How come we then to it , ( Louing brethren ) that wee haue now contended together so many yeares with such bitternesse , which well beseemeth not the very heathen ; and that , for such questions , without the knowledge whereof , a man may well bee saued ? It being so , that many thousands , are since dead , on both sides , who vnderstood neither the one nor the others meaning aright , and yet are neuerthelesse saued , being dead in Christ .

What intend we then , by so shameful a separation , about such questions , whereon saluation dependeth not ? One thinketh that the bread is to be broken at the Supper : the other , that it may well be left vnbroken . How many thousand people are saued , who haue eaten the bread broken at the Supper ? How many thousand people are saued also , who haue eaten the bread at the Supper vnbroken ? Is that then such a matter , for which one should condemne an other so vnchristianly : as formerly the Wittenbergers condemned vs , and as now the Darmstatters condemne vs anew .

True it is , the Darmstatters and Wittenbergers , accuse vs , as if wee had begun such condemning , and had outlawed to Hell , all such , as doe not breake the bread at the Supper .

But , the Lord knowes it , that they doe vs wrong .

They would indeed inforce it from this : for that we hold the breaking of bread for needfull .

Now it is most certaine , wee hold the breaking of bread as needfull : for we take it , that Christ required it so to bee : to accomplish his commaund , is then needfull . And therefore we beleeue , that they do erre , who hold the breaking of bread for a free indifferent thing , which one , may as wel leaue vndone , as done . But that wee should condemne any man for such an error , that wil neuer be found in any of our writings , but almost euery where the very contrary is holden by vs in this matter . Epist. 2.

Beza writ at least 30 yeares agone , that one who dwelt in such a place where the breaking of bread were not in vse , was not therefore to refraine the Supper . For although it be an errour to leaue the bread vnbroken , yet is it not such an errour , for which a man should be houlden a heathen : which a man doth when he refuseth to communicate with him that houldeth the contrary . But it is such an errour , which a man for christian loue sake , must beare withal in them that commit it , as with many more others also .

The like also writes Doct. Parens in his remembrance of breaking bread , and saith : that we do not say nor hold , that they that breake not the bread at the supper , haue no supper of Christ at all , as some accuse vs .

In like manner hath bene diuers times shewed in the three writings penned by the common consent of the Pfaltzgraues Churches , eight yeares agone , in defence of the Anholts reformation , and set against the writings of complaint of the Diuines of Wittinberge , especially in the preface vpon the answere of the Wittenbergers message of the Ambergs information , amongst which these words are read , therefore wee intreat all honest Christians to whom this writing shall come to bee read , that they would certainly hould , that though wee maintaine the opinion of our Churches , with befitting zeale , yet doe we not therfore in any sort condemne other Churches which therein hold not with vs , namely concerning the breaking of bread , putting away of Images , and other the like questions , which are handled in these writings . But we acknowledge all those for the children of God , and for brethren in Christ Iesus , who desire to be saued onely by faith in Christ , and with such a faith practise a Christian and blamelesse life , though they doe not practise the very same Ceremonies which we constantly hold that God hath commanded to be practised .

Behold , louing brethren , what hath beene euer our opinion and construction concerning this matter , and is now : to wit that we condemne no man for leauing the bread vnbroken , though wee hould such vnbreaking for a thing vniust .

If wee then condemne no man that leaueth the bread at the supper vnbroken , though wee hould such vnbreaking to be vnlawfull , wherefore shall we be condemned , for that we hould the breaking thereof at the supper , whereas euery man acknowledgeth that the breaking thereof at the supper is vnlawfull , it beeing so , that Christ himselfe brake the bread at his last supper .

That therefore is strained too farre , that wee should be condemned because we hould the breaking of bread for needfull , it beeing but a free indifferent thing , as if all men must bee damned that hold an indifferent thing for needfull .

But the Apostle Paul teacheth much other waies . One ( saith he ) beleeu's he may eat of all things , Rom. 14.2 . & another which is weake eateth hearbs , let not him that eateth despise him that eateth not : and let not him which eateth not Iudge him that eateth , for God hath receiued him Who art thou that condemnest an other mans seruant ? hee standeth or falleth to his owne master : yea he shall be established , for God is able to make him stand .

These are the Apostle Pauls own words . Wherin hee teacheth that though one hould an indifferent thing needful , yet he should not be condemned for it .

But it is yet disputable , whether the breaking of bread be an indifferent thing or not . Wee haue shewed our reasons , in the afore named three writings , and many others of our bookes , wherfore we hold not that the bread-breaking is an indifferent thing , of which our reasons euery man may iudge as his conscience moueth . But , admit that bread-breaking were an indifferent thing , and that we erred therein , in holding it for needfull , yet were it not such an errour , for which wee should be condemned as heathens , and be shut out of the fellowship of the Euangelicall Churches .

They alledge against vs the example of Paul : who else could well haue endured the circumcision : but when it was stood upon as needfull : hee saith , that no man should enforce it vpon him : that he lose not Christ . Euen so say the Wittenberg . & Di Vietor of Siessen , that if men hould the breaking of bread for indifferent , then they could well let it passe , but when it is stood vpon as needfull , then ought euery man iustly to set himselfe against it . For answere : we must know that Circumcision was neuer an indifferent thing , but was commanded in the old testament . But in the new Testament and in the time of Paul , God would haue it laide downe with honour , and from that time to bee esteemed a forbidden Ceremony . Therefore the example of Circumcision hath no reference to the question of indifferent things . And therefore remaineth the rule which Paul giueth of indifferent things vncast downe with this example . Which rule is , as aforesaid , that a man should not therfore condemne another , though he should erre in holding an indifferent thing , for needfull .

It is further obiected , that neuerthelesse Christian liberty is broken , when indifferent things are esteemed needfull . But this obiection is also of no force . 1. Cor. 14.33 . For Christian freedome brings not that with it , that in indifferent things , euery man may doe what he will , Else there would bee no order held in the Church of God . Not. Antes fol. 6.2 . But , it standeth free for euery magistrate ( with helpe of the ministery ) to take order as euery country best fits for their furtherance , as the Wittenbergers themselues confesse .

At last it is complained of , how fearefully the common man taketh offence at the breaking of bread , but wee cannot beleeue that any where a Christian man is offended at breaking of bread , for euery man knoweth that Christ himselfe brake the bread at the supper , as appeareth by the cleare words : Our Lord Iesus Christ in the night that hee was betrayed tooke bread and when hee had giuen thanks hee brake it . How is it then possible for any man to bee offended at breaking of bread ?

No man sure will take offence at that which Christ himselfe hath done . In somme , let them seeke what they can : they cannot find the least occasion to controle the practise of breaking of bread . Yet must we therefore bee againe condemned of the Darmstatters , and put into the number of those of whom it is written : Gal. 5.12 . Would God they were euen cut off .

Not so louing brethren , but would God wee were all honest : and that the one would beare with the other with patience , as Christ hath giuen vs a commandement , that were much better then that wee desire one another to be cut off . Iohn . 13.35 . By this shall all men know that ye are my disciples , saith Christ , not if you desire to destroy each other : but if you loue one another . Blessed bee God wee are no such folke as they were of whom Paul saith , Wold to God they were euen cut off . Wee desire not to bring in againe the Leuiticall ceremonies , and to be thereby iust and saued before the Lord , and so make the grace of Christ of no effect : as they did of whom Paul saith , would to God they were cut off , wee put our confidence onely and soly in Christ Iesus , and desire not otherwise to be made iust and saued before God , then through faith in him , of such people did not Paul say , would to God they were cut off : though they should yet faile in some things : Phil. 3.15 . Rom. 14.1.13 . But if any be otherwaies minded , the Lord shall manifest the same vnto him . Also , him that is weake in the faith , receiue vnto you , but not for controuersies of disputations . Also , let vs not iudge one another any more ; but vse iudgement rather in this , that no man put an occasion to fall , or a stumbling-blocke before his brother .

It may well be , that we faile in something , for we are men : but consider , louing brethren , that you are also men , and so may faile euen as well as other men .

Where now yee condemne vs , and wee condemne you , what will be the end thereof ? not otherwaies , then that we shall be both deuoured . Gal. 5.14.15 . As it formerly befell to the Easterne Churches , when they would not cease to condemne each other .

The Papists plot about it day and night , how they may destroy and consume vs , one with another . When we now our selues shall desire the one to deuoure the other , what shall wee otherwaies accomplish , then that wee deliuer the Papists the sword into their hands , wherewith to destroy vs all ? But and if we agreed , and held together , the Pope with all his adherents would be driuen to consider well with himselfe , whether hee would take vs in hand , or not . But if we be separated from each other , it will be no hard matter vnto him to deuoure one of vs after the other .

Yea indeed , that is the very matter , out of which the Papists ground their sure hopes , that they will shortly againe be masters of all Duchland . For say they , the Protestants are seperated , Iohn Paul Windeck in Prognostico , futuri status Ecclesiae . Luk. 11.17 . and therefore their building cannot hold . This rekoning the Papists themselues make , and in truth it is an infallible rule , for Christ faith himselfe , Euery kingdome deuided against it selfe shall be desolate : and a house deuided against a house falleth . If we will not then cease one to contend with the other , then cannot the Papists reckoning faile them , but we must needs be made desolate .

It is true indeed , the greatest part amongst those that call themselues Lutheranes , suffer themselues to be perswaded , that the blood-thirsty drifts of the Papists tende onely against those whom some call Caluinists . As for themselues , there is no danger at all , for the Caluinists ( who hould but naked tokens in the Sacraments ) as they falsely accuse them , are not comprehended in the contract of the peace for Religion . But they themselues are out of all doubt comprehended in that religious peace , and therefore the Pope dare not medle with them , yes indeed , no more then the Wolfe dare lay hould on the Sheep that is branded .

The Papists write , and it is yet vnrecalled , that they are not bound to hould that religious peace , Iohn Paul Windeck in Pro. sut. sta. Eccle. pag. 326. no not with the Lutheranes . For first , it was forced from the Emperour by constraint , besides that , it was meant onely for a time , which is now expired , since the publishing of the decrees and explication of the Counsell of Trent , and last of all , the Pope neuer confirming the same , therfore it neuer stood in any force indeed . As also in like manner , euery yeare , in the day of the Lords Supper , in Rome , all they that are called Lutheranes , as well as they that are called Caluinists , are in like manner acknowledged and condemned for Hereticks , and excommunicated and pronounced to be out of the number of the Church of Christ . Therefore they are simple people , that put any trust in this Religious peace .

Our agreement and bond , next vnto God , is a right religious peace indeed , and had not iuditious Polititians of late hindered it at seuerall Parliaments when it was sought for , namely , by kindling a breach amongst the Protestant Princes , by some of the contentious Diuines , it would long since haue beene seene , what had beene the force of a Religious peace .

When the Papists were masters of Aken , what helped the Lutherans their Religious peace ? they must euen as well depart the Citie , as the Caluinists .

And what manner of people were they which were persecuted and banished many yeares in Austria , Carinthia , Stiria , also in Frankenlands , and the Abbey of Fulda , were they not Lutherans ?

In summe , the Pope loueth Luther and Caluin alike , euen the one as well as the other , and if he could this day destroy them both , he would not tarry till to morow .

Therefore beloued brethren , consider what we are to do . The Heathen were formerly of such vnderstanding , that when they had a common enemy , they layed aside their priuate and particular enmitie , and appeared against their common enemy with one accord . Wherefore should not we Christians also vse the same wisedome ; when we may with a good conscience doe it so , that we may doe it well ?

For concerning the Ceremonies , there hath euer beene a difference in the Church of God , and yet the ancient Fathers neuer condemned one another for it . Neither is it the will of God that men should condemne each other for such outward things . Mat. 12.7 . Hos. 6.6 . I haue pleasure in mercie ( saith the Lord ) and not in offerings .

Besides , Anno. 1556. at Franckfort . the Protestant estates haue long since therein agreed , that concerning Ceremonies , when they agree with the word of God , ( as the Wittenbergers , Darmstatters , and Giessers confesse themselues that our Ceremonies doe , ) that no State should burthen , vexe , or damnifie another , or falsely accuse them , or permit any of theirs to doe so .

Concerning the doctrine thereabouts , Paul giueth this rule , that if men be agreed in the grounds of saluation , then should no man be condemned for by faylings , because God will not condemne such people , and therefore also should not they condemne the one the other . The words of Paul are these , Another foundation can no man lay , 1. Cor. 3.11.12.13.14.15 . then that which is layd , which is Iesus Christ . And if any man build on this foundation gold , siluer , pretious stones , timber , hay , or stubble , euery mans worke shal be made manifest , for , the day will declare it , because it shall be reuealed by the fire : and the fire shall try euery mans worke of what sort it is . If any mans worke that he hath built vpon abide , he shall receiue wages . If any mans worke burne , he shall loose , but he shall be safe himselfe , neuerthelesse , yet as it were by the fire .

See , louing brethren , Paul sayth plainely , when one houldeth the grounds of saluation , though he alwayes build not vpon the same ground gold and siluer , but also some wood , and stubble , yet shall he not therfore be damned , but be saued , and their agreeing of euery man be acknowledged for a child of God .

Now doe we hold the foundation of saluation on both sides without back-sliding , On the foundation of saluation . for the foundation of saluation , sayth Paul , is Christ Iesus , wherein we agree on both sides in one manner , for , we beleeue on both sides , that he is the euerlasting Sonne of God , which at the appointed time tooke vpon him the nature of man , and so at present is both God and man , and so shall remaine euerlastingly in one onely and vnseparable person , yet so , that the two natures that are in him , namely , the God-head , and the man-hood , with their naturall properties , remaine vnmingled euerlastingly , and neither nature is changed into the other , for else could he not be true God and man , when he had not in himselfe as well the godly , as the humaine , and as well the humaine as the diuine nature , which can no waies be made knowne one from the other , but by their naturall properties . Also , we beleeue on both sides , that he in his naturall body which he tooke vpon him , suffered death for vs , and arose againe the third day from the dead , and ascended into heauen forty dayes after his resurrection , and at this present sitteth at the right hand of God , from whence he shall come to iudge the quicke and the dead : also , that in the meane time , he causeth to be preached repentance , and forgiuenesse of sinnes , and that all that beleeue such preaching , and repent them , shal not be lost , but haue euerlasting life , that is indeed on both sides our faith . And so we doe both of vs hould the foundation of saluation without backsliding .

Wherefore then should we not with good conscience keepe brothership one with another , and in all that may befall vs , hould together as brethren . The Apostle Paul saith , that we may not onely doe it with good conscience , but we are bound also to doe it , for he that houldeth the foundation of saluation which I haue laid , saith Paul , the same , though he haue some wood and stubble in his doctrine , which in time must be burnt with fire , yet shall he be saued .

Shall he be saued ? then must he be a childe of God . Is he a childe of God ? then must he also be my brother , or else am I no childe of God . Is he my brother ? then stands it not alone free for mee to performe brotherly truth and loue vnto him , but I am euery way indebted to him therein .

It is very true , there are some contentious ones that say , that we haue not onely wood , hay , and stubble in our doctrine , but that wee also erre in those points , that concerne the foundation of saluation : as namely of the person of Christ , and of the holy supper : but especially about the euerlasting foreknowledge of God , or of free election by grace . For of these last points , say they , giue we such fearefull reasons ; that no Christian can with good conscience acknowledge vs for children of God , and is able to hould any brotherhood with vs .

But if we be innocent in this one point , then are we certainly without blame in these points , for we beleeue and teach no otherwise of these points : then as next the holy scriptures , happie D. Luther himselfe beleeued and taught euen vnto the day of his death .

The summe whereof is to this effect : Of the foreknowledge of God . that mankind is so corrupted through the fall , that hee is neuer able to beleeue in Christ , or to come vnto him by his owne power ; though hee be called to him by the Gospell : But that hee may vnderstand and receiue the Gospell of Christ , God together with the outward preaching of the Gospell must also inwardly open his vnderstanding , and turne his heart to Christ by his holy spirit .

And so is faith nothing lesse then a worke of free-will : but a meere free gift of God , which gift no man hath deserued of God : It so being that al men are sinners . But God giues such grace freely by grace to whom he will . But those whom hee presently will , those hath he willed from euerlasting : according to the saying of Iames. Act 15.18 . From the beginning of the world God knoweth all his works . Therfore floweth faith from this spring , euen the euerlasting foreknowledge of God . And the faithfull haue no cause to ascribe it to themselues , but to praise God , that they do beleeue . The vnbeleeuers also cannot ascribe the fault to God , but to themselues that they doe not beleeue . For though all men are so corrupted by nature that they cannot of themselues beleeue in Christ : yet hath not God so corrupted them : but they haue so corrupted themselues : seeing that through the diuells prouocation they fell willingly from God . About which fall no man hath cause to complaine against God , though he should leaue all men in their destruction and vnbeleefe together . And therefore that he doth helpe only some out of the same , for that they are to magnifie his mercy , and not to dispute with him about the rest .

But when as one desireth to know whether God hath foreseene , and chosen him to euerlasting life , or not : Then shall he not search into the secret councel of God : for such a searching is but in vain ; & tendeth to no other end , then to serue to bring one another to despaire , or indeed vnto fleshly security . But when one desireth to be assured , whether he be ordained to saluation or no , let him hold himselfe to the reuealed word of God : and according to the command thereof beleeue in Christ , & repent . And then need he not further search whether he be elected to life euerlasting or not , for all they that beleeue in Christ without hypocrisie , are chosen to life euerlasting , as it is written , All that beleeue in him , shall not perish , but haue euerlasting life . Euen so and no otherwise hath D. Luther constantly taught continually of the euerlasting foreknowledge of God .

As is to bee seene in all his writings , which hee put forth from yeare to yeare , which writings , he that hath them not , or cannot read them : let him read onely the abstract taken out of them , and was printed certaine yeares agone at Amberge vnder this title : Anno. 1598. The Constant doctrine of D. Martin Luther of the first mouing causes of faith . Or hee that cannot get that abstract , let him read onely the Preface of D. Luther vpon the Epistle to the Romanes : in his Dutch Bible : which he ouersaw a new , and caused to bee printed the last yeare before his death , there may he cleerely finde it . And if hee haue an vpright heart in him , must acknowledge that D. Luther neuer beleeued and taught otherwaies , then as is aboue mentioned , we therin beleeue and teach .

Whatsoeuer fearefull reasons are obiected against vs , aboue and against such a doctrine , they are nothing else then bare forges deuised by peace hating people thereby to discredit vs .

And it skills not much that they note the books and leaues , wherein such fearefull reasons stand . When one is a mans enemy , easily may he finde somthing in his arguments & writings , which hee may haue shew to make an euill construction of .

When Iulian the Apostata , was enemie to the Christians he accused them that they would haue Magristacy cease , and would cast all good order on an heap : for they taught that men should not any more punish theeues and Murtherers : but let euery man fulfill his owne euill desires : and to shew them to be such , he repeats Christs words : You haue heard what is said , eye for eye , & tooth for tooth but , I say vnto you , that you shall not resist euill . What could be more manifestly in shew said and laid before them , and yet neuerthelesse they suffered wrong . Euen so in truth are we also wronged , when men broach such feareful & odious matters of vs . which a man cannot easily vtter without sinning :

For example they say of vs that wee teach that God is the cause of sinne , and hath a delight and pleasure in sin , and helpeth to sin , but God knoweth , whom no man can deceiue , that such blasphemy against God neuer entred into our minds . The contentious would wring it out of this , that some of ours write , that there befalleth nothing without the foreknowledge , councell and will of God , no not sinne it selfe . Now it is certaine ; our men write thus : that there can nothing be done , without the foreknowledge , councell , and will of God , whether it be little or great , bad or good , either in heauen or on earth . But they doe not therfore say , that God is the cause of sinne , or hath delight and pleasure in sinne , and helpeth therein . But they teach in all their writings the clean contrary , that God is not the author of sinne , that also hee hath no delight and pleasure in sinne , and that he helpeth no man to sinne , or doth either secretly or openly prouoke them to it .

But whereas indeede they doe write that there comes nothing to passe without the foreknowledge , councell & will of God , yea also that which in it selfe is euill , and sinne . That vnderstand they thus & not otherwaies , as Luke vnderstands it , where he writes of the feareful and great sinne , which Herod and Pilate committed against Christ : Act. 4.27.28 . doing whatsoeuer the hand and councel of God had determined before to be done . More cleerely , they vnderstand it thus : That God is an almighty God , and so can hinder all things which he will not suffer to come to passe , and that therefore also the euil spirits and men can performe nothing , when as God hath not determined it , or as Luke saith : when that God in his councel had not determin'd that it shold come so to passe : that & no otherwise is the opinion of our teachers of the foreknowledge of God , & it is in very truth a right comfortable opinion , for wo vnto vs poore folke , if the Lord were not so almighty , that he before knew all our enemies bad intents , and could let them passe , or hinder them according to his councell and will ? How long would the Diuell , Pope , and Popish confederates suffer vs to liue when that God by his prouidence did not gouerne them , and bridled them ?

Euen so do we beleeue of the foreknowledge of God , and are assured that no Christian man doth beleeue any otherwise thereof , yet will they perswade the people that wee beleeue and say more haynously of the foreknowledge of God : then the Iewes , Turkes , and Heathens .

We will shew one example more , out of which such as feare God , vnderstanding and impartiall men may see how hetherto they haue delt with vs . Wee say it is not possible that the elect should perish , which they construe vpon vs , as if we had said and written : he that is elected must be saued , doe what he will . And on the contrary , he that is not elected must bee damned , though hee liue so honestly and holily , as he can possibly . But we testifie before God , and before Christ Iesus , who is to come againe to Iudge the quicke and the dead , that such an opinion neuer came into our minde , we say indeed that the elect cannot bee lost . And why should we not say so ? Christ saith it himselfe . Mat. 24. Chapt. And D. Luther saith so also in innumerable many places . But that we should say that the elect cannot perish , with this addition doe they what they will : that will neuer bee shewed in our writings . But that is our opinion , and for that we say , that the elect cannot perish , 1. Pet. 1.5 . Luke 22.32 . because God keepeth them by his power in faith to saluation : and though they sometimes fall , yet they lye not therin , but he raiseth them againe by repentance , for whom God hath elected to euerlasting life , those hath he not otherwaies elected , Ephe. 1.4.5 . Rom. 8.30 . Ezek. 36.27 . then with this condition , that he would giue them faith in Christ , and that by his holy spirit hee would make them new creatures , and such people as should walke in his commandements , Therefore are they no elect that doe what they will , but onely they that haue a harty purpose , and an earnest intent to do what God will , that is our opinion herein .