往洞穴的路, 洞穴里住着坚持可憎预定论的人。 后来我与一些被囚于洞穴的人有过交谈, 询问他们的情况。 他们说他们被迫为食物劳作, 彼此之间互相敌视, 尽一切机会向人行恶, 只要有丁点机会就不放过, 这是他们生命的乐趣 (有关预定论和预定论者的更多信息, 可见于n。485-488。 )
798. As regards Calvin, I have been told the following. (1) When he first arrived in the spiritual world, he firmly believed that he was still in the world where he was born. Despite the fact that he had been told by the angels who were associated with him in the beginning that he was no longer in his own world but was now part of theirs, he said, "My body is the same; my hands are the same. I have the same sensations. "
The angels informed him that he was now in a substantial body. Before this, they said, he had been in this same substantial body, but it had been wrapped up inside a material body. Now that material body has been cast off, but he still has his substantial body, which is what makes him human. At first he understood this, but the next day he went back to believing that he was still in the world where he was born.
The reason for this was that he was a sense-oriented person; he believed nothing that he could not experience himself with his own bodily senses. This is why all the teachings of his faith were ideas of his own that he had hatched up himself; they did not come from the Word. He did indeed quote the Word [in his writing], but that was just for the sake of getting the common people to agree with him.
[2] (2) After that first period of time, the angels left him and he wandered here and there. He made inquiries about where the people were who since ancient times had believed in predestination. He was told, "They are a great distance from here. They are kept locked up underground. The only way to reach them is through an underground passageway on the far side. The followers of Gottschalk are still free to move around, however. Sometimes they have meetings in a place that in the spiritual language is called Pyris. "
Because he was longing to be with those people, he was taken to an assembly where some of them were staying. When he joined them, he was in his heart's delight. He formed a deep friendship with them.
[3] (3) When the followers of Gottschalk were taken away, however, to join their fellow [predestinarians] in that cave, he became bored. He went looking for a safe place to stay. He was finally accepted in a community exclusively made up of simple folk, some of whom were religious. When he became aware that they knew nothing about predestination and were incapable of understanding it even when they were told, he went into a remote corner of that community and dropped out of sight for a long time. He never opened his mouth on any subject related to the church.
This was providential, both because it allowed him an opportunity to withdraw from his erroneous belief in predestination, and also because it capped the size of the groups who ever since the Synod of Dort had been attached to that detestable heresy. In the course of time all such people were relegated to their companions in that cave.
[4] (4) Eventually, when modern-day predestinarians were asking, "Where is Calvin?" and an investigation uncovered that he was living on the outskirts of a community that consisted entirely of simple folk, he was summoned from there and taken to a governor who was caught up in the same garbage. The governor welcomed Calvin into his home and took care of him, right up until the time when the Lord began to establish the new heaven. Then, because the governor who had been taking care of him was himself thrown out along with a crowd of the governor's followers, Calvin moved into a whorehouse and lived there for some time.
[5] (5) Since he then enjoyed a freedom to go here and there, including visiting the area where I was living, I had an opportunity to speak with him. I first mentioned the new heaven, which the Lord is building up today among people who acknowledge the Lord alone as the God of heaven and earth, according to his own words in Matthew 28:18. I told him that the people in the new heaven believe that the Lord and the Father are one (John 10:30); that he is in the Father and the Father is in him; that those who see and recognize him, see and recognize the Father (John 14:6-11); and that therefore there is one God in the church, just as there is in heaven.
[6] After I said that, he at first, as usual, had absolutely nothing to say. After about half an hour, though, he did finally break his silence.
"Wasn't Christ a human being, the son of Mary who was married to Joseph?" he said. "How can a human being be worshiped as God?"
I said, "Isn't Jesus Christ, our Redeemer and Savior, both God and a human being?"
"He is both God and a human being," he replied, "but his divinity belongs to his Father, not to him. "
"Where is Christ, then?" I asked.
"He is in the lowest parts of heaven," he said. He supported this with the fact that the Lord humbled himself before his Father and allowed himself to be crucified. Calvin then added some phrases that ridiculed the worship of the Lord, which suddenly popped into his mind from his time in this world. The gist of them was that worshiping the Lord is just another form of idolatry. He wanted to add some truly heinous statements about that worship, but the angels who were with me sealed his lips.
[7] I felt a passionate desire to convert him. I said, "It is not only that the Lord our Savior is both God and a human being, but in fact in him God is a human being and a human being is God. "
I supported this point by quoting Paul's statement that all the fullness of divinity dwells physically in the Lord (Colossians 2:9), and John's statement that the Lord is the true God and eternal life (1 John 5:20). I also quoted the Lord's own words to the effect that the will of the Father is that everyone who believes in the Son has eternal life, and that those who do not believe in the Son will not see life; instead the anger of God remains on them (John 3:36; 6:40). I also said that the statement known as the Athanasian Creed indicates that in Christ, God and a human being are not two but one; they are in one person like the soul and the body of one human being.
[8] To that he replied, "All those things you just quoted from the Word are pointless. Surely the Word is the book of all heresies. It is like the weather vane on rooftops or on ships that can turn in any direction depending on the weather conditions. Predestination alone is what brings together all facets of religion. This concept is the dwelling place and tent of meeting at the center of every other aspect of religion. The faith that justifies and saves is the shrine and the sanctuary there. Does any human being have free choice in spiritual matters? Isn't everything related to salvation a free gift? Therefore arguments against all this, and against predestination, sound and smell to me like nothing more than stomach rumblings and belching.
"Because this is how it is, I have actually thought to myself that a church building where a congregation gathers to hear topics taught and the Word quoted is really a kind of zoo that holds both sheep and wolves. The laws of civil justice are a halter that keeps the wolves from attacking the sheep. (By 'the sheep' I mean those who are predestined [for salvation].) All the eloquent preaching that ministers provide has no more effect than if they were to stand there sobbing incoherently.
"I will give you my statement of faith. It is this: 'There is a God. He is omnipotent. The only people who are saved are those whom God the Father has chosen and predestined for salvation. All others are assigned their own final outcome or fate. '"
[9] Upon hearing that I was outraged. My retort was, "What you are saying is unspeakably heinous. Get away, you evil spirit! Being in the spiritual world as you are, surely you realize that there is a heaven and a hell. Predestination involves the assignment of some to heaven and of others to hell. How could you escape the idea, then, that God is like some tyrant who lets his cronies into the city and sends all the rest off to the executioner? You should be ashamed of yourself!"
[10] Then I read him sections in the Formula of Concord that declare certain Calvinist teachings concerning the worship of the Lord and predestination to be erroneous. The following Calvinist teaching on the worship of the Lord is an example: "It is a damnable form of idolatry to place our confidence and faith of heart not only in Christ's divine nature but also in his human nature, and direct our honor and adoration toward both natures. " The following Calvinist teaching on predestination is another example: "Christ did not die for all people but only for the elect. God created the majority of human beings for eternal damnation; he does not want those people to be converted and come to life. The elect and the reborn are incapable of losing faith or losing the Holy Spirit even if they commit all kinds of horrendous sins and crimes. People who are not among the elect, on the other hand, are inevitably damned; they cannot achieve salvation even if they are baptized a thousand times over, take the Eucharist every day, and lead the most holy, guiltless life imaginable" (Formula of Concord, Leipzig 1756, pages 837, 838).
After I read these passages to him, I asked, "Are the statements written in this book something you really taught or not?"
"They are," he replied, "but I don't remember whether I wrote those words myself, or whether I just spoke them [and someone else wrote them down]. "
[11] All the servants of the Lord who heard this went away from Calvin. He then hurried off to the road that led to the cave of people who had adamantly espoused the accursed concept of predestination.
Later on I had a chance to speak to several of the people held in that cave. I asked what their life was like there. They said that in order to get food they were forced to do work, and that all the people in the cave treated each other like enemies. Each one looked for occasions to do harm to the next, and would actually do so on the slightest provocation. Doing harm is the greatest delight of their lives. (For more about predestination and those who believe in it, see 485-488 above.)
798. On the subject of Calvin, I heard the following. (1) When he first arrived in the spiritual world, he did not believe he was anywhere but still in the world in which he was born. Although the angels, who were at the beginning associated with him, told him that he was now in their world, and not in his previous one, he said: 'I have the same body, the same hands and similar senses.' The angels taught him that he now had a substantial body, and formerly he not only had the same one, but also a material body surrounding the substantial one. The material body had been cast aside, but the substantial one remained, and this is what makes a person a person. At first he understood this, but a day later he returned to his former belief, that he was still in the world where he was born. The reason was that he was a sensual man, one who believes nothing but what he derives from the things presented to the bodily senses. It was this that caused all the dogmas of his faith to be conclusions drawn from his own intelligence, and not from the Word. His use of quotations from the Word was merely to win the applause of the common people.
[2] (2) After this first period he left the angels and wandered about, enquiring where those were who from ancient times believed in predestination. He was told that they were a long way from where he was, hemmed in and covered over, with no means of access except through an underground passage at the back. The disciples of Gottschalk, however, still went about freely, meeting at times in a place called in the spiritual language Pyris. Since he was anxious for their company, he was taken to a group where some of them were standing. On coming among them he felt hearty pleasure and formed an inward friendship with them.
[3] (3) But after the followers of Gottschalk were taken away to join their brethren in the cave, he became bored. So he sought asylum in various places, being at length received in a certain community composed entirely of simple folk, including some in religious orders. When he observed that they neither knew anything nor were able to grasp anything about predestination, he took himself off to a corner of the community, and there for a long time he dropped out of sight and did not utter a word on any matter to do with the church. This was arranged so that he could retreat from his error about predestination, and so that the groups of those who had clung to that detestable heresy after the Synod of Dort should be completed. All of these were one after another banished to join their companions in the cave.
[4] (4) Finally the believers in predestination of the present time sought to find Calvin, and after a search he was discovered on the fringe of a community entirely composed of simple folk. So he was summoned from there and brought to a certain magistrate, who was obsessed by similar rubbish. Accordingly he received him into his house and looked after him, and continued to do so until the new heaven began to be founded by the Lord. Then, since the magistrate who was looking after him together with his hangers-on was thrown out, Calvin took himself off to a brothel, and stayed there for some time.
[5] (5) At that time he enjoyed the freedom to wander about, and also of coming close to the place where I was staying. So I was allowed to talk with him, and I began by speaking of the new heaven which is at the present time being established from those who acknowledge the Lord alone as the God of heaven and earth, as He Himself says in Matthew 28:18. I told him that these people believe that He and the Father are one (John 10:30), and that He is in the Father and the Father is in Him, and that anyone who sees and gets to know Him sees and gets to know the Father (John 14:6-11). There is thus one God in the church as there is in heaven.
[6] (6) When I said this he at first kept quiet as usual; but after half an hour he broke his silence and said, 'Was not Christ a man, the son of Mary, Joseph's wife? How can a man be worshipped as God?' 'Is not Jesus Christ,' I said, 'our Redeemer and Saviour, God and man?'
To this he answered: 'He is God and man, yet the divinity is not his but the Father's.'
'Where is Christ then?' I asked. 'He is at the lowest level of heaven,' he said, and offered as proof His humiliation before the Father, and His allowing Himself to be crucified. He added some sharp criticisms of Christ's worship, which at that time crept into his memory from the world. These were in brief that His worship was nothing but idolatry, and he wanted to add some unspeakable remarks about that worship; but the angels with me sealed his lips.
[7] However, I was anxious to convert him, and said that the Lord our Saviour is not only God and man, but also in Him God is man and man is God. I supported this with Paul's remark that in Him all the fulness of the Godhead dwells bodily (Colossians 2:9) and John's that He is the true God and everlasting life (John 5:20). I also quoted the words of the Lord Himself, that it is the Father's will that everyone who believes in the Son should have everlasting life, and that anyone who does not believe will not see life, but the wrath of God rests upon him (John 3:36; 6:40). Moreover, I said that the Creed called Athanasian lays down that in Christ God and man are not two, but one, and that they are in one person, like soul and body in man.
[8] On hearing this he replied: 'What are all these passages you have quoted from the Word but empty sayings? Is not the Word the book for all heresies? It is like a weathervane on roofs or on ships, which rotates in different directions depending how the wind blows. Predestination is the only true conclusion to be drawn from all religion. It is the dwelling and meeting-tent for everything to do with religion. Faith, the means to justification and salvation, serves there as shrine and sanctuary. Surely no one has free will in spiritual matters; is not everything to do with salvation a free gift? Arguments against these views and so against predestination are to my ears and perception like belches and belly rumbling. This being so, I have thought to myself that a church building where teaching is given on any matter, including from the Word, and the congregation gathered there, is like a zoo, containing sheep together with wolves. But the wolves have muzzles on them in the form of the code of civil law to stop them from falling upon the sheep (by whom I mean those who are predestined). The eloquent preaching heard there is no more than sobs heaved from the breast. But I will give you my confession of faith; it is this. There is a God, and He is omnipotent. None are saved but those who are chosen and predestined by God the Father. Everyone else has his lot, that is, his fate, assigned to him.'
[9] I was so angry on hearing this that I replied: 'What you say is wicked; evil spirit, away with you. Being in the spiritual world, do you not know that there is a heaven and a hell, and that predestination implies that some people are assigned to heaven and some to hell? In this way you cannot form any other idea of God than of a tyrant, who admits his supporters into the city and sends the rest to be slaughtered. You should be ashamed of yourself.'
[10] Afterwards I read out in his presence what is said in the Evangelicals' manual called the Formula of Concord about the erroneous doctrine of the Calvinists, on the subject of the worship of the Lord and predestination. On the worship of the Lord it says:
It is damnable idolatry if trust and heart-felt faith are placed in Christ not only in accordance with His Divine nature, but also in accordance with His human nature, and the honour of worship is directed to both natures.
On predestination it says:
Christ died not for all mankind, but only for the chosen. God created the majority of people for everlasting damnation, and does not wish the majority to be converted and live. The chosen and regenerate cannot lose faith and the Holy Spirit, even if they commit great sins and crimes of every kind. Those, however, who are not chosen are inevitably damned, and cannot attain to salvation, even if they were baptised a thousand times and attended the Eucharist daily, and in addition led the holiest and most blameless life that could ever be. (pp. 837-838 of the Leipzig edition of 1756).
After reading this I asked him whether what is written in that book was derived from his teaching or not. He replied that it was, but he could not remember whether the actual wording was from his pen, though it certainly came from his mouth.
[11] On hearing this all the servants of the Lord left him, and he hurried off along a road leading to a cave, where those convinced of the vile dogma of predestination live. Later I talked with some of those imprisoned in that cave and asked about their fate. They said that they were compelled to work for a living; they were all on bad terms with one another, and each looked for a pretext to do another harm, and they actually did so if they were given the slightest pretext. This is the pleasure of their life. (See further on predestination and its supporters what I have written above, 485-488).
798. About Calvin I have heard the following: I. When he first entered the spiritual world he fully believed that he was still in the world where he was born; and although he was told by the angels associated with him in the beginning that he was then in their world, and not in his former one, he said, "I have the same body, the same hands, and like senses." But he was taught by the angels that he was then in a substantial body, and that formerly he had been not only in that same body, but also in a material body which invested the substantial; and that the material body had been cast off, while the substantial body, from which a man is a man, still remained. This he at first understood; but the next day he returned to his former belief, that he was still in the world where he was born. This was because he was a sensual man and had no other belief than what he could draw from the objects of the bodily senses; and from this it came about that he drew all the dogmas of his faith as conclusions from his own intelligence and not from the Word. His quoting the Word was in order to win the assent of the common people.
[2] II. After this first period, having left the angels, he wandered about inquiring for those who from ancient times believed in Predestination; and he was told that they had been removed from that place and shut up and covered over, and that there was no way open to them except rearward under the earth; but that the disciples of Gotschalk still went about freely, and sometimes assembled in a place called, in spiritual language, Pyris. And as he earnestly desired their company, he was led to an assembly where some of them were standing; and when he came among them he was in his heart's delight, and bound himself to them by interior friendship.
[3] III. But when the followers of Gotschalk had been led away to their brethren in the cavern, Calvin became weary, and therefore sought here and there for an asylum, and was finally received into a certain society made up wholly of the simple-minded, some of whom were also religious; and when he saw that they knew nothing and could understand nothing about predestination, he betook himself to one corner of the society, and there hid himself for a long time, not opening his mouth on any church matter. This was provided in order that he might withdraw from his error respecting predestination, and that the ranks of those, who, after the Synod of Dort adhered to that detestable heresy might be filled up; all of whom were gradually sent away to their fellows in the cavern.
[4] IV. At length when the modern Predestinarian inquired where Calvin was, he was found after a search for him, on the confines of a certain society consisting solely of the simple-minded. He was therefore called away from there and conducted to a certain governor who was filled with similar dregs; and who therefore took him into his house and guarded him, and this until the new heaven began to be established by the Lord; and then, as the governor, his guardian, was cast out together with his troop, Calvin betook himself to a certain house of ill-repute, and remained there for some time.
[5] V. As he then enjoyed the liberty of wandering about, and also of coming near to the place where I was stopping, I was permitted to talk with him, in the first place about the new heaven which is at this day being formed of those who acknowledge the Lord alone as the God of heaven and earth, according to His own words in Matthew (28:18). I told him that such believe,
That He and the Father are one (John 10:30);
And that He is in the Father and the Father in Him, and that whosoever sees and knows Him, sees and knows the Father (John 14:6-11);
thus that there is one God only in the church as in heaven.
[6] At first, when I said this, as usual he was silent; but half an hour he broke the silence and said, "Was not Christ a man, the son of Mary, who was married to Joseph? How can a man be adored as God?" I answered, "Is not Jesus Christ our Redeemer and Savior both God and Man?" He replied, "He is both God and Man; nevertheless the Divinity is the Father's and not His." I asked, "Where then is Christ?" He answered, "In the lowest parts of heaven;" and he gave as proof of this His humiliation before the Father, and His suffering Himself to be crucified. To this he added some witty remarks about the worship of Christ, which then invaded his memory from the world, which was, in brief, that the worship of Christ was nothing but idolatry. He wanted to add things unfit to be spoken about that worship; but the angels who were with me shut his lips.
[7] But from a zeal to convert him I said, that the Lord our Savior is not only both God and Man, but in Him God is Man and Man is God. And this I confirmed by Paul's saying,
That in Him dwelleth all the fullness of Divinity bodily (1Colossians 2:9);
and by John's:
That He is the true God and eternal life (1 Epistle,5:20);
as also from the words of the Lord Himself:
That it is the Father's will that all who believe on the Son shall have eternal life, and that he who believes not shall not see life, but the wrath of God abideth on him (John 3:36; 6:40);
and finally by the declaration of faith called Athanasian, which declares that in Christ God and Man are not two but one, and are in one Person like the soul and body in man.
[8] When he heard this, he replied, "What are all those things you have presented from the Word but empty sounds? Is not the Word the book of all heresies, and thus like the weathercocks on house-tops and ships' masts, which turn every way according to the wind? It is Predestination alone that determines all things pertaining to religion; this is their habitation or their tent of meeting, wherein faith, through which justification and salvation are effected, is the shrine and sanctuary. Has any man freedom of choice in spiritual things? Is not everything of salvation a free gift? Any argument therefore against these principles, and so against predestination, I listen to and value as much as I do eructations from the stomach or the rumbling of the bowels. And this being so, I have thought to myself that any church where anything else is taught, even from the Word, together with the crowd there assembled, is like a pen of beasts containing both sheep and wolves, but with the wolves muzzled by the laws of civil justice, lest they should attack the sheep (the sheep meaning the predestined), also that the praying and preaching there are like so much hiccoughing. But I will give you my confession of faith; it is this: There is a God, and He is omnipotent; and there is no salvation for any except those who are elected and predestined by God the Father; and everyone else is condemned to his lot, that is, to his fate."
[9] Hearing this I answered with much warmth, "What you say is horrible. Begone, wicked spirit! Being in the spiritual world do you not know that there is a heaven and a hell, and that predestination implies that some have been designated for heaven and some for hell? Can you then form to yourself any other idea of God than as being a tyrant who admits his favorites into his city, and sends the rest to the rack? Shame on you."
[10] I then read to him what is written in the dogmatic book of the Evangelical Protestants, called Formula Concordiae relating to the erroneous doctrine of the Calvinists in regard to the worship of the Lord and predestination. Their doctrine of the worship of the Lord is thus defined:
It is damnable idolatry, if the confidence and faith of the heart are placed in Christ, not only according to His Divine but also according to His Human nature, and the honor of worship is directed to both.
And predestination is thus defined:
Christ did not die for all men, but only for the elect. God has created the greater part of men for eternal damnation, and does note that the greater part should be converted and live. The elect and born again cannot lose faith and the Holy Spirit, although they should commit all kinds of great sins and crimes. But those who are not elected are necessarily damned, nor can they attain to salvation even if they were to be baptized a thousand times, were to partake of the sacrament daily, and moreover were to lead as holy and blameless a life as it is ever possible to live (Leipsic edition of 1756, pp. 837-838).
When I had read this, I asked him whether this, which was written in that book was from his doctrine or not. He said that it was, but that he did not remember whether or not those very words had flowed from his pen, although they might have from his lips.
[11] All the servants of the Lord, when they heard this, withdrew from him, and he betook himself hastily to a way that led to a cave, which was occupied by those who had confirmed in themselves the execrable dogma of predestination. I afterward talked with some of those imprisoned in that cave, and asked about their lot. They said that they were compelled to labor for food, that they were all enemies of each other, that each sought an occasion to do evil to the other, and this they did whenever they found the slightest opportunity, and that this was the delight of their lives. (More about predestination and the predestinarians may be seen above, n. 485-488)
798. CALVIN. 1 I have heard the following concerning Calvin:
1. When he first entered the spiritual world he believed that he was still in the world in which he was born; and although he heard from the angels at first associated with him, that he was then in their world, and not in the former, he said, "But I have the same body, the same hands, and similar senses." The angels, however, instructed him that he was now in a substantial body, and that previously he was not only in that body, but also in a material body which invested the substantial; and that the material body had been cast off, while there remained the substantial body, by virtue of which a man is a man. This he at first understood; but the next day he relapsed into his former belief, that he was still in the world in which he was born. This was because he was a sensual man, believing nothing but what he derived from the objects of the bodily senses. Thus it was that he framed all the dogmas of his faith from his own intelligence, and not from the Word. Whenever he quoted from the Word he did so in order to gain the assent of the people.
[2] 2. After this first period, having left the angels, he wandered about and enquired where those were who in early times believed in predestination. He was told that they lived in a region remote, enclosed and covered over; and that there was no approach open to them except by an underground back passage; but that the disciples of Gottschalk 2 still walked about freely, and sometimes met in a place called in the spiritual tongue, Pyris. 3 As he desired to associate with them he was conducted to their place of assembly, where some of them happened to be standing; and when he came among them he was in his heart's delight and formed an intimate friendship with them.
[3] 3. After the followers of Gottschalk had been sent to join their brethren in the cavern, he found life tedious. He, therefore, sought everywhere for more congenial quarters, and at length was received into a certain society composed of simple-minded people, among whom were many who were also religious. When he discovered, however, that they knew nothing about predestination, and were unable to understand it, he retired to a distant part of the society and avoided notice for a long time, without ever opening his mouth on any subject relating to the Church. This was so provided that he might abandon his error concerning predestination, and that those might be formed into one company who, after the Synod of Dort, 4 adhered to that detestable heresy. These were all in due time sent to join their co-religionists in the cavern.
[4] 4. At length an inquiry was raised among modern predestinarians as to the whereabouts of Calvin. After a search he was found in the outskirts of that society which consisted only of simple-minded persons. He was called out and taken to a certain governor who was obsessed by this worthless doctrine. This man, therefore, received him into his house and kept him under his protection until the new heaven was established by the Lord. This governor, his protector, was then cast out with all his company; and Calvin thereupon betook himself to a house of ill-repute and there remained for some time.
[5] 5. As he then enjoyed the liberty of wandering about and also of approaching the place where I was, I was permitted to converse with him. I first spoke of the new heaven, which is now being formed of those who acknowledge the Lord alone as the God of heaven and earth, according to His words in Matthew 28:18. I said that these believe:
That He and the Father are one, John 10:30;
and that He is in the Father, and the Father in Him; and that whoso seeth and knoweth Him, seeth and knoweth the Father, John 14:6-11;
and that thus there is one God in the Church and in heaven.
[6] On hearing what I said he at first remained silent, as usual; but in about half an hour he broke silence and said: "Was not Christ a man, the son of Mary, who was married to Joseph? How, then, can a man he worshiped as God?" I replied: "Is not Jesus Christ our Redeemer and Savior, God and Man?" "To this he answered: "He is God and Man; yet Divinity does not belong to Him, but to the Father." I asked, "Where, then, is Christ?" He replied: "He is in the lowest parts of heaven. This He proved by His humiliation before the Father, and by suffering Himself to be crucified." He added some scoffing remarks about the worship of Christ, which then rushed into his memory from the world, to the effect that the worship of Christ is mere idolatry; and he would have used blasphemous words to describe it had not the angels who were with me closed his lips.
[7] In my zeal to convert him, I said that the Lord our Savior is not only God and Man, but also that in Him God is Man, and Man is God. This I proved by Paul's words.
That in Him dwelleth all the fullness of the Godhead bodily, Colossians 2:9;
and by what John says,
That He is the true God, and eternal life, 1 John 5:20,
and also by the Lord's own words,
That it is the will of the Father, that every one who believeth on the Son, should have eternal life; and that whosoever believeth not, shall not see life, but the wrath of God abideth on him, John 3:36; 6:40;
and further by what is declared in the Athanasian Creed, 5 where it is maintained that in Christ God and Man are not two, but one, and that they are in one person, like the soul and body in man.
[8] On hearing this he replied: "All that you have quoted from the Word is but empty sound. The Word is the book of all heresies; it is like the weathercock on houses and ships that turns about according to the wind. Predestination alone determines all things of religion. In this doctrine they have their habitation, and this is the tabernacle of the congregation; and faith which effects justification and salvation is the shrine and sanctuary within it. No man has free will in spiritual things, and salvation is entirely a free gift. Therefore, arguments against these tenets, and thus against predestination, reach my ears and are perceived by me as mere eructations of the stomach or the rumbling of the bowels. It has, therefore, often occurred to me that a temple where any other doctrine is taught, and the congregation assembled there, resemble a menagerie where sheep and wolves are herded together, with the wolves muzzled by the civil laws of justice, lest they should attack the sheep. By sheep I mean the predestined, and I regard the oratory expended in the preaching as so much hiccoughing. I will here state my own faith as follows: 'There is a God, and He is Omnipotent. There is no salvation for any but those who are elected and predestined by God the Father; and every one else is consigned to his own lot, that is, to his own fate.'"
[9] When I heard this I rejoined in great indignation: "You speak blasphemy. Begone, wicked spirit! Do you not know, since you are now in the spiritual world, that there is a heaven, and that there is a hell? Predestination, therefore, implies that some are appointed for heaven and some for hell. The only idea of God then that you can form is that of a tyrant, who admits his favorites into his city, and consigns the rest to torture. Shame on you!"
[10] 6 I then read to him, from the dogmatical book of the Evangelicals 7 called the Formula Concordiae 8 what is written on the erroneous doctrine of the Calvinists respecting the worship of the Lord, and respecting predestination. Concerning the worship of the Lord the following is written:
"It is damning idolatry if the trust and faith of the heart are placed in Christ, not only as to His Divine but also as to His Human nature, and if the honor of adoration is directed to both;"
and concerning predestination:
"Christ did not die for all men, but only for the elect. God created the greater part of men for eternal damnation, and is not willing that they should be converted and live. The elect and the regenerate cannot lose faith and the Holy Spirit, although they should commit enormous crimes and sins of every kind. Those who are not elect are necessarily condemned, and cannot attain salvation, although they should be baptized a thousand times, and go every day to the Eucharist, 9 and besides, lead as holy and unblamable lives as it is ever possible to live." From the Leipzig 10 Edition, published in the year 1756, pp. 837-838.
After the reading, I asked him whether or not the views as recorded in that book were in accordance with his doctrine. He replied that they were, but he did not remember whether those very words came from his pen, although they had come from his lips.
[11] When they heard this all the servants of the Lord withdrew from him; and he hurriedly retired along a road leading to the cavern where those live who have confirmed themselves in the execrable doctrine of predestination. I afterwards conversed with some of those confined there, and inquired about their conditions of life. They said they were compelled to work for their food, that they were all at enmity with one another, that each sought an opportunity to harm the other, and did so when the slightest occasion presented itself, and that this was the joy of their life. More may be seen above concerning predestination and predestinarians in 485-488
Footnotes:
1. Calvin, John, A.D. 1509-1564, was called by Melanchthon "The theologian of the sixteenth century." He studied law as well as theology, became a Protestant and induced the authorities of Geneva to renounce Popery. The friend of John Knox, he exercised a powerful influence on Scottish Protestantism. His views may be summarized thus: particular election; particular redemption; moral inability in a fallen state; free grace; and ultimate salvation for the elect, notwithstanding many failings and aberrations on the part of the believer. In its leading features his theology is that of Augustine.
2. Gottschalk, A.D. 805-868, a German monk who adopted the views of Augustine, which later took shape as Calvinism. The chief feature of this teaching is the doctrine of Predestination, based upon the belief that man is incapable of himself to will anything good, but is entirely under grace. Gottschalk was found guilty of heresy by the Council of Mainz, A.D. 848, and later condemned to imprisonment for life.
3. Pyris, the place of fire.
4. Dortdrecht or Dort, Synod of. This was held in 1618-19 to settle the disputes between the Arminians or "Remonstrants" who called in question the theory of Predestination, and the Calvinists. The Synod condemned the tenets of the Arminians.
5. Athanasian Symbol or Creed. Although bearing the name of Athanasius, it was probably composed by Hilary, in the century after the formulation of the Nicene Creed, A.D. 325. The name was given to it about the year A.D. 670 as an excellent system of the doctrines of Athansius concerning the Trinity and the Incarnation, principally in opposition to the Arians. It is received by the Romish Church and also by the Reformed.
6. This passage is in quotation marks in Original Edition.
7. Evangelicals, Low Church Protestants who profess evangelical principles, especially the doctrine that salvation is by faith in the Atonement.
8. Form of Concord, Formula Concordiae, designed to effect an amicable adjustment of the differences among the Lutherans, by drawing them more closely to their principal standard, the Augsburg or Augustan Confession. Most of the Lutheran Churches add this Formula to their standard creeds.
9. Eucharist, Holy Supper, thanksgiving.
10. Leipzig, capital of province of same name, seat of highest court of justice in Germany.
798. De CALVINO sequentia haec audivi, I. Quod cum primum in Mundum spiritualem alluit, non crediderit aliter, quam quod adhuc in Mundo, ubi natus, esset, et tametsi ab Angelis illi in primordio associatis audivit, quod nunc in eorum Mundo esset, et non in suo priori, dixit, idem mihi corpus est, eaedem manus, et similes sensus, sed instruebant illum Angeli, quod nunc in corpore substantiali esset, et quod prius non modo in eodem, sed etiam in materiali, quod circum induit substantiale, et quod materiale corpus rejectum sit, permanente substantiali, ex quo homo est homo; hoc primum intellexit, sed post diem rediit in priorem fidem, quod adhuc esset in Mundo ubi natus; causa erat, quia Sensualis homo fuit, nihil credens, nisi quod ex objectis sensuum corporis hauriret, inde factum est, quod omnia fidei suae Dogmata ex propria Intelligentia concluserit, et non ex Verbo; quod citaverit Verbum, fecerit plebis causa, ut assensu faverent.
[2] II. Quod post primam hanc periodum, relictis Angelis circumvagatus sit, et inquisiverit, ubi illi, qui ab Antiquis temporibus PRAEDESTINATIONEM crediderunt, et dictum est illi, quod sint remoti ab hinc, et inclusi et superinducti, et quod ad illos non pateat ingressus nisi a parte postica sub terra; sed quod usque discipuli Godoskalchi adhuc libere circumeant, et quandoque congregentur in loco, qui vocatur Lingua spirituali Pyris; et quia illorum consortium cupivit, deductus est ad Caetum, ubi aliqui ex illis stabant; et cum inter illos venit, in jucundo sui cordis erat, et cum illis interiorem amicitiam ligavit.
[3] III. At postquam sectatores Godoskalchi ad fratres suos in Caverna abducti sunt, taeduit illum, quare quaesivit hic et ibi azylum, et tandem receptus est in quadam Societate, ubi mere simplices, et inter illos etiam religiosi erant, et cum animadvertit, quod nequicquam scirent, nec capere possent de Praedestinatione, contulit se in unum Angulum istius Societatis, et ibi delituit per multum tempus, nec aperuit os de aliqua re Ecclesiae; hoc provisum est, ut recederet ab errore suo de Praedestinatione, ac ut implerentur catervae illorum, qui post Dordrectanam Synodum detestabili isti haeresi adhaeserunt, qui omnes successive in Cavernam ad consocios relegati sunt.
[4] IV. Demum cum ab hodiernis Praedestinatianis quaesitum est, ubi Calvinus, et post indagationem inventus est in extremis alicujus Societatis, quae ex mere simplicibus constabat, quare inde evocatus est, et deductus ad quendam Praetorem, qui simili faece 1 inescatus erat; hic ideo accepit illum in suam Domum, et custodivit, et hoc usque dum Novum Coelum a Domino coeptum est instaurari, et tunc quia Praetor custos ejus una cum sua turba ejectus est, Calvinus se contulit in quandam domum meretriciam, et ibi moratus per aliquod tempus.
[5] V. Et quia tunc fruitus est libertate 2 circumvagandi, et quoque proprius ad commorationem ubi eram, accedendi, datum est loqui cum illo, et primum de Novo Coelo, quod hodie conditur ab illis, qui Dominum solum pro Deo Coeli et terrae agnoscunt, secundum verba Ipsius apud Matthaeum 28:18 et quod hi credant, quod Ipse et Pater unum sint, Johannes 10:30 et quod Ipse sit in Patre et Pater in Ipso; et quod qui videt et cognoscit Ipsum, videat et cognoscat Patrem, Johannes 14:6-11: et quod sic unus Deus sit in Ecclesia sicut in Coelo:
[6] ad quae a me dicta primum, sicut soluit, obmutescebat, sed post semissem horae solvit silentium, et dixit; fuitne Christus Homo, filius Mariae nuptae Josepho; quomodo potest homo adorari ut Deus; et dixi, estne Jesus Christus Redemptor et Salvator noster, Deus et Homo; ad quod respondit, est Deus et Homo, attamen Divinitas non est ejus sed est Patris; et quaesivi, ubinam tunc est Christus; dixit, est in infimis Coeli, quod confirmavit per humiliationem ejus coram Patre, et quod passus sit se crucifigi; his adjecit dicteria in Cultum Ipsius, quae tunc in memoriam ejus e Mundo irrepserunt, 3 quae in summa erant, quod Cultus ejus non aliud sit, quam Idololatria, et voluit adjicere infanda de illo cultu; verum Angeli, qui apud me erant, compresserunt labia ejus;
[7] ego vero ex Zelo convertendi illum, dixi, quod Dominus Salvator noster non modo sit Deus et Homo, sed etiam quod in Ipso Deus sit Homo et Homo Deus, et hoc confirmavi ex Paulo, Quod in Ipso omnis plenitudo Divinitatis habitet corporaliter, Colossenses 2:9 et ex Johanne, Quod sit verus Deus et Vita aeterna, 1 Johannes 5:20; 4 tum ex his Ipsius Domini Verbis, Quod voluntas Patris sit, ut omnis qui credit in Filium, habeat vitam aeternam, et quod qui non credit, non visurus sit vitam, sed ira Dei super illo maneat, 5 Johannes 3:36; 6:40 ac insuper, quod Fides symbolica, quae Athanasiana vocatur, dictet, quod in Christo Deus et Homo non sint duo, sed unum, et quod sint in una Persona, sicut anima et corpus in homine.
[8] His auditis respondit, quid omnia illa, quae protulisti ex Verbo, nisi inania; estne Verbum Liber omnium haeresium, et sic est sicut Index venti super tectis et navibus, qui huc illuc circumrotatur secundum flatum; est SOLA PRAEDESTINATIO, quae concludit omnia Religionis; est haec omnium Religionis Habitaculum et Tentorium conventus, et Fides, per quam fit Justificatio et Salvatio, est ibi Adytum et Sanctuarium; num est ulli homini Liberum Arbitrium in spiritualibus; suntne omnia salutis gratuita, quare argumenta contra haec, et sic contra Praedestinationem, non aliter audio et percipio quam sicut ructus ex ventre, et sicut borborygmos; 6 et quia ita est, cogitavi mecum, quod Templum ubi docetur de alia re, et ex Verbo, ac Caetus congregatus tunc, sit tanquam Bestiarium, in quo sunt oves et lupi simul, sed hi capistrati per Leges justitiae civiles ne irruant in oves; per oves intelligo praedestinatos; et quod Praedicationes oratoriae ibi tunc, non sint nisi singultus ex pectore: sed dabo meam Confessionem, quae haec est, "Est Deus, et ille Omnipotens, et non est salus aliis, quam illis qui a Deo Patre electi et praedestinati sunt, et quisque alius adscriptus est suae sorti, hoc est, suo fato."
[9] His auditis in excandescentia regessi, loqueris nefanda; abi male spiritus; scisne quia in Mundo spirituali es, quod sit Coelum et quod sit Infernum, et quod Praedestinatio involvat, quod aliqui adscripti sint Coelo, et aliqui Inferno; num sic aliam ideam de Deo poteris tibi formare, quam sicut de Tyranno, qui Clientes in Urbem admittit, et reliquos ejicit in Carnificinam; quare pudeat te.
[10] Postea praelegi coram illo, quae in Libro Evangelicorum dogmatico, FORMULA CONCORDIAE, appellato, de erronea Doctrina CALVINISTARUM, de Cultu Domini, et de Praedestinatione, scripta sunt: de CULTU DOMINI, haec, "Quod damnabilis Idololatria sit, si fiducia et fides cordis in Christum non solum secundum Divinam, sed etiam secundum Humanam Ipsius Naturam collocetur, et honor adorationis ad utramque dirigatur." Et de PRAEDESTINATIONE, haec, "Christum non pro omnibus hominibus, sed pro solis Electis mortuum esse. Deum potissimam partem hominum ad damnationem aeternam creasse, et nolle ut potissima pars convertatur et vivat. Electos et Regenitos non posse fidem et Spiritum sanctum amittere, quamvis 7 omnis generis grandia peccata et flagitia committant. Eos vero, qui Electi non sunt, necessario damnari, nec posse pervenire ad salutem, etiamsi millies baptizarentur, et quotidie ad Eucharistiam accederent, praeterea vitam tam sancte atque inculpate ducerent, quantum unquam fieri potest," p. 837-838, Editionis Lipsiens: anno 1756. Post praelectionem, quaesivi illum, Numeri illa quae in Libro isto scripta sunt, sint ex ipsius Doctrina, vel non, et respondit, quod ex sua, sed quod non reminiscatur, Numeri ipsa illa verba ex suo calamo, tametsi ex suo ore, profluxerint.
[11] His auditis recesserunt ab illo omnes servi Domini, et ille propere se contulit in viam tendentem ad speluncam, ubi sunt, qui Praedestinationis execrabile Dogma apud se confirmaverunt. Cum quibusdam ex incarceratis in Spelunca illa postea loquutus sum, et quaesivi sortem illorum, et dixerunt, quod sint adacti laborare propter victum, et quod omnes inter se inimici sint, et quod quisque quaerat causam malum faciendi alteri, et quod etiam faciant, dum aliquam levem deprehendunt, et quod hoc sit jucundum vitae illorum. Praeterea de Praedestinatione et Praedestinatianis videantur quae supra 485-488, scripta sunt.
Footnotes:
1. Prima editio: faeci.
2. Prima editio: liberate.
3. Prima editio: irrupserunt.
4. Prima editio: 20, 21.
5. Prima editio: maneat.
6. Prima editio: boribogmos.
7. amittere, quamvis ubi in Formula Concordiae amittere, aut damnari, quamvis.