were there no sinne so small but it would condemne vs. For the iustice of God can endure no sinne Therefore there is no greater comfort vpon the earth then baptisme The comfort which we haue of Baptisme through which wee enter into the sentence of grace and mercy which iudgeth not sinne but expels it with many exercises The true vnderstanding and vse of Baptisme c. In respect whereof no man hath cause to bee terrified though he feeles euill lusts and desires and not to dispaire though he should euen fall but should call his baptisme to mind and refresh himselfe hartily with the same that God hath bound himselfe therein to mortifie his sins and not reckon them to damnation if hee doe not consent thereunto or remaine therein c. 3. Faith Also heere is now the third part of the Sacrament to bee handled that is faith that is that a man doth constantly beleeue how that this Sacrament doth not only betoken the death and resurrection at the youngest day by which a man is made anew How that is to be vnderstood that the worke of Baptisme doth presently begin in Baptisme to liue euerlastingly without sinne but that it also doth certainly begin and worke the same and vniteth vs vnto God that wee will euen vnto death mortifie sinne and striue against the same and hee on the contrary side will hold vs excused and deale gratiously with vs and not iudge vs according to rigour for that we are not without sinne in this life vntill we be purified by death How a man is pure So now thou vnderstandest how a man is innocent pure and without sin in baptisme and yet remaineth full of many euill lusts so that hee cannot otherwise be called pure then for that he hath made entrance thereinto and for that the same purity hath a signe and couenant that he ought to be more pure For which cause God will not attribute his remaining vncleanenesse vnto him and so hee is more pure by Gods gratious account of him then if that he should be pure in his owne nature c. For which cause a man must be very bold and free in holding himselfe to baptisme and beare himselfe against all sinne and terrour of conscience and most humbly say I know very well that I haue no cleane thing in mee but I am yet christened through which God who cannot lie hath bound himselfe not to impute my sinnes vnto mee but to crucifie and to destroy them So we doe now vnderstand that our innocency of baptisme is so called wholly and solly in respect of the Diuine mercy which begun it and taketh pitie on sinne esteeming vs as if we were without sinne c. Also sinne must still be for in truth wicked motions are to be esteemed sinne but this difference is to bee made that Gods grace will not yet reckon them for sinne if that wee encounter them with many endeauours workes and sufferings and at the last crucifie them by death Whosoeuer doth not so to those will hee not remit them because they doe not keepe touch with him in baptisme and their couenant but hinder the begun worke of God in baptisme c. And doe not know that they had power giuen them for their whole liues euen vnto the time of death yea and to the youngest day as was said before Also is there any man fallen into sinne then let him most strongly remember his baptisme how God did there ioyne in contract with him to pardon all his sinnes if hee will but resist them to the time of his death Vpon the same truth and couenant of God a man must cheerefully repose himselfe and then doth baptisme proceed in his worke and strength againe and then is the heart againe quieted and refreshed Not in respect of his worke or satisfaction but in Gods mercy which is promised him in baptisme for euer to remaine And a man must be so steadfast in faith that though all creatures and all sinnes should conspire against him yet he would not be remoued in respect that whosoeuer yeelds himselfe to be beaten from that hold he maketh God a liar in his contract in the Sacrament of baptisme c. So then we see that baptisme howsoeuer it be hindred in his worke by sinne Res Sacramenti Baptism yet the forgiuenesse and crucifying of sinne is onely made voide through vnbeleefe of the same And faith recals againe the same hinderance of his operation so that it doth wholly consist in faith And that I may speake it plainely then is it one thing to pardon sinne and an other to put off and renounce sinne Faith layeth hold on the forgiuenesse of sinnes though they be not wholly expulsed but to expulse sinne is by an endeauour against sinne and dying at the last sin sinkes to the bottome Both of these workes appertaine to Baptisme So writes the Apostle to the Hebrewes that they who were baptized and their sinnes pardoned they should cast away sinne which pressed downe For whilest I do beleeue that God will not attribute my sinnes vnto mee then remaines Baptisme in force and my sinnes are pardoned though a great part thereof remaine After that followes the final disposition thereof through sufferings and death This is the article which we confesse I beleeue in the holy Ghost the forgiuenesse of sinnes c. There consists Baptisme most especially in which this forgiuenesse is performed through Gods contract with vs c. Also for which cause must we keepe a good watch lest a deceiueable security doe not intrude it selfe whereby wee are moued to say with our selues doe so great and gracious things consist in Baptisme that God will not ascribe our sinnes vnto vs and so soone as wee returne from sinning then is all in good case by vertue of Baptisme then will I so long as I liue liue as I list and afterwards or at the day of my death I will take my Baptisme to heart and put God in mind of his couenant and so fulfill the worke of my Baptisme Yea assuredly there consists so much in Baptisme that when thou returnest againe from sinne and callest vpon thy couenant in Baptisme then are thy sinnes pardoned vnto thee But looke well to it when thou shalt sinne so peruersly and wilfully vpon grace that iudgement doe not take hold on thee and come vpon thee before thy returne come and though thou then wouldest beleeue in Baptisme or trust therein that through Gods perm ssion thy tentation bee so great that there will bee no place for faith For if so be that they doe scarcely remaine who doe not sinne or indeed doe fall by meere frailty where shall the outragious appeare who haue tempted and mocked the grace of God Therfore let vs walke with feare and trembling that wee may maintaine the riches of his Diuine Maiesty with a steadfast faith and giue praise vnto his mercy cheerefully for euer and euer Amen Behold
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
generall title of one or more reformed Churches for priuate writings are not alwaies so well considered of as they should And many of those writings also there are which most of vs neuer once saw or reade in all our liues And therefore we doe not acknowledge our selues indebted to render a reckoning for them Euen as wee also doe not thinke that the aduerse part will take vpon them to make answere for euery thing that is priuately penned by one or other on their sides of the learned euen the learnedest not exempted which might be esteemed to be done either hastily or vndeliberately And therefore it is that we do euen in the beginning of this writing say and testifie both for our needs sake and also for the common benefit that wee in no respect haue any such dangerous and detestable beleefe as peace-hating people ascribe vnto vs. CHAP. II. What our faith is in very truth NOw if any man shall further demand what then is our faith indeed the which we willingly acknowledge then is this our answere as followeth Wee beleeue that there is one onely true God Of God the father of our Lord Iesus Christ with the Sonne and holy Ghost and that accordingly there are three distinct persons in that one godly Essence the Father the Son and the holy Ghost We beleeue further that the same one God is euerlasting and Almighty and can doe whatsoeuer he will Also that hee is infinite and accordingly is present in all places at one time and seeth heareth and knoweth all things Also that hee is iust and punisheth no man without desert Also that he is mercifull and hath no delight in the death of sinners but that they should repent themselues and liue We beleeue further that the same one true God created heauen and earth and all that therein is of nothing Of the Creation We beleeue further that God sustaineth and ruleth all things which hee created and that hee hath them so in his hand Of the s◠knowledge of God that no creature can stirre or moue it selfe without his will and therefore nothing can come to passe without his permission whether it be good or euill Also all that God doth at present or permitteth to come to passe hee foreknew it from euerlasting and with well bethought councell had determined that hee euen so would doe it or permit it Also that hee did not determine to permit any wicked thing to come to passe but that which hee could and would turne to a good end We beleeue further that in the beginning God created all the Angels and men holy and good and especially man in his likenesse Of the fall of Angels and men and of originall sinne and to blessed immortality But they to wit the Angels and the two first of mankinde did shortly after their creation fall from God their Creator and haue by such their fall brought not onely vpon themselues the wrath of God but also such a pollution of their natures that now they can no more either will or accomplish any thing that is good Which pollution fell on the lost Angels altogether at one tim But mankinde inherits such defilement together with the guiltines both of the first and second death by propagation one from another From whence it is that the same corruptiō of mankind is called original sin We beleeue further though such a fearefull fall both of Angels and men Of the cause of mans fall could not haue come to passe without Gods permission and that hee appoints nothing without good consideration yet is not the fault of this fall in any manner to bee ascribed to him considering that he so created the Angels and men that they had free will to turne to good as well as to bad We beleeue further that it becomes not poore creatures to dispute with God wherefore he created the Angels and men so that they could fall Also wherefore he hindred not such a fall whereas he could well haue done it He is the Lord and his wil is euer iust and good though wee alwaies vnderstand it not The Apostle Paul saith Rom. 11.32 Gal. 3.22 that God hath shut vp all vnder vnbeleefe or vnder sin that hee might haue mercy on all that is that no man may be saued but meerely by the mercy of God Also Rom. 9.22.23 What and if God would to shew his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction and that he might declare the riches of his glory vpon the vessels of mercy which he hath prepared vnto glory By this ought wee in all reason to let it so remaine Wee beleeue further that the fallen Angels and and men could not free themselues from the Almighty gouernance of But that they on the one side as well as on the other are in the hand of God and their wickednesse cannot otherwise break out then as God hath permitted it And this our faith is our greatest comfort on earth For and if the wicked Angels men had the bridle in their own powers where should we be able to abide for thē Wee beleeue further that though God permit many sinnes in the fallen Angels and men and that hee vseth oftentimes their sinfull actions to accomplish his holy workes as hee did the abominable deeds of Absalom to the punishment of Dauid and the treason of Iudas to the freedome of mankinde also though he often punish sinne by sin and blind and harden those commonly at last who with seeing eyes will yet be blind as formerly he did Pharaoh yet neuerthelesse he of himselfe hath no pleasure in sinne much lesse doth hee prouoke or driue any man thereunto but that the precedent working cause of all sinne which goeth before is onely and alone the free and vnforced will of wicked Angels and men We beleeue further that God hath adiudged the fallen Angels to euerlasting fire without any grace or mercy to terrifie vs thereby that we make not a iest of the anger of God against sinne Wee beleeue further that God had indeed iust cause and power also to push downe the fallen men into euerlasting hellish fire without any grace or mercy But hee hath not done it but hath offered grace again to man And that so he might shew thē mercy without breach of his iustice hee ordained his onely begotten Sonne to be our surety and Mediator and to take the punishment vpon him which we deserued and so deliuer vs from euerlasting wel deserued death by his innocent death To accomplish the said councell and wil of God the heauenly father the Sonne of God our Lord and redeemer Iesus Christ became man in the last times of the world conceiued by the holy Ghost borne of the Virgin Mary and like vnto vs in all things sinne excepted And when hee had liued as a man thirtie yeeres he began to teach and preach the mercifull pleasure of
his heauenly father towards vs poore sinfull men And in the fourth yeere after that he was captiued crucified put to death and buried descended into hell and rose againe from the dead the third day and ascended into heauen fortie daies after and set himselfe at the right hand of God the father Almighty from whence he shall returne to iudge the quicke and the dead And therefore we beleeue of Christ that hee is not a bare man Of the person of Christ but that hee is the euerlasting Almighty Sonne of God who at the appointed time tooke the nature of man vpon him and is now together God and man and so shall remaine euerlastingly in one vnseparable person And being thus at present both God and man in one vnseparable person therfore do we beleeue further that all may be said of him that may be said of God and all that may bee said of man yet with this caution that euery thing must bee vnderstood of him to be true the Diuine thing according to the Diuine nature and the humane according to the humane nature For example it may bee said of him that hee is from euerlasting and also hee was first borne in the last times both are true but not both according to both natures For according to the humane nature was hee not from euerlasting Also according to the Diuine nature was hee not borne in the last times But he is from euerlasting according to the Diuine nature and first borne in the last times according to the humane nature According to which then wee doe beleeue that in deed and truth the Sonne of God died for vs but yet not according to the Godhead but only according to the manhood for the Godhead cannot die Also wee beleeue that indeed and truth Christ is present with vs and will so remaine to the end of the world but yet not according to the humanity but the Deity For according to the humane nature is he ascended vp into heauen And the Scripture is manifest which saith That by the offering vp of his body he must enter into the heauenly tabernacles and not remaine vpon the earth else were he not our Priest Heb. the 8.9 and 10. Chapters Of the power of the death of Christ beleeue we that the death of Christ Of the power of the death of Christ whilest hee being not a bare man but the Son of God died is a full and alsufficient payment not onely for our sinnes but also the sinnes of the whole world And that hee by his death hath purchased not onely forgiuenesse of sinnes but also the new birth by the holy Ghost and and lastly euerlasting life But wee beleeue therewithall that no man shall be made partaker of such a benefit but onely he that beleeueth in him For the Scripture is plaine where it saith He that beleeueth not shall be damned Mark 16.16 Also Hee that beleeueth not in the Sonne of God the wrath of God abideth on him Ioh. 3.36 Wee beleeue further that the true sauing faith cannot be without repentance and good workes Of the nature of the sauing faith For such a faith layeth hold on Christ wholly who was made of God not onely righteousnesse to vs but also sanctification 1. Cor. 1.30 We beleeue further that though the true blisse-making faith cannot be without good workes Of the righteousnesse before God yet neuertheles the man before Gods iustice seate that is when he is throughly touched with his sinnes neither can or should beare himselfe vpon his good workes it so being that they are euer vnperfect But that a man shall appeale onely and alone vnto the grace of God before his iudgment seate which grace hee hath prepared for vs in Christ and take hold on the same grace with a beleeuing heart and so will God forgiue him his sinnes and esteeme him iust for the full satisfaction of Iesus Christ And that is our meaning when wee say that man is iustified before God onely by faith without helpe of good workes namely not that good workes should bee abandoned but onely that a man should not put any confidence therein We beleeue further that God hath ordained the preaching of his Gospell to this end Of the Ministery that he would worke in vs faith in Christ therby and that the same preaching of God the Lord is no iest but that it is his earnest will and intent that all people that heare such preaching should beleeue the same should returne to Christ Of the fountaine of faith Wee beleeue further that mankind is so corrupted by the fall of our first Parents that they cannot vnderstand or entertaine the preaching of Christ vnlesse God open their vnderstandings by his holy spirit and turne their hearts to Christ And that therefore the Gospell is not onely a speciall worke oâ— God which God bestoweth not vpon all men but also that the vnderstanding and the receiuing of the Gospell or to speake with one word faith is an especiall worke of God Ephes 2.8 Also 2. Thes 3.5 Which gift no man hath deserued of God It being so that all men are sinners Rom. 3.23 But God giues it by grace to whom he will Rom. 9.18 But those whom he presently will those hath he willed from euerlasting For from the beginning of of the world God knoweth all his workes Act. 15.18 Therefore it is most certaine that no man beleeueth in Christ except God hath chosen him to euerlasting life as Paul saith The election hâ—â—h obtained it the rest haue been hardened Rom. 11.7 Also as Luke saith As many as were ordained to eternall life beleeued Act. 13.48 But therewithall it is also true that we ought not to search into the secret counsell of God whether we be elected or not 2. Tim. 2 19. for such a search is in vaine It being so that God hath sealed the booke of life and will not permit any creature to peepe therein But we ought to keepe our selues to the reuealed word of God which saith that God hath chosen vs in Christ that is to that end he might make vs saued through Christ and no otherwise Ephes 1.3 And there accordingly hee commandeth vs to repent beleeue in Christ and so seeke saluation in him This commandement of Christ should wee endeauour to hold so farre as God giueth vs power and continually pray that God will bee pleased more and more to encrease our faith When wee doe so then need wee not search further whether wee be elected to euerlasting life or not For this is sure and out of all doubt that all those that repent them without hypocrisie and beleeue in Christ are elected to euerlasting saluation But for this cause will not God reueale our election any otherwise then through such testifications that we might not fall into fleshly security But work out our saluation with feare trembling Phil. 2.2 Which feare wheresoeuer it is certainly it is accompanied
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
honour and our saluation shal require Euen as a generall doth who cannot determine all things at one time what hee will doe afterwards but must daily consult according as occasion is administred If our contradictors be of this opinion then doe wee roundly confesse that wee are not of their opinion For we do not beleeue in such an vnmighty God who might order and change his councels according to the willes and purposes of his creatures But we doe beleeue in such an almighty God after whose councell and will all creatures must bee ordered whether they doe it gladly or not wittingly or ignorantly This is our faith and we trust no man that doth know God shall lay any blame vnto vs for the same Also vnto this is commonly drawne the disputation about the fall of our first parents and it is demanded whether such a fâ—ll were before from euerlasting ordained by God and determined that it should come to passe or no and whether accordingly it must so come to passe Now it were much better that wee on both sides troubled our selues how wee might bee raised againe from this heauie fall then that wee should much dispute how wee came into the same But yet for all that to the end that nothing be kept in silence by vs we doe plainly confesse that wee doe not beleeue that God did create man at a venturous haphazard but wee are thus perswaded that God first and before hee created man did consider all things well not only how he would create them but also how hee would gouerne them and what hee would make or in what manner hee would vse them to his honour For if God also careth so for the sparrowes whereof two are sold for a farthing that not one of them shall fall to the ground without his will Mat. 10.29 How much more hath hee then so cared for mankind which hee created after his owne image from euerlasting that nothing could befall vnto him without his will And wee reade expresly also in the holy Scripture that God hath from euerlasting decreed with himselfe the disposition or order 1. Pet. 1.20 Mat. 20.16 Ephes 1.3.4.5 6.7.8.9.10.11.12 Rom. 9.21.22.23 how he would deale with the fallen posterity of mankind Namely that he would giue them his Sonne to be a Mediatour and would conuert many of them to him and shew his mercy and grace to them but vnto the other his iust anger against sinne How can we then doubt that hee also did purpose and determine in himselfe from euerlasting to permit the fall yea that hee created the same humane race euen for that disposition and order sake which he would hold in the gouernment of mans posterity for it is vnpossible that God should not attaine vnto the end which hee purposed in himselfe in the creating of man or else he must not be an almighty God Then is there now no need to prie and search into the secret councell of God what hee decreed from euerlasting therin about the creation and gouernment of the posterity of mankind The issue thereof demonstrateth it plainely enough were we now but so humble that wee would suffer our selues to bee tutored by God and desired not to tutor him But whereas some will conclude hence that if the fall of mankind were ordained of God from euerlasting then could it not possibly faile but hee must bee a causer thereof that doth not follow at all Euen as little as God is the cause that Iudas did betray Christ though indeed he determined that it should come to passe Luk. 22.22 The cause why it followes not is this for that God did not determine that he would himselfe found and worke the fall of mankind but onely that hee would permit the diuell to bee founder of it and man to set it a worke as it also came to passe The diuell hath founded the fall our first parents haue set it a worke all out of free will Therefore is not the guilt to bee ascribed to God the Lord but onely to themselues Which yet is such a wise and almighty God who could establish from euerlasting his owne vnfallible councels euen also of the same which his creatures would doe out of free will And so much also of this point CHAP. VIII That wee doe not bebeeue and teach otherwise of Gods euerlasting Election or of the free election by grace of the children of God to euerlasting life or which is all one of the ofspring of faith then as Doctor Luther of happy memory did beleeue and teach THe third point which is brought to the lights after the death of Doct. Luther and aboue other points at this present day is most eagerly pursued and encountred is about the euerlasting election of God or of the free election by grace of the children of God to euerlasting life Or which is all one of the fountaine from whence faith springeth Whereof we thus expressed our minds in the faithfull Admonition That mankind is so corrupted through the fall Pag 35. that he is neuer able to beleeue in Christ Now in English in pag. 14. Luth. or to come vnto him by his owne power though he be called to him by the Gospell but that hee may vnderstand and receiue the Gospell of Christ God together with the outward preaching of the Gospell must also inwardly open his vnderstanding and turne his heart to Christ by his holy spirit And so is faith nothing lesse then a worke of free will but a meere free gift of God which gift no man hath deserued of God it so being that all men are sinners But God giues such grace freely by grace to whom hee will But those whom he presently will those hath hee willed from euerlasting according to the saying of Iames From the beginning of the world God knoweth all his workes Therefore floweth faith from this spring euen the euerlasting foreknowledge of God And the faithfull haue no cause to ascribe it to themselues but to praise God that they doe beleeue The vnbeleeuers also cannot ascribe the fault to God but to themselues that they do not beleeue For though all men are so corrupted by nature that they cannot of themselues beleeue in Christ yet hath not God so corrupted them but they haue so corrupted themselues seeing that through the diuels prouocatioÌ„ they fel willingly from God About which fal no man hath cause to complaine against God though he should leaue all men in their destruction and vnbeleefe together And therefore that he doth helpe onely some out of the same for that they are to magnifie his mercy and not to dispute with him about the rest But when as one desireth to know whether God hath foreseene and chosen him to eternal life or not Then shal hee not search into the secret councell of God for such a searching is but in vaine and tendeth to no other end then to serue to bring another to dispaire or indeed vnto fleshly security
But when one desireth to bee assured whether he be ordained to saluation or no let him hold himselfe to the reuealed word of God and according to the command thereof beleeue in Christ and repent And then need he not further search whether he be elected to euerlasting life or not for all they that beleeue in Christ without hypocrisie are chosen to life euerlasting as it is written All that beleeue in him shall not perish but haue euerlasting life Now Doctor Muller confesseth In the brothership of the Protestant Churches Thes 141.142 Pag. 85. 86. 87. Pag 87. that this confession is right Onely he saith wee lest out something therein Some man might say what is that that saith he To whom God will giue the gift of faith and to whom he will not giue it whether his will stands so that he will bestow faith on all those who are called by the Gospell or only to saue few namely only those which he foresaw and chose to euerlasting life from euerlasting freely out of his meere good pleasure This saith he is the Bride for whom the dance is prouided About this question consists the maine point onely Therein the poore brothership of the Psaltzgrauians are as still as a mouse Answere This is the maine point What is the maine question in this matter and that alone is about this question whether God will only giue faith to them to whom he hath determined to giue the same freely out of meere pleasure Or whether from euerlasting God found and saw any where any cause in vs wherefore hee would giue faith to vs before others This doe we affirme But that we should haue purposely omitted the same in our faithfull Admonition and haue beene therein as still as the mouse to this do we say no. And we appeale to the eye sight Our words about this question are these And so is faith nothing lesse then a worke of free will but a meere free gift of God which gift no man hath deserued of God it so being that all men are sinners But God giues such grace freely by grace to whom hee will But those whom he presently will those hath hee willed from euerlasting according to the saying of Iames From the beginning of the world God knoweth all his workes Therefore floweth faith from this spring euen the euerlasting foreknowledge of God and the faithfull haue no cause to ascribe it to themselues but to praise God that they doe beleeue Doe you call that as still as the mouse do we not set both the affirmatiue and negatiue that is which is the cause or is not wherefore God determined to bestow faith on vs before others from euerlasting Is not the negatiue cleare no man hath deserued such a gift of God Is not the affirmatiue also cleere But God giues such grace freely by grace to whom he will but those whom hee presently will those hath he willed from euerlasting Could not Doct. Muller see there that wee set downe a free meere good pleasure of God Then you confesse might some man say that God freely out of meere pleasure did chuse some men before others to this end that hee would giue them faith Answere What needeth much questioning It standeth cleerly there in our faithfull Admenition No man hath deserued it of God but hee giues it to whom he will freely by meere grace That is indeed a free meere good pleasure And wherefore should wee bee ashamed of this confessiō which is so manifest in the word of God By grace are yee saued through faith saith Paul and that not of your selues it is the gift of God not of workes lest any man should boast himselfe Ephes 2.8.9 Also It is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9.16 Also therefore he hath mercy on whom he will Rom 9.18 And the Sonne of God himselfe knowes not to giue any other witnesse of the cause wherefore God did hide the Gospell from the wise and men of vnderstanding and opened it to babes but the meere good pleasure of God It is so saith he O father because thy good pleasure was such Matth. 11.26 How should we poore sinners then finde any where and shew any other cause Well then saith Doctor Muller whilest you confesse that that God giueth the gift of faith to some men out of meere good pleasure and giues it not to others therefore can wee not acknowledg you for brethren For that is a very abominable doctrine Pag. 90. lin 7. whereby the foundation of faith cannot stand pure and stable Pag. 89. lin 15. 16. and Doctor Luther neuer taught so in all his life but the Caluinists diuels hose stinke thus But this is the true sould doctrine of the Lutherans saith Doctor Muller further that Gods free election hath his reference vnto faith that is Pag. 95. lin 15. 16. 17. as hee plainely exsed his mind in others of his writings which writings as also the agreeable writings of Hunnius are witnessed by Doctor Daniel Hofman professor of Helmstadt in his Apologie Pag. 46 vnto 67. that God foresaw from euerlasting who would beleeue in Christ. And those did he predestinate to euerlasting life For though no man of himselfe can fully beleeue in Christ yet could euery man doe so much out of naturall strength which when he doth God will vndoubtedly giue him faith For euery man can by the power of nature heare and meditate in the word of God Also desire to beleeue Also to remoue the thornes and thistles out of the heart which hindreth faith and in short make himself so qualified as his should be to whom God wil giue faith And such faith was for seen of God and his election founded thereupon Therefore is not Gods election a free meere decree of God but the cause is in man wherefore he chuseth one and not the other Doctor Mar. Luther of the cause why God did chuse one man before another Answere Then heare peace-louing Reader Doctor Luther himselfe if that bee his doctrine In no sort saith Doctor Luther But this is my doctrine Euen as a man before he was created did adde nothing nor endeauoured thereunto that he might bee a creature c. but it befell onely by the will of Diuine power and goodnesse c. So before a man be regenerate and become a new creature by the spirit and faith hee doth nothing thereunto neither can he striue any thing whereby he may prepare himselfe to the spirituall new birth and to the kingdome of God Tom. 6. Witt. Germ. fol. 548. B. Also If not we our selues but God worketh our saluation in vs then cannot we doe any blessed worke before such time as his worke is there though wee doe frame our selues and worke it the best wee can fol. 479. B. Also Wee haue there the pretious cleare words which sound thus he hath mercy on whom he will and whom he will hee
can effect as much of himselfe and by his owne naturall power in Diuine matters change himselfe or begin to regenerate himselfe worke or partake in working euen as much as a stone blocke or hedge For though hee bee able to gouerne the outward members and to heare and ponder the Gospell in some measure and also speake thereof as is to be seene in the hypocrisie of the Pharesies yet doth he esteeme for follie and will not beleeue it Carying himselfe therein worse then a blocke because hee is an enemy and contradictor of the will of God if so be the holy Ghost be not powerfull in him and doe not worke and kindle in him faith and other vertues and obediences well pleasing to the Lord. Euen as the holy Scriptures doe not ascribe to the humane power of the naturall free will either part or whole little or more share thereof about conuersion to beleeue in Christ to be new borne to bee changed and whatsoeuer else appertaineth to the beginning and accomplshing of the same worke but in Solidum that is wholly and altogether ascribeth the same only to the Diuine working and to the holy Ghost fol. 269. B. Behold Reader so teacheth the Concordien booke of this matter And so it sets in effectu euen as well as we an an absolute decree that is a free meere councell of God whereby hee hath elected some whom hee would enlighten to beleeue in Christ And saith God did not find any cause of such his councell in vs. Of reprobation Onely for so much as concerneth reprobation therin is it not a meere set councell but there is in him a manifest and well knowne cause of reprobation namely sin which wee also yeeld the true construction vnto For God condemneth no man but for sinne and therfore hath he not ordained any man to damnation but in respect of sin And in that respect the councell of reprobation is indeed not a meere free councell But when it shall be demanded that whilest all men are sinners and that no man hath ability aboue others to furnish and frame himselfe to Gods gratious election wherefore then doth God passe by these in the election and not others To this doe we say that there can bee no cause shewed And the Concordien booke doth euen confesse the very same also for it teacheth expresly as was presently shewed that no man hath power before others to furnish and frame himselfe to Gods gratious election And therefore we accord in this point and that wholly with the Concordien booke except it be so that it discordeth with it selfe Which contrariety to be in it will neuer bee yeelded vnto by Doctor Daniel Hofman who was a famous Lutheran and a principall subscriber of the Concordien booke but hee saith this is the constant and proper doctrine of the Concordien book that God did not find any cause of election in vs and that Doctor Hunnius and Mylius who doe say that God did foresee from euerlasting who they were that would fit and prepare themselues before all others to faith in Christ and vpon the same he directed his election are fallen away from Doctor Luther yea and indeed from the whole true beleeuing Churches and that they haue brought in such a doctrine into Wittenberge which is not only pure Popery but is indeed much more grosse then is the doctrine of the Papists for the Papists are not gone so far as yet that they said that men could by naturall power qualifie and fitly furnish himselfe to Gods election And that hee is sorrie from his heart that those who sit in the chaire of Luther should so lamentably alter his doctrine Doctor Hunnius and Doctor Mylius had borrowed this matter out of Mumpelgartes conference and learnt the same from Doct. Iacob Andreas But they built most falsly who did not partake with these folke For to winne the whole world thereby did hee not know how to obtaine the meere grace and mercy of God by such a doctrine This saith Doct. Hofman and inlargeth it very much in his Apologia or answere vpon Doctor Hunnius and Doctor Mylius their letter of excommunication from the 46. leafe vnto the 67. Lib. 2. de grat Cap. 10. 11. 12. 13. 14. 15. 16. And it is the truth For Bellarmine the Archpapist set these two propositions in his strife writings and sheweth them notably first that there is no cause of election in vs for the second that the cause of the reprobation of the wicked is in part the meere will of God and partly the foreseene sinnes The bare will of God as farre forth as all men are sinners Therefore there can bee no cause shewed wherefore he makes this man iust and leaueth that sticking fast in his sinne The sinne so farre forth as God hath determined to condemne no man but in respect of sinne This saith the Archpapist Bellarmine And he saith right therein That now there should bee a more offensiue doctrine in the Cathedra of Luther against the meere good grace of God then the Papists doe maintaine that is indeed to be lamented saith Doctor Hofman And verily this is a cause which ought to moue the Protestant Princes and Lords most necessarily by the better furtherance of faithfull God fearing people both of spirituall and temporall estates well to con der the same how those three or foure contentâ—â—â—s spirits which bring in such stuffe into the Churches of God might bee bridled by sufficient and timely councels For else if they be suffered to proceed as they haue laid the frame of their worke then they will bring forth a monstrous shape Pag 66. As Doctor Daniel Hofman againe calleth to mind most truly and well where he saith You shall yet see wonderfull contention and separation in the Churches of God if so bee that Doctor Hunnius and his Wittenbergers doe not giue place and giue the honour to God Wee haue done our duties he that will bee blind let him bee euer blind Concerning the blasphemous consequents wherwithall the contentious burthen ours and Doctor Luthers Scripture like doctrine of Gods gratious free election as if namely God did not wish all men saluation and the like wee doe also esteeme not worthie of any other answere then that which Doctor Hofman giues vpon it Pag 16. where he saith And Doctor Mylius should not also presently conclude Si Deus distinxit ergo non omnes dignatur misere cordia if God make difference of men then doth hee not wish all men saluation For the word of God is worthie of greater reuerence as that it should bee compared with the sudden speeches of men One thing yet must we needs put the Christian Reader in mind of for the conclusion of this Chapter Doctor Mylius will afterwards auouch that the Caluinists should teach That the elect can neuer perish though they liue as they list And to proue this vpon them to be so Thes 172. Pag 116. he
glory of God the Father Neither are we the first who doe so expound these words but the old teachers Origen Chrysostom and Basill and many moe haue euen so expounded the same many hundred of yeeres agone which exposition if it may take place then can there bee nothing concluded out of the same for the bowing of the knee so often as the word Iesus is nominated but it must be confessed that such a custome is taken vp from men indeed vpon a good meaning but yet from men and that without any authority from the word of God Therefore it cannot truly bee said that they that discontinue such a custome doe deale contrary to the word of God therin yet wee for our parts accuse not the action leauing it free in the liberty of a Christian and we do sometimes vse it our selues as we see it behoofefull to auoid offence But why it is that we cannot giue all men satisfaction herein euen this is the cause because others also doe not giue vs content For euen as they take offence for that we do not alwaies bow the knee and take off the hat when the name Iesus is named euen so are wee offended on the contrary that they do onely bow the knee and take off the hat when one saith Iesus and not in like manner when Christ or God is said Therefore it is the surest course that both of vs cease together according to the saying of Paul Beare ye one anothers burthen and so fulfill the law of Christ Gal. 6.2 13. Of Christian liberty The thirteenth fault which they finde is for that we hold certaine of the aboue mentioned as the breaking of bread also the putting away of Images c. for needfull whereas our opponents hold them but for meere indifferent things and therefore they complaine against vs as that wee should deale against the Christian liberty But on the contrary side our opponents hold certaine things for needfull as the confession in the eare also the bowing of the knee at the word Iesus c. which we esteeme but for meere indifferent things Therfore also the best that is to be done in this matter is that the one side beareth with the other till such time as wee doe all of vs attaine to deeper vnderstanding euen as the Apostle Paul admonisheth vs where he saith One beleeueth that hee may eate of all things and another which is weake eateth herbes Let not him that eateth despise him that eateth not and let not him which eateth not condemne him that eateth for God hath receiued him Who art thou that condemnest another mans seruant hee standeth or falleth to his owne master yea he shall be established for God is able to make him stand Rom. 14.2.3.4 And so much also bee spoken of the Ceremonies CONCLVSION ANd thus the Christian Reader hath vnderstood what wee beleeue or doe not beleeue also what we do vse for Ceremonies or doe not vse and wherefore wee doe the one and not the other and wee hope hath obserued so much out of the same that wee are not so wicked people as we are proclaimed to be abroad but that we are such people who desire to serue God truly according to his holy word also that we do not beleeue and teach otherwise of the grounds of saluation then as Doctor Luther of happy memory did beleeue and teach All which we haue therfore discussed so largely that thereby good hearted people who with vs do acknowledge how perilous it is in the Protestant Churches on both sides by reason that they separate themselues and in that respect would gladly lay their consultations for peace and vnity might be throughly assured that by such their consultations they shall not sinne against God As the contentious haue hitherto said in this that they alleaged and yet do alleage that they are contradictory to Doctor Luther not onely in some by questions but also in the grounds of saluation a Doct. Mylius Thesi 124.135.136 c. and that wee haue a more scandalous beleefe of Christ then the diuels haue b Thesi 56.175 Which if it were true then could not any man indeed with good conscience acknowledge vs for brethren in matters of faith and accordingly vnite themselues with vs. But we hope that all those who haue read this our declaration with circumspection and well pondered the same shall bring in another verdit of vs and wee wish it from the bottome of our hearts that our hope may bee fulfilled not onely in respect of our selues but also in regard of themselues God hee knoweth it For wee tremble in consideration of the estate of the poore common people and of so many women and children who are endangered to the vttermost as well on the one side as on the other If wee cease not to separate our selues from each other And it is to be feared in short time also For it is manifest and it proclaimes it selfe daily more and more in all nations what bloodthirsty plots the Iesuites propound to themselues against all those who are gone out from the Popedome whether they be called Lutherans or Caluinists It is very true Doctor Mylius Thesi 203.204 the contentious will 〈◊〉 beleeue it that any mischiefe can betide them from the Popedome and therefore they laugh at vs very scornfully for that wee are so fearefull But the bould valiants haue cause to looke well to themselues that the Scripture bee not fulfilled in them which saith Woe to them that are at ease in Zion and trust in the mountaine of Samaria and that put farre away from them the euill day and are not sorie for the affliction of Ioseph Therefore now shall they goe captiue with the first that goe captiue and the sorrow of them that stretched themselues is at hand Amos 6.1.3.6.7 We confesse that we feare that there will shortly befall some calamity in Deutchland except it bee preuented in time And therefore our Councell is to hold peace and vnity amongst our selues as being the best meanes to stop the common misery Will this our Councell yet bee acknowledged and accepted well and good If not then haue wee done what appertained to vs. And wee will not for all that dispaire or renounce the Confession of the truth though the whole world should leaue vs. Rom. 8.31 God being on our side who can be against vs hereof wee are well assured in our hearts And it shall not bee grieuous if it please him to lay some affliction vpon vs. For all must worke together for the best to vs. Rom. 8.28 For the loue of God is shead â—broad in our hearts and his spirit beareth witnesse with our spirit that wee are the children of God Ephes 1.4.5 and that we were chosen to bee such his children before the foundation of the world was laid And therfore are we perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate vs from the loue of God which is in Christ Iesus our Lord. And therefore doe we sing merrily with Doctor Luther Though they take our life Goods name child and wife See thou let all goe They get naught but woe And we shall haue the kingdome And with King Dauid Psal 41.14 Psal 72.18.19 Blessed be the Lord God of Israel which onely doth wondrous things and blessed be his glorious name for euer And let all the earth be filled with his glory So be it euen so be it FINIS
with lawes but ought to be free Tom. 5. Ien. fol. 15. B. And the Popish Canons confesse themselues that the priuate Confession is not the command of the old or new Testament but is imposed by the Church Dist 5. de poenit The fifth fault they find is 5. The Communion to the sicke for that we carry not the holy Communion to the sicke into their houses But heerein also doe wee nothing against the word of God For the word of God saith the Supper shall be a Communion Also it should bee holden when they come together and one ought to tarrie for another 1. Cor. 11.18.33 And therefore do we thinke that it is not conformable to the word of God when it is administred to one alone And therefore also doe wee admonish our Communicants that they participate in the Supper when they are in health and may receiue it with the publike congregation The which they also do and are very well satisfied with such an order Excepting when at any time one is a bedrid man and hath such an infirmity vpon him which will not suffer him to come to the publike Communion In that case if any man desire that the Supper might bee communicated with him together in the house It is readily accomplished yet with this caution that the sicke person doe neuer communicate alone but that the whole company as a little congregation or house Church doe communicate with him This doe we hold to be agreeable to the order of Christ and yet prescribe we nothing to others therein The sixth fault they finde is 6. Of the Exorcisme for that we doe not vse the Exorcisme that is coniuring of the diuell in Baptisme Which yet concerneth not vs alone but also many other euen of their owne Lutheran Churches who leaue out the Exorcisme in Baptisme euen as well as wee as the orders of their Churches manifest And Doctor Hunnius chiefe Professor of Wittenberge a little before his death did write very large theses de abrogando Exorcismo which were afterwards printed at Erphord and from thence came to our hands wherein he alleageth many causes wherefore the Exorcisme should also be abrogated in the rest of the Lutherian Churches wholly where yet it was in vse As namely and for the first whilest Christ was not the author thereof but it is a very meere inuention of man For the second whilest the words I coniure thee thou vncleane spirit c. let them bee turned and trimmed the best that may bee yet for all that they beare shew of no other construction then as if the children of Christians were bodily possessed of the diuell For the third whilest the gift of dispossession together with other miracles are ceased wee know not now any more of any coniurers of the diuell then of the popish Exorcists and Witches For the fourth whilest not onely the common man but also many learned make it a thing of necessity as if without it Baptisme were not compleat Which is manifest by this for that they striue so vehemently therefore and deale so euilly when the remouall is required For the fifth whilest it is a taking of the name of God in vaine when as it is said I coniure thee thou vncleane spirit in the name of the Father and of the Son and of the holy Ghost c. Whereas there is no vncleane spirit therein and also there is no warrant from God for any such coniuration For the sixth whilest it is a cause of much contention in the Churches of God the peace and quietnesse whereof ought not to be hindred vnnecessarily For the seuenth whilest it were comely to hold in these things also a conformity with the rest of the Protestant Churches Wherin it is alwaies most reasonable for those Churches to yeeld who yet haue the Exorcisme For the other who haue abrogated it cannot with good conscience establish it againe For the eighth for that therby they should come nearer to the integritie of the Apostolicall Churches which they vsed in Baptisme For the ninth for that long since the Protestant Estates in a publike Edict the title whereof is A notable demonstration of the causes wherefore the Princes Electors and Dukes with other States of the Auspurgs Confession could not appeare at the intended Councell of Trent which Pope Pius the fourth had published there to be held c. in the 217. page of the first printing or 204. of the second had declared thus their minds herein and said The holy Scripture witnesseth that Christ hath commanded to baptize in the name of the Father and of the Sonne and of the holy Ghost and hath neither commanded Crisme nor Exorcisme to bee vsed Matth. 28. Whilest then both those things are not the ordinances of Christ but the inuentions of man therefore they lie vnder the saying of Christ In vaine they worship me teaching for doctrines mens precepts Matth. 15. These are neare abouts the causes which Doctor Hunnius alleaged wherefore the Exorcisme ought to be disanulled in all Protestant Churches Which motiues are worthy of deepe consideration And at the very least they do demonstrat thus much That it is not a Caluinish heresie whereas many have abrogated the Exorcisme For thē must the Wirtenbergers the Hessens and the Pfaltzgraue of Newburges Churches be also Caluinish it so being that in the orders of their Churches there is no exorcisme to be found 7. Of womens Baptizing of children or baptizing in need The seuenth fault they finde in our Ceremonies is for that wee doe not approue of Baptising by a woman whereas yet the case of necessity is alleaged against vs. But wee doe not know of any such necessity Mat. 28.19 Ioh. 20.21 c. 1. Cor. 4.1 1. Cor. 14.33 which should enforce vs to flie from the institution of Christ who did not giue ouer the commission and charge of the ministery of the word and of administring the holy Sacraments to women but only vnto men as is very well known But it is alleaged that if it so fall out that a Preacher cannot be had so suddenly that then the child is shortened of saluation But where stands that written that the saluation is so knit vnto Baptisme in such a sort that all those that depart vnbaptized must therefore be damned and perish The saying of Christ is alleaged Except that a man bee borne of water and of the spirit he cannot enter into the kingdome of God Ioh. 3.5 But first of all this saying did not speake of the earthly water in Baptisme as if without the same no man could bee regenerated and saued For then the theefe who suffered with Christ on the Crosse must haue also been damned To whom yet Christ said to day shalt thou be with me in Paradise But this sentence speaketh of the heauenly water of the holy Ghost Which water God poureth out vpon vs when wee doe beleeue in Christ As it is written in Ezek. 36. and in
Ioh. the 7. Chapters And there is as little materiall cause to conclude the necessity of the terrestriall or elementall water of Baptisme out of this saying as out of the saying in Matth. 3.11 Hee will Baptise you with the holy Ghost and with fire there may bee concluded a necessity of an terestriall or elementall fire to be baptized withall Besides and if it were that this saying speake of the baptizing with water yet did it not therefore follow that all vnbaptized children must perish For there was as vehement words spoken of Circumcision as could euer bee said of Baptisme The vncircumcised manchild in whose flesh the foreskin is not circumcised euen that person shall bee cut off from his people Gen. 17.14 And yet it hath not such a construction as if all vncircumcised children should perish but only it is thus to be vnderstood that those children should perish who out of a contempt of Gods token of his couenants were of purpose not circumcised Euen as God himselfe addeth the cause where he saith Because hee hath broken my couenant that is hath disdained it Gen. 17.14 Which contempt hath no place yeelded to it where the godly tokens of his couenant cannot bee had after the ordinance and institution of God Therefore Dauid did neuer make doubt of the saluation of his child for all that it died the seuenth day of his age and so was as then not circumcised 2. Sam. 12.18.23 For he did not suffer it to die vncircumcised out of any contempt of the holy Sacrament but seeing it did die before such time as it should or could be circumcised according to the institution of God When now it shall so come to passe with our children as it befell to Dauid with his child that they die before such time as they can be baptized according to the institution of Christ then doe wee beleeue euen so as Dauid did beleeue namely that God is a most true God and wil keepe his couenant where he said I will bee thy God and to thy seed after thee Genes 17.7 with vs though hee doe not alwaies affix his zeale vpon vs. The example of Zippora Moses wife is also obiected against vs who circumcised hir son and God ceased to be angry whereas else he would haue killed Moses Exod. 4.24.25 Also the example of the Iewish women who did secretly circumcise their children vnder the persecution of Antiochus 1. Mac. 1.51.63 and 2. Macch. 6.10 But it is yet disputable whether these women did right or not and it cannot bee forced out of it that God did yet cease his anger when that Zippora circumcised her sonne For it may be very well whilest the Lord obtained his maine purpose with his threatnings that namely Zippora yeelded to the circumcising of her child which formerly shee would not doe till the rest of her failing which accompanied this circumcision did also concurre as that she did doe it her selfe vnpatiently whereas shee ought to haue suffered her husband patiently to haue done the same he did in mercy beare with the same euen as he also did beare with others of his Saints both in the old and new Testament in many things out of his meere goodnesse not that we should therefore imitate the same And therefore we haue no warrant by these or other the like examples but if so be that one could finde such an example in the holy Bible that a child was circumcised before the eighth day because of the weakenesse thereof that were somthing to the purpose But there is no such example to bee found And the Iewes also at this day practise no such nead circumcision Therefore from hence there cannot bee any nead Baptisme proued And if any where in time of need women may baptize then may they also in time of need administer the holy Supper which hitherto hath neuer been yeelded vnto them by any man The eighth fault which they find in our Ceremonies is 8. Of Jmages for that we haue no pictures of God and his Saints in our Churches But this cannot be contradictorie to the word of God For the hauing of God and his Saints pictures in the Churches is not onely not commanded of God at any time in his word as our opponents themselues confesse but also earnestly forbidden As may be seene clearely in the second Commandement Exod. 20. Deut. 5. Thou shalt make thee no grauen Image neither any similitude of things that are in heauen aboue neither that are in the earth beneath nor that are in the waters vnder the earth then shalt not bow downe to them neither serue them c. In which Commandement God hath forbidden two things vncontroleably first that there shal be no similitude made of him in any manner yea also not in the shape of a man as he expresly declareth himselfe Deut. 4.15.16.17 where hee saith Take therefore good heed vnto your selues for ye saw no Image in the day that the Lord spake vnto you in Horeb out of the middest of the fire that yee corrupt not your selues and make you a grauen Image or representation of any figure whether it be the likenesse of man or woman or the likenesse of any beast that is on the earth or the likenesse of any feathered fowle that flyeth in the aire or the likenesse of any thing that creepeth on the earth or the likenesse of any fish that is in the waters beneath the earth By which text the Wittenbergers were inforced acknowledged many yeeres agone that in the pictures of God very easily might be sinned against the Commandement of God And therefore the lesser paintings of God the better action performed therein In the needfull answere fol. 72. And therefore do we paint no manner of pictures that so wee might not put our selues in danger of sinne vnnecessarily For that there is no necessity of hauing the picture of God the Wittenbergers themselues doe willingly yeeld the same to vs. The second thing which God hath forbidden vs in the command of Images is that wee should not bow downe vnto them nor serue them Out of which vngainesayably followes that also we ought to haue no Images in those places where there is any shew and danger of bowing before them For it stands written Abstaine from all appearance of euill 1. Thes 5.22 Also Thou shalt not tempt the Lord thy God That is thou shalt not endanger thy selfe nor thy neighbour peremptorily not in hazard of the body much lesse in hazard of the soule Deut. 6.16 Matth. 4.7 Now haue all their Images in the places of the worship of God and especially the Images vpon the altars the shew and danger of worship in them as is largely demonstrated in the three writings of the Anholtes Reformation Therefore cannot we otherwaies acknowledge them that such Images are forbidden of God Euen as also in the in the Temple of Salomon to which for all that the maintainers of Images fly readily for shelter there was not