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
zeale of truth and peace set forth their Faithfull Admonition wherein they cleared their doctrineâ— from many slanderous imputations â—â—d ofterâ—d the hand of fellowship and brotherhood to then â—ouersaries notwithstandiag their disagreement in some points and laboured also to winne them to peace by all louing and kind protestations yet diuers of a more turbulent nature amongst them haue not spared to exagitate that booke and accuse the writers thereof of fraudulent dealing both in deliuering some and concealing other of their doctrines and in a word to condemne them more then euer they did before for which cause those godly men of the Prince Electors Church were constrained to write this second booke called A full Declaration of their faith and ceremonies that they might stop the mouthes of their malicious aduersaries and shew to the world that they hold no such damnable errours as they impute vnto them My purpose is not commend this small vollume vnto thee for it will commend it selfe if thou please to peruse it with an indifferent eie my intent is onely to shew thee how vsefull it may be to the Church of God The ends of the first writing of it were these first that the world might know what they hold concerning the matter of religion and how sound their faith is in all fundamentall points thereof Secondly that the mouthes of their aduersaries the rigid Lutherans might be stopped who cease not maliciously to lay vnto their charges strange and blasphemous doctrines which they neuer thought nor taught And thirdly that all men might perceiue how those that falsely call themselues Luthers disciples doe swarue more from Luthers opinion then these doe except in one thing onelie which is the doctrine of the sacrament for albeit Luther spake many things in the beat of contention which might seeme to afford some ground to their opinions yet when that heate was cooled and his speeches proceeded from better aduisement hee is so farre from patronizing such paradoxes that none is more contrary vnto them then himselfe is these were ends of the first writing this booke And as for the translating it wanteth not lawful and commendable vses for first we may here see what cause we haue to blesse God for the religeous care of our dread soueraigne in matching his only daughter a princesse peerelesse with a Prince of that soundnesse in religion as the Prince Elector is thereby discouering his singular loue to the truth and his vpright heart to God when as neither masses of treasure nor height of honour did so much preponder at in his royall heart as did true religion and the aduancement of the Gospel and the glory of God What is to marry in the Lord if this be not and what can be a truer token of a religious heart then this is policie councelleth to strengthen states and kingdomes by conioyning them together by marriages And in this respect not only religion is often not regarded but euen natures law contemned as experience sheweth in many places of Christendome and especially in the house of Austria But our religeous Soueraigne esteeming it no policie but vanitie which is not grounded vpon the feare of God the roote of true wisdome hath preferred true religion aboue all and laboured to strengthen himselfe rather in the Lord then in the world Albeit there be neuer the lesse no disparagement in that happie match either in honour he being descended from Kings and Emperours and the principall Elector Emperiall Or in wealth and power his dominion being both great and large able to answere his stoutest enemie in the face if need should require or in gifts of nature of which this whole land and especially Cambridge graced by his highnesse presence are eye and eare and heart witnesses notwithstanding religion was his Maiesties chiefe motiue and so being it giueth vs all his subiects that feare God cause both to praise God for his Maiesties happy raign ouer vs and to lay downe our liues and goods at his feet to giue him contentment and to pray to God with earnest deuotion for the continuing of his life and raigne As also to hope that as his Maiesty hath begun this first happy mariage of his royall issue in the Lord so hee will not swarue from the said rule in the second of him who is the breath of our nostrels and the only radiant starre of our horrison Secondly this Treatise may serue to aduertise vs that we are not alone in the profession of our faith nor doe separate our selues from other reformed Churches but ioyne the hands of fellowship and friendship with the Churches of Germany yea of France the Low-Countries Denmark and all other reformed Churches of the world which howsoeuer they differ from vs in some ceremonies yet in substance of faith we runne all one way and mind one thing And touching Ceremonies being nothing but externall accidents and ornaments of religion that they are not so obstinately maintained by any of vs as if the life of religion should consist therein or that we are not ready to alter and change the fashion of them if necessitie either in respect of charitie or scandall should so require And as for the difference betwixt the Lutherans and Caluinists that they are not so great nor so many as our aduersaries would make them and as the world take them to bee excepting onely a few strange positions broched defended by some of a more rough and bitter spirit of that sect who as they swarne from the standert of their Captaine Luther so are condemned of their owne pewfellowes to whom God hath vouchsafed a more mild and peaceable heart This is plainely discouered in this booke and not onely this but also with what spirit of meekenesse these good men the Authors of this booke are inspired who being reuiled scorned and contumeliously railed vpon by those rough and rigid false disciples of Luther reuiled not againe but after the example of Christ referre the righting of their wrongs to him that is the rightfull Iudge of heauen and earth and by all gentle and louing perswasions labour to winne them to the truth Lastly it may stand vp as a bulwarke against the malicious slanders of our rancored aduersaries the Iesuites and other of the Romish crew and this as in many pointes so especially in these two that the Protestant Church for want of a vissible Iudge indued with infallibillety of iudgement and impossibilitie of erring is rent and torne in peeces into so many sectes as there are particular Churches and almost persons And that we if not professedly yet by consequents hold this damnable doctrine that God is the author of sinne both which slanders are so clearely dispelled in this tract that none can choose but subscribe to the same who is not either mufled with ignorance or blinded with mallice For touching the first here they may see how though we be disioyned by distance of peace yet we accord together in the vnitie of
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
amongst others cites Marlorat vpon the 11. Chapter of Iohn where these words stand to be read Wherby it stands vnreuokeable whom God hath chosen out of the world he can neuer vtterly perish Note 〈◊〉 by â—â—ncluded words did Doct. Mylius leaue out of â—t purpose and in the stead the 〈◊〉 he 〈…〉 c. Thes 172. Pag. 117. for no man can take them out of the hand of the shepheard But who so to reprobated by God hee can neuer bee saued though hee had all the good workes of the of the Saints together on an heape So little change is there in the councell of God Ouer these words Doctor Mylius make himselfe exceeding merrie and saith heare O you louing Psaltzgranians you haue your conclusion Now these very words are not the words of a Caluinist but they are the words of Brentius who died an enemy of the Caluinists as his Testament declareth as the desirous Reader may see the truth the words being printed at Hagenaw Anno 1534. in the Exegesi of Bremius in the 260. leafe And Marlorat did not onely write them out of Brentius but he set his euen Brentius his name thereby with an R. as he vsed to doe This could not the strife sicke blind man perceiue but thought that he would then set a blocke in the way of the Caluinists when he himselfe and his factious companion did doe it themselues Is not this a liugâ— example how they â—eale with the Caluinists and how their citationes or testimonies are to bee â—steemed by which they would haue them taken for hereticks The matter in it selfe consisting â—â—maines all one as we haue written in our faithfull Admonition We say indeed that the elect cannot be lost 〈…〉 And why should we not say so Christ saith it himselfe Mat. 24 ch And Doctor Luther saith so also in innumerable many places a Yet the Papist◠〈…〉 lib 2. de 〈◊〉 cap 10. §. 4. 1. Pet. 1.5 Luk. 22.31 Ephes 1 4.5 Rom. 8.30 Ezek 36 27. But that we should say that the elect cannot perish with this addition doe they what they will that will neuer be shewed in our writings But this is our opinion and for that wee say that the elect cannot perish because God keepeth them by his power in saith to saluation and though they sometimes fall yet they lie not therein but he raiseth them againe by repentance For whom God hath elected to euerlasting life those hath hee not otherwise elected then with this condition that hee would giue them faith in Christ and that by his holy spirit hee would make them new cr â—tures and such people as should walke in his Commandements Therefore they are no elect that doe what they will but onely they that haue a hearty purpose and an earnest intent to doe what God will this is our opinion herein Which opinion the aboue written doctrine of the bare councell of God doth not contradict at all For wee name the gratious election not therfore a free bare councell of God that God will make vs saued freely and barely Est absolutum decretum â—à priori noâ— Ã posteriori without faith and repentance without Christ without word and Sacraments as the enemies of peace doe construe it But therefore name wee the gratious election a free bare councell of God whilest God did finde no caus in vs wherefore hee should elect vs before others and dignifie vs with faith in Christ Therefore Doctor Mylius hath no cause to triumph so much and say that wee renounce and cast off our former confession Wee doe not renounce and cast off our former Confession but wee onely guard off those lies which formerly were throwne vpon vs. And we hope that honest vnderstanding God fearing and peace-louing people shall haue no cause of complaint any further against vs for this point CHAP. IX That wee doe not beleeue and teach otherwise of holy Baptisme then as Doctor Luther of happy memory did teach thereof in the Smalkaldes Articles and in the Sermon of the blessed Sacrament the holy Baptisme an 1519 THe fourth and last point of doctrine which after the blessed death of Doctor Luther was brought into controuersie by vnpeaceable people to separate the Protestant Churches daily more and more is of the holy Baptisme Whereof our aduersaries say that the washing away of sinnes which is effected by the blood of Christ is not onely betokened and sealed to the faithfull and their children through the holy Baptisme as wee say but that there is a secret power adioyned or affixed to the water of Baptisme also whereby it washeth away sinnes and regenerateth a man As is to bee seene in the conference at Mompelgart Pag. 430. and 433. Now indeed there are some sayings to be found in the writings of Doctor Luther which beare a shew for such a construction But there withall there is such an exposition added thereunto which is flat opposite to the aboue mentioned idolatrous opinion As in the Smalkaldes Articles in the third part in the 5. article saith he Tom. 6. Ien. fol. 519. lib. conc fol. 149. B. The Baptisme is nothing else then Gods word in the water commanded by his institution Or as Saint Paul saith Lauacrum in verbo As also Augustine saith Accedat verbum ad elementum fit sacramentum Note Originall of the Vbiquitists opinion of Baptisme when the word comes to the element then it becomes a Sacrament and therefore we doe not assent vnto Thomas Aquinus and to the preaching Friers who forget Gods word his institution and God hath founded a spirituall power in the water which washeth away sins by the water Also not to Scotus and the barefoote Monkes who doe teach that the Baptisme washeth away sinnes by the accompanying ef the Diuine will so that this purging is effected onely through the will of God nothing at all through the word or water Behold Reader there is the opinion of the Vbiquitists expresly disclaimed about the secret power which should be hidden in the water of Baptisme and testified that such an opinion was sprung from the Monkes which Doctor Luther will not ratifie What then is the true vnderstanding about Baptisme that declareth Doctor Luther very notably in the Sermon of the blessed Sacrament of holy Baptisme de Anno 1519. Tom. 1. Ien. fol. 183. c. where amongst other words he saith What Baptisme is Baptisme is an outward token or watchword which maketh a separation betwixt vs and all other Heathen men whereby we may be knowne to be people belonging to our captaine Christ vnder which standard that is the holy Crosse we fight resolutely against sinne Three things to be considered in Baptisme 1. The token Therefore we must haue respect vnto three things the token the signification and faith The token consisteth therein that the person bee put into the water in the name of the Father and the Sonne and the holy Ghost but hee is not suffered
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
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