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
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. Tâ—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. â—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
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
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 Psal 32 9. or as the children b 1. Cor. 14 20. wauering and carried about with euery winde of doctrine c Ephes 4.14 but try all things and keepe that which is good 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 Rom. 12.6 For his word cannot bee together yea and nay 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. 40â— 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 moâ—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
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
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 properâ—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 Iob 1.6 and to the Magistrates 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
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 â—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 thaâ— God hath alwaies a hand with them in the actionâ— For in all permissions of God concurre these twâ— 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 noâ— 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
zeale of truth and peace set forth their Faithfull Admonition wherein they cleared their doctrineâ— from many slanderous imputations â—â—d ofterâ—d the hand of fellowship and brotherhood to then â—ouersaries notwithstandiag their disagreement in some points and laboured also to winne them to peace by all louing and kind protestations yet diuers of a more turbulent nature amongst them haue not spared to exagitate that booke and accuse the writers thereof of fraudulent dealing both in deliuering some and concealing other of their doctrines and in a word to condemne them more then euer they did before for which cause those godly men of the Prince Electors Church were constrained to write this second booke called A full Declaration of their faith and ceremonies that they might stop the mouthes of their malicious aduersaries and shew to the world that they hold no such damnable errours as they impute vnto them My purpose is not commend this small vollume vnto thee for it will commend it selfe if thou please to peruse it with an indifferent eie my intent is onely to shew thee how vsefull it may be to the Church of God The ends of the first writing of it were these first that the world might know what they hold concerning the matter of religion and how sound their faith is in all fundamentall points thereof Secondly that the mouthes of their aduersaries the rigid Lutherans might be stopped who cease not maliciously to lay vnto their charges strange and blasphemous doctrines which they neuer thought nor taught And thirdly that all men might perceiue how those that falsely call themselues Luthers disciples doe swarue more from Luthers opinion then these doe except in one thing onelie which is the doctrine of the sacrament for albeit Luther spake many things in the beat of contention which might seeme to afford some ground to their opinions yet when that heate was cooled and his speeches proceeded from better aduisement hee is so farre from patronizing such paradoxes that none is more contrary vnto them then himselfe is these were ends of the first writing this booke And as for the translating it wanteth not lawful and commendable vses for first we may here see what cause we haue to blesse God for the religeous care of our dread soueraigne in matching his only daughter a princesse peerelesse with a Prince of that soundnesse in religion as the Prince Elector is thereby discouering his singular loue to the truth and his vpright heart to God when as neither masses of treasure nor height of honour did so much preponder at in his royall heart as did true religion and the aduancement of the Gospel and the glory of God What is to marry in the Lord if this be not and what can be a truer token of a religious heart then this is policie councelleth to strengthen states and kingdomes by conioyning them together by marriages And in this respect not only religion is often not regarded but euen natures law contemned as experience sheweth in many places of Christendome and especially in the house of Austria But our religeous Soueraigne esteeming it no policie but vanitie which is not grounded vpon the feare of God the roote of true wisdome hath preferred true religion aboue all and laboured to strengthen himselfe rather in the Lord then in the world Albeit there be neuer the lesse no disparagement in that happie match either in honour he being descended from Kings and Emperours and the principall Elector Emperiall Or in wealth and power his dominion being both great and large able to answere his stoutest enemie in the face if need should require or in gifts of nature of which this whole land and especially Cambridge graced by his highnesse presence are eye and eare and heart witnesses notwithstanding religion was his Maiesties chiefe motiue and so being it giueth vs all his subiects that feare God cause both to praise God for his Maiesties happy raign ouer vs and to lay downe our liues and goods at his feet to giue him contentment and to pray to God with earnest deuotion for the continuing of his life and raigne As also to hope that as his Maiesty hath begun this first happy mariage of his royall issue in the Lord so hee will not swarue from the said rule in the second of him who is the breath of our nostrels and the only radiant starre of our horrison Secondly this Treatise may serue to aduertise vs that we are not alone in the profession of our faith nor doe separate our selues from other reformed Churches but ioyne the hands of fellowship and friendship with the Churches of Germany yea of France the Low-Countries Denmark and all other reformed Churches of the world which howsoeuer they differ from vs in some ceremonies yet in substance of faith we runne all one way and mind one thing And touching Ceremonies being nothing but externall accidents and ornaments of religion that they are not so obstinately maintained by any of vs as if the life of religion should consist therein or that we are not ready to alter and change the fashion of them if necessitie either in respect of charitie or scandall should so require And as for the difference betwixt the Lutherans and Caluinists that they are not so great nor so many as our aduersaries would make them and as the world take them to bee excepting onely a few strange positions broched defended by some of a more rough and bitter spirit of that sect who as they swarne from the standert of their Captaine Luther so are condemned of their owne pewfellowes to whom God hath vouchsafed a more mild and peaceable heart This is plainely discouered in this booke and not onely this but also with what spirit of meekenesse these good men the Authors of this booke are inspired who being reuiled scorned and contumeliously railed vpon by those rough and rigid false disciples of Luther reuiled not againe but after the example of Christ referre the righting of their wrongs to him that is the rightfull Iudge of heauen and earth and by all gentle and louing perswasions labour to winne them to the truth Lastly it may stand vp as a bulwarke against the malicious slanders of our rancored aduersaries the Iesuites and other of the Romish crew and this as in many pointes so especially in these two that the Protestant Church for want of a vissible Iudge indued with infallibillety of iudgement and impossibilitie of erring is rent and torne in peeces into so many sectes as there are particular Churches and almost persons And that we if not professedly yet by consequents hold this damnable doctrine that God is the author of sinne both which slanders are so clearely dispelled in this tract that none can choose but subscribe to the same who is not either mufled with ignorance or blinded with mallice For touching the first here they may see how though we be disioyned by distance of peace yet we accord together in the vnitie of
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 corruptiō 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 thē 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 thē 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 oâ— 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 hâ—â—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
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 15â—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 theâ— minglest in one essence the two â—â—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 abâ—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
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. Alâ—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
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
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 CONCLVSION ANd thus the Christian Reader hath vnderstood what wee beleeue or doe not beleeue also what we do vse for Ceremonies or doe not vse and wherefore wee doe the one and not the other and wee hope hath obserued so much out of the same that wee are not so wicked people as we are proclaimed to be abroad but that we are such people who desire to serue God truly according to his holy word also that we do not beleeue and teach otherwise of the grounds of saluation then as Doctor Luther of happy memory did beleeue and teach All which we haue therfore discussed so largely that thereby good hearted people who with vs do acknowledge how perilous it is in the Protestant Churches on both sides by reason that they separate themselues and in that respect would gladly lay their consultations for peace and vnity might be throughly assured that by such their consultations they shall not sinne against God As the contentious haue hitherto said in this that they alleaged and yet do alleage that they are contradictory to Doctor Luther not onely in some by questions but also in the grounds of saluation a Doct. Mylius Thesi 124.135.136 c. and that wee haue a more scandalous beleefe of Christ then the diuels haue b Thesi 56.175 Which if it were true then could not any man indeed with good conscience acknowledge vs for brethren in matters of faith and accordingly vnite themselues with vs. But we hope that all those who haue read this our declaration with circumspection and well pondered the same shall bring in another verdit of vs and wee wish it from the bottome of our hearts that our hope may bee fulfilled not onely in respect of our selues but also in regard of themselues God hee knoweth it For wee tremble in consideration of the estate of the poore common people and of so many women and children who are endangered to the vttermost as well on the one side as on the other If wee cease not to separate our selues from each other And it is to be feared in short time also For it is manifest and it proclaimes it selfe daily more and more in all nations what bloodthirsty plots the Iesuites propound to themselues against all those who are gone out from the Popedome whether they be called Lutherans or Caluinists It is very true Doctor Mylius Thesi 203.204 the contentious will 〈◊〉 beleeue it that any mischiefe can betide them from the Popedome and therefore they laugh at vs very scornfully for that wee are so fearefull But the bould valiants haue cause to looke well to themselues that the Scripture bee not fulfilled in them which saith Woe to them that are at ease in Zion and trust in the mountaine of Samaria and that put farre away from them the euill day and are not sorie for the affliction of Ioseph Therefore now shall they goe captiue with the first that goe captiue and the sorrow of them that stretched themselues is at hand Amos 6.1.3.6.7 We confesse that we feare that there will shortly befall some calamity in Deutchland except it bee preuented in time And therefore our Councell is to hold peace and vnity amongst our selues as being the best meanes to stop the common misery Will this our Councell yet bee acknowledged and accepted well and good If not then haue wee done what appertained to vs. And wee will not for all that dispaire or renounce the Confession of the truth though the whole world should leaue vs. Rom. 8.31 God being on our side who can be against vs hereof wee are well assured in our hearts And it shall not bee grieuous if it please him to lay some affliction vpon vs. For all must worke together for the best to vs. Rom. 8.28 For the loue of God is shead â—broad in our hearts and his spirit beareth witnesse with our spirit that wee are the children of God Ephes 1.4.5 and that we were chosen to bee such his children before the foundation of the world was laid And therfore are we perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate vs from the loue of God which is in Christ Iesus our Lord. And therefore doe we sing merrily with Doctor Luther Though they take our life Goods name child and wife See thou let all goe They get naught but woe And we shall haue the kingdome And with King Dauid Psal 41.14 Psal 72.18.19 Blessed be the Lord God of Israel which onely doth wondrous things and blessed be his glorious name for euer And let all the earth be filled with his glory So be it euen so be it FINIS