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
he not therefore dispaire in the grace and mercy of God but looke backe and consider the obligement which hee promised God in Baptisme and according to the same contract repent that is be hartily sory for al the euils he hath committed and entreate God that he will pardon the same for Christ his sake and after neuer doe so againe Then will God also consider his couenant and forgiue him his sinnes and giue him more strength to encounter the diuell as hee hath promised in Baptisme And so hath Baptisme his profit power and working so long as a man liueth vpon the earth though not at the very present when a man receiues it For all the promises of God are sealed vnto the beleeuers by Baptisme Ezech. 33 11. vnder which promises this is one where God saith So true as I liue saith the Lord God I desire not the death of the wicked but that hee returne from his way and liue And so is also this promise sealed to vs in Baptisme And therefore wee shall not follow the diuell Ioh. 8.44 who prouokes vs to dispaire Hee is a liar and a murtherer from the beginning But God is a faithfull God Psal 25.3 and neuer deceiued any man who hath put trust in his promises With this may and shall euery poore troubled sinner constantly comfort himselfe And the better to strengthen himselfe in such a comfort Of the holy Supper amongst other meanes he ought often to vse the holy Supper which is the second Sacrament of the new Testament ordained of Christ principally and instituted for that end to set his death before our eyes most cleerly and often times and to assure vs daily more and more of the partaking thereof or the fellowship of his crucified body and shead blood For this is the meaning where he tooke the bread and brake it and said This is my body which is broken for you take and eate c. as if hee spake to euery man in perticular behold heere beloued man I know well that thou art in sorrow for thy sinnes But be of good cheere for as sure as the bread is there broken before thine eyes and the wine is seuered from the bread so certainly was my body broken or put to death for thee vpon the Crosse and my blood was seuered and spilt from my holy body for the forgiuenesse of thy sinnes Also so surely as I giue thee the holy tokens of my body and blood to eate and drinke and thou hast part and fellowship therein as well as others euen so assuredly shalt thou haue part and fellowship in my true body and blood which I deliuered to the death of the Crosse the same was also performed for thy welfare Also thou shalt bee thereby deliuered from the euerlasting hunger and thirst which else thou must haue suffered in hell Lay hold then theron by true faith and as thou there takest eatest and drinkest the holy tokens of my body blood with thy mouth euen so shut vp my crucified body and shead blood into thy heart and then thou shalt neuer hunger and thirst For whosoeuer eateth my flesh and drinketh my blood Ioh 6.35 54 55 56 57. hath euerlasting life and I will raise him vp at the last day yea also in this life will dwell in him and he in me and will continually gouerne and comfort him with my spirit Therefore bee of good comfort beloued man though thou beest but weak No meÌ„ shal pluck thee out of my hand Ioh. 10.28.29 The father who hath giuen thee to me is stronger then all c. This is the first and principall benefit and vse of the holy Supper that wee namely as is aforesaid may bee assured in our hearts daily more and more thereby of the death of Christ and his blessed fellowship or of the couenant of the grace of God which is founded vpon the death of Christ as Christ saith This is the new couenant in my blood as if hee had said that shall be a token and seale or assurance and confirmation of the new couenant which I haue purchased for you with my blood The other benefit is that wee with this honourable ceremony shall publish honour and praise the death of Christ before the whole world as Christ againe said 1. Cor. 11.26 Doe it in remembrance of me And Paul As often as ye shall eate this bread and drinke this cup yee shall shew the Lords death till he come The third benefit is that thereby wee may demonstrate our selues openly to belong to the Communion of Christ and his Church and as the same fellowship requireth to liue holily and to loue one another as members of one body and to say more to reioyce in each other as Paul saith The cup of blessing which wee blesse is it not the Communion of the blood of Christ 1. Cor. 10.16.17 for wee that are many are one bread and one body because we are all partakers of one bread therefore fly from Idolatry 1. Cor. 10.14 and haue no fellowship with the diuels 1. Cor. 10.20.21 c. Also we are all baptised into one body by one spirit namely in Baptisme and haue been all made to drinke into one spirit namely in the holy Supper therefore shall wee as members of one body take care for each other and one member haue patience and compassion with another 1. Cor. 12 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27. And we beleeue lastly that for the most part God holdeth his Church vnder the Crosse and will first make it fully perfect and glorious hereafter in the life to come according to the patterne of his Sonne who entred into glory by affliction and sufferings CHAP. III. That we haue not founded and learnt such our faith from blind reason much lesse from the reuelation of Satan as some calumniate vs nor from the weake writings of men But onely and alone out of the infallible word of God through the gratious inlightening of his holy spirit THis is our faith which wee haue not founded learnt from blind reason as some accuse vs much lesse from Satans inspiration as some calumniate vs for causes which shall bee shewen in the fifth Chapter also not from the weake writings of men but onely and alone out of the vnfallible word of God through the enlightening of his spirit We reade indeed also the writings of men especially those whom God hath stirred vp in these last daies against the idolatrous Popedome such as were of Luther Melancton Zwinglius Oecalampadius Bucer Brentius Caluin Beza c. And confesse to the glory of God that we haue receiued information from them and do daily receiue the better how to vnderstand a â—ight the holy Scriptures and to vse the same to our profit But wee doe not found our selues in matters of faith vpon the same or any mans writings else but we found our selues in matters of
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
faith onely and alone vpon the word of God and beleeue men no further then they can shew what they say out of the word of God Psal 116.11 And that therfore for that we know that all men may faile though they be as highly inlightened and as holy as may possibly bee and that God is onely he that cannot erre And therefore we put no confidence in any man when he speaketh of himselfe But if hee say it standeth in Gods word which he speaketh then doe we search Gods word for it whether it be so or not And when we finde it true then beleeue we him not therefore that he is the speaker but therefore that wee see that God hath said it But if any man shall aske wherefore doe we hold the writings of the Prophets and Apostles to bee the word of God and not the writings of Zwinglius or Luther whereas neuerthelesse the Prophets and Apostles were euen as well men as Luther Zwinglius Philip Caluin c. To them giue wee this answere The Prophets and Apostles were indeed euen as well men as other teachers of the Churches of God But they did not speake and write as men but what they spake and writ in matters of faith that receiued they by inspiration from God 2. Tim. 3.16 2. Tâ—t 1.21 without meanes and were commanded to speake or write which amongst many other vnfallible marke-tokens may bee heereby manifested For where they said as they vsed to say this or this hath the Lord spoken there did the Lord confirme such their sayings that they were true with great and vnaccustomed wonders before all creatures and so giuen them testimony by his owne almightinesse that they speake the truth and that that in truth was his word which they either spake or writ in his name It is otherwise to be thought of Augustine Cyprian Hierome Luther Zwinglius and other the like teachers who rose vp after the times of the Prophets and Apostles They neuer published that euer God reuealed his word vnto them without meanes much lesse did they euer any where ratifie the same by wonderfull tokens but haue alwaies in their Sermons and writings drawne their testimonies out of the writings of the Prophets and Apostles as the vndoubted word of God whilest now they euer appealed to the writings of the Prophets and Apostles and directed vs thither as to the foundation of their faith therefore also neither can nor shall we doe otherwise then search in the writings of the Prophets and Apostles whether their doctrine bee founded thereupon or not In which search when wee finde it euen so in Gods word as they haue alleaged and mentioned vnto vs then receiue we it thankfully and giue praise to God for them But when we finde it otherwise and perceiue it that they stumble at some thing and haue not rightly vnderstood the word of God then let wee their allegations go and keepe only to Gods word Would God that all those that either will or should iudge about the troublous contentions in religion would well consider this difference betwixt the word of God and the writings of men It would stand much better a thing much to bee lamented then it now stands in the Protestant Churches Doctor Luther of happy memory hath with this onely one difference confounded the whole Papacie For as often as they brought against him any of the fathers as Augustine Hierome c. so often answered he Hierome and Augustine as all other fathers were men and could faile and therefore he would not be tied to them Onely Gods word could not erre therefore would not hee bee confuted and shewed by any thing but by Gods word This was Doctor Luthers answere against the Popedome And all Protestant Churches acknowledge that this his answere was right and good If then Doctor Luther did well and right that he would not bind himselfe to any writings of men but onely to the word of God then can no man take it euill at our hands that wee herein follow his example and also bind not our selues to any writings of men be he called Lutherus or Zwinglius or how he will but onely to the word of God And yet doe wee not despise any of them but giue God hearty thankes for them and remember them with befitting commendations and praises for all the great things God hath done by them especially by Doctor Martin Luther of whom Zwinglius himselfe writes Hee was the little Dauid Tom. 2. fol. 377. B. Item fol. 315. B. Item fol. 326. B. who first encountered with the great Goliah of Rome which it may bee none of the rest would haue aduentured vpon And this honor did he not grudge to affoord him Onely he then should not grudge at other men when they helpe to follow the battell against the Philistims when hee had giuen the bold onset and put the enemie to flight Which argument of Zwinglius wee cannot otherwise acknowledge then for Christian And also wee are of the same opinion that Zwinglius was that Doctor Luther was a chosen champion of God by whom hee would bring againe the light of the holy Gospell in these last times out of the darke Papacie Only we say therby that he was also a man who had his infirmities as well as other men And especially must all they acknowledge who wil speak of him impartially that in controuersies he was much too hasty and in anger often thrust out such things which cannot be answered As in a booke where the words stand fast cast hee out amongst others these words Mary the mother of Christ did neither eate Christ bodily nor spiritually Tom. 3. Ien. fol. 363. B. That cannot be answered otherwise then that his anger is to bee borne with For and if Mary had not eaten Christ spiritually then must shee bee damned and perish euerlastingly Or else the words of Christ must be false where he saith Verily verily I say vnto you except you eate the flesh of the Sonne of man and drinke his blood you haue no life in you Also in the great Confession of the Lords Supper casteth he out these words And it was not true that Christ at the same time was in heauen namely when he spake with Nicodemus vpon the earth Ioh. 3. â—3 Tom. 3. fol. 480. Also euen in the same place saith hee The Angels are at one time in heauen and also on the earth c. And many of the like examples could wee shew out of Doctor Luthers writings which put vs out of all doubt that he was a man and so could faile and erre euen as well as other men Wherefore no man can blame vs that wee also in his writings follow the command of God which saith Proue all and hold that which is good 1. Thes 5.21 CHAP. IIII. That Doctor Luther of happie memory did beleeue and teach no otherwise then we beleeue and teach except that onely one point of the holy Supper And
that in the same point also we differ not so much as many people imagine WHich whilest wee doe and seauer as befitteth that which he taught with wel considered counsell from those vnconsiderate speeches which sometimes fell from him in the heate of contention then appeares it plainely that he both beleeued and taught of all and euery necessary point euen as we beleeue and teach that one point of the holy Supper excepted And yet differ we not in the same point so much from each other as many men take it For it so being that in all Sacraments two things are to be considered first the tokens and then the betokened riches whereon out of all doubt more dependeth many thousand times then on the outward tokens then are wee agreeable in all things with Doctor Luther in the betokened treasures of the holy Supper For euen as Doctor Luther taught that the betokened treasures in the holy Supper or the same to which the holy Supper pointeth which maketh a man right and blessed before God is not the bodily but the spirituall eating and drinking of the body and blood of Christ a In the Sermon vpon Sacraments â—ay â—rinted in quarto 1523 in the 55.56.57 deafe Alsâ— in the Church Postil prâ— at Strasburg 1529. in the 2. part 102. Also in another Sermon of the Sacrament in the Church Postil pr. at Wittenberge anno 1540. in the first part 129. euen so teach wee also Also euen as Doctor Luther teacheth That the bodily eating and drinking of the body and blood of Christ is nothing else then to beleeue that Christ hath giuen his body to death for vs and his blood to bee spilt for the forgiuenesse of our sinnes b In the former places Also in the expounding the Epistle on Septuagessimae Sunday pr. in Wittenberge Post 275. B. Euen so teach we also Also euen as Doctor Luther teacheth That all they who doe eate and and drinke spiritually the naturall body and blood of Christ that is that doe beleeue that Christ gaue himselfe to death for them are by such a faith one bread and one spirituall body with Christ and themselues and therefore they can in Christ lay hold on all things and on the contrary they are again indebted to aduenture all in the behalfe of Christ and his members c Jn the former places also in Tom. 3. Ion. 235.206.207 Euen so teach we also Onely heere lies the difference what the outward tokens bee by which bodily eatings from which the vngodly are not exempted the spirituall feeding vpon the body and blood of Christ which belongeth to the children of God is betokened confirmed and sealed We say the same outward tok ns are bread and wine Doctor Luther vnderstands they are not onely bread and wine but also the body of Christ in bread and the blood of Christ in wine And so the difference betwixt our doctrine in the Supper and Doctor Luther lieth not in the ground of saluation but onely in the tokens which should shew vs to the ground of saluation It may please the reader rightly to consider Doctor Luther contendeth very hoâ—ly for the bodily presence and mouthly feeding vpon the body and blood of Christ in the holy supper But for all that he doth not estimate the sâ—m bodily presence and mouthly feeding for to be the true treasure and kernell of the holy Supper but onely to be the tokens or for a part of the tokens whereby the true treasure and kernell of the holâ— Supper namely the spirituall and alone blisse-making feeding of the body and blood of Christ which only is performed by faith is betokened and sealed vnto vs. As is to bee collected by these his words where he saith Christ hath not instituted the two kinds namely bread and wine barely and nakedly but his true naturall flesh in bread hath he giuen and his true naturall blood in the wine that so he might giue a perfect compleat Sacrament Tom. 1. Ien. 205. Also it is not enough to seed vpon the body and blood of Christ outwardly as it is not enough that a man paint oates before a horse to seede him withall Hee must haue true oates a In the Church Post il de Anno 1529. part 2. fo 102. B. Also the flesh is not profitable The words that I speake are spirit and life saith Christ With which words he will shew that the fleshly eating of the flesh is not pr fitable But to beleeue that Gods Sonne is flesh and came from heauen and shead his blood for mee that that is profit and life Therefore to eate the flesh of the Sonne of God and to drinke his blood is nothing else then that I doe beleeue that his flesh is giuen for mee and his blood is spilâ— for me and that hee hath ouercome for mee death diuell hell and all mishaps Out of which faith floweth a powerfull confidence in him and a stout and bold spirit against all mischance so that hereafter I haue no cause to feare whether it bee â—inne death diuell or Hell whilest I am assured that my Lord hath cast them vnder my feet and ouercome them for me That is caused by the spirituall eating and not by the bodily The spirituall and inward eating in the heart doth it not the outward which is effected in the Sacrament b Euen in the same place Behold Reader those our Doctor Luthers owne very words whereby hee manifestly teacheth and witnesseth that the bodily eating and drinking of the body of Christ which he vnderstands to bee acted in the holy Supper not to bee the right blisse-making eating drinking of the children of God but onely that it is a token which the wicked can as well receiue as the godly as he saith in other places Iudas receiues it euen as well as Peter Therefore the difference betwixt vs and Doctor Luther consists not in the foundation of saluation in cause of the holy Sacrament for whether Iudas receiued it as well as Peter that cannot be the foundation of saluation Else were our foundation very barely grounded But the difference consists onely in the tokens which shew vs onely to the foundation of saluation and shall giue vs assurance in our hearts Whilest we now agree in the true ground of saluation that is that the spirituall and alone blisse-making eating and drinking of the body and blood of Christ which is acted by faith as we God bee thanked therein agree in all things together is it not then most lamentable that wee should separate our selues so shamefully one from another about the tokens which the wicked can receiue as well as the godly CHAP. V. Wherefore we cannot agree in all things with Doctor Luther in the point of the holy Supper YEa wherefore doe you it then might some man say Wherefore doe you not giue Doctor Luther and his followers right and so were the contention ceased Answere That is not the way to exclude discord
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
to remaine therein but is lifted out againe therefore it is called lifting out of Baptisme So both parts must bee in the token Baptisme and the lifting out of the same 2. The signification The signification is blessed dying to sinne and arising againe in the grace of God So doth Saint Paul call it Tit. 3. A washing of the new birth wherin a man is new borne and renued The like saith Christ also Ioh. 3. Except a man be borne of water and of the spirit of grace he cannot enter into the kingdome of God Also the signification and dying or drowning of sinne is not fully accomplished in this life vntill such time as the man dieth also and wholly dissolueth to ponder Then is the Sacrament or signe of Baptisme ended Also the signification of spirituall Baptisme the drowning of sinne endureth so long as we liue and is first whâ—lly finished in death Therre is the man truly dipped in Baptisme and is effected as the baptisme signifieth therefore is the whole life nothing else then a spirituall christening without ceasing euen vnto the day of death c. So that the life of a Christian man is nothing else then a beginning to die blessedly euen from the time of Baptisme vnto the time of his death and buriall For God will make him otherwise a new at the last day Also the same simile lifting vp out of the Baptisme is performed suddenly but the signification the spirituall birth the encrease of grace and righteousnesse it beginneth indeed in Baptisme but continueth a How this is to be vnderstood is after declared by the token also euen vnto death yea euen vnto the youngest day There will first of all bee fulfilled what is betokened by the lifting vp There shall we arise from death from sinne and from euils cleane in body and soule and receiue life euerlasting c. Then shall the Angels at the last day lift out all Christians Baptized faithfull Christians and will there fulfill that which the Baptisme and the Godfathers signifie As Christ saith Matth. 24. He shall send his Angels c. Also it shall bee truly vnderstood for being pure in Baptisme and knowne that our flesh so long as it remaines here is naturally wicked and and sinfull Which to helpe God did determine such a course that he would recreate it otherwise Euen as Ier. 18 testifieth of the potter when as the vessell fell out not well he cast the same together into the heape and kneaded it and afterwards he made thereof an other vessell as seemed good to him So saith God are you in my hand In the first birth did wee not fall so well out therfore he casteth vs againe in the earth through death and he maketh vs againe at the youngest day that so we may fall out well and be without sinne He beginneth these councels in Baptisme which betoken the death and resurrection at the youngest day Therefore so much as the signification or the token of the Sacrament is so are the sinnes dead with the man and hee is risen Res Sacramenti The worke of the Sacrament and so is the Sacrament performed But the worke of the Sacrament is not as yet wholly performed that is the death and resurrection at the youngest day but is to bee expected So is man wholly pure and innocent Sacramentally that is not otherwise meant then that he hath the token of God Baptisme whereby is testified his sinnes should all die and he should die in grace and rise againe at the youngest day pure without sinne innocent to liue euerlastingly So is it in respect of the Sacrament true that hee is without sinne and innocent But whilest now that it is not fully accomplished and that he liues in sinfull flesh he is not without sinne neither is he pure in all things but he is onely entred into the way of purity and innocency Therefore when a man commeth to yeeres then begin the naturall sinfull lusts to shew themselues as pride anger incontinency hatred couetousnesse and the like Whereof there would not be one if so bee that sinne were wholly drowned and deaded in the Sacrament Now it is onely signified that they shall bee drowned through death and resurrection at the youngest day c. True vnderstanding of Baptisme Then thou wilt say what auaileth it me then to be Baptized when it destroyeth not and putteth sinne away wholly and altogether Heere followes now the true vnderstanding of the Sacrament of Baptisme Thus auailes the blessed Sacrament of Baptisme that God therein himselfe couenanteth with thee and maketh a gratious and comfortable league with thee For the first thou yeeldest thy selfe to the Sacrament of baptisme and to the signification thereof That is that thou desirest to die to sinne and to bee made new at the youngest day c. that doth God accept at thy hands and lets thee be baptized and he beginneth presently to create thee anew Inspiring thee with his grace and holy spirit which beginneth to mortifie nature and sinne and prepareth thee to die and to rise againe at the last day For the second thou also contractest to do the same and to crucifie thy sinne more and more all thy life long euen to thy very death Which is acceptable to God also and hee exerciseth thee as long as thou liuest with good workes and manifold sufferings wherby he acteth the same which thou diddest desire in thy baptisme that is that thou wilt be free from sinne and wilt die and wilt rise againe at the youngest day and so fulfill baptisme Therefore doe we reade and see how he suffered his beloued Martyrs and Saints to be so martyred that they being but slaine fulfilled the Sacrament died and were created anew For if so bee that that commeth not to passe and wee haue neither sufferings nor exercises then will the corrupt nature of man so preuaile that hee will make baptisme vnprofitable vnto him and so hee falleth by sinne and so remaines an old man as he was before Whilest now such thy couenant is vnuiolated God giues thee grace againe and bindeth himselfe to thee that hee will not impute thy sinnes vnto thee which are in thy nature after baptisme hee will not looke vpon them neither damne thee for them hee satisfieth himselfe therein taking pleasure that thou art continually in exercise and desirest to kill the same and to bee freed from them by death Therfore though euill thoughts or desires doe indeed stirre yea though thou also somtimes sinnest and fallest yet if thou arise and returnest againe into the couenant so are they thus esteemed by vertue of the Sacrament and couenant as Saint Paul saith Rom. 8. Such is the nature of this Sauiour that hee damneth not thy naturall sinfull motions who beleeuest in Christ and doest not cherish the same neither consentest thereunto c. If so be now this couenant were not and that God did not mercifully looke through the fingers then
Christ in the holy Supper That wee teach that hee that is elected to euerlasting life must be saued be he neuer so wicked and hee that is ordained to euerlasting death he must be damned liue he so holily as he can possibly Such and many more the like blasphemies against God they doe accuse vs of that wee both beleeue and teach But we can auouch it before God that we tremble from our hearts to think vpon the very naming of such blasphemies against God if we were to tax others for them how farre is it then from vs that we our selues should beleeue and teach such Also those our defamers are neuer able to produce any sound proofe against vs that wee did euer beleeue or teach any such things Aâ— they themselues now lay open Doctor Myllius in the brothership of the Lutheran Euangelist Churches Thess 163. and acknowledge in their last writings that wee neuer approued any such detestable opinions And yet cease they not to throw the scandall vpon vs and will excuse the same with this that it is no new thing to lay vpon heretickes the euill consequents which follow their doctrines as their owne errours though they do not allow the same But be it new or old wee giue all honest men leaue to iudge whether it be right or not The Heathen had formerly a â—â—ouerbe Inter bonos bene agier oportet that is honest meâ— should deale honestly with each other Also Quisque debet esse interpres suorum verborum that is euery man should bee the interpreter of his owne words In which manner also saith Syrach Chap. 19.16 17. A man letteth words fall sometimes which bee meaneth not so for who is it that failes not sometimes with his tongue speake to thy neighbour thereof before thou threaten him c. That hath euer been the iudgement of the ancient as well among the Heathens as people of God that wee should catch no man in his words but giue euery man leaue to be his owne expositor how he vnderstands the same What in the end will come heereof when the one shall so deale with the other and deceiueably lay imputations of errour on the other which neuer came in his mind Surely then shall men by such courses not onely make heretickes of Zwinglius Caluin Beza Martyr c. And not onely of Luther Melancton Brentius c. but also of the Prophets and Apostles themselues The Euangelist Marke writeth chapter 6.5 that Christ could doe no great workes in his father-land If a wicked man had to deale with these words might he not seeme to haue shew for this conclusion that the Euangelist Marke had denied Christs omnipotency Moses saith God hardened Pharaohs heart Exod. 11.10 Paul goes yet further 〈…〉 18. and saith Hee hardeneth whom hee will When a wicked man dealeth therewith could not hee with great shew make this conclusion and say Moses and Paul make God the author of sinne And did not Paul complaine thereof many hundred yeeres agoe that men would euen make such conclusions out of his doctrine against it Or do not the defamers know that that wretched fellow Doctor Pistorius now at this present concludes against blessed Doctor Luther Hee writes Doctor Luther was a Tritheit who said there are three Gods Also he was a Sabellian who said there was but one person of the Godhead Also he was an Arian who denied the euerlasting Godhead of Christ Also that he was an Eutichian who mingled the two natures of Christ in one Also a Nestorian who separated the two natures in Christ Also a Valentinian who were so madde headed as to say that the humane nature of Christ descended from heauen Also a Marcionite who blasphemed that Christ was not crucified and died in very deed but onely in shew Such and many more the like detestable heresies that wretched fellow Pistorius construeth vpon blessed Doctor Luther And to proue the same against him hee cites his owne words which make a great shew to that end What will our defamers say vnto it they can say no otherwise in truth then that Doctor Luther was not honestly dealt withall to construe his words so and to draw such conclusions from them as neuer came into his minde in all his life Euen the very same answere shall they receiue from vs also who forge such falshoods things else not heard of as are aboue specified and the like things vpon vs. Which yet we repeate not for their sakes for to them is all singing and saying lost But what we say that speake wee for those honest mens sakes who would gladly vnderstand how the estate in religion standeth with vs and whom it also concerneth as much as vs that they be throughly informed therein They may now know and may well and boldly put this trust in vs for wee feare God and desire not to deceiue any man that all the odious and blasphemous things whereof wee are calumniated heere and there by contentious spirits are no other things but euen meere flat lies And they need not bee troubled though they alleage that there stand our owne plaine words Is it not true that our owne plaine words stand there That God is 〈◊〉 mighty that God is the author of sinne c. But there stand onely such words in our writings out of the which these and the like blasphemies may bee wrested if men will deale dishonestly with vs or not respect or take to heart what we say as wee haue often declared In which kind of handling way be drawn euen such and the like odious blasphemies against God with as great shew of reason as is before specified and that out of the word of God it selfe We speake not this to that intent as if wee esteemed our writings equivalent to the word of God We know full well that we are men who can erre and faile But this onely is that we say Can they make an euill construction of Gods word wherein yet there is no fault when they will be wicked and conclude many euill things from thence with great shew of reason how much more may our words be construed euill and with great shew many great and fearefull errours be drawne from thence which are not alwaies voide of failings of themselues Wherfore good people are not to respect such their conclusions Yea also when they shall lay our owne words in our owne bookes before their faces yet are they not presently to construe that this or that is our opinion as the words at first shew seeme to beare but they are to looke both before and behinde what is added and what wee declare either there or in other our writings of the like matter Note Neither side is to blame other for priuate writings Especially good vnderstanding people may haue good respect how wee haue expounded our meanings in our Catechisme and other manifest and open writings of many godly learned men together aduised vpon and put forth vnder the