Reader so hath Doctor Luther expressed his minde in the two abouenamed places namely in the Smalkaldes articles and in the Sermon de an 1519. of the holy Supper With which exposition we are very well satisfied And so the estate of the cause is hitherto to bee found that it is true which wee said aboue in the fourth Chapter and tooke vpon vs to demonstrate namely that we agree with Doctor Luther in all necessary points of Christian Religion excepting in one only question about the Communion which question also concerneth not the grounds of saluation Therefore in respect of doctrine there is no man that hath any iust cause to separate and depart from vs to the great preiudice of the common good CHAP. X. That the Ceremonies which wee vse in our Churches are neither against the word of God nor Christian liberty COncerning the ceremonies for them haue they lesse cause to separate themselues from vs for it is not onely not the wil of God that any where the bond of loue should bee broken and the practise of mercy one towards the other should bee vnperformed in respect of some difference in outward things according to the expresse saying I will haue mercy and not sacrifice Matth. 12.7 Anno 1556. at Frankford Hos 6.6 But also the Protestant Estates haue many yeeres since openly agree and testified thus much that concerning the ceremonies that no state should burthen vexe or damnifie another or falsly accuse them or permit any of theirs to do so so long as they agree with the word of God Yea indeed might some man say that is pasable when they doe but agree with the word of God But your ceremonies doe disagree from the word of God Answere If so bee that any man can shew vnto vs any thing in our Ceremonies which is not agreeable to the word of God then are we willingly ready to renounce the same 1. Of breaking the bread The first and principall offence which is taken at vs about Ceremonies is that wee breake the bread at the Supper But is not this agreeable to the word of God doth it not stand expresly in the words of the institution of the holy Supper The Lord Iesus in the night that hee was betrayed hee tooke bread and when he had giuen thankes he brake it c. And in the first Epistle of Paul to the Corinthians the 10. chap. and 16. vers The bread which we breake c. Or is it also possible that euer wee can bee able to celebrate the holy Supper in any better forme then the very same wherein Christ and his Apostles did celebrate the same Doctor Luther saith it is vnpossible For by how much our Masses so doth he there name the holy Supper are nearer to the Masses of Christ so much the better are they and by how much the further off so much the more dangerous Tom. 1. Ien. fol. 330. A. 2. That we celebrate the Supper ouer a table The second is for that we celebrate the Supper ouer a table and not ouer an altar Is not that agreeable to the word of God Euery way saith Doctor Luther For Christ did ordaine and celebrate the Sacrament vpon a table not an altar c. whereby to preuent that this wholesome gift could not neither might bee turned into an offering Tom. 2. Ien. fol. 227. A. 3. For that wee take the Sacrament in the hand The third is for that wee doe not suffer the Sacrament to be put into our mouthes but take it our selues in the hand and so doe eate it and drinke it as reasonable men vse to eate and drinke But should not that be agreeable to the word of God Euery way saith Doctor Luther Christ himselfe and whole Christendome did so for a long time and he gaue vs liberty to doe the like So stands it now vpon the losse of euery mans saluation that he doe not call backe neither accuse as vniust nor suffer to be blamed that which Christ himselfe and whole Christendome formerly did practise For that were euen as much as to denie and condemne Christ with all his Apostles and whole Christendome when it was in best case c. And if that be therefore vnright to touch the Sacrament with lay mens hands because the hands commit sinnes or for that they are vnhallowed Then were it much more reasonable that the Sacrament were not receiued with the mouth much lesse suffered it to enter into the bellie yea indeed also that no man might looke vpon it For there is neither mouth nor bellie nor eye hallowed And there are many more sinnes acted by the mouth and eyes then with the hand Tom. 3. Ien. fol. 48 The fourth is 4. Of Confession for that we goe not to Confession when we goe to the Communion But therein is a mistake For although that we doe not commonly confesse euery man in perticuler yet confesse wee all of vs at once together that is we acknowledge our sinnes openly to God the Lord together and we entreate him for grace and wee testifie our faith and hope and thereupon wee receiue of the Preacher the comfortable absolution of the holy Gospell so often as we go to the holy Communion As the ordinances of our Churches manifest Doct Luther saith that the priuate Confession ought not to be inforced with lawes but ought to be lâ—ft free Tom. 5. Ien. fol. â—5 B. But wheras we do not particularly euery man confesse our sins to the Minister and desire of him a secret absolution That doe wee not onely therefore for that such a processe sprang out of the Popedome and for that it is abused to many terrible sinnes as to treason incontinency blood bathes c. But also whilest that we haue commonly so many Communicants that it is vnpossible for vs to heare euery man particularly For when that wee administer the holy Supper then doe not wee communicate two or three together but the whole Church communicateth together in which not onely many hundreds but also often many thousands of persons are yet hold we also this moderation herein that those who haue not formerly communicated with vs are not admitted vnto the publike Confession before such time as they haue made their desires knowne especially to the Ministers and haue giuen testimony of their faith and Christian conuersation Also that al those who are troubled in their consciences with any speciall sins whereby they are not able to quiet their hearts with the publike Confession and absolution are admonished to repaire priuately to the Ministers to seeke councell and comfort from them At what time to all that desire it it is most truly imparted vnto And by which receiuing wee suppose that our Churches are benefited If other men know how to make it better that doe we gladly affoord them Onely wee will put them in mind what Doctor Luther holdeth thereof Who saith That priuate Confession ought not to bee in forced
one truth and that all differences amongst vs are almost onely in such matters as concerne not the life of religion but the exteriour shape and garment thereof And this by the guidance of our inuisible head Iesus Christ and his blessed spirit of truth in better and in a more excellent maner then they by their visible Iudge the pretended vicar of Christ vpon earth And touching the second that neither directly wee teach nor indirectly may bee deduced from our doctrines that God is the author of sinne is so euidently and sincerely discouered in this booke as none that readeth the same with aduisement can but account our aduersaries notorious callumniaters to lay so soule a crime to our charges vpon so silly a ground but no maruell seeing slandering and lying is one of the chiefe pillars of their kingdome These bee the profitable vses that may be made of this booke Now the God of all mercie direct all our thoughts words and works to the aduancement of his glorie and the edification of his Church And thus commending this booke to thy fauourable acceptance I commend thee to the grace of Christ Iesus Thine in the Lord and the poore seruant of Iesus Christ Thomas Beard Doctor of Diuinitie THE CONTENTS OF THIS DECLARATION FIrst there is placed a Preface of the cause and end of this Declaration After followeth the Declaration it selfe wherein are ten Chapters Containing as followeth The 1. Chapter That we haue not such a detestable faith as is measured to vs abroad The 2. Chapter What our faith is in very truth The 3. Chapter That we haue not founded and learned such our faith from blind reason much lesse from the reuelation of Satan as some calumniate vs also not out of the writings of failable men but onely and alone out of the infallible word of God through the gratious inlightning of his holy spirit The 4. Chapter That Doctor Luther of happie memorie did euen beleeue and teach as we beleeue and teach except that only one point of the holy supper And that also we differ not in the same point so much as many imagine The 5. Chapter Wherefore we cannot hold with Doctor Luther in all things about the point of the holy Supper The 6. Chapter That we do not beleeue and teach otherwise of the person of Christ then as Doctor Luther of happy memory did beleeue and teach excepting the vbiquitie of the body of Christ which he also at last renounced himselfe The 7. Chapter That wee doe not belieue and teach otherwise of the foreknowledge and almightie prouidence of God ouer all creatures and of the originall of sinne then as Doctor Luther of happie memory hath beleeued and taught thereof The 8. Chapter That we belieue and teach no otherwise of the euerlasting Predestination of God or of the free election by grace of the children of God to euerlasting life or which is all one from whence faith springeth then as Doctor Luther of happie memorie did beleeue and teach The 9. Chapter That we beleeue and teach no otherwise of holy Baptisme then as Doctor Luther of happie memorie published in the Smalkaldish Articles and in the Sermon of the blessed Sacrament of holy Baptisme anno 1519. deliuered his opinion The 10. Chapter That the Ceremonies which wee vse in our Churches are neither against the word of God nor Christian liberty These are the Chapters of this Declaration vpon which this conclusion followeth that for the same they haue no iust cause to condemne vs as heathens The Vollumes of Luther mentioned are his Dutch Vollumes OF THE END AND CONTENTS OF THIS DECLARATION CHristian louing Reader it cannot bee vttered what mischiefe the contention about the Sacrament hath done and yet dailie doth and is to be feared will doe more and more in the Protestant Churches Now we for our parts are not only readie to imbrace peace continually and for that ende haue tried all meanes to purchase the same whatsoeuer any Christians are bound to doe therein but so there are also many God fearing people on the aduerse part both of high and low degree who desire peace as gladly euen as we doe and would further it to the vttermost of their powers who also acknowledge that the meanes thereto propounded by vs that we namely whilest we agree in the foundation of faith should not condemne each other for difference in opinion about by-questions considering that it is vnpossible in this life that the perfection and vniforme confession of all the misteries of God should be holden by all members of Christ in all things as the Scripture witnesseth and experience hath alwaies manifested are Christian and agreeable to the word and will of God Onely they are hindrered by part of their portly preachers who say and write that it standeth not alone vpon some few by-questions but also that there is difference in opinion in the foundation of Christian faith and that we haue so many detestable errours that no Christian man can with good conscience acknowledge vs for brethren in Christ and according to the same hold peace and brothership with vs. That now this obstacle may bee remooued and that good-hearted people may know what to trust vnto about vs wee are willing once more adding to full measure to declare what we beleeue or doe not beleeue of all and euery point of doctrine and thereby also declare what wee vse for Ceremonies or doe not vse in our Churches with the causes added thereto wherefore we doe the one and not the other The merciful true God and Father be pleased to bestow his grace and blessing on such a work that the eies of many people may be opened thereby to the honor of him and benefit of his Churches Amen A FVLL DECLARATION OF THE FAITH AND CEREMOnies of the Pfaltzgraues Churches CHAP. I. That we haue not such a detestable faith as is measured to vs abrode by peace-hating people NOw to begin We protest before God and whole Christendome that wee haue not in any sort such a detestable faith as peace-hating people ascribe vnto vs whereas they say That we denie Gods omnipotency The 〈◊〉 thes◠〈◊〉 is to the◠〈◊〉 Cha◠〈◊〉 That we make God the authour of sinne That we make God to be a tyrant That we denie the Godhead of Christ That we denie the personall vnion of both the natures in Christ That wee say that the diuine and humane natures in in Christ haue in no sort any actuall and working fellowship one with the other That we denie originall sinne That wee say that the sonne of God died not for vs indeed and in truth but onely a bare man That we denie the power of the death of Christ That we denie the necessity of beleeuing in Christ and say that the vnbeleeuing heathens can be saued as well as the Christians That we make holy Baptisme of no effect That we deny the blisse making eating and drinking of the body and blood of
in the Churches of God that one should say the other holdes truth to please him though in his heart he thinke the contrary For God hath flatly forbidden and said Esa 5.20 Woe vnto them which put darkenesse for light and light for darkenesse But this is the way to hold peace and vnity in the Churches of God that one beare with the infirmities and errours of another which ouerthrow not the foundation of saluation and condemne them not for them And this haue wee hitherto done to the vttermost and will doe it hereafter it pleasing God the Lord and as well beare with Doctor Luther himselfe as also with his followers and not condemne them being that otherwise they make a good confession of the foundation of faith Onely we desire as requisite that they also may beare with vs where they vnderstand that wee faile and not presently giue vs to the diuell as their custome is It is well knowne ouer Christendome that wee haue nothing from the world but despite and shame crosse and persecution because we agree not with Doctor Luther in all things about the holy Supper And therfore euery vnderstanding man can easily iudge that there is an higher force then any thing in this world that must occasion it For we are not of such a commixture that we should rather desire despite and shame crosse and persecution in this life rather then honour peace and rest amongst men Therefore it is our entreaty that no man will ouershoot himselfe in condemning vs because that we are gone aside from Doctor Luther in some measure in the point of the holy Supper But godly Christians may bee pleased to consider the motiues mouing vs so to doe and in such consideration not be led away in respect of Doctor Luthers credit He was a notable man and highly indued But it is no new thing with God the Lord to reueale something to a simple vnlettered man which hee would neuer make knowne to the greatest Doctors of all And God will so haue it that wee shall acknowledge such his counsels and shall yeeld him obedience therein as it is written Quench not the spirit despise not prophesying 1. Thes 5.19.20 Also If any thing bee reuealed to another that fitteth by let the first hold his peace 1. Cor. 14.30 These are the motiues beloued Reader which moue force and driue vs to depart from Doctor Luthers opinion in this that the body of Christ should be really in the bread of the Supper hidden c. because wee see and wee are perswaded in our consciences that such an opinion hath not onely no ground in Gods word but indeed is cleane against the same and hath no testimony from the old Apostolicall Churches but was first hatched in the blindest times of Popery and serues to no other end then to vnderprop the Popedome and to darken the Gospell of Iesus Christ The aforesaid opinion of Doctor Luther hath no warrant in the word of God The first cause wherefore wee cannot receiue Doctor Luthers opinion whilest plainely to say it hath no warrant in Gods word which is from hence manifest and cleere For whatsoeuer shall haue warrant from thence that must be either expresly written therein or it must be such as can well be drawne from thence by necessary consequence Now stands Doctor Luthers opinion that the body of Christ should be in the bread not expresly written in Gods word For Christ saith not that his body is in the bread but that the bread is his body as plainely appeares by the text And hee tooke the bread and thanked and brake it and said This is my body But not therein is my body And also such a construction followes not out of the word of God Christ indeed shewed forth bread and said This is my body But it followes not of necessity that he meant it so as if he would haue said Therein is my body For this maner of reasoning when one saith This is this or that hath nor alwaies such a meaning as if one said Therein is this or that But this manner of reasoning when one faith This is this or that hath often this meaning as if one would say this betokeneth this or that or which is to one effect as Doctor Luther himselfe confesseth Tom. 3. fol. 343. B. This is a token and signe of this or that For example Gr. 26. where Ioseph saith to Pharaoh Seuen kine are seuen yeeres that can no otherwise be vnderstood then as if he had said Seuen kine betoken seuen yeeres Euen in like manner when Christ said to his Disciples Mat. 13.38 Luk. 8.11 The ground is the world the seede is the word of God c. That can be no otherwise vnderstood then as if he had said The ground betokeneth the world the seed betokeneth the word of God The very like where Paul speaks of the Rocke 1. Cor. 10.1.4 Gal. 4.24 which yeelded forth water for the children of Israel in the wildernesse The Rocke was Christ Also of Hagar and Sarah These are the two Testaments These speeches can no otherwise be vnderstood then as if hee had said The Rocke betokened Christ Also Hagar and Sarah betoken the old and the new Testaments And such examples are not onely found in those places where dreames and parables or visions are spoke of as some are ready to alleage but such examples are also found in the institution of the Sacraments As in the institution of Circumcision God saith This is my couenant Gen. 17.10 where he meant this shall be a token of my couenant as hee presently after cleared vers 11. And as the Apostle Paul saith thereof Rom 4.11 where hee saith that Abraham receiued the signe of Circumcision as the seale of the righteousnesse of faith The like saith God in the instituting of the Passeouer Exod. 12.11 It is the Lords Passeouer where he meant It shall be a token and remembrance or a signe of the Lords passing by your houses when he slue the first borne in Egypt as hee himselfe also presently declareth Exod. 12.13.14.27 Exod. 13.9 Whilest now this construction when as one saith This is this or that can also be vnderstood as if one said This betokeneth this or that and such a construction is not against the word of God euen when the Sacraments are spoke of it followes that one cannot so conclude as Doctor Luther concludes Christ spake of the bread This is my body that therefore he meant Therein is my body That followes not as is before said For hee could also haue well spoken That betokeneth my body or which is all one That is a token or signe of my body Yea it is easilier to to be beleeued that he meant This betokeneth my body or this is a signe of my body then Therin is my body For this manner of speaking when one saith This is this or that in stead of therein is this or that is neuer any where vsuall but when vessels
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
therein and yet for all that they will not giue the glory to God Yet and if they haue delight in disputing they should giue vs an answere heerein wherfore they cease not so to smooth the matter to their good Lords that either the māhood must be euery where or the two natures in Christ must be separated from each other Whereas they neuerthelesse confesse in open writing In concordium booke fol. 246 B. Also in the Apologie of the Concordium booke in the first Chapter against the Bremers fol. 3. A. fol. 7. B. that Christ when he was in his mothers body also when he hung vpon the Crosse yea for the most time that he walked vpon the earth was not euery where in body actually and yet for all that the two natures that are in him are not separated from each other When they can vntie that knot vnto vs then will we yeeld vnto them But if they cannot then should they yeeld vnto vs Also in the confutation of the printed confession of faith at Herborne page 138. Protocol Maulbrun Act. 5. or the whole world shall take knowledge that they doe not contend for the glory of God but onely for their owne glory and profit And thus much be spoken of the first contrariety betwixt Doctor Luthers opinion and the holy Scripture Which is that the holy Scripture saith the body of Christ at present is not any more vpon the earth but Doctor Luther saith that hee is now vpon the earth Clearance of the second contrariety betwixt Doctor Luthers opinion and the holy Scripture The second contrariety is that the holy Scripture saith that the bodily eating of the flesh of Christ is not profitable Ioh. 6. But Doctor Luther saith that it is profitable Tom. 1. Ien. fol. 82. 358. 464. 455. c. This contrariety the better to salue vp saith Doctor Luther Where Christ saies The flesh profiteth not Ioh. 6. That he there spake not of his flesh as if that were not profitable to be eaten with the bodily mouth but he spake of our bad flesh that the same is not profitable Answere The whole disputation with Christ held with the Capernaites Ioh. 6. Chapt. is of his flesh how a man should eate the same and not of our flesh whether it bee bad or good Christ saith one must eate his flesh else could hee not bee saued Whereat the Capernaites were offended and vnderstood the speech of Christ so as if his flesh should be eaten bodily To remoue this stumbling blocke Christ gaue them to vnderstand that it was not his meaning that his flesh should be eaten bodily for he must ascend into heauen Also that the flesh profited not These were the grounds whereby Christ ouerthrew the bodily eating of his flesh How can Doctor Luther then say that Christ did not speake of his flesh He saith his ground for it is this Tom. 3 fol. 364. A. that where the two words flesh and spirit in the Scripture are opposed one to another there cannot flesh bee called the body of Christ but is alwaies called that old flesh which is borne of flesh Iohn 3. Answere This ground is manifestly false For there are many places in the Scripture where flesh and spirit are opposed to the other and yet therein the word flesh is vnderstood of the body of Christ and also cannot bee any otherwise vnderstood As where it is said God is manifest in the flesh iustified in the spirit 1. Tim. 3.16 Also Christ was made of the seed of Dauid according to the flesh and declared mightily to bee the Sonne of God touching the spirit Rom. 1.3.4 Also Christ was put to death concerning the flesh but was quickend in the spirit 1. Pet. 3.18 And also Doct. Luther himselfe neuer otherwise expounded this saying of Christ where he saith The flesh profiteth not then we expound the same when he contends not about the Sacrament namely the eating of the flesh of Christ with the bodily mouth not to bee profitable to saluation as is to bee seene in seuerall writings of his First in the Sermon on Corpus Christi day printed in quarto Anno 1523. 36. leafe where he saith For euen so saith he namely Christ himselfe afterwards the flesh profiteth not And againe my flesh giueth life how shall we separate that the spirit separates it Christ will haue it that the bodily eating of his flesh is not profitable but to beleeue that the flesh is the Son of God come downe from heauen for my sake and shead his blood for me c. After in the repetition of this Sermon in the Church Postill printed at Wittenberge Anno 1527. in the Summer part fol. 111. B. where he saith But that this is the true vnderstanding of the Gospell namely that it is to be vnderstood of the spirituall eating and drinking the words which the Lord spake at the end of the Chapter doe shew It is the spirit that quickeneth the flesh profiteth nothing The words that I speake vnto you are spirit and truth With which words Christ will haue vs know that the bodily eating of his flesh is not profitable but to beleeue that this flesh is Gods Son come from heauen for my sake and shead his blood for me that is profitable and is life euerlasting Also againe in the Church Postill Anno 1540. printed at Wittenberge in the winter part fol. 275. B. where he saith When the word of God and tokens are not there or are not acknowledged then helpes it not though God were there himselfe Euen as Christ saith of himselfe Ioh. 6. The flesh profiteth not so long as they respect not the words which he speaketh of his flesh which word makes his body to be food where hee saith hee is the liuing bread from heauen c. And therefore also in this point the contrariety betwixt the holy Scripture and Doctor Luthers opinion is without No namely that the holy Scripture saith the flesh of Christ bodily or mouthly eaten is Not profitable Doctor Luther yet saith the flesh of Christ bodily or mouthly eaten is profitable His followers take this refuge to helpe them that in Ioh. 6. Christ spake only against the naturall grosse Capernaitish eating of his flesh that it is not profitable But euen that is also a vaine refuge For first Christ spake generally against all bodily eating of his flesh and opposeth that to his ascension saith What then if ye should see the Son of man ascend vp where he was before vers 62. As if hee would say how will yee then reach my flesh with your mouthes Secondly so is also the difference betwixt the bodily and naturall eating in it selfe false and of no worth For the mouth cannot eate supernaturally but all eating with the mouth is a naturall eating And so the second Contrariety betwixt the holy Scripture and Doctor Luthers opinion for all this without No. The third Contrariety betwixt Doctor Luthers opinion and betwixt the holy
Scripture Clearance of the third contrariety betwixt Doctor Luthers opinion and the holy Scripture as wee haue aboue touched is this that the holy Scripture saith Christ once dying for vs can henceforth die no more Which is euen as much as if it said his body can be no more without blood and his blood can be no more really seuered from the body or be shead out of the body But Doctor Luthers opinion brings this with it that now euery day namely as often as the holy Communion is administred that the body of Christ is without blood and that the blood of Christ is really seuered from his body For the bread is indeed seuered from the wine really When now the body is in the bread and not in the wine and contrariwise the blood is in the wine and not in the bread then is it indeed manifest that they must be separated really from each other And Doctor Luther yeelds that that is his meaning where he saith I am to know that I receiue the body of Christ in the Sacrament without blood Tom. 3. fol. 529. Vpon this Contrariety doe wee not finde any thing of respect which Doctor Luther hath answered in his strife writings Neither doe wee see how it is possible to answere any thing groundedly and therefore it remaines as it is And this is now sufficiently spoken of the second cause why wee cannot giue approbation to Doctor Luthers opinion about the bodily presence of the body and blood of Christ in the bread and wine of the holy Supper namely whilest such an opinion hath not onely no ground in Gods word but also is manifoldly against the same 3 The third cause wherefore we yeeld not no Doctor Luthers opinion namely whilest it hath no testimony from the old Apostolicall Churches but was first batchâ—d in the blindest times of Popery The third cause is that such a construction hath no testimony from the Apostolicall Churches but was first founded many hundred yeeres after the birth of Christ in the very darkest daies of Popery as the Reader may easily come to vnderstand out of the following witnesses of the old Doctors of the Church Tertullian who liued about the yeere of Christ 200. saith The Lord tooke bread and diuided it amongst his Disciples and made the same his body in that he said This is my body that is a representatioÌ„ of my body Cyprian who liued about the yeere after Christ Serm. de Chrism 240. saith That the bread and the wine are the body and the blood of Christ as the betokening and the betokened thing vsed to be tearmed with one name Gregory Nazianzen Apologet. who liued about the yeere of Christs birth 360. nameth the bread a signe answerable to the body of Christ Chrysostome who liued about the yeere after the birth of Christ 370. saith Psal in 22. Bread and wine are a figure of the body and blood of Christ Also Homil 17. ad Heb. the Supper is a token and signe of remembrance of the death of Christ Augustine who liued about the yeere after the birth of Christ 390. saith The Lord hath commanded a representation of his body in the Supper a Psal 3. Also The Lord hath himselfe not spared to say This is my body when he gaue but a token of his body b Contra Adim C. 12. Also The Sacrament is named being one thing with the name of the same thing which it signifieth c Epist 23 ad Bonif. Also The Scripture vseth euen so to speake that it nameth the token as the betokened thing d In Joh. N. 63. Also The heauenly bread which is the flesh of Christ is in his kinde called the body of Christ it being indeed a Sacrament that is a holy token of the body of Christ which was hanged vpon the Crosse visibly palpably and dyingly And the offering of the flesh which is performed by the hands of the Minister is tearmed the suffering and dying of Christ vpon the Crosse not that it is the thing it selfe but that it betokeneth it as a mystery e Sent. Prosp Theodoret Dial. 1. who liued about the yeere after the birth of Christ 440. saith Our Sauiour himselfe hath changed the names and hath giuen the name of the tokens to his body and of his body to the tokens c. And in sundry places hee nameth the bread and wine in the Supper a representation and opponent signe of the body and blood of Christ Beda who liued about the yeere after the birth of Christ Super Lucam 730. saith Christ hath instituted in stead of the flesh and blood of the Lambe the Sacrament of his flesh and blood in the representation of bread and wine De coeâ—â— Domini ad Carolum Magnum Bertram who liued about the yeere after the birth of Christ 800. when some began to beleeue the bodily presence of Christ in the Supper and being demanded thereabouts by Charles the great freely declared That the bread is figuratiuely and not really the body of Christ From the witnesses it is very manifest that the euill custome of the bodily presence of Christ in the Supper did not arise before such time as that Popery got the mastery Wherefore cannot wee otherwise estimate such a custome but for a Popish leauen About which no man hath any iust cause to wonder that Doctor Luther who otherwise was a deadly enemy to the Popedome did neuer encounter this abomination of the Popedome Euen Elias the Prophet also did not encounter the calues of Bethel 2. King 25.15 which Ieroboam had set vp but they remained euen vnto the daies of King Iosias and yet neuerthelesse they were Baalitish abominations God hath such a manner that hee accomplisheth not all by one man that so no man might be made an idoll but must ascribe the honour onely to him And also there were outward causes which were a hinderance to Doctor Luther that he could not attaine to the true ground of this matter For first hee was borne and brought vp in the Popedome and hee was a Frier full fifteene yeeres long in which many yeers and from his childhood the euill custome of the bodily presence of Christ in the bread was so strongly rooted in him that he could not easily remoue it out of his heart afterwards Euen as also many other Popish errours as the Purgatory Transubstantiation the Communion vnder one kind and honouring of the Sacrament calling vpon the Saints c. in the beginning of his Reformation for certaine yeeres together cleaue fast vnto him Secondly and whereas Doctor Carlstadt would shew vnto him that hee failed in this point then did not Carlstadt onely bring it in very vnbefittingly in that that he said that Christ with the word this pointed not to bread but to his by-sitting body at table which Doctor Luther could easily confute him in and so thereby he was more and more fortified in
his opinion but hee propounded it also in such a rough manner that it was no maruell that Doct. Luther would not receiue information from him Thirdly and for all that Zwinglius did afterwards propound the matter better and in behoofe fuller manner then Doctor Carlstadt had done vsing such waighty arguments which might very well haue opened the eyes of Doctor Luther yet neuerthelesse hee was so inflamed by the contention with Doctor Carlstadt that for very anger thereof hee could neither see nor heare more thereabouts As all his strife writings testifie wherein hee approueth or denyeth such things as no man can approue or denie who is setled in his minde For example Whereas Zwinglius shewes him that the word Is often in the Scripture betokeneth so much as Calleth as whereas Ioseph saith to Pharaoh Seuen kine are seuen yeeres c. Whereas it cannot be denied yet for all that ere he will yeeld to Zwinglius he denies it and saith The seuen kine did not betoken seuen yeeres Gen. 41. but were really seuen yeeres Tom. 3. fol. 443. Also where Oecolampadius alleaged vnto him that there were figuratiue speeches very vsual in the institution of the Sacraments as in the institution of the Easter Lambe did God say This is the Lords Passeouer c. Where his meaning was this is a token and remembrance of the Passeouer Howsoeuer that also was vncontroleable yet for all that ere he would yeeld himselfe vanquished hee rather denies it and saith It is not a bare figuratiue speech in the institution of tha Easter Lambe and in all other figures of the old Testament Tom. 3. fol. 477. B. Also whereas Oecolampadius alleaged vnto him that this speech when one saith This is this or that is often in effect as if one saith This is a token of this or that and amongst others alleaged the text Genes 17.10.11 where God saith of Circumcision vers 10. This shall bee my Couenant and presently thereafter explaines his speech thus The same shall be a token of the Couenant vers 11. Yet ere hee would approue Oecolampadius therein he denies it that this text was in the Bible For these are his owne words hereof My Genesis saith not saith hee that Circumcision is a couenant and token Tom. 3. fol. 478. B. And whilest he saw that hee could not vanquish Zwinglius with sufficient grounds then tooke hee vpon him to ouerbeare him with heauie imputations and saith he denied the Communicationem idiomatum that is Tom. 3 fol. 250. B. the Communion of the properties of both natures in the one onely and vnseparable person of Christ as did Nestorius and taught that not the Sonne of God Tom 3. fol. 462. B. but onely a meere man died for vs c. Which thing he knew very well that Zwinglius neuer beleeued in all his life but much more that hee had testified and written many times the cleane contrary This Processe now giues sufficient information that Doctor Luther was wholly ouercome with anger in the handling heereof and was not his owne master therein And therefore let no man maruell that hee could neuer come vnto the true vnderstanding of the truth thereof And so much bee also spoken of the third cause wherefore we cannot yeeld to Doctor Luthers opinion about the bodily presence of Christ in the holy Supper namely whilest we see that such an opinion hath no testimony from the ancient Apostolicall Churches but was hatched first of all in the very darkest daies of Popery 4 The fourth cause wherefore we cannot yeeld to Doctor Luthers opinion namely whilest such an opinion is the chiefest ground and foundation of Popery The fourth cause is because wee see that such an opinion also at this present day is the principall pillar and foundation of the Popedome For the whole Popedome together with all his inuentions poyseth it selfe principally vpon the Masse But the Masse consisteth onely and alone vpon the bodily presence of Christ in the bread of the holy Supper For if Christ were not there bodily then acknowledge the Papists themselues that the Sacrament should neither bee bowed vnto neither should or could a man offer vp God for the sins of the liuing and the dead But when he is bodily there say they then cannot a man renounce the honouring without sinning And Doctor Luther himselfe writeth thus Tom. 3. fol. 206. B. where hee saith Whosoeuer beleeueth not that the body and blood of Christ is there he doth right that he neither worshipeth spiritually nor fleshly But who so beleeueth it he cannot possibly deny him his worship without sinne Further and if Christ be there bodily say the Papists wherefore shall not he be offered vp to God the father or testifie and dare to pray that he will be gratious to his folke for his sake This say the Papists And it is vnpossible that any man can answere them with sufficient grounds so long as a man yeelds vnto them that Christ is there bodily Where we now see that the greatest idolatry of al that euer was committed and the whole strength and power of the Popedome dependeth vpon this one euill custome that Christ is bodily in the Sacrament should wee not then necessarily loath such an euill custome The fifth cause 5 The fifth cause wherefore we cannot yeeld to Doct. Luthers opinion namely whilest such an opinion leades men from the right way to saluation to the Opus operatum c. wherefore wee cannot but loath such an euill custome is this for that we se that the same also doth procure no good in the Protestant Churches but it leadeth the people daily more and more from the right way to saluation vnto the opus operatuÌ„ that is vnto these perswasions that they can be saued by the outward worke of the Sacrament though inwardly there be no liuing faith and true conuersion Yea the poore people in the Lutherisch Churches know for the most no more what should be the true conuersion of God the Lord but think that it is sufficieÌ„t if he doth but once in the moneth goe to Confession and receiueth the Sacrament with an indifferent meditation though hee liue afterwards as it pleaseth him If one tell them that they who haue receiued Christ truly Ioh 6.5.7 Ephes 2. â—0 Gal. 2.20 and haue eat and drunke him are wholly changed by him and and made new men and liue now no more but Christ liues in them then tels a man them of meere Bohemian villages For not one of a thousand vnderstands what it is to be a new creature who is created in Christ Iesus To say nothing that they should examine themselues whether they find any such change in themselues or no. Yea those that will bee the wittiest knowe of all others the least thereof Which is hereby manifest that they also mocke vs about and for it when we say vnto them 2. Cor. 5.17 Gal. 5.6 that nothing stands for good with Christ but
worldly degrees iustice and ordinances whatsoeuer they be are a very true estate and not forbidden as some Papists and Anabaptists doe hold and teach but that a Christan who is either borne or called thereunto may well bee saued by faith in Christ euen as well as the estate of father and mother of master and dame For the thirteenth the inuentions of men in Gods worship are called traditions if they be such as are not contradictory to Gods word they may bee held or not vsed as the occasion serues amongst whom we liue carefully auoiding vnnecessary offences and being seruiceable to peace that also the doctrin condemning Priests mariage is a doctrine of diuels For the fourteenth We all beleeue and hold about the Supper of our louing Lord Iesus Christ that it is to be vsed in both kinds also that the Masse is not a worke whereby one can purchase for the other life and death and grace that also the Sacrament of the Alter is a Sacrament of the true body blood of Iesus Christ the spirituall feeding vpon the same body and blood is of greatest necessity to euery Christian and likewise the vse of the said Sacrament is as the word of the Almighty God is giuen and ordained for that end that thereby the weake conscience might be quickened by the holy Ghost And though it bee so that at this time wee cannot agree whether the true body and blood of Christ bee bodily in the bread and wine yet ought the one part to performe Christian loue to the other so farre as euery mans conscience will beare and both sides entreate the Almighty God with all feruency that hee would settle vs in the right vnderstanding by the holy Ghost Amen Martinus Luther Philip Melancthon Iustus Ionas Andreas Osiander Iohannes Brentius Stephanus Agricola Iohannes Oecolampadius Vlricus Zwinglius Martinus Bucer Casper Hedio Behold Reader euen this was the agreement betwixt Doctor Luther and Zwinglius at Marpurge together And it abides also at this day euen the same agreement betwixt Doctor Luther and vs. It is true indeed that there are more points contrauerted at present betwixt the disciples of Doctor Luther and vs. But nothing at al with Doctor Luther himselfe Which wee doe not speake therefore that our intent is to helpe and protect our selues with the name of Doctor Luther Blessed bee God wee haue a greater help and protection for our grounds namely the vnuanquishable word of God And whereas wee doe yet notifie the witnesse of Doctor Luther also that is done by vs for this end that thereby the eyes of those might bee opened who haue hitherto been blinded with his name The first then of the remaining points which at this day are forced to the lists is the point of the person of Christ About which indeed many great and fearefull errours are measured out vnto vs by our accusers But we are able to speake it for a truth vnto the Reader that wee did neuer beleeue and teach and also now doe not otherwise beleeue and teach in our Churches about the person of Christ then as happy Doctor Luther at all times did beleeue and teach thereof excepting the vbiquitie of the body of Christ Which also at last Doctor Luthers himselfe renounced and said Touching the vbiquity or being of Christs body in all places it shall not bee disputed of there is much other matter herein Tom. 8. fol. 340. B In all other doctrines about the person of Christ we doe fully consent with Doctor Luther Indeed our accusers doe alleage that wee teach otherwise about the vnion of the properties of both the natures in Christ What we are condemned in about the person of Christ then as happie Doctor Luther did teach thereof For instance they do say that we teach that the diuine and humane natures in Christ haue no actuall and working fellowship one with another and that accordingly the man Christ is not God in very deed and truth but onely in bare name and title Also that not in very deed and truth the Sonne of God but only a meere man suffered for vs. But the Reader may take assured knowledge that such blasphemous thoughts against God neuer entred into our minds But we haue alwaies through the grace of God both beleeued and taught the cleane contrary And wee euen now also beleeue and teach the same That the godly and humane natures in Christ haue the most inward and nearest fellowship one with the other being both vnited together into one person And that there accordingly Christ is very man not only in â—â—re name and title but also in deed and truth Also that not a meere man but the true Sonne of God Chap. 2. died for vs vpon the Crosse That is our faith herein as is to be seene aboue and in all our other Confessions And our accusers know it assuredly And yet are they not afraid of God but publish otherwise of vs. They take this for their helpe for that Doctor Luther did in some measure cast in the teeth of Zwinglius that he should haue learned concerning the fellowship of the properties of both the natures in Christ also of the Godhead of Christ and of the sufferings and death of Christ not truly but on the blasphemous manner aboue named But the Reader shall vnderstand that Doctor Luther himselfe did it not but onely Doctor Luthers anger did doe it which ought in all reason to be buried with him For God knowes it and euery man may also know it who will but reade the writings of Zwinglius that Doctor Luther as well in this as in many other things offered violence and iniurie to the good honest man And admit that he did vse some such reasons which seeme to sauour of the often named errours in his first writings yet did hee in his following writings oftentimes so free himselfe both plainly and iudiciously that in conscience al euill suspitions of him should vanish away But admit this also that Zwinglius had not sufficiently cleared him selfe yet haue others of our teachers since the death of Zwinglius cleared themselues many hundred times and wee cleare our selues herewithall once more adding to full measure that we doe not beleeue and teach otherwise neither euer did otherwise beleeue and teach in our Churches of the fellowship or Communion of the properties of both natures in Christ in Latine De communicatione idiomatum then as Doctor Luther of happie memorie did beleeue and teach thereof The Summe whereof is to this effect The summe of the doctrine of Doctor Martin Luther of the fellowship of the properties That the Communion of both natures in Christ are common to the alone and vnseparable persons of Christ That is that of Christ may be said and vttered both the properties of the diuine and also the humane natures whilest both the said natures are in him Or which is all one that all may be said of Christ what may be said of God
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