worldly degrees iustice and ordinances whatsoeuer they be are a very true estate and not forbidden as some Papists and Anabaptists doe hold and teach but that a Christan who is either borne or called thereunto may well bee saued by faith in Christ euen as well as the estate of father and mother of master and dame For the thirteenth the inuentions of men in Gods worship are called traditions if they be such as are not contradictory to Gods word they may bee held or not vsed as the occasion serues amongst whom we liue carefully auoiding vnnecessary offences and being seruiceable to peace that also the doctrin condemning Priests mariage is a doctrine of diuels For the fourteenth We all beleeue and hold about the Supper of our louing Lord Iesus Christ that it is to be vsed in both kinds also that the Masse is not a worke whereby one can purchase for the other life and death and grace that also the Sacrament of the Alter is a Sacrament of the true body blood of Iesus Christ the spirituall feeding vpon the same body and blood is of greatest necessity to euery Christian and likewise the vse of the said Sacrament is as the word of the Almighty God is giuen and ordained for that end that thereby the weake conscience might be quickened by the holy Ghost And though it bee so that at this time wee cannot agree whether the true body and blood of Christ bee bodily in the bread and wine yet ought the one part to performe Christian loue to the other so farre as euery mans conscience will beare and both sides entreate the Almighty God with all feruency that hee would settle vs in the right vnderstanding by the holy Ghost Amen Martinus Luther Philip Melancthon Iustus Ionas Andreas Osiander Iohannes Brentius Stephanus Agricola Iohannes Oecolampadius Vlricus Zwinglius Martinus Bucer Casper Hedio Behold Reader euen this was the agreement betwixt Doctor Luther and Zwinglius at Marpurge together And it abides also at this day euen the same agreement betwixt Doctor Luther and vs. It is true indeed that there are more points contrauerted at present betwixt the disciples of Doctor Luther and vs. But nothing at al with Doctor Luther himselfe Which wee doe not speake therefore that our intent is to helpe and protect our selues with the name of Doctor Luther Blessed bee God wee haue a greater help and protection for our grounds namely the vnuanquishable word of God And whereas wee doe yet notifie the witnesse of Doctor Luther also that is done by vs for this end that thereby the eyes of those might bee opened who haue hitherto been blinded with his name The first then of the remaining points which at this day are forced to the lists is the point of the person of Christ About which indeed many great and fearefull errours are measured out vnto vs by our accusers But we are able to speake it for a truth vnto the Reader that wee did neuer beleeue and teach and also now doe not otherwise beleeue and teach in our Churches about the person of Christ then as happy Doctor Luther at all times did beleeue and teach thereof excepting the vbiquitie of the body of Christ Which also at last Doctor Luthers himselfe renounced and said Touching the vbiquity or being of Christs body in all places it shall not bee disputed of there is much other matter herein Tom. 8. fol. 340. B In all other doctrines about the person of Christ we doe fully consent with Doctor Luther Indeed our accusers doe alleage that wee teach otherwise about the vnion of the properties of both the natures in Christ What we are condemned in about the person of Christ then as happie Doctor Luther did teach thereof For instance they do say that we teach that the diuine and humane natures in Christ haue no actuall and working fellowship one with another and that accordingly the man Christ is not God in very deed and truth but onely in bare name and title Also that not in very deed and truth the Sonne of God but only a meere man suffered for vs. But the Reader may take assured knowledge that such blasphemous thoughts against God neuer entred into our minds But we haue alwaies through the grace of God both beleeued and taught the cleane contrary And wee euen now also beleeue and teach the same That the godly and humane natures in Christ haue the most inward and nearest fellowship one with the other being both vnited together into one person And that there accordingly Christ is very man not only in â—â—re name and title but also in deed and truth Also that not a meere man but the true Sonne of God Chap. 2. died for vs vpon the Crosse That is our faith herein as is to be seene aboue and in all our other Confessions And our accusers know it assuredly And yet are they not afraid of God but publish otherwise of vs. They take this for their helpe for that Doctor Luther did in some measure cast in the teeth of Zwinglius that he should haue learned concerning the fellowship of the properties of both the natures in Christ also of the Godhead of Christ and of the sufferings and death of Christ not truly but on the blasphemous manner aboue named But the Reader shall vnderstand that Doctor Luther himselfe did it not but onely Doctor Luthers anger did doe it which ought in all reason to be buried with him For God knowes it and euery man may also know it who will but reade the writings of Zwinglius that Doctor Luther as well in this as in many other things offered violence and iniurie to the good honest man And admit that he did vse some such reasons which seeme to sauour of the often named errours in his first writings yet did hee in his following writings oftentimes so free himselfe both plainly and iudiciously that in conscience al euill suspitions of him should vanish away But admit this also that Zwinglius had not sufficiently cleared him selfe yet haue others of our teachers since the death of Zwinglius cleared themselues many hundred times and wee cleare our selues herewithall once more adding to full measure that we doe not beleeue and teach otherwise neither euer did otherwise beleeue and teach in our Churches of the fellowship or Communion of the properties of both natures in Christ in Latine De communicatione idiomatum then as Doctor Luther of happie memorie did beleeue and teach thereof The Summe whereof is to this effect The summe of the doctrine of Doctor Martin Luther of the fellowship of the properties That the Communion of both natures in Christ are common to the alone and vnseparable persons of Christ That is that of Christ may be said and vttered both the properties of the diuine and also the humane natures whilest both the said natures are in him Or which is all one that all may be said of Christ what may be said of God
Scripture Clearance of the third contrariety betwixt Doctor Luthers opinion and the holy Scripture as wee haue aboue touched is this that the holy Scripture saith Christ once dying for vs can henceforth die no more Which is euen as much as if it said his body can be no more without blood and his blood can be no more really seuered from the body or be shead out of the body But Doctor Luthers opinion brings this with it that now euery day namely as often as the holy Communion is administred that the body of Christ is without blood and that the blood of Christ is really seuered from his body For the bread is indeed seuered from the wine really When now the body is in the bread and not in the wine and contrariwise the blood is in the wine and not in the bread then is it indeed manifest that they must be separated really from each other And Doctor Luther yeelds that that is his meaning where he saith I am to know that I receiue the body of Christ in the Sacrament without blood Tom. 3. fol. 529. Vpon this Contrariety doe wee not finde any thing of respect which Doctor Luther hath answered in his strife writings Neither doe wee see how it is possible to answere any thing groundedly and therefore it remaines as it is And this is now sufficiently spoken of the second cause why wee cannot giue approbation to Doctor Luthers opinion about the bodily presence of the body and blood of Christ in the bread and wine of the holy Supper namely whilest such an opinion hath not onely no ground in Gods word but also is manifoldly against the same 3 The third cause wherefore we yeeld not no Doctor Luthers opinion namely whilest it hath no testimony from the old Apostolicall Churches but was first batchâ—d in the blindest times of Popery The third cause is that such a construction hath no testimony from the Apostolicall Churches but was first founded many hundred yeeres after the birth of Christ in the very darkest daies of Popery as the Reader may easily come to vnderstand out of the following witnesses of the old Doctors of the Church Tertullian who liued about the yeere of Christ 200. saith The Lord tooke bread and diuided it amongst his Disciples and made the same his body in that he said This is my body that is a representatioÌ„ of my body Cyprian who liued about the yeere after Christ Serm. de Chrism 240. saith That the bread and the wine are the body and the blood of Christ as the betokening and the betokened thing vsed to be tearmed with one name Gregory Nazianzen Apologet. who liued about the yeere of Christs birth 360. nameth the bread a signe answerable to the body of Christ Chrysostome who liued about the yeere after the birth of Christ 370. saith Psal in 22. Bread and wine are a figure of the body and blood of Christ Also Homil 17. ad Heb. the Supper is a token and signe of remembrance of the death of Christ Augustine who liued about the yeere after the birth of Christ 390. saith The Lord hath commanded a representation of his body in the Supper a Psal 3. Also The Lord hath himselfe not spared to say This is my body when he gaue but a token of his body b Contra Adim C. 12. Also The Sacrament is named being one thing with the name of the same thing which it signifieth c Epist 23 ad Bonif. Also The Scripture vseth euen so to speake that it nameth the token as the betokened thing d In Joh. N. 63. Also The heauenly bread which is the flesh of Christ is in his kinde called the body of Christ it being indeed a Sacrament that is a holy token of the body of Christ which was hanged vpon the Crosse visibly palpably and dyingly And the offering of the flesh which is performed by the hands of the Minister is tearmed the suffering and dying of Christ vpon the Crosse not that it is the thing it selfe but that it betokeneth it as a mystery e Sent. Prosp Theodoret Dial. 1. who liued about the yeere after the birth of Christ 440. saith Our Sauiour himselfe hath changed the names and hath giuen the name of the tokens to his body and of his body to the tokens c. And in sundry places hee nameth the bread and wine in the Supper a representation and opponent signe of the body and blood of Christ Beda who liued about the yeere after the birth of Christ Super Lucam 730. saith Christ hath instituted in stead of the flesh and blood of the Lambe the Sacrament of his flesh and blood in the representation of bread and wine De coeâ—â— Domini ad Carolum Magnum Bertram who liued about the yeere after the birth of Christ 800. when some began to beleeue the bodily presence of Christ in the Supper and being demanded thereabouts by Charles the great freely declared That the bread is figuratiuely and not really the body of Christ From the witnesses it is very manifest that the euill custome of the bodily presence of Christ in the Supper did not arise before such time as that Popery got the mastery Wherefore cannot wee otherwise estimate such a custome but for a Popish leauen About which no man hath any iust cause to wonder that Doctor Luther who otherwise was a deadly enemy to the Popedome did neuer encounter this abomination of the Popedome Euen Elias the Prophet also did not encounter the calues of Bethel 2. King 25.15 which Ieroboam had set vp but they remained euen vnto the daies of King Iosias and yet neuerthelesse they were Baalitish abominations God hath such a manner that hee accomplisheth not all by one man that so no man might be made an idoll but must ascribe the honour onely to him And also there were outward causes which were a hinderance to Doctor Luther that he could not attaine to the true ground of this matter For first hee was borne and brought vp in the Popedome and hee was a Frier full fifteene yeeres long in which many yeers and from his childhood the euill custome of the bodily presence of Christ in the bread was so strongly rooted in him that he could not easily remoue it out of his heart afterwards Euen as also many other Popish errours as the Purgatory Transubstantiation the Communion vnder one kind and honouring of the Sacrament calling vpon the Saints c. in the beginning of his Reformation for certaine yeeres together cleaue fast vnto him Secondly and whereas Doctor Carlstadt would shew vnto him that hee failed in this point then did not Carlstadt onely bring it in very vnbefittingly in that that he said that Christ with the word this pointed not to bread but to his by-sitting body at table which Doctor Luther could easily confute him in and so thereby he was more and more fortified in
A FVLL DECLARATION OF THE FAITH AND CEREMONIES PROFESSED IN the dominions of the most Illustrious and noble Prince FREDERICKE 5. Prince Elector Palatine PVBLISHED FOR THE BENEFIT AND SATISFACTIon of all Gods people ACCORDING TO THE ORIGInall printed in the High Dutch tongue Translated into English by Iohn Rolte LONDON Imprinted for William Welby at the Swan in Pauls Church yard 1614. D R W M BEVERIDGE B P of S T ASAPH RECTE FACIENDO SECURUS TO THE RIGHT HONOVRABLE Sr. EDVVARD COKE LORD CHIEFE IVSTICE of England one of his Maiesties most Honorable priuy Councelâ— Grace and peace be multiplied by the knowledge of God and of Iesus our Lord. NAoman Captaine of the hoast of the King of Syria Right Honourable a great man with his Master and Honorable hearkening to the report of a little captiue maid of the land of Israel obtained not onely the cure of the leprosie of his bodie but also of his soule and therefore he did not only confesse the God of Israel to be the onelie true God but he required two mules burtheÌ„ of the earth of that land vowing he would neuer after offer burnt offering or sacrifice to other gods but vnto the Lord. The good acceptance whereof with the mercie and prouidence of God therein considered Right Honourable mooued mee the rather to make answere vnto some such demands as haue been propounded vnto me here in my fatherland about the fruitfulnesse of that good land where are the vpper springs and the nether springs which it hath pleased God to alot to the Othoniel and Achsah of our times the sonne in law and daughter to Caleb the the noblest Prince and longest liuer of all the people of Israel who hath seene the Lords wonders and deliuerances in Egypt the red Sea Wildernes and land of Promise Preserue them still O Lord from all the Canaanites c. among whom they liue and make them all for strength of body wisedome constancie and yeares like vnto Caleb and with Othoniel to subdue the enemies of Israel And not hauing any better meanes then this whereby to giue content I haue now presented my little cake and offered my two mites to the Lords seruants and treasurie being all that I had The former being A faithfull Admonition of the Prince Elector Palatines Churches aduising to vnity And this A full Declaration of their faith So as that this is not onely an Apollogie of the former as appeareth in the 8. Chapter but is able to giue full satisfaction to all such honest people as desire to know what to trust to in them For which end they first published the same as appeareth in the 1. Chapter and which I only aimed at in translating it For as for peace haters nothing wil satisfie them God-fearing people then finding what they seeke for I trust none will blame mee for that I haue taught it to speake English in so plaine a stile the Lord knowing that I haue done it so faithfullie as possibly I could The causes moouing me to bee so bold as to put your Honors cognisance vpon this Prince Electors man are for that it hath pleased God to mooue the heart of our dread Soueraigne to assigne your Honour a generall charge to doe iustice to the oppressed and to defend the fatherlesse the widow and the stranger And therefore as I serued in the former to the Table of the Right Honourable Oliuer Lord S. Iohn as a dish of Renish Grapes that so others might the more willingly taste thereof so by your Honours good acceptance also of this tree into your Orchard it may spread it selfe the further in the vineyard which God hath planted in this Iseland And so that good land may haue two faithfull and Honourable witnesses sufficient to auouch the truth against any that shall bring an euill report vpon the same And though he be now so homely apparrelled in an English shepheards weede the fault thereof is to be ascribed to me for I assure my selfe had a Ionathan got his acquaintance he would haue honoured him more yet as he now is I trust your Honour shall reape no disgrace by him for he was borne in Ishaies house and he is strong valient and wise and the Lord is with him wherefore as he fought with the Lion and the Beare in his father-land so dare he with his 5. smooth stones taken out of the Lords brooke encounter Goliah a-abroad if he heare him blaspheme the Lord and his hoast which he shall be the better able to doe and himselfe take no harme being so honourably harnished And no doubt but he shall find some opposition abroad it so being that his brethren the sons of Bilhah and Zilpah hate him at home because his father loueth him more then them and because his workes are good which is the common case of all the dearest children of God Who now also is more feeling of a strangers case then your Honor But why doe I still call him a stranger the whole citie knowing that hee is a vertuous man and a prosolite and therefore hath not onely taken our God for his God but our people for his people surely the heart of none but Marah will refuse him Yet whatsoeuer entertainment he finds yea although it should bee such as may discourage him hee hath kept the words of Gods patience and done that which appertained to him and he will not for all that dispaire or renounce the confession of the truth as Prince Frederick of blessed memory did formerly answere those that thought to daunt him though the whole world should leaue him Now the God of Israel vnder whose wings he is come to trust recompence his workes more and more with a full reward And the same al sufficient God remember your Honor and wipe not out the kindnes that you haue shewed on the house of our God and on the offices thereof Your Honours most humble at command IOHN ROLTE THE EPISTLE TO THE READER CHristian Reader that which Suetonius reports concerning Caligula that hee had wont to say that he commended nothing so much in his nature as impudencie and obstinacie may truly be verified of certaine refractorie persons in this age of ours who professing the same faith and religion which we do and calling theÌ„selues Protestants yet cease not stiflie to maintaine some certaine errours though they be neuer so clearely conuinced and to slander their brethren and religion though they iustifie and explaine themselues neuer so apparantly and that which is yet a greater signe of impudencie and obstinacie the more they are perswaded and exhorted by all louing and brotherlie meanes to vnitie and amitie the more they rage and spit out the venome of their mallice against the perswaders This vncharitable dealing as it appeareth in most of the writings of those who call themselues Luthers disciples So in none more then in their proceedings against the Ministers of Prince Fredericke Elector his Church for after that theâ—â— had in a Christian
one truth and that all differences amongst vs are almost onely in such matters as concerne not the life of religion but the exteriour shape and garment thereof And this by the guidance of our inuisible head Iesus Christ and his blessed spirit of truth in better and in a more excellent maner then they by their visible Iudge the pretended vicar of Christ vpon earth And touching the second that neither directly wee teach nor indirectly may bee deduced from our doctrines that God is the author of sinne is so euidently and sincerely discouered in this booke as none that readeth the same with aduisement can but account our aduersaries notorious callumniaters to lay so soule a crime to our charges vpon so silly a ground but no maruell seeing slandering and lying is one of the chiefe pillars of their kingdome These bee the profitable vses that may be made of this booke Now the God of all mercie direct all our thoughts words and works to the aduancement of his glorie and the edification of his Church And thus commending this booke to thy fauourable acceptance I commend thee to the grace of Christ Iesus Thine in the Lord and the poore seruant of Iesus Christ Thomas Beard Doctor of Diuinitie THE CONTENTS OF THIS DECLARATION FIrst there is placed a Preface of the cause and end of this Declaration After followeth the Declaration it selfe wherein are ten Chapters Containing as followeth The 1. Chapter That we haue not such a detestable faith as is measured to vs abroad The 2. Chapter What our faith is in very truth The 3. Chapter That we haue not founded and learned such our faith from blind reason much lesse from the reuelation of Satan as some calumniate vs also not out of the writings of failable men but onely and alone out of the infallible word of God through the gratious inlightning of his holy spirit The 4. Chapter That Doctor Luther of happie memorie did euen beleeue and teach as we beleeue and teach except that only one point of the holy supper And that also we differ not in the same point so much as many imagine The 5. Chapter Wherefore we cannot hold with Doctor Luther in all things about the point of the holy Supper The 6. Chapter That we do not beleeue and teach otherwise of the person of Christ then as Doctor Luther of happy memory did beleeue and teach excepting the vbiquitie of the body of Christ which he also at last renounced himselfe The 7. Chapter That wee doe not belieue and teach otherwise of the foreknowledge and almightie prouidence of God ouer all creatures and of the originall of sinne then as Doctor Luther of happie memory hath beleeued and taught thereof The 8. Chapter That we belieue and teach no otherwise of the euerlasting Predestination of God or of the free election by grace of the children of God to euerlasting life or which is all one from whence faith springeth then as Doctor Luther of happie memorie did beleeue and teach The 9. Chapter That we beleeue and teach no otherwise of holy Baptisme then as Doctor Luther of happie memorie published in the Smalkaldish Articles and in the Sermon of the blessed Sacrament of holy Baptisme anno 1519. deliuered his opinion The 10. Chapter That the Ceremonies which wee vse in our Churches are neither against the word of God nor Christian liberty These are the Chapters of this Declaration vpon which this conclusion followeth that for the same they haue no iust cause to condemne vs as heathens The Vollumes of Luther mentioned are his Dutch Vollumes OF THE END AND CONTENTS OF THIS DECLARATION CHristian louing Reader it cannot bee vttered what mischiefe the contention about the Sacrament hath done and yet dailie doth and is to be feared will doe more and more in the Protestant Churches Now we for our parts are not only readie to imbrace peace continually and for that ende haue tried all meanes to purchase the same whatsoeuer any Christians are bound to doe therein but so there are also many God fearing people on the aduerse part both of high and low degree who desire peace as gladly euen as we doe and would further it to the vttermost of their powers who also acknowledge that the meanes thereto propounded by vs that we namely whilest we agree in the foundation of faith should not condemne each other for difference in opinion about by-questions considering that it is vnpossible in this life that the perfection and vniforme confession of all the misteries of God should be holden by all members of Christ in all things as the Scripture witnesseth and experience hath alwaies manifested are Christian and agreeable to the word and will of God Onely they are hindrered by part of their portly preachers who say and write that it standeth not alone vpon some few by-questions but also that there is difference in opinion in the foundation of Christian faith and that we haue so many detestable errours that no Christian man can with good conscience acknowledge vs for brethren in Christ and according to the same hold peace and brothership with vs. That now this obstacle may bee remooued and that good-hearted people may know what to trust vnto about vs wee are willing once more adding to full measure to declare what we beleeue or doe not beleeue of all and euery point of doctrine and thereby also declare what wee vse for Ceremonies or doe not vse in our Churches with the causes added thereto wherefore we doe the one and not the other The merciful true God and Father be pleased to bestow his grace and blessing on such a work that the eies of many people may be opened thereby to the honor of him and benefit of his Churches Amen A FVLL DECLARATION OF THE FAITH AND CEREMOnies of the Pfaltzgraues Churches CHAP. I. That we haue not such a detestable faith as is measured to vs abrode by peace-hating people NOw to begin We protest before God and whole Christendome that wee haue not in any sort such a detestable faith as peace-hating people ascribe vnto vs whereas they say That we denie Gods omnipotency The 〈◊〉 thes◠〈◊〉 is to the◠〈◊〉 Cha◠〈◊〉 That we make God the authour of sinne That we make God to be a tyrant That we denie the Godhead of Christ That we denie the personall vnion of both the natures in Christ That wee say that the diuine and humane natures in in Christ haue in no sort any actuall and working fellowship one with the other That we denie originall sinne That wee say that the sonne of God died not for vs indeed and in truth but onely a bare man That we denie the power of the death of Christ That we denie the necessity of beleeuing in Christ and say that the vnbeleeuing heathens can be saued as well as the Christians That we make holy Baptisme of no effect That we deny the blisse making eating and drinking of the body and blood of
generall title of one or more reformed Churches for priuate writings are not alwaies so well considered of as they should And many of those writings also there are which most of vs neuer once saw or reade in all our liues And therefore we doe not acknowledge our selues indebted to render a reckoning for them Euen as wee also doe not thinke that the aduerse part will take vpon them to make answere for euery thing that is priuately penned by one or other on their sides of the learned euen the learnedest not exempted which might be esteemed to be done either hastily or vndeliberately And therefore it is that we do euen in the beginning of this writing say and testifie both for our needs sake and also for the common benefit that wee in no respect haue any such dangerous and detestable beleefe as peace-hating people ascribe vnto vs. CHAP. II. What our faith is in very truth NOw if any man shall further demand what then is our faith indeed the which we willingly acknowledge then is this our answere as followeth Wee beleeue that there is one onely true God Of God the father of our Lord Iesus Christ with the Sonne and holy Ghost and that accordingly there are three distinct persons in that one godly Essence the Father the Son and the holy Ghost We beleeue further that the same one God is euerlasting and Almighty and can doe whatsoeuer he will Also that hee is infinite and accordingly is present in all places at one time and seeth heareth and knoweth all things Also that hee is iust and punisheth no man without desert Also that he is mercifull and hath no delight in the death of sinners but that they should repent themselues and liue We beleeue further that the same one true God created heauen and earth and all that therein is of nothing Of the Creation We beleeue further that God sustaineth and ruleth all things which hee created and that hee hath them so in his hand Of the s◠knowledge of God that no creature can stirre or moue it selfe without his will and therefore nothing can come to passe without his permission whether it be good or euill Also all that God doth at present or permitteth to come to passe hee foreknew it from euerlasting and with well bethought councell had determined that hee euen so would doe it or permit it Also that hee did not determine to permit any wicked thing to come to passe but that which hee could and would turne to a good end We beleeue further that in the beginning God created all the Angels and men holy and good and especially man in his likenesse Of the fall of Angels and men and of originall sinne and to blessed immortality But they to wit the Angels and the two first of mankinde did shortly after their creation fall from God their Creator and haue by such their fall brought not onely vpon themselues the wrath of God but also such a pollution of their natures that now they can no more either will or accomplish any thing that is good Which pollution fell on the lost Angels altogether at one tim But mankinde inherits such defilement together with the guiltines both of the first and second death by propagation one from another From whence it is that the same corruptiō of mankind is called original sin We beleeue further though such a fearefull fall both of Angels and men Of the cause of mans fall could not haue come to passe without Gods permission and that hee appoints nothing without good consideration yet is not the fault of this fall in any manner to bee ascribed to him considering that he so created the Angels and men that they had free will to turne to good as well as to bad We beleeue further that it becomes not poore creatures to dispute with God wherefore he created the Angels and men so that they could fall Also wherefore he hindred not such a fall whereas he could well haue done it He is the Lord and his wil is euer iust and good though wee alwaies vnderstand it not The Apostle Paul saith Rom. 11.32 Gal. 3.22 that God hath shut vp all vnder vnbeleefe or vnder sin that hee might haue mercy on all that is that no man may be saued but meerely by the mercy of God Also Rom. 9.22.23 What and if God would to shew his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction and that he might declare the riches of his glory vpon the vessels of mercy which he hath prepared vnto glory By this ought wee in all reason to let it so remaine Wee beleeue further that the fallen Angels and and men could not free themselues from the Almighty gouernance of But that they on the one side as well as on the other are in the hand of God and their wickednesse cannot otherwise break out then as God hath permitted it And this our faith is our greatest comfort on earth For and if the wicked Angels men had the bridle in their own powers where should we be able to abide for thē Wee beleeue further that though God permit many sinnes in the fallen Angels and men and that hee vseth oftentimes their sinfull actions to accomplish his holy workes as hee did the abominable deeds of Absalom to the punishment of Dauid and the treason of Iudas to the freedome of mankinde also though he often punish sinne by sin and blind and harden those commonly at last who with seeing eyes will yet be blind as formerly he did Pharaoh yet neuerthelesse he of himselfe hath no pleasure in sinne much lesse doth hee prouoke or driue any man thereunto but that the precedent working cause of all sinne which goeth before is onely and alone the free and vnforced will of wicked Angels and men We beleeue further that God hath adiudged the fallen Angels to euerlasting fire without any grace or mercy to terrifie vs thereby that we make not a iest of the anger of God against sinne Wee beleeue further that God had indeed iust cause and power also to push downe the fallen men into euerlasting hellish fire without any grace or mercy But hee hath not done it but hath offered grace again to man And that so he might shew thē mercy without breach of his iustice hee ordained his onely begotten Sonne to be our surety and Mediator and to take the punishment vpon him which we deserued and so deliuer vs from euerlasting wel deserued death by his innocent death To accomplish the said councell and wil of God the heauenly father the Sonne of God our Lord and redeemer Iesus Christ became man in the last times of the world conceiued by the holy Ghost borne of the Virgin Mary and like vnto vs in all things sinne excepted And when hee had liued as a man thirtie yeeres he began to teach and preach the mercifull pleasure of
faith onely and alone vpon the word of God and beleeue men no further then they can shew what they say out of the word of God Psal 116.11 And that therfore for that we know that all men may faile though they be as highly inlightened and as holy as may possibly bee and that God is onely he that cannot erre And therefore we put no confidence in any man when he speaketh of himselfe But if hee say it standeth in Gods word which he speaketh then doe we search Gods word for it whether it be so or not And when we finde it true then beleeue we him not therefore that he is the speaker but therefore that wee see that God hath said it But if any man shall aske wherefore doe we hold the writings of the Prophets and Apostles to bee the word of God and not the writings of Zwinglius or Luther whereas neuerthelesse the Prophets and Apostles were euen as well men as Luther Zwinglius Philip Caluin c. To them giue wee this answere The Prophets and Apostles were indeed euen as well men as other teachers of the Churches of God But they did not speake and write as men but what they spake and writ in matters of faith that receiued they by inspiration from God 2. Tim. 3.16 2. Tâ—t 1.21 without meanes and were commanded to speake or write which amongst many other vnfallible marke-tokens may bee heereby manifested For where they said as they vsed to say this or this hath the Lord spoken there did the Lord confirme such their sayings that they were true with great and vnaccustomed wonders before all creatures and so giuen them testimony by his owne almightinesse that they speake the truth and that that in truth was his word which they either spake or writ in his name It is otherwise to be thought of Augustine Cyprian Hierome Luther Zwinglius and other the like teachers who rose vp after the times of the Prophets and Apostles They neuer published that euer God reuealed his word vnto them without meanes much lesse did they euer any where ratifie the same by wonderfull tokens but haue alwaies in their Sermons and writings drawne their testimonies out of the writings of the Prophets and Apostles as the vndoubted word of God whilest now they euer appealed to the writings of the Prophets and Apostles and directed vs thither as to the foundation of their faith therefore also neither can nor shall we doe otherwise then search in the writings of the Prophets and Apostles whether their doctrine bee founded thereupon or not In which search when wee finde it euen so in Gods word as they haue alleaged and mentioned vnto vs then receiue we it thankfully and giue praise to God for them But when we finde it otherwise and perceiue it that they stumble at some thing and haue not rightly vnderstood the word of God then let wee their allegations go and keepe only to Gods word Would God that all those that either will or should iudge about the troublous contentions in religion would well consider this difference betwixt the word of God and the writings of men It would stand much better a thing much to bee lamented then it now stands in the Protestant Churches Doctor Luther of happy memory hath with this onely one difference confounded the whole Papacie For as often as they brought against him any of the fathers as Augustine Hierome c. so often answered he Hierome and Augustine as all other fathers were men and could faile and therefore he would not be tied to them Onely Gods word could not erre therefore would not hee bee confuted and shewed by any thing but by Gods word This was Doctor Luthers answere against the Popedome And all Protestant Churches acknowledge that this his answere was right and good If then Doctor Luther did well and right that he would not bind himselfe to any writings of men but onely to the word of God then can no man take it euill at our hands that wee herein follow his example and also bind not our selues to any writings of men be he called Lutherus or Zwinglius or how he will but onely to the word of God And yet doe wee not despise any of them but giue God hearty thankes for them and remember them with befitting commendations and praises for all the great things God hath done by them especially by Doctor Martin Luther of whom Zwinglius himselfe writes Hee was the little Dauid Tom. 2. fol. 377. B. Item fol. 315. B. Item fol. 326. B. who first encountered with the great Goliah of Rome which it may bee none of the rest would haue aduentured vpon And this honor did he not grudge to affoord him Onely he then should not grudge at other men when they helpe to follow the battell against the Philistims when hee had giuen the bold onset and put the enemie to flight Which argument of Zwinglius wee cannot otherwise acknowledge then for Christian And also wee are of the same opinion that Zwinglius was that Doctor Luther was a chosen champion of God by whom hee would bring againe the light of the holy Gospell in these last times out of the darke Papacie Only we say therby that he was also a man who had his infirmities as well as other men And especially must all they acknowledge who wil speak of him impartially that in controuersies he was much too hasty and in anger often thrust out such things which cannot be answered As in a booke where the words stand fast cast hee out amongst others these words Mary the mother of Christ did neither eate Christ bodily nor spiritually Tom. 3. Ien. fol. 363. B. That cannot be answered otherwise then that his anger is to bee borne with For and if Mary had not eaten Christ spiritually then must shee bee damned and perish euerlastingly Or else the words of Christ must be false where he saith Verily verily I say vnto you except you eate the flesh of the Sonne of man and drinke his blood you haue no life in you Also in the great Confession of the Lords Supper casteth he out these words And it was not true that Christ at the same time was in heauen namely when he spake with Nicodemus vpon the earth Ioh. 3. â—3 Tom. 3. fol. 480. Also euen in the same place saith hee The Angels are at one time in heauen and also on the earth c. And many of the like examples could wee shew out of Doctor Luthers writings which put vs out of all doubt that he was a man and so could faile and erre euen as well as other men Wherefore no man can blame vs that wee also in his writings follow the command of God which saith Proue all and hold that which is good 1. Thes 5.21 CHAP. IIII. That Doctor Luther of happie memory did beleeue and teach no otherwise then we beleeue and teach except that onely one point of the holy Supper And
Lord of all creatures whom euery man should serue and worship Also in 4â— Psalm hee likeneth himselfe to a sinner and saith hee was punished for sinne which yet cannot be according to the Diuine nature Againe hee speakes often also as no Angell nor man should speake with the word of high Maiesty yet in the lowest weake shape and fashion as hee walked vpon the earth As Ioh. 6. What then if ye should see the Son of man ascend vp where he was before Yea all that the Scripture speaketh of Christ that speaketh it so that it takes hold on the whole person euen as both God and man were one manner of essence and often so changeth the word a That is the Alloeosis of Zwinglius for Alloeosis is not o hâ—â—wise called then a changing that of either nature both is spoken b That is of the person called after the nature of â—â—â—her as Doct. Luther himselfe cleareth presently Note The Son of God hath suffered is to be vnderstood per Communicationem Idiomatum for the personall vâ—ions sake which is called communicatio Idiomatum that it may be said The man Christ is the euerlasting Sonne of God by whom all creatures were made and is a Lord of heauen and earth c. So also againe Christ the Son 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 Also Gods Sonne sits with the Publicans and sinners at table and washeth the feet of the Disciples This doth he not doe according to the Diuine nature but yet whilest the same person doth it it is truly spoken that the Sonne of God doth it Euen so saith Paul 1. Cor. 2.8 Had they knowne it they would not haue crucified the Lord of glory And Christ himselfe Ioh. 6. What then if yee see the Sonne of man ascend vp where hee was before That was wholly spoken of the Diuine nature which was from euerlasting with the Father and yet is spoken of the person also which is true man And in sum what the person Christ speakes and doth that speakes and doth both true God and true man So that alwaies all his words and workes bee setled vpon the whole person and not so to rend them from each other as if he were not true God or not true man yet so that the natures be differingly knowne and beleeued For if the same shall bee certainely and differingly spoken of then must it be said God is an other nature then man a God and man doth he sâ— here for Deâ—â—â— and humanity Note The Diuine nature did not die A comparison of a man and the humâ—ne nature is not from euerlasting as the Diuine so is the Diuine not temporally borne nor died as the humane And yet are they both vnited in the person that it is one Christ and it may be said of him the man is God and the man is the same that created all things Euen like as a meere naturall mans body and soule are two differing natures and yet they make one person or one man and each natures worke and office is spoken of the whole man For so speake we of euery other man The man eateth and drinketh digesteth sleepeth goeth standeth and worketh c. which hee yet doth none of all in soule but onely in body and yet it may be said of the whole person which consisteth of body and soule For hee is a man not in respect of the body but in respect of body and soule Againe it is said of him the man thinketh deuiseth teacheth For according to the reason of the soule he may be a teacher or master Iudge Counceller Ruler none of which the body according to the members thereof bestoweth vpon him and yet for all that a man saith that hee is a wittie head iudicious learned wise and well spoken cunning And the like is said of a wife the mother beares conceiues or suckles the child and yet she is not called a mother according to the soule but onely according to the body for all that it is ascribed to the whole person of the wife Also when one strikes a man on the head it is said this man hath smitten Iohn or Margaret Euen so when a member is hurt or wounded then is it said the whole man is wounded This homely comparison doe I make The person of Christ speakes and doth all yet either according to one nature that it may be vnderstood how in the person of Christ of the two natures difference is to be made and yet the person remaine whole and vnseparated therewithall that whatsoeuer Christ speaketh and doth that hath both God and man spoken and done and yet either according to each nature The ofspring of all heresie about Christ is the difference of both natures not duly pondered Hee that holds such is a difference may passe safely and well and not feare to be misled by the erronious thoughts of hereticks which proceed onely from hence for that they doe not rightly ioyne what ought to hold and agree together or not duly diuide and separate what ought to be diuided Therofore ought we to relie vpon the word and Scripture and so hold the article and confesse that this Christ is true God by whom all things were created and sustained and againe the same Christ the Sonne of God was borne of the Virgin and died vpon the Crosse c. Also the mother Mary conceiues beares suckles and nourishes not onely the man or flesh and blood for that were to separate the person but shee conceiues and nourishes a Sonne who is Gods Sonne therefore is she truly called not only the Mother of man but also of God As the old fathers also taught the same against the Nestorians who would make a way through that Mary should not bee called the mother of God and would not say that shee had borne the Sonne of God Against this must we alleage the article of our faith I beleeue in Iesus Christ the onely Son of God the Father our Lord borne of the Virgin Mary suffered crucifiâ—d and died c. alwaies the same onely Sonne of God our Lord that it is truly said Mary is the right true mother of God And the Iewes did not onely crucifie the Sonne of man but the true Sonne of God For I will not haue such a one of Christ Worship in whom I shall beleeue and call vpon as my Sauiour who is a bare man else shall I shal to the diuell For bare flesh and blood could not roote out sinne pacifie God and take away his displeasure vanquish and destroy death and hell nor prouide the kingdome of God Also Worship whilest the Angels in heauen worship him and call him their Lord lying in the Cribbe as the they say to the sheepheards Luk. 2. Vnto you is borne a Sauiour which is Christ the Lord c. then must he bee
it is euen alike vniust when a man should praise Cain for the murther he committed and extoll him as a King before God as when a man should imprison and strangle innocent Abell If so be now that reason commendeth God when hee receiueth the sinner to mercy and yet blameth God when hee condemneth those that did not deserue it then shall catch them heere manifestly and can vanquish them in this that they doe not soundly and barely praise God as their God but censure according to their owne profits seeking and praising themselues and their owne things in God not seeking God barely and his honour But louing reason is it pleasing to thee when God accepteth and saueth sinners then should it not displease thee also when hee damneth whom he will Is hee iust in that then is hee also iust herein In that doth hee shead out grace and bounty vpon vs being vnworthie in this he vseth seuere fiercenesse anger and sharpenesse against them that did not deserue the same But according to the censure of men hee doth too much to them on both sides and hee is so an vnrighteous God but yet he is a iust and faithfull God in himselfe For how that is right that he saueth the sinner and those that deserued it not is at present not able to be conceiued of vs but we shal know it when we attaine to the mansion where faith shall be compleate and we shall see face to face Euen so also how that is right that hee condemneth those who haue not deserued the same is also at present not conceiueable but we beleeue it vntill the time that the Son of man shall bee reuealed from heauen fol. 534. B. Also That the euerlasting will of the Diuine Maiesty letteth some passe casteth them off and condemneth them wee neede not enquire wherefore God doth it but it beseemeth rather that we worship God with feare trembling who is able to effect so high and waighty workes and will doe it fol. 510. B. Alâ—o Here were now the right place heere were it time for a man to stand amazed at the wonderfull vnsearchable iudgements and waies of the Diuine Maiesty and to worship the same with feare and to say Thy will be done in earth as it is in heauen But some are no where lesse fearing God then in this being onely desirous to search into lay hold on and controll this secret vnsearchable iudgement and that euery where by their conceits and they alleage for it that they doe very much tremble to meddle with the word of God lest they should enter too deepe into the same whereas yet God hath commanded to search the Scriptures yet there will they not search And where he hath commanded not to meddle there will they of set purpose bee searching without ceasing which for all that is nothing else then blasphemie against God For is not this a vaine conceiting search when I shall vndertake to captiue to the freedome of my will the euerlasting Diuine Predestination Note which in all equity ought to be free mouing ouer all creatures Or that I shall raile vpon the euerlasting Predestination of God when I shall be limited or that I shall blame or else murmure and say why doth he yet find fault who hath resisted his will Also who is the Lord where remaines then that which is said in the Scripture hee will not the death of a sinner hath he created vs therefore to take pleasure in our paine torment and euerlasting damnation And many more the like words Note which also shall bee barked out and howled by the damned in hell euerlastingly fol. 527. a.b. Also it must be otherwise spoken of God or of the will of God which hee caused to bee preached to vs which hee hath reuealed and propounded to vs then of the will of God which he hath not caused to be preached reuealed or commanded So farre now as God is silent of himselfe and will not heere be made knowne vnto vs therein should we not trouble our selues fol. 527. B. Also with this do the Diatribes deceiue themselues in that they put not a difference betwixt God Note as he is preached and reuealed and betwixt God as he vnreuealed that is betwixt Gods word and God himselfe God doth many things which hee maketh not knowne to vs by his word Hee willeth also many things which he makes not knowne to vs by his word Euen so hee will not the death of a sinner according to the wil which he hath reuealed in his word But yet he wil according to his secret vnsearchable wil. Now we are to haue respect to his word and are to let passe his vnsearchable will whereof we haue no commandement at all For wee must square our selues after the rule of his word and not after his vnsearchable will For who can rule himselfe after the will of God which is wholly hidden and is not to be knowne It is enough for vs to know that there is an vnsearchable will in God but what it is that this will effecteth how whether how farre it goeth that is not beseeming vs once to enquire after to search into or to know but onely to reuerence in all feare and trembling fol. 508 A. Also If flesh and blood shall now stumble and murmure at it though it murmure neuer so much yet can it accomplish nothing God is not therefore changeable and though many wicked bee offended and fall away or denie the Lord or disdaine him yet remaine the faithfull and elect Euen as the same is to be answered them who demand Doctor Martin Luther why God let Adam fall wherefore God suffered Adam to fall and wherefore did he let vs al be sinners in him and be borne in a nature corrupted if he could haue sustained him sufficiently Or wherfore did he not first resanctifie the nature renue and cleanse the same before such time as all other men were borne out of the same or did not make vs otherwise To which in short this answere is sufficient He is God to the will of whom can no law ground or cause to bee yeelded For it so being that there is nothing in heauen or earth to paralise him also nothing that surmounts him there can be no rule number or measure appointed him but his will is the measure or rule to all creatures For if so be that his will hath a measure or rule law ground and cause then were it indeed not Gods will at all For that which he will is not therefore right because hee should or must so will it but the cleane contrary that which hee will is therefore right because he will so haue it The creature hath lawes and ordinances grounds and causes appointed to it but the will of the Creator hath none will wee then ordaine another God and another Creator of the creatures fol. 524. A. Also But wee say now euen as wee haue done formerly that the secret
Reader so hath Doctor Luther expressed his minde in the two abouenamed places namely in the Smalkaldes articles and in the Sermon de an 1519. of the holy Supper With which exposition we are very well satisfied And so the estate of the cause is hitherto to bee found that it is true which wee said aboue in the fourth Chapter and tooke vpon vs to demonstrate namely that we agree with Doctor Luther in all necessary points of Christian Religion excepting in one only question about the Communion which question also concerneth not the grounds of saluation Therefore in respect of doctrine there is no man that hath any iust cause to separate and depart from vs to the great preiudice of the common good CHAP. X. That the Ceremonies which wee vse in our Churches are neither against the word of God nor Christian liberty COncerning the ceremonies for them haue they lesse cause to separate themselues from vs for it is not onely not the wil of God that any where the bond of loue should bee broken and the practise of mercy one towards the other should bee vnperformed in respect of some difference in outward things according to the expresse saying I will haue mercy and not sacrifice Matth. 12.7 Anno 1556. at Frankford Hos 6.6 But also the Protestant Estates haue many yeeres since openly agree and testified thus much that concerning the ceremonies that no state should burthen vexe or damnifie another or falsly accuse them or permit any of theirs to do so so long as they agree with the word of God Yea indeed might some man say that is pasable when they doe but agree with the word of God But your ceremonies doe disagree from the word of God Answere If so bee that any man can shew vnto vs any thing in our Ceremonies which is not agreeable to the word of God then are we willingly ready to renounce the same 1. Of breaking the bread The first and principall offence which is taken at vs about Ceremonies is that wee breake the bread at the Supper But is not this agreeable to the word of God doth it not stand expresly in the words of the institution of the holy Supper The Lord Iesus in the night that hee was betrayed hee tooke bread and when he had giuen thankes he brake it c. And in the first Epistle of Paul to the Corinthians the 10. chap. and 16. vers The bread which we breake c. Or is it also possible that euer wee can bee able to celebrate the holy Supper in any better forme then the very same wherein Christ and his Apostles did celebrate the same Doctor Luther saith it is vnpossible For by how much our Masses so doth he there name the holy Supper are nearer to the Masses of Christ so much the better are they and by how much the further off so much the more dangerous Tom. 1. Ien. fol. 330. A. 2. That we celebrate the Supper ouer a table The second is for that we celebrate the Supper ouer a table and not ouer an altar Is not that agreeable to the word of God Euery way saith Doctor Luther For Christ did ordaine and celebrate the Sacrament vpon a table not an altar c. whereby to preuent that this wholesome gift could not neither might bee turned into an offering Tom. 2. Ien. fol. 227. A. 3. For that wee take the Sacrament in the hand The third is for that wee doe not suffer the Sacrament to be put into our mouthes but take it our selues in the hand and so doe eate it and drinke it as reasonable men vse to eate and drinke But should not that be agreeable to the word of God Euery way saith Doctor Luther Christ himselfe and whole Christendome did so for a long time and he gaue vs liberty to doe the like So stands it now vpon the losse of euery mans saluation that he doe not call backe neither accuse as vniust nor suffer to be blamed that which Christ himselfe and whole Christendome formerly did practise For that were euen as much as to denie and condemne Christ with all his Apostles and whole Christendome when it was in best case c. And if that be therefore vnright to touch the Sacrament with lay mens hands because the hands commit sinnes or for that they are vnhallowed Then were it much more reasonable that the Sacrament were not receiued with the mouth much lesse suffered it to enter into the bellie yea indeed also that no man might looke vpon it For there is neither mouth nor bellie nor eye hallowed And there are many more sinnes acted by the mouth and eyes then with the hand Tom. 3. Ien. fol. 48 The fourth is 4. Of Confession for that we goe not to Confession when we goe to the Communion But therein is a mistake For although that we doe not commonly confesse euery man in perticuler yet confesse wee all of vs at once together that is we acknowledge our sinnes openly to God the Lord together and we entreate him for grace and wee testifie our faith and hope and thereupon wee receiue of the Preacher the comfortable absolution of the holy Gospell so often as we go to the holy Communion As the ordinances of our Churches manifest Doct Luther saith that the priuate Confession ought not to be inforced with lawes but ought to be lâ—ft free Tom. 5. Ien. fol. â—5 B. But wheras we do not particularly euery man confesse our sins to the Minister and desire of him a secret absolution That doe wee not onely therefore for that such a processe sprang out of the Popedome and for that it is abused to many terrible sinnes as to treason incontinency blood bathes c. But also whilest that we haue commonly so many Communicants that it is vnpossible for vs to heare euery man particularly For when that wee administer the holy Supper then doe not wee communicate two or three together but the whole Church communicateth together in which not onely many hundreds but also often many thousands of persons are yet hold we also this moderation herein that those who haue not formerly communicated with vs are not admitted vnto the publike Confession before such time as they haue made their desires knowne especially to the Ministers and haue giuen testimony of their faith and Christian conuersation Also that al those who are troubled in their consciences with any speciall sins whereby they are not able to quiet their hearts with the publike Confession and absolution are admonished to repaire priuately to the Ministers to seeke councell and comfort from them At what time to all that desire it it is most truly imparted vnto And by which receiuing wee suppose that our Churches are benefited If other men know how to make it better that doe we gladly affoord them Onely wee will put them in mind what Doctor Luther holdeth thereof Who saith That priuate Confession ought not to bee in forced
one onely altar Image also not any one Image of God or of his Saints but there was onely such caruings of knobs and grauings with flowers which could administer no shew and danger of worship The which also is not contradicted in our Churches The ninth fault they find in our Ceremonies is 9. Only Deutsch seruice of God in Deutsch Churches for that wee haue cast out of our Churches the Latine songs and collects and do performe the whole publike worship of God in the Deutsch language 1. Cor. 14.2.3.12.16 Now for the same wee haue a cleare text in the holy Bible which saith thus Hee that speaketh a strange tongue he speaketh not to the edification of men nor exhortation nor comfort Therefore seeke that yee may excell vnto the edifying of the Church Else when thou blessest with the spirit that is in an vnknowne tongue how shall hee that occupieth the roome of the vnlearned say Amen at thy giuing of thankes seeing hee knoweth not what thou sayest In which text is not only tolerated but also commanded that the publike worship of God should bee exercised in a knowne language whereby a poore simple man may bee comforted and edified and when God is prayed vnto and praised he may be able to say Amen thereunto What thinke they then to purchase by taxing this for an errour in vs 10 Of Masse apparell The tenth fault which they finde in our Ceremonies is for that we haue put off the Masse apparell and quire vestments wherof we will not vouchsafe to say more then this where stands it written that Christ and his Apostles did put on masse apparell and quire vestments when they did exercise the worship of God 11. No Organs The eleuenth fault they finde is for than wee vse no Organs in our Churches Whereof the people are not rightly informed For there are diuers Reformed Churches wherein the Organs are vsed As indeed they are no where forbidden Yet commonly we doe therefore not vse them whilest we finde more hindrance to proceed thereof then profit by the worship of God and also in this case we desire to remaine by the simplicity of the Apostolicall Churches which neither had nor vsed any such things in their congregations In the old Testament indeed they had musicall instruments in the worship of God but it was alwaies so ordered that the text which was musicated was withall sung in the natiue language and was vnderstood of euery one And if when it shall be so ordered at this day then were it not wholly against vs. The twelfth fault they find is 12 Of bowing the knee and putting off the hat when one saith Iesus for that we do not bow the knee and put off the hat as often as the name of Iesus is named Whereof wee are constrained to informe the Reader something more largely For it beareth a shew as if therein they had no small cause of offence in vs. Before all other things now we doe testifie before God that wee doe not doe any such thing out of any disdaine of the pretious name of Iesus but we doe it in respect of the wilworship which was founded in Poperie Where the knee is bowed and the hat is put off whensoeuer the name of Iesus is named but when Christ is spoken or the Sonne of God then doth no man put off his hat yea although ioyntly one doth name God the father Sonne and holy Ghost the blessed Trinity yet is there no man that taketh off his hat neither doth any man bow the knee wheras yet God saith I haue sworne by my selfe c. That euery knee shall bow vnto me Esa 45.23 Onely when it is said Iesus then doe the folke take off their hats and bend the knee yea though it bee the name of Iesus Syrach In this wilworship would not our forefathers bee partakers and therefore let fall the vse wherein the wilworship consisteth and that by vertue of the command we haue Abstaine from all appearance of euill 1. Thes 5.20 But whereas it is alleaged that it standeth in the word of God expresly written that euery knee should bow at the name of Iesus to this our answere is If it stood expresly in the word of God that the knee should bee bowed or the hat be put off as often as wee heard the name Iesus spoken then were wee indeed wicked people for not performing it But wee doe not find such a command any where The saying of Paul is obiected where he saith of Christ Wherefore God hath also highly exalted him and giuen him a name aboue euery name that at the name of Iesus should euery knee bow both of things in heauen and things in earth and things vnder the earth and that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of the father Phil. 2.9.10.11 But if it please the Reader to consider the text throughly then shall hee finde that the name Iesus doth not intend the little word Iesus but the honour power and Maiesty which God hath giuen to the Lord Iesus that namely to him shall all creatures yeeld the honour of being their Lord and must crouch and bow vnto him For concerning the name or little word Iesus the same name was not first giuen vnto the Lord Christ at the time of his exaltation but when he was circumcised the eighth day then was his name called Iesus Besides this so is not the name Iesus when the little word Iesus is vnderstood thereby a name ouer all names that is not such a name which was only giuen to the Lord Iesus for it was a common name in vse among the Iewes as may well perceiued out of Iesus Sirach and many places of the Scripture These are two vnmoueable grounds out of which it is cleare that in the aboue cited saying by the name Iesus is not to be vnderstood the little word Iesus but the honour power and Maiesty which God gaue vnto Christ after that hee raised him from the dead as also the Apostle Paul himselfe in another place declareth very plainely thus where he saith God hath raised Christ from the dead and set him at his right hand in the heauenly places far aboue all principalities and powers and might and dominion and euery thing that is named see Reader this is the name aboue all names not in this world onely but also in that that is to come and hath made all things subiect vnder his feet and hath appointed him c. Ephes 1.20.21 Yea and indeed also in the former text which they alleage as making for them Paul expounds his owne meaning what it is which hee vnderstand by the great name which God gaue vnto Christ after his resurrection namely the name that he should bee a Lord ouer all creatures in heauen and vpon the earth or as the words of Paul themselues are That euery tongue should confesse that Iesus Christ is the Lord vnto the