or I haue done it It is very hotly cast in our teeth that one of ours should haue written that God doth somthing prouoke a man holily to sinne But with as great diligence is that left out that without doubt stands by it or wee mistake the matter that God doth so no otherwise then when he will punish sinne with sin which vndoubtedly is a holy worke as the contentius are forced to confesse where they say So is blinding ascribed to God the Lord as a punishment of sinnes formerly committed which in it selfe is a good worke of godly iustice Heilb Synops fol. 50. And what cause haue they to complaine much against vs the holy Ghost himselfe vseth the like speech where hee saith in the lately mentioned example of Dauid And the wrath of the Lord was againe kindled against Israel and he moued Dauid against them in that hee said goe number Israel 2. Sam. 24.1 But yet they are hard sayings might some man say and they seeme in truth to import as much as if God were thereby made the causer of sin and had a delight in sin For how is it possible that he should not bee the causer of sinne and haue a delight and pleasure in sinne when that hee hath not onely determined the same that it should be accomplished but also hath himselfe a hand in the worke and moueth mankind thereunto Answere Blind mad and peremptory reason thinkes so indeed But whosoeuer submitteth himselfe to the word of God with an humble hart he shall wel know learn to vnderstand that therfore God is no causer of sinne or hath delight and pleasure in sinne though indeed he haue ordained that this or that sinfull worke of his creature should come to passe and the worke must be done yea hee ascribeth it to himselfe The which the better to be vnderstood by the Godfearing Reader we will impart this information in short according to our powers for his assistance The Almighty God as he once created al things euen so gouerneth hee all things continually by his prouidence Therefore the prouidence of God is nothing else then the almighty gouernment of God ouer all creatures good and bad and containeth two parts in it The first part is that hee maintaineth the being and power of all creatures so far and in what manner it pleaseth him without which maintenance no creature can be sustained a minute of one houre or is able to rule or moue himselfe in â—he least measure as Paul saith Hee giueth to all life and breath and all things Also In him wee liue and moue and haue our being Act. 17.25.28 The second part is that he hath the motions of all creatures in his hands and turneth them which way he wil according to the worke which he will accomplish by them as Dauid saith They continue all by thine ordinances Psal 119.91 and the examples manifest that sometimes fire sometimes water somtimes good somtimes bad Angels sometimes godly somtimes wicked men sometimes frogs sometimes lice c. must serue to accomplish his councels And there is nothing exempt from such a disposing of God euen also that which seemeth to be already performed as it is written The lot is cast into the lap but the whole disposition thereof is of the Lord. Prou 16.33 No not yet the very hearts and thoughts of men as it is written The Lord looketh downe from heauen and beholdeth all the children of men From the habitation of his dwelling he beholdeth all them that dwel on the earth He fashioneth their hearts euery one Psal 33.13.14.15 Also The heart of the King is in the hand of the Lord he turneth it whither soeuer it pleaseth him Prou. 21.1 It is true God hath indued the Angels and men with that kind nature that they can moue themselues by their owne free will and either intend this or that Euen indeed as they doe But for all that hee holdeth the raines of their free will in his hand in such a manner that either hee can let them proceed when it goeth after his will or he can pull it backe or moue it to this or the other side euen as sometimes a man draweth on a beast to a snare which hee letteth either passe freely before him or pulleth backe or can turne hither or thither Which comparison God himselfe vseth where hee saith to the King of Assiria I will put my hooke in thy nostrels and my bridle in thy lips and will bring thee backe againe the same way thou camest Esa 37.29 So both Angels and men remaine all of them together vnder the power and gouerment of God and cannot forecast much lesse bring to passe either little or great without the will of God Yet for all that there is a great difference in that which they intend to doe For sometimes they doe that which God hath commanded them to doe sometimes they do the cleane contrary out of their free will When they now do that which God hath giuen them commission for then doe they right therein and God is well pleased therewith furthereth it and rewardeth it at the last But when they doe what hee hath forbidden them then doe they badly therein And though hee suffer them sometimes to goe on in such their doings yet hath hee no pleasure in their disobedience but hateth the same disobedience earnestly and punisheth them at last But hee therefore suffereth them to proceed in such their wicked actions that he may vse the same to good and also knoweth how to turne them so in their wicked course by the bridle of his prouidence that they cannot assault any where in their wickednesse but where he will For which there is a notable example of Shemei hee was of himselfe the enemy of Dauid and God vseth him to this end that he should poure out his enmity vpon Dauid euen at the same time when God would correct and humble Dauid by him Which Dauid confessed truly where hee saith Suffer him to curse for the Lord hath bidden him curse Dauid Who dare then say wherefore hast thou done so 2. Sam. 16.10 God did not bid him by any outward command but hee bid him by a secret and vnsearchable manner whereby he moued the wicked band-dog that hee should euen fall vpon Dauid and bite him Euen as hee by his secret and vnsearchable order commanded the rauens that they should feed Elias 1. King 17.4 And the Whale-fish that hee should cast out Ionas vpon the dry land Ionas 2.10 According to these so it is true that God doth not that which is euill but permitteth or suffereth it to be done Therefore in all equitie there can bee no guilt of sinne laid vpon him But the guilt onely of sin is the free wicked will of the sinfull creatures But for all that the permission or sufferance of God must so be right vnderstood namely not thus that God doth onely barely looke on what is done by the creatures like vnto one who
oftentimes vse the diuell and other wicked creatures in his seruice As Iob 1. Also 1. King 22. c. And wee take it this is spoken sufficiently of this matter to manifest our innocency Now will wee also heare how our contradictors will haue it how men should speake of the foreknowledge of God They would haue that men should say that indeed God did see from euerlasting the euill aforehand that it would come to passe but he did not determine that it should come to passe As also it is not his will now that men should doe wickedly Answere It is most certainly not the will of God that men should commit euill And so farre forth in very deed hath hee not determined that any euill should come to passe as if namely hee tooke a pleasure in the same euill But in respect that he through this or that euill worke of his creature will accomplish this or that good worke or will performe punishments then can no man denie that he hath determined that the same euill deed should be performed through his permission except they will denie and controll the Lord Christ himelfe who expresly said that it was determined that Iudas should betray him Luk. 22.22 Also except they will gainesay all the Apostles ioyntly who speake most clearely that Herod and Pilate with the Gentiles and people of Israel did doe no otherwise then the hand and councell of God determined before to bee done Act. 4.28 In summe God will in some respect doe a thing and also will not in some other regards and considerations God will haue it that Iudas should be faithfull and true to Christ in respect that it is right and good of it selfe so to bee But in consideration that through the vnfaithfulnesse and treason of Iudas our redemption might be procured therefore will he haue it that the same treason shall proceed and in consideration heereof hath hee also determined from euerlasting that it should proceed For as hee will haue a thing at present euen so and no otherwise hath he willed and determined euerlastingly according to the often aforementioned saying knowne vnto God are all his workes from the beginning of the world Act. 15.18 And the holy Scripture goeth yet further and saith that God doth not only vse euery creature to what purpose he will it being so that he created them but also that hee hath stirred vp and created euery creature for this cause that hee would vse them to this or that end as wee reade of King Pharaoh that God saith plainely to him And in very deed for this cause haue I raised thee vp for to shew in thee my power and that my name may be declared throughout all nations Exod. 9.16 Which is indeed a very hard saying to reason and the wicked haue alwaies murmured against it and said Why doth he yet find fault for who hath resisted his wil Rom. 9.19 But the spirit of God stands to it and esteemeth the wicked not worthie of any other answere then this Nay but O man who art thou that repliest against God shall the thing formed say to him that formed it why hast thou made me thus hath not the Potter power ouer the clay of the same lumpe to make one vessell vnto honour and another to dishonour Rom. 9.20.21 With which answere the godly being humbled cast downe themselues and say Lord thou art righteous in all thy waies and holy in all thy workes Psal 145.17 Though wee poore men vnderstand not how thou rulest Psal 147.5 The contradictors also find fault with this word Determined and say it is not truely spoken when it is said God hath determined all things to a good end whatsoeuer comes to passe whether it be good or euill Now not onely the holy Scripture vseth this phrase in this matter As where the Apostles doe ioyntly say Herod and Pilate with the Gentiles and people of Israel did doe to Christ whatsoeuer the hand and councell of God had before determined to be done c. Act. 4.28 for so did Doctor Luther interpret the Greeke word Proherise which Paul vseth in this place Rom. 8.29 Also 1. Cor. 2.7 Ephes 1 5.11 Also where Sirach saith Death and bloodshead strife and sword calamities famine tribulation and scourge these things are created for the wicked Chap. 40.9.10 But also Doctor Luther vseth the very same word euen to the same purpose as we doe where he saith It is indeed so that no man can doe good or hurt as the Scripture saith except hee bee ordained thereunto of God Tom. 2. Ien. fol. 210. Therefore the Lutherans haue no iust cause of complaint against vs for this matter But we haue iust cause of wondering how they will reconcile that which they say in the Concordion booke The foreknowledge of God ordereth the euill and sets it his bounds fol. 250. Also What the corrupt wicked will of Satan and men intend act and desire that is seene and knowne of God aforehand and his Praescience that is foreknowledge keepeth his Order euen in the wicked fact or working that God setteth his marke and measure to the euill which hee liketh not how farre it shall goe and how long it shall endure when and how hee will hinder and punish the same all which yet the Lord God so gouerneth that it must redound to the honour of his Diuine Maiesty and the benefit of his chosen seruants and the wicked shall come to confusion by the same fol. 319. And yet they alleage that it is Caluinish when it is said that God hath appointed also the euill that comes to passe to euery thing his proper end They say in the Concordion booke But the beginning and cause of euill is not the foreknowledge of God for God prouides and workes not euill neither helpeth and furthers the same but Satan and the corrupt will of man fol. 319. Answere Euen the very same also is our opinion For wee say not that the foreknowledge of God is the beginning and cause of sinne but that the alone working cause of euill in as much as it is euill is the diuels and mens corrupt will Onely say we that God turneth it to good by his vnsearchable wisedome and power the euill which he lets come to passe and hath ordained the the same to such a good vse by his foreknowledge And this confesse our contradictors also Wherfore is the discord then for nothing else as it is manifest then for the fooles cap. Except our contradictors be of this meaning that God did not certainly conclude any thing from euerlasting of all things which his creatures purposed in time to come out of their owne free wils whether such things should come to passe or not and vnto what end hee would turne and vse them but that hee onely did behold from euerlasting and now continually beholdetâ— what euery man doth and that hee doth euery day bethinke himselfe a new what hee will doe therein as the necessity of his
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
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
Messias is Gods onely euerlasting Sonne whom he sent into the world to take our sins vpon him to die for vs and to vanquish death for vs as Esay saith plainely 53. All wee like sheepe haue gone astray but the Lord hath laid vpon him the iniquitie of vs all and he gaue his life for one offering c. For this doe we sing and glory in with all ioy that Gods Sonne the true onely God with the father and holy Ghost is become a man and a worme for vs men God is dead God bore our sinnes vpon the Crosse in his owne person God hath redeemed vs by his owne blood For God and man is one person What the man heere doth suffereth and speaketh that doth suffereth and speaketh God and what God doth and speaketh that doth and speaketh the man which is the onely Sonne of God and Mary in one vnseparable person and two differing natures Out of all these places it is manifest that Doctor Luther did neuer teach in all his life any such communicationem idiomatum as is presently taught Namely that onely the Diuine properties should bee common to the humane nature and yet not all but onely some of them but the humane properties should not bee common to the Diuine nature Also whatsoeuer is said by vertue of such communion of the whole person of Christ the same may also bee said of either nature For example whilest it may be said by vertue of the communion of the properties the man Christ is almighty therefore may it also be said the manhood of Christ is almighty This doe we say did Doctor Luther neuer teach in all his life but this is alwaies the same that hee taught de communicatione idiomatum that the properties of both natures are common to the one alone and vnseparable person of Christ and that according to the same both Diuine and humane properties may bee said of the one alone and vnseparable person of Christ but yet with this prouiso that the Diuine properties shall bee vnderstood of him according to the Diuine and the humane properties according to the humane nature And it is not much materiall though some of his words sound so as if both the natures properties should be common to either nature As where hee saith Jn Chap 14. Iohn as before is mentioned All that the Scripture speaketh of Christ that speaketh it so that it takes hold on the whole person euen as were both God and man one essence and often so changeth the words that of either nature both is spoken for the personall vnions sake Which is called Communicationem idiomatum These words seeme well so to sound as if the properties of both natures should bee common not onely to the whole person of Christ but also to either nature in the same person But Doctor Luther in very truth had no such meaning But this is his meaning That of the person of Christ named after either nature both the natures properties may bee said That is that of Christ both the natures properties may be said be it either spoken of the Diuine or of the humane nature Euen as presently after he expounded himself where he saith that it may be said that the man Christ is the euerlasting Sonne of God by whom all creatures were made and is Lord of heauen and earth c. So also againe Christ the Sonne of God that is the person which is true God was conceiued and borne of the Virgin Mary suffered vnder Pontius Pilate was crucified and died c. Out of which his exposition it is apparant that he in the former speech where he said that of either nature both kinds may bee said did vse the names of the nature for the names of the person abstract for the concret as the Logicians say which thing also he very often vsed to doe as he confesseth himselfe where hee saith So speaketh the Scripture more acutely of Christ then we In the Postill vpon the Epist vpon Christs day fol 101. B. Edit Wit Anno 1540. and wreatheth the person so finely in the nature and parteth the nature againe that there are few who do truly vnderstand and I my selfe haue erred in this and the like speech that I haue appropriated to the nature that which appertaineth to the person and contrariwise Therefore when one will iudge truly of his doctrine then must he not pick out onely some single words out of his writings as hitherto some haue done but he must haue due regard vnto his whole exposition Then shall he finde that hee taught no otherwise then as is before mentioned of the communion of the properties namely That the properâ—ies of both natures are common to the alone person of Christ such person being termed by which nature they will but not that the properties of one nature should bee common to the other nature Therefore that is in no sort the doctrine of Doctor Luther which is vrged at this day vnder Doctor Luthers name Whereas it is alleaged the properties of both natures in Christ are not onely common to the alone and vnseparable person of Christ but also to the natures amongst themselues and such communion doth not passe to and fro from one nature to the other but onely from the Diuine nature vnto the humane and they doe not make all but onely some Diuine properties participating as namely the Omnipotencie Omniscience c. This doe we say is in no sort the doctrine of Doctor Luther but it is a very meere nouelty first of all inuented long after the death of Doctor Luther And it is besides that a very dangerous innouation For thereby is not onely the old heresie of Eutyches reuiued againe which raised the difference of both the natures in Christ and said the two natures of Christ were mixed in one through the personall coniunction and the Godhead also died for vs but also by such a nouelty is the Arians who denie the Godhead of Christ the passage throughly laid open to glide themselues into Dutchland Which wee haue often mentioned and will heereby once more giue warning of And wee entreate all those who beare a good heart towards God and their father-land that they would therefore considerately ponder the cause speak what will ensue vpon this contention Doct. Martin Luther Tom. 7. Ien. fol. 79. 80. 81. The onely ground whereby wee are able to maintaine the true Godhead of Christ against the Arians and hitherto haue maintained it is this That Christ in the holy Scripture is not only called God which also indeed sometimes is attributed to the creatures as to the Angels a Iob 1.6 and to the Magistrates b Psal 82.7 but that vnto him also are ascribed Diuine properties works and honours as these are almighty all-knowing to bee euery where present c. when now this ground shall be taken from vs and it be said that to a nature which is not God may also be ascribed
Diuine properties as the Nouelists say that the humane nature of Christ though it bee not God but a creature and thing made yet may haue Diuine properties Omnipotencie Omniscience c. attributed to it Where withall can wee further maintaine the true Deity of Christ against the Arians For where it is alleaged that the humane nature of Christ hath the diuine properties not vpon it Apol. Concord fol. 46. and for it selfe but in consideration and by vertue of the personall vnion that helpeth not the matter at all But if it bee that any where a creature hath the diuine properties vpon it let it haue the same from whence it will and in what manner it will then is the ground false that all that hath godly properties vpon it is God Yea indeed this starting hole is more for the Arians then against them For and if so bee that of a creature which of it selfe hath no godly properties vpon it yet there may be godly properties affirmed because that he is affoorded the vse of such properties by God it cannot bee in any manner concluded that Christ vpon and for himselfe is God though for all that Diuine properties are spoken and affirmed of him in the holy Scriptures So must either the Vbiquitists hold that which is false wheras they say that also of the humane nature of Christ may bee spoken and said godly properties or the Arrians must hold the truth whereas they say that all is not God of whom Diuine properties are said and vttered in the holy Scriptures This is our entreaty againe louing sirs that you would consider it Either the Vbiquitists nouation must fall or else the ground of the true Godhead of Christ must come to naught and the Arians bee yeelded to haue the truth Then returne wee euery man home into his owne conscience whether he will be helpfull or no to the Arians blasphemies against God that they may take place in the Protestant Churches CHAP. VII That wee doe not beleeue and teach otherwise of the foreknowledge and almighty prouidence of God ouer all creatures and of the fountaine from whence sinne springeth then as Doctor Luther of happie memory hath beleeued and taught thereof THe second point which was brought into controuersie after the death of Luther is of the foreknowledge that is of the almighty gouernment of God ouerall creatures Garthius against the confession of faith pag. 25. Milius in the Euangelists brothership thesi 158. good and bad Of the same we haue heretofore diuers times so declared our minds that the contentious are forced to confesse themselues that there is nothing rebukeable in the same Onely say they that wee haue aforetime spoken and written of that matter otherwise then now we doe speake and write thereof Admit now that it were so indeed ought wee therfore to be railed vpon for that we make amendment But for all that they giue wrong information also thereof For God bee blessed and praised the doctrine of the foreknowledge or almighty gouernment of God ouer all creatures hath been alwaies so true in our Churches and so cleare that we neuer haue had any need to amend the same The Reader may please to looke ouer all the Catechismes and confessions of our Churches which hee can euer come by And hee shall finde no other doctrine therein of the foreknowledge of God then the same which we doe at present maintaine in our Sermons and writings This is the cause then why the contentious alleage that wee teach otherwise of the foreknowledge of God then wee haue done formerly for that now God be praised and thanked many Protestant Princes and Lords haue themselues heard and read what wee teach as well of this as other points And demand of the contentious wherefore they talke of so many terrible things which wee should teach about the foreknowledge of God whereas they cannot yet finde the least shew thereof in our Sermons and writings When now they be so caught in vntruth and cannot escape then do they seeke this starting hole and say yea it is true in the present Sermons and writings of the Calumnists are not such terrible errours to be found But if their former writings bee seene into there may the same be found in abundant measure This is the originall cause of this calumnie as if we did teach otherwise at present of the foreknowledge of God then we haue taught in former times But what they accuse vs to haue formerly taught so offensiuely of the foreknowledge of God and now to bee silent in in summe is thus much That God had not onely seene from euerlasting all that commeth to passe whether it bee good or bad that it would come to passe but also decreed that it should come to passe for cause of a good end to which hee would vse the same Or which is all one that nothing is accomplished without the euerlasting councell and will of God whether it be good or bad and that the same euerlasting councell and will of God is vnchangeable And that according to the same al must so come to passe as it commeth to passe Also that the permission of God when he permitteth that which is euill is not a bare permission but that God hath alwaies his hand in the worke and hee turneth and ordereth euery action to what hee hath ordained it in his euerlasting councell Out of all which say they this must necessarily follow that God is the authour of sinne and hath â— pleasure and delight in sinne This is the complaint which they make against vs. Now it is without No that such sayings are found in our mens writings as are aboue rehearsed But neuerthelesse the same are also found in the writings of Doctor Luther As There comes nothing to passe without the will of God saith hee Tom. 6. Wit fol. 520. A. Also all comes to passe onely according to the euerlasting will of God and it must so befall vnto vs as he will fol. 590. B. Also all must so come to passe as God hath decreed it fol. 526. A. Also all in all creatures must be accomplished after the Diuine will fol. 527. A. Also it must not presently bee otherwise with vs then according to the Diuine will ibid. Also Let the Diatribe plot thinke imagine sing say what they will yet hath God decreed from euerlasting that Iudas must bee a traitour then must he commit treason and it is not in Iudas or in the power of any creature to haue it any otherwise or to change his will fol. 524 A. Also Out of which it followes that it cannot be denied that all which wee doe and all that befalleth whether we thinke it well or no as befalling by chance and is changeable yet must it so come to passe and cannot be otherwise if thou lookest to the will of God For Gods will is powerfull and will not be hindred For hee is nothing else then the godly force and power
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
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
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