A full declaration of the faith and ceremonies professed in the dominions of the most illustrious and noble Prince Fredericke, 5. Prince, Elector Palatine published for the benefit and satisfaction of all Gods people ; according to the originall printed in the High Dutch tongue ; translated into English by Iohn Rolte.

A FVLL DECLARATION OF THE FAITH , AND CEREMOnies of the Pfaltzgraues Churches .

CHAP. I. That we haue not such a detestable faith , as is measured to vs abrode by peace-hating people .

NOw to begin : We protest before God , and whole Christendome , that wee haue not in any sort , such a detestable faith , as peace-hating people ascribe vnto vs , whereas they say :

That we denie Gods omnipotency . The 〈◊〉 thes● 〈◊〉 is to the● 〈◊〉 Cha● 〈◊〉

That we make God the authour of sinne .

That we make God to be a tyrant .

That we denie the Godhead of Christ .

That we denie the personall vnion of both the natures in Christ .

That wee say , that the diuine and humane natures in in Christ , haue in no sort any actuall and working fellowship one with the other .

That we denie originall sinne .

That wee say , that the sonne of God died not for vs indeed and in truth , but onely a bare man .

That we denie the power of the death of Christ .

That we denie the necessity of beleeuing in Christ , and say , that the vnbeleeuing heathens can be saued as well as the Christians .

That we make holy Baptisme of no effect .

That we deny the blisse making , eating , and drinking of the body and blood of Christ in the holy Supper .

That wee teach , that hee that is elected to euerlasting life must be saued , be he neuer so wicked ; and hee that is ordained to euerlasting death , he must be damned , liue he so holily as he can possibly .

Such , and many more the like blasphemies against God they doe accuse vs of , that wee both beleeue and teach .

But we can auouch it before God , that we tremble from our hearts , to think vpon the very naming of such blasphemies against God , if we were to tax others for them : how farre is it then from vs , that we our selues should beleeue and teach such ?

Also those our defamers are neuer able to produce any sound proofe against vs , that wee did euer beleeue or teach any such things A● they themselues now lay open , Doctor Myllius in the brothership of the Lutheran Euangelist Churches . Thess. 163. and acknowledge in their last writings : that wee neuer approued any such detestable opinions . And yet cease they not to throw the scandall vpon vs : and will excuse the same with this : that it is no new thing to lay vpon heretickes , the euill consequents which follow their doctrines as their owne errours , though they do not allow the same . But be it new or old , wee giue all honest men leaue to iudge , whether it be right or not ?

The Heathen had formerly a ●●ouerbe : Inter bonos bene agier oportet ; that is , honest me● should deale honestly with each other . Also ; Quisque debet esse interpres suorum verborum : that is , euery man should bee the interpreter of his owne words . In which manner also saith Syrach , Chap. 19.16 , 17. A man letteth words fall sometimes , which bee meaneth not so ; for who is it that failes not sometimes with his tongue ? speake to thy neighbour thereof , before thou threaten him , &c. That hath euer been the iudgement of the ancient , as well among the Heathens , as people of God : that wee should catch no man in his words , but giue euery man leaue to be his owne expositor , how he vnderstands the same .

What in the end will come heereof , when the one shall so deale with the other , and deceiueably lay imputations of errour on the other , which neuer came in his mind ? Surely then shall men by such courses , not onely make heretickes of Zwinglius , Caluin , Beza , Martyr , &c. And not onely of Luther , Melancton , Brentius , &c. but also of the Prophets and Apostles themselues .

The Euangelist Marke writeth , chapter 6.5 . that Christ could doe no great workes in his father-land . If a wicked man had to deale with these words , might he not seeme to haue shew for this conclusion , that the Euangelist Marke had denied Christs omnipotency . Moses saith ; God hardened Pharaohs heart . Exod. 11.10 . Paul goes yet further , 〈…〉 . 18. and saith , Hee hardeneth whom hee will . When a wicked man dealeth therewith , could not hee with great shew make this conclusion , and say , Moses and Paul make God the author of sinne ? And did not Paul complaine thereof many hundred yeeres agoe , that men would euen make such conclusions out of his doctrine against it ?

Or do not the defamers know , that that wretched fellow Doctor Pistorius now at this present concludes against blessed Doctor Luther ? Hee writes ; Doctor Luther was a Tritheit , who said , there are three Gods . Also he was a Sabellian , who said , there was but one person of the Godhead . Also he was an Arian , who denied the euerlasting Godhead of Christ . Also that he was an Eutichian , who mingled the two natures of Christ in one . Also a Nestorian , who separated the two natures in Christ . Also a Valentinian , who were so madde headed , as to say , that the humane nature of Christ descended from heauen . Also a Marcionite , who blasphemed that Christ was not crucified and died in very deed , but onely in shew . Such , and many more the like detestable heresies , that wretched fellow Pistorius construeth vpon blessed Doctor Luther . And to proue the same against him , hee cites his owne words , which make a great shew to that end . What will our defamers say vnto it ? they can say no otherwise in truth , then that Doctor Luther was not honestly dealt withall , to construe his words so , and to draw such conclusions from them as neuer came into his minde in all his life .

Euen the very same answere shall they receiue from vs also who forge such falshoods ( things else not heard of ) as are aboue specified , and the like things vpon vs . Which yet we repeate not for their sakes , for to them is all singing and saying lost . But what we say , that speake wee for those honest mens sakes , who would gladly vnderstand how the estate in religion standeth with vs , and whom it also concerneth as much as vs , that they be throughly informed therein .

They may now know , and may well and boldly put this trust in vs , ( for wee feare God , and desire not to deceiue any man ) that all the odious and blasphemous things whereof wee are calumniated heere and there by contentious spirits , are no other things , but euen meere flat lies . And they need not bee troubled , though they alleage , that there stand our owne plaine words . Is it not true , that our owne plaine words stand there . That God is 〈◊〉 mighty : that God is the author of sinne , &c. But there stand onely such words in our writings , out of the which these and the like blasphemies may bee wrested , if men will deale dishonestly with vs , or not respect , or take to heart what we say , as wee haue often declared . In which kind of handling , way be drawn euen such and the like odious blasphemies against God , with as great shew of reason ( as is before specified ) and that out of the word of God it selfe . We speake not this to that intent , as if wee esteemed our writings equivalent to the word of God . We know full well that we are men , who can erre and faile . But this onely is that we say , Can they make an euill construction of Gods word , wherein yet there is no fault ( when they will be wicked ) and conclude many euill things from thence , with great shew of reason : how much more may our words be construed euill , and with great shew , many great and fearefull errours be drawne from thence , which are not alwaies voide of failings of themselues ? Wherfore good people are not to respect such their conclusions . Yea also when they shall lay our owne words in our owne bookes before their faces : yet are they not presently to construe , that this or that is our opinion , as the words at first shew seeme to beare : but they are to looke both before and behinde what is added , and what wee declare either there , or in other our writings of the like matter .

Note . Neither side is to blame other for priuate writings . Especially good vnderstanding people may haue good respect how wee haue expounded our meanings , in our Catechisme , and other manifest and open writings ( of many godly learned men together aduised vpon , and put forth vnder the generall title of one or more reformed Churches ) for priuate writings are not alwaies so well considered of as they should . And many of those writings also there are , which most of vs neuer once saw or reade in all our liues . And therefore we doe not acknowledge our selues indebted to render a reckoning for them . Euen as wee also doe not thinke that the aduerse part will take vpon them , to make answere for euery thing that is priuately penned by one or other on their sides , of the learned ( euen the learnedest not exempted ) which might be esteemed to be done either hastily or vndeliberately .

And therefore it is that we do euen in the beginning of this writing , say and testifie , both for our needs sake , and also for the common benefit : that wee ( in no respect ) haue any such dangerous and detestable beleefe , as peace-hating people ascribe vnto vs .

CHAP. II. What our faith is in very truth .

NOw if any man shall further demand , what then is our faith indeed , the which we willingly acknowledge ? then is this our answere , as followeth .

Wee beleeue that there is one onely true God , Of God . the father of our Lord Iesus Christ , with the Sonne and holy Ghost , and that accordingly , there are three distinct persons in that one godly Essence , the Father , the Son , and the holy Ghost .

We beleeue further , that the same one God is euerlasting and Almighty , and can doe whatsoeuer he will . Also , that hee is infinite , and accordingly is present in all places at one time , and seeth , heareth , and knoweth all things . Also that hee is iust , and punisheth no man without desert . Also that he is mercifull , and hath no delight in the death of sinners , but that they should repent themselues and liue .

We beleeue further , that the same one true God created heauen and earth , and all that therein is of nothing . Of the Creation .

We beleeue further , that God sustaineth and ruleth all things which hee created , and that hee hath them so in his hand , Of the s● knowledge of God . that no creature can stirre or moue it selfe without his will ; and therefore nothing can come to passe without his permission , whether it be good or euill . Also , all that God doth at present , or permitteth to come to passe , hee foreknew it from euerlasting , and with well bethought councell had determined , that hee euen so would doe it , or permit it . Also that hee did not determine to permit any wicked thing to come to passe , but that which hee could and would turne to a good end .

We beleeue further , that in the beginning God created all the Angels and men holy and good , and especially man in his likenesse , Of the fall of Angels and men ; and of originall sinne . and to blessed immortality . But they , to wit , the Angels , and the two first of mankinde , did shortly after their creation , fall from God their Creator : and haue by such their fall , brought not onely vpon themselues the wrath of God , but also such a pollution of their natures , that now they can no more either will , or accomplish any thing that is good . Which pollution fell on the lost Angels altogether at one tim . But mankinde inherits such defilement , together with the guiltines both of the first and second death by propagation one from another . From whence it is , that the same corruption of mankind , is called original sin

We beleeue further , though such a fearefull fall , both of Angels and men , Of the cause of mans fall . could not haue come to passe without Gods permission , and that hee appoints nothing without good consideration : yet is not the fault of this fall in any manner to bee ascribed to him ; considering , that he so created the Angels and men , that they had free will to turne to good , as well as to bad .

We beleeue further , that it becomes not poore creatures to dispute with God ; wherefore he created the Angels and men so , that they could fall . Also , wherefore he hindred not such a fall , whereas he could well haue done it . He is the Lord , and his wil is euer iust and good , though wee alwaies vnderstand it not . The Apostle Paul saith , Rom. 11.32 . Gal. 3.22 . that God hath shut vp all vnder vnbeleefe , or vnder sin , that hee might haue mercy on all : ( that is , that no man may be saued , but meerely by the mercy of God . ) Also , Rom. 9.22.23 . What and if God would , to shew his wrath , and to make his power knowne , suffer with long patience the vessels of wrath prepared to destruction : and that he might declare the riches of his glory , vpon the vessels of mercy , which he hath prepared vnto glory . By this ought wee in all reason to let it so remaine .

Wee beleeue further , that the fallen Angels and and men could not free themselues from the Almighty gouernance of ▪ But that they on the one side as well as on the other , are in the hand of God , and their wickednesse cannot otherwise break out , then as God hath permitted it . And this our faith , is our greatest comfort on earth . For and if the wicked Angels & men , had the bridle in their own powers , where should we be able to abide for them ?

Wee beleeue further , that though God permit many sinnes in the fallen Angels , and men , and that hee vseth oftentimes their sinfull actions to accomplish his holy workes , ( as hee did the abominable deeds of Absalom , to the punishment of Dauid ; and the treason of Iudas , to the freedome of mankinde ) also though he often punish sinne by sin , and blind and harden those commonly at last , who with seeing eyes will yet be blind , ( as formerly he did Pharaoh ) yet neuerthelesse he of himselfe hath no pleasure in sinne , much lesse doth hee prouoke or driue any man thereunto : but that the precedent working cause of all sinne , which goeth before , is onely and alone the free and vnforced will of wicked Angels and men .

We beleeue further , that God hath adiudged the fallen Angels to euerlasting fire , without any grace or mercy , to terrifie vs thereby ; that we make not a iest of the anger of God against sinne .

Wee beleeue further , that God had indeed iust cause and power also , to push downe the fallen men into euerlasting hellish fire , without any grace or mercy . But hee hath not done it ; but hath offered grace again to man . And that so he might shew them mercy without breach of his iustice , hee ordained his onely begotten Sonne to be our surety and Mediator , and to take the punishment vpon him which we deserued , and so deliuer vs from euerlasting wel deserued death , by his innocent death .

To accomplish the said councell and wil of God the heauenly father , the Sonne of God our Lord , and redeemer Iesus Christ , became man in the last times of the world : conceiued by the holy Ghost , borne of the Virgin Mary ; and like vnto vs in all things , sinne excepted . And when hee had liued as a man thirtie yeeres , he began to teach and preach , the mercifull pleasure of his heauenly father towards vs poore sinfull men : And in the fourth yeere after that , he was captiued , crucified , put to death , and buried , descended into hell , and rose againe from the dead the third day , and ascended into heauen , fortie daies after , and set himselfe at the right hand of God the father Almighty ; from whence he shall returne to iudge the quicke and the dead .

And therefore we beleeue of Christ , that hee is not a bare man , Of the person of Christ . but that hee is the euerlasting Almighty Sonne of God , who at the appointed time tooke the nature of man vpon him , and is now together God and man , and so shall remaine euerlastingly , in one vnseparable person .

And being thus at present both God and man , in one vnseparable person ; therfore do we beleeue further , that all may be said of him , that may be said of God , and all that may bee said of man ; yet with this caution , that euery thing must bee vnderstood of him to be true ; the Diuine thing according to the Diuine nature , and the humane according to the humane nature . For example , it may bee said of him , that hee is from euerlasting ; and also , hee was first borne in the last times , both are true , but not both according to both natures . For according to the humane nature was hee not from euerlasting . Also , according to the Diuine nature was hee not borne in the last times . But he is from euerlasting according to the Diuine nature , and first borne in the last times according to the humane nature .

According to which then wee doe beleeue , that in deed and truth , the Sonne of God died for vs : but yet not according to the Godhead , but only according to the manhood : for the Godhead cannot die .

Also wee beleeue , that indeed and truth , Christ is present with vs , and will so remaine to the end of the world , but yet not according to the humanity , but the Deity . For according to the humane nature is he ascended vp into heauen . And the Scripture is manifest , which saith ; That by the offering vp of his body , he must enter into the heauenly tabernacles , and not remaine vpon the earth : else were he not our Priest . Heb. the 8.9 . and 10. Chapters .

Of the power of the death of Christ beleeue we , that the death of Christ , Of the power of the death of Christ . ( whilest hee being not a bare man , but the Son of God died ) is a full and alsufficient payment , not onely for our sinnes , but also the sinnes of the whole world . And that hee by his death hath purchased , not onely forgiuenesse of sinnes , but also the new birth by the holy Ghost , and and lastly euerlasting life .

But wee beleeue therewithall , that no man shall be made partaker of such a benefit , but onely he that beleeueth in him . For the Scripture is plaine , where it saith , He that beleeueth not shall be damned , Mark . 16.16 . Also . Hee that beleeueth not in the Sonne of God , the wrath of God abideth on him . Ioh. 3.36 .

Wee beleeue further , that the true sauing faith cannot be without repentance , and good workes . Of the nature of the sauing faith . For such a faith layeth hold on Christ wholly , who was made of God not onely righteousnesse to vs , but also sanctification , 1. Cor. 1.30 .

We beleeue further , that though the true blisse-making faith cannot be without good workes , Of the righteousnesse before God . yet neuertheles the man before Gods iustice seate ( that is , when he is throughly touched with his sinnes ) neither can or should beare himselfe vpon his good workes ; it so being that they are euer vnperfect . But that a man shall appeale onely and alone vnto the grace of God , before his iudgment seate , which grace hee hath prepared for vs in Christ , and take hold on the same grace with a beleeuing heart ; and so will God forgiue him his sinnes , and esteeme him iust for the full satisfaction of Iesus Christ . And that is our meaning when wee say , that man is iustified before God , onely by faith , without helpe of good workes : namely , not that good workes should bee abandoned , but onely that a man should not put any confidence therein .

We beleeue further , that God hath ordained the preaching of his Gospell to this end , Of the Ministery . that he would worke in vs faith in Christ therby , and that the same preaching of God the Lord , is no iest , but that it is his earnest will and intent that all people that heare such preaching , should beleeue the same , & should returne to Christ .

Of the fountaine of faith . Wee beleeue further , that mankind is so corrupted by the fall of our first Parents , that they cannot vnderstand or entertaine the preaching of Christ , vnlesse God open their vnderstandings by his holy spirit , and turne their hearts to Christ .

And that therefore the Gospell is not onely a speciall worke o● God , which God bestoweth not vpon all men , but also that the vnderstanding and the receiuing of the Gospell , ( or to speake with one word ) faith , is an especiall worke of God , Ephes. 2.8 . Also , 2. Thes. 3.5 .

Which gift no man hath deserued of God . It being so , that all men are sinners , Rom. 3.23 . But God giues it by grace , to whom he will , Rom. 9.18 .

But those whom he presently will , those hath he willed from euerlasting . For from the beginning of of the world , God knoweth all his workes , Act. 15.18 .

Therefore it is most certaine , that no man beleeueth in Christ , except God hath chosen him to euerlasting life : as Paul saith , The election h●●h obtained it , the rest haue been hardened , Rom. 11.7 . Also as Luke saith , As many as were ordained to eternall life , beleeued , Act. 13.48 .

But therewithall it is also true , that we ought not to search into the secret counsell of God , whether we be elected or not ; 2. Tim. 2 19. for such a search is in vaine . It being so that God hath sealed the booke of life , and will not permit any creature to peepe therein . But we ought to keepe our selues to the reuealed word of God , which saith , that God hath chosen vs in Christ , that is , to that end he might make vs saued through Christ , and no otherwise , Ephes. 1.3 . And there accordingly hee commandeth vs to repent , & beleeue in Christ , and so seeke saluation in him . This commandement of Christ should wee endeauour to hold , so farre as God giueth vs power , and continually pray that God will bee pleased more and more to encrease our faith . When wee doe so , then need wee not search further , whether wee be elected to euerlasting life or not . For this is sure and out of all doubt , that all those that repent them without hypocrisie , and beleeue in Christ , are elected to euerlasting saluation .

But for this cause will not God reueale our election any otherwise then through such testifications , that we might not fall into fleshly security , But work out our saluation with feare & trembling , Phil. 2.2 .

Which feare wheresoeuer it is , certainly it is accompanied with this comfort , That God is faithfull and will not suffer vs to be tempted aboue that we be able , 1. Cor. 10.13 . Also , He will not breake the brused reed , nor quench the smoking flaxe , Esa. 42.3 . Also , That Christ will cast out no man that comes to him , that is , that desireth to bee saued by him , Ioh. 6.37 . And That also no man shall plucke them out of my hand , Ioh. 10.28 . From which comfort the faithfull find such ioy which passeth all vnderstanding : Mat 24.24 . 2. Tim. 2.19 . &c. and those portions of the holy Scripture which speake of the vnchangeable election and choice of God , are then no more feareful , but vnmeasurably pleasant and comfortable to them . For they conclude out of it , That nothing can separate them from the loue of God which is in Christ Iesus our Lord , Rom. 8.38 . And it is impossible that any where a man should say from his hart , I beleeue to obtaine euerlasting life : But all men must doubt of life eternall , if wee had not that comfort , that God had so blessed vs that beleeue in him , 1. Pet. 1.2 . That he would keepe vs in the same faith by his power to euerlasting life . For we are much too weake to protect our selues , against so much assaultment by the diuell , the world , and our owne flesh .

Wee beleeue further , that God hath also ordained the holy Sacraments , Of the holy Sacraments . together with the repetition of his word , to strengthen and keepe vs in faith , the principall end thereof being , that God might thereby also set before our eyes the promises of the Gospell , or the profits we haue by Christ , that so we might not onely heare , but also see , feele , and apprehend , how hee is minded towards vs : namely , that hee will forgiue vs our sinnes , and bestow vpon vs the holy Ghost , and euerlasting life , for the merit of of Christs blood-shedding . These his promises and profits will God assure vs by the holy Sacraments .

But on the contrary side , we ought also to ingage our selues againe to God , by the vse of the same , that wee will constantly beleeue in Christ , and will liue an vndying life to the honour of him .

Of Gods couenant . Ier. 31.31 , 32 , 33 , 34. Heb. 8.9 , 10 , 11 , 12. And this is the new couenant of God with vs men , which is so often thought of in the holy Scripture , namely , that God will be mercifull to vs for Christ his sake ; we on the contrary should be obedient vnto him , and according to his Commandement beleeue in Christ , Also in the ordaining the Sacrament of the Lords Supper , and otherwise . and loue as Christians .

The old couenant was , that God would be merciful to man , if he fully kept the Law But if he ouertread the same in the least measure , then should hee be cursed and damned . Now it was impossible that any man could fulfill the same .

Therefore hath God made a new couenant with vs , which hee also reuealed to the fathers , and they were not lesse nourished therby vnto saluation then we , as the Apostle Paul saith , Act. 15.11 . Wherein he promiseth vs that he will bee mercifull to vs , for Christ his sake , though wee doe not perfectly k●epe the Law , but haue many waies broken the same . Onely we shall acknowledge his grace , and receiue it with faithfull hearts , and shall endeauour our selues from henceforth in testification of our duties to liue vnblameably : to which then hee will plentiously impart the helpe of his spirit vnto vs , when wee shall entreate him for the same ; and hee will couer all our imperfections with the perfect obedience of Iesus Christ . This is the new couenant of God with vs men , for confirmation whereof he hath ordained the holy Sacraments . For euen as men vse to deale one with another in their contracts and agreements , they make it not onely with words , but also they ratifie it with writing , & seale , are other open testifications , customes or ceremonies : euen so dealeth the Lord with vs . Hee transferreth his gratious couenant to vs , not onely with words , and hath not onely ratified it by writing , but hath instituted certain ceremonies to that end , that thereby the same his couenant betwixt him and vs might bee confirmed and ratified , manifestly to the whole world , and be as it were sealed also . And this is the right end and profit of the holy Sacraments .

Of which there are two in the new Testament , Baptisme , and the Lords Supper : euen as there were two especiall ones in the old Testament , Circumcision , and the Passeouer .

Baptisme is the first Sacrament of the new Testament , Of holy Baptisme . ordained of God for these ends : first , that they for their parts whosoeuer they bee , that giues vp themselues to the Christian faith , and so will enter into bond with him , giue hereby an open token and testimony , whereby they can and shall informe themselues so long as they liue , that God hath assuredly taken them into couenant with him , and according to the forme of the same couenant , washeth them so certainly from the filthinesse of the soule , with the blood and spirit of Christ , that is , forgiueth their sins for the merit of Christs blood-shedding , and more and more regenerateth them by the spirit of Christ , making them new creatures ; so certainly as they are sprinkled and washed outwardly with water , which commonly taketh away the filthines of the body : And secondly , that they also on the contrary side , for their parts openly acknowledge before the whole world , by the taking vpon them the godly token of the couenant , and testifie their duty to God the Lord , to doe euen as couenanters and members of Christ are bound and indebted for to doe , liuing a pure and blamelesse life , by the assistance of his spirit .

To that end is Baptisme ordained of God . Wherfore it is most comfortable and furthersome vnmeasurably to the beleeuers . And the profit to the vnbeleeuers is euen as little , as in former times Circumcision profited the disobedient Iewes .

For though it be named the washing of the new birth , and the purging from sins in the holy Scripture ; Tit. 3.5 . Act 22.16 . yet neuerthelesse hath it not that construction as if the outward water bath , could wash and regenerate one from sinnes , whether hee beleeue or doe not beleeue : But this construction hath it , that by this manifest and honourable ceremonie , the faithfull are admitted for children of God , and the washing away of sinnes , which is performed by the a a 1. Ioh. 1 8. blood and b b Tit. 3.5 . 1. Cor. 6.11 . spirit of Christ , is thereby figured and sealed to them , with one word : The water saueth vs not : the putting away of the filth of the flesh , but the couenant of a good conscience with God , saith Peter , 1. Pet. 3.21 .

Further , and though it bee that a man doe ouertread the couenant which hee made with God in Baptisme , Of repentance after Baptisme . and sometimes bee brought to an heauie fall , by the deceits of Satan , the world , and his owne flesh ; yet shall he not therefore dispaire in the grace and mercy of God , but looke backe and consider , the obligement which hee promised God in Baptisme , and according to the same contract , repent ; that is , be hartily sory for al the euils he hath committed ; and entreate God , that he will pardon the same for Christ his sake , and after neuer doe so againe . Then will God also consider his couenant , and forgiue him his sinnes , and giue him more strength to encounter the diuell , as hee hath promised in Baptisme . And so hath Baptisme his profit , power , and working , so long as a man liueth vpon the earth , though not at the very present when a man receiues it . For all the promises of God are sealed vnto the beleeuers by Baptisme : Ezech. 33 11. vnder which promises , this is one , where God saith , So true as I liue saith the Lord God , I desire not the death of the wicked , but that hee returne from his way and liue . And so is also this promise sealed to vs in Baptisme . And therefore wee shall not follow the diuell , Ioh. 8.44 . who prouokes vs to dispaire . Hee is a liar , and a murtherer from the beginning . But God is a faithfull God , Psal. 25.3 . and neuer deceiued any man who hath put trust in his promises . With this may , and shall euery poore troubled sinner constantly comfort himselfe .

And the better to strengthen himselfe in such a comfort , Of the holy Supper . amongst other meanes , he ought often to vse the holy Supper ; which is the second Sacrament of the new Testament , ordained of Christ principally , and instituted for that end , to set his death before our eyes most cleerly and often times , and to assure vs daily more and more of the partaking thereof , or the fellowship of his crucified body , and shead blood . For this is the meaning , where he tooke the bread and brake it , and said ; This is my body which is broken for you , take and eate , &c. as if hee spake to euery man in perticular : behold heere beloued man , I know well that thou art in sorrow for thy sinnes . But be of good cheere ; for as sure as the bread is there broken before thine eyes , and the wine is seuered from the bread : so certainly was my body broken , or put to death for thee vpon the Crosse , and my blood was seuered and spilt from my holy body , for the forgiuenesse of thy sinnes : Also , so surely as I giue thee the holy tokens of my body and blood to eate and drinke , and thou hast part and fellowship therein as well as others : euen so assuredly shalt thou haue part and fellowship in my true body and blood , which I deliuered to the death of the Crosse , the same was also performed for thy welfare . Also thou shalt bee thereby deliuered from the euerlasting hunger and thirst , which else thou must haue suffered in hell . Lay hold then theron by true faith ; and as thou there takest , eatest , and drinkest the holy tokens of my body & blood with thy mouth : euen so shut vp my crucified body , and shead blood into thy heart : and then thou shalt neuer hunger and thirst . For whosoeuer eateth my flesh , and drinketh my blood , Ioh 6.35 , 54 , 55 , 56 , 57. hath euerlasting life ; and I will raise him vp at the last day : yea also in this life will dwell in him , and he in me ; and will continually gouerne and comfort him with my spirit . Therefore bee of good comfort beloued man , though thou beest but weak . No men shal pluck thee out of my hand . Ioh. 10.28.29 . The father who hath giuen thee to me , is stronger then all , &c. This is the first and principall benefit and vse of the holy Supper ; that wee namely as is aforesaid , may bee assured in our hearts daily more and more thereby of the death of Christ , and his blessed fellowship , or of the couenant of the grace of God , which is founded vpon the death of Christ , as Christ saith ; This is the new couenant in my blood : as if hee had said , that shall be a token and seale , or assurance and confirmation of the new couenant , which I haue purchased for you with my blood .

The other benefit is , that wee with this honourable ceremony shall publish , honour and praise the death of Christ before the whole world ; as Christ againe said , 1. Cor. 11.26 . Doe it in remembrance of me : And Paul ; As often as ye shall eate this bread , and drinke this cup , yee shall shew the Lords death till he come .

The third benefit is , that thereby wee may demonstrate our selues openly to belong to the Communion of Christ and his Church ; and as the same fellowship requireth to liue holily , and to loue one another as members of one body ; and to say more , to reioyce in each other ; as Paul saith ; The cup of blessing which wee blesse , is it not the Communion of the blood of Christ ? 1. Cor. 10.16.17 . for wee that are many are one bread and one body because we are all partakers of one bread ; therefore fly from Idolatry , 1. Cor. 10.14 . and haue no fellowship with the diuels , 1. Cor. 10.20.21 . &c. Also we are all baptised into one body by one spirit ( namely , in Baptisme ) and haue been all made to drinke into one spirit , ( namely , in the holy Supper ) therefore shall wee as members of one body take care for each other , and one member haue patience and compassion with another , 1. Cor. 12 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26 , 27.

And we beleeue lastly , that for the most part God holdeth his Church vnder the Crosse , and will first make it fully perfect and glorious hereafter in the life to come , according to the patterne of his Sonne , who entred into glory by affliction , and sufferings .

CHAP. III. That we haue not founded and learnt such our faith , from blind reason , much lesse from the reuelation of Satan ( as some calumniate vs ) nor from the weake writings of men . But onely and alone , out of the infallible word of God , through the gratious inlightening of his holy spirit .

THis is our faith , which wee haue not founded & learnt , from blind reason , ( as some accuse vs ) much lesse from Satans inspiration , as some calumniate vs ( for causes which shall bee shewen in the fifth Chapter , ) also not from the weake writings of men ; but onely and alone out of the vnfallible word of God , through the enlightening of his spirit .

We reade indeed also the writings of men , especially those whom God hath stirred vp in these last daies , against the idolatrous Popedome : such as were of Luther , Melancton , Zwinglius , Oecalampadius , Bucer , Brentius , Caluin , Beza , &c. And confesse to the glory of God , that we haue receiued information from them , and do daily receiue , the better how to vnderstand a ●ight the holy Scriptures , and to vse the same to our profit .

But wee doe not found our selues in matters of faith vpon the same , or any mans writings else ; but we found our selues in matters of faith onely and alone vpon the word of God , and beleeue men no further then they can shew what they say , out of the word of God . Psal. 116.11 . And that therfore , for that we know that all men may faile , though they be as highly inlightened , and as holy as may possibly bee ; and that God is onely he that cannot erre . And therefore we put no confidence in any man , when he speaketh of himselfe . But if hee say it standeth in Gods word , which he speaketh , then doe we search Gods word for it , whether it be so or not . And when we finde it true , then beleeue we him : not therefore that he is the speaker , but therefore that wee see that God hath said it .

But if any man shall aske , wherefore doe we hold the writings of the Prophets and Apostles to bee the word of God , and not the writings of Zwinglius or Luther , whereas neuerthelesse the Prophets and Apostles were euen as well men , as Luther Zwinglius , Philip , Caluin , &c. To them giue wee this answere .

The Prophets and Apostles were indeed euen as well men , as other teachers of the Churches of God . But they did not speake and write as men ; but what they spake and writ in matters of faith , that receiued they by inspiration from God , 2. Tim. 3.16 2. T●t. 1.21 . without meanes , and were commanded to speake or write . which amongst many other vnfallible marke-tokens , may bee heereby manifested . For where they said ( as they vsed to say ) this or this hath the Lord spoken : there did the Lord confirme such their sayings that they were true , with great and vnaccustomed wonders before all creatures , and so giuen them testimony by his owne almightinesse , that they speake the truth , and that that in truth was his word , which they either spake or writ in his name .

It is otherwise to be thought of Augustine , Cyprian , Hierome , Luther , Zwinglius , and other the like teachers , who rose vp after the times of the Prophets and Apostles . They neuer published that euer God reuealed his word vnto them without meanes , much lesse did they euer any where ratifie the same by wonderfull tokens ; but haue alwaies in their Sermons and writings drawne their testimonies out of the writings of the Prophets and Apostles , as the vndoubted word of God : whilest now they euer appealed to the writings of the Prophets and Apostles , and directed vs thither , as to the foundation of their faith : therefore also neither can nor shall we doe otherwise then search in the writings of the Prophets and Apostles , whether their doctrine bee founded thereupon or not . In which search , when wee finde it euen so in Gods word , as they haue alleaged and mentioned vnto vs , then receiue we it thankfully , and giue praise to God for them . But when we finde it otherwise , and perceiue it , that they stumble at some thing , and haue not rightly vnderstood the word of God , then let wee their allegations go , and keepe only to Gods word . Would God that all those that either will or should iudge about the troublous contentions in religion , would well consider this difference betwixt the word of God , and the writings of men . It would stand much better ( a thing much to bee lamented ) then it now stands in the Protestant Churches . Doctor Luther of happy memory hath with this onely one difference confounded the whole Papacie . For as often as they brought against him any of the fathers , as Augustine , Hierome , &c. so often answered he : Hierome and Augustine , as all other fathers , were men , and could faile ; and therefore he would not be tied to them . Onely Gods word could not erre : therefore would not hee bee confuted and shewed by any thing but by Gods word . This was Doctor Luthers answere against the Popedome . And all Protestant Churches acknowledge , that this his answere was right and good .

If then Doctor Luther did well and right , that he would not bind himselfe to any writings of men , but onely to the word of God ; then can no man take it euill at our hands that wee herein follow his example , and also bind not our selues to any writings of men , be he called Lutherus , or Zwinglius , or how he will , but onely to the word of God .

And yet doe wee not despise any of them ; but giue God hearty thankes for them , and remember them with befitting commendations and praises , for all the great things God hath done by them ; especially by Doctor Martin Luther , of whom Zwinglius himselfe writes : Hee was the little Dauid , Tom. 2. fol. 377. B. Item fol. 315. B. Item fol. 326. B. who first encountered with the great Goliah of Rome , which it may bee none of the rest would haue aduentured vpon . And this honor did he not grudge to affoord him . Onely he then should not grudge at other men , when they helpe to follow the battell against the Philistims , when hee had giuen the bold onset , and put the enemie to flight . Which argument of Zwinglius wee cannot otherwise acknowledge then for Christian . And also wee are of the same opinion that Zwinglius was that Doctor Luther was a chosen champion of God , by whom hee would bring againe the light of the holy Gospell , in these last times , out of the darke Papacie . Only we say therby that he was also a man , who had his infirmities as well as other men . And especially must all they acknowledge who wil speak of him impartially , that in controuersies he was much too hasty , and in anger often thrust out such things which cannot be answered . As in a booke where the words stand fast , cast hee out amongst others these words : Mary ( the mother of Christ ) did neither eate Christ bodily , nor spiritually . Tom. 3. Ien. fol. 363. B. That cannot be answered , otherwise then that his anger is to bee borne with . For and if Mary had not eaten Christ spiritually , then must shee bee damned , and perish euerlastingly . Or else the words of Christ must be false , where he saith Verily , verily I say vnto you , except you eate the flesh of the Sonne of man , and drinke his blood , you haue no life in you . Also in the great Confession of the Lords Supper , casteth he out these words : And it was not true that Christ at the same time was in heauen , ( namely , when he spake with Nicodemus vpon the earth , Ioh. 3. ●3 . ) Tom. 3. fol. 480. Also euen in the same place saith hee , The Angels are at one time in heauen , and also on the earth , &c.

And many of the like examples could wee shew out of Doctor Luthers writings , which put vs out of all doubt , that he was a man , and so could faile and erre euen as well as other men . Wherefore no man can blame vs , that wee also in his writings follow the command of God , which saith , Proue all , and hold that which is good , 1. Thes. 5.21 .

CHAP. IIII. That Doctor Luther of happie memory , did beleeue and teach no otherwise , then we beleeue and teach ; except that onely one point of the holy Supper . And that in the same point also , we differ not so much as many people imagine .

WHich whilest wee doe , and seauer as befitteth ; that which he taught with wel considered counsell , from those vnconsiderate speeches , which sometimes fell from him , in the heate of contention : then appeares it plainely that he both beleeued and taught of all and euery necessary point , euen as we beleeue and teach , that one point of the holy Supper excepted .

And yet differ we not in the same point so much from each other as many men take it .

For , it so being that in all Sacraments two things are to be considered , first the tokens , and then the betokened riches ( whereon out of all doubt more dependeth many thousand times then on the outward tokens ) then are wee agreeable in all things with Doctor Luther in the betokened treasures of the holy Supper . For euen as Doctor Luther taught , that the betokened treasures in the holy Supper ( or the same to which the holy Supper pointeth , & which maketh a man right and blessed before God , ) is not the bodily , but the spirituall eating and drinking of the body and blood of Christ a a In the Sermon vpon Sacraments ●ay ●rinted in quarto , 1523 in the 55.56.57 deafe . Als● in the Church Postil , pr● at Strasburg . 1529. in the 2. part. 102. Also in another Sermon of the Sacrament : in the Church Postil , pr. at Wittenberge , anno 1540. in the first part , 129. : euen so teach wee also . Also , euen as Doctor Luther teacheth , That the bodily eating and drinking of the body and blood of Christ , is nothing else , then to beleeue that Christ hath giuen his body to death for vs , and his blood to bee spilt for the forgiuenesse of our sinnes b b In the former places . Also in the expounding the Epistle on Septuagessimae Sunday : pr. in Wittenberge , Post 275. B. : Euen so teach we also .

Also , euen as Doctor Luther teacheth , That all they who doe eate and and drinke spiritually the naturall body and blood of Christ , ( that is , that doe beleeue that Christ gaue himselfe to death for them ) are by such a faith one bread , and one spirituall body with Christ and themselues ; and therefore they can in Christ lay hold on all things , and on the contrary they are again indebted , to aduenture all in the behalfe of Christ and his members c c Jn the former places , also in Tom. 3. Ion. 235.206.207 . : Euen so teach we also .

Onely heere lies the difference , what the outward tokens bee , by which bodily eatings ( from which the vngodly are not exempted ) the spirituall feeding vpon the body and blood of Christ , which belongeth to the children of God , is betokened , confirmed , and sealed . We say , the same outward tok ns are bread and wine . Doctor Luther vnderstands , they are not onely bread and wine , but also the body of Christ in bread , and the blood of Christ in wine . And so the difference betwixt our doctrine in the Supper , and Doctor Luther , lieth not in the ground of saluation , but onely in the tokens , which should shew vs to the ground of saluation .

It may please the reader rightly to consider . Doctor Luther contendeth very ho●ly for the bodily presence , and mouthly feeding vpon the body and blood of Christ in the holy supper : But for all that , he doth not estimate the s●m bodily presence and mouthly feeding , for to be the true treasure and kernell of the holy Supper , but onely to be the tokens , or for a part of the tokens , whereby the true treasure and kernell of the hol● Supper ; namely , the spirituall and alone blisse-making feeding of the body and blood of Christ , which only is performed by faith , is betokened and sealed vnto vs . As is to bee collected by these his words where he saith ; Christ hath not instituted the two kinds ( namely , bread and wine ) barely , and nakedly , but his true naturall flesh in bread , hath he giuen , and his true naturall blood in the wine , that so he might giue a perfect & compleat Sacrament . Tom. 1. Ien. 205. Also , it is not enough to seed vpon the body and blood of Christ outwardly ; as it is not enough that a man paint oates before a horse , to seede him withall . Hee must haue true oates a a In the Church Post il . de Anno 1529. part. 2. fo. 102. B. . Also , the flesh is not profitable . The words that I speake are spirit and life , saith Christ With which words he will shew , that the fleshly eating of the flesh is not profitable . But to beleeue that Gods Sonne is flesh , and came from heauen , and shead his blood for mee , that that is profit and life . Therefore to eate the flesh of the Sonne of God , and to drinke his blood , is nothing else , then that I doe beleeue , that his flesh is giuen for mee , and his blood is spil● for me , and that hee hath ouercome for mee , death , diuell , hell , and all mishaps . Out of which faith , floweth a powerfull confidence in him , and a stout and bold spirit , against all mischance , so that hereafter I haue no cause to feare , whether it bee ●inne , death , diuell , or Hell , whilest I am assured that my Lord hath cast them vnder my feet , and ouercome them for me . That is caused by the spirituall eating , and not by the bodily The spirituall and inward eating in the heart doth it , not the outward , which is effected in the Sacrament b b Euen in the same place . .

Behold Reader , those our Doctor Luthers owne very words ; whereby hee manifestly teacheth and witnesseth , that the bodily eating and drinking of the body of Christ , which he vnderstands to bee acted in the holy Supper , not to bee the right blisse-making eating & drinking of the children of God , but onely that it is a token , which the wicked can as well receiue as the godly , as he saith in other places : Iudas receiues it euen as well as Peter .

Therefore the difference betwixt vs and Doctor Luther , consists not in the foundation of saluation , in cause of the holy Sacrament ; for whether Iudas receiued it as well as Peter , that cannot be the foundation of saluation . Else were our foundation very barely grounded . But the difference consists onely in the tokens , which shew vs onely to the foundation of saluation , and shall giue vs assurance in our hearts .

Whilest we now agree in the true ground of saluation , that is , that the spirituall and alone blisse-making eating and drinking of the body and blood of Christ , which is acted by faith , ( as we , God bee thanked , therein agree in all things together ) is it not then most lamentable , that wee should separate our selues so shamefully one from another , about the tokens , which the wicked can receiue as well as the godly ?

CHAP. V. Wherefore we cannot agree in all things with Doctor Luther in the point of the holy Supper .

YEa , wherefore doe you it then , might some man say ? Wherefore doe you not giue Doctor Luther and his followers right ? and so were the contention ceased . Answere : That is not the way to exclude discord in the Churches of God , that one should say the other holdes truth to please him , though in his heart he thinke the contrary . For God hath flatly forbidden and said , Esa. 5.20 . Woe vnto them which put darkenesse for light , and light for darkenesse . But this is the way , to hold peace and vnity in the Churches of God , that one beare with the infirmities and errours of another ( which ouerthrow not the foundation of saluation ) and condemne them not for them . And this haue wee hitherto done to the vttermost , and will doe it hereafter , it pleasing God the Lord : and as well beare with Doctor Luther himselfe , as also with his followers , and not condemne them , being that otherwise they make a good confession of the foundation of faith . Onely we desire as requisite , that they also may beare with vs , where they vnderstand that wee faile , and not presently giue vs to the diuell , as their custome is . It is well knowne ouer Christendome , that wee haue nothing from the world , but despite and shame , crosse and persecution , because we agree not with Doctor Luther in all things , about the holy Supper . And therfore euery vnderstanding man can easily iudge , that there is an higher force then any thing in this world , that must occasion it . For we are not of such a commixture , that we should rather desire despite and shame , crosse and persecution in this life , rather then honour , peace , and rest amongst men . Therefore it is our entreaty , that no man will ouershoot himselfe in condemning vs , because that we are gone aside from Doctor Luther in some measure in the point of the holy Supper . But godly Christians may bee pleased to consider the motiues mouing vs so to doe , and in such consideration , not be led away in respect of Doctor Luthers credit .

He was a notable man , and highly indued . But it is no new thing with God the Lord , to reueale something to a simple vnlettered man , which hee would neuer make knowne to the greatest Doctors of all . And God will so haue it , that wee shall acknowledge such his counsels , and shall yeeld him obedience therein , as it is written : Quench not the spirit : despise not prophesying : 1. Thes. 5.19.20 . Also , If any thing bee reuealed to another that fitteth by ; let the first hold his peace , 1. Cor. 14.30 .

These are the motiues , beloued Reader , which moue , force , and driue vs to depart from Doctor Luthers opinion in this , that the body of Christ should be really in the bread of the Supper , hidden , &c. because wee see , and wee are perswaded in our consciences , that such an opinion hath not onely no ground in Gods word , but indeed is cleane against the same ; and hath no testimony from the old Apostolicall Churches : but was first hatched in the blindest times of Popery ; and serues to no other end , then to vnderprop the Popedome , and to darken the Gospell of Iesus Christ .

The aforesaid opinion of Doctor Luther hath no warrant in the word of God , The first cause wherefore wee cannot receiue Doctor Luthers opinion : whilest ( plainely to say ) it hath no warrant in Gods word . which is from hence manifest and cleere . For whatsoeuer shall haue warrant from thence , that must be either expresly written therein , or it must be such as can well be drawne from thence by necessary consequence .

Now stands Doctor Luthers opinion , ( that the body of Christ should be in the bread ) not expresly written in Gods word .

For Christ saith not that his body is in the bread , but that the bread is his body , as plainely appeares by the text : And hee tooke the bread and thanked , and brake it , and said , This is my body . But not , therein is my body .

And also , such a construction followes not out of the word of God . Christ indeed shewed forth bread , and said , This is my body . But it followes not of necessity , that he meant it so ; as if he would haue said , Therein is my body .

For this maner of reasoning , when one saith , This is this or that , hath nor alwaies such a meaning , as if one said , Therein is this or that . But this manner of reasoning , when one faith , This is this or that , hath often this meaning ; as if one would say , this betokeneth this or that , or which is to one effect , ( as Doctor Luther himselfe confesseth , Tom. 3. fol. 343. B. ) This is a token and signe of this or that . For example : Gr. 26. where Ioseph saith to Pharaoh , Seuen kine are seuen yeeres : that can no otherwise be vnderstood , then as if he had said : Seuen kine betoken seuen yeeres . Euen in like manner when Christ said to his Disciples : Mat. 13.38 . Luk. 8.11 . The ground is the world , the seede is the word of God , &c. That can be no otherwise vnderstood , then as if he had said : The ground betokeneth the world ; the seed betokeneth the word of God . The very like , where Paul speaks of the Rocke , 1. Cor. 10.1.4 . Gal. 4.24 . which yeelded forth water for the children of Israel in the wildernesse . The Rocke was Christ . Also of Hagar and Sarah : These are the two Testaments . These speeches can no otherwise be vnderstood , then as if hee had said : The Rocke betokened Christ . Also , Hagar and Sarah betoken the old and the new Testaments .

And such examples are not onely found in those places , where dreames , and parables , or visions , are spoke of ( as some are ready to alleage , ) but such examples are also found in the institution of the Sacraments . As in the institution of Circumcision , God saith , This is my couenant , Gen. 17.10 where he meant ; this shall be a token of my couenant ; as hee presently after cleared , vers. 11. And as the Apostle Paul saith thereof , Rom 4.11 . where hee saith , that Abraham receiued the signe of Circumcision , as the seale of the righteousnesse of faith . The like saith God in the instituting of the Passeouer : Exod. 12.11 . It is the Lords Passeouer ; where he meant ; It shall be a token and remembrance , or a signe of the Lords passing by your houses , when he slue the first borne in Egypt , as hee himselfe also presently declareth , Exod. 12.13.14.27 . Exod. 13.9 .

Whilest now this construction , when as one saith , This is this or that , can also be vnderstood , as if one said , This betokeneth this or that ; and such a construction is not against the word of God , euen when the Sacraments are spoke of : it followes , that one cannot so conclude , as Doctor Luther concludes . Christ spake of the bread : This is my body : that therefore he meant ; Therein is my body . That followes not , as is before said . For hee could also haue well spoken , That betokeneth my body , or which is all one , That is a token or signe of my body . Yea it is easilier to to be beleeued , that he meant , This betokeneth my body , or this is a signe of my body ; then , Therin is my body .

For this manner of speaking , when one saith , This is this or that , in stead of therein is this or that , is neuer any where vsuall , but when vessels are spoken of , wherein something is comprehended : then saith one , This is that or that , when he meaneth , Therein is this or that . For example , a man pointeth to a fat , and saith , this is Rheinish wine ; when he meanes , therein is Rheinish wine . Now the Sacraments are no vessels , wherein the goodnesse of God are shut in , as wine or beare is in the corner of a fat . But the Sacraments are tokens or seales , whereby God betokeneth , confirmeth , and sealeth his bounty , and the part wee haue therein , vnto vs , as is well knowne . Whilest then the Sacraments are not vessels , from whence shall a man coniecture that Christ would speake thereof , as men are vsed to doe of vessels .

Is it not more to bee credited , whilest the Sacraments are tokens , that Christ also meant so , as men vse to speake of signes ? Now it is the manner both by God and man , when one speaketh of signes , that one giues the token the name of the betokened thing it selfe , and saith ; This is that or that , when he would say ; This is a token of this or that .

For example : In godly matters , of the Circumcision saith God , This is my couenant , Gen. 17.10.11 . whereas hee meant ; This shall be a token of my couenant : as is before rehearsed . And in the like manner in worldly matters ; when a man strikes on a painted hand with a bill in a Princes camp or Court , men say this is the freedome ; whereas it is meant , this is a token of the freedome , or it is a signe that freedome is in

Behold Reader , this is the custome both by God and man , and so vseth God and man to speake : that they say namely , This is that or that , whereas they would say , This betokeneth this or that ; or , this is a token and signe of this or that . Wherefore should then the Sonne of God onely , in the institution of the tokens of his grace speake any otherwise ? for that the holy Supper is a Sacrament ; that is , a holy token , or a holy signe , or remembrance of the death of Christ , that is vncontroleable , it so being that Christ so calleth it himselfe , where hee saith ; Doe it in remembrance of me .

Whereas now Christ instituted the Supper to that end , that it should be a remembrance , or a calling to minde , or token and signe , how that Christ gaue his body and blood to death for vs : wherefore should wee not so vnderstand the words which Christ speaketh of bread , This is my body , as it is of common vse both by God and men , to vnderstand the like words , which speake of tokens and remembrances and callings to minde : as if hee had said ; This bread which I breake before your eyes , and command you to eate , shall be a remembrance or calling to minde , how that I haue , or shall breake my body vpon the Crosse , that is , let my selfe be slaine , martyred , and killed , that I might be vnto you a true bread of euerlasting life , that is , a right powerfull deliuerance from the euerlasting hunger and misery , which else you must haue endured in hell . Wee demand of euery man vpon his conscience , what should hinder that this construction of Christ words should not take place ?

We doe not yet say that it must needs be so ; but onely this is that we say now , that no man shal shew any waighty cause wherefore it may not well bee so .

It is first of all alleaged , that that word is , Tom. 3 fol. 471. B. will not beare it , that it should be taken figuratiuely ; but that word is , must alwaies be vnderstood really . But the cleane contrary is already shewed by many examples , and sufficiently manifested .

Then they alleage the words of Christ ; This is my body , being words of a testament , and therefore they must be vnderstood according to the letter , as it standeth . But where stands it written , that in the Testaments all words must be vnderstood litterally as they stand ? And where is there any where a Christian man vnder the Sun , who euer vnderstood these words , The cup is the new Testament , literally as they stand ? namely , that the cup is the new Testament , that is , the forgiuenesse of sinnes : the holy Ghost : and the euerlasting life it selfe . For those are the treasures which God hath promised and published in the new Testament , or new Couenant , that is in the Gospell . If now any man should beleeue that a cup , which sometimes a Gold-smith made , should bee the new Testament it selfe , that is the forgiuenesse of sinnes , and the holy Ghost , that would we gladly vnderstand . Yea or if there were any man in the world , that did beleeue that the bread it selfe were the body of Christ , as the words of Christ stand , Tom. 3. fol. 485. and many other places . that would wee gladly vnderstand . Doctor Luther saith , No ; but bread is bread , and remaines bread euen in the middest of eating it : But in the bread is the body of Christ . Then remaines he not by the words , as they sound . For the words of Christ sound vndeniably thus ; that that which hee tooke in his hand and broke , namely , the bread , was his body ; but not , that in bread was his body , as Doctor Luther saith . Also not that vnder the formes of bread and wine , was his body ; as the Papists say . And so is there no man in the world , who vnderstands the words as they sound : but they all fly from the words , and seeke the construction , one this , and the other that . Yea Doctor Luther confesseth sometimes most plainely , that in the words of Christ , This is my body , is a Synecdoche a a Tom 3 fol. 80. and 484. : & that Synecdoche is a figure b b Tom. 3. 80. , or a trope c c Tom. 3 456. : The figure Synecdoche , makes all very cleare d d Tom. 3 80. , &c. What is then in the mindes of men , that they keepe the common people vp , with this false position ? That in the words of Christs Testament , there is no trope or figure to bee admitted , but wee most remaine simply by the sound of the bare letter .

Brentius in John . 6. Some say , that though it be without No , that in the words of Christ , This is my body , a Trope must be admitted : yet must it not bee such a trope , which giue the words a figuratiue construction . For in the Sacraments of the new Testament there are no significations . Tom. 3. fol. 503. But this rule is also false . And Doctor Luther himselfe witnesseth in many places , that euen as well in the Sacraments of the new Testament , as in the Sacraments of the old Testament there are significations . For euen so speakes he of the holy Baptisme in the little Catechisme : Question . What signifieth the Baptising with water ? Answere : Many more the like places there are , Tom Ion. fol 183. 184. 115. 186. 187. Jn the Sermon of Baptisme . It signifieth , that the old Adam with all sinnes and bad lusts should be drowned in vs , and wee should arise to bee new creatures , &c. Which is as much as if hee had said with one word : It betokeneth the new birth , or regeneration . For regeneration is nothing else , but a deading of the old man , and quickening of the new . Euen so saies Doctor Luther : Tom. 1 Jen. fol. 204. 205 26. This is the true signification of the Sacrament . Also , it is not enough that a man know what the Sacrament is , and what it signifieth . Also , yet was Christs body giuen therefore , that the signification of the Sacrament might be taken to heart . And therfore also is this rule false and nothing , where men say ; That in the Sacraments of the new Testament there are no significations : Therefore cannot the words of Christ haue that construction , This is my body ; as if he had said , this signifies my body . There are significations in all Sacraments , as well in the new , as in the old Testament . Onely heere is the difference , that the Sacraments of the old Testament had relation to the Messias to come : but the Sacraments of the new Testament haue their relation to Christ already come . As Doctor Luther himselfe very notably and well sheweth in the Church Postill , in the exposition of the words of Saint Paul , 1. Cor. 10.3.4 . Our fathers haue all eaten one food ( namely with vs ) and haue all drunke one spirituall drinke , &c. where he saith ; It is euery where one faith and spirit , Postill Wittenberg , anno 1540 in the winter part . fol. 275. though seuerall tokens and words be there . The tokens and words are from time to time deliuered otherwise . But there remaines yet all one faith in the onely one God , who by seuerall tokens and words deliuered at times , doe communicate one faith and spirit , and worketh in all the Saints of God by the same one manner of pardon of sinnes , deliuery from death , and purchase of saluation ; whether it bee in the beginning , middle , or end of the world . That is Pauls meaning here , that he fathers haue eaten the same food , and drunke the same drinke with vs : yet addeth he that word , spiritually , vnto it . For outwardly and bodily had they other tokens and words then we , but euen the very same spirit and faith of Christ which we haue . But to eate and drinke spiritually , is nothing else then to beleeue the word and tokens of God , as Christ also saith , Ioh. 6. He that eateth my flesh , and drinketh my blood , dwelleth in me , and I in him . Also , my flesh is meate indeed , and my blood is drinke indeed : that is , hee that beleeueth in me he shall liue . Also , they drunke of the spirituall rocke which followed , which was Christ : that is , they beleeued in the same Christ , in whom wee beleeue , although hee was not then come in the flesh , but should come afterward . And the token of such their faith , was the materiall rocke , where they drunke of the materiall water ; euen as wee by the materiall bread and wine vpon the alter , eate the true Christ spiritually , that is , in eating and drinking outwardly , doe wee nourish faith inwardly . Whilest now these things are thus , and whilest in all Sacraments there are significations and signes : as also the Apology of the Auspurges Confession saith , with the ancient Doctor Augustine , of all Sacraments ; The Sacrament is a visible word : for the outward token is a picture , whereby the same is signified which is preached by the word , &c. Seeing therefore ( say wee ) that there are significations in all Sacraments , therefore it followes , that also this manner of speech hath place in all Sacraments , where one saith , This is this or that , when it is meant , this betokeneth this or that .

Neither can any waighty cause be showne wherfore the words of Christ , This is my body , should not euen so bee vnderstood , as if hee had said , this betokens my body , or , which is all one , this is a token or remembrance , or calling to mind of my body .

Out of which wee doe further conclude , whilest the words of Christ , This is my body , must not bee so vnderstood ; as if he had said , Therein is my body ; but may well be vnderstood so , as if he would haue said , this betokens my body : that accordingly Doctor Luthers opinion , where hee saith , that the body of Christ is in the bread , out of Christs words , where hee said , This is my body , hath no necessary conclusion .

And this is the first cause why wee cannot leane to Doctor Luthers opinion , about the reall presence of the body of Christ , in the bread : namely , whilest such a construction hath no ground in the word of God : it being so , that in neither stands expresly in the words of Christ , neither can bee drawne from thence by any necessary consequence .

The second cause , why we cannot yeeld to Doctor Luthers aboue named opinion , is this ; The second cause why we cannot leane to Doct. Luthers opinion : namely , whilest it is flat against Gods word . for that wee see and are assured in our hearts , that such an opinion hath not onely no ground in the word of God , but also that it runnes flatly against the same .

For first of all , so witnesseth Gods word cleerely , that Christ ascended into heauen , fortie daies after his resurrection , and at present is no more vpon the earth . I am no more in the world , saith Christ , Ioh. 17.11 . And the Apostle to the Hebrewes shewes it very largely , that he must by the offering of his body , enter into the heauenly Sanctuary : And concludes therout , that therefore if hee were vpon earth , then were hee not Priest , in the 8.9 . & 10. Chapters . See Reader , this is the cleere and infallible word of God , that Christ is not any more bodily vpon earth : therefore cannot the contrary that hee is now vpon earth , bee true .

Secondly , the word of God witnesseth cleerely that Christ hath once himselfe renounced , and said , that the bodily eating of his body is not profitable to saluation , the flesh profiteth not , namely , to be eaten with the mouth , ( as the Capernaites meant , that they must eate his flesh , ) Iohn 6.63 . What now Christ hath once cast away as vnprofitable to saluation : that is vnpossible that hee should againe haue euer ordained it , as profitable to saluation . For he recals not his word : neither wil he rebuke himselfe of lying , as Doctor Luther truly writeth , Tom. 3. fol. 530. B.

Thirdly , the word of God witnesseth plainely , That Christ once dying for vs , henceforth dieth no more , Rom. 6.9.10 . Therefore shall not his blood heereafter bee seuered from his body any more really , Tom. 3. fol. 529. as Doctor Luthers opinion sheweth . For hee saith , his body is in the bread without blood , and his blood in the wine without the body . This is as much as if he said , that his body is dead in the Supper . For a body without blood is dead . Now his body cannot die any more : therefore neither can the opinion of Doctor Luther , of the reall , and separated presence of the body of Christ in the bread , and his blood in the wine , be right .

Doctor Luther troubleth himselfe very much , C'earan●e of the first difference betwixt D Luther and the holy Scripture . how he might make these contrarieties agree with the holy Scriptures , especially the first . For hee knowes and confesses , that it stands thereon principally ; but we haue not heard it as yet , wherein hee could giue vs satisfaction in our consciences .

Hee saith first of all ; God is Almighty , Tom 3. fol. 454. 455. therefore he can so make it , that the body of Christ can bee at one time in heauen , and also in the bread . Now it is very true , God is Almighty : but hee is also true . Note . We denie not the almighty power of Christ . Therefore whilest he did say , that Christ is not now present any more bodily vpon earth , it is vnpossible that it should bee otherwise , for it is vnpossible that God should lie , Heb. 6.18 .

Hee saith further ; a man must put reason aside in matters of faith . Answere . When it is certaine , that any thing is Gods word , then shall wee indeed set aside reason , and beleeue Gods word simply ; in consideration that his power is without end , and our vnderstanding not capable . But when it is disputable , whether any thing be the word of God , or the doctrine of men : then hath not God commanded vs that wee should beleeue euery thing alike , like vnto vnreasonable creatures , or ignorant children , whatsoeuer is propounded : but he hath commanded the flat contrary , and said , Bee yee not like an horse , or like a mule , which vnderstandeth not a a Psal. 32 9. , or as the children b b 1. Cor. 14 20. , wauering and carried about with euery winde of doctrine c c Ephes. 4.14 . : but try all things , and keepe that which is good d d 1. Thes. 5 21. And hath also expresly set this rule of prouing before vs , that we might see , if any thing bee agreeable to the proportion of faith e e Rom. 12.6 . . For his word cannot bee together , yea , and nay f f 2 Cor. 1.18 . . And therefore ought no man to take dislike in vs , that wee will not acknowledge these things together , which run one against the other as flatly as yea and nay , as if they were both the word of God . God hath not set such things before vs aboue our comprehension , which are flatly against another ; 1529. namely , euen as yea and nay ; said Zwinglius truly , in the conference at Marpurg . For euen so also saith the spirit of God himselfe , that the word of God is not together yea and nay , in the former recited place , 2. Cor. 1.18 .

Tom. 3 Ien. fol. 40● . Doctor Luther saith further , that these things doe not run one against the other , as yea , & nay . For they are vnderstood in seuerall maner : as namely in this manner : When it is said , that Christ is at present Not mo●e on earth bodily ; then is it vnderstood of the sightly , moueable , and comprehensible manner . But when it is said that Christ is yea , at present on earth bodily , then is it vnderstood of the vnsightly , vnmoueable , and incomprehensible manner .

Answere , but where stands it written , that the body of Christ , hath belonging to it a forme vnuisible , vnmoueable , and incomprehensible , besides the visible , Tom 3. fol. 255. & 455. &c. moueable and comprehensible ? Doctor Luther saith , God is Almighty : therefore the body of Christ may haue more then two seuerall manners of being .

Answere . God is indeed Almighty ; Note . We denie not the Almightinesse of Christ . but he doth not therefore euery thing that we take conceite of , but he doth what he himselfe will , as it is written : Our God is in heauen , he doth whatsoeuer he will , Psalm . 115.3 .

And therefore our reasonable request is , to know where it stands written , that God will , that the onely one body of Christ should together take seuerall and contrary formes of being vpon it ?

Doctor Luther saith , the Sophisters , ( that is , Tom. 3. fol. 457. the Popish Schoole-men ) say , there are three maner of waies , to bee in a place .

Answere . First , our faith is not to bee grounded vpon the Schoolemen . Secondly , neither doe the schoole-men say , that any where one onely thing can haue three seuerall formes together of being in a place . But this say the Schoole-men : Euen as there are three seuerall things ; bodies , created spirits , and God : euen so there are three seuerall manners of being in a place . For a body is in one place Circumscriptiue , that is , so that it is compassed with a certaine space , and is neither greater nor lesser then the place wherein it is ; therefore also it is sightly and comprehensible . A created spirit is in a place definitiue , that is , that it is most certainly there , but yet not comprehended in a certaine place , and needeth not a space , but pierceth through wood and stone , as a sound passeth through a wall . God is in all places , Repletiue , that is , so that hee filleth heauen and earth with his presence . This say the Schoolemen ; namely , that these three seueral things : bodies , spirits , and God , haue three seuerall manners of being somewhere . But that any where , one onely thing should haue together all three aforenamed formes of being somewhere , that haue the Schoolemen neuer spoken : neither yet did euer any man else speake it . But Doctor Luther is the first that said it .

Therefore we haue reason to aske wherefore he saith it ? and what ground he hath for it in the word of God ?

Tom. 3 Jen. fol. 457. B. Hee saith , that wee cannot denie it , that Christ went through dores being locked ▪ & arose through the graue stone it being sealed . Which hee must needs performe by the second manner of being in a place , and so must he indeed be without space and place : it so being that hee passed through the shut doore , and the sealed graue stone , euen as a spirit passeth through wood and stone , or as a sound forceth through a wall ; or as the Sun-shine glanceth through a glasse window , &c.

Answere . It stands not written in Gods word , that Christ came to his Disciples through locked doores : but only this stands in Gods word , that he came vnto them , when the doores were locked , Ioh. 20.19.26 . Out of which it followeth not , that hee passed through the lockt doores fast shut , with his body , as a spirit passeth through wood and stone ; or as a sound through a wall , &c. For Peter came also out of prison , when the doores were locked , and yet neuerthelesse he passed not through the shut dores : but the doores must giue way vnto him , as standeth expresly written , Act. 12.10 . When they were past the first and second watch , they came vnto the iron gate that leadeth vnto the city , which opened vnto them of it owne accord , &c. If now the doores must open to Peter , that he could go out of prison without change and alteration of his true body ; wherefore should not much more all doores and stones giue place to the Son of God himselfe , that so hee might passe where he would , without change and alteration of his true body ? should not the thing that is formed , giue place to the former ? saith Hierome . Hier ad Pammach.

And euen in like manner is it with the sealed graue stone ; though it cannot bee shewed that Christ did arise , till such time as the Angell had rolled the same away ; euen as Matthew expresly writeth , that he rolled it away , Chap. 28.2 .

It is beleeued also , saith Doct. Luther , Tom 3. fol. 460. that Christ was also so borne of his mother .

Answere . It is not euery where beleeued , and there is no necessity to beleeue it ; for it is not written any where in the word of God . This is written in the word of God , that Christ was conceiued supernaturally without the helpe of man , only by the power of the holy Ghost . But that hee should bee borne supernaturally , and come out of the body of his mother being closed , that stands not at all in the word of God : but much more the cleare contrary is written therein . For the Law is expresly referred to Christ , which saith : Euery man child that first openeth the wombe , shall be called holy to the Lord , Luk. 2.23 . and what needeth much disputing ? Christ himselfe cleareth it , Luk. 24.39 . where hee saith : Behold my hands and my feete , it is I my selfe , handle me and see : for a spirit hath no flesh and bones , as ye see mee haue . By which words he most clearely sheweth , that the second manner of being somewhere , namely , to bee vnseene , and vnpalpable , is not common to bodies , but belongeth to the spirits . Therefore this opinion , that the body of Christ should be vnuisible and vnpalpable as the spirits are , hath not onely no ground in Gods word , but is also flat against the same .

And admit that it could bee shewed out of the word of God , that the body of Christ were at present vnsightly , and vnfeeleable ; yet were not the Contradiction which is betwixt the holy Scripture and Doctor Luthers opinion , where the holy Scripture saith , hee is not at present more vpon earth ; but Doctor Luther saith , hee is yet now vpon the earth ) nothing at all ended thereby . For the spirits also or Angels , though they bee vnuisible , and not to bee handled , as they bee , yet neuerthelesse are they but in one place at one time . Therefore if it bee true , as it is , that Christ is at present in heauen : then can he be no more vpon the earth after the second maner , then after the first together at one time . And accordingly the bodily presence of Christ together in many thousand places , ( that is , in all places where the holy Supper is celebrated ) by the second manner of being in a place , ( namely , as the created spirits are in one place , ) can neuer bee defended and maintained . But will a man haue the bodily presence of Christ alike in many thousand places , then must hee also of necessity ascribe to the body of Christ the third manner : which manner is to be alike , wholly , and altogether in all places .

Now Doctor Luther confesseth , that this manner is proper to God onely . Tem. 3. fol. 457. B. where he saith : This manner is onely ascribed to God , as hee saith by the Prophet Ieremy : Am I a God at hand , Ier. 23.23.24 . and not far off ? doe not I fill heauen and earth , &c. See Reader , there Doctor Luther confesseth , and proues it by the word of God ; that the third manner of being , ( namely , to be wholly in all places ) entirely belongeth to God himselfe . And yet neuerthelesse where he seeth , Marke Reader the fountaine of vbiquitie . that the bodily presence of Christ in the bread of the holy Supper , cannot otherwise bee maintained by him , he lets the heate of contention , and desire of the victory so farre beare sway , that he addeth against the presently forenamed knowledge and confession of his owne , and saith : The body of Christ hath also the third manner vpon it of being somewhere , Tom. 3. fol. 459. 460. &c. And clearer yet : The body of Christ is euery where , Tom. 3. Ien. fol. 457. And was at that time euery where , when hee walked vpon the earth . Tom. 3. fol. 354. 493. Also . Yea hee is in all places from his mothers wombe . Tom. 3. fol 464. Also , It is all through and through full Christ , euen according to the manhood , Tom. 3. Ien. fol. 458. Also , Heauen and earth is his sacke : as the corne filleth the sacke , euen so fils he euery thing . Tom. 2. Wit. fol. 115. B * * In the Sermon against the Swarme spirits . . Also , Hee is ouer all , in all creatures , so that I can finde him in stone , in fier , in water , or euen in the snare , as hee is certainely there . Note . This Sermon is left out in the Jenish Tomis . Tom. 2. Wit. fol. 96. B. Yet suffers he not himselfe to be catcht and laid hold on , hee can well deliuer himselfe , &c. Tom. 3 Ien. fol. 355.

This is in truth a lamentable example , out of which one may see what contention can do , when one yeelds too much vnto it . It is also a sufficient , & more then sufficient testimony , that the doctrine of the bodily presence of Christ in the Supper cannot be right . For what is right , that can also bee maintained with vpright grounds , as Sirack saith ; The Law shall be fulfilled without lies , and wisedome is sufficient to a faithfull mouth , Chap. 34.8 . Now can the doctrine of the bodily presence of Christ in the Supper , neuer be maintained with found grounds . But if a man will maintaine it , then must hee take the falsest grounds to helpe him , which may bee thought of , to maintaine it , namely , the omnipresence of the body of Christ , as the reader seeth : therfore it is vnpossible , that such a doctrine can be true .

But some man might say , you haue not as yet proued , that the Omnipresence of Christ is a false ground .

Answere . What need is thereof much proofe , Doctor Luther hath at last himselfe againe acknowledged and confessed : Pag. 152. as the Brunswicks Diuines at the conference at Quedelburg , openly testified and with sufficient documents explaned and manifested . Also , most of the Lutheran Diuines doe at present acknowledge it : for all that , they formerly vnderwrit the Concordien booke , which was taken in hand to ratifie this opinion . And all Christian men must acknowledge it ; or must confesse that the whole story of the Gospel is false : yea that the whole Christian faith is nothing , but a very meere sight in a looking glasse . For a body which is euery where , can neither be conceiued nor carried in a body , nor borne into the world of such a mother who is not euery where . Also , a body that is euery where , can neither bee captiued nor bound , nor carried from one place to another , nor be scourged , nor crucified , nor put to death , nor bee taken from the Crosse , nor bee buried of those who are not euery where , &c.

That must all Christian men confesse . And all doe vniformely confesse it also ; three or foure Cauellers excepted , with whom wee hereof dispute in vaine . For they know well aforehand , that they faile therein : and yet for all that , they will not giue the glory to God . Yet and if they haue delight in disputing , they should giue vs an answere heerein wherfore they cease not so to smooth the matter to their good Lords , that either the manhood must be euery where , or the two natures in Christ must be separated from each other . Whereas they neuerthelesse confesse in open writing , In concordium booke , fol. 246 B. Also in the Apologie of the Concordium booke in the first Chapter against the Bremers fol. 3. A. & fol. 7. B. that Christ ( when he was in his mothers body , also , when he hung vpon the Crosse , yea for the most time that he walked vpon the earth ) was not euery where in body actually , and yet for all that , the two natures that are in him are not separated from each other . When they can vntie that knot vnto vs , then will we yeeld vnto them . But if they cannot , then should they yeeld vnto vs : Also in the confutation of the printed confession of faith at Herborne , page 138. Protocol . Maulbrun . Act. 5. or the whole world shall take knowledge , that they doe not contend for the glory of God , but onely for their owne glory and profit .

And thus much be spoken of the first contrariety betwixt Doctor Luthers opinion , and the holy Scripture . Which is , that the holy Scripture saith , the body of Christ at present is not any more vpon the earth : but Doctor Luther saith , that hee is now vpon the earth .

Clearance of the second contrariety betwixt Doctor Luthers opinion , and the holy Scripture . The second contrariety is , that the holy Scripture saith , that the bodily eating of the flesh of Christ , is not profitable , Ioh. 6. But Doctor Luther saith , that it is profitable . Tom. 1. Ien. fol. 82. 358. 464. 455. &c.

This contrariety the better to salue vp , saith Doctor Luther . Where Christ saies , The flesh profiteth not , Ioh. 6. That he there spake not of his flesh , as if that were not profitable to be eaten with the bodily mouth : but he spake of our bad flesh , that the same is not profitable .

Answere . The whole disputation with Christ held with the Capernaites . Ioh. 6. Chapt. is of his flesh , how a man should eate the same , and not of our flesh , whether it bee bad or good . Christ saith , one must eate his flesh , else could hee not bee saued . Whereat the Capernaites were offended , and vnderstood the speech of Christ so , as if his flesh should be eaten bodily . To remoue this stumbling blocke , Christ gaue them to vnderstand , that it was not his meaning that his flesh should be eaten bodily : for he must ascend into heauen . Also , that the flesh profited not . These were the grounds whereby Christ ouerthrew the bodily eating of his flesh . How can Doctor Luther then say , that Christ did not speake of his flesh ?

He saith : his ground for it , is this : Tom. 3 fol. 364. A. that where the two words , flesh and spirit , in the Scripture are opposed one to another , there cannot flesh bee called the body of Christ , but is alwaies called that old flesh , which is borne of flesh , Iohn 3.

Answere . This ground is manifestly false . For there are many places in the Scripture , where flesh and spirit are opposed to the other , and yet therein the word flesh is vnderstood of the body of Christ , and also cannot bee any otherwise vnderstood . As where it is said : God is manifest in the flesh , iustified in the spirit . 1. Tim. 3.16 . Also , Christ was made of the seed of Dauid , according to the flesh , and declared mightily to bee the Sonne of God , touching the spirit . Rom. 1.3.4 . Also , Christ was put to death concerning the flesh , but was quickend in the spirit . 1. Pet. 3.18 . And also Doct. Luther himselfe , neuer otherwise expounded this saying of Christ , where he saith : The flesh profiteth not , then we expound the same , when he contends not about the Sacrament : namely , the eating of the flesh of Christ with the bodily mouth , not to bee profitable to saluation : as is to bee seene in seuerall writings of his .

First , in the Sermon on Corpus Christi day , printed in quarto , Anno , 1523. 36. leafe , where he saith : For euen so saith he , ( namely Christ ) himselfe afterwards the flesh profiteth not : And againe , my flesh giueth life , how shall we separate that ? the spirit separates it . Christ will haue it , that the bodily eating of his flesh is not profitable , but to beleeue that the flesh is the Son of God , come downe from heauen for my sake , and shead his blood for me , &c.

After , in the repetition of this Sermon in the Church Postill , printed at Wittenberge , Anno , 1527. in the Summer part , fol. 111. B. where he saith : But that this is the true vnderstanding of the Gospell , ( namely , that it is to be vnderstood of the spirituall eating and drinking , ) the words which the Lord spake at the end of the Chapter doe shew : It is the spirit that quickeneth , the flesh profiteth nothing . The words that I speake vnto you are spirit and truth . With which words Christ will haue vs know , that the bodily eating of his flesh is not profitable : but to beleeue that this flesh is Gods Son , come from heauen for my sake , and shead his blood for me , that is profitable and is life euerlasting .

Also , againe in the Church Postill , Anno , 1540. printed at Wittenberge in the winter part , fol. 275. B. where he saith : When the word of God , and tokens are not there , or are not acknowledged , then helpes it not though God were there himselfe . Euen as Christ saith of himselfe , Ioh. 6. The flesh profiteth not , so long as they respect not the words which he speaketh of his flesh , which word makes his body to be food , where hee saith : hee is the liuing bread from heauen , &c.

And therefore also in this point the contrariety betwixt the holy Scripture and Doctor Luthers opinion , is without No : namely , that the holy Scripture saith , the flesh of Christ bodily or mouthly eaten is Not profitable . Doctor Luther yet saith , the flesh of Christ bodily or mouthly eaten , is profitable . His followers take this refuge to helpe them : that in Ioh. 6. Christ spake only against the naturall grosse Capernaitish eating of his flesh , that it is not profitable .

But euen that is also a vaine refuge . For first , Christ spake generally against all bodily eating of his flesh , and opposeth that to his ascension , & saith : What then if ye should see the Son of man ascend vp where he was before ? vers 62. As if hee would say , how will yee then reach my flesh with your mouthes ? Secondly , so is also the difference betwixt the bodily and naturall eating in it selfe , false and of no worth . For the mouth cannot eate supernaturally , but all eating with the mouth is a naturall eating .

And so the second Contrariety betwixt the holy Scripture and Doctor Luthers opinion for all this , without No.

The third Contrariety betwixt Doctor Luthers opinion , and betwixt the holy Scripture , Clearance of the third contrariety betwixt Doctor Luthers opinion and the holy Scripture . ( as wee haue aboue touched ) is this , that the holy Scripture saith , Christ once dying for vs , can henceforth die no more . Which is euen as much as if it said : his body can be no more without blood , and his blood can be no more really seuered from the body , or be shead out of the body . But Doctor Luthers opinion brings this with it , that now euery day , namely , as often as the holy Communion is administred , that the body of Christ is without blood , and that the blood of Christ is really seuered from his body . For the bread is indeed seuered from the wine really . When now the body is in the bread , and not in the wine ; and contrariwise the blood is in the wine , and not in the bread : then is it indeed manifest that they must be separated really from each other . And Doctor Luther yeelds , that that is his meaning , where he saith : I am to know , that I receiue the body of Christ in the Sacrament without blood . Tom. 3. fol. 529.

Vpon this Contrariety doe wee not finde any thing of respect , which Doctor Luther hath answered in his strife writings . Neither doe wee see how it is possible to answere any thing groundedly ; and therefore it remaines as it is .

And this is now sufficiently spoken , of the second cause , why wee cannot giue approbation to Doctor Luthers opinion , about the bodily presence of the body and blood of Christ , in the bread and wine of the holy Supper ; namely , whilest such an opinion hath not onely no ground in Gods word , but also is manifoldly against the same .

3 The third cause wherefore we yeeld not no Doctor Luthers opinion ; namely , whilest it hath no testimony from the old Apostolicall Churches , but was first batch●d in the blindest times of Popery . The third cause is , that such a construction hath no testimony from the Apostolicall Churches : but was first founded many hundred yeeres after the birth of Christ , in the very darkest daies of Popery , as the Reader may easily come to vnderstand out of the following witnesses of the old Doctors of the Church .

Tertullian , who liued about the yeere of Christ , 200. saith : The Lord tooke bread , and diuided it amongst his Disciples , and made the same his body , in that he said , This is my body , that is , a representation of my body .

Cyprian , who liued about the yeere after Christ , Serm. de Chrism . 240. saith : That the bread and the wine are the body and the blood of Christ , as the betokening , and the betokened thing vsed to be tearmed with one name .

Gregory Nazianzen , Apologet. who liued about the yeere of Christs birth , 360. nameth the bread a signe answerable to the body of Christ .

Chrysostome , who liued about the yeere after the birth of Christ , 370. saith , Psal in 22. Bread and wine are a figure of the body and blood of Christ . Also , Homil 17. ad Heb. the Supper is a token and signe of remembrance of the death of Christ .

Augustine , who liued about the yeere after the birth of Christ , 390. saith , The Lord hath commanded a representation of his body in the Supper a a Psal. 3. . Also , The Lord hath himselfe not spared to say , This is my body , when he gaue but a token of his body b b Contra Adim . C. 12. . Also , The Sacrament is named , being one thing with the name of the same thing which it signifieth c c Epist. 23 ad Bonif. . Also , The Scripture vseth euen so to speake , that it nameth the token as the betokened thing d d In Joh. N. 63. . Also , The heauenly bread , which is the flesh of Christ , is in his kinde called the body of Christ , it being indeed a Sacrament , ( that is , a holy token ) of the body of Christ : which was hanged vpon the Crosse visibly palpably , and dyingly . And the offering of the flesh , which is performed by the hands of the Minister , is tearmed the suffering and dying of Christ vpon the Crosse , not that it is the thing it selfe , but that it betokeneth it , as a mystery e e Sent. Prosp. .

Theodoret , Dial. 1. who liued about the yeere after the birth of Christ , 440. saith , Our Sauiour himselfe hath changed the names , and hath giuen the name of the tokens to his body , and of his body to the tokens , &c. And in sundry places , hee nameth the bread and wine in the Supper , a representation , and opponent signe of the body and blood of Christ .

Beda , who liued about the yeere after the birth of Christ , Super Lucam . 730. saith , Christ hath instituted in stead of the flesh and blood of the Lambe , the Sacrament of his flesh and blood , in the representation of bread and wine .

De coe●● Domini ad Carolum Magnum . Bertram , who liued about the yeere after the birth of Christ , 800. when some began to beleeue the bodily presence of Christ in the Supper : and being demanded thereabouts by Charles the great , freely declared , That the bread is figuratiuely , and not really the body of Christ .

From the witnesses it is very manifest , that the euill custome of the bodily presence of Christ in the Supper , did not arise before such time as that Popery got the mastery . Wherefore cannot wee otherwise estimate such a custome but for a Popish leauen .

About which no man hath any iust cause to wonder , that Doctor Luther , who otherwise was a deadly enemy to the Popedome , did neuer encounter this abomination of the Popedome . Euen Elias the Prophet also did not encounter the calues of Bethel , 2. King . 25.15 . which Ieroboam had set vp : but they remained euen vnto the daies of King Iosias : and yet neuerthelesse they were Baalitish abominations . God hath such a manner , that hee accomplisheth not all by one man , that so no man might be made an idoll , but must ascribe the honour onely to him . And also there were outward causes which were a hinderance to Doctor Luther , that he could not attaine to the true ground of this matter .

For first , hee was borne and brought vp in the Popedome , and hee was a Frier full fifteene yeeres long , in which many yeers , and from his childhood the euill custome of the bodily presence of Christ in the bread , was so strongly rooted in him , that he could not easily remoue it out of his heart afterwards . Euen as also many other Popish errours ( as the Purgatory , Transubstantiation , the Communion vnder one kind , and honouring of the Sacrament , calling vpon the Saints , &c. ) in the beginning of his Reformation , for certaine yeeres together cleaue fast vnto him .

Secondly , and whereas Doctor Carlstadt would shew vnto him that hee failed in this point ; then did not Carlstadt onely bring it in very vnbefittingly , in that that he said , that Christ with the word this pointed not to bread , but to his by-sitting body at table , which Doctor Luther could easily confute him in , and so thereby he was more and more fortified in his opinion : but hee propounded it also in such a rough manner , that it was no maruell that Doct. Luther would not receiue information from him .

Thirdly , and for all that Zwinglius did afterwards propound the matter better and in behoofe fuller manner , then Doctor Carlstadt had done , vsing such waighty arguments , which might very well haue opened the eyes of Doctor Luther : yet neuerthelesse hee was so inflamed by the contention with Doctor Carlstadt , that for very anger thereof hee could neither see nor heare more thereabouts . As all his strife writings testifie , wherein hee approueth or denyeth such things , as no man can approue or denie , who is setled in his minde .

For example . Whereas Zwinglius shewes him , that the word Is , often in the Scripture betokeneth so much as Calleth , as , whereas Ioseph saith to Pharaoh , Seuen kine are seuen yeeres , &c. Whereas it cannot be denied ; yet for all that , ere he will yeeld to Zwinglius , he denies it , and saith : The seuen kine did not betoken seuen yeeres , Gen. 41. but were really seuen yeeres , Tom. 3. fol. 443.

Also , where Oecolampadius alleaged vnto him , that there were figuratiue speeches very vsual in the institution of the Sacraments , as in the institution of the Easter Lambe , did God say : This is the Lords Passeouer , &c. Where his meaning was , this is a token and remembrance of the Passeouer . Howsoeuer that also was vncontroleable , yet for all that ere he would yeeld himselfe vanquished , hee rather denies it , and saith : It is not a bare figuratiue speech in the institution of tha Easter Lambe , and in all other figures of the old Testament . Tom. 3. fol. 477. B. Also , whereas Oecolampadius alleaged vnto him , that this speech , when one saith , This is this or that , is often in effect as if one saith , This is a token of this or that : and amongst others alleaged the text , Genes. 17.10.11 . where God saith of Circumcision , vers. 10. This shall bee my Couenant : and presently thereafter explaines his speech thus , The same shall be a token of the Couenant , vers. 11. Yet ere hee would approue Oecolampadius therein , he denies it , that this text was in the Bible . For these are his owne words hereof : My Genesis saith not ( saith hee ) that Circumcision is a couenant and token . Tom. 3. fol. 478. B.

And whilest he saw that hee could not vanquish Zwinglius with sufficient grounds , then tooke hee vpon him to ouerbeare him with heauie imputations , and saith , he denied the Communicationem idiomatum , that is , Tom. 3 fol. 250. B. the Communion of the properties of both natures in the one onely and vnseparable person of Christ , as did Nestorius ; and taught , that not the Sonne of God , Tom 3. fol. 462. B. but onely a meere man died for vs , &c. Which thing he knew very well , that Zwinglius neuer beleeued in all his life , but much more , that hee had testified and written many times the cleane contrary . This Processe now giues sufficient information , that Doctor Luther was wholly ouercome with anger in the handling heereof , and was not his owne master therein . And therefore let no man maruell that hee could neuer come vnto the true vnderstanding of the truth thereof .

And so much bee also spoken of the third cause , wherefore we cannot yeeld to Doctor Luthers opinion , about the bodily presence of Christ in the holy Supper ; namely , whilest we see that such an opinion hath no testimony from the ancient Apostolicall Churches , but was hatched first of all in the very darkest daies of Popery .

4 The fourth cause wherefore we cannot yeeld to Doctor Luthers opinion ; namely , whilest such an opinion is the chiefest ground and foundation of Popery . The fourth cause is , because wee see that such an opinion also at this present day , is the principall pillar and foundation of the Popedome . For the whole Popedome together with all his inuentions , poyseth it selfe principally vpon the Masse . But the Masse consisteth onely and alone vpon the bodily presence of Christ in the bread of the holy Supper . For if Christ were not there bodily , then acknowledge the Papists themselues , that the Sacrament should neither bee bowed vnto , neither should or could a man offer vp God , for the sins of the liuing and the dead . But when he is bodily there , say they , then cannot a man renounce the honouring without sinning . And Doctor Luther himselfe writeth thus , Tom. 3. fol. 206. B. where hee saith : Whosoeuer beleeueth not that the body and blood of Christ is there , he doth right , that he neither worshipeth spiritually nor fleshly . But who so beleeueth it , he cannot possibly deny him his worship without sinne . Further , and if Christ be there bodily , say the Papists , wherefore shall not he be offered vp to God the father , or testifie and dare to pray , that he will be gratious to his folke for his sake , This say the Papists . And it is vnpossible that any man can answere them with sufficient grounds , so long as a man yeelds vnto them , that Christ is there bodily .

Where we now see , that the greatest idolatry of al , that euer was committed , and the whole strength and power of the Popedome , dependeth vpon this one euill custome , that Christ is bodily in the Sacrament , should wee not then necessarily loath such an euill custome ?

The fifth cause , 5 The fifth cause wherefore we cannot yeeld to Doct. Luthers opinion ; namely , whilest such an opinion leades men from the right way to saluation , to the Opus operatum , &c. wherefore wee cannot but loath such an euill custome , is this : for that we se that the same also doth procure no good in the Protestant Churches , but it leadeth the people daily more and more , from the right way to saluation , vnto the opus operatum , that is , vnto these perswasions , that they can be saued by the outward worke of the Sacrament , though inwardly , there be no liuing faith , and true conuersion . Yea the poore people in the Lutherisch Churches , know for the most no more , what should be the true conuersion of God the Lord : but think that it is sufficient , if he doth but once in the moneth goe to Confession , and receiueth the Sacrament with an indifferent meditation ; though hee liue afterwards as it pleaseth him . If one tell them ; that they who haue receiued Christ truly , Ioh 6.5.7 . Ephes 2. ●0 . Gal. 2.20 . and haue eat and drunke him , are wholly changed by him and and made new men , and liue now no more , but Christ liues in them : then tels a man them of meere Bohemian villages . For not one of a thousand vnderstands what it is to be a new creature , who is created in Christ Iesus . To say nothing that they should examine themselues , whether they find any such change in themselues or no. Yea those that will bee the wittiest , knowe of all others the least thereof . Which is hereby manifest , that they also mocke vs about , and for it , when we say vnto them , 2. Cor. 5.17 . Gal. 5.6 . that nothing stands for good with Christ , but a new creature ; and they alleage , that the Caluinish spirit is a very spirit of sorrow , which will not affoord a man any mirth . As if that were a Christian mans ioy , that he need not feare to sinne . O blindnesse aboue al blindnesse . And from whence proceedeth such a pernitious blindnesse ? verily , from nothing else then that the poore people thinke , that howsoeuer they liue , when they can but receiue the Sacrament vpon their death beds , then do they therein receiue Christ bodily . Out of which they conclude , that they receiue also the forgiuenes of sins , and euerlasting life therewithall . And what other concllusion can they make ? for the Apostle Paul saith himselfe : Seeing he gaue vs his Sonne , how should he not with him giue vs all things also ? Rom. 8.32.33 . And so they depart with their pasport * * Necessaries for their voyage . ; verily , verily , like to like , and to be feared many of them to that place , where they will exclaime and cry against their soules-sorrowers euerlastingly , that they haue not better instructed them in the way to euerlasting life .

Now the God-fearing Reader may consider , whether these fiue causes , which wee haue hitherto mentioned , bee not weighty enough to hold vs from Doctor Luthers opinion ? The first cause were sufficient . For whatsoeuer hath not his foundation in the word of God , that shall no man endure to be forced vpon him , as an artickle of faith , as Doctor Luther right and truly vsed to sing and say : And take thou heed of mans deuise , Thereby consumes the Pearle of prise , This learne I thee , for the last .

Where now this is added to it , that the aforenamed opinion is also flat against the word of God , should wee then resist the word of God , to procure the loue and fauour of men ? Also , whereas wee see , that such an opinion did not onely arise in the Popedome , but is also at this houre , the principal pillar of the Popedome , and giues a forcible furtherance thereto , the easilier to inthrall the whole Dutch Nation againe , euen to day before to morrow with the Masse : haue not wee then sufficient cause to loath it ? Lastly , where wee see that in the Protestant Churches also , the poore common people are detained by such an opinōi in as great blindnes and misunderstanding , of Christianity , as possibly might bee in Popery : Should wee not mourne for this ? and should wee not endeauour our selues to the vttermost , to preuent this abomination ?

We trust in God , that men of vnderstanding shal acknowledge , that in this matter we hold the truth .

Onely this will yet be a stumbling blocke to many , hindring them from entring into Christian brothership with vs , for that they are informed , that we not only in the point of the Supper , but also in many other high and waighth points : as namely , Of the Person of Christ : Also , Of the foreknowledge or almighty prouidence of God ouer all creatures : and of originall of sinne : Also Of the euerlasting Election of God ; and of holy Baptisme : doe beleeue and teach otherwise , then Doctor Luther did beleeue and teach . Wherefore it is of necessity , that wee doe also shew our minds in these points : as we will presently doe hereafter .

But we must prepare the Reader aforehand , that he may know how the calumniation arose , that it is said , that our Religion is from the diuell , and that Zwinglius so confessed himselfe , that his Religion was reuealed vnto him in a dreame , by a spirit , of whom he knoweth not , whether hee were white or blacke . Now then the estate of the businesse was thus .

When Zwinglius was come so farre by diligent meditation in the holy Scriptures , and especially by the 6. Chapter of Iohn , as also through daily study in the writings of the ancient fathers , that hee now doubted not any more of the true vnderstanding of the holy Supper , according to the intent of Christ : he declared first of all the fame in writings and Sermons to the Churches of God , and after that hee entreated the Counsell of Zurick , that hee might publikely vtter the same vnto the two hundred . Which being done , and audience affoorded him , hee propounded , that the worshipping of the Sacrament , and the Masse ought to bee abolished , and in stead thereof the holy Supper should be established and commanded , agreeable to the institution of Christ : in consideration , that now , blessed be God therefore , it was apparant , that the custome of the corporall presence of Christ , ( vpon which the aforenamed abominations were founded ) was false . For it was most cleere in the 6. Chapter of Iohn , that Christ had himselfe cast away the carnall eating of his body , as vnprofitable to saluation . And also the articles of the Christian faith , were vndoubtfull , which say plainely , that Christ is bodily ascended into heauen , where hee shall remaine , till he returne to iudge the quicke and the dead . Wherfore cannot those words , This is my body , in any manner bee so vnderstood , as if Christ would haue said , This is really my body , or , therein is really my body : But the words of Christ , This is my body , must so bee necessarily vnderstood : as if he had said , This betokeneth my body : as it was vsuall in the Scripture , to say , This is this or that , in the stead of , this betokeneth this or that . For example , Luke 8. Christ saith : The seed is the word of God . Also Mat. 13 he saith : The field is the world ; the weeds are the wicked ; the sower is the diuell . In which sayings it is vncontroleable , that this word Is , is as much as bet●keneth . And therefore the exposition of the word of Christ ( that the word Is , is as much as betokeneth ) is not disagreeable to the vse of the holy Scripture . This was the drift of the speeches of Zwinglius : which speech indeed was well acceped of the greatest number : but yet not of them all : but part of them gainsaid him . But aboue all others , there was a Clerke amongst the company ( A●ter an albus fuerit , that is , whom hee was , Tom. 2. fo 247. will not Zwinglius nominate ) hee opposed himselfe against him very hotely , two daies together . And amongst others , hee cauelled against those examples which Zwinglius had alleaged to shew , that the word Is , is often taken in the Scripture for as much as betokeneth ; saying , that those examples agreed not with the cause in controuersie . For they spake of parables . But in this was it not spoken of parables , but of the Sacrament . And howsoeuer that Zwinglius gaue him presently such an answere , wherewith all men of vnderstanding were well satisfied , ( as namely , that these speeches , The seed is the word of God , the field is the world , were not parables , but expositions of the before going Parables : and if they were indeed Parables , yet did they not contradict his purpose . For hee would onely thereby make plaine , that it was not vnusuall in the Scripture , that the word Is , was taken for betokeneth . But that in like manner also it must bee so , that did not hee conclude from this example , but from the grounds aforenamed , that Christ had himselfe cast away the bodily eating of his flesh , Ioh. 6. and that hee were not at present any more bodily on earth , but in the heauens ; according to the article of Christian faith . For all which , whilest some weake ones , were brought into a mamuring by this allegation , touching parables , the Councell held it for good , that the next day they should come together again , and should well consider the matter as it behoued . And Zwinglius was very well content therewith , and in the meane time hee thought further on the same . And whilest hee perceiued that it depended principally vpon this , that hee should produce examples , wherein there were no parables , and yet neuerthelesse the word Is , was taken for betokeneth , hee was very much troubled in himselfe , where hee might find such an example . And when hee found none before night , and went to bed with such a troubled mind , in the night that he had this dreame which we now following , not with our owne , but with his owne words , will make manifest : Tom. 11. Zwing . fol. 249 in subsidio de Eucharistia . which truly translated , are as followeth .

It was amongst others not the least trouble , namely , that I should bring examples , in which there were no parables . Then thought I heere and there , and searched euery where ; but could find no other example , besides those which I had already published in my booke : or if I found any , then were the same parables . But when the 13. day of Aprill approched , ( I tell the truth , and it is so certainly true that I tell , that my conscience enforceth mee also , that I must declare it , though I had rather not vtter it . But I must vtter what the Lord hath imparted vnto mee , though I know very well what iests and mocks will be made of me for it , ) when as now , the 13. of Aprill approched , I thought in my sleepe , as if I were againe disputing with the contradicting Scribe , in great heauinesse , and that I was so put to silence , that I could not stirre my tongue , to deliuer that truth , which I neuerthelesse well vnderstood in my selfe . Which perplexity troubled me very sore , as is very vsuall in dreames ( for I make not relation of any higher then a dreame , for so much as concerneth my selfe : howbeit it was no small thing which I learned out of the same dreame , God bee praised ; whom onely to honour , I make this manifest to the world , ) with this there comes vnexpectedly , ( who hee was I say not ; for I tell a dreame ) who put into my mind , and said : thou sluggard , wherefore doest thou not answere him by that which is written in the second booke of Moses in the 12. Chapter ? for it is the Lords Passeouer . So soone as that apparition came before mee , I awaked , and sprang out of the bed , and turned to the specified sentence first in the Greeke Bible : and after that I made relation thereof in the best order I possibly could , to the whole congregation . Which Oration of mine , being gladly and willingly heard by them , ( as shall be by and by declared ) all they that were studious in the holy Scripture , and were before brought to doubt by the mentioning of parables , were now by this fully freed of all doubtings . And they celebrated vpon the same three daies , one after the other , ( namely , on holy-thursday , good friday , and Easter day , ) the Supper of Christ in such multitudes , the the like thereunto I neuer beheld in all the daies of my life .

Behold Reader , these are the words of Zwinglius of his dreame , which words are so euilly construed in di●ers places , as if he had therby acknowledged , that the diuell did reueale vnto him his doctrine of the Lords Supper : where he yet for all that , twice testifieth the cleane contrary , Note . Doct. Luther writes indeed the diuell disputed with himselfe , and proued vnto him , that the hedg Masse was false . Tom. 6. Jen. fol 81. But in Zwiglius cannot the like be found . and saith , that God reuealed vnto him , what he learnt in the dreame , and his conscience inforced him , that hee must tell it , to the praise and honour of him , Also he maketh no mention in any speech , that a spirit appeared vnto him . But hee saith onely , that one came before him , who put in his mind , which can also well haue been a man . For it befals often , that in dreames by night , the cogitation of this or that man comes before ones sight : as Ananias came in the sight of Paul , Act. 9.12 . more then that , Zwinglius doth not say , that he learned his opinion of the holy Supper , ( namely , that the word , This is my body , is in effect as much as , this betokeneth my body , ) first of all in a dreame : ( which also he could not say ; it so being , that hee had publikely preached the same oftentimes , and had twice maintained it before the Councell . ) But onely this saith , Zwinglius , that a befitting or example then formerly he could finde , was made knowne vnto him in this dreame , to make his opinion to bee beleeued the better . And so there are three falshoods in this Calumnie . The first is , that Zwinglius learned his opinion of the Communion first in a dreame . The second is , that a spirit did reueale such a doctrine vnto him . The third is , that he confesseth he knew not whether it were a good or wicked spirit .

The colour the defamers haue for it , is this ; for that Zwinglius saith of the same that hee see in his dreame , in Latine : Ater an albus fuerit nihil memini : this construe they so vpon him , as if hee had said , whether it was a blacke or white spirit , know not I. But first of all , Zwinglius maketh no mention of any such matter , that it should bee a spirit , as is formerly mentioned . Secondly , the words also , white and blacke affoord it not . Yea indeed the words affoord the cleane contrary . For not of spirits , but of men , whom one either knowes not , or will not know or nominate , is it vsuall to say in this manner in Latine : Albus an ater fit , nescio : and it hath no other manner of construction , then when a man saith , I know not who he is . As the truth may bee seene to the desirous Reader in the Adagijs Erasmi . Hieron . aduersus Heluidium , ego ipse , qui contra ●escribo , cum in eadem vrbe tecum co●sistam , qu● balbatis & crub●scis , albus , vt aiunt , an ater fi●nesci● . Tom 2. fol. 247. Chil. 1. Cent. 6. Adag . 99. And Zwinglius also vseth euen the very same forme of speech of the aforenamed Clerke , who had so stifly repugned him : and saith , Whether hee were blacke or white , is not necessary to bee spoken in this place . For euery honest man seeth plainely , that hee would not otherwise say , then that hee would not nominate who the same Clerke was : which so to doe , hee might haue seuerall motiues to occasion him . Euen in the like manner would hee not also specifie , whom he was that appeared to him in his dreame , that none should taxe him of desire of glory , if hee should haue spoken too exquisitely of this reuelation : but hee esteemed it sufficient to giue God the honour therof , praising him , and thanking him , before whole Christendome for that he gaue him so profitable an information . That and no otherwise was the meaning of Zwinglius . And the Defamers know it assuredly . For it is not to bee thought , that they should know so much Latine , and not know and vnderstand the nature of this Prouerbe , Ater an albus fuerit : and yet for all that , as yet they make no conscience at all to say the cleane contrary . But let them looke well vnto it , that they deale not too rudely with God the Lord . For assuredly he will not suffer himselfe to be iested withall . Zwinglius did neuer boast that any new thing was reuealed vnto him in a dreame : but only this did he giue God the glory of , that he had informed him in a dreame of a sentence in the Bible , which else he could not call to mind . Which saying is written , Exod. 12.12 . where God saith of the Easter Lambe , and of the whole feast , which should be held thereupon , It is the Lords Passeouer : and presently after hee expounds it himselfe euen in this manner : That it should be a token and remembrance of the Passeouer . Exod. 12.13.14 . And Exod. 13.9 . This saying saith Zwinglius , did God informe him of in a dreame . Whereas now his Calumniators doe say , that it is a diuels doctrine which Zwinglius learnt in his dreame ; what doe they otherwise , then raile vpon the word of God , as if it were a diuels doctrine ? God be mercifull to them and vs all . But verily verily , it appeares to be much like , as if they did herein commit the sinne , whereof Christ speaketh , Matth. 12. which shall neuer bee forgiuen , neither in this world , nor in the world to come . But the mercy of the Lord is superaboundant . And we will not burthen any man with our iudgement : but what wee say , that speake we onely for this end , in hope that happily some man may reforme himselfe , by their information .

And so much also bee spoken of this matter .

CHAP. VI. That we beleeue and teach no otherwise of the person of Christ , then as Doctor Luther of happie memory , did beleeue and teach , except the vbiquity of the body of Christ , which he also himselfe renounced at last .

NOw wee returne to the maine point . And as wee promised a little past , so will wee performe it presently , and make manifest to the peace-louing Reader , that wee are not contradictory to Doctor Luther in any sort , in all the other points , which at this day there is so much contention about . Euen as Zwinglius also did not disagree with Doctor Luther after the conference at Marpurge in any point , but onely this : Whether Christ is bodily also in the bread and wine of the Supper . Of all other points did they accord also wholly , one with the other . Which agreement is to bee seene in Doctor Luther himselfe : Tom. 4. Ien. follio , 469. and is word by word as followeth .

These Articles hereafter written , were agreed vpon at Marpurge , by those whose names are heere vnder written . The 3. of Octob. Anno 1529.

FOr the first , that we on both sides beleeue and hold , that thereis one only true naturall God , Creator of all creatures , and that the same God is one in essence and nature , and threefold in person ; namely , Father , Sonne , and holy Ghost , after the same manner , as was confirmed in the Councell of Nice , and as is sung and read in the Nicen Creed , in all the Christian Churches in the world .

For the second , we beleeue , that not the father , nor holy Ghost , but the Sonne of God the father , naturall God , became man , by operation of the holy Ghost , without the helpe of the seed of man , borne of the pure Virgin Mary , bodily , compleat body and soule as another man , sinne excepted ,

For the third , that the same God and Maries Sonne , vnseparable person Christ Iesus , was for vs crucified , dead and buried , arose from the dead , ascended into heauen , sitting at the right hand of God . Lord ouer all creatures , to returne againe to iudge the quicke and the dead .

For the fourth we beleeue that Originall sinne descends vnto vs from Adam by birth and inheritance , & is such a sinne , that it damneth all men : and if that Christ had not come to relieue vs with his death and life , then had we thereby perished euerlastingly , and could neuer haue come to the kingdome of God .

For the fifth we beleeue that we are deliuered from the said sinne , and all other sinnes , together with euerlasting death , if so bee wee beleeue in the said Sonne of God , Iesus Christ who died for vs , and that through such a faith , not through workes , degrees , or orders wee may bee deliuered from any sinne , &c.

For the sixth , that such a faith is a gift of God , which we haue not purchased by any foregoing workes or deserts , neither can attaine therunto by our owne powers : but the holy Ghost giues and prouides it , as it pleaseth him , into our hearts , when we attend vnto the Gospell of Christ .

For the seuenth , that such a faith is our righteousnesse before God , for which the Lord esteemes and holds vs iust , righteous and holy , without all workes and deserts , and thereby deliuers from sinne , death , and hell , takes to grace , and saueth for his Sonnes sake , in whom wee so beleeue , and therby are partakers of his Sonnes righteousnes , and life , and of the benefit of all his treasures : therefore al Cloister liuing , and Abby lubber life , as profitable to saluation , are vtterly condemned .

Of the outward preaching of Gods word .

FOr the eighth , that the holy Ghost , to speak orderly , bestowes not his gift , or giues saith without foregoing preaching , or mouthly word , or the Gospell of Christ : but through and by such a mouthly word , hee bestowes and workes faith , howsoeuer , and in whomsoeuer hee pleaseth , Rom. 10.

Of Baptisme .

FOr the ninth , that holy Baptisme is a Sacrement ordained of God for such a faith : and whilest Gods commandement , Goe and baptise , and Gods promise , who so beleeueth , is therein , therefore it is not onely a bare token , or watchword amongst the Christians , but a token and worke of God wherein our faith is helped , by which we are regenerated .

For the tenth , that such a faith , by the operation of the holy Ghost , doth afterwards , if we be esteemed and be indeed iust , and holy , thereby stirreth vp good workes in vs , namely , loue to our neighbours , prayers to God , and patient enduring persecutions .

Of Confession .

FOr the eleuenth , that confession or aduice seeking from the Minister , or a mans neighbour , should be free and vnforced , but yet it is profitable to the troubled soule , to one that is winnowed , or loden with the burthen of his sinnes , or fallen into errour , and most of all for the absolution or comforts sake of the Gospell , which indeed is the true absolution .

Of the Magistracie .

FOr the twelfth , that all Magistrates and worldly degrees , iustice and ordinances , whatsoeuer they be , are a very true estate , and not forbidden , as some Papists and Anabaptists doe hold and teach : but that a Christan , who is either borne or called thereunto , may well bee saued by faith in Christ , euen as well as the estate of father and mother , of master and dame .

For the thirteenth , the inuentions of men in Gods worship , are called traditions , if they be such as are not contradictory to Gods word , they may bee held or not vsed , as the occasion serues , amongst whom we liue , carefully auoiding vnnecessary offences , and being seruiceable to peace : that also the doctrin , condemning Priests mariage , is a doctrine of diuels .

For the fourteenth , We all beleeue and hold , about the Supper of our louing Lord Iesus Christ , that it is to be vsed in both kinds : also that the Masse is not a worke , whereby one can purchase for the other , life and death , and grace : that also the Sacrament of the Alter , is a Sacrament of the true body & blood of Iesus Christ , & the spirituall feeding vpon the same body and blood , is of greatest necessity to euery Christian ; and likewise the vse of the said Sacrament is , as the word of the Almighty God is giuen and ordained for that end , that thereby the weake conscience might be quickened by the holy Ghost .

And though it bee so , that at this time wee cannot agree whether the true body and blood of Christ , bee bodily in the bread and wine : yet ought the one part to performe Christian loue to the other , so farre as euery mans conscience will beare ; and both sides entreate the Almighty God with all feruency , that hee would settle vs in the right vnderstanding by the holy Ghost . Amen .

Martinus Luther . Philip Melancthon . Iustus Ionas . Andreas Osiander . Iohannes Brentius . Stephanus Agricola . Iohannes Oecolampadius . Vlricus Zwinglius . Martinus Bucer . Casper Hedio .

Behold Reader ; euen this was the agreement betwixt Doctor Luther , and Zwinglius , at Marpurge together . And it abides also at this day , euen the same agreement betwixt Doctor Luther and vs .

It is true indeed that there are more points contrauerted at present betwixt the disciples of Doctor Luther and vs . But nothing at al with Doctor Luther himselfe . Which wee doe not speake therefore , that our intent is to helpe and protect our selues with the name of Doctor Luther . Blessed bee God , wee haue a greater help and protection for our grounds , namely , the vnuanquishable word of God .

And whereas wee doe yet notifie the witnesse of Doctor Luther also ; that is done by vs for this end , that thereby the eyes of those might bee opened , who haue hitherto been blinded with his name .

The first then of the remaining points , which at this day are forced to the lists , is the point of the person of Christ . About which indeed many great and fearefull errours are measured out vnto vs by our accusers . But we are able to speake it for a truth vnto the Reader , that wee did neuer beleeue and teach , and also now doe not otherwise beleeue and teach in our Churches , about the person of Christ , then as happy Doctor Luther at all times did beleeue and teach thereof : excepting the vbiquitie of the body of Christ . Which also at last Doctor Luthers himselfe renounced and said : Touching the vbiquity , or being of Christs body in all places , it shall not bee disputed of : there is much other matter herein . Tom. 8. fol. 340. B In all other doctrines about the person of Christ we doe fully consent with Doctor Luther .

Indeed our accusers doe alleage , that wee teach otherwise about the vnion of the properties of both the natures in Christ , What we are condemned in , about the person of Christ . then as happie Doctor Luther did teach thereof . For instance , they do say , that we teach , that the diuine and humane natures in Christ , haue no actuall and working fellowship one with another , and that accordingly , the man Christ is not God in very deed and truth , but onely in bare name and title . Also , that not in very deed and truth the Sonne of God , but only a meere man suffered for vs .

But the Reader may take assured knowledge , that such blasphemous thoughts against God , neuer entred into our minds . But we haue alwaies , through the grace of God both beleeued and taught the cleane contrary . And wee euen now also beleeue and teach the same : That the godly and humane natures in Christ haue the most inward and nearest fellowship one with the other ; being both vnited together into one person . And that there accordingly Christ is very man , not only in ●●re name and title , but also in deed and truth . Also , that not a meere man , but the true Sonne of God , Chap. 2. died for vs vpon the Crosse . That is our faith herein , as is to be seene aboue and in all our other Confessions .

And our accusers know it assuredly . And yet are they not afraid of God , but publish otherwise of vs . They take this for their helpe , for that Doctor Luther did in some measure cast in the teeth of Zwinglius , that he should haue learned concerning the fellowship of the properties of both the natures in Christ , also of the Godhead of Christ , and of the sufferings and death of Christ , not truly , but on the blasphemous manner aboue named . But the Reader shall vnderstand , that Doctor Luther himselfe did it not , but onely Doctor Luthers anger did doe it , which ought in all reason to be buried with him . For God knowes it , and euery man may also know it , who will but reade the writings of Zwinglius , that Doctor Luther , as well in this as in many other things , offered violence and iniurie , to the good honest man . And admit that he did vse some such reasons , which seeme to sauour of the often named errours , in his first writings : yet did hee in his following writings oftentimes so free himselfe both plainly and iudiciously , that in conscience al euill suspitions of him should vanish away .

But admit this also , that Zwinglius had not sufficiently cleared him selfe : yet haue others of our teachers , since the death of Zwinglius , cleared themselues many hundred times : and wee cleare our selues herewithall once more , adding to full measure : that we doe not beleeue and teach otherwise , neither euer did otherwise beleeue and teach in our Churches , of the fellowship or Communion of the properties of both natures in Christ , ( in Latine , De communicatione idiomatum ) then as Doctor Luther of happie memorie did beleeue and teach thereof .

The Summe whereof is to this effect : The summe of the doctrine of Doctor Martin Luther of the fellowship of the properties . That the Communion of both natures in Christ , are common to the alone and vnseparable persons of Christ . That is , that of Christ may be said and vttered both the properties of the diuine , and also the humane natures , whilest both the said natures are in him : Or which is all one ; that all may be said of Christ , what may be said of God , and what may be said of a man : whilest he is both God and man . But yet must such a speech be vnderstood with difference , as namely in this maner : When any diuine thing is spoken of him , then must it be vnderstood of the diuine nature . But when as any humane thing is spoken of him , then must it be vnderstood of the the humane nature . For example : It may bee said indeed and in truth of Christ ; that hee is from euerlasting : and also , that he was borne at the appointed time : but not both according to both natures , but the former after the diuine , the other according to the humane nature . And it is of small consequence , with what name the person of Christ is named . For example , Whether he be called God or man , the Sonne of God or of man , &c. then is it all to one effect . For it is alwaies vnderstood of the person , which is together God and man . Therefore as it may well and truly be said ; Christ is from euerlasting : euen so may it also be well and truly said : the Sonne of man is from euerlasting . Also , as it may well and truly bee said , Christ was borne of the Virgin Mary , and died for vs vpon the Crosse : euen so may it also be well and truly said , the Son of God was borne of the Virgin Mary , and died for vs vpon the Crosse .

This was the doctrine of Doctor Luther , of the fellowship of the properties of both the natures in Christ . That namely , ( as is said ) the properties of both natures in Christ , are common to the alone vnseparable person of Christ ; but not to the natures themselues . And that this fellowship is mutuall , that is , that they are as well transferred from the humane nature to the diuine , as from the diuine to the humane . For example , that it may as well be said , the Sonne of God died for vs , as it may bee said , the man Christ is Almighty . And as in deed and truth the Son of God died for vs , though hee did not die according to the Godhead : euen so in deed and in truth is the Sonne of man Almighty , though hee bee not almighty according to the manhood .

Against this our accusers doe teach , Vbiquities doctrine of the fellowship of the Properties . that the properties of both the natures in Christ , are not common to the alone and vnseparable person of Christ ; but also to the natures themselues , and that for all that such a fellowship is not mutuall : that is , that such a fellowship is not transferred as well from the manhood to the Godhead , as from the Godhead to the humane ; but that onely some properties of the Godhead are common to the manhood nature . Therefore a man may well say ; the manhood of Christ is almighty , all-knowing euery where present , &c. whilest it is vnited to the almighty , all knowing , and euery where present Godhead , personally : but on the contrary it may not be said , the Godhead of Christ is created , visible , palpable , and diable , whilest it is vnited to the created , visible , palpable , and to the deiected diable manhood , personally . This is at this day the doctrine of the Vbiquitists . And they say that Doctor Luther , of happie memory , did euen so beleeue and teach . But setting aside the vbiquity of the body of Christ , they informe the Reader amisse .

And we are well assured , that Doctor Luther did neuer teach so in all his life of the fellowship of the properties , as the Vbiquitists do teach therof : namely , that such fellowship is performed in the natures themselues . And that the same for all that is not transferred to and fro , but onely from the Godly to the humane nature . This did Doctor Luuher , as is said , neuer teach in all his life . But so often as he spake of the fellowship of the properties of both the natures in Christ , then did he say , That such a fellowship is performed in the person of Christ , without hurt to the difference of natures : and that the same passeth to and fro , that is , that all humane properties may be spoken of the Sonne of God , as also all diuine properties of the Son of man .

This hath beene indeed , and at all times the doctrine of Doctor Luther , of the fellowship of the properties of both natures in Christ . The which , that the peace-louing Reader may be throughly informed of , we will set downe word by word , in this place , all the passages ( as they befell from yeere to yeere one after another ) wherein Doctor Luther did teach of the fellowship of the properties of both the natures in Christ , and that as wel out of his strife writings , as out of his doctrinall writings .

Extract out of Doctor Martin Luthers writings of the fellowship of the properties of both natures in Christ .

AMongst which places , the first is , in the Church Postill which Doctor Luther did write , Anno , 1521. and calleth it his best booke . Tom. 2 Ien. fol. 381 B. In the same place , in the exposition of the Epistle vpon Christs daie , he saith thus :

That wee now returne againe to Christ , it is to bee beleeued constantly , that Christ is true God and true man . And sometimes the Scripture speaketh , and himselfe after the Diuine nature , and sometimes after the humane nature . As where he saith , Ioh. 8. Before Abraham was , I am . That was spoken of the Godhead . But where he saith , Mat. 20. to Iames and Iohn , to sit at my right hand , and at my left hand , is not mine to giue ,

Note . The manhood of Christ is not almighty .

Note . The manhood of Christ is not all-knowing .

That was spoken of the humanity , euen as he could not helpe himselfe vpon the Crosse . Howsoeuer some will heere so shew their cunnings , with their darke expositions , that they ioyne with heretiks . Also is this spoken of the man Christ , where hee saith , Mark . 13. Of that day and houre knoweth no man , no not the Angels which are in heauen , neither the Son himselfe , saue the Father . The Glosse is not heere needfull , Note . They that say , that Christ is also almighty according to the manhood , they mingle the two natures one with the other . the Son knoweth not , that is , hee will not know it . What auaileth such a Glosse ? The manhood of Christ hath euen like vnto another holy naturall man , not alwaies thought all things , spoken , willed , as some make of him an almighty man : mingling the two natures and their operations one in the other , ignorantly , &c.

The second place is , in the great Confession which he writ , Anno , 1528. Tom. 3. Ien. fol. 455 B. where he saith thus : All words , workes , sufferings , and whatsoeuer Christ doth ; that doth , worketh , speaketh , and suffereth the true Sonne of God . And it is truly spoken , the Sonne of God died for vs , &c. If now heere the shee weather maker , womens wit , the allaeosis grandmother shall say , indeed the Diety can neither suffer nor die : th u shalt answere , that is true . But for all that , whilest the Diety and humanity in Christ is one person , therefore yeelds the Scripture for such personall vnions sake also to the Deity a a Namely in concreto , as he presently shewes himselfe . , all that belongeth to the humanity , and contrariwise b b Note . The fellowship of the propertie● p sse to and againe : namely , as well from the manhood to the Godhead , as from the godly to the humane nature : but not onely from the godly to the humane nature , as at present the Vbiquitists do teach . . And is in truth so also . For this must thou confesse : the person , ( meaning Christ ) suffereth , dieth . Now the person is true God . Therefore it is truly spoken , Gods Sonne suffered . For although indeed that one part , ( that I may so speake ) as the Diuine , suffereth not , yet suffereth the person , which is God , in the other part , as in the Deity . Euen as is vsually spoken : the Kings Sonne is wounded , when onely his leg is wounded . Salomon is white , when yet his soule onely is white . Absolon is faire , when yet his body is onely faire . Peter is bald , when yet his head onely is bald . For whilest body and soule is one person , so long the whole person is rightly and well applied , in all whatsoeuer betideth the body and soule , yea the smallest member thereof . This is the manner of reasoning in the whole world , not in Gods word alone . And indeed it is the very truth .

Heere Doctor Luther vnderstood not Zwinglius right : but that concernes vs not at all at this day .

Note , Doctor Luther acknowledgeth , that in this speech , Christ is dead , there is a trope . Onely be will not haue it , that the same trope shall be called an Alloeosis , but it shall be called a Synecdoche : which is no thing else , then a meere word-strife .

For in very truth , the Sonne of God was crucified for vs , that is , the person which is God . For it , it , I say , to wit , the person , was crucified according to the manhood . So shal we appropriate according to the whole person , what betideth to the other part of the person , for this cause , that both is one person . So also doe the old fathers speake , and all new Diuines , and all languages , and the whole Scripture . But the cursed Alloeosis turnes this about , and changeth , and appropriateth to the parts , which in the Scripture is applied to the whole person : making Tropes of his owne , to peruert the Scripture , and to separate the person , &c. And presently after : Whilest hee Tropes so gladly , why remaines he not by the old Trope , which the Scripture and all diuines hitherto haue vsed heerein ; namely , Synecdoche : as , Christ is dead according to the manhood , &c. Also , they exclaime on vs , that wee mixe the two natures in one essence . That is not true Wee doe not say , that the Godhead is the humanity , or the diuine nature , is the humane nature ; which were to mingle the natures into one essence . * * Note . But wee mingle the two differing natures , in one onely person , and say God is man , and man is God . But wee exclaime againe on them , that they separate the person of Christ , as if it were two persons . For if the alloeosis shall hold , as Zwinglius handles it , then must Christ bee two persons , one diuine , and one humane a a That was neuer the opinion of Zwinglius . , whilest he drawes the speech of the sufferings of Christ , onely vpon the humane nature b b That did not Zwinglius doe , with any other meaning , then as a little before Doctor Luther had also done . , and turneth all things from the Deitie c c Not otherwise , then as Doctor Luther also in the af rego●ng words . . For if the workes , shall be seauered and parted , then must also the person bee separated , whilest that all workes or sufferings , are not appropriated to the natures , but to the persons . For it is the person that doth all , and suffers all , one after this nature , the other after that nature d d That is the opinion of Zwinglius . : as all the learned vnderstand it well . Therefore doe we e e We also . Tom 7 fol. 84. B. and 85. A. hold our Lord Christ so for God and man in one person : non confundendo naturas , nec diuidendo personam , that wee mingle not the natures , nor separate the person .

The third place , where Doctor Luther handled the doctrine de communicatione Idiomatum , or of the communion of the properties , is in the exposition of the 14 Chap. of Iohn , written , Anno , 1538. where amongst others he saith thus :

Christ speaketh both the word of God and man : out of which is powerfully declared , that he is both true man and also true God . Also , if a man speake of Christ , The properties of both natures shall be ascribed to the person of Christ . hee must teach significantly , that he is one onely person , and yet two seuerall natures , namely , godly and humane . Also , that the person in Christ must remaine vnseparated : so that on both sides the properties of the humane and Diuine nature are to bee ascribed to the whole person , and bee said of him : the man Christ borne of the Virgin Mary , is Almighty , and doth all that we entreat of him , Christ is Almighty according to the godly , and not according to the humane nature . but not in respect of the manhood , but because of the Diuine nature : not for that he was borne of his mother , but because hee is the Son of God . Euen so also on the contrary , Christ Gods Sonne entreates the Father , not according to the Diuine nature or essence , it so being that he is alike almighty with the Father ; but therefore , for that he is true man , and the Sonne of Mary . The natures shal be difference made of , and yet the person be vnseparated . So that the words be so drawne together , and made to agree according to the vnion of the person , that euermore the natures be made differing , and yet the person remaine vnseparated , &c.

Of the person of Christ , may be said the properties of both natures .

Note . Yet shall he well seene vnto , what is to be vnderstood after the humane , or what after the Diuine .

Whilest then God and man is beleeued to be one person , we ought also so to speake of him , as both natures require , that some sayings concerne the manhood , but some the Godhead : that it bee marked what hee speaketh after the humane nature , and also what according to the Diuine . For if it bee not respected , and truly made difference of , then must needs follow so manie heresies , as haue been in former times : whereas some did say , he was not true God ; some others , he was not true man . For they could not so resolue with themselues , that they should distinctly separate the twofold speech according to the two natures . For oftentimes hee spake in such a manner , as the simplest man vpon earth should hardly doe . As where hee saith , I am come not to be serued , but to serue : there likeneth he himselfe wholly to a seruant , vnder all men , for all that hee is true God , and Lord of all creatures , whom euery man should serue and worship . Also in 4● . Psalm , hee likeneth himselfe to a sinner , and saith , hee was punished for sinne , which yet cannot be according to the Diuine nature . Againe , hee speakes often also , as no Angell nor man should speake , with the word of high Maiesty , & yet in the lowest weake shape and fashion , as hee walked vpon the earth . As Ioh. 6. What then if ye should see the Son of man ascend vp where he was before . Yea all that the Scripture speaketh of Christ that speaketh it so , that it takes hold on the whole person , euen as both ( God and man ) were one manner of essence , and often so changeth the word a a That is the Alloeosis of Zwinglius , for Alloeosis is not o h●●wise called then a changing . , that of either nature both is spoken b b That is , of the person called after the nature of ●●●her : as Doct. Luther himselfe cleareth presently . Note . The Son of God hath suffered , is to be vnderstood , per Communicationem Idiomatum . , for the personall v●ions sake : which is called communicatio Idiomatum , that it may be said :

The man Christ is the euerlasting Sonne of God , by whom all creatures were made , and is a Lord of heauen and earth , &c.

So also againe :

Christ the Son of God ( that is , the person which is true God ) was conceiued and borne of the Virgin Mary , suffered vnder Pontius Pilate , was crucified , and died .

Also , Gods Sonne sits with the Publicans and sinners at table , and washeth the feet of the Disciples . This doth he not doe according to the Diuine nature : but yet whilest the same person doth it , it is truly spoken , that the Sonne of God doth it . Euen so saith Paul , 1. Cor. 2.8 . Had they knowne it , they would not haue crucified the Lord of glory . And Christ himselfe , Ioh. 6. What then if yee see the Sonne of man ascend vp where hee was before . That was wholly spoken of the Diuine nature , which was from euerlasting with the Father : and yet is spoken of the person also , which is true man .

And in sum , what the person Christ speakes and doth , that speakes and doth both , true God and true man . So that alwaies all his words and workes bee setled vpon the whole person , and not so to rend them from each other , as if he were not true God , or not true man : yet so , that the natures be differingly knowne and beleeued . For if the same shall bee certainely and differingly spoken of , then must it be said : God is an other nature then man a a

God and man doth he s● here for De●●● and humanity .

Note . The Diuine nature did not die .

A comparison of a man .

: and the hum●ne nature is not from euerlasting , as the Diuine : so is the Diuine not temporally borne nor died , as the humane . And yet are they both vnited in the person , that it is one Christ ; and it may be said of him , the man is God , and the man is the same that created all things . Euen like as a meere naturall mans body and soule are two differing natures , and yet they make one person or one man , and each natures worke and office , is spoken of the whole man . For so speake we of euery other man . The man eateth and drinketh , digesteth , sleepeth , goeth , standeth , and worketh , &c. which hee yet doth none of all in soule , but onely in body : and yet it may be said of the whole person , which consisteth of body and soule . For hee is a man , not in respect of the body , but in respect of body and soule . Againe it is said of him , the man thinketh , deuiseth , teacheth . For according to the reason of the soule , he may be a teacher or master , Iudge , Counceller , Ruler , none of which the body according to the members thereof bestoweth vpon him , and yet for all that a man saith , that hee is a wittie head , iudicious , learned , wise , and well spoken , cunning . And the like is said of a wife , the mother beares , conceiues , or suckles the child , and yet she is not called a mother according to the soule , but onely according to the body : for all that it is ascribed to the whole person of the wife . Also , when one strikes a man on the head , it is said , this man hath smitten Iohn , or Margaret . Euen so when a member is hurt or wounded , then is it said the whole man is wounded .

This homely comparison doe I make , The person of Christ speakes and doth all : yet either according to one nature . that it may be vnderstood , how in the person of Christ of the two natures , difference is to be made , and yet the person remaine whole and vnseparated therewithall ; that whatsoeuer Christ speaketh and doth , that hath both God and man spoken and done , and yet either according to each nature . The ofspring of all heresie about Christ , is the difference of both natures not duly pondered . Hee that holds such is a difference , may passe safely and well , and not feare to be misled , by the erronious thoughts of hereticks , which proceed onely from hence , for that they doe not rightly ioyne what ought to hold and agree together , or not duly diuide and separate , what ought to be diuided . Therofore ought we to relie vpon the word and Scripture , and so hold the article , and confesse that this Christ is true God , by whom all things were created and sustained : and againe , the same Christ the Sonne of God , was borne of the Virgin , and died vpon the Crosse , &c. Also , the mother Mary conceiues , beares , suckles and nourishes , not onely the man , or flesh and blood : for that were to separate the person ; but shee conceiues and nourishes a Sonne , who is Gods Sonne ; therefore is she truly called , not only the Mother of man , but also of God . As the old fathers also taught the same against the Nestorians , who would make a way through , that Mary should not bee called the mother of God , and would not say , that shee had borne the Sonne of God . Against this must we alleage the article of our faith , I beleeue in Iesus Christ the onely Son of God the Father , our Lord , borne of the Virgin Mary , suffered , crucifi●d , and died , &c. alwaies the same onely Sonne of God our Lord , that it is truly said , Mary is the right true mother of God . And the Iewes did not onely crucifie the Sonne of man , but the true Sonne of God . For I will not haue such a one of Christ , Worship . in whom I shall beleeue , and call vpon as my Sauiour , who is a bare man ; else shall I shal to the diuell . For bare flesh and blood could not roote out sinne , pacifie God , and take away his displeasure , vanquish and destroy death and hell , nor prouide the kingdome of God . Also , Worship . whilest the Angels in heauen worship him , and call him their Lord , lying in the Cribbe , as the they say to the sheepheards , Luk. 2. Vnto you is borne a Sauiour , which is Christ the Lord , &c. then must he bee true God . For the Angels worship not bare flesh or humane nature . Therfore there must be both God and man together , in this person , and when Christ is named , then is named an vnseuered person , who is both God and man . That whosoeuer s●●th Christ , heareth , or layeth hold on him with the faith of the heart , he layeth hold certainly , not onely on the man , but on the true God , that God be not made to sit aboue in heauen loytering among the Angels , but heere below in the Crib , and lying in the mothers lappe , and in some , where the person is found , For what serues it , whereas it is said , that the Sonne of God , and not a bare man , died for vs . there is certainly found the godly Maiesty . This serues now to this end , as hath been often said , that we may resist the diuell , and vanquish him in the battell of death , and other extremities , when he terrifieth vs with sinne and hell . For if hee could perswade mee , that I should behold Christ as a bare man crucified and dead for me , then were I vtterly lost . But and if I repose my whole treasure hereon , that Christ both true God and man , died for me , &c. that waieth vp and driueth away all sinne , death , hell , and all woe and sorrow of heart . For when I know this , that hee who is true God suffered for mee , and died , and againe , the same true man risen from the dead , ascended into heauen , &c. Then can I assuredly conclude , that my sin and death is by him destroyed and ouercome , and therefore now there remaines no anger with God , nor displeasure against mee , whilest I both heare and see in this person , nothing else then meere tokens of mercy .

Behold , so learne to vnderstand this article , that the person of Christ be kept whole , and that the worke of both natures be infolded together , though the natures be made distinguished . For according to Diuine nature , was hee not borne of man , neither tooke hee any thing from the Virgin ; and it is true that God is the Creator , but the man a creature or thing formed . But they are vnited into one person , and now God and man is called one Christ , that Mary hath borne a Sonne , and the Iewes crucified such a person , which is both God and : else , if hee were bare man ( as other holy men ) hee were not of ability with all his holinesse , blood , and death , to free vs of one sin , or to quench one drop of hell fier .

The fourth place where Doctor Luther entreates about the doctrine of the Communion of the properties , Tom 7 Jen. fol. 249. is in the booke of the Councels and Churches , written Anno 1539. where hee saith : The errour of Nestorius was not that he held Christ for a bare man , neither that he made two persons of him , but confessed two natures , God and man in one person ; but he would not yeeld vnto the communicationem Idiomatum , which I cannot vtter in Dutch word . Idioma is as much as what concernes one nature , or the properties thereof . As dying , suffering , weeping , speaking , laughing , eating , drinking , sleeping , sorrowing , to bee borne , to haue a mother , to sucke the brests , going , standing , working , sitting , lying , Properties of the humane nature . and whatsoeuer else , are called Idiomata humanae naturae , that is properties , which appertaine to a naturall man , which he either can do or not , or must doe . For Idioma , Properties of the Diuine nature . in Greeke is proprium , in Latine . Let vs therefore call it propertie . Againe , Idioma Deitatis , is properties of the Diuine nature , that it dieth not , is almighty , infinite , vnborne , eateth not , drinketh not , sleepeth not , standeth not , goeth not , sorrowes not , weepeth not . And what shall a man say much ? It is an vnmeasurable contrary thing , God , to be a man , therefore can the Idiomata of both natures not agree in one . This is the opinion of Nestorius .

When I now should preach thus , Iesus a Carpenter of Nazareth ( for so doe the Euangelists call him , the Sonne of a Carpenter ) goeth there in the street , and fetcheth his mother a pot of water , and a penniworth of bread , that so he may eate and drinke with his mother ; and the same Iesus the Carpenter , is the right true God in one person : herein yeelds Nestorius vnto me , and saith , it is true . But when I say thus , there goeth God in the street , and fetcheth water and bread , to eate and drinke with his mother : this speech will not Nestorius yeeld vnto , but saith : to fetch water , to buy bread , to haue a mother , to eate and to drinke with her , those are Idiomata , properties of the humane nature , and not of the Diuine . Euen so , when I say ; Iesus the Carpenter was crucified by the Iewes , and the same Iesus is the true God , this yeelds Nestorius vnto me , that it is true . But if I say God was crucified by the Iewes , then saith he , no. For to endure the Crosse and die ; is not the Diuine but the humane natures Idioma , or propertie . When now common Christians shall heare this , then cannot they thinke otherwise , then that hee esteemes Christ to bee a meere man , & seperates the person which yet hee doth not intend to doe , but onely that the words sound , as if he did it . By which may be seene , that hee was a very vaine and ignorant man . For it being that hee yeeldeth , that God & man ioyned in one person is vnited , As God and man is vnited into one person : e●en so the properties of the natures . then can be in no sort gainsay , that the Idiomata of the natures should not also be vnited . Else what were this God and man in one person vnited ? And his follie is euen with that against which wee teach in the Schooles , Qu● concedit antecedens bonae consequentiae , non potest negare cons●q●ens● which is as much as this , is one true , then must the other be also true ; is the other not true , then is the first also not true . Whosoeuer yeelds to this , that Margaret is a married wife , hee cannot denie , that her child ( if shee bee honest is legitimate . When one teacheth this in the Schooles , no man thinks that there should be any such blockish people . But demand of the Magistrates and Lawyers thereof , if they haue not many the like oftentimes before them , who acknowledge one thing , and yet will not yeeld to that that followes vpon it .

But it might be alleaged , that Nestorius did craftily confesse , that Christ was God , and one person . No : hee was not so skilfull for all his stoutnesse , but hee meant it earnestly . For in a Sermon ( saith the Tripartite history ) did he cry , no ●ouing Iew , thou hast no cause to boast , thou couldest not crucifie God . There will hee say , Christ is indeed God , but God is not crucified . And in the Councell before Bishop Cyrill hee said , that many acknowledge Christ to be God , but I will neuer say , that God is bitris , or trinitris , which is as much as to say , Iesus indeed is God , which is so much talked of . But that God is borne twice or thrice , that will not I teach . And this troubleth his mind ( as the Tripartite story testifieth ) how that God & dying haue no agreement together . For he thinkes it a fearefull thing to be heard that God should die . Christ according to the Godhead immortall . And this was his opinion , that Christ was immortall according to the Godhead , yet had he not so much vnderstanding to vtter the same . It befell so also , that the other Bishops were also stout , not considering how the wound might be healed , but onely how it might be rent larger , howbeit to speake effectually , out of the opinion of Nestorius , it must follow , that Christ is a meere man and two persons : and yet indeed it was not his meaning . For the blockish vnlearned man did not see that hee propounded vnpossible things , that he together earnestly held Christ to bee God and man in one person , The properties of the natures shall be giuen to the person of Christ . and yet would not yeeld the Idiomata of the natures , to the same person of Christ . The first will hee hold for the truth : but yet it shall not bee true , what followes out of the first . Whereby he manifesteth , that he vnderstands not himselfe , what he meant .

Note . For we Christians must appropriate the Idiomata of the two natures in Christ , to the persons alike and all . As Christ is God and man in one person ; therefore whatsoeuer is spoke of him , as man , that must also be spoken of God , namely , Christ is dead , and Christ is God , therefore is God dead , not the separated God , but the God which is vnited to mankinde . For of the separated God is both false , namely , that Christ is God , and God is dead : both I say is false ; for then is not God man . But Nestorius admires at it , that God dieth ; he should consider , that it is as wonderfull that God became man , for therewith was the vndying God the same , who must die , suffer , As God was man , euen so died he also . If Christ had not true humane Idiomata , then were hee an illusion . and haue all humane Idiomata ? Else what were the same man , with whom God vnited himselfe personally , if he should not haue humane Idiomata ? It must be an illusion as the Manichies had afore taught . Againe , what is spoken of God , must also bee ascribed to the manhood , namely , God created the world , and is almighty , the man Christ is God . Therefore hath the man Christ created the world , and is almighty , the cause is : for God and man make one person ; therfore the person beareth the Idiomata of both natures .

Oh Lord God , about such a comfortabl article , About the person of Christ ought not to be contended . ought we alwaies to reioyce , and not contend , vndoubted in the true faith , and sing praise and thanke God the father for such vnspeakeable mercy , that he hath suffered his beloued Sonne to be man and brother with vs alike . Subtill Satan stirs vp discomforts , by stout ambitious , misdoubting people , that this louely and happy comfort might be hindred from vs , and spoiled in vs . This is to be lamented of before the Lord . For wee Christians must be assured hereof , that if God be not also in the scale , Wherefore it must be said ; God is dead for vs . and make the waight , then sinke we to the earth with our dish . This vnderstand I thus , if it shall not be said , God is dead for vs , but onely a man , then are we vtterly lost . But when the death of God , and God died lieth , in the scale , then sinkes he downe , and we mount vp , How it is to be vnderstood , that God did die . as a light empty dish . But he can well mount aloft also , or spring out of his scale , nay he could not sit in the scale , except he were a man like vnto vs , that it might be said , God died , Gods wounds , Gods blood , Gods death ; for God in his nature cannot die . But now that God and man is vnited into one person , it is truly said , Gods death , when that man dieth , who is one thing or one person with God .

Also this Councell condemned much too little about Nestorius . For it handled onely that only Idioma , that God was borne of Mary . From whence the histories mention , that in this Councell was decreed against Nestorius , Mary should be called Theotocos , that is , the mother of God , whereas Nestorius denieth all Idiomata of the humane nature of God in Christ , as dying , Crosse , suffering , and all whatsoeuer agreeth not with the Godhead . Therefore they should not onely haue decreed , that Mary was Theotocos , but also , that Pilate , and the Iewes were the crucifiers and murtherers of God , and the like . But whereas they condemned him afterwards through all the Idiomata with these words : Nestorius denies , that Christ is God and one person , is indeed in ●ffectu , or by consequence true , but too roughly , and too strangely spoken whilest Nestorius could not otherwise thinke hereof , that there was manifest wrong and violence done vnto him . For hee neuer taught such words , but alwaies spake against it , that Christ was true God , and not two persons , vpon which he d●●u● the Arians very much . For such blo●kish ●olke ca●●● syllogi●e or make consequents , namely , that that be s●id to denie the substance or nature , which denies the Idiomata or properties of the nature , Note . He that denies the properties , he denies the natures . but so should the iudgement goe● howbeit Nestorius confesseth , that Christ true God and man is one person , but w●●lest he giues not the Idiomata of the humane nature , to the s●me ●●dly person of Christ , it is false , and is much as ●f he did deny the nature it selfe . And they should not onely haue determined vpon that one Idioma of the mother Mary . Whereby the things handled in this Councell might better haue been explained . Which as I esteeme very few haue hitherto well vnderstood . Out of Platina , Note . Doct. Luther accuse h Zwinglius for a Nestorian , not therefore that hee should haue denied the s●eciall Communion of the properties which passe onely from the Deity vpon the humanity : but th●refore , because he denied the aboue w●●tten common fellowshi● of the properties wh ch passe as w●ll from th● humane nature vpon the Diuine , as from the Diuine vpon the humane nature . In which in truth he do h Zwinglius w●ong . But it concerneth not vs in this place . For we seeke nothing else as present , but onely to lay open Doctor 〈◊〉 opinion truly of the Communion of the properties . and the like to him , it is vnpossible to be vnderstood . For I haue had also Nestorians before me , who haue contended very stifly , that the Godhead of Christ could not suffer ; and for testimony also Zwinglius writ against mee , ouer these words , Verbum caro factum est , and would not allow barely , that verbum should bee called factum ; but would haue it , Verbum caro facta est . For cause God could not be made . But I at the same time did not my selfe know , that such an opinion of Nestorius was darke , because I vnderstood not this Councell also , but knew it to be erroneous out of the holy Scriptures , Augustine , and the Master of Sentences : And who knoweth how many Nestorians there are in the Papacie , which yet highly praise this Councell ? For reason will heere be very acute and will not heare , that God should die , or haue one essence according to humanity , though they hitherto accustomably doe beleeue that Christ is God , as Nestorius did .

The fifth place , where Doctor Luther handles the doctrine of the Communion of the properties is Tom. 8. Ien. fol. 165. in the booke of the last words of Dauid , written , Anno , 15●3 . Where hee first of all giues the title , of both the natures in Christ : and speaketh thereof further thus :

* * Tom 1 fol. 165 When now thou beleeuest and vnderstandest that Christ is true God and , is the Scripture teacheth vs , then tooke to it afterwards , and learne to bee further assured , that thou separatest not the person , no the● minglest in one essence , the two ●●tures , or the Diuine and humane essence , but that thou makest difference of the natures , 〈◊〉 and keepest the person one alone . For many fine wits haue stumbled at this , that they either would haue made the Godhead and manhood one nature , or else two persons , as Nestorius and Eutiches , with others like vnto them . The Turkes and Iewes esteeme themselues high and loftie spirits in this matter , and vs Christians for meere idiots . If hee bee God ( say they ) how can he die as a man ? for God is immortall . If he be man , how can he be Gods Son ? for God hath no wife , &c. Well , let these miserable dolts passe , surfeted with their owne follie . But stick thou fast in the Christian faith , which teacheth vs in the Scriptures , that Iesus Christ is true God , and Gods Sonne , therewith also true man , Dauid and Maries Son , yet not two sons , two men , or two persons , but one only Son , one onely person , in two differing natures , the Deity and humanity . For euen as in the aboue named article of the Deity , thou must beware that thou minglest not three persons in one person , neither distinguishest the essence or nature into three Gods , but holdest three seuerall persons , in one godly essence : euen so thou must againe beware that thou partest or separatest not the alone person into two persons , Vnio facit nomina communia , that is , euen as the two natures accord in one person , so doe the names also accord in one person . or minglest the two natures in one person , but must maintaine two seuerall natures in one alone person . And euen as the two natures accord in one person , so accord also the names of both natures , in the names of the alone person , which in Latine is called communicatio idiomatum vel proprietatum , as , the man is called , & is borne of the Virgin Mary , and crucified of the Iewes . The same names shall also bee giuen to the Sonne of God , and be said , God is borne of Mary , and crucified of the Iewes . For God and man is one person , and not two Sonnes , one Gods , the other Maries , but is one onely Sonne of God and of Mary .

When thou now wouldest say , as Nestorius , God , or Iesus Gods Sonne , was not borne of Mary , nor crucified of the Iewes , but onely the man Maries Sonne : then there thou makest two persons , and separatest the onely person , that it is one person , which was borne and crucified , and is one other person , that was neither borne nor crucified ; and so either nature , to bee for himselfe , a seuerall person , and two seuerall Sonnes : which is euen as much as if God were not become man , but that God remained by himselfe a separated person from the man , and that the man remained a separated person by himselfe from God : that is starke naught : that will not the Scripture beare , which saith , Iohn 1. The word became flesh , Luke 1. That shall bee borne of thee , shall bee called the Sonne of God . And he childrens faith saith , I beleeue in Iesus Christ , the Son of God , conceiued by the holy Ghost , borne of the Virgin Mary , &c. say not that Gods Sonne is another , but the same who was borne of Mary , and was her Sonne . Againe , when thou wouldest say , as Eutyches , that the man Iesus the Sonne of Mary , is not Creator of heauen and earth , or is not Gods Sonne , who ought to bee worshipped . As of late also a mad spirit gaue out an harsh sentence , Worship . how dangerously we Christians taught , that we worshipped a creature in stead of God . The vnexpert idiot readeth neither Scripture nor bookes , but dreames of such high mysteries , out of his owne mad pate , and so is a self-growne Doctor . Behold , heere is the person againe separated , and two persons made of one . Nestorius diuides the person thus , that hee rendeth the manhood from the Deity , and maketh of either nature a seuerall person , that onely the man is crucified . Eutyches againe he rendeth the Deity from the manhood so , that he maketh of either nature a seuerall person : also , that God shall bee worshipped , as being distinguished from the manhood . how Christ shall be inuocated . But the Scripture , and the beleefe say thus : When we inuocate the man borne of Mary , then doe wee not inuocate a seuered man , who for himselfe , besides God , without God , is a seuerall owne person , but we inuocate one onely true God , who with the father and the holy Ghost , is one onely God , and with the humanity one only person . Whosoeuer now hath not such vnderstanding , hee must needs erre in the Scriptures , and cannot possibly frame himselfe to them . For in the Scriptures , Messias is called Gods seruant , Esa. 42. Behold , my seruant in whom I am well pleased . And in the 53. Behold my seruant will doe wisely . Yea hee is called a worme , and not a man , Psal. 22. I said , Lord bee mercifull vnto mee , heale my soule , for I haue sinned against thee . Psal. 69. O God thou knowest my foolishnesse , and my sinnes are not hid from thee . Also , the reproches of them that reproched thee , are fallen vpon me . Innumerable euils haue compassed me about , mine iniquities haue taken hold vpon mee , so that I am not ab●e to looke vp ; they are moe then the haires of mine head , therefore my heart faileth me , Psal. 40. Heere exclaimes reason . Iew , and Mahomet against vs Christians , how can this bee vnderstood of God ? how can God be a seruant ? how can he be a miserable sinner ? God be mercifull to vs , what vnreasonable , mad , barbarous people are we Christians , in respect of such high , wise , holy men , who worship no creature , but onely the one onely God ? What is this ? reason doth not finde such in their Bible ; that is , in the chimney corner , or in lubber-land ; and the Iewes find it not also in their bible ; that is , in the Talmude , &c. We Christians do know , ( blessed and praised be God for euer ) that the Messias is Gods onely euerlasting Sonne , whom he sent into the world , to take our sins vpon him , to die for vs , and to vanquish death for vs , as Esay saith plainely , 53. All wee like sheepe haue gone astray , but the Lord hath laid vpon him the iniquitie of vs all , and he gaue his life for one offering , &c. For this doe we sing and glory in with all ioy , that Gods Sonne , the true onely God , with the father and holy Ghost , is become a man and a worme for vs men , God is dead , God bore our sinnes vpon the Crosse in his owne person . God hath redeemed vs by his owne blood . For God and man is one person : What the man heere doth , suffereth , and speaketh , that doth , suffereth , and speaketh God : and what God doth and speaketh , that doth and speaketh the man , which is the onely Sonne of God and Mary , in one vnseparable person , and two differing natures .

Out of all these places it is manifest , that Doctor Luther did neuer teach in all his life any such communicationem idiomatum , as is presently taught : Namely , that onely the Diuine properties should bee common to the humane nature , and yet not all , but onely some of them : but the humane properties should not bee common to the Diuine nature . Also , whatsoeuer is said by vertue of such communion of the whole person of Christ , the same may also bee said of either nature . For example , whilest it may be said by vertue of the communion of the properties : the man Christ is almighty : therefore may it also be said ; the manhood of Christ is almighty .

This doe we say , did Doctor Luther neuer teach in all his life , but this is alwaies the same that hee taught , de communicatione idiomatum : that the properties of both natures are common to the one alone and vnseparable person of Christ ; and that according to the same both Diuine and humane properties may bee said of the one alone and vnseparable person of Christ : but yet with this prouiso , that the Diuine properties shall bee vnderstood of him , according to the Diuine , and the humane properties according to the humane nature .

And it is not much materiall , though some of his words sound so , as if both the natures properties should be common to either nature . As where hee saith , Jn Chap 14. Iohn . as before is mentioned : All that the Scripture speaketh of Christ , that speaketh it so , that it takes hold on the whole person , euen as were both God and man one essence , and often so changeth the words , that of either nature both is spoken , for the personall vnions sake . Which is called Communicationem idiomatum These words seeme well so to sound , as if the properties of both natures should bee common , not onely to the whole person of Christ , but also to either nature in the same person . But Doctor Luther in very truth , had no such meaning . But this is his meaning , That of the person of Christ named after either nature , both the natures properties may bee said , That is , that of Christ both the natures properties may be said , be it either spoken of the Diuine or of the humane nature . Euen as presently after he expounded himself , where he saith : that it may be said , that the man Christ is the euerlasting Sonne of God , by whom all creatures were made , and is Lord of heauen and earth , &c. So also againe , Christ the Sonne of God , ( that is , the person which is true God ) was conceiued and borne of the Virgin Mary , suffered vnder Pontius Pilate , was crucified , and died , &c. Out of which his exposition , it is apparant , that he in the former speech where he said , that of either nature both kinds may bee said , did vse the names of the nature for the names of the person ; abstract for the concret , as the Logicians say , which thing also he very often vsed to doe : as he confesseth himselfe , where hee saith : So speaketh the Scripture more acutely of Christ then we , In the Postill vpon the Epist. vpon Christs day fol 101. B. Edit. Wit. Anno , 1540. and wreatheth the person so finely in the nature , and parteth the nature againe , that there are few who do truly vnderstand , and I my selfe haue erred in this and the like speech , that I haue appropriated to the nature , that which appertaineth to the person , and contrariwise .

Therefore when one will iudge truly of his doctrine ; then must he not pick out onely some single words out of his writings , ( as hitherto some haue done ) but he must haue due regard vnto his whole exposition . Then shall he finde , that hee taught no otherwise , then as is before mentioned , of the communion of the properties ; namely , That the proper●ies of both natures are common to the alone person of Christ , such person being termed by which nature they will , but not that the properties of one nature should bee common to the other nature .

Therefore that is in no sort the doctrine of Doctor Luther , which is vrged at this day vnder Doctor Luthers name : Whereas it is alleaged , the properties of both natures in Christ , are not onely common to the alone and vnseparable person of Christ , but also to the natures amongst themselues : and such communion doth not passe to and fro , from one nature to the other , but onely from the Diuine nature vnto the humane : and they doe not make all , but onely some Diuine properties participating : as namely , the Omnipotencie , Omniscience , &c. This doe we say , is in no sort the doctrine of Doctor Luther , but it is a very meere nouelty , first of all inuented long after the death of Doctor Luther . And it is besides that , a very dangerous innouation For thereby is not onely the old heresie of Eutyches reuiued againe , which raised the difference of both the natures in Christ , and said , the two natures of Christ were mixed in one , through the personall coniunction , and the Godhead also died for vs : but also by such a nouelty is the Arians ( who denie the Godhead of Christ ) the passage throughly laid open to glide themselues into Dutchland . Which wee haue often mentioned , and will heereby once more giue warning of . And wee entreate all those , who beare a good heart towards God and their father-land , that they would therefore considerately ponder the cause , & speak what will ensue vpon this contention ? Doct. Martin Luther Tom. 7. Ien. fol. 79. 80. 81. The onely ground , whereby wee are able to maintaine the true Godhead of Christ against the Arians , and hitherto haue maintained it , is this : That Christ in the holy Scripture is not only called God , ( which also indeed sometimes is attributed to the creatures , as to the Angels a a Iob 1.6 . , and to the Magistrates b b Psal. 82.7 . ) but that vnto him also are ascribed Diuine properties , works and honours , as these are , almighty , all-knowing , to bee euery where present , &c. when now this ground shall be taken from vs ; and it be said , that to a nature , which is not God , may also be ascribed Diuine properties ( as the Nouelists say ; that the humane nature of Christ , though it bee not God , but a creature and thing made , yet may haue Diuine properties , Omnipotencie , Omniscience , &c. attributed to it . ) Where withall can wee further maintaine the true Deity of Christ against the Arians .

For where it is alleaged , that the humane nature of Christ hath the diuine properties not vpon it , Apol. Concord . fol. 46. and for it selfe , but in consideration , and by vertue of the personall vnion : that helpeth not the matter at all : But if it bee that any where a creature hath the diuine properties vpon it , let it haue the same from whence it will , and in what manner it will , then is the ground false , that all that hath godly properties vpon it , is God . Yea indeed this starting hole is more for the Arians then against them . For and if so bee that of a creature , which of it selfe hath no godly properties vpon it , yet there may be godly properties affirmed because that he is affoorded the vse of such properties by God : it cannot bee in any manner concluded that Christ vpon and for himselfe is God , though for all that Diuine properties are spoken and affirmed of him in the holy Scriptures . So must either the Vbiquitists hold that which is false ; wheras they say , that also of the humane nature of Christ may bee spoken and said godly properties : or the Arrians must hold the truth , whereas they say , that all is not God , of whom Diuine properties are said and vttered in the holy Scriptures .

This is our entreaty againe , louing sirs , that you would consider it . Either the Vbiquitists nouation must fall , or else the ground of the true Godhead of Christ must come to naught , and the Arians bee yeelded to haue the truth . Then returne wee euery man home into his owne conscience , whether he will be helpfull or no , to the Arians blasphemies against God , that they may take place in the Protestant Churches .

CHAP. VII . That wee doe not beleeue and teach otherwise of the foreknowledge and almighty prouidence of God ouer all creatures , and of the fountaine from whence sinne springeth , then as Doctor Luther of happie memory hath beleeued and taught thereof .

THe second point , which was brought into controuersie after the death of Luther , is of the foreknowledge , that is , of the almighty gouernment of God ouerall creatures ,

Garthius against the confession of faith , pag. 25.

Milius in the Euangelists brothership . thesi. 158.

good and bad . Of the same we haue heretofore diuers times so declared our minds , that the contentious are forced to confesse themselues , that there is nothing rebukeable in the same . Onely say they , that wee haue aforetime spoken and written of that matter , otherwise then now we doe speake and write thereof .

Admit now that it were so indeed , ought wee therfore to be railed vpon , for that we make amendment ? But for all that , they giue wrong information also thereof . For ( God bee blessed and praised ) the doctrine of the foreknowledge , or almighty gouernment of God ouer all creatures , hath been alwaies so true in our Churches and so cleare , that we neuer haue had any need to amend the same . The Reader may please to looke ouer all the Catechismes and confessions of our Churches , which hee can euer come by . And hee shall finde no other doctrine therein of the foreknowledge of God , then the same which we doe at present maintaine in our Sermons and writings .

This is the cause then , why the contentious alleage that wee teach otherwise of the foreknowledge of God , then wee haue done formerly : for that now ( God be praised , and thanked ) many Protestant Princes and Lords , haue themselues heard and read what wee teach , as well of this as other points . And demand of the contentious , wherefore they talke of so many terrible things , which wee should teach about the foreknowledge of God , whereas they cannot yet finde the least shew thereof in our Sermons and writings . When now they be so caught in vntruth , and cannot escape : then do they seeke this starting hole and say : yea , it is true , in the present Sermons and writings of the Calumnists , are not such terrible errours to be found . But if their former writings bee seene into : there may the same be found in abundant measure .

This is the originall cause of this calumnie , as if we did teach otherwise at present of the foreknowledge of God , then we haue taught in former times .

But what , they accuse vs to haue formerly taught so offensiuely , of the foreknowledge of God , and now to bee silent in , in summe is thus much : That God had not onely seene from euerlasting , all that commeth to passe , whether it bee good or bad , that it would come to passe : but also decreed , that it should come to passe , for cause of a good end , to which hee would vse the same . Or , which is all one ; that nothing is accomplished without the euerlasting councell and will of God , whether it be good or bad , and that the same euerlasting councell and will of God is vnchangeable . And that according to the same al must so come to passe , as it commeth to passe . Also , that the permission of God , when he permitteth that which is euill , is not a bare permission , but that God hath alwaies his hand in the worke , and hee turneth and ordereth euery action , to what hee hath ordained it in his euerlasting councell .

Out of all which say they , this must necessarily follow , that God is the authour of sinne , and hath ● pleasure and delight in sinne . This is the complaint which they make against vs .

Now it is without No , that such sayings are found , in our mens writings , as are aboue rehearsed . But neuerthelesse the same are also found in the writings of Doctor Luther . As , There comes nothing to passe without the will of God saith hee : Tom. 6. Wit. fol. 520. A. Also , all comes to passe onely according to the euerlasting will of God , and it must so befall vnto vs , as he will . fol. 590. B. Also , all must so come to passe , as God hath decreed it . fol. 526. A. Also , all in all creatures must be accomplished after the Diuine will . fol. 527. A. Also , it must not presently bee otherwise with vs then according to the Diuine will . ibid. Also , Let the Diatribe plot , thinke , imagine , sing , say , what they will : yet hath God decreed from euerlasting , that Iudas must bee a traitour , then must he commit treason ; and it is not in Iudas , or in the power of any creature , to haue it any otherwise , or to change his will . fol. 524 . A. Also , Out of which it followes , that it cannot be denied , that all which wee doe , and all that befalleth , whether we thinke it well or no , as befalling by chance , and is changeable , yet must it so come to passe , and cannot be otherwise , if thou lookest to the will of God . For Gods will is powerfull , and will not be hindred . For hee is nothing else then the godly force and power it selfe . And also God is the most wise , so that no man can deceiue him . When now his will , will not suffer it selfe to be hindred , neither can be hindred , then cannot the worke be hindred , that it should not bee accomplished in time , place , manner , measure , as God hath decreed and wil haue it . fol. 470. A. Also , this do we also say , that when God worketh all in all things , he also worketh in the vngodly , it so being that he created all things alone , and ruleth alone , and moueth and driueth them according to his almighty powerfull working , which no creature can shunne or change , but it must follow , euery thing according to his owne kind giuen it of God . Then are they copartners of God in workes , all vngodly , &c. fol. 548. Also , all people vpon the earth finde these two principles printed and written in their hearts , that they must acknowledge in their hearts , and say yea thereunto , ( howsoeuer not willingly ) when they heare them mentioned . For the first , that God is almighty , not onely in respect of force , but also in respect of powerfull operation , &c. For the second , that he knoweth all things , and hath decreed from euerlasting , and can neither erre nor faile . When yea is said in the hearts of all men , to these two principles , then it followes by and by most powerfully , and certainely , that no man can gainsay , that wee were not , neither are made by our owne willes : but it must euen so come to passe according to the will of God . And it followes also , that we do nothing what we wil , according to free will but what , when , and how God hath decreed it from euerlasting , and worketh : according to his councell , and euerlasting power , which can neither faile or change . fol 528.

Such and many more the like sayings are written here and there in the writings of Doct. Luther which do affirme as much as we doe ; That all must so come to passe , as God hath decreed , ordained , and determined from euerlasting ; and that his almighty working concurreth in all things . Therefore either we do no● make God by this our speech to bee the authour o● sinne : or Doctor Luther must haue also made him to be the authour of sinne .

It may bee both are true , might some man say that namely , Doctor Luther as well as you , did err in this point ? Answere : they may faile that will yet cannot God faile ; who hath spoken euen so in his holy word of this matter , as both we and Doct. Luther speake thereof : that namely , there commeth nothing to passe , without the councell and will of God , whether it be good or bad .

For example : was not that a wicked act , that Iudas betrayed Christ ? yet for all that Christ saith , that it was so determined by God . Behold , saith he , the hand of him that betrayeth me , is with me at the table , and truly the Sonne of man goeth , as it is appointed . Luk. 22.21.22 . And to the like effect , as it is written of him . Math. 26.24 .

[ Note . As it is appointed , and as it is written of him , is taken in the holy Scriptures for all one . By which it is manifest , that al that stands written in the Scriptures , that should come to passe in time to come , was so appointed by God , that it should come to passe , and that these sayings : the Scripture must be fulfilled , and the councell of God must stand , are all one . ]

And Peter saith : whilest it was so appointed or so written , it must therefore bee accomplished . The Scripture must haue been fulfilled , which the holy Ghost by the mouth of Dauid , spake before of Iudas . Act. 1.16 .

Yea not onely the treason of Iudas , but also of all the wicked deeds and murtherous acts , which Herod and Pilate with the heathen and people of Israel committed against the Sonne of God , saith the Scripture : They did whatsoeuer the hand and councell of God had determined before to be done . Act. 4.28 . And addeth further thereunto , that accordingly it must so come to passe . It must bee so saith Christ himselfe . Matth. 26.54 .

Also , it was so written ( or determined . For that is all one , as was presently before shewed ) And thus it behoued Christ to suffer . Luk. 24.46 .

Yea the Scripture throughout ascribeth this whole worke to God the Lord himselfe , and saith ; The Lord would breake him , and make him subiect to infirmities , Esa. 53.10 . Also , I will smite the shepheard . Zach. 13.7 .

So was the worke principally the worke of God , But Iudas , Herod and Pilate , with the heathen , and the people of Israel were but instruments and tooles , which God vsed to accomplish such a worke .

Another example . Whereas the brethren of Ios●ph sold their innocent brother Ioseph to perpetuall slauery into Egypt , was not that a great sinne ? yet Ioseph saith : You sent me not hither , but God , Gen. 45.8 . Did God then do it , then did he determine before and conclude , that he would doe it : for hee effects nothing inconsiderately : But he worketh all things after the councell of his owne will , Ephes. 1.11 .

Another example . Whereas Sampson tooke a a Heathen woman to his wife , against the expresse● word of God , and against the faithfull disswasion o● his parents , was not that a great sinne ? and yet th● Scripture saith , It came of the Lord . Iudg. 14.4 .

An other example . That Shemei cursed the Lord● annointed , was not that a great sinne ? and yet fo● all that Dauid saith : The Lord hath bidden him , ( tha● is , the Lord hath so ordained it , through his incomprehensible and vnsearchable prouidence ) who dare then say , wherefore hast thou done so ? that is , therefore no man can hinder him , but it must bee so . 2. Sam. 16.10 .

An other example . Whereas Satan prouoked Dauid to number the people , and Dauid did it . 1. Chron. 21.1 . that was a great sinne ; as well of Satan , as of Dauid . Neuerthelesse the Scripture saith not barely and alone , that God did permit it : but it saith also , that God did it himselfe ; as appeareth by the plaine text : And the wrath of the Lord was againe kindled against Israel , and he moued Dauid against them , in that hee said , goe , number Israel and Iudah , 2. Sam. 24.1 .

An other example . Was not that a fearefull great sinne ? that the vnnaturall son Absolon hoisted his aged and decaying father from his kingly seate , lying with his fathers ten concubines in the sight of all Israel ? yet saith God to Dauid ; not onely I will permit it : but also I will doe it . I will take thy wiues before thine eyes , and giue them vnto thy neighbour , and he shall lie with thy wiues in the sight of this Sunne . For thou diddest it secretly : but I will doe this thing before all Israel . 2. Sam. 12.11.12 .

These and the like examples , whereof there are great store in the Bible , doe manifestly witnesse , that the permission of God , when hee permitteth that which is euill , is not a bare and naked permission : but that he hath also a hand in the worke , and hee gouernes and turnes it after his owne pleasure . Otherwise hee could not say , I will doe it : or I haue done it .

It is very hotly cast in our teeth , that one of ours should haue written , that God doth somthing prouoke a man holily to sinne . But with as great diligence is that left out , that without doubt stands by it ( or wee mistake the matter ) that God doth so no otherwise , then when he will punish sinne with sin , which vndoubtedly is a holy worke : as the contentius are forced to confesse , where they say , So is blinding ascribed to God the Lord , as a punishment of sinnes formerly committed , which in it selfe is a good worke of godly iustice . Heilb . Synops. fol. 50. And what cause haue they to complaine much against vs ? the holy Ghost himselfe vseth the like speech , where hee saith in the lately mentioned example of Dauid . And the wrath of the Lord was againe kindled against Israel , and he moued Dauid against them , in that hee said , goe , number Israel . 2. Sam. 24.1 .

But yet they are hard sayings , might some man say , and they seeme in truth to import as much , as if God were thereby made the causer of sin , and had a delight in sin . For how is it possible that he should not bee the causer of sinne , and haue a delight and pleasure in sinne , when that hee hath not onely determined the same , that it should be accomplished ; but also hath himselfe a hand in the worke , and moueth mankind thereunto ?

Answere . Blind , mad , and peremptory reason thinkes so indeed . But whosoeuer submitteth himselfe to the word of God , with an humble hart , he shall wel know & learn to vnderstand , that therfore God is no causer of sinne , or hath delight and pleasure in sinne , though indeed he haue ordained , that this or that sinfull worke of his creature should come to passe , and the worke must be done , yea hee ascribeth it to himselfe . The which the better to be vnderstood , by the Godfearing Reader , we will impart this information in short , according to our powers for his assistance .

The Almighty God , as he once created al things , euen so gouerneth hee all things continually by his prouidence . Therefore the prouidence of God is nothing else , then the almighty gouernment of God ouer all creatures good and bad : and containeth two parts in it . The first part is , that hee maintaineth the being and power of all creatures , so far and in what manner it pleaseth him : without which maintenance no creature can be sustained a minute of one houre : or is able to rule or moue himselfe in ●he least measure , as Paul saith : Hee giueth to all life and breath , and all things . Also , In him wee liue , and moue , and haue our being . Act. 17.25.28 . The second part is , that he hath the motions of all creatures in his hands , and turneth them which way he wil : according to the worke which he will accomplish by them : as Dauid saith , They continue all by thine ordinances , Psal. 119.91 . and the examples manifest , that sometimes fire , sometimes water : somtimes good , somtimes bad Angels : sometimes godly , somtimes wicked men : sometimes frogs , sometimes lice , &c. must serue to accomplish his councels . And there is nothing exempt from such a disposing of God : euen also that which seemeth to be already performed : as it is written : The lot is cast into the lap , but the whole disposition thereof is of the Lord . Prou 16.33 . No not yet the very hearts and thoughts of men , as it is written : The Lord looketh downe from heauen , and beholdeth all the children of men . From the habitation of his dwelling he beholdeth all them that dwel on the earth . He fashioneth their hearts euery one , Psal 33.13.14.15 . Also , The heart of the King is in the hand of the Lord , he turneth it whither soeuer it pleaseth him , Prou. 21.1 .

It is true God hath indued the Angels and men with that kind & nature , that they can moue themselues by their owne free will , and either intend this or that . Euen indeed as they doe . But for all that hee holdeth the raines of their free will in his hand , in such a manner , that either hee can let them proceed , when it goeth after his will ; or he can pull it backe , or moue it to this or the other side , euen as sometimes a man draweth on a beast to a snare , which hee letteth either passe freely before him , or pulleth backe , or can turne hither or thither . Which comparison God himselfe vseth , where hee saith to the King of Assiria ; I will put my hooke in thy nostrels , and my bridle in thy lips , and will bring thee backe againe the same way thou camest . Esa. 37.29 .

So both Angels and men remaine all of them together vnder the power and gouerment of God ; and cannot forecast , much lesse bring to passe , either little or great , without the will of God .

Yet for all that there is a great difference , in that which they intend to doe . For sometimes they doe that which God hath commanded them to doe : sometimes they do the cleane contrary , out of their free will . When they now do that which God hath giuen them commission for , then doe they right therein , and God is well pleased therewith , furthereth it , and rewardeth it at the last . But when they doe what hee hath forbidden them , then doe they badly therein . And though hee suffer them sometimes to goe on in such their doings , yet hath hee no pleasure in their disobedience , but hateth the same disobedience earnestly , and punisheth them at last . But hee therefore suffereth them to proceed in such their wicked actions , that he may vse the same to good ; and also knoweth how to turne them so , in their wicked course by the bridle of his prouidence , that they cannot assault any where in their wickednesse , but where he will . For which there is a notable example of Shemei : hee was of himselfe the enemy of Dauid : and God vseth him to this end , that he should poure out his enmity vpon Dauid euen at the same time , when God would correct and humble Dauid by him . Which Dauid confessed truly , where hee saith : Suffer him to curse ; for the Lord hath bidden him curse Dauid . Who dare then say , wherefore hast thou done so ? 2. Sam. 16.10 . God did not bid him by any outward command : but hee bid him by a secret and vnsearchable manner , whereby he moued the wicked band-dog , that hee should euen fall vpon Dauid and bite him . Euen as hee by his secret and vnsearchable order , commanded the rauens , that they should feed Elias , 1. King . 17.4 . And the Whale-fish , that hee should cast out Ionas vpon the dry land , Ionas 2.10 .

According to these , so it is true that God doth not that which is euill , but permitteth or suffereth it to be done . Therefore in all equitie there can bee no guilt of sinne laid vpon him . But the guilt onely of sin is the free wicked will of the sinfull creatures . But for all that the permission or sufferance of God must so be right vnderstood ; namely not thus , that God doth onely barely looke on , what is done by the creatures : like vnto one who standing on a high tower , beholding how the knaues runne about and tumble together in the market stead : but careth not for it , how they agree together , neither hauing it in his power to alter it . No : It hath no such meaning in it . But the permission or sufferance of God is so to bee vnderstood , that indeed hee lets the wicked creatures run a little after their owne free wils : but yet he holdeth the raines alwaies in his hand , as before is specified : whereby hee can soone turne them , now this way , now that , or else wholly hold them backe , according to his owne pleasure : and hee guideth them so with his raines , that euery one must performe the same , which he hath determined to haue effected by them .

From whence it may well bee said , that the permission of God is not a bare permission , but tha● God hath alwaies a hand with them in the action● For in all permissions of God concurre these tw● parts of the foreknowledge of God together . First that he sustaineth the being and power of the creature , euen in the committing of sinne ; as is well knowne . For the second , that he hath also their wicked and sinfull motions in his hands , and so turneth them , that the same must be effected thereby , which he will haue effected , to the furtherance of his glory , and the benefit of his seruants . Therefore he also ascribeth the worke , which is effected in this maner , oftentimes to himselfe : as the aboue named examples doe witnesse .

Moreouer , whatsoeuer God now effecteth or permitteth in one or other , and in what manner hee turneth and accomplisheth the one or the other : euen so hath hee foreknowne to doe from euerlasting , and determined in himselfe ; as it is written : From the beginning of the world God knoweth all his workes . Act. 15.18 . Also , Hee worketh all things according to the councell of his owne will . Ephes. 111. Which councell and will of his , most certaine cannot bee hindred or kept backe by any creature : but it must vnfaileably come to passe whatsoeuer he hath determined : as it is written : The Lord of hosts hath determined it , who shall disanull it ? and his hand is stretched out , and who shall turne it away ? Esa. 14.27 . Yet for all that , the wicked creatures doe performe their euill actions , which they doe , without any prouocation therto , but out of free wil. For not euery must , taketh away free will , Christ must suffer , Luk. 24.26.46 . And yet it was his good will , Psalm . 40.8 . The heauen must containe Christ , Act. 3.21 . And yet he was not forced to it , but did it gladly , Ioh. 17.13.24 . So , Iudas must betray Christ ; and yet hee was not inforced to it , to betray him , neither secretly , nor openly , but hee did doe it gladly , and out if freewill : therefore he is also rightly punished euerlastingly for it . And euen the same is one part of the speciall vnspeakeable wisdome of God ; that he can so manage his gouernment , that he also with those creatures , which yet doe what they do , out of free will , and in respect of their natures could doe otherwise , yet for all that can vnfallibly accomplish the same , which hee hath determined to haue accomplished by them .

Doctor Luther saith thus of this matter : If not we our selues , but God worketh in vs our saluation , then cannot we act any thing holily , before such time as his is there , doe we , frame we , and worke we it the best wee can . And I say , we must doe wickedly , not that we are inforced thereunto ; but as we vse to say , it must bee so of necessity , without resistance ; and yet not by any powerfull compulsion and force . That is , when a man hath not the spirit of God , then is he not as it were driuen headlong by force , that he must commit wickednesse against his will ( as they vse to carrie a theefe or murtherer to the gallowes against his will ) but he doth it willingly and gladly , &c. That is here by vs called a Must , or must bee of necessity , which is no● subiect to alteration , &c. Tom. 6. Wit. Germ. fol. 479 480. Also , We know well that Iudas betrayed Christ wilfully . But we say ; that such a will in Iudas was certainely and vnchangeably to bee accomplished , at the time and houre as God had determined it . Or , if we bee not yet vnderstood , then must wee make a difference of two necessities . One necessity , where I am forced to a worke by force . The other , where a thing must come to passe at a certaine time without constraint , &c He that now heares vs speak , let him know , that we speake of the last , and not of the first . That is we doe not speake of this , whether Iudas was willingly a traitor , or against his will : but whether it must come to passe at the time and houre , which God had determined vnchangeably , that he should betray Christ willingly . fol. 529. a.

This is the construction of vs , and Doct. Luther , how these sayings are to bee vnderstood : that nothing commeth to passe , vnlesse God hath ordained it that it should come to passe , whether it bee good or euill , and that it must so come to passe , euen as the Lord hath determined it : and that the permission of God is not a bare and empty permission , but that alwaies there is mingled something of his working . Out of which exposition , wee hope the God-fearing Reader hath vnderstood so much : that by such speeches God is not made the causer of sinne ; but onely that the honour is giuen vnto him , that hee is the Almighty Lord of heauen and earth : without whose will no creature can moue and stirre it selfe : and that he also suffereth no creature otherwise to moue and stirre , then as hee will turne and vse their motions to a good end , though it be otherwise euilly intended by the creature . As it is spoken very plainly , and finely made difference of , about the mad knaues , who sold their brother Ioseph into Egypt : Ye thought euill against me , but God disposed it to good , that he might bring to passe , as it is this day , and saue much people aliue , Gen. 50.20 .

What is especially meant by that word Prouoke : it is clearely expounded in the holy Scripture : that God for his part prouoketh no man to wickednesse ; but Satan , and the euill lusts of men doe it . Iam. 1.13.14 . 1. Ioh. 3.8 . But whilest God vseth this meanes thereto , when he will punish sinne with sinne , that hee deliuereth men vp vnto Satan or their owne lusts ; therefore the worke which these instruments accomplish , is not only ascribed to the instruments , but somewhat also to God himselfe . As the often mentioned examples of Dauid doe witnesse : of which it is written in one place , that the diuell stood vp , and prouoked Dauid to number Israel , 1. Chron. 21.1 . And in another place it standeth , The Lord moued him therunto . 2. Sam. 24.1 . namely , through the seruice of Satan . For all things are seruants to him . Psalm. 119.91 . And there are more examples to bee found in the Scriptures , which doe say , that God doth oftentimes vse the diuell , and other wicked creatures in his seruice . As Iob 1. Also , 1. King . 22. &c.

And wee take it this is spoken sufficiently of this matter , to manifest our innocency .

Now will wee also heare how our contradictors will haue it , how men should speake of the foreknowledge of God . They would haue that men should say , that indeed God did see from euerlasting the euill aforehand , that it would come to passe : but he did not determine that it should come to passe . As also it is not his will now that men should doe wickedly .

Answere . It is most certainly not the will of God , that men should commit euill . And so farre forth in very deed hath hee not determined , that any euill should come to passe , as if namely hee tooke a pleasure in the same euill . But in respect that he through this or that euill worke of his creature , will accomplish this or that good worke , or will performe punishments , then can no man denie that he hath determined , that the same euill deed should be performed through his permission : except they will denie and controll the Lord Christ himelfe , who expresly said , that it was determined that Iudas should betray him . Luk. 22.22 .

Also , except they will gainesay all the Apostles ioyntly , who speake most clearely , that Herod and Pilate , with the Gentiles and people of Israel , did doe no otherwise , then the hand and councell of God determined before to bee done . Act. 4.28 . In summe , God will in some respect doe a thing , and also will not in some other regards and considerations . God will haue it that Iudas should be faithfull and true to Christ , in respect that it is right and good of it selfe so to bee . But in consideration , that through the vnfaithfulnesse and treason of Iudas , our redemption might be procured : therefore will he haue it , that the same treason shall proceed : and in consideration heereof , hath hee also determined from euerlasting that it should proceed . For as hee will haue a thing at present , euen so and no otherwise hath he willed and determined euerlastingly , according to the often aforementioned saying , knowne vnto God are all his workes , from the beginning of the world , Act. 15.18 . And the holy Scripture goeth yet further , and saith , that God doth not only vse euery creature to what purpose he will , it being so that he created them : but also that hee hath stirred vp and created euery creature for this cause , that hee would vse them to this or that end : as wee reade of King Pharaoh , that God saith plainely to him : And in very deed , for this cause haue I raised thee vp , for to shew in thee my power , and that my name may be declared throughout all nations . Exod. 9.16 . Which is indeed a very hard saying to reason , and the wicked haue alwaies murmured against it , and said : Why doth he yet find fault ? for who hath resisted his wil ? Rom. 9.19 . But the spirit of God stands to it , and esteemeth the wicked not worthie of any other answere , then this : Nay but O man , who art thou that repliest against God ? shall the thing formed say to him that formed it , why hast thou made me thus ? hath not the Potter power ouer the clay , of the same lumpe , to make one vessell vnto honour , and another to dishonour ? Rom. 9.20.21 . With which answere the godly being humbled , cast downe themselues and say , Lord thou art righteous in all thy waies , and holy in all thy workes . Psal. 145.17 . Though wee poore men vnderstand not , how thou rulest . Psal. 147.5 .

The contradictors also find fault with this word Determined , and say it is not truely spoken , when it is said , God hath determined all things to a good end , whatsoeuer comes to passe , whether it be good or euill . Now not onely the holy Scripture vseth this phrase in this matter . As where the Apostles doe ioyntly say : Herod and Pilate , with the Gentiles , and people of Israel did doe to Christ , whatsoeuer the hand and councell of God had before determined to be done , &c. Act. 4.28 . ( for so did Doctor Luther interpret the Greeke word Proherise , which Paul vseth in this place . Rom. 8.29 . Also , 1. Cor. 2.7 . Ephes. 1 5.11 . ) Also , where Sirach saith : Death and bloodshead , strife and sword , calamities , famine , tribulation and scourge : these things are created for the wicked , Chap. 40.9.10 . But also Doctor Luther vseth the very same word , euen to the same purpose as we doe , where he saith , It is indeed so , that no man can doe good or hurt , as the Scripture saith , except hee bee ordained thereunto of God . Tom. 2. Ien. fol. 210. Therefore the Lutherans haue no iust cause of complaint against vs for this matter .

But we haue iust cause of wondering , how they will reconcile that which they say in the Concordion booke : The foreknowledge of God ordereth the euill , and sets it his bounds . fol. 250. Also , What the corrupt wicked will of Satan and men intend , act , and desire , that is seene and knowne of God aforehand ; and his Praescience , that is , foreknowledge , keepeth his Order , euen in the wicked fact or working , that God setteth his marke and measure to the euill which hee liketh not , how farre it shall goe , and how long it shall endure : when and how hee will hinder and punish the same , all which yet the Lord God so gouerneth , that it must redound to the honour of his Diuine Maiesty , and the benefit of his chosen seruants , and the wicked shall come to confusion by the same . fol. 319. And yet they alleage , that it is Caluinish , when it is said , that God hath appointed also the euill that comes to passe , to euery thing his proper end ?

They say in the Concordion booke : But the beginning and cause of euill , is not the foreknowledge of God , ( for God prouides and workes not euill , neither helpeth and furthers the same ) but Satan , and the corrupt will of man . fol. 319. Answere . Euen the very same also is our opinion . For wee say not , that the foreknowledge of God is the beginning and cause of sinne : but that the alone working cause of euill , in as much as it is euill , is the diuels and mens corrupt will . Onely say we , that God turneth it to good , by his vnsearchable wisedome and power , the euill which he lets come to passe , and hath ordained the the same to such a good vse , by his foreknowledge . And this confesse our contradictors also . Wherfore is the discord then ? for nothing else , as it is manifest , then for the fooles cap. Except our contradictors be of this meaning , that God did not certainly conclude any thing from euerlasting , of all things , which his creatures purposed in time to come , out of their owne free wils , whether such things should come to passe or not , and vnto what end hee would turne and vse them : but that hee onely did behold from euerlasting , and now continually beholdet● what euery man doth : and that hee doth euery day bethinke himselfe a new , what hee will doe therein , as the necessity of his honour and our saluation shal require . Euen as a generall doth , who cannot determine all things at one time , what hee will doe afterwards ; but must daily consult according as occasion is administred . If our contradictors be of this opinion , then doe wee roundly confesse , that wee are not of their opinion . For we do not beleeue in such an vnmighty God , who might order and change his councels according to the willes and purposes of his creatures : But we doe beleeue in such an almighty God , after whose councell and will , all creatures must bee ordered , whether they doe it gladly or not , wittingly or ignorantly . This is our faith : and we trust , no man that doth know God , shall lay any blame vnto vs for the same .

Also , vnto this is commonly drawne the disputation about the fall of our first parents : and it is demanded , whether such a f●ll were before from euerlasting ordained by God and determined , that it should come to passe or no ; and whether accordingly it must so come to passe ? Now it were much better , that wee on both sides troubled our selues how wee might bee raised againe from this heauie fall , then that wee should much dispute how wee came into the same . But yet for all that , to the end that nothing be kept in silence by vs : we doe plainly confesse , that wee doe not beleeue that God did create man at a venturous haphazard : but wee are thus perswaded , that God , first and before hee created man , did consider all things well , not only how he would create them , but also how hee would gouerne them , and what hee would make , or in what manner hee would vse them to his honour . For if God also careth so for the sparrowes , whereof two are sold for a farthing , that not one of them shall fall to the ground without his will . Mat. 10.29 . How much more hath hee then so cared for mankind , which hee created after his owne image , from euerlasting , that nothing could befall vnto him , without his will . And wee reade expresly also in the holy Scripture , that God hath from euerlasting decreed with himselfe the disposition or order , 1. Pet. 1.20 . Mat. 20.16 . Ephes. 1.3.4.5 , 6.7.8.9.10.11.12 . Rom. 9.21.22.23 . how he would deale with the fallen posterity of mankind . Namely , that he would giue them his Sonne to be a Mediatour , and would conuert many of them to him , and shew his mercy and grace to them , but vnto the other his iust anger against sinne . How can we then doubt , that hee also did purpose and determine in himselfe from euerlasting to permit the fall : yea that hee created the same humane race , euen for that disposition and order sake , which he would hold in the gouernment of mans posterity ? for it is vnpossible that God should not attaine vnto the end , which hee purposed in himselfe in the creating of man , or else he must not be an almighty God . Then is there now no need to prie and search into the secret councell of God , what hee decreed from euerlasting therin , about the creation and gouernment of the posterity of mankind . The issue thereof demonstrateth it plainely enough : were we now but so humble , that wee would suffer our selues to bee tutored by God , and desired not to tutor him .

But whereas some will conclude hence , that if the fall of mankind were ordained of God from euerlasting , then could it not possibly faile , but hee must bee a causer thereof : that doth not follow at all . Euen as little as God is the cause that Iudas did betray Christ , though indeed he determined , that it should come to passe . Luk. 22.22 . The cause why it followes not is this : for that God did not determine that he would himselfe found and worke the fall of mankind ; but onely , that hee would permit the diuell to bee founder of it , and man to set it a worke , as it also came to passe . The diuell hath founded the fall ; our first parents haue set it a worke : all out of free will . Therefore is not the guilt to bee ascribed to God the Lord , but onely to themselues . Which yet is such a wise and almighty God , who could establish from euerlasting , his owne vnfallible councels , euen also of the same , which his creatures would doe out of free will .

And so much also of this point .

CHAP. VIII . That wee doe not bebeeue and teach otherwise of Gods euerlasting Election , or of the free election by grace of the children of God , to euerlasting life , or which is all one , of the ofspring of faith : then as Doctor Luther of happy memory did beleeue and teach .

THe third point which is brought to the lights , after the death of Doct. Luther , and aboue other points at this present day , is most eagerly pursued and encountred is about the euerlasting election of God : or of the free election by grace of the children of God to euerlasting life : Or , which is all one , of the fountaine from whence faith springeth . Whereof we thus expressed our minds in the faithfull Admonition .

That mankind is so corrupted through the fall , Pag 35. that he is neuer able to beleeue in Christ , Now in English in pag. 14. Luth. or to come vnto him by his owne power ; though he be called to him by the Gospell : but that hee may vnderstand and receiue the Gospell of Christ , God together with the outward preaching of the Gospell must also inwardly open his vnderstanding , and turne his heart to Christ by his holy spirit .

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

But when as one desireth to know whether God hath foreseene , and chosen him to eternal life , or not : Then shal hee not search into the secret councell of God : for such a searching is but in vaine , and tendeth to no other end , then to serue to bring another to dispaire , or indeed vnto fleshly security . But when one desireth to bee 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 and repent . And then need he not further search whether he be elected to euerlasting life 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 .

Now Doctor Muller confesseth , In the brothership of the Protestant Churches Thes 141.142 . Pag. 85. 86. 87. Pag 87. that this confession is right . Onely he saith , wee lest out something therein . Some man might say , what is that ? that saith he ; To whom God will giue the gift of faith , and to whom he will not giue it ? whether his will stands so , that he will bestow faith on all those who are called by the Gospell : or only to saue few , namely , only those which he foresaw and chose to euerlasting life from euerlasting , freely out of his meere good pleasure ? This saith he is the Bride for whom the dance is prouided . About this question consists the maine point onely . Therein the poore brothership of the Psaltzgrauians are as still as a mouse .

Answere . This is the maine point , What is the maine question in this matter . and that alone is about this question , whether God will only giue faith to them , to whom he hath determined to giue the same freely out of meere pleasure ? Or , whether from euerlasting God found and saw any where any cause in vs ? wherefore hee would giue faith to vs before others ? This doe we affirme . But that we should haue purposely omitted the same in our faithfull Admonition , and haue beene therein as still as the mouse ; to this do we say no. And we appeale to the eye sight .

Our words about this question are these : And so is faith nothing lesse then a worke of free will : but a meere free gift of God , which gift no man hath deserued of God ; it so being that all men are sinners . But God giues such grace freely by grace to whom hee will . But those whom he presently will , those hath hee willed from euerlasting , according to the saying of Iames : From the beginning of the world God knoweth all his workes . Therefore floweth faith from this spring , euen the euerlasting foreknowledge of God : and the faithfull haue no cause to ascribe it to themselues , but to praise God , that they doe beleeue . Doe you call that as still as the mouse ? do we not set both the affirmatiue and negatiue : that is , which is the cause , or is not , wherefore God determined to bestow faith on vs before others from euerlasting ; Is not the negatiue cleare : no man hath deserued such a gift of God ? Is not the affirmatiue also cleere : But God giues such grace freely by grace to whom he will ? but those whom hee presently will , those hath he willed from euerlasting . Could not Doct. Muller see there , that wee set downe a free meere good pleasure of God ?

Then you confesse might some man say that God freely out of meere pleasure did chuse some men before others to this end , that hee would giue them faith ? Answere . What needeth much questioning ? It standeth cleerly there , in our faithfull Admenition : No man hath deserued it of God ; but hee giues it to whom he will , freely by meere grace . That is indeed a free meere good pleasure .

And wherefore should wee bee ashamed of this confession , which is so manifest in the word of God ? By grace are yee saued through faith ( saith Paul ) and that not of your selues : it is the gift of God , not of workes lest any man should boast himselfe . Ephes. 2.8.9 . Also , It is not in him that willeth , nor in him that runneth , but in God that sheweth mercy . Rom. 9.16 . Also , therefore he hath mercy on whom he will , Rom 9.18 . And the Sonne of God himselfe knowes not to giue any other witnesse of the cause , wherefore God did hide the Gospell from the wise and men of vnderstanding , and opened it to babes , but the meere good pleasure of God . It is so , saith he , O father , because thy good pleasure was such . Matth. 11.26 . How should we poore sinners then finde any where , and shew any other cause ?

Well then , saith Doctor Muller , whilest you confesse that , that God giueth the gift of faith to some men out of meere good pleasure , and giues it not to others ; therefore can wee not acknowledg you for brethren . For that is a very abominable doctrine , Pag. 90. lin 7. whereby the foundation of faith cannot stand pure and stable : Pag. 89. lin. 15. 16. and Doctor Luther neuer taught so in all his life but the Caluinists diuels hose stinke thus .

But this is the true sould doctrine of the Lutherans ( saith Doctor Muller further ) that Gods free election hath his reference vnto faith , that is , Pag. 95. lin. 15. 16. 17. as hee plainely exsed his mind in others of his writings , ( which writings , as also the agreeable writings , of Hunnius are witnessed by Doctor Daniel Hofman , professor of Helmstadt , in his Apologie , Pag. 46 vnto 67. ) that God foresaw from euerlasting , who would beleeue in Christ . And those did he predestinate to euerlasting life . For though no man of himselfe can fully beleeue in Christ ; yet could euery man doe so much out of naturall strength : which when he doth , God will vndoubtedly giue him faith . For euery man can by the power of nature , heare and meditate in the word of God . Also , desire to beleeue ; Also , to remoue the thornes and thistles out of the heart , which hindreth faith ; and in short , make himself so qualified , as his should be to whom God wil giue faith . And such faith was for seen of God , and his election founded thereupon . Therefore is not Gods election a free meere decree of God ; but the cause is in man , wherefore he chuseth one , and not the other .

Doctor Mar. Luther of the cause why God did chuse one man before another . Answere . Then heare ( peace-louing Reader ) Doctor Luther himselfe , if that bee his doctrine ? In no sort saith Doctor Luther . But this is my doctrine :

Euen as a man , before he was created , did adde nothing nor endeauoured thereunto , that he might bee a creature , &c. but it befell onely by the will of Diuine power and goodnesse , &c. So , before a man be regenerate , and become a new creature , by the spirit and faith , hee doth nothing thereunto , neither can he striue any thing , whereby he may prepare himselfe to the spirituall new birth , and to the kingdome of God . Tom. 6. Witt. Germ. fol. 548. B. Also , If not we our selues , but God worketh our saluation in vs , then cannot we doe any blessed worke , before such time as his worke is there , though wee doe frame our selues , and worke it the best wee can . fol. 479. B. Also , Wee haue there the pretious cleare words , which sound thus : he hath mercy on whom he will , and whom he will hee hardeneth . fol. 527. A. Also , It is not in him that willeth , nor in him that runneth , but in God that sheweth mercy . folio , 526. B. Item , For to will and reioyce to keepe Gods law , thou hast not of thy selfe , but from God , which he bestoweth on whom he pleaseth . fol 511. B. Also , If thou art accepted of God , he wil giue and bestow vpon thee the power to keepe the Commandements , &c. fol. 511. B. Also , It belongeth not to euery man , neither is it sprung from the choice or power of man , that one heareth the word of Christ earnestly , &c. Tom. 6. Ien. fol. 182. A. Also , It followeth originally from the election of God , who shall beleeue or not beleeue ; who shall bee losed from sinne or not losed . In the Preface vpon the Epistle to the Romans , which is to be found in euery Wittenberges Bible . Also , The Lord hath ordained the ministery of his word , that he might bestow faith thereby , and we men attaine vnto it , &c. and he giueth also faith by the same , as the meanes therunto , together with the holy Ghost , how and to whom he will , &c. Tom. 5. Ien. fol. 15. Also , Man was created to euerlasting life , or to euerlasting death , before all other creatures . Tom. 6. Witt. Germ. fol. 480. B. Also , God ordained some to damnation , before euer they were borne . fol. 534. B. Also , Christ weepeth , sorroweth , and yearneth ouer the damnation of the wicked , albeit the euerlasting Diuine will , did let some passe , cast them off , and damned them purposely . fol. 510. B. Also , After followeth the similitude , that there are seuerall vessels , some to honour , some to dishonour ; whereby hee teacheth and concludeth , that the vessels did not prepare themselues , but the Lord did doe it , which hee also will haue vnderstood in the ninth Chapter a a Also , Prou. 16.4 The Lord hath made all things for his owne sake , yea , euen the wicked for the day of euill . Note . Note . of the Romans , in the worke of the potter , &c. fol. 533. B. Also , This similitude is laid out by two words : there are elect , and damned ; so are there vessels for honour , and for dishonour . fol. 534. B. Also , The similitude standeth as firme as a wall , touching the potter and vessels , &c. That it consists not in our power and willes what vessels wee should be . fol. 536. B. Also , Christ in the 11. of Mathew , shewes no other cause wherefore the Gospell was hid from the wise and men of vnderstanding , &c. then that it was so the good pleasure of his father . Note . Meerely out of will . fol. 513. B. Also , I know well what it is that the reason of man is highly offended withall ; namely , that God out of will , and meerely out of will , forsaketh and hardeneth a man , euen as hee had a pleasure in the euerlasting destruction of him . fol. 527. B. Also , Then you heare very well , that reason thinkes it vnbeseeming , that God should damne those , who cannot will that which is good , neither can shun the desert of damnation , and therefore it must be false which Paul saith , Hee hath mercy on whom he wil , and whom he will he hardeneth , so must now our Lord God deiect himself out of his chaire and a common fellow sit therein , and so suffer himselfe to be prescribed lawes and ordinances , to damne no man but as we by the iudgement of reason thinke , that hee hath deserued the same . fol. 534. A. But if God so worketh , that he hath respect to desert , wherefore do they then murmure so much , and contend with God ? Wherefore doe they say , why doth hee yet complaine ? who hath resisted his will ? and what cause had Paul to still them ? for they would not make much wondring , much lesse complaine so hotly , when as they knew that they had deserued it . Also , Where remaines then , that the potter had power to make what he would , one vessell for honour , the other to dishonour : if he bee subiect to lawes and seruices , and dare not effect what he will , but it shall be propounded to him what hee should doe ? For these two are directly opposite the one to the other , that desert should be respected , and that also he should haue the power and liberty to doe what pleaseth him . Euen as the house-father in the Gospell sufficiently testifieth , dealing with the murmuring workemen , layeth before them his power and liberty , and saith : Is it not lawful for me to doe as I will with mine owne , & c ? But I will admit , that God the Lord must be such a one , that hee hath respect to desert in those whom he damneth : So must wee euen as well yeeld and say , that God hath respect to desert in those , whom he saueth . For and if we will follow the iudgement of reason , then is it euen as vnlike and vntrue , that he saueth those who doe not deserue it , as that he condemnes those , who haue not deserued the same a a Namely , according to the opinion of reason : it so being that it is vnpossible for them to shun sin . . So must we ( I perceiue ) also conclude , that hee should make men out of foregoing deserts ; or they will say , that he is an vniust God , who hath a delight and pleasure in wicked men , and therewithall that hee maketh sinners , drawing them from sinne and vngodly courses , by his grace and reward . But wee vnto vs miserable men , if we had such a God , who then should bee saued ? Whereby thou seest how deepe and secret wickednesse is hidden in the heart of man , that God should make the sinner blessed without desert , and take the sinner , who hath deserued otherwise to mercy : to this doth not reason say , that hee is an vnrighteous God , for this it complaineth not , neither murmureth against God , whereas yet it is vnright , if it should be measured euen according to reason . But wherefore doth it not complaine for it ? Indeed it is a thing that is sweet and seruiceable to it . Therefore it seemes true , and most acceptable . But when God doth condemne those who haue not deserued the same , or hath ordained some to destruction before euer they were borne : whilest this is a bitter and sower doctrine vnto them , and sauoureth not their pallates , therfore complaine they that it is vniust , and vnsupportable , there they contend , murmure and blaspheme . Wherefore thou seest , that the Diatribe do not censure there , according to likelihoods and truthes , but according to their owne minds and harts delights . For and if they doe throughly and truly consider that , then do they euen as well contend with God , when he saueth sinners , and those that deserued it not , as they doe contend with him , when hee damneth those who haue not deserued the same . Also they will euen as well praise God and thanke him , when he condemneth those that deserued it not , as they glorifie him , when hee receiueth sinners to mercy , and saueth them who did not merit the same . For it seemeth alike vnright on both sides , if the reason of man should bee the iudge herein . For it is euen alike vniust , when a man should praise Cain for the murther he committed , and extoll him as a King before God , as when a man should imprison and strangle innocent Abell . If so be now that reason commendeth God , when hee receiueth the sinner to mercy , and yet blameth God , when hee condemneth those that did not deserue it , then shall catch them heere manifestly , and can vanquish them in this , that they doe not soundly and barely praise God , as their God , but censure according to their owne profits , seeking and praising themselues , and their owne things in God , not seeking God barely and his honour . But louing reason is it pleasing to thee , when God accepteth and saueth sinners ; then should it not displease thee also when hee damneth whom he will . Is hee iust in that , then is hee also iust herein . In that doth hee shead out grace and bounty vpon vs being vnworthie ; in this he vseth seuere fiercenesse , anger and sharpenesse , against them that did not deserue the same . But according to the censure of men , hee doth too much to them on both sides , and hee is so an vnrighteous God , but yet he is a iust and faithfull God in himselfe . For how that is right , that he saueth the sinner , and those that deserued it not , is at present not able to be conceiued of vs , but we shal know it , when we attaine to the mansion , where faith shall be compleate , and we shall see face to face . Euen so also , how that is right , that hee condemneth those who haue not deserued the same , is also at present not conceiueable : but we beleeue it , vntill the time that the Son of man shall bee reuealed from heauen . fol. 534. B. Also , That the euerlasting will of the Diuine Maiesty letteth some passe , casteth them off , and condemneth them : wee neede not enquire wherefore God doth it , but it beseemeth rather that we worship God with feare & trembling , who is able to effect so high and waighty workes , and will doe it . fol. 510. B. Al●o , Here were now the right place : heere were it time for a man to stand amazed at the wonderfull vnsearchable iudgements and waies of the Diuine Maiesty , and to worship the same with feare , and to say : Thy will be done in earth as it is in heauen . But some are no where lesse fearing God , then in this : being onely desirous to search into , lay hold on , and controll this secret vnsearchable iudgement and that euery where by their conceits : and they alleage for it , that they doe very much tremble , to meddle with the word of God , lest they should enter too deepe into the same : whereas yet God hath commanded to search the Scriptures ; yet there will they not search : And where he hath commanded not to meddle , there will they of set purpose bee searching without ceasing : which for all that is nothing else , then blasphemie against God . For is not this a vaine conceiting search , when I shall vndertake to captiue to the freedome of my will , the euerlasting Diuine Predestination , Note . which in all equity ought to be free , mouing ouer all creatures ? Or that I shall raile vpon the euerlasting Predestination of God , when I shall be limited : or that I shall blame , or else murmure and say , why doth he yet find fault ? who hath resisted his will ? Also , who is the Lord ? where remaines then that which is said in the Scripture , hee will not the death of a sinner ? hath he created vs therefore to take pleasure in our paine , torment , and euerlasting damnation ? And many more the like words , Note . which also shall bee barked out and howled by the damned in hell euerlastingly . fol. 527. a.b.

Also , it must be otherwise spoken of God or of the will of God , which hee caused to bee preached to vs , which hee hath reuealed and propounded to vs : then of the will of God , which he hath not caused to be preached , reuealed or commanded . So farre now as God is silent of himselfe , and will not heere be made knowne vnto vs , therein should we not trouble our selues . fol. 527. B. Also , with this do the Diatribes deceiue themselues , in that they put not a difference betwixt God , Note . as he is preached and reuealed , and betwixt God , as he vnreuealed , that is , betwixt Gods word , and God himselfe . God doth many things , which hee maketh not knowne to vs by his word . Hee willeth also many things , which he makes not knowne to vs by his word . Euen so hee will not the death of a sinner , according to the wil which he hath reuealed in his word . But yet he wil , according to his secret vnsearchable wil. Now we are to haue respect to his word , and are to let passe his vnsearchable will , whereof we haue no commandement at all . For wee must square our selues after the rule of his word : and not after his vnsearchable will . For who can rule himselfe after the will of God , which is wholly hidden , and is not to be knowne ? It is enough for vs to know that there is an vnsearchable will in God : but what it is that this will effecteth , how , whether , how farre it goeth , that is not beseeming vs once to enquire after , to search into , or to know , but onely to reuerence in all feare and trembling . fol. 508 A. Also , If flesh and blood shall now stumble and murmure at it , though it murmure neuer so much , yet can it accomplish nothing : God is not therefore changeable : and though many wicked bee offended and fall away , or denie the Lord , or disdaine him , yet remaine the faithfull and elect .

Euen as the same is to be answered them , who demand , Doctor Martin Luther , why God let Adam fall . wherefore God suffered Adam to fall ? and wherefore did he let vs al be sinners in him , and be borne in a nature corrupted , if he could haue sustained him sufficiently ? Or , wherfore did he not first resanctifie the nature , renue and cleanse the same , before such time as all other men were borne out of the same ? or did not make vs otherwise ? To which in short this answere is sufficient , He is God : to the will of whom , can no law ground , or cause to bee yeelded . For it so being that there is nothing in heauen or earth to paralise him ; also nothing that surmounts him ; there can be no rule , number or measure appointed him , but his will is the measure , or rule to all creatures . For if so be that his will hath a measure or rule , law , ground and cause then were it indeed not Gods will at all . For that which he will , is not therefore right , because hee should or must so will it ; but the cleane contrary ; that which hee will is therefore right , because he will so haue it . The creature hath lawes and ordinances , grounds and causes appointed to it : but the will of the Creator hath none : will wee then ordaine another God , and another Creator of the creatures ? fol. 524. A. Also , But wee say now euen as wee haue done formerly , that the secret will of Gods Maiesty shall not be enquired into , but onely shunne selfe-conceited reason , which alwaies forsaketh Christ , faith , loue , and the Crosse , and wil mount aboue the clouds , before her feathers be growne . We are not here to be troubled in searching into the high great secrets of Gods Maiesty , which dwelleth in right that none can attaine vnto , as Paul saith . 1. Tim. 6. We must keepe our selues close to God , wherein he accepteth of vs , who became man , euen in Iesus Christ the crucified , as Paul saith , in whom is hidden the fulnesse of the wisedome of God . For in him haue we richly both what is knowne vnto vs , and that which wee ought not to know . fol 510. A Also , But reason will heere say , euen like the custome of the mockers , being both nose wise and selfe minded . Yea indeed this is a fine found thing , that when as you are forced with strong grounds and arguments , that then you flie to the will of Gods Maiesty ; there must the counterpartie hold his peace : euen as the Astrologie with their Epicyclis , turne all questions from the course of the heauens . To which this my answere : It is not a thing found by mee , whereas I say the will of God is not to bee searched into , but it is founded in the word of God , and there commanded . For so saith Paul to the Romans , chap. 9. Thou wilt say then vnto me , why doth he yet complain ? for who hath resisted his will ? But O man , who art thou which pleadest against God ? shall the thing formed , say to him that formed it , why hast thou made me thus ? hath not the potter power of the clay , to make of the same lumpe , &c. And Esay spake thereof before Paul , in his 58. Chapter . They seeke me daily , and will know my waies , euen as a nation that did righteously , and had not forsaken the statutes of their God , they aske of me the ordinances of iustice , and will draw neare vnto God . As I take it these words giue sufficient testimony , that man shall not search into the will of the Maiesty . And it so being , that this case of freewill and euerlasting Predestination , is of such speciall consequence , where the corrupt reason and fleshly man are accustomed to search after the will of the Maiesty ; it is therefore of speciall necessity that wee say vnto them , that they herein keepe silence , and yeeld the honour that belongeth to the Diuine will and Maiesty . In other matters which are handled , wherein cause may be giuen , and cause must be taken vpon command , therein are not men so diligent in searching . But and if yet there bee some who will be searching after the will , and will not giue regard to our admonition ; those doe we let passe , euermore to hold combate with God , as the giants doe : and they shall see the profit or praise they shall purchase by it . fol. 510. B. The Reader may may finde many more testimonies of Doctor Mart. Luther , in the booke which is intituled , Constant doctrine of D. Mart. Luther of the first mouing causes of faith : printed at Amberg , Anno , 1598. in 410.

Behold Reader : this is the doctrine of Doctor Luther , of the cause of our election to euerlasting life . Whether now we , or Doctor Muller , and Doct. Hunnius are the better Lutherans in this point , wee yeeld to the censure of all honest Lutherans . It is true indeed that there be some who let not to blase that Doctor Luther did at last renounce and alter the aforesaid doctrine . But the Concordien booke saith no thereunto , and saith ;

Vpon this we will set downe one saying , where Doctor Luther pronounceth afterwards with a Protestation , to remaine by the same euen to the day of his death , expressing his mind in the great confession of the holy Supper , where he saith thus : Herewithall doe I renounce and condemne all foule errours and doctrines , which aduance the free will of man , as being a meere opposite to the helpe and grace of our Sauiour Iesus Christ . For whilest that without Christ , death and sinne is our Lord , and the diuell our God and Prince , there can bee no power nor strength , no wit nor vnderstanding , whereby wee can frame or further our selues to righteousnesse and life , but we must remaine blind and fettered slaues of sinne and Satan , doing and intending whatsoeuer shall be pleasing to him , and so shall be contrary to God and his Commandements . In these words ( saith the Concordien booke ) Doctor Luther of happie and blessed memory , yeelds our free will no power at all , whereby to further it selfe vnto righteousnesse , or to striue towards the same , but saith , that mankind is blinded and captiued to doe onely what shall bee the will of the diuell , and shall be contrary vnto God . Therefore here is no partaking in workes by our wils in the conuersion of mankind . And a man must be drawne and borne againe of God ; else is there not a thought in our hearts , which is able to moue it selfe towards the Gospell whereby to imbrace it , of it owne accord . As also Doct. Note . Doctor Luthers booke , de seruo arbitrio , is cannonised in the Concordium booke . Luther writ of this matter against Erasmus , in the booke de seruo arbitrio , that is , of the captiued will of man , and maintained the same throughly , and afterwards repeated and expounded it in the notable exposition of the first booke of Moses vpon the 26. Chapter , ( Note . He did not retract it , but repeated and expounded it ) as in like manner in the same place also , where other by-matters are disputed of by Erasmus , as , de absoluta necessitate , &c. Hee sheweth how he would haue the same taken and vnderstood , against all misconstructions , and peruertings a a As we vse also to doe . . To which we also now refer our selues b b We also . , and also direct others thereunto . Therefore it is false doctrine , when it is propounded , that the vnregenerate man hath yet so much power , that he desires to entertaine the Gospell , to comfort himselfe therewithall , and that so the naturall mans will partaketh something in the conuersion : for such an erronious opinion is flat against the Diuine Scriptures , the Christian Auspurges Confession , the Apologie of the Same , the Smalkaldes articles , the great and small Catechisme of Luther , and other of that notable highly enlightened Diuines writings . Thus farre the Concordien booke . fol. 271. B. and 272. B.

Some man might say , then is the Concordien booke Caluinish also ? Answere . Wee cannot find it any otherwise in this matter . For euen as we say ; that God found no cause in vs wherefore he should chuse vs before others to euerlasting life : euen so saith the Concordien booke also : and saith , the contrary doctrine is a terrible and blasphemous heresie . fol. 251. B. And it notifieth also the right ground , wherefore God saw and found no cause in vs , why he should elect vs : namely therefore ; Because saith it , before such time as a man is enlightened , changed , new borne , renewed , and drawne by the holy Ghost , hee can effect as much of himselfe , and by his owne naturall power in Diuine matters , change himselfe , or begin to regenerate himselfe , worke or partake in working , euen as much as a stone , blocke or hedge . For though hee bee able to gouerne the outward members , and to heare and ponder the Gospell in some measure , and also speake thereof , as is to be seene in the hypocrisie of the Pharesies : yet doth he esteeme for follie , and will not beleeue it . Carying himselfe therein worse then a blocke : because hee is an enemy and contradictor of the will of God , if so be the holy Ghost be not powerfull in him , and doe not worke and kindle in him faith and other vertues and obediences well pleasing to the Lord . Euen as the holy Scriptures doe not ascribe to the humane power of the naturall free will , either part or whole , little or more share thereof about conuersion , to beleeue in Christ , to be new borne , to bee changed , and whatsoeuer else appertaineth to the beginning and accomplshing of the same worke ; but in Solidum , that is wholly and altogether , ascribeth the same only to the Diuine working , and to the holy Ghost . fol. 269. B.

Behold Reader ; so teacheth the Concordien booke of this matter . And so it sets in effectu euen as well as we , an an absolute decree , that is , a free meere councell of God ; whereby hee hath elected some whom hee would enlighten to beleeue in Christ . And saith , God did not find any cause of such his councell in vs . Of reprobation . Onely for so much as concerneth reprobation , therin is it not a meere set councell : but there is in him a manifest and well knowne cause of reprobation ; namely sin : which wee also yeeld the true construction vnto . For God condemneth no man but for sinne ; and therfore hath he not ordained any man to damnation , but in respect of sin . And in that respect the councell of reprobation is indeed not a meere free councell . But when it shall be demanded , that whilest all men are sinners , and that no man hath ability aboue others , to furnish and frame himselfe to Gods gratious election : wherefore then doth God passe by these in the election and not others . To this doe we say , that there can bee no cause shewed . And the Concordien booke doth euen confesse the very same also ; for it teacheth expresly ( as was presently shewed ) that no man hath power before others , to furnish and frame himselfe to Gods gratious election . And therefore we accord in this point , and that wholly with the Concordien booke : except it be so that it discordeth with it selfe . Which contrariety to be in it , will neuer bee yeelded vnto by Doctor Daniel Hofman , who was a famous Lutheran , and a principall subscriber of the Concordien booke : but hee saith , this is the constant and proper doctrine of the Concordien book , that God did not find any cause of election in vs : and that Doctor Hunnius and Mylius , who doe say , that God did foresee from euerlasting , who they were that would fit and prepare themselues before all others to faith in Christ , and vpon the same he directed his election : are fallen away from Doctor Luther , yea and indeed from the whole true beleeuing Churches , and that they haue brought in such a doctrine into Wittenberge , which is not only pure Popery , but is indeed much more grosse then is the doctrine of the Papists : for the Papists are not gone so far as yet , that they said , that men could by naturall power qualifie and fitly furnish himselfe to Gods election . And that hee is sorrie from his heart , that those who sit in the chaire of Luther , should so lamentably alter his doctrine . Doctor Hunnius and Doctor Mylius had borrowed this matter out of Mumpelgartes conference , and learnt the same from Doct. Iacob Andreas . But they built most falsly , who did not partake with these folke . For to winne the whole world thereby , did hee not know how to obtaine the meere grace and mercy of God by such a doctrine . This saith Doct. Hofman , and inlargeth it very much in his Apologia , or answere vpon Doctor Hunnius , and Doctor Mylius , their letter of excommunication , from the 46. leafe vnto the 67.

Lib. 2. de grat . Cap. 10. 11. 12. 13. 14. 15. 16. And it is the truth . For Bellarmine the Archpapist set these two propositions in his strife writings , and sheweth them notably : first , that there is no cause of election in vs : for the second , that the cause of the reprobation of the wicked is in part the meere will of God : and partly the foreseene sinnes . The bare will of God ; as farre forth as all men are sinners . Therefore there can bee no cause shewed , wherefore he makes this man iust , and leaueth that sticking fast in his sinne . The sinne : so farre forth as God hath determined to condemne no man but in respect of sinne . This saith the Archpapist Bellarmine . And he saith right therein . That now there should bee a more offensiue doctrine in the Cathedra of Luther , against the meere good grace of God , then the Papists doe maintaine , that is indeed to be lamented , saith Doctor Hofman . And verily this is a cause which ought to moue the Protestant Princes and Lords most necessarily , by the better furtherance of faithfull God fearing people , both of spirituall and temporall estates , well to con der the same , & how those three or foure content●●●s spirits , which bring in such stuffe into the Churches of God , might bee bridled by sufficient and timely councels . For else , if they be suffered to proceed , as they haue laid the frame of their worke , then they will bring forth a monstrous shape . Pag 66. As Doctor Daniel Hofman againe calleth to mind most truly and well ; where he saith : You shall yet see wonderfull contention and separation in the Churches of God , if so bee that Doctor Hunnius , and his Wittenbergers doe not giue place , and giue the honour to God . Wee haue done our duties : he that will bee blind , let him bee euer blind .

Concerning the blasphemous consequents wherwithall the contentious burthen ours , and Doctor Luthers Scripture like doctrine of Gods gratious free election ; as if namely , God did not wish all men saluation , and the like : wee doe also esteeme not worthie of any other answere , then that which Doctor Hofman giues vpon it , Pag 16. where he saith : And Doctor Mylius should not also presently conclude , Si Deus distinxit : ergo non omnes dignatur misere cordia ( if God make difference of men : then doth hee not wish all men saluation . ) For the word of God is worthie of greater reuerence , as that it should bee compared with the sudden speeches of men .

One thing yet must we needs put the Christian Reader in mind of , for the conclusion of this Chapter . Doctor Mylius will afterwards auouch , that the Caluinists should teach , That the elect can neuer perish , though they liue as they list . And to proue this vpon them to be so , Thes 172. Pag 116. he amongst others cites Marlorat vpon the 11. Chapter of Iohn , where these words stand to be read : Wherby it stands vnreuokeable , whom God hath chosen out of the world , he can neuer vtterly perish , Note 〈◊〉 by ( ) ●●ncluded words did Doct. Mylius leaue out of ●t purpose , and in the stead the 〈◊〉 , he 〈…〉 &c. Thes. 172. Pag. 117. ( for no man can take them out of the hand of the shepheard . ) But who so to reprobated by God , hee can neuer bee saued , though hee had all the good workes of the of the Saints together on an heape . So little change is there in the councell of God . Ouer these words Doctor Mylius make himselfe exceeding merrie , and saith : heare O you louing Psaltzgranians , you haue your conclusion . Now these very words are not the words of a Caluinist , but they are the words of Brentius , who died an enemy of the Caluinists , as his Testament declareth : as the desirous Reader may see the truth , the words being printed at Hagenaw , Anno , 1534. in the Exegesi of Bremius , in the 260. leafe . And Marlorat did not onely write them out of Brentius : but he set his , euen Brentius his name thereby with an R. ( as he vsed to doe . This could not the strife sicke blind man perceiue , but thought , that he would then set a blocke in the way of the Caluinists : when he himselfe and his factious companion did doe it themselues . Is not this a liug● example , how they ●eale with the Caluinists ? and how their citationes , or testimonies are to bee ●steemed , by which they would haue them taken for hereticks ? The matter in it selfe consisting , ●●maines all one , as we haue written in our faithfull Admonition : We say indeed that the elect cannot be lost . 〈…〉 . And why should we not say so ? Christ saith it himselfe , Mat. 24 ch. And Doctor Luther saith so also in innumerable many places a a Yet the Papist● 〈…〉 . lib 2. de 〈◊〉 . cap 10. §. 4. 1. Pet. 1.5 . Luk. 22.31 . Ephes. 1 4.5 . Rom. 8.30 . Ezek 36 27. . But that we should say that the elect cannot perish , with this addition , doe they what they will : that will neuer be shewed in our writings . But this is our opinion , and for that wee say , that the elect cannot perish , because God keepeth them by his power in saith to saluation : and though they sometimes fall , yet they lie not therein , but he raiseth them againe by repentance . For whom God hath elected to euerlasting life , those hath hee not otherwise elected , then with this condition , that hee would giue them faith in Christ and that by his holy spirit hee would make them new cr ●tures , and such people as should walke in his Commandements . Therefore they are no elect that doe what they will , but onely they that haue a hearty purpose , and an earnest intent to doe what God will ; this is our opinion herein . Which opinion the aboue written doctrine of the bare councell of God doth not contradict at all . For wee name the gratious election not therfore a free bare councell of God , that God will make vs saued freely and barely , Est absolutum decretum ●à priori no● à posteriori . without faith and repentance , without Christ , without word and Sacraments , as the enemies of peace doe construe it . But therefore name wee the gratious election a free bare councell of God , whilest God did finde no caus in vs wherefore hee should elect vs before others , and dignifie vs with faith in Christ .

Therefore Doctor Mylius hath no cause to triumph so much , and say , that wee renounce and cast off our former confession . Wee doe not renounce and cast off our former Confession : but wee onely guard off those lies , which formerly were throwne vpon vs . And we hope that honest , vnderstanding , God fearing , and peace-louing people , shall haue no cause of complaint any further against vs , for this point .

CHAP. IX . That wee doe not beleeue and teach otherwise of holy Baptisme , then as Doctor Luther of happy memory did teach thereof , in the Smalkaldes Articles , and in the Sermon of the blessed Sacrament , the holy Baptisme , an . 1519

THe fourth and last point of doctrine , which after the blessed death of Doctor Luther , was brought into controuersie , by vnpeaceable people , to separate the Protestant Churches daily more and more ; is of the holy Baptisme . Whereof our aduersaries say , that the washing away of sinnes , which is effected by the blood of Christ , is not onely betokened and sealed to the faithfull and their children through the holy Baptisme , as wee say : but that there is a secret power adioyned or affixed to the water of Baptisme also , whereby it washeth away sinnes , and regenerateth a man . As is to bee seene in the conference at Mompelgart . Pag. 430. and 433. Now indeed there are some sayings to be found in the writings of Doctor Luther , which beare a shew for such a construction . But there withall there is such an exposition added thereunto , which is flat opposite to the aboue mentioned idolatrous opinion .

As in the Smalkaldes Articles , in the third part , in the 5. article saith he : Tom. 6. Ien. fol. 519. lib. conc . fol. 149. B. The Baptisme is nothing else then Gods word in the water , commanded by his institution . Or as Saint Paul saith , Lauacrum in verbo .

As also Augustine saith : Accedat verbum ad elementum ; & fit sacramentum . Note . Originall of the Vbiquitists opinion of Baptisme . ( when the word comes to the element , then it becomes a Sacrament , ) and therefore we doe not assent vnto Thomas Aquinus , and to the preaching Friers , who forget Gods word ( his institution , ) and , God hath founded a spirituall power in the water , which washeth away sins by the water . Also , not to Scotus , and the barefoote Monkes , who doe teach , that the Baptisme washeth away sinnes , by the accompanying of the Diuine will : so that this purging is effected onely through the will of God , nothing at all through the word or water .

Behold Reader ; there is the opinion of the Vbiquitists expresly disclaimed , about the secret power , which should be hidden in the water of Baptisme ; and testified , that such an opinion was sprung from the Monkes , which Doctor Luther will not ratifie .

What then is the true vnderstanding about Baptisme , that declareth Doctor Luther very notably , in the Sermon of the blessed Sacrament of holy Baptisme , de Anno , 1519. Tom. 1. Ien. fol. 183. &c. where amongst other words , he saith :

What Baptisme is . Baptisme is an outward token or watchword , which maketh a separation betwixt vs and all other Heathen men , whereby we may be knowne to be people belonging to our captaine Christ , vnder which standard ( that is , the holy Crosse ) we fight resolutely against sinne .

Three things to be considered in Baptisme . 1. The token . Therefore we must haue respect vnto three things ; the token , the signification , and faith . The token consisteth therein , that the person bee put into the water , in the name of the Father , and the Sonne , and the holy Ghost ; but hee is not suffered to remaine therein , but is lifted out againe ; therefore it is called , lifting out of Baptisme . So both parts must bee in the token , Baptisme , and the lifting out of the same .

2. The signification . The signification is blessed dying to sinne , and arising againe in the grace of God . So doth Saint Paul call it . Tit. 3. A washing of the new birth , wherin a man is new borne and renued . The like saith Christ also , Ioh. 3. Except a man be borne of water , and of the spirit , ( of grace ) he cannot enter into the kingdome of God . Also , the signification and dying , or drowning of sinne , is not fully accomplished in this life , vntill such time as the man dieth also , and wholly dissolueth to ponder . Then is the Sacrament or signe of Baptisme ended .

Also , the signification of spirituall Baptisme , the drowning of sinne endureth so long as we liue , and is first wh●lly finished in death . Therre is the man truly dipped in Baptisme , and is effected as the baptisme signifieth , therefore is the whole life nothing else then a spirituall christening without ceasing , euen vnto the day of death , &c.

So that the life of a Christian man is nothing else , then a beginning to die blessedly , euen from the time of Baptisme , vnto the time of his death and buriall . For God will make him otherwise a new at the last day .

Also , the same simile , lifting vp out of the Baptisme , is performed suddenly : but the signification , the spirituall birth , the encrease of grace and righteousnesse , it beginneth indeed in Baptisme , but continueth a a How this is to be vnderstood , is after declared by the token . also euen vnto death , yea euen vnto the youngest day . There will first of all bee fulfilled , what is betokened by the lifting vp . There shall we arise from death , from sinne , and from euils , cleane in body and soule , and receiue life euerlasting , &c.

Then shall the Angels at the last day lift out all Christians , Baptized faithfull Christians , and will there fulfill that which the Baptisme and the Godfathers signifie . As Christ saith , Matth. 24. He shall send his Angels , &c. Also , it shall bee truly vnderstood ( for being pure in Baptisme ) and knowne that our flesh , so long as it remaines here , is naturally wicked and and sinfull . Which to helpe God did determine such a course , that he would recreate it otherwise . Euen as Ier. 18 testifieth of the potter , when as the vessell fell out not well , he cast the same together into the heape , and kneaded it : and afterwards he made thereof an other vessell , as seemed good to him . So saith God , are you in my hand . In the first birth did wee not fall so well out , therfore he casteth vs againe in the earth through death , and he maketh vs againe at the youngest day , that so we may fall out well , and be without sinne .

He beginneth these councels in Baptisme : which betoken the death and resurrection at the youngest day . Therefore so much as the signification , or the token of the Sacrament is , so are the sinnes dead with the man , and hee is risen , Res Sacramenti : The worke of the Sacrament . and so is the Sacrament performed . But the worke of the Sacrament is not as yet wholly performed , that is , the death and resurrection at the youngest day , but is to bee expected .

So is man wholly pure and innocent Sacramentally : that is not otherwise meant , then that he hath the token of God , Baptisme , whereby is testified his sinnes should all die , and he should die in grace , and rise againe at the youngest day , pure , without sinne , innocent , to liue euerlastingly . So is it in respect of the Sacrament , true , that hee is without sinne , and innocent . But whilest now that it is not fully accomplished , and that he liues in sinfull flesh , he is not without sinne , neither is he pure in all things , but he is onely entred into the way of purity and innocency .

Therefore when a man commeth to yeeres , then begin the naturall sinfull lusts to shew themselues , as pride , anger , incontinency , hatred , couetousnesse , and the like . Whereof there would not be one , if so bee that sinne were wholly drowned and deaded in the Sacrament . Now it is onely signified that they shall bee drowned through death and resurrection at the youngest day , &c.

True vnderstanding of Baptisme . Then thou wilt say , what auaileth it me then to be Baptized , when it destroyeth not , and putteth sinne away wholly and altogether ? Heere followes now the true vnderstanding of the Sacrament of Baptisme . Thus auailes the blessed Sacrament of Baptisme , that God therein himselfe couenanteth with thee , and maketh a gratious and comfortable league with thee .

For the first , thou yeeldest thy selfe to the Sacrament of baptisme , and to the signification thereof . That is , that thou desirest to die to sinne , and to bee made new at the youngest day &c. that doth God accept at thy hands , and lets thee be baptized , and he beginneth presently to create thee anew : Inspiring thee with his grace and holy spirit , which beginneth to mortifie nature and sinne , and prepareth thee to die , and to rise againe at the last day .

For the second , thou also contractest to do the same , and to crucifie thy sinne more and more , all thy life long , euen to thy very death . Which is acceptable to God also , and hee exerciseth thee as long as thou liuest with good workes , and manifold sufferings , wherby he acteth the same which thou diddest desire in thy baptisme : that is , that thou wilt be free from sinne , and wilt die , and wilt rise againe at the youngest day , and so fulfill baptisme . Therefore doe we reade and see how he suffered his beloued Martyrs and Saints to be so martyred , that they being but slaine , fulfilled the Sacrament , died and were created anew . For if so bee that that commeth not to passe , and wee haue neither sufferings nor exercises , then will the corrupt nature of man so preuaile , that hee will make baptisme vnprofitable vnto him ; and so hee falleth by sinne , and so remaines an old man , as he was before . Whilest now such thy couenant is vnuiolated , God giues thee grace againe , and bindeth himselfe to thee , that hee will not impute thy sinnes vnto thee , which are in thy nature after baptisme , hee will not looke vpon them , neither damne thee for them , hee satisfieth himselfe therein , taking pleasure that thou art continually in exercise and desirest to kill the same , and to bee freed from them by death . Therfore though euill thoughts or desires doe indeed stirre , yea though thou also somtimes sinnest and fallest , yet if thou arise and returnest againe into the couenant , so are they thus esteemed by vertue of the Sacrament and couenant , as Saint Paul saith , Rom. 8. Such is the nature of this Sauiour , that hee damneth not thy naturall sinfull motions , who beleeuest in Christ , and doest not cherish the same , neither consentest thereunto , &c.

If so be now this couenant were not , and that God did not mercifully looke through the fingers , then were there no sinne so small , but it would condemne vs . For the iustice of God can endure no sinne . Therefore there is no greater comfort vpon the earth then baptisme , The comfort which we haue of Baptisme . through which wee enter into the sentence of grace and mercy , which iudgeth not sinne , but expels it with many exercises , The true vnderstanding and vse of Baptisme . &c. In respect whereof no man hath cause to bee terrified , though he feeles euill lusts and desires , and not to dispaire , though he should euen fall , but should call his baptisme to mind , and refresh himselfe hartily with the same , that God hath bound himselfe therein , to mortifie his sins , and not reckon them to damnation , if hee doe not consent thereunto , or remaine therein , &c.

3. Faith . Also , heere is now the third part of the Sacrament to bee handled , that is faith ; that is , that a man doth constantly beleeue , how that this Sacrament doth not only betoken the death and resurrection at the youngest day , by which a man is made anew , How that is to be vnderstood , that the worke of Baptisme doth presently begin in Baptisme . to liue euerlastingly without sinne , but that it also doth certainly begin and worke the same , and vniteth vs vnto God , that wee will euen vnto death , mortifie sinne , and striue against the same , and hee on the contrary side will hold vs excused , and deale gratiously with vs , and not iudge vs according to rigour , for that we are not without sinne in this life , vntill we be purified by death . How a man is pure . So now thou vnderstandest how a man is innocent , pure , and without sin in baptisme , and yet remaineth full of many euill lusts , so that hee cannot otherwise be called pure , then for that he hath made entrance thereinto , and for that the same purity hath a signe and couenant , that he ought to be more pure . For which cause God will not attribute his remaining vncleanenesse vnto him , and so hee is more pure by Gods gratious account of him , then if that he should be pure in his owne nature , &c. For which cause a man must be very bold and free in holding himselfe to baptisme , and beare himselfe against all sinne and terrour of conscience , and most humbly say : I know very well , that I haue no cleane thing in mee , but I am yet christened , through which God , who cannot lie , hath bound himselfe not to impute my sinnes vnto mee , but to crucifie and to destroy them .

So we doe now vnderstand , that our innocency of baptisme is so called wholly and solly in respect of the Diuine mercy , which begun it , and taketh pitie on sinne , esteeming vs as if we were without sinne , &c.

Also , sinne must still be , for in truth wicked motions are to be esteemed sinne , but this difference is to bee made , that Gods grace will not yet reckon them for sinne , if that wee encounter them with many endeauours , workes and sufferings , and at the last crucifie them by death . Whosoeuer doth not so , to those will hee not remit them , because they doe not keepe touch with him in baptisme , and their couenant , but hinder the begun worke of God in baptisme , &c. And doe not know that they had power giuen them for their whole liues , euen vnto the time of death , yea and to the youngest day , as was said before . Also , is there any man fallen into sinne , then let him most strongly remember his baptisme , how God did there ioyne in contract with him , to pardon all his sinnes , if hee will but resist them to the time of his death . Vpon the same truth and couenant of God , a man must cheerefully repose himselfe , and then doth baptisme proceed in his worke and strength againe , and then is the heart againe quieted and refreshed . Not in respect of his worke or satisfaction , but in Gods mercy which is promised him in baptisme , for euer to remaine . And a man must be so steadfast in faith , that though all creatures and all sinnes should conspire against him , yet he would not be remoued , in respect that whosoeuer yeelds himselfe to be beaten from that hold , he maketh God a liar in his contract in the Sacrament of baptisme , &c.

So then we see , that baptisme , howsoeuer it be hindred in his worke by sinne ; Res Sacramenti : Baptism . yet the forgiuenesse and crucifying of sinne , is onely made voide , through vnbeleefe of the same . And faith recals againe the same hinderance of his operation , so that it doth wholly consist in faith .

And that I may speake it plainely , then is it one thing , to pardon sinne , and an other to put off and renounce sinne . Faith layeth hold on the forgiuenesse of sinnes , though they be not wholly expulsed but to expulse sinne , is by an endeauour against sinne , and dying at the last , sin sinkes to the bottome . Both of these workes appertaine to Baptisme . So writes the Apostle to the Hebrewes , that they who were baptized , and their sinnes pardoned , they should cast away sinne , which pressed downe . For whilest I do beleeue that God will not attribute my sinnes vnto mee , then remaines Baptisme in force , and my sinnes are pardoned , though a great part thereof remaine . After that followes the final disposition thereof , through sufferings and death . This is the article which we confesse , I beleeue in the holy Ghost , the forgiuenesse of sinnes , &c. There consists Baptisme most especially , in which this forgiuenesse is performed , through Gods contract with vs , &c.

Also , for which cause must we keepe a good watch , lest a deceiueable security doe not intrude it selfe , whereby wee are moued to say with our selues , doe so great and gracious things consist in Baptisme , that God will not ascribe our sinnes vnto vs , and so soone as wee returne from sinning , then is all in good case , by vertue of Baptisme , then will I so long as I liue , liue as I list , and afterwards , or at the day of my death I will take my Baptisme to heart , and put God in mind of his couenant , and so fulfill the worke of my Baptisme . Yea assuredly , there consists so much in Baptisme , that when thou returnest againe from sinne , and callest vpon thy couenant in Baptisme , then are thy sinnes pardoned vnto thee . But looke well to it , when thou shalt sinne so peruersly and wilfully vpon grace that iudgement doe not take hold on thee , and come vpon thee before thy returne come , and though thou then wouldest beleeue in Baptisme or trust therein , that through Gods , thy tentation bee so great , that there will bee no place for faith . For if so be that they doe scarcely remaine , who doe not sinne , or indeed doe fall by meere frailty : where shall the outragious appeare , who haue tempted and mocked the grace of God ? Therfore let vs walke with feare and trembling , that wee may maintaine the riches of his Diuine Maiesty with a steadfast faith , and giue praise vnto his mercy cheerefully , for euer and euer . Amen .

Behold Reader , so hath Doctor Luther expressed his minde , in the two abouenamed places , namely , in the Smalkaldes articles , and in the Sermon de an . 1519. of the holy Supper . With which exposition we are very well satisfied .

And so the estate of the cause is hitherto to bee found , that it is true , which wee said aboue in the fourth Chapter , and tooke vpon vs to demonstrate , namely , that we agree with Doctor Luther , in all necessary points of Christian Religion , excepting in one only question about the Communion : which question also concerneth not the grounds of saluation .

Therefore in respect of doctrine there is no man that hath any iust cause , to separate and depart from vs : to the great preiudice of the common good

CHAP. X. That the Ceremonies which wee vse in our Churches , are neither against the word of God nor Christian liberty .

COncerning the ceremonies : for them haue they lesse cause to separate themselues from vs : for it is not onely not the wil of God , that any where the bond of loue should bee broken , and the practise of mercy one towards the other should bee vnperformed in respect of some difference in outward things : according to the expresse saying , I will haue mercy , and not sacrifice . Matth. 12.7 . Anno , 1556. at Frankford . Hos. 6.6 . But also the Protestant Estates haue many yeeres since openly agree and testified thus much , that concerning the ceremonies , that no state should burthen , vexe or damnifie another , or falsly accuse them , or permit any of theirs to do so , so long as they agree with the word of God .

Yea indeed might some man say , that is pasable : when they doe but agree with the word of God . But your ceremonies doe disagree from the word of God ?

Answere . If so bee that any man can shew vnto vs any thing in our Ceremonies , which is not agreeable to the word of God , then are we willingly ready to renounce the same . 1. Of breaking the bread .

The first and principall offence which is taken at vs about Ceremonies , is , that wee breake the bread at the Supper . But is not this agreeable to the word of God ? doth it not stand expresly in the words of the institution of the holy Supper : The Lord Iesus in the night that hee was betrayed , hee tooke bread , and when he had giuen thankes , he brake it , &c. And in the first Epistle of Paul to the Corinthians , the 10. chap. and 16. vers . The bread which we breake , &c.

Or is it also possible that euer wee can bee able to celebrate the holy Supper in any better forme , then the very same wherein Christ and his Apostles did celebrate the same ? Doctor Luther saith , it is vnpossible : For by how much our Masses ( so doth he there name the holy Supper ) are nearer to the Masses of Christ , so much the better are they : and by how much the further off , so much the more dangerous . Tom. 1. Ien. fol. 330. A.

2. That we celebrate the Supper ouer a table . The second is , for that we celebrate the Supper ouer a table , and not ouer an altar . Is not that agreeable to the word of God ? Euery way , saith Doctor Luther . For Christ did ordaine and celebrate the Sacrament vpon a table , not an altar , &c. whereby to preuent that this wholesome gift could not , neither might bee turned into an offering . Tom. 2. Ien. fol. 227. A.

3. For that wee take the Sacrament in the hand . The third is , for that wee doe not suffer the Sacrament to be put into our mouthes , but take it our selues in the hand , and so doe eate it and drinke it , as reasonable men vse to eate and drinke . But should not that be agreeable to the word of God ? Euery way saith Doctor Luther . Christ himselfe and whole Christendome did so for a long time , and he gaue vs liberty to doe the like . So stands it now vpon the losse of euery mans saluation , that he doe not call backe , neither accuse as vniust , nor suffer to be blamed , that which Christ himselfe and whole Christendome formerly did practise . For that were euen as much , as to denie and condemne Christ , with all his Apostles , and whole Christendome , when it was in best case , &c. And if that be therefore vnright , to touch the Sacrament with lay mens hands , because the hands commit sinnes , or for that they are vnhallowed : Then were it much more reasonable , that the Sacrament were not receiued with the mouth , much lesse suffered it to enter into the bellie : yea indeed also , that no man might looke vpon it . For there is neither mouth nor bellie , nor eye hallowed . And there are many more sinnes acted by the mouth and eyes , then with the hand . Tom. 3. Ien. fol. 48

The fourth is , 4. Of Confession . for that we goe not to Confession when we goe to the Communion . But therein is a mistake . For although that we doe not commonly confesse euery man in perticuler : yet confesse wee all of vs at once together ; that is , we acknowledge our sinnes openly to God the Lord together , and we entreate him for grace , and wee testifie our faith and hope : and thereupon wee receiue of the Preacher the comfortable absolution of the holy Gospell : so often as we go to the holy Communion . As the ordinances of our Churches manifest . Doct Luther saith , that the priuate Confession ought not to be inforced with lawes : but ought to be l●ft free . Tom. 5. Ien. fol. ●5 . B. But wheras we do not particularly euery man confesse our sins to the Minister , and desire of him a secret absolution : That doe wee not onely therefore , for that such a processe sprang out of the Popedome ; and for that it is abused to many terrible sinnes , as to treason , incontinency , blood bathes , &c. But also whilest that we haue commonly so many Communicants , that it is vnpossible for vs , to heare euery man particularly . For when that wee administer the holy Supper : then doe not wee communicate two or three together : but the whole Church communicateth together : in which not onely many hundreds , but also often many thousands of persons are , yet hold we also this moderation herein , that those who haue not formerly communicated with vs , are not admitted vnto the publike Confession , before such time as they haue made their desires knowne , especially to the Ministers , and haue giuen testimony of their faith and Christian conuersation . Also , that al those who are troubled in their consciences , with any speciall sins , whereby they are not able to quiet their hearts with the publike Confession and absolution , are admonished to repaire priuately to the Ministers , to seeke councell and comfort from them . At what time to all that desire it , it is most truly imparted vnto . And by which receiuing wee suppose that our Churches are benefited . If other men know how to make it better , that doe we gladly affoord them . Onely wee will put them in mind what Doctor Luther holdeth thereof . Who saith : That priuate Confession ought not to bee in forced with lawes , but ought to be free . Tom. 5. Ien. fol. 15. B. And the Popish Canons confesse themselues that the priuate Confession is not the command of the old or new Testament , but is imposed by the Church . Dist. 5. de poenit .

The fifth fault they find , is , 5. The Communion to the sicke . for that we carry not the holy Communion to the sicke into their houses . But heerein also doe wee nothing against the word of God . For the word of God saith , the Supper shall be a Communion . Also it should bee holden when they come together , and one ought to tarrie for another , 1. Cor. 11.18.33 . And therefore do we thinke that it is not conformable to the word of God , when it is administred to one alone . And therefore also doe wee admonish our Communicants , that they participate in the Supper when they are in health , and may receiue it with the publike congregation : The which they also do ; and are very well satisfied with such an order : Excepting , when at any time one is a bedrid man , and hath such an infirmity vpon him , which will not suffer him to come to the publike Communion . In that case if any man desire , that the Supper might bee communicated with him together in the house . It is readily accomplished ; yet with this caution , that the sicke person doe neuer communicate alone , but that the whole company , as a little congregation or house Church , doe communicate with him . This doe we hold to be agreeable to the order of Christ : and yet prescribe we nothing to others therein .

The sixth fault they finde , is , 6. Of the Exorcisme . for that we doe not vse the Exorcisme , ( that is , coniuring of the diuell ) in Baptisme . Which yet concerneth not vs alone ; but also many other euen of their owne Lutheran Churches : who leaue out the Exorcisme in Baptisme euen as well as wee : as the orders of their Churches manifest . And Doctor Hunnius , chiefe Professor of Wittenberge a little before his death , did write very large theses , de abrogando Exorcismo : which were afterwards printed at Erphord , and from thence came to our hands : wherein he alleageth many causes wherefore the Exorcisme should also be abrogated in the rest of the Lutherian Churches wholly , where yet it was in vse . As namely , and for the first , whilest Christ was not the author thereof , but it is a very meere inuention of man . For the second , whilest the words ( I coniure thee thou vncleane spirit , &c. ) let them bee turned and trimmed the best that may bee , yet for all that they beare shew of no other construction , then as if the children of Christians were bodily possessed of the diuell .

For the third , whilest the gift of dispossession together with other miracles , are ceased , & wee know not now any more of any coniurers of the diuell , then of the popish Exorcists and Witches .

For the fourth , whilest not onely the common man , but also many learned make it a thing of necessity : as if without it Baptisme were not compleat . Which is manifest by this , for that they striue so vehemently therefore , and deale so euilly , when the remouall is required .

For the fifth , whilest it is a taking of the name of God in vaine : when as it is said ; I coniure thee thou vncleane spirit , in the name of the Father , and of the Son , and of the holy Ghost , &c. Whereas there is no vncleane spirit therein : and also there is no warrant from God for any such coniuration .

For the sixth , whilest it is a cause of much contention in the Churches of God , the peace and quietnesse whereof ought not to be hindred vnnecessarily .

For the seuenth , whilest it were comely , to hold in these things also a conformity with the rest of the Protestant Churches . Wherin it is alwaies most reasonable , for those Churches to yeeld , who yet haue the Exorcisme .

For the other who haue abrogated it , cannot with good conscience establish it againe .

For the eighth , for that therby they should come nearer to the integritie of the Apostolicall Churches , which they vsed in Baptisme .

For the ninth , for that long since the Protestant Estates in a publike Edict , ( the title whereof is , A notable demonstration of the causes , wherefore the Princes Electors and Dukes , with other States of the Auspurgs Confession , could not appeare at the intended Councell of Trent , which Pope Pius the fourth , had published there to be held , &c. in the 217. page , of the first printing , or 204. of the second , ) had declared thus their minds herein , and said : The holy Scripture witnesseth , that Christ hath commanded to baptize in the name of the Father , and of the Sonne , and of the holy Ghost : and hath neither commanded Crisme nor Exorcisme to bee vsed . Matth. 28. Whilest then both those things , are not the ordinances of Christ , but the inuentions of man , therefore they lie vnder the saying of Christ : In vaine they worship me , teaching for doctrines mens precepts . Matth. 15.

These are neare abouts the causes , which Doctor Hunnius alleaged , wherefore the Exorcisme , ought to be disanulled in all Protestant Churches . Which motiues are worthy of deepe consideration . And at the very least they do demonstrat thus much : That it is not a Caluinish heresie , whereas many have abrogated the Exorcisme . For then must the Wirtenbergers , the Hessens , and the Pfaltzgraue of Newburges Churches , be also Caluinish : it so being that in the orders of their Churches there is no exorcisme to be found .

7. Of womens Baptizing of children , or baptizing in need . The seuenth fault they finde in our Ceremonies , is , for that wee doe not approue of Baptising by a woman : whereas yet the case of necessity is alleaged against vs . But wee doe not know of any such necessity : Mat. 28.19 . Ioh. 20.21 . &c. 1. Cor. 4.1 . 1. Cor. 14.33 . which should enforce vs to flie from the institution of Christ : who did not giue ouer the commission and charge of the ministery of the word , and of administring the holy Sacraments to women , but only vnto men ; as is very well known .

But it is alleaged , that if it so fall out that a Preacher cannot be had so suddenly , that then the child is shortened of saluation . But where stands that written , that the saluation is so knit vnto Baptisme in such a sort , that all those that depart vnbaptized , must therefore be damned and perish ? The saying of Christ is alleaged : Except that a man bee borne of water , and of the spirit , he cannot enter into the kingdome of God , Ioh. 3.5 . But first of all , this saying did not speake of the earthly water in Baptisme : as if without the same no man could bee regenerated and saued . For then the theefe who suffered with Christ on the Crosse must haue also been damned . To whom yet Christ said , to day shalt thou be with me in Paradise . But this sentence speaketh of the heauenly water of the holy Ghost . Which water God poureth out vpon vs , when wee doe beleeue in Christ . As it is written in , Ezek. 36. and in Ioh. the 7. Chapters . And there is as little materiall cause to conclude the necessity of the terrestriall or elementall water of Baptisme , out of this saying : as out of the saying in Matth. 3.11 . Hee will Baptise you with the holy Ghost and with fire : there may bee concluded a necessity of an terestriall or elementall fire to be baptized withall . Besides and if it were that this saying speake of the baptizing with water : yet did it not therefore follow , that all vnbaptized children must perish . For there was as vehement words spoken of Circumcision , as could euer bee said of Baptisme : The vncircumcised manchild , in whose flesh the foreskin is not circumcised , euen that person shall bee cut off from his people . Gen. 17.14 . And yet it hath not such a construction , as if all vncircumcised children should perish : but only it is thus to be vnderstood , that those children should perish , who out of a contempt of Gods token of his couenants were of purpose not circumcised . Euen as God himselfe addeth the cause , where he saith : Because hee hath broken my couenant : that is , hath disdained it , Gen. 17.14 . Which contempt hath no place yeelded to it , where the godly tokens of his couenant cannot bee had after the ordinance and institution of God . Therefore Dauid did neuer make doubt of the saluation of his child , for all that it died the seuenth day of his age , and so was as then not circumcised . 2. Sam. 12.18.23 . For he did not suffer it to die vncircumcised out of any contempt of the holy Sacrament : but seeing it did die before such time as it should or could be circumcised according to the institution of God . When now it shall so come to passe with our children , as it befell to Dauid with his child : that they die before such time as they can be baptized according to the institution of Christ : then doe wee beleeue euen so as Dauid did beleeue ; namely , that God is a most true God , and wil keepe his couenant ( where he said : I will bee thy God , and to thy seed after thee . Genes. 17.7 . ) with vs ; though hee doe not alwaies affix his zeale vpon vs .

The example of Zippora , Moses wife is also obiected against vs , who circumcised hir son ; and God ceased to be angry , whereas else he would haue killed Moses , Exod. 4.24.25 . Also the example of the Iewish women who did secretly circumcise their children , vnder the persecution of Antiochus . 1. Mac. 1.51.63 . and 2. Macch. 6.10 . But it is yet disputable , whether these women did right or not ? and it cannot bee forced out of it , that God did yet cease his anger , when that Zippora circumcised her sonne . For it may be very well , whilest the Lord obtained his maine purpose with his threatnings : ( that namely Zippora yeelded to the circumcising of her child , which formerly shee would not doe , till the rest of her failing , which accompanied this circumcision did also concurre : as that she did doe it her selfe vnpatiently : whereas shee ought to haue suffered her husband patiently to haue done the same : ) he did in mercy beare with the same : euen as he also did beare with others of his Saints both in the old and new Testament in many things out of his meere goodnesse : not that we should therefore imitate the same . And therefore we haue no warrant by these or other the like examples : but if so be that one could finde such an example in the holy Bible , that a child was circumcised before the eighth day , because of the weakenesse thereof : that were somthing to the purpose . But there is no such example to bee found . And the Iewes also at this day practise no such nead circumcision . Therefore from hence there cannot bee any nead Baptisme proued . And if any where in time of need women may baptize ; then may they also in time of need administer the holy Supper : which hitherto hath neuer been yeelded vnto them by any man .

The eighth fault which they find in our Ceremonies , is , 8. Of Jmages . for that we haue no pictures of God and his Saints in our Churches . But this cannot be contradictorie to the word of God . For the hauing of God and his Saints pictures in the Churches ; is not onely not commanded of God at any time in his word , as our opponents themselues confesse : but also earnestly forbidden . As may be seene clearely in the second Commandement . Exod. 20. Deut. 5. Thou shalt make thee no grauen Image , neither any similitude of things that are in heauen aboue , neither that are in the earth beneath , nor that are in the waters vnder the earth , then shalt not bow downe to them , neither serue them , &c. In which Commandement God hath forbidden two things vncontroleably : first , that there shal be no similitude made of him in any manner : yea also not in the shape of a man , as he expresly declareth himselfe , Deut. 4.15.16.17 . where hee saith : Take therefore good heed vnto your selues , for ye saw no Image in the day that the Lord spake vnto you in Horeb , out of the middest of the fire : that yee corrupt not your selues , and make you a grauen Image , or representation of any figure , whether it be the likenesse of man or woman , or the likenesse of any beast that is on the earth , or the likenesse of any feathered fowle that flyeth in the aire : or the likenesse of any thing that creepeth on the earth , or the likenesse of any fish that is in the waters beneath the earth . By which text the Wittenbergers were inforced , & acknowledged many yeeres agone , that in the pictures of God , very easily might be sinned against the Commandement of God . And therefore the lesser paintings of God , the better action performed therein . In the needfull answere . fol. 72. And therefore do we paint no manner of pictures , that so wee might not put our selues in danger of sinne vnnecessarily . For that there is no necessity of hauing the picture of God , the Wittenbergers themselues doe willingly yeeld the same to vs .

The second thing which God hath forbidden vs in the command of Images , is , that wee should not bow downe vnto them , nor serue them . Out of which vngainesayably followes , that also we ought to haue no Images in those places , where there is any shew and danger of bowing before them . For it stands written , Abstaine from all appearance of euill , 1. Thes. 5.22 . Also , Thou shalt not tempt the Lord thy God : That is , thou shalt not endanger thy selfe nor thy neighbour peremptorily : not in hazard of the body , much lesse in hazard of the soule . Deut. 6.16 . Matth. 4.7 . Now haue all their Images in the places of the worship of God : and especially the Images vpon the altars : the shew and danger of worship in them : as is largely demonstrated in the three writings : of the Anholtes Reformation . Therefore cannot we otherwaies acknowledge them that such Images are forbidden of God . Euen as also in the in the Temple of Salomon , to which for all that the maintainers of Images fly readily for shelter , there was not one onely altar Image , also not any one Image of God or of his Saints : but there was onely such caruings of knobs and grauings with flowers , which could administer no shew and danger of worship . The which also is not contradicted in our Churches .

The ninth fault they find in our Ceremonies , is , 9. Only Deutsch seruice of God in Deutsch Churches . for that wee haue cast out of our Churches the Latine songs and collects , and do performe the whole publike worship of God in the Deutsch language . 1. Cor. 14.2.3.12.16 . Now for the same wee haue a cleare text in the holy Bible , which saith thus : Hee that speaketh a strange tongue , he speaketh not to the edification of men nor exhortation , nor comfort . Therefore seeke that yee may excell vnto the edifying of the Church . Else when thou blessest with the spirit , ( that is in an vnknowne tongue ) how shall hee that occupieth the roome of the vnlearned say , Amen , at thy giuing of thankes , seeing hee knoweth not what thou sayest ?

In which text is not only tolerated , but also commanded , that the publike worship of God should bee exercised in a knowne language : whereby a poore simple man may bee comforted and edified , and when God is prayed vnto and praised , he may be able to say Amen thereunto . What thinke they then to purchase , by taxing this for an errour in vs ?

10 Of Masse apparell . The tenth fault which they finde in our Ceremonies , is , for that we haue put off the Masse apparell and quire vestments , wherof we will not vouchsafe to say more then this , where stands it written , that Christ and his Apostles did put on masse apparell and quire vestments , when they did exercise the worship of God ?

11. No Organs . The eleuenth fault they finde , is , for than wee vse no Organs in our Churches . Whereof the people are not rightly informed . For there are diuers Reformed Churches , wherein the Organs are vsed . As indeed they are no where forbidden . Yet commonly we doe therefore not vse them : whilest we finde more hindrance to proceed thereof then profit , by the worship of God : and also in this case we desire to remaine by the simplicity of the Apostolicall Churches , which neither had nor vsed any such things in their congregations . In the old Testament indeed they had musicall instruments in the worship of God : but it was alwaies so ordered , that the text , which was musicated , was withall sung in the natiue language , and was vnderstood of euery one . And if when it shall be so ordered at this day , then were it not wholly against vs .

The twelfth fault they find , is , 12 Of bowing the knee , and putting off the hat when one saith Iesus . for that we do not bow the knee , and put off the hat , as often as the name of Iesus is named . Whereof wee are constrained to informe the Reader something more largely . For it beareth a shew , as if therein they had no small cause of offence in vs . Before all other things now , we doe testifie before God , that wee doe not doe any such thing out of any disdaine of the pretious name of Iesus : but we doe it in respect of the wilworship which was founded in Poperie . Where the knee is bowed , and the hat is put off , whensoeuer the name of Iesus is named : but when Christ is spoken , or the Sonne of God , then doth no man put off his hat : yea although ioyntly one doth name God the father , Sonne , and holy Ghost , the blessed Trinity , yet is there no man that taketh off his hat , neither doth any man bow the knee : wheras yet God saith : I haue sworne by my selfe , &c. That euery knee shall bow vnto me . Esa. 45.23 . Onely , when it is said , Iesus , then doe the folke take off their hats , and bend the knee : yea though it bee the name of Iesus Syrach . In this wilworship would not our forefathers bee partakers ; and therefore let fall the vse wherein the wilworship consisteth : and that by vertue of the command we haue : Abstaine from all appearance of euill . 1. Thes. 5.20 . But whereas it is alleaged , that it standeth in the word of God expresly written , that euery knee should bow at the name of Iesus : to this our answere is ; If it stood expresly in the word of God , that the knee should bee bowed , or the hat be put off , as often as wee heard the name Iesus spoken , then were wee indeed wicked people , for not performing it But wee doe not find such a command any where . The saying of Paul is obiected , where he saith of Christ : Wherefore God hath also highly exalted him , and giuen him a name aboue euery name , that at the name of Iesus should euery knee bow , both of things in heauen , and things in earth , and things vnder the earth : and that euery tongue should confesse that Iesus Christ is the Lord , vnto the glory of the father . Phil. 2.9.10.11 . But if it please the Reader to consider the text throughly , then shall hee finde that the name Iesus doth not intend the little word Iesus : but the honour , power and Maiesty , which God hath giuen to the Lord Iesus : that namely to him shall all creatures yeeld the honour of being their Lord , and must crouch and bow vnto him . For concerning the name or little word Iesus , the same name was not first giuen vnto the Lord Christ at the time of his exaltation , but when he was circumcised the eighth day , then was his name called Iesus . Besides this , so is not the name Iesus , when the little word Iesus is vnderstood thereby : a name ouer all names ; that is , not such a name which was only giuen to the Lord Iesus : for it was a common name in vse among the Iewes ; as may well perceiued out of Iesus Sirach , and many places of the Scripture . These are two vnmoueable grounds , out of which it is cleare , that in the aboue cited saying , by the name Iesus , is not to be vnderstood the little word Iesus ; but the honour , power and Maiesty , which God gaue vnto Christ , after that hee raised him from the dead : as also the Apostle Paul himselfe in another place declareth very plainely thus , where he saith : God hath raised Christ from the dead , and set him at his right hand in the heauenly places : far aboue all principalities , and powers , and might , and dominion , and euery thing that is named , ( see Reader , this is the name aboue all names ) not in this world onely , but also in that that is to come , and hath made all things subiect vnder his feet , and hath appointed him , &c. Ephes. 1.20.21 . Yea and indeed also in the former text which they alleage as making for them ; Paul expounds his owne meaning , what it is which hee vnderstand by the great name which God gaue vnto Christ after his resurrection : namely , the name , that he should bee a Lord ouer all creatures in heauen , and vpon the earth : or as the words of Paul themselues are : That euery tongue should confesse that Iesus Christ is the Lord , vnto the glory of God the Father . Neither are we the first who doe so expound these words , but the old teachers , Origen , Chrysostom , and Basill , and many moe , haue euen so expounded the same , many hundred of yeeres agone : which exposition if it may take place , then can there bee nothing concluded out of the same ; for the bowing of the knee so often as the word Iesus is nominated , but it must be confessed , that such a custome is taken vp from men : indeed vpon a good meaning , but yet from men , and that without any authority from the word of God . Therefore it cannot truly bee said that they that discontinue such a custome , doe deale contrary to the word of God therin : yet wee for our parts accuse not the action , leauing it free in the liberty of a Christian : and we do sometimes vse it our selues , as we see it behoofefull , to auoid offence . But why it is that we cannot giue all men satisfaction herein : euen this is the cause , because others also doe not giue vs content . For euen as they take offence , for that we do not alwaies bow the knee , and take off the hat , when the name Iesus is named : euen so are wee offended on the contrary , that they do onely bow the knee and take off the hat when one saith Iesus , and not in like manner when Christ or God is said . Therefore it is the surest course , that both of vs cease together , according to the saying of Paul : Beare ye one anothers burthen , and so fulfill the law of Christ . Gal. 6.2 .

13. Of Christian liberty . The thirteenth fault which they finde is , for that we hold certaine of the aboue mentioned , ( as the breaking of bread , also the putting away of Images , &c. ) for needfull : whereas our opponents hold them but for meere indifferent things : and therefore they complaine against vs , as that wee should deale against the Christian liberty . But on the contrary side our opponents hold certaine things for needfull ( as the confession in the eare ; also the bowing of the knee at the word Iesus , &c. ) which we esteeme but for meere indifferent things . Therfore also the best that is to be done in this matter , is , that the one side beareth with the other , till such time as wee doe all of vs attaine to deeper vnderstanding : euen as the Apostle Paul admonisheth vs , where he saith : One beleeueth that hee may eate of all things : and another which is weake eateth herbes . Let not him that eateth , despise him that eateth not : and let not him which eateth not , condemne him that eateth : for God hath receiued him Who art thou that condemnest another mans seruant ? hee standeth or falleth to his owne master : yea he shall be established : for God is able to make him stand . Rom. 14.2.3.4 . And so much also bee spoken of the Ceremonies .