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
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
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
a new creature and they alleage that the Caluinish spirit is a very spirit of sorrow which will not affoord a man any mirth As if that were a Christian mans ioy that he need not feare to sinne O blindnesse aboue al blindnesse And from whence proceedeth such a pernitious blindnesse verily from nothing else then that the poore people thinke that howsoeuer they liue when they can but receiue the Sacrament vpon their death beds then do they therein receiue Christ bodily Out of which they conclude that they receiue also the forgiuenes of sins and euerlasting life therewithall And what other concllusion can they make for the Apostle Paul saith himselfe Seeing he gaue vs his Sonne how should he not with him giue vs all things also Rom. 8.32.33 And so they depart with their pasport * Necessaries for their voyage verily verily like to like and to be feared many of them to that place where they will exclaime and cry against their soules-sorrowers euerlastingly that they haue not better instructed them in the way to euerlasting life Now the God-fearing Reader may consider whether these fiue causes which wee haue hitherto mentioned bee not weighty enough to hold vs from Doctor Luthers opinion The first cause were sufficient For whatsoeuer hath not his foundation in the word of God that shall no man endure to be forced vpon him as an artickle of faith as Doctor Luther right and truly vsed to sing and say And take thou heed of mans deuise Thereby consumes the Pearle of prise This learne I thee for the last Where now this is added to it that the aforenamed opinion is also flat against the word of God should wee then resist the word of God to procure the loue and fauour of men Also whereas wee see that such an opinion did not onely arise in the Popedome but is also at this houre the principal pillar of the Popedome and giues a forcible furtherance thereto the easilier to inthrall the whole Dutch Nation againe euen to day before to morrow with the Masse haue not wee then sufficient cause to loath it Lastly where wee see that in the Protestant Churches also the poore coÌ„mon people are detained by such an opinoÌ„i in as great blindnes and misunderstanding of Christianity as possibly might bee in Popery Should wee not mourne for this and should wee not endeauour our selues to the vttermost to preuent this abomination We trust in God that men of vnderstanding shal acknowledge that in this matter we hold the truth Onely this will yet be a stumbling blocke to many hindring them from entring into Christian brothership with vs for that they are informed that we not only in the point of the Supper but also in many other high and waighth points as namely Of the Person of Christ Also Of the foreknowledge or almighty prouidence of God ouer all creatures and of originall of sinne Also Of the euerlasting Election of God and of holy Baptisme doe beleeue and teach otherwise then Doctor Luther did beleeue and teach Wherefore it is of necessity that wee doe also shew our minds in these points as we will presently doe hereafter But we must prepare the Reader aforehand that he may know how the calumniation arose that it is said that our Religion is from the diuell and that Zwinglius so confessed himselfe that his Religion was reuealed vnto him in a dreame by a spirit of whom he knoweth not whether hee were white or blacke Now then the estate of the businesse was thus When Zwinglius was come so farre by diligent meditation in the holy Scriptures and especially by the 6. Chapter of Iohn as also through daily study in the writings of the ancient fathers that hee now doubted not any more of the true vnderstanding of the holy Supper according to the intent of Christ he declared first of all the fame in writings and Sermons to the Churches of God and after that hee entreated the Counsell of Zurick that hee might publikely vtter the same vnto the two hundred Which being done and audience affoorded him hee propounded that the worshipping of the Sacrament and the Masse ought to bee abolished and in stead thereof the holy Supper should be established and commanded agreeable to the institution of Christ in consideration that now blessed be God therefore it was apparant that the custome of the corporall presence of Christ vpon which the aforenamed abominations were founded was false For it was most cleere in the 6. Chapter of Iohn that Christ had himselfe cast away the carnall eating of his body as vnprofitable to saluation And also the articles of the Christian faith were vndoubtfull which say plainely that Christ is bodily ascended into heauen where hee shall remaine till he returne to iudge the quicke and the dead Wherfore cannot those words This is my body in any manner bee so vnderstood as if Christ would haue said This is really my body or therein is really my body But the words of Christ This is my body must so bee necessarily vnderstood as if he had said This betokeneth my body as it was vsuall in the Scripture to say This is this or that in the stead of this betokeneth this or that For example Luke 8. Christ saith The seed is the word of God Also Mat. 13 he saith The field is the world the weeds are the wicked the sower is the diuell In which sayings it is vncontroleable that this word Is is as much as betâ—keneth And therefore the exposition of the word of Christ that the word Is is as much as betokeneth is not disagreeable to the vse of the holy Scripture This was the drift of the speeches of Zwinglius which speech indeed was well acceped of the greatest number but yet not of them all but part of them gainsaid him But aboue all others there was a Clerke amongst the company Aâ—ter an albus fuerit that is whom hee was Tom. 2. fo 247. will not Zwinglius nominate hee opposed himselfe against him very hotely two daies together And amongst others hee cauelled against those examples which Zwinglius had alleaged to shew that the word Is is often taken in the Scripture for as much as betokeneth saying that those examples agreed not with the cause in controuersie For they spake of parables But in this was it not spoken of parables but of the Sacrament And howsoeuer that Zwinglius gaue him presently such an answere wherewith all men of vnderstanding were well satisfied as namely that these speeches The seed is the word of God the field is the world were not parables but expositions of the before going Parables and if they were indeed Parables yet did they not contradict his purpose For hee would onely thereby make plaine that it was not vnusuall in the Scripture that the word Is was taken for betokeneth But that in like manner also it must bee so that did not hee conclude from this example but from the grounds
of desire of glory if hee should haue spoken too exquisitely of this reuelation but hee esteemed it sufficient to giue God the honour therof praising him and thanking him before whole Christendome for that he gaue him so profitable an information That and no otherwise was the meaning of Zwinglius And the Defamers know it assuredly For it is not to bee thought that they should know so much Latine and not know and vnderstand the nature of this Prouerbe Ater an albus fuerit and yet for all that as yet they make no conscience at all to say the cleane contrary But let them looke well vnto it that they deale not too rudely with God the Lord. For assuredly he will not suffer himselfe to be iested withall Zwinglius did neuer boast that any new thing was reuealed vnto him in a dreame but only this did he giue God the glory of that he had informed him in a dreame of a sentence in the Bible which else he could not call to mind Which saying is written Exod. 12.12 where God saith of the Easter Lambe and of the whole feast which should be held thereupon It is the Lords Passeouer and presently after hee expounds it himselfe euen in this manner That it should be a token and remembrance of the Passeouer Exod. 12.13.14 And Exod. 13.9 This saying saith Zwinglius did God informe him of in a dreame Whereas now his Calumniators doe say that it is a diuels doctrine which Zwinglius learnt in his dreame what doe they otherwise then raile vpon the word of God as if it were a diuels doctrine God be mercifull to them and vs all But verily verily it appeares to be much like as if they did herein commit the sinne whereof Christ speaketh Matth. 12. which shall neuer bee forgiuen neither in this world nor in the world to come But the mercy of the Lord is superaboundant And we will not burthen any man with our iudgement but what wee say that speake we onely for this end in hope that happily some man may reforme himselfe by their information And so much also bee spoken of this matter CHAP. VI. That we beleeue and teach no otherwise of the person of Christ then as Doctor Luther of happie memory did beleeue and teach except the vbiquity of the body of Christ which he also himselfe renounced at last NOw wee returne to the maine point And as wee promised a little past so will wee performe it presently and make manifest to the peace-louing Reader that wee are not contradictory to Doctor Luther in any sort in all the other points which at this day there is so much contention about Euen as Zwinglius also did not disagree with Doctor Luther after the conference at Marpurge in any point but onely this Whether Christ is bodily also in the bread and wine of the Supper Of all other points did they accord also wholly one with the other Which agreement is to bee seene in Doctor Luther himselfe Tom. 4. Ien. follio 469. and is word by word as followeth These Articles hereafter written were agreed vpon at Marpurge by those whose names are heere vnder written The 3. of Octob. Anno 1529. FOr the first that we on both sides beleeue and hold that thereis one only true naturall God Creator of all creatures and that the same God is one in essence and nature and threefold in person namely Father Sonne and holy Ghost after the same manner as was confirmed in the Councell of Nice and as is sung and read in the Nicen Creed in all the Christian Churches in the world For the second we beleeue that not the father nor holy Ghost but the Sonne of God the father naturall God became man by operation of the holy Ghost without the helpe of the seed of man borne of the pure Virgin Mary bodily compleat body and soule as another man sinne excepted For the third that the same God and Maries Sonne vnseparable person Christ Iesus was for vs crucified dead and buried arose from the dead ascended into heauen sitting at the right hand of God Lord ouer all creatures to returne againe to iudge the quicke and the dead For the fourth we beleeue that Originall sinne descends vnto vs from Adam by birth and inheritance is such a sinne that it damneth all men and if that Christ had not come to relieue vs with his death and life then had we thereby perished euerlastingly and could neuer haue come to the kingdome of God For the fifth we beleeue that we are deliuered from the said sinne and all other sinnes together with euerlasting death if so bee wee beleeue in the said Sonne of God Iesus Christ who died for vs and that through such a faith not through workes degrees or orders wee may bee deliuered from any sinne c. For the sixth that such a faith is a gift of God which we haue not purchased by any foregoing workes or deserts neither can attaine therunto by our owne powers but the holy Ghost giues and prouides it as it pleaseth him into our hearts when we attend vnto the Gospell of Christ For the seuenth that such a faith is our righteousnesse before God for which the Lord esteemes and holds vs iust righteous and holy without all workes and deserts and thereby deliuers from sinne death and hell takes to grace and saueth for his Sonnes sake in whom wee so beleeue and therby are partakers of his Sonnes righteousnes and life and of the benefit of all his treasures therefore al Cloister liuing and Abby lubber life as profitable to saluation are vtterly condemned Of the outward preaching of Gods word FOr the eighth that the holy Ghost to speak orderly bestowes not his gift or giues saith without foregoing preaching or mouthly word or the Gospell of Christ but through and by such a mouthly word hee bestowes and workes faith howsoeuer and in whomsoeuer hee pleaseth Rom. 10. Of Baptisme FOr the ninth that holy Baptisme is a Sacrement ordained of God for such a faith and whilest Gods commandement Goe and baptise and Gods promise who so beleeueth is therein therefore it is not onely a bare token or watchword amongst the Christians but a token and worke of God wherein our faith is helped by which we are regenerated For the tenth that such a faith by the operation of the holy Ghost doth afterwards if we be esteemed and be indeed iust and holy thereby stirreth vp good workes in vs namely loue to our neighbours prayers to God and patient enduring persecutions Of Confession FOr the eleuenth that confession or aduice seeking from the Minister or a mans neighbour should be free and vnforced but yet it is profitable to the troubled soule to one that is winnowed or loden with the burthen of his sinnes or fallen into errour and most of all for the absolution or comforts sake of the Gospell which indeed is the true absolution Of the Magistracie FOr the twelfth that all Magistrates and
true God For the Angels worship not bare flesh or humane nature Therfore there must be both God and man together in this person and when Christ is named then is named an vnseuered person who is both God and man That whosoeuer sâ—â—th Christ heareth or layeth hold on him with the faith of the heart he layeth hold certainly not onely on the man but on the true God that God be not made to sit aboue in heauen loytering among the Angels but heere below in the Crib and lying in the mothers lappe and in some where the person is found For what serues it whereas it is said that the Sonne of God and not a bare man died for vs. there is certainly found the godly Maiesty This serues now to this end as hath been often said that we may resist the diuell and vanquish him in the battell of death and other extremities when he terrifieth vs with sinne and hell For if hee could perswade mee that I should behold Christ as a bare man crucified and dead for me then were I vtterly lost But and if I repose my whole treasure hereon that Christ both true God and man died for me c. that waieth vp and driueth away all sinne death hell and all woe and sorrow of heart For when I know this that hee who is true God suffered for mee and died and againe the same true man risen from the dead ascended into heauen c. Then can I assuredly conclude that my sin and death is by him destroyed and ouercome and therefore now there remaines no anger with God nor displeasure against mee whilest I both heare and see in this person nothing else then meere tokens of mercy Behold so learne to vnderstand this article that the person of Christ be kept whole and that the worke of both natures be infolded together though the natures be made distinguished For according to Diuine nature was hee not borne of man neither tooke hee any thing from the Virgin and it is true that God is the Creator but the man a creature or thing formed But they are vnited into one person and now God and man is called one Christ that Mary hath borne a Sonne and the Iewes crucified such a person which is both God and else if hee were bare man as other holy men hee were not of ability with all his holinesse blood and death to free vs of one sin or to quench one drop of hell fier The fourth place where Doctor Luther entreates about the doctrine of the Communion of the properties Tom 7 Jen. fol. 249. is in the booke of the Councels and Churches written Anno 1539. where hee saith The errour of Nestorius was not that he held Christ for a bare man neither that he made two persons of him but confessed two natures God and man in one person but he would not yeeld vnto the communicationem Idiomatum which I cannot vtter in Dutch word Idioma is as much as what concernes one nature or the properties thereof As dying suffering weeping speaking laughing eating drinking sleeping sorrowing to bee borne to haue a mother to sucke the brests going standing working sitting lying Properties of the humane nature and whatsoeuer else are called Idiomata humanae naturae that is properties which appertaine to a naturall man which he either can do or not or must doe For Idioma Properties of the Diuine nature in Greeke is proprium in Latine Let vs therefore call it propertie Againe Idioma Deitatis is properties of the Diuine nature that it dieth not is almighty infinite vnborne eateth not drinketh not sleepeth not standeth not goeth not sorrowes not weepeth not And what shall a man say much It is an vnmeasurable contrary thing God to be a man therefore can the Idiomata of both natures not agree in one This is the opinion of Nestorius When I now should preach thus Iesus a Carpenter of Nazareth for so doe the Euangelists call him the Sonne of a Carpenter goeth there in the street and fetcheth his mother a pot of water and a penniworth of bread that so he may eate and drinke with his mother and the same Iesus the Carpenter is the right true God in one person herein yeelds Nestorius vnto me and saith it is true But when I say thus there goeth God in the street and fetcheth water and bread to eate and drinke with his mother this speech will not Nestorius yeeld vnto but saith to fetch water to buy bread to haue a mother to eate and to drinke with her those are Idiomata properties of the humane nature and not of the Diuine Euen so when I say Iesus the Carpenter was crucified by the Iewes and the same Iesus is the true God this yeelds Nestorius vnto me that it is true But if I say God was crucified by the Iewes then saith he no. For to endure the Crosse and die is not the Diuine but the humane natures Idioma or propertie When now common Christians shall heare this then cannot they thinke otherwise then that hee esteemes Christ to bee a meere man seperates the person which yet hee doth not intend to doe but onely that the words sound as if he did it By which may be seene that hee was a very vaine and ignorant man For it being that hee yeeldeth that God man ioyned in one person is vnited As God and man is vnited into one person eâ—en so the properties of the natures then can be in no sort gainsay that the Idiomata of the natures should not also be vnited Else what were this God and man in one person vnited And his follie is euen with that against which wee teach in the Schooles Quâ— concedit antecedens bonae consequentiae non potest negare consâ—qâ—ensâ— which is as much as this is one true then must the other be also true is the other not true then is the first also not true Whosoeuer yeelds to this that Margaret is a married wife hee cannot denie that her child if shee bee honest is legitimate When one teacheth this in the Schooles no man thinks that there should be any such blockish people But demand of the Magistrates and Lawyers thereof if they haue not many the like oftentimes before them who acknowledge one thing and yet will not yeeld to that that followes vpon it But it might be alleaged that Nestorius did craftily confesse that Christ was God and one person No hee was not so skilfull for all his stoutnesse but hee meant it earnestly For in a Sermon saith the Tripartite history did he cry no â—ouing Iew thou hast no cause to boast thou couldest not crucifie God There will hee say Christ is indeed God but God is not crucified And in the Councell before Bishop Cyrill hee said that many acknowledge Christ to be God but I will neuer say that God is bitris or trinitris which is as much as to say Iesus indeed is God which is so much talked