with this comfort That God is faithfull and will not suffer vs to be tempted aboue that we be able 1. Cor. 10.13 Also He will not breake the brused reed nor quench the smoking flaxe Esa 42.3 Also That Christ will cast out no man that comes to him that is that desireth to bee saued by him Ioh. 6.37 And That also no man shall plucke them out of my hand Ioh. 10.28 From which comfort the faithfull find such ioy which passeth all vnderstanding Mat 24.24 2. Tim. 2.19 c. and those portions of the holy Scripture which speake of the vnchangeable election and choice of God are then no more feareful but vnmeasurably pleasant and comfortable to them For they conclude out of it That nothing can separate them from the loue of God which is in Christ Iesus our Lord Rom. 8.38 And it is impossible that any where a man should say from his hart I beleeue to obtaine euerlasting life But all men must doubt of life eternall if wee had not that comfort that God had so blessed vs that beleeue in him 1. Pet. 1.2 That he would keepe vs in the same faith by his power to euerlasting life For we are much too weake to protect our selues against so much assaultment by the diuell the world and our owne flesh Wee beleeue further that God hath also ordained the holy Sacraments Of the holy Sacraments together with the repetition of his word to strengthen and keepe vs in faith the principall end thereof being that God might thereby also set before our eyes the promises of the Gospell or the profits we haue by Christ that so we might not onely heare but also see feele and apprehend how hee is minded towards vs namely that hee will forgiue vs our sinnes and bestow vpon vs the holy Ghost and euerlasting life for the merit of of Christs blood-shedding These his promises and profits will God assure vs by the holy Sacraments But on the contrary side we ought also to ingage our selues againe to God by the vse of the same that wee will constantly beleeue in Christ and will liue an vndying life to the honour of him Of Gods couenant Ier. 31.31 32 33 34. Heb. 8.9 10 11 12. And this is the new couenant of God with vs men which is so often thought of in the holy Scripture namely that God will be mercifull to vs for Christ his sake we on the contrary should be obedient vnto him and according to his Commandement beleeue in Christ Also in the ordaining the Sacrament of the Lords Supper and otherwise and loue as Christians The old couenant was that God would be merciful to man if he fully kept the Law But if he ouertread the same in the least measure then should hee be cursed and damned Now it was impossible that any man could fulfill the same Therefore hath God made a new couenant with vs which hee also reuealed to the fathers and they were not lesse nourished therby vnto saluation then we as the Apostle Paul saith Act. 15.11 Wherein he promiseth vs that he will bee mercifull to vs for Christ his sake though wee doe not perfectly kâ—epe the Law but haue many waies broken the same Onely we shall acknowledge his grace and receiue it with faithfull hearts and shall endeauour our selues from henceforth in testification of our duties to liue vnblameably to which then hee will plentiously impart the helpe of his spirit vnto vs when wee shall entreate him for the same and hee will couer all our imperfections with the perfect obedience of Iesus Christ This is the new couenant of God with vs men for confirmation whereof he hath ordained the holy Sacraments For euen as men vse to deale one with another in their contracts and agreements they make it not onely with words but also they ratifie it with writing seale are other open testifications customes or ceremonies euen so dealeth the Lord with vs. Hee transferreth his gratious couenant to vs not onely with words and hath not onely ratified it by writing but hath instituted certain ceremonies to that end that thereby the same his couenant betwixt him and vs might bee confirmed and ratified manifestly to the whole world and be as it were sealed also And this is the right end and profit of the holy Sacraments Of which there are two in the new Testament Baptisme and the Lords Supper euen as there were two especiall ones in the old Testament Circumcision and the Passeouer Baptisme is the first Sacrament of the new Testament Of holy Baptisme ordained of God for these ends first that they for their parts whosoeuer they bee that giues vp themselues to the Christian faith and so will enter into bond with him giue hereby an open token and testimony whereby they can and shall informe themselues so long as they liue that God hath assuredly taken them into couenant with him and according to the forme of the same couenant washeth them so certainly from the filthinesse of the soule with the blood and spirit of Christ that is forgiueth their sins for the merit of Christs blood-shedding and more and more regenerateth them by the spirit of Christ making them new creatures so certainly as they are sprinkled and washed outwardly with water which commonly taketh away the filthines of the body And secondly that they also on the contrary side for their parts openly acknowledge before the whole world by the taking vpon them the godly token of the couenant and testifie their duty to God the Lord to doe euen as couenanters and members of Christ are bound and indebted for to doe liuing a pure and blamelesse life by the assistance of his spirit To that end is Baptisme ordained of God Wherfore it is most comfortable and furthersome vnmeasurably to the beleeuers And the profit to the vnbeleeuers is euen as little as in former times Circumcision profited the disobedient Iewes For though it be named the washing of the new birth and the purging from sins in the holy Scripture Tit. 3.5 Act 22.16 yet neuerthelesse hath it not that construction as if the outward water bath could wash and regenerate one from sinnes whether hee beleeue or doe not beleeue But this construction hath it that by this manifest and honourable ceremonie the faithfull are admitted for children of God and the washing away of sinnes which is performed by the a 1. Ioh. 1 8. blood and b Tit. 3.5 1. Cor. 6.11 spirit of Christ is thereby figured and sealed to them with one word The water saueth vs not the putting away of the filth of the flesh but the couenant of a good conscience with God saith Peter 1. Pet. 3.21 Further and though it bee that a man doe ouertread the couenant which hee made with God in Baptisme Of repentance after Baptisme and sometimes bee brought to an heauie fall by the deceits of Satan the world and his owne flesh yet shall
therein and yet for all that they will not giue the glory to God Yet and if they haue delight in disputing they should giue vs an answere heerein wherfore they cease not so to smooth the matter to their good Lords that either the māhood must be euery where or the two natures in Christ must be separated from each other Whereas they neuerthelesse confesse in open writing In concordium booke fol. 246 B. Also in the Apologie of the Concordium booke in the first Chapter against the Bremers fol. 3. A. fol. 7. B. that Christ when he was in his mothers body also when he hung vpon the Crosse yea for the most time that he walked vpon the earth was not euery where in body actually and yet for all that the two natures that are in him are not separated from each other When they can vntie that knot vnto vs then will we yeeld vnto them But if they cannot then should they yeeld vnto vs Also in the confutation of the printed confession of faith at Herborne page 138. Protocol Maulbrun Act. 5. or the whole world shall take knowledge that they doe not contend for the glory of God but onely for their owne glory and profit And thus much be spoken of the first contrariety betwixt Doctor Luthers opinion and the holy Scripture Which is that the holy Scripture saith the body of Christ at present is not any more vpon the earth but Doctor Luther saith that hee is now vpon the earth Clearance of the second contrariety betwixt Doctor Luthers opinion and the holy Scripture The second contrariety is that the holy Scripture saith that the bodily eating of the flesh of Christ is not profitable Ioh. 6. But Doctor Luther saith that it is profitable Tom. 1. Ien. fol. 82. 358. 464. 455. c. This contrariety the better to salue vp saith Doctor Luther Where Christ saies The flesh profiteth not Ioh. 6. That he there spake not of his flesh as if that were not profitable to be eaten with the bodily mouth but he spake of our bad flesh that the same is not profitable Answere The whole disputation with Christ held with the Capernaites Ioh. 6. Chapt. is of his flesh how a man should eate the same and not of our flesh whether it bee bad or good Christ saith one must eate his flesh else could hee not bee saued Whereat the Capernaites were offended and vnderstood the speech of Christ so as if his flesh should be eaten bodily To remoue this stumbling blocke Christ gaue them to vnderstand that it was not his meaning that his flesh should be eaten bodily for he must ascend into heauen Also that the flesh profited not These were the grounds whereby Christ ouerthrew the bodily eating of his flesh How can Doctor Luther then say that Christ did not speake of his flesh He saith his ground for it is this Tom. 3 fol. 364. A. that where the two words flesh and spirit in the Scripture are opposed one to another there cannot flesh bee called the body of Christ but is alwaies called that old flesh which is borne of flesh Iohn 3. Answere This ground is manifestly false For there are many places in the Scripture where flesh and spirit are opposed to the other and yet therein the word flesh is vnderstood of the body of Christ and also cannot bee any otherwise vnderstood As where it is said God is manifest in the flesh iustified in the spirit 1. Tim. 3.16 Also Christ was made of the seed of Dauid according to the flesh and declared mightily to bee the Sonne of God touching the spirit Rom. 1.3.4 Also Christ was put to death concerning the flesh but was quickend in the spirit 1. Pet. 3.18 And also Doct. Luther himselfe neuer otherwise expounded this saying of Christ where he saith The flesh profiteth not then we expound the same when he contends not about the Sacrament namely the eating of the flesh of Christ with the bodily mouth not to bee profitable to saluation as is to bee seene in seuerall writings of his First in the Sermon on Corpus Christi day printed in quarto Anno 1523. 36. leafe where he saith For euen so saith he namely Christ himselfe afterwards the flesh profiteth not And againe my flesh giueth life how shall we separate that the spirit separates it Christ will haue it that the bodily eating of his flesh is not profitable but to beleeue that the flesh is the Son of God come downe from heauen for my sake and shead his blood for me c. After in the repetition of this Sermon in the Church Postill printed at Wittenberge Anno 1527. in the Summer part fol. 111. B. where he saith But that this is the true vnderstanding of the Gospell namely that it is to be vnderstood of the spirituall eating and drinking the words which the Lord spake at the end of the Chapter doe shew It is the spirit that quickeneth the flesh profiteth nothing The words that I speake vnto you are spirit and truth With which words Christ will haue vs know that the bodily eating of his flesh is not profitable but to beleeue that this flesh is Gods Son come from heauen for my sake and shead his blood for me that is profitable and is life euerlasting Also againe in the Church Postill Anno 1540. printed at Wittenberge in the winter part fol. 275. B. where he saith When the word of God and tokens are not there or are not acknowledged then helpes it not though God were there himselfe Euen as Christ saith of himselfe Ioh. 6. The flesh profiteth not so long as they respect not the words which he speaketh of his flesh which word makes his body to be food where hee saith hee is the liuing bread from heauen c. And therefore also in this point the contrariety betwixt the holy Scripture and Doctor Luthers opinion is without No namely that the holy Scripture saith the flesh of Christ bodily or mouthly eaten is Not profitable Doctor Luther yet saith the flesh of Christ bodily or mouthly eaten is profitable His followers take this refuge to helpe them that in Ioh. 6. Christ spake only against the naturall grosse Capernaitish eating of his flesh that it is not profitable But euen that is also a vaine refuge For first Christ spake generally against all bodily eating of his flesh and opposeth that to his ascension saith What then if ye should see the Son of man ascend vp where he was before vers 62. As if hee would say how will yee then reach my flesh with your mouthes Secondly so is also the difference betwixt the bodily and naturall eating in it selfe false and of no worth For the mouth cannot eate supernaturally but all eating with the mouth is a naturall eating And so the second Contrariety betwixt the holy Scripture and Doctor Luthers opinion for all this without No. The third Contrariety betwixt Doctor Luthers opinion and betwixt the holy
one truth and that all differences amongst vs are almost onely in such matters as concerne not the life of religion but the exteriour shape and garment thereof And this by the guidance of our inuisible head Iesus Christ and his blessed spirit of truth in better and in a more excellent maner then they by their visible Iudge the pretended vicar of Christ vpon earth And touching the second that neither directly wee teach nor indirectly may bee deduced from our doctrines that God is the author of sinne is so euidently and sincerely discouered in this booke as none that readeth the same with aduisement can but account our aduersaries notorious callumniaters to lay so soule a crime to our charges vpon so silly a ground but no maruell seeing slandering and lying is one of the chiefe pillars of their kingdome These bee the profitable vses that may be made of this booke Now the God of all mercie direct all our thoughts words and works to the aduancement of his glorie and the edification of his Church And thus commending this booke to thy fauourable acceptance I commend thee to the grace of Christ Iesus Thine in the Lord and the poore seruant of Iesus Christ Thomas Beard Doctor of Diuinitie THE CONTENTS OF THIS DECLARATION FIrst there is placed a Preface of the cause and end of this Declaration After followeth the Declaration it selfe wherein are ten Chapters Containing as followeth The 1. Chapter That we haue not such a detestable faith as is measured to vs abroad The 2. Chapter What our faith is in very truth The 3. Chapter That we haue not founded and learned such our faith from blind reason much lesse from the reuelation of Satan as some calumniate vs also not out of the writings of failable men but onely and alone out of the infallible word of God through the gratious inlightning of his holy spirit The 4. Chapter That Doctor Luther of happie memorie did euen beleeue and teach as we beleeue and teach except that only one point of the holy supper And that also we differ not in the same point so much as many imagine The 5. Chapter Wherefore we cannot hold with Doctor Luther in all things about the point of the holy Supper The 6. Chapter That we do not beleeue and teach otherwise of the person of Christ then as Doctor Luther of happy memory did beleeue and teach excepting the vbiquitie of the body of Christ which he also at last renounced himselfe The 7. Chapter That wee doe not belieue and teach otherwise of the foreknowledge and almightie prouidence of God ouer all creatures and of the originall of sinne then as Doctor Luther of happie memory hath beleeued and taught thereof The 8. Chapter That we belieue and teach no otherwise of the euerlasting Predestination of God or of the free election by grace of the children of God to euerlasting life or which is all one from whence faith springeth then as Doctor Luther of happie memorie did beleeue and teach The 9. Chapter That we beleeue and teach no otherwise of holy Baptisme then as Doctor Luther of happie memorie published in the Smalkaldish Articles and in the Sermon of the blessed Sacrament of holy Baptisme anno 1519. deliuered his opinion The 10. Chapter That the Ceremonies which wee vse in our Churches are neither against the word of God nor Christian liberty These are the Chapters of this Declaration vpon which this conclusion followeth that for the same they haue no iust cause to condemne vs as heathens The Vollumes of Luther mentioned are his Dutch Vollumes OF THE END AND CONTENTS OF THIS DECLARATION CHristian louing Reader it cannot bee vttered what mischiefe the contention about the Sacrament hath done and yet dailie doth and is to be feared will doe more and more in the Protestant Churches Now we for our parts are not only readie to imbrace peace continually and for that ende haue tried all meanes to purchase the same whatsoeuer any Christians are bound to doe therein but so there are also many God fearing people on the aduerse part both of high and low degree who desire peace as gladly euen as we doe and would further it to the vttermost of their powers who also acknowledge that the meanes thereto propounded by vs that we namely whilest we agree in the foundation of faith should not condemne each other for difference in opinion about by-questions considering that it is vnpossible in this life that the perfection and vniforme confession of all the misteries of God should be holden by all members of Christ in all things as the Scripture witnesseth and experience hath alwaies manifested are Christian and agreeable to the word and will of God Onely they are hindrered by part of their portly preachers who say and write that it standeth not alone vpon some few by-questions but also that there is difference in opinion in the foundation of Christian faith and that we haue so many detestable errours that no Christian man can with good conscience acknowledge vs for brethren in Christ and according to the same hold peace and brothership with vs. That now this obstacle may bee remooued and that good-hearted people may know what to trust vnto about vs wee are willing once more adding to full measure to declare what we beleeue or doe not beleeue of all and euery point of doctrine and thereby also declare what wee vse for Ceremonies or doe not vse in our Churches with the causes added thereto wherefore we doe the one and not the other The merciful true God and Father be pleased to bestow his grace and blessing on such a work that the eies of many people may be opened thereby to the honor of him and benefit of his Churches Amen A FVLL DECLARATION OF THE FAITH AND CEREMOnies of the Pfaltzgraues Churches CHAP. I. That we haue not such a detestable faith as is measured to vs abrode by peace-hating people NOw to begin We protest before God and whole Christendome that wee haue not in any sort such a detestable faith as peace-hating people ascribe vnto vs whereas they say That we denie Gods omnipotency The 〈◊〉 thes◠〈◊〉 is to the◠〈◊〉 Cha◠〈◊〉 That we make God the authour of sinne That we make God to be a tyrant That we denie the Godhead of Christ That we denie the personall vnion of both the natures in Christ That wee say that the diuine and humane natures in in Christ haue in no sort any actuall and working fellowship one with the other That we denie originall sinne That wee say that the sonne of God died not for vs indeed and in truth but onely a bare man That we denie the power of the death of Christ That we denie the necessity of beleeuing in Christ and say that the vnbeleeuing heathens can be saued as well as the Christians That we make holy Baptisme of no effect That we deny the blisse making eating and drinking of the body and blood of
faith onely and alone vpon the word of God and beleeue men no further then they can shew what they say out of the word of God Psal 116.11 And that therfore for that we know that all men may faile though they be as highly inlightened and as holy as may possibly bee and that God is onely he that cannot erre And therefore we put no confidence in any man when he speaketh of himselfe But if hee say it standeth in Gods word which he speaketh then doe we search Gods word for it whether it be so or not And when we finde it true then beleeue we him not therefore that he is the speaker but therefore that wee see that God hath said it But if any man shall aske wherefore doe we hold the writings of the Prophets and Apostles to bee the word of God and not the writings of Zwinglius or Luther whereas neuerthelesse the Prophets and Apostles were euen as well men as Luther Zwinglius Philip Caluin c. To them giue wee this answere The Prophets and Apostles were indeed euen as well men as other teachers of the Churches of God But they did not speake and write as men but what they spake and writ in matters of faith that receiued they by inspiration from God 2. Tim. 3.16 2. Tâ—t 1.21 without meanes and were commanded to speake or write which amongst many other vnfallible marke-tokens may bee heereby manifested For where they said as they vsed to say this or this hath the Lord spoken there did the Lord confirme such their sayings that they were true with great and vnaccustomed wonders before all creatures and so giuen them testimony by his owne almightinesse that they speake the truth and that that in truth was his word which they either spake or writ in his name It is otherwise to be thought of Augustine Cyprian Hierome Luther Zwinglius and other the like teachers who rose vp after the times of the Prophets and Apostles They neuer published that euer God reuealed his word vnto them without meanes much lesse did they euer any where ratifie the same by wonderfull tokens but haue alwaies in their Sermons and writings drawne their testimonies out of the writings of the Prophets and Apostles as the vndoubted word of God whilest now they euer appealed to the writings of the Prophets and Apostles and directed vs thither as to the foundation of their faith therefore also neither can nor shall we doe otherwise then search in the writings of the Prophets and Apostles whether their doctrine bee founded thereupon or not In which search when wee finde it euen so in Gods word as they haue alleaged and mentioned vnto vs then receiue we it thankfully and giue praise to God for them But when we finde it otherwise and perceiue it that they stumble at some thing and haue not rightly vnderstood the word of God then let wee their allegations go and keepe only to Gods word Would God that all those that either will or should iudge about the troublous contentions in religion would well consider this difference betwixt the word of God and the writings of men It would stand much better a thing much to bee lamented then it now stands in the Protestant Churches Doctor Luther of happy memory hath with this onely one difference confounded the whole Papacie For as often as they brought against him any of the fathers as Augustine Hierome c. so often answered he Hierome and Augustine as all other fathers were men and could faile and therefore he would not be tied to them Onely Gods word could not erre therefore would not hee bee confuted and shewed by any thing but by Gods word This was Doctor Luthers answere against the Popedome And all Protestant Churches acknowledge that this his answere was right and good If then Doctor Luther did well and right that he would not bind himselfe to any writings of men but onely to the word of God then can no man take it euill at our hands that wee herein follow his example and also bind not our selues to any writings of men be he called Lutherus or Zwinglius or how he will but onely to the word of God And yet doe wee not despise any of them but giue God hearty thankes for them and remember them with befitting commendations and praises for all the great things God hath done by them especially by Doctor Martin Luther of whom Zwinglius himselfe writes Hee was the little Dauid Tom. 2. fol. 377. B. Item fol. 315. B. Item fol. 326. B. who first encountered with the great Goliah of Rome which it may bee none of the rest would haue aduentured vpon And this honor did he not grudge to affoord him Onely he then should not grudge at other men when they helpe to follow the battell against the Philistims when hee had giuen the bold onset and put the enemie to flight Which argument of Zwinglius wee cannot otherwise acknowledge then for Christian And also wee are of the same opinion that Zwinglius was that Doctor Luther was a chosen champion of God by whom hee would bring againe the light of the holy Gospell in these last times out of the darke Papacie Only we say therby that he was also a man who had his infirmities as well as other men And especially must all they acknowledge who wil speak of him impartially that in controuersies he was much too hasty and in anger often thrust out such things which cannot be answered As in a booke where the words stand fast cast hee out amongst others these words Mary the mother of Christ did neither eate Christ bodily nor spiritually Tom. 3. Ien. fol. 363. B. That cannot be answered otherwise then that his anger is to bee borne with For and if Mary had not eaten Christ spiritually then must shee bee damned and perish euerlastingly Or else the words of Christ must be false where he saith Verily verily I say vnto you except you eate the flesh of the Sonne of man and drinke his blood you haue no life in you Also in the great Confession of the Lords Supper casteth he out these words And it was not true that Christ at the same time was in heauen namely when he spake with Nicodemus vpon the earth Ioh. 3. â—3 Tom. 3. fol. 480. Also euen in the same place saith hee The Angels are at one time in heauen and also on the earth c. And many of the like examples could wee shew out of Doctor Luthers writings which put vs out of all doubt that he was a man and so could faile and erre euen as well as other men Wherefore no man can blame vs that wee also in his writings follow the command of God which saith Proue all and hold that which is good 1. Thes 5.21 CHAP. IIII. That Doctor Luther of happie memory did beleeue and teach no otherwise then we beleeue and teach except that onely one point of the holy Supper And
to the former saith Hierome Hier ad Pammach And euen in like manner is it with the sealed graue stone though it cannot bee shewed that Christ did arise till such time as the Angell had rolled the same away euen as Matthew expresly writeth that he rolled it away Chap. 28.2 It is beleeued also saith Doct. Luther Tom 3. fol. 460. that Christ was also so borne of his mother Answere It is not euery where beleeued and there is no necessity to beleeue it for it is not written any where in the word of God This is written in the word of God that Christ was conceiued supernaturally without the helpe of man only by the power of the holy Ghost But that hee should bee borne supernaturally and come out of the body of his mother being closed that stands not at all in the word of God but much more the cleare contrary is written therein For the Law is expresly referred to Christ which saith Euery man child that first openeth the wombe shall be called holy to the Lord Luk. 2.23 and what needeth much disputing Christ himselfe cleareth it Luk. 24.39 where hee saith Behold my hands and my feete it is I my selfe handle me and see for a spirit hath no flesh and bones as ye see mee haue By which words he most clearely sheweth that the second manner of being somewhere namely to bee vnseene and vnpalpable is not common to bodies but belongeth to the spirits Therefore this opinion that the body of Christ should be vnuisible and vnpalpable as the spirits are hath not onely no ground in Gods word but is also flat against the same And admit that it could bee shewed out of the word of God that the body of Christ were at present vnsightly and vnfeeleable yet were not the Contradiction which is betwixt the holy Scripture and Doctor Luthers opinion where the holy Scripture saith hee is not at present more vpon earth but Doctor Luther saith hee is yet now vpon the earth nothing at all ended thereby For the spirits also or Angels though they bee vnuisible and not to bee handled as they bee yet neuerthelesse are they but in one place at one time Therefore if it bee true as it is that Christ is at present in heauen then can he be no more vpon the earth after the second maner then after the first together at one time And accordingly the bodily presence of Christ together in many thousand places that is in all places where the holy Supper is celebrated by the second manner of being in a place namely as the created spirits are in one place can neuer bee defended and maintained But will a man haue the bodily presence of Christ alike in many thousand places then must hee also of necessity ascribe to the body of Christ the third manner which manner is to be alike wholly and altogether in all places Now Doctor Luther confesseth that this manner is proper to God onely Tem. 3. fol. 457. B. where he saith This manner is onely ascribed to God as hee saith by the Prophet Ieremy Am I a God at hand Ier. 23.23.24 and not far off doe not I fill heauen and earth c. See Reader there Doctor Luther confesseth and proues it by the word of God that the third manner of being namely to be wholly in all places entirely belongeth to God himselfe And yet neuerthelesse where he seeth Marke Reader the fountaine of vbiquitie that the bodily presence of Christ in the bread of the holy Supper cannot otherwise bee maintained by him he lets the heate of contention and desire of the victory so farre beare sway that he addeth against the presently forenamed knowledge and confession of his owne and saith The body of Christ hath also the third manner vpon it of being somewhere Tom. 3. fol. 459. 460. c. And clearer yet The body of Christ is euery where Tom. 3. Ien. fol. 457. And was at that time euery where when hee walked vpon the earth Tom. 3. fol. 354. 493. Also Yea hee is in all places from his mothers wombe Tom. 3. fol 464. Also It is all through and through full Christ euen according to the manhood Tom. 3. Ien. fol. 458. Also Heauen and earth is his sacke as the corne filleth the sacke euen so fils he euery thing Tom. 2. Wit fol. 115. B * In the Sermon against the Swarme spirits Also Hee is ouer all in all creatures so that I can finde him in stone in fier in water or euen in the snare as hee is certainely there Note This Sermon is left out in the Jenish Tomis Tom. 2. Wit fol. 96. B. Yet suffers he not himselfe to be catcht and laid hold on hee can well deliuer himselfe c. Tom. 3 Ien. fol. 355. This is in truth a lamentable example out of which one may see what contention can do when one yeelds too much vnto it It is also a sufficient more then sufficient testimony that the doctrine of the bodily presence of Christ in the Supper cannot be right For what is right that can also bee maintained with vpright grounds as Sirack saith The Law shall be fulfilled without lies and wisedome is sufficient to a faithfull mouth Chap. 34.8 Now can the doctrine of the bodily presence of Christ in the Supper neuer be maintained with found grounds But if a man will maintaine it then must hee take the falsest grounds to helpe him which may bee thought of to maintaine it namely the omnipresence of the body of Christ as the reader seeth therfore it is vnpossible that such a doctrine can be true But some man might say you haue not as yet proued that the Omnipresence of Christ is a false ground Answere What need is thereof much proofe Doctor Luther hath at last himselfe againe acknowledged and confessed Pag. 152. as the Brunswicks Diuines at the conference at Quedelburg openly testified and with sufficient documents explaned and manifested Also most of the Lutheran Diuines doe at present acknowledge it for all that they formerly vnderwrit the Concordien booke which was taken in hand to ratifie this opinion And all Christian men must acknowledge it or must confesse that the whole story of the Gospel is false yea that the whole Christian faith is nothing but a very meere sight in a looking glasse For a body which is euery where can neither be conceiued nor carried in a body nor borne into the world of such a mother who is not euery where Also a body that is euery where can neither bee captiued nor bound nor carried from one place to another nor be scourged nor crucified nor put to death nor bee taken from the Crosse nor bee buried of those who are not euery where c. That must all Christian men confesse And all doe vniformely confesse it also three or foure Cauellers excepted with whom wee hereof dispute in vaine For they know well aforehand that they faile
aforenamed that Christ had himselfe cast away the bodily eating of his flesh Ioh. 6. and that hee were not at present any more bodily on earth but in the heauens according to the article of Christian faith For all which whilest some weake ones were brought into a mamuring by this allegation touching parables the Councell held it for good that the next day they should come together again and should well consider the matter as it behoued And Zwinglius was very well content therewith and in the meane time hee thought further on the same And whilest hee perceiued that it depended principally vpon this that hee should produce examples wherein there were no parables and yet neuerthelesse the word Is was taken for betokeneth hee was very much troubled in himselfe where hee might find such an example And when hee found none before night and went to bed with such a troubled mind in the night that he had this dreame which we now following not with our owne but with his owne words will make manifest Tom. 11. Zwing fol. 249 in subsidio de Eucharistia which truly translated are as followeth It was amongst others not the least trouble namely that I should bring examples in which there were no parables Then thought I heere and there and searched euery where but could find no other example besides those which I had already published in my booke or if I found any then were the same parables But when the 13. day of Aprill approched I tell the truth and it is so certainly true that I tell that my conscience enforceth mee also that I must declare it though I had rather not vtter it But I must vtter what the Lord hath imparted vnto mee though I know very well what iests and mocks will be made of me for it when as now the 13. of Aprill approched I thought in my sleepe as if I were againe disputing with the contradicting Scribe in great heauinesse and that I was so put to silence that I could not stirre my tongue to deliuer that truth which I neuerthelesse well vnderstood in my selfe Which perplexity troubled me very sore as is very vsuall in dreames for I make not relation of any higher then a dreame for so much as concerneth my selfe howbeit it was no small thing which I learned out of the same dreame God bee praised whom onely to honour I make this manifest to the world with this there comes vnexpectedly who hee was I say not for I tell a dreame who put into my mind and said thou sluggard wherefore doest thou not answere him by that which is written in the second booke of Moses in the 12. Chapter for it is the Lords Passeouer So soone as that apparition came before mee I awaked and sprang out of the bed and turned to the specified sentence first in the Greeke Bible and after that I made relation thereof in the best order I possibly could to the whole congregation Which Oration of mine being gladly and willingly heard by them as shall be by and by declared all they that were studious in the holy Scripture and were before brought to doubt by the mentioning of parables were now by this fully freed of all doubtings And they celebrated vpon the same three daies one after the other namely on holy-thursday good friday and Easter day the Supper of Christ in such multitudes the the like thereunto I neuer beheld in all the daies of my life Behold Reader these are the words of Zwinglius of his dreame which words are so euilly construed in diâ—ers places as if he had therby acknowledged that the diuell did reueale vnto him his doctrine of the Lords Supper where he yet for all that twice testifieth the cleane contrary Note Doct. Luther writes indeed the diuell disputed with himselfe and proued vnto him that the hedg Masse was false Tom. 6. Jen. fol 81. But in Zwiglius cannot the like be found and saith that God reuealed vnto him what he learnt in the dreame and his conscience inforced him that hee must tell it to the praise and honour of him Also he maketh no mention in any speech that a spirit appeared vnto him But hee saith onely that one came before him who put in his mind which can also well haue been a man For it befals often that in dreames by night the cogitation of this or that man comes before ones sight as Ananias came in the sight of Paul Act. 9.12 more then that Zwinglius doth not say that he learned his opinion of the holy Supper namely that the word This is my body is in effect as much as this betokeneth my body first of all in a dreame which also he could not say it so being that hee had publikely preached the same oftentimes and had twice maintained it before the Councell But onely this saith Zwinglius that a befitting or example then formerly he could finde was made knowne vnto him in this dreame to make his opinion to bee beleeued the better And so there are three falshoods in this Calumnie The first is that Zwinglius learned his opinion of the Communion first in a dreame The second is that a spirit did reueale such a doctrine vnto him The third is that he confesseth he knew not whether it were a good or wicked spirit The colour the defamers haue for it is this for that Zwinglius saith of the same that hee see in his dreame in Latine Ater an albus fuerit nihil memini this construe they so vpon him as if hee had said whether it was a blacke or white spirit know not I. But first of all Zwinglius maketh no mention of any such matter that it should bee a spirit as is formerly mentioned Secondly the words also white and blacke affoord it not Yea indeed the words affoord the cleane contrary For not of spirits but of men whom one either knowes not or will not know or nominate is it vsuall to say in this manner in Latine Albus an ater fit nescio and it hath no other manner of construction then when a man saith I know not who he is As the truth may bee seene to the desirous Reader in the Adagijs Erasmi Hieron aduersus Heluidium ego ipse qui contra â—escribo cum in eadem vrbe tecum coâ—sistam quâ— balbatis crubâ—scis albus vt aiunt an ater fiâ—nesciâ— Tom 2. fol. 247. Chil. 1. Cent. 6. Adag 99. And Zwinglius also vseth euen the very same forme of speech of the aforenamed Clerke who had so stifly repugned him and saith Whether hee were blacke or white is not necessary to bee spoken in this place For euery honest man seeth plainely that hee would not otherwise say then that hee would not nominate who the same Clerke was which so to doe hee might haue seuerall motiues to occasion him Euen in the like manner would hee not also specifie whom he was that appeared to him in his dreame that none should taxe him
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
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
it selfe And also God is the most wise so that no man can deceiue him When now his will will not suffer it selfe to be hindred neither can be hindred then cannot the worke be hindred that it should not bee accomplished in time place manner measure as God hath decreed and wil haue it fol. 470. A. Also this do we also say that when God worketh all in all things he also worketh in the vngodly it so being that he created all things alone and ruleth alone and moueth and driueth them according to his almighty powerfull working which no creature can shunne or change but it must follow euery thing according to his owne kind giuen it of God Then are they copartners of God in workes all vngodly c. fol. 548. Also all people vpon the earth finde these two principles printed and written in their hearts that they must acknowledge in their hearts and say yea thereunto howsoeuer not willingly when they heare them mentioned For the first that God is almighty not onely in respect of force but also in respect of powerfull operation c. For the second that he knoweth all things and hath decreed from euerlasting and can neither erre nor faile When yea is said in the hearts of all men to these two principles then it followes by and by most powerfully and certainely that no man can gainsay that wee were not neither are made by our owne willes but it must euen so come to passe according to the will of God And it followes also that we do nothing what we wil according to free will but what when and how God hath decreed it from euerlasting and worketh according to his councell and euerlasting power which can neither faile or change fol 528. Such and many more the like sayings are written here and there in the writings of Doct. Luther which do affirme as much as we doe That all must so come to passe as God hath decreed ordained and determined from euerlasting and that his almighty working concurreth in all things Therefore either we do noâ— make God by this our speech to bee the authour oâ— sinne or Doctor Luther must haue also made him to be the authour of sinne It may bee both are true might some man say that namely Doctor Luther as well as you did err in this point Answere they may faile that will yet cannot God faile who hath spoken euen so in his holy word of this matter as both we and Doct. Luther speake thereof that namely there commeth nothing to passe without the councell and will of God whether it be good or bad For example was not that a wicked act that Iudas betrayed Christ yet for all that Christ saith that it was so determined by God Behold saith he the hand of him that betrayeth me is with me at the table and truly the Sonne of man goeth as it is appointed Luk. 22.21.22 And to the like effect as it is written of him Math. 26.24 Note As it is appointed and as it is written of him is taken in the holy Scriptures for all one By which it is manifest that al that stands written in the Scriptures that should come to passe in time to come was so appointed by God that it should come to passe and that these sayings the Scripture must be fulfilled and the councell of God must stand are all one And Peter saith whilest it was so appointed or so written it must therefore bee accomplished The Scripture must haue been fulfilled which the holy Ghost by the mouth of Dauid spake before of Iudas Act. 1.16 Yea not onely the treason of Iudas but also of all the wicked deeds and murtherous acts which Herod and Pilate with the heathen and people of Israel committed against the Sonne of God saith the Scripture They did whatsoeuer the hand and councell of God had determined before to be done Act. 4.28 And addeth further thereunto that accordingly it must so come to passe It must bee so saith Christ himselfe Matth. 26.54 Also it was so written or determined For that is all one as was presently before shewed And thus it behoued Christ to suffer Luk. 24.46 Yea the Scripture throughout ascribeth this whole worke to God the Lord himselfe and saith The Lord would breake him and make him subiect to infirmities Esa 53.10 Also I will smite the shepheard Zach. 13.7 So was the worke principally the worke of God But Iudas Herod and Pilate with the heathen and the people of Israel were but instruments and tooles which God vsed to accomplish such a worke Another example Whereas the brethren of Iosâ—ph sold their innocent brother Ioseph to perpetuall slauery into Egypt was not that a great sinne yet Ioseph saith You sent me not hither but God Gen. 45.8 Did God then do it then did he determine before and conclude that he would doe it for hee effects nothing inconsiderately But he worketh all things after the councell of his owne will Ephes 1.11 Another example Whereas Sampson tooke a a Heathen woman to his wife against the expresseâ— word of God and against the faithfull disswasion oâ— his parents was not that a great sinne and yet thâ— Scripture saith It came of the Lord. Iudg. 14.4 An other example That Shemei cursed the Lordâ— annointed was not that a great sinne and yet foâ— all that Dauid saith The Lord hath bidden him thaâ— is the Lord hath so ordained it through his incomprehensible and vnsearchable prouidence who dare then say wherefore hast thou done so that is therefore no man can hinder him but it must bee so 2. Sam. 16.10 An other example Whereas Satan prouoked Dauid to number the people and Dauid did it 1. Chron. 21.1 that was a great sinne as well of Satan as of Dauid Neuerthelesse the Scripture saith not barely and alone that God did permit it but it saith also that God did it himselfe as appeareth by the plaine text And the wrath of the Lord was againe kindled against Israel and he moued Dauid against them in that hee said goe number Israel and Iudah 2. Sam. 24.1 An other example Was not that a fearefull great sinne that the vnnaturall son Absolon hoisted his aged and decaying father from his kingly seate lying with his fathers ten concubines in the sight of all Israel yet saith God to Dauid not onely I will permit it but also I will doe it I will take thy wiues before thine eyes and giue them vnto thy neighbour and he shall lie with thy wiues in the sight of this Sunne For thou diddest it secretly but I will doe this thing before all Israel 2. Sam. 12.11.12 These and the like examples whereof there are great store in the Bible doe manifestly witnesse that the permission of God when hee permitteth that which is euill is not a bare and naked permission but that he hath also a hand in the worke and hee gouernes and turnes it after his owne pleasure Otherwise hee could not say I will doe it
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