with lawes but ought to be free Tom. 5. Ien. fol. 15. B. And the Popish Canons confesse themselues that the priuate Confession is not the command of the old or new Testament but is imposed by the Church Dist 5. de poenit The fifth fault they find is 5. The Communion to the sicke for that we carry not the holy Communion to the sicke into their houses But heerein also doe wee nothing against the word of God For the word of God saith the Supper shall be a Communion Also it should bee holden when they come together and one ought to tarrie for another 1. Cor. 11.18.33 And therefore do we thinke that it is not conformable to the word of God when it is administred to one alone And therefore also doe wee admonish our Communicants that they participate in the Supper when they are in health and may receiue it with the publike congregation The which they also do and are very well satisfied with such an order Excepting when at any time one is a bedrid man and hath such an infirmity vpon him which will not suffer him to come to the publike Communion In that case if any man desire that the Supper might bee communicated with him together in the house It is readily accomplished yet with this caution that the sicke person doe neuer communicate alone but that the whole company as a little congregation or house Church doe communicate with him This doe we hold to be agreeable to the order of Christ and yet prescribe we nothing to others therein The sixth fault they finde is 6. Of the Exorcisme for that we doe not vse the Exorcisme that is coniuring of the diuell in Baptisme Which yet concerneth not vs alone but also many other euen of their owne Lutheran Churches who leaue out the Exorcisme in Baptisme euen as well as wee as the orders of their Churches manifest And Doctor Hunnius chiefe Professor of Wittenberge a little before his death did write very large theses de abrogando Exorcismo which were afterwards printed at Erphord and from thence came to our hands wherein he alleageth many causes wherefore the Exorcisme should also be abrogated in the rest of the Lutherian Churches wholly where yet it was in vse As namely and for the first whilest Christ was not the author thereof but it is a very meere inuention of man For the second whilest the words I coniure thee thou vncleane spirit c. let them bee turned and trimmed the best that may bee yet for all that they beare shew of no other construction then as if the children of Christians were bodily possessed of the diuell For the third whilest the gift of dispossession together with other miracles are ceased wee know not now any more of any coniurers of the diuell then of the popish Exorcists and Witches For the fourth whilest not onely the common man but also many learned make it a thing of necessity as if without it Baptisme were not compleat Which is manifest by this for that they striue so vehemently therefore and deale so euilly when the remouall is required For the fifth whilest it is a taking of the name of God in vaine when as it is said I coniure thee thou vncleane spirit in the name of the Father and of the Son and of the holy Ghost c. Whereas there is no vncleane spirit therein and also there is no warrant from God for any such coniuration For the sixth whilest it is a cause of much contention in the Churches of God the peace and quietnesse whereof ought not to be hindred vnnecessarily For the seuenth whilest it were comely to hold in these things also a conformity with the rest of the Protestant Churches Wherin it is alwaies most reasonable for those Churches to yeeld who yet haue the Exorcisme For the other who haue abrogated it cannot with good conscience establish it againe For the eighth for that therby they should come nearer to the integritie of the Apostolicall Churches which they vsed in Baptisme For the ninth for that long since the Protestant Estates in a publike Edict the title whereof is A notable demonstration of the causes wherefore the Princes Electors and Dukes with other States of the Auspurgs Confession could not appeare at the intended Councell of Trent which Pope Pius the fourth had published there to be held c. in the 217. page of the first printing or 204. of the second had declared thus their minds herein and said The holy Scripture witnesseth that Christ hath commanded to baptize in the name of the Father and of the Sonne and of the holy Ghost and hath neither commanded Crisme nor Exorcisme to bee vsed Matth. 28. Whilest then both those things are not the ordinances of Christ but the inuentions of man therefore they lie vnder the saying of Christ In vaine they worship me teaching for doctrines mens precepts Matth. 15. These are neare abouts the causes which Doctor Hunnius alleaged wherefore the Exorcisme ought to be disanulled in all Protestant Churches Which motiues are worthy of deepe consideration And at the very least they do demonstrat thus much That it is not a Caluinish heresie whereas many have abrogated the Exorcisme For thē must the Wirtenbergers the Hessens and the Pfaltzgraue of Newburges Churches be also Caluinish it so being that in the orders of their Churches there is no exorcisme to be found 7. Of womens Baptizing of children or baptizing in need The seuenth fault they finde in our Ceremonies is for that wee doe not approue of Baptising by a woman whereas yet the case of necessity is alleaged against vs. But wee doe not know of any such necessity Mat. 28.19 Ioh. 20.21 c. 1. Cor. 4.1 1. Cor. 14.33 which should enforce vs to flie from the institution of Christ who did not giue ouer the commission and charge of the ministery of the word and of administring the holy Sacraments to women but only vnto men as is very well known But it is alleaged that if it so fall out that a Preacher cannot be had so suddenly that then the child is shortened of saluation But where stands that written that the saluation is so knit vnto Baptisme in such a sort that all those that depart vnbaptized must therefore be damned and perish The saying of Christ is alleaged Except that a man bee borne of water and of the spirit he cannot enter into the kingdome of God Ioh. 3.5 But first of all this saying did not speake of the earthly water in Baptisme as if without the same no man could bee regenerated and saued For then the theefe who suffered with Christ on the Crosse must haue also been damned To whom yet Christ said to day shalt thou be with me in Paradise But this sentence speaketh of the heauenly water of the holy Ghost Which water God poureth out vpon vs when wee doe beleeue in Christ As it is written in Ezek. 36. and in
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
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
he not therefore dispaire in the grace and mercy of God but looke backe and consider the obligement which hee promised God in Baptisme and according to the same contract repent that is be hartily sory for al the euils he hath committed and entreate God that he will pardon the same for Christ his sake and after neuer doe so againe Then will God also consider his couenant and forgiue him his sinnes and giue him more strength to encounter the diuell as hee hath promised in Baptisme And so hath Baptisme his profit power and working so long as a man liueth vpon the earth though not at the very present when a man receiues it For all the promises of God are sealed vnto the beleeuers by Baptisme Ezech. 33 11. vnder which promises this is one where God saith So true as I liue saith the Lord God I desire not the death of the wicked but that hee returne from his way and liue And so is also this promise sealed to vs in Baptisme And therefore wee shall not follow the diuell Ioh. 8.44 who prouokes vs to dispaire Hee is a liar and a murtherer from the beginning But God is a faithfull God Psal 25.3 and neuer deceiued any man who hath put trust in his promises With this may and shall euery poore troubled sinner constantly comfort himselfe And the better to strengthen himselfe in such a comfort Of the holy Supper amongst other meanes he ought often to vse the holy Supper which is the second Sacrament of the new Testament ordained of Christ principally and instituted for that end to set his death before our eyes most cleerly and often times and to assure vs daily more and more of the partaking thereof or the fellowship of his crucified body and shead blood For this is the meaning where he tooke the bread and brake it and said This is my body which is broken for you take and eate c. as if hee spake to euery man in perticular behold heere beloued man I know well that thou art in sorrow for thy sinnes But be of good cheere for as sure as the bread is there broken before thine eyes and the wine is seuered from the bread so certainly was my body broken or put to death for thee vpon the Crosse and my blood was seuered and spilt from my holy body for the forgiuenesse of thy sinnes Also so surely as I giue thee the holy tokens of my body and blood to eate and drinke and thou hast part and fellowship therein as well as others euen so assuredly shalt thou haue part and fellowship in my true body and blood which I deliuered to the death of the Crosse the same was also performed for thy welfare Also thou shalt bee thereby deliuered from the euerlasting hunger and thirst which else thou must haue suffered in hell Lay hold then theron by true faith and as thou there takest eatest and drinkest the holy tokens of my body blood with thy mouth euen so shut vp my crucified body and shead blood into thy heart and then thou shalt neuer hunger and thirst For whosoeuer eateth my flesh and drinketh my blood Ioh 6.35 54 55 56 57. hath euerlasting life and I will raise him vp at the last day yea also in this life will dwell in him and he in me and will continually gouerne and comfort him with my spirit Therefore bee of good comfort beloued man though thou beest but weak No meÌ„ shal pluck thee out of my hand Ioh. 10.28.29 The father who hath giuen thee to me is stronger then all c. This is the first and principall benefit and vse of the holy Supper that wee namely as is aforesaid may bee assured in our hearts daily more and more thereby of the death of Christ and his blessed fellowship or of the couenant of the grace of God which is founded vpon the death of Christ as Christ saith This is the new couenant in my blood as if hee had said that shall be a token and seale or assurance and confirmation of the new couenant which I haue purchased for you with my blood The other benefit is that wee with this honourable ceremony shall publish honour and praise the death of Christ before the whole world as Christ againe said 1. Cor. 11.26 Doe it in remembrance of me And Paul As often as ye shall eate this bread and drinke this cup yee shall shew the Lords death till he come The third benefit is that thereby wee may demonstrate our selues openly to belong to the Communion of Christ and his Church and as the same fellowship requireth to liue holily and to loue one another as members of one body and to say more to reioyce in each other as Paul saith The cup of blessing which wee blesse is it not the Communion of the blood of Christ 1. Cor. 10.16.17 for wee that are many are one bread and one body because we are all partakers of one bread therefore fly from Idolatry 1. Cor. 10.14 and haue no fellowship with the diuels 1. Cor. 10.20.21 c. Also we are all baptised into one body by one spirit namely in Baptisme and haue been all made to drinke into one spirit namely in the holy Supper therefore shall wee as members of one body take care for each other and one member haue patience and compassion with another 1. Cor. 12 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27. And we beleeue lastly that for the most part God holdeth his Church vnder the Crosse and will first make it fully perfect and glorious hereafter in the life to come according to the patterne of his Sonne who entred into glory by affliction and sufferings CHAP. III. That we haue not founded and learnt such our faith from blind reason much lesse from the reuelation of Satan as some calumniate vs nor from the weake writings of men But onely and alone out of the infallible word of God through the gratious inlightening of his holy spirit THis is our faith which wee haue not founded learnt from blind reason as some accuse vs much lesse from Satans inspiration as some calumniate vs for causes which shall bee shewen in the fifth Chapter also not from the weake writings of men but onely and alone out of the vnfallible word of God through the enlightening of his spirit We reade indeed also the writings of men especially those whom God hath stirred vp in these last daies against the idolatrous Popedome such as were of Luther Melancton Zwinglius Oecalampadius Bucer Brentius Caluin Beza c. And confesse to the glory of God that we haue receiued information from them and do daily receiue the better how to vnderstand a â—ight the holy Scriptures and to vse the same to our profit But wee doe not found our selues in matters of faith vpon the same or any mans writings else but we found our selues in matters of
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
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
a new creature and they alleage that the Caluinish spirit is a very spirit of sorrow which will not affoord a man any mirth As if that were a Christian mans ioy that he need not feare to sinne O blindnesse aboue al blindnesse And from whence proceedeth such a pernitious blindnesse verily from nothing else then that the poore people thinke that howsoeuer they liue when they can but receiue the Sacrament vpon their death beds then do they therein receiue Christ bodily Out of which they conclude that they receiue also the forgiuenes of sins and euerlasting life therewithall And what other concllusion can they make for the Apostle Paul saith himselfe Seeing he gaue vs his Sonne how should he not with him giue vs all things also Rom. 8.32.33 And so they depart with their pasport * Necessaries for their voyage verily verily like to like and to be feared many of them to that place where they will exclaime and cry against their soules-sorrowers euerlastingly that they haue not better instructed them in the way to euerlasting life Now the God-fearing Reader may consider whether these fiue causes which wee haue hitherto mentioned bee not weighty enough to hold vs from Doctor Luthers opinion The first cause were sufficient For whatsoeuer hath not his foundation in the word of God that shall no man endure to be forced vpon him as an artickle of faith as Doctor Luther right and truly vsed to sing and say And take thou heed of mans deuise Thereby consumes the Pearle of prise This learne I thee for the last Where now this is added to it that the aforenamed opinion is also flat against the word of God should wee then resist the word of God to procure the loue and fauour of men Also whereas wee see that such an opinion did not onely arise in the Popedome but is also at this houre the principal pillar of the Popedome and giues a forcible furtherance thereto the easilier to inthrall the whole Dutch Nation againe euen to day before to morrow with the Masse haue not wee then sufficient cause to loath it Lastly where wee see that in the Protestant Churches also the poore coÌ„mon people are detained by such an opinoÌ„i in as great blindnes and misunderstanding of Christianity as possibly might bee in Popery Should wee not mourne for this and should wee not endeauour our selues to the vttermost to preuent this abomination We trust in God that men of vnderstanding shal acknowledge that in this matter we hold the truth Onely this will yet be a stumbling blocke to many hindring them from entring into Christian brothership with vs for that they are informed that we not only in the point of the Supper but also in many other high and waighth points as namely Of the Person of Christ Also Of the foreknowledge or almighty prouidence of God ouer all creatures and of originall of sinne Also Of the euerlasting Election of God and of holy Baptisme doe beleeue and teach otherwise then Doctor Luther did beleeue and teach Wherefore it is of necessity that wee doe also shew our minds in these points as we will presently doe hereafter But we must prepare the Reader aforehand that he may know how the calumniation arose that it is said that our Religion is from the diuell and that Zwinglius so confessed himselfe that his Religion was reuealed vnto him in a dreame by a spirit of whom he knoweth not whether hee were white or blacke Now then the estate of the businesse was thus When Zwinglius was come so farre by diligent meditation in the holy Scriptures and especially by the 6. Chapter of Iohn as also through daily study in the writings of the ancient fathers that hee now doubted not any more of the true vnderstanding of the holy Supper according to the intent of Christ he declared first of all the fame in writings and Sermons to the Churches of God and after that hee entreated the Counsell of Zurick that hee might publikely vtter the same vnto the two hundred Which being done and audience affoorded him hee propounded that the worshipping of the Sacrament and the Masse ought to bee abolished and in stead thereof the holy Supper should be established and commanded agreeable to the institution of Christ in consideration that now blessed be God therefore it was apparant that the custome of the corporall presence of Christ vpon which the aforenamed abominations were founded was false For it was most cleere in the 6. Chapter of Iohn that Christ had himselfe cast away the carnall eating of his body as vnprofitable to saluation And also the articles of the Christian faith were vndoubtfull which say plainely that Christ is bodily ascended into heauen where hee shall remaine till he returne to iudge the quicke and the dead Wherfore cannot those words This is my body in any manner bee so vnderstood as if Christ would haue said This is really my body or therein is really my body But the words of Christ This is my body must so bee necessarily vnderstood as if he had said This betokeneth my body as it was vsuall in the Scripture to say This is this or that in the stead of this betokeneth this or that For example Luke 8. Christ saith The seed is the word of God Also Mat. 13 he saith The field is the world the weeds are the wicked the sower is the diuell In which sayings it is vncontroleable that this word Is is as much as betâ—keneth And therefore the exposition of the word of Christ that the word Is is as much as betokeneth is not disagreeable to the vse of the holy Scripture This was the drift of the speeches of Zwinglius which speech indeed was well acceped of the greatest number but yet not of them all but part of them gainsaid him But aboue all others there was a Clerke amongst the company Aâ—ter an albus fuerit that is whom hee was Tom. 2. fo 247. will not Zwinglius nominate hee opposed himselfe against him very hotely two daies together And amongst others hee cauelled against those examples which Zwinglius had alleaged to shew that the word Is is often taken in the Scripture for as much as betokeneth saying that those examples agreed not with the cause in controuersie For they spake of parables But in this was it not spoken of parables but of the Sacrament And howsoeuer that Zwinglius gaue him presently such an answere wherewith all men of vnderstanding were well satisfied as namely that these speeches The seed is the word of God the field is the world were not parables but expositions of the before going Parables and if they were indeed Parables yet did they not contradict his purpose For hee would onely thereby make plaine that it was not vnusuall in the Scripture that the word Is was taken for betokeneth But that in like manner also it must bee so that did not hee conclude from this example but from the grounds
I at the same time did not my selfe know that such an opinion of Nestorius was darke because I vnderstood not this Councell also but knew it to be erroneous out of the holy Scriptures Augustine and the Master of Sentences And who knoweth how many Nestorians there are in the Papacie which yet highly praise this Councell For reason will heere be very acute and will not heare that God should die or haue one essence according to humanity though they hitherto accustomably doe beleeue that Christ is God as Nestorius did The fifth place where Doctor Luther handles the doctrine of the Communion of the properties is Tom. 8. Ien. fol. 165. in the booke of the last words of Dauid written Anno 15â—3 Where hee first of all giues the title of both the natures in Christ and speaketh thereof further thus * Tom 1 fol. 165 When now thou beleeuest and vnderstandest that Christ is true God and is the Scripture teacheth vs then tooke to it afterwards and learne to bee further assured that thou separatest not the person no theâ— minglest in one essence the two â—â—tures or the Diuine and humane essence but that thou makest difference of the natures 〈◊〉 and keepest the person one alone For many fine wits haue stumbled at this that they either would haue made the Godhead and manhood one nature or else two persons as Nestorius and Eutiches with others like vnto them The Turkes and Iewes esteeme themselues high and loftie spirits in this matter and vs Christians for meere idiots If hee bee God say they how can he die as a man for God is immortall If he be man how can he be Gods Son for God hath no wife c. Well let these miserable dolts passe surfeted with their owne follie But stick thou fast in the Christian faith which teacheth vs in the Scriptures that Iesus Christ is true God and Gods Sonne therewith also true man Dauid and Maries Son yet not two sons two men or two persons but one only Son one onely person in two differing natures the Deity and humanity For euen as in the aboue named article of the Deity thou must beware that thou minglest not three persons in one person neither distinguishest the essence or nature into three Gods but holdest three seuerall persons in one godly essence euen so thou must againe beware that thou partest or separatest not the alone person into two persons Vnio facit nomina communia that is euen as the two natures accord in one person so doe the names also accord in one person or minglest the two natures in one person but must maintaine two seuerall natures in one alone person And euen as the two natures accord in one person so accord also the names of both natures in the names of the alone person which in Latine is called communicatio idiomatum vel proprietatum as the man is called is borne of the Virgin Mary and crucified of the Iewes The same names shall also bee giuen to the Sonne of God and be said God is borne of Mary and crucified of the Iewes For God and man is one person and not two Sonnes one Gods the other Maries but is one onely Sonne of God and of Mary When thou now wouldest say as Nestorius God or Iesus Gods Sonne was not borne of Mary nor crucified of the Iewes but onely the man Maries Sonne then there thou makest two persons and separatest the onely person that it is one person which was borne and crucified and is one other person that was neither borne nor crucified and so either nature to bee for himselfe a seuerall person and two seuerall Sonnes which is euen as much as if God were not become man but that God remained by himselfe a separated person from the man and that the man remained a separated person by himselfe from God that is starke naught that will not the Scripture beare which saith Iohn 1. The word became flesh Luke 1. That shall bee borne of thee shall bee called the Sonne of God And he childrens faith saith I beleeue in Iesus Christ the Son of God conceiued by the holy Ghost borne of the Virgin Mary c. say not that Gods Sonne is another but the same who was borne of Mary and was her Sonne Againe when thou wouldest say as Eutyches that the man Iesus the Sonne of Mary is not Creator of heauen and earth or is not Gods Sonne who ought to bee worshipped As of late also a mad spirit gaue out an harsh sentence Worship how dangerously we Christians taught that we worshipped a creature in stead of God The vnexpert idiot readeth neither Scripture nor bookes but dreames of such high mysteries out of his owne mad pate and so is a self-growne Doctor Behold heere is the person againe separated and two persons made of one Nestorius diuides the person thus that hee rendeth the manhood from the Deity and maketh of either nature a seuerall person that onely the man is crucified Eutyches againe he rendeth the Deity from the manhood so that he maketh of either nature a seuerall person also that God shall bee worshipped as being distinguished from the manhood how Christ shall be inuocated But the Scripture and the beleefe say thus When we inuocate the man borne of Mary then doe wee not inuocate a seuered man who for himselfe besides God without God is a seuerall owne person but we inuocate one onely true God who with the father and the holy Ghost is one onely God and with the humanity one only person Whosoeuer now hath not such vnderstanding hee must needs erre in the Scriptures and cannot possibly frame himselfe to them For in the Scriptures Messias is called Gods seruant Esa 42. Behold my seruant in whom I am well pleased And in the 53. Behold my seruant will doe wisely Yea hee is called a worme and not a man Psal 22. I said Lord bee mercifull vnto mee heale my soule for I haue sinned against thee Psal 69. O God thou knowest my foolishnesse and my sinnes are not hid from thee Also the reproches of them that reproched thee are fallen vpon me Innumerable euils haue compassed me about mine iniquities haue taken hold vpon mee so that I am not abâ—e to looke vp they are moe then the haires of mine head therefore my heart faileth me Psal 40. Heere exclaimes reason Iew and Mahomet against vs Christians how can this bee vnderstood of God how can God be a seruant how can he be a miserable sinner God be mercifull to vs what vnreasonable mad barbarous people are we Christians in respect of such high wise holy men who worship no creature but onely the one onely God What is this reason doth not finde such in their Bible that is in the chimney corner or in lubber-land and the Iewes find it not also in their bible that is in the Talmude c. We Christians do know blessed and praised be God for euer that the
to remaine therein but is lifted out againe therefore it is called lifting out of Baptisme So both parts must bee in the token Baptisme and the lifting out of the same 2. The signification The signification is blessed dying to sinne and arising againe in the grace of God So doth Saint Paul call it Tit. 3. A washing of the new birth wherin a man is new borne and renued The like saith Christ also Ioh. 3. Except a man be borne of water and of the spirit of grace he cannot enter into the kingdome of God Also the signification and dying or drowning of sinne is not fully accomplished in this life vntill such time as the man dieth also and wholly dissolueth to ponder Then is the Sacrament or signe of Baptisme ended Also the signification of spirituall Baptisme the drowning of sinne endureth so long as we liue and is first whâ—lly finished in death Therre is the man truly dipped in Baptisme and is effected as the baptisme signifieth therefore is the whole life nothing else then a spirituall christening without ceasing euen vnto the day of death c. So that the life of a Christian man is nothing else then a beginning to die blessedly euen from the time of Baptisme vnto the time of his death and buriall For God will make him otherwise a new at the last day Also the same simile lifting vp out of the Baptisme is performed suddenly but the signification the spirituall birth the encrease of grace and righteousnesse it beginneth indeed in Baptisme but continueth a How this is to be vnderstood is after declared by the token also euen vnto death yea euen vnto the youngest day There will first of all bee fulfilled what is betokened by the lifting vp There shall we arise from death from sinne and from euils cleane in body and soule and receiue life euerlasting c. Then shall the Angels at the last day lift out all Christians Baptized faithfull Christians and will there fulfill that which the Baptisme and the Godfathers signifie As Christ saith Matth. 24. He shall send his Angels c. Also it shall bee truly vnderstood for being pure in Baptisme and knowne that our flesh so long as it remaines here is naturally wicked and and sinfull Which to helpe God did determine such a course that he would recreate it otherwise Euen as Ier. 18 testifieth of the potter when as the vessell fell out not well he cast the same together into the heape and kneaded it and afterwards he made thereof an other vessell as seemed good to him So saith God are you in my hand In the first birth did wee not fall so well out therfore he casteth vs againe in the earth through death and he maketh vs againe at the youngest day that so we may fall out well and be without sinne He beginneth these councels in Baptisme which betoken the death and resurrection at the youngest day Therefore so much as the signification or the token of the Sacrament is so are the sinnes dead with the man and hee is risen Res Sacramenti The worke of the Sacrament and so is the Sacrament performed But the worke of the Sacrament is not as yet wholly performed that is the death and resurrection at the youngest day but is to bee expected So is man wholly pure and innocent Sacramentally that is not otherwise meant then that he hath the token of God Baptisme whereby is testified his sinnes should all die and he should die in grace and rise againe at the youngest day pure without sinne innocent to liue euerlastingly So is it in respect of the Sacrament true that hee is without sinne and innocent But whilest now that it is not fully accomplished and that he liues in sinfull flesh he is not without sinne neither is he pure in all things but he is onely entred into the way of purity and innocency Therefore when a man commeth to yeeres then begin the naturall sinfull lusts to shew themselues as pride anger incontinency hatred couetousnesse and the like Whereof there would not be one if so bee that sinne were wholly drowned and deaded in the Sacrament Now it is onely signified that they shall bee drowned through death and resurrection at the youngest day c. True vnderstanding of Baptisme Then thou wilt say what auaileth it me then to be Baptized when it destroyeth not and putteth sinne away wholly and altogether Heere followes now the true vnderstanding of the Sacrament of Baptisme Thus auailes the blessed Sacrament of Baptisme that God therein himselfe couenanteth with thee and maketh a gratious and comfortable league with thee For the first thou yeeldest thy selfe to the Sacrament of baptisme and to the signification thereof That is that thou desirest to die to sinne and to bee made new at the youngest day c. that doth God accept at thy hands and lets thee be baptized and he beginneth presently to create thee anew Inspiring thee with his grace and holy spirit which beginneth to mortifie nature and sinne and prepareth thee to die and to rise againe at the last day For the second thou also contractest to do the same and to crucifie thy sinne more and more all thy life long euen to thy very death Which is acceptable to God also and hee exerciseth thee as long as thou liuest with good workes and manifold sufferings wherby he acteth the same which thou diddest desire in thy baptisme that is that thou wilt be free from sinne and wilt die and wilt rise againe at the youngest day and so fulfill baptisme Therefore doe we reade and see how he suffered his beloued Martyrs and Saints to be so martyred that they being but slaine fulfilled the Sacrament died and were created anew For if so bee that that commeth not to passe and wee haue neither sufferings nor exercises then will the corrupt nature of man so preuaile that hee will make baptisme vnprofitable vnto him and so hee falleth by sinne and so remaines an old man as he was before Whilest now such thy couenant is vnuiolated God giues thee grace againe and bindeth himselfe to thee that hee will not impute thy sinnes vnto thee which are in thy nature after baptisme hee will not looke vpon them neither damne thee for them hee satisfieth himselfe therein taking pleasure that thou art continually in exercise and desirest to kill the same and to bee freed from them by death Therfore though euill thoughts or desires doe indeed stirre yea though thou also somtimes sinnest and fallest yet if thou arise and returnest againe into the couenant so are they thus esteemed by vertue of the Sacrament and couenant as Saint Paul saith Rom. 8. Such is the nature of this Sauiour that hee damneth not thy naturall sinfull motions who beleeuest in Christ and doest not cherish the same neither consentest thereunto c. If so be now this couenant were not and that God did not mercifully looke through the fingers then
glory of God the Father Neither are we the first who doe so expound these words but the old teachers Origen Chrysostom and Basill and many moe haue euen so expounded the same many hundred of yeeres agone which exposition if it may take place then can there bee nothing concluded out of the same for the bowing of the knee so often as the word Iesus is nominated but it must be confessed that such a custome is taken vp from men indeed vpon a good meaning but yet from men and that without any authority from the word of God Therefore it cannot truly bee said that they that discontinue such a custome doe deale contrary to the word of God therin yet wee for our parts accuse not the action leauing it free in the liberty of a Christian and we do sometimes vse it our selues as we see it behoofefull to auoid offence But why it is that we cannot giue all men satisfaction herein euen this is the cause because others also doe not giue vs content For euen as they take offence for that we do not alwaies bow the knee and take off the hat when the name Iesus is named euen so are wee offended on the contrary that they do onely bow the knee and take off the hat when one saith Iesus and not in like manner when Christ or God is said Therefore it is the surest course that both of vs cease together according to the saying of Paul Beare ye one anothers burthen and so fulfill the law of Christ Gal. 6.2 13. Of Christian liberty The thirteenth fault which they finde is for that we hold certaine of the aboue mentioned as the breaking of bread also the putting away of Images c. for needfull whereas our opponents hold them but for meere indifferent things and therefore they complaine against vs as that wee should deale against the Christian liberty But on the contrary side our opponents hold certaine things for needfull as the confession in the eare also the bowing of the knee at the word Iesus c. which we esteeme but for meere indifferent things Therfore also the best that is to be done in this matter is that the one side beareth with the other till such time as wee doe all of vs attaine to deeper vnderstanding euen as the Apostle Paul admonisheth vs where he saith One beleeueth that hee may eate of all things and another which is weake eateth herbes Let not him that eateth despise him that eateth not and let not him which eateth not condemne him that eateth for God hath receiued him Who art thou that condemnest another mans seruant hee standeth or falleth to his owne master yea he shall be established for God is able to make him stand Rom. 14.2.3.4 And so much also bee spoken of the Ceremonies CONCLVSION ANd thus the Christian Reader hath vnderstood what wee beleeue or doe not beleeue also what we do vse for Ceremonies or doe not vse and wherefore wee doe the one and not the other and wee hope hath obserued so much out of the same that wee are not so wicked people as we are proclaimed to be abroad but that we are such people who desire to serue God truly according to his holy word also that we do not beleeue and teach otherwise of the grounds of saluation then as Doctor Luther of happy memory did beleeue and teach All which we haue therfore discussed so largely that thereby good hearted people who with vs do acknowledge how perilous it is in the Protestant Churches on both sides by reason that they separate themselues and in that respect would gladly lay their consultations for peace and vnity might be throughly assured that by such their consultations they shall not sinne against God As the contentious haue hitherto said in this that they alleaged and yet do alleage that they are contradictory to Doctor Luther not onely in some by questions but also in the grounds of saluation a Doct. Mylius Thesi 124.135.136 c. and that wee haue a more scandalous beleefe of Christ then the diuels haue b Thesi 56.175 Which if it were true then could not any man indeed with good conscience acknowledge vs for brethren in matters of faith and accordingly vnite themselues with vs. But we hope that all those who haue read this our declaration with circumspection and well pondered the same shall bring in another verdit of vs and wee wish it from the bottome of our hearts that our hope may bee fulfilled not onely in respect of our selues but also in regard of themselues God hee knoweth it For wee tremble in consideration of the estate of the poore common people and of so many women and children who are endangered to the vttermost as well on the one side as on the other If wee cease not to separate our selues from each other And it is to be feared in short time also For it is manifest and it proclaimes it selfe daily more and more in all nations what bloodthirsty plots the Iesuites propound to themselues against all those who are gone out from the Popedome whether they be called Lutherans or Caluinists It is very true Doctor Mylius Thesi 203.204 the contentious will 〈◊〉 beleeue it that any mischiefe can betide them from the Popedome and therefore they laugh at vs very scornfully for that wee are so fearefull But the bould valiants haue cause to looke well to themselues that the Scripture bee not fulfilled in them which saith Woe to them that are at ease in Zion and trust in the mountaine of Samaria and that put farre away from them the euill day and are not sorie for the affliction of Ioseph Therefore now shall they goe captiue with the first that goe captiue and the sorrow of them that stretched themselues is at hand Amos 6.1.3.6.7 We confesse that we feare that there will shortly befall some calamity in Deutchland except it bee preuented in time And therefore our Councell is to hold peace and vnity amongst our selues as being the best meanes to stop the common misery Will this our Councell yet bee acknowledged and accepted well and good If not then haue wee done what appertained to vs. And wee will not for all that dispaire or renounce the Confession of the truth though the whole world should leaue vs. Rom. 8.31 God being on our side who can be against vs hereof wee are well assured in our hearts And it shall not bee grieuous if it please him to lay some affliction vpon vs. For all must worke together for the best to vs. Rom. 8.28 For the loue of God is shead â—broad in our hearts and his spirit beareth witnesse with our spirit that wee are the children of God Ephes 1.4.5 and that we were chosen to bee such his children before the foundation of the world was laid And therfore are we perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate vs from the loue of God which is in Christ Iesus our Lord. And therefore doe we sing merrily with Doctor Luther Though they take our life Goods name child and wife See thou let all goe They get naught but woe And we shall haue the kingdome And with King Dauid Psal 41.14 Psal 72.18.19 Blessed be the Lord God of Israel which onely doth wondrous things and blessed be his glorious name for euer And let all the earth be filled with his glory So be it euen so be it FINIS