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 meÌ„ 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 â—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
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 In the Sermon vpon Sacraments â—ay â—rinted in quarto 1523 in the 55.56.57 deafe Alsâ— in the Church Postil prâ— 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 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 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 hoâ—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 sâ—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 holâ— 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 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 pr fitable 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 spilâ— 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 â—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 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
one truth and that all differences amongst vs are almost onely in such matters as concerne not the life of religion but the exteriour shape and garment thereof And this by the guidance of our inuisible head Iesus Christ and his blessed spirit of truth in better and in a more excellent maner then they by their visible Iudge the pretended vicar of Christ vpon earth And touching the second that neither directly wee teach nor indirectly may bee deduced from our doctrines that God is the author of sinne is so euidently and sincerely discouered in this booke as none that readeth the same with aduisement can but account our aduersaries notorious callumniaters to lay so soule a crime to our charges vpon so silly a ground but no maruell seeing slandering and lying is one of the chiefe pillars of their kingdome These bee the profitable vses that may be made of this booke Now the God of all mercie direct all our thoughts words and works to the aduancement of his glorie and the edification of his Church And thus commending this booke to thy fauourable acceptance I commend thee to the grace of Christ Iesus Thine in the Lord and the poore seruant of Iesus Christ Thomas Beard Doctor of Diuinitie THE CONTENTS OF THIS DECLARATION FIrst there is placed a Preface of the cause and end of this Declaration After followeth the Declaration it selfe wherein are ten Chapters Containing as followeth The 1. Chapter That we haue not such a detestable faith as is measured to vs abroad The 2. Chapter What our faith is in very truth The 3. Chapter That we haue not founded and learned such our faith from blind reason much lesse from the reuelation of Satan as some calumniate vs also not out of the writings of failable men but onely and alone out of the infallible word of God through the gratious inlightning of his holy spirit The 4. Chapter That Doctor Luther of happie memorie did euen beleeue and teach as we beleeue and teach except that only one point of the holy supper And that also we differ not in the same point so much as many imagine The 5. Chapter Wherefore we cannot hold with Doctor Luther in all things about the point of the holy Supper The 6. Chapter That we do not beleeue and teach otherwise of the person of Christ then as Doctor Luther of happy memory did beleeue and teach excepting the vbiquitie of the body of Christ which he also at last renounced himselfe The 7. Chapter That wee doe not belieue and teach otherwise of the foreknowledge and almightie prouidence of God ouer all creatures and of the originall of sinne then as Doctor Luther of happie memory hath beleeued and taught thereof The 8. Chapter That we belieue and teach no otherwise of the euerlasting Predestination of God or of the free election by grace of the children of God to euerlasting life or which is all one from whence faith springeth then as Doctor Luther of happie memorie did beleeue and teach The 9. Chapter That we beleeue and teach no otherwise of holy Baptisme then as Doctor Luther of happie memorie published in the Smalkaldish Articles and in the Sermon of the blessed Sacrament of holy Baptisme anno 1519. deliuered his opinion The 10. Chapter That the Ceremonies which wee vse in our Churches are neither against the word of God nor Christian liberty These are the Chapters of this Declaration vpon which this conclusion followeth that for the same they haue no iust cause to condemne vs as heathens The Vollumes of Luther mentioned are his Dutch Vollumes OF THE END AND CONTENTS OF THIS DECLARATION CHristian louing Reader it cannot bee vttered what mischiefe the contention about the Sacrament hath done and yet dailie doth and is to be feared will doe more and more in the Protestant Churches Now we for our parts are not only readie to imbrace peace continually and for that ende haue tried all meanes to purchase the same whatsoeuer any Christians are bound to doe therein but so there are also many God fearing people on the aduerse part both of high and low degree who desire peace as gladly euen as we doe and would further it to the vttermost of their powers who also acknowledge that the meanes thereto propounded by vs that we namely whilest we agree in the foundation of faith should not condemne each other for difference in opinion about by-questions considering that it is vnpossible in this life that the perfection and vniforme confession of all the misteries of God should be holden by all members of Christ in all things as the Scripture witnesseth and experience hath alwaies manifested are Christian and agreeable to the word and will of God Onely they are hindrered by part of their portly preachers who say and write that it standeth not alone vpon some few by-questions but also that there is difference in opinion in the foundation of Christian faith and that we haue so many detestable errours that no Christian man can with good conscience acknowledge vs for brethren in Christ and according to the same hold peace and brothership with vs. That now this obstacle may bee remooued and that good-hearted people may know what to trust vnto about vs wee are willing once more adding to full measure to declare what we beleeue or doe not beleeue of all and euery point of doctrine and thereby also declare what wee vse for Ceremonies or doe not vse in our Churches with the causes added thereto wherefore we doe the one and not the other The merciful true God and Father be pleased to bestow his grace and blessing on such a work that the eies of many people may be opened thereby to the honor of him and benefit of his Churches Amen 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
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 operatuÌ„ 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 sufficieÌ„t 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. â—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
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 â—â—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
Lord of all creatures whom euery man should serue and worship Also in 4â— 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 That is the Alloeosis of Zwinglius for Alloeosis is not o hâ—â—wise called then a changing that of either nature both is spoken b That is of the person called after the nature of â—â—â—her as Doct. Luther himselfe cleareth presently Note The Son of God hath suffered is to be vnderstood per Communicationem Idiomatum for the personall vâ—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 God and man doth he sâ— here for Deâ—â—â— and humanity Note The Diuine nature did not die A comparison of a man and the humâ—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 crucifiâ—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 sâ—â—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 eâ—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 Quâ— concedit antecedens bonae consequentiae non potest negare consâ—qâ—ensâ— 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 â—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
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 kâ—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 1. Ioh. 1 8. blood and 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
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 constructiō 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 Tom 3 fol. 80. and 484. that Synecdoche is a figure b Tom. 3. 80. or a trope c Tom. 3 456. The figure Synecdoche makes all very cleare 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 TestameÌ„t haue their relatioÌ„ 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'earanâ—e of the first difference betwixt
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 batchâ—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 representatioÌ„ 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 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 Contra Adim C. 12. Also The Sacrament is named being one thing with the name of the same thing which it signifieth c Epist 23 ad Bonif. Also The Scripture vseth euen so to speake that it nameth the token as the betokened thing 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 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 coeâ—â— 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
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 â—â—ncluded words did Doct. Mylius leaue out of â—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 liugâ— example how they â—eale with the Caluinists and how their citationes or testimonies are to bee â—steemed by which they would haue them taken for hereticks The matter in it selfe consisting â—â—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 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 â—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 â—à priori noâ— Ã 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 ef 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