honour and our saluation shal require Euen as a generall doth who cannot determine all things at one time what hee will doe afterwards but must daily consult according as occasion is administred If our contradictors be of this opinion then doe wee roundly confesse that wee are not of their opinion For we do not beleeue in such an vnmighty God who might order and change his councels according to the willes and purposes of his creatures But we doe beleeue in such an almighty God after whose councell and will all creatures must bee ordered whether they doe it gladly or not wittingly or ignorantly This is our faith and we trust no man that doth know God shall lay any blame vnto vs for the same Also vnto this is commonly drawne the disputation about the fall of our first parents and it is demanded whether such a fâ—ll were before from euerlasting ordained by God and determined that it should come to passe or no and whether accordingly it must so come to passe Now it were much better that wee on both sides troubled our selues how wee might bee raised againe from this heauie fall then that wee should much dispute how wee came into the same But yet for all that to the end that nothing be kept in silence by vs we doe plainly confesse that wee doe not beleeue that God did create man at a venturous haphazard but wee are thus perswaded that God first and before hee created man did consider all things well not only how he would create them but also how hee would gouerne them and what hee would make or in what manner hee would vse them to his honour For if God also careth so for the sparrowes whereof two are sold for a farthing that not one of them shall fall to the ground without his will Mat. 10.29 How much more hath hee then so cared for mankind which hee created after his owne image from euerlasting that nothing could befall vnto him without his will And wee reade expresly also in the holy Scripture that God hath from euerlasting decreed with himselfe the disposition or order 1. Pet. 1.20 Mat. 20.16 Ephes 1.3.4.5 6.7.8.9.10.11.12 Rom. 9.21.22.23 how he would deale with the fallen posterity of mankind Namely that he would giue them his Sonne to be a Mediatour and would conuert many of them to him and shew his mercy and grace to them but vnto the other his iust anger against sinne How can we then doubt that hee also did purpose and determine in himselfe from euerlasting to permit the fall yea that hee created the same humane race euen for that disposition and order sake which he would hold in the gouernment of mans posterity for it is vnpossible that God should not attaine vnto the end which hee purposed in himselfe in the creating of man or else he must not be an almighty God Then is there now no need to prie and search into the secret councell of God what hee decreed from euerlasting therin about the creation and gouernment of the posterity of mankind The issue thereof demonstrateth it plainely enough were we now but so humble that wee would suffer our selues to bee tutored by God and desired not to tutor him But whereas some will conclude hence that if the fall of mankind were ordained of God from euerlasting then could it not possibly faile but hee must bee a causer thereof that doth not follow at all Euen as little as God is the cause that Iudas did betray Christ though indeed he determined that it should come to passe Luk. 22.22 The cause why it followes not is this for that God did not determine that he would himselfe found and worke the fall of mankind but onely that hee would permit the diuell to bee founder of it and man to set it a worke as it also came to passe The diuell hath founded the fall our first parents haue set it a worke all out of free will Therefore is not the guilt to bee ascribed to God the Lord but onely to themselues Which yet is such a wise and almighty God who could establish from euerlasting his owne vnfallible councels euen also of the same which his creatures would doe out of free will And so much also of this point CHAP. VIII That wee doe not bebeeue and teach otherwise of Gods euerlasting Election or of the free election by grace of the children of God to euerlasting life or which is all one of the ofspring of faith then as Doctor Luther of happy memory did beleeue and teach THe third point which is brought to the lights after the death of Doct. Luther and aboue other points at this present day is most eagerly pursued and encountred is about the euerlasting election of God or of the free election by grace of the children of God to euerlasting life Or which is all one of the fountaine from whence faith springeth Whereof we thus expressed our minds in the faithfull Admonition That mankind is so corrupted through the fall Pag 35. that he is neuer able to beleeue in Christ Now in English in pag. 14. Luth. or to come vnto him by his owne power though he be called to him by the Gospell but that hee may vnderstand and receiue the Gospell of Christ God together with the outward preaching of the Gospell must also inwardly open his vnderstanding and turne his heart to Christ by his holy spirit And so is faith nothing lesse then a worke of free will but a meere free gift of God which gift no man hath deserued of God it so being that all men are sinners But God giues such grace freely by grace to whom hee will But those whom he presently will those hath hee willed from euerlasting according to the saying of Iames From the beginning of the world God knoweth all his workes Therefore floweth faith from this spring euen the euerlasting foreknowledge of God And the faithfull haue no cause to ascribe it to themselues but to praise God that they doe beleeue The vnbeleeuers also cannot ascribe the fault to God but to themselues that they do not beleeue For though all men are so corrupted by nature that they cannot of themselues beleeue in Christ yet hath not God so corrupted them but they haue so corrupted themselues seeing that through the diuels prouocatioÌ„ they fel willingly from God About which fal no man hath cause to complaine against God though he should leaue all men in their destruction and vnbeleefe together And therefore that he doth helpe onely some out of the same for that they are to magnifie his mercy and not to dispute with him about the rest But when as one desireth to know whether God hath foreseene and chosen him to eternal life or not Then shal hee not search into the secret councell of God for such a searching is but in vaine and tendeth to no other end then to serue to bring another to dispaire or indeed vnto fleshly security
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
his heauenly father towards vs poore sinfull men And in the fourth yeere after that he was captiued crucified put to death and buried descended into hell and rose againe from the dead the third day and ascended into heauen fortie daies after and set himselfe at the right hand of God the father Almighty from whence he shall returne to iudge the quicke and the dead And therefore we beleeue of Christ that hee is not a bare man Of the person of Christ but that hee is the euerlasting Almighty Sonne of God who at the appointed time tooke the nature of man vpon him and is now together God and man and so shall remaine euerlastingly in one vnseparable person And being thus at present both God and man in one vnseparable person therfore do we beleeue further that all may be said of him that may be said of God and all that may bee said of man yet with this caution that euery thing must bee vnderstood of him to be true the Diuine thing according to the Diuine nature and the humane according to the humane nature For example it may bee said of him that hee is from euerlasting and also hee was first borne in the last times both are true but not both according to both natures For according to the humane nature was hee not from euerlasting Also according to the Diuine nature was hee not borne in the last times But he is from euerlasting according to the Diuine nature and first borne in the last times according to the humane nature According to which then wee doe beleeue that in deed and truth the Sonne of God died for vs but yet not according to the Godhead but only according to the manhood for the Godhead cannot die Also wee beleeue that indeed and truth Christ is present with vs and will so remaine to the end of the world but yet not according to the humanity but the Deity For according to the humane nature is he ascended vp into heauen And the Scripture is manifest which saith That by the offering vp of his body he must enter into the heauenly tabernacles and not remaine vpon the earth else were he not our Priest Heb. the 8.9 and 10. Chapters Of the power of the death of Christ beleeue we that the death of Christ Of the power of the death of Christ whilest hee being not a bare man but the Son of God died is a full and alsufficient payment not onely for our sinnes but also the sinnes of the whole world And that hee by his death hath purchased not onely forgiuenesse of sinnes but also the new birth by the holy Ghost and and lastly euerlasting life But wee beleeue therewithall that no man shall be made partaker of such a benefit but onely he that beleeueth in him For the Scripture is plaine where it saith He that beleeueth not shall be damned Mark 16.16 Also Hee that beleeueth not in the Sonne of God the wrath of God abideth on him Ioh. 3.36 Wee beleeue further that the true sauing faith cannot be without repentance and good workes Of the nature of the sauing faith For such a faith layeth hold on Christ wholly who was made of God not onely righteousnesse to vs but also sanctification 1. Cor. 1.30 We beleeue further that though the true blisse-making faith cannot be without good workes Of the righteousnesse before God yet neuertheles the man before Gods iustice seate that is when he is throughly touched with his sinnes neither can or should beare himselfe vpon his good workes it so being that they are euer vnperfect But that a man shall appeale onely and alone vnto the grace of God before his iudgment seate which grace hee hath prepared for vs in Christ and take hold on the same grace with a beleeuing heart and so will God forgiue him his sinnes and esteeme him iust for the full satisfaction of Iesus Christ And that is our meaning when wee say that man is iustified before God onely by faith without helpe of good workes namely not that good workes should bee abandoned but onely that a man should not put any confidence therein We beleeue further that God hath ordained the preaching of his Gospell to this end Of the Ministery that he would worke in vs faith in Christ therby and that the same preaching of God the Lord is no iest but that it is his earnest will and intent that all people that heare such preaching should beleeue the same should returne to Christ Of the fountaine of faith Wee beleeue further that mankind is so corrupted by the fall of our first Parents that they cannot vnderstand or entertaine the preaching of Christ vnlesse God open their vnderstandings by his holy spirit and turne their hearts to Christ And that therefore the Gospell is not onely a speciall worke oâ— God which God bestoweth not vpon all men but also that the vnderstanding and the receiuing of the Gospell or to speake with one word faith is an especiall worke of God Ephes 2.8 Also 2. Thes 3.5 Which gift no man hath deserued of God It being so that all men are sinners Rom. 3.23 But God giues it by grace to whom he will Rom. 9.18 But those whom he presently will those hath he willed from euerlasting For from the beginning of of the world God knoweth all his workes Act. 15.18 Therefore it is most certaine that no man beleeueth in Christ except God hath chosen him to euerlasting life as Paul saith The election hâ—â—h obtained it the rest haue been hardened Rom. 11.7 Also as Luke saith As many as were ordained to eternall life beleeued Act. 13.48 But therewithall it is also true that we ought not to search into the secret counsell of God whether we be elected or not 2. Tim. 2 19. for such a search is in vaine It being so that God hath sealed the booke of life and will not permit any creature to peepe therein But we ought to keepe our selues to the reuealed word of God which saith that God hath chosen vs in Christ that is to that end he might make vs saued through Christ and no otherwise Ephes 1.3 And there accordingly hee commandeth vs to repent beleeue in Christ and so seeke saluation in him This commandement of Christ should wee endeauour to hold so farre as God giueth vs power and continually pray that God will bee pleased more and more to encrease our faith When wee doe so then need wee not search further whether wee be elected to euerlasting life or not For this is sure and out of all doubt that all those that repent them without hypocrisie and beleeue in Christ are elected to euerlasting saluation But for this cause will not God reueale our election any otherwise then through such testifications that we might not fall into fleshly security But work out our saluation with feare trembling Phil. 2.2 Which feare wheresoeuer it is certainly it is accompanied
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
that in the same point also we differ not so much as many people imagine WHich whilest wee doe and seauer as befitteth that which he taught with wel considered counsell from those vnconsiderate speeches which sometimes fell from him in the heate of contention then appeares it plainely that he both beleeued and taught of all and euery necessary point euen as we beleeue and teach that one point of the holy Supper excepted And yet differ we not in the same point so much from each other as many men take it For it so being that in all Sacraments two things are to be considered first the tokens and then the betokened riches whereon out of all doubt more dependeth many thousand times then on the outward tokens then are wee agreeable in all things with Doctor Luther in the betokened treasures of the holy Supper For euen as Doctor Luther taught that the betokened treasures in the holy Supper or the same to which the holy Supper pointeth which maketh a man right and blessed before God is not the bodily but the spirituall eating and drinking of the body and blood of Christ a In the Sermon vpon Sacraments â—ay â—rinted in quarto 1523 in the 55.56.57 deafe Alsâ— in the Church Postil prâ— at Strasburg 1529. in the 2. part 102. Also in another Sermon of the Sacrament in the Church Postil pr. at Wittenberge anno 1540. in the first part 129. euen so teach wee also Also euen as Doctor Luther teacheth That the bodily eating and drinking of the body and blood of Christ is nothing else then to beleeue that Christ hath giuen his body to death for vs and his blood to bee spilt for the forgiuenesse of our sinnes b In the former places Also in the expounding the Epistle on Septuagessimae Sunday pr. in Wittenberge Post 275. B. Euen so teach we also Also euen as Doctor Luther teacheth That all they who doe eate and and drinke spiritually the naturall body and blood of Christ that is that doe beleeue that Christ gaue himselfe to death for them are by such a faith one bread and one spirituall body with Christ and themselues and therefore they can in Christ lay hold on all things and on the contrary they are again indebted to aduenture all in the behalfe of Christ and his members c Jn the former places also in Tom. 3. Ion. 235.206.207 Euen so teach we also Onely heere lies the difference what the outward tokens bee by which bodily eatings from which the vngodly are not exempted the spirituall feeding vpon the body and blood of Christ which belongeth to the children of God is betokened confirmed and sealed We say the same outward tok ns are bread and wine Doctor Luther vnderstands they are not onely bread and wine but also the body of Christ in bread and the blood of Christ in wine And so the difference betwixt our doctrine in the Supper and Doctor Luther lieth not in the ground of saluation but onely in the tokens which should shew vs to the ground of saluation It may please the reader rightly to consider Doctor Luther contendeth very hoâ—ly for the bodily presence and mouthly feeding vpon the body and blood of Christ in the holy supper But for all that he doth not estimate the sâ—m bodily presence and mouthly feeding for to be the true treasure and kernell of the holy Supper but onely to be the tokens or for a part of the tokens whereby the true treasure and kernell of the holâ— Supper namely the spirituall and alone blisse-making feeding of the body and blood of Christ which only is performed by faith is betokened and sealed vnto vs. As is to bee collected by these his words where he saith Christ hath not instituted the two kinds namely bread and wine barely and nakedly but his true naturall flesh in bread hath he giuen and his true naturall blood in the wine that so he might giue a perfect compleat Sacrament Tom. 1. Ien. 205. Also it is not enough to seed vpon the body and blood of Christ outwardly as it is not enough that a man paint oates before a horse to seede him withall Hee must haue true oates a In the Church Post il de Anno 1529. part 2. fo 102. B. Also the flesh is not profitable The words that I speake are spirit and life saith Christ With which words he will shew that the fleshly eating of the flesh is not pr fitable But to beleeue that Gods Sonne is flesh and came from heauen and shead his blood for mee that that is profit and life Therefore to eate the flesh of the Sonne of God and to drinke his blood is nothing else then that I doe beleeue that his flesh is giuen for mee and his blood is spilâ— for me and that hee hath ouercome for mee death diuell hell and all mishaps Out of which faith floweth a powerfull confidence in him and a stout and bold spirit against all mischance so that hereafter I haue no cause to feare whether it bee â—inne death diuell or Hell whilest I am assured that my Lord hath cast them vnder my feet and ouercome them for me That is caused by the spirituall eating and not by the bodily The spirituall and inward eating in the heart doth it not the outward which is effected in the Sacrament b Euen in the same place Behold Reader those our Doctor Luthers owne very words whereby hee manifestly teacheth and witnesseth that the bodily eating and drinking of the body of Christ which he vnderstands to bee acted in the holy Supper not to bee the right blisse-making eating drinking of the children of God but onely that it is a token which the wicked can as well receiue as the godly as he saith in other places Iudas receiues it euen as well as Peter Therefore the difference betwixt vs and Doctor Luther consists not in the foundation of saluation in cause of the holy Sacrament for whether Iudas receiued it as well as Peter that cannot be the foundation of saluation Else were our foundation very barely grounded But the difference consists onely in the tokens which shew vs onely to the foundation of saluation and shall giue vs assurance in our hearts Whilest we now agree in the true ground of saluation that is that the spirituall and alone blisse-making eating and drinking of the body and blood of Christ which is acted by faith as we God bee thanked therein agree in all things together is it not then most lamentable that wee should separate our selues so shamefully one from another about the tokens which the wicked can receiue as well as the godly CHAP. V. Wherefore we cannot agree in all things with Doctor Luther in the point of the holy Supper YEa wherefore doe you it then might some man say Wherefore doe you not giue Doctor Luther and his followers right and so were the contention ceased Answere That is not the way to exclude discord
with one word It betokeneth the new birth or regeneration For regeneration is nothing else but a deading of the old man and quickening of the new Euen so saies Doctor Luther Tom. 1 Jen. fol. 204. 205 26. This is the true signification of the Sacrament Also it is not enough that a man know what the Sacrament is and what it signifieth Also yet was Christs body giuen therefore that the signification of the Sacrament might be taken to heart And therfore also is this rule false and nothing where men say That in the Sacraments of the new Testament there are no significations Therefore cannot the words of Christ haue that construction This is my body as if he had said this signifies my body There are significations in all Sacraments as well in the new as in the old Testament Onely heere is the difference that the Sacraments of the old Testament had relation to the Messias to come but the Sacraments of the new TestameÌ„t haue their relatioÌ„ to Christ already come As Doctor Luther himselfe very notably and well sheweth in the Church Postill in the exposition of the words of Saint Paul 1. Cor. 10.3.4 Our fathers haue all eaten one food namely with vs and haue all drunke one spirituall drinke c. where he saith It is euery where one faith and spirit Postill Wittenberg anno 1540 in the winter part fol. 275. though seuerall tokens and words be there The tokens and words are from time to time deliuered otherwise But there remaines yet all one faith in the onely one God who by seuerall tokens and words deliuered at times doe communicate one faith and spirit and worketh in all the Saints of God by the same one manner of pardon of sinnes deliuery from death and purchase of saluation whether it bee in the beginning middle or end of the world That is Pauls meaning here that he fathers haue eaten the same food and drunke the same drinke with vs yet addeth he that word spiritually vnto it For outwardly and bodily had they other tokens and words then we but euen the very same spirit and faith of Christ which we haue But to eate and drinke spiritually is nothing else then to beleeue the word and tokens of God as Christ also saith Ioh. 6. He that eateth my flesh and drinketh my blood dwelleth in me and I in him Also my flesh is meate indeed and my blood is drinke indeed that is hee that beleeueth in me he shall liue Also they drunke of the spirituall rocke which followed which was Christ that is they beleeued in the same Christ in whom wee beleeue although hee was not then come in the flesh but should come afterward And the token of such their faith was the materiall rocke where they drunke of the materiall water euen as wee by the materiall bread and wine vpon the alter eate the true Christ spiritually that is in eating and drinking outwardly doe wee nourish faith inwardly Whilest now these things are thus and whilest in all Sacraments there are significations and signes as also the Apology of the Auspurges Confession saith with the ancient Doctor Augustine of all Sacraments The Sacrament is a visible word for the outward token is a picture whereby the same is signified which is preached by the word c. Seeing therefore say wee that there are significations in all Sacraments therefore it followes that also this manner of speech hath place in all Sacraments where one saith This is this or that when it is meant this betokeneth this or that Neither can any waighty cause be showne wherfore the words of Christ This is my body should not euen so bee vnderstood as if hee had said this betokens my body or which is all one this is a token or remembrance or calling to mind of my body Out of which wee doe further conclude whilest the words of Christ This is my body must not bee so vnderstood as if he had said Therein is my body but may well be vnderstood so as if he would haue said this betokens my body that accordingly Doctor Luthers opinion where hee saith that the body of Christ is in the bread out of Christs words where hee said This is my body hath no necessary conclusion And this is the first cause why wee cannot leane to Doctor Luthers opinion about the reall presence of the body of Christ in the bread namely whilest such a construction hath no ground in the word of God it being so that in neither stands expresly in the words of Christ neither can bee drawne from thence by any necessary consequence The second cause why we cannot yeeld to Doctor Luthers aboue named opinion is this The second cause why we cannot leane to Doct. Luthers opinion namely whilest it is flat against Gods word for that wee see and are assured in our hearts that such an opinion hath not onely no ground in the word of God but also that it runnes flatly against the same For first of all so witnesseth Gods word cleerely that Christ ascended into heauen fortie daies after his resurrection and at present is no more vpon the earth I am no more in the world saith Christ Ioh. 17.11 And the Apostle to the Hebrewes shewes it very largely that he must by the offering of his body enter into the heauenly Sanctuary And concludes therout that therefore if hee were vpon earth then were hee not Priest in the 8.9 10. Chapters See Reader this is the cleere and infallible word of God that Christ is not any more bodily vpon earth therefore cannot the contrary that hee is now vpon earth bee true Secondly the word of God witnesseth cleerely that Christ hath once himselfe renounced and said that the bodily eating of his body is not profitable to saluation the flesh profiteth not namely to be eaten with the mouth as the Capernaites meant that they must eate his flesh Iohn 6.63 What now Christ hath once cast away as vnprofitable to saluation that is vnpossible that hee should againe haue euer ordained it as profitable to saluation For he recals not his word neither wil he rebuke himselfe of lying as Doctor Luther truly writeth Tom. 3. fol. 530. B. Thirdly the word of God witnesseth plainely That Christ once dying for vs henceforth dieth no more Rom. 6.9.10 Therefore shall not his blood heereafter bee seuered from his body any more really Tom. 3. fol. 529. as Doctor Luthers opinion sheweth For hee saith his body is in the bread without blood and his blood in the wine without the body This is as much as if he said that his body is dead in the Supper For a body without blood is dead Now his body cannot die any more therefore neither can the opinion of Doctor Luther of the reall and separated presence of the body of Christ in the bread and his blood in the wine be right Doctor Luther troubleth himselfe very much C'earanâ—e of the first difference betwixt
D Luther and the holy Scripture how he might make these contrarieties agree with the holy Scriptures especially the first For hee knowes and confesses that it stands thereon principally but we haue not heard it as yet wherein hee could giue vs satisfaction in our consciences Hee saith first of all God is Almighty Tom 3. fol. 454. 455. therefore he can so make it that the body of Christ can bee at one time in heauen and also in the bread Now it is very true God is Almighty but hee is also true Note We denie not the almighty power of Christ Therefore whilest he did say that Christ is not now present any more bodily vpon earth it is vnpossible that it should bee otherwise for it is vnpossible that God should lie Heb. 6.18 Hee saith further a man must put reason aside in matters of faith Answere When it is certaine that any thing is Gods word then shall wee indeed set aside reason and beleeue Gods word simply in consideration that his power is without end and our vnderstanding not capable But when it is disputable whether any thing be the word of God or the doctrine of men then hath not God commanded vs that wee should beleeue euery thing alike like vnto vnreasonable creatures or ignorant children whatsoeuer is propounded but he hath commanded the flat contrary and said Bee yee not like an horse or like a mule which vnderstandeth not a Psal 32 9. or as the children b 1. Cor. 14 20. wauering and carried about with euery winde of doctrine c Ephes 4.14 but try all things and keepe that which is good d 1. Thes 5 21. And hath also expresly set this rule of prouing before vs that we might see if any thing bee agreeable to the proportion of faith e Rom. 12.6 For his word cannot bee together yea and nay f 2 Cor. 1.18 And therefore ought no man to take dislike in vs that wee will not acknowledge these things together which run one against the other as flatly as yea and nay as if they were both the word of God God hath not set such things before vs aboue our comprehension which are flatly against another 1529. namely euen as yea and nay said Zwinglius truly in the conference at Marpurg For euen so also saith the spirit of God himselfe that the word of God is not together yea and nay in the former recited place 2. Cor. 1.18 Tom. 3 Ien. fol. 40â— Doctor Luther saith further that these things doe not run one against the other as yea nay For they are vnderstood in seuerall maner as namely in this manner When it is said that Christ is at present Not moâ—e on earth bodily then is it vnderstood of the sightly moueable and comprehensible manner But when it is said that Christ is yea at present on earth bodily then is it vnderstood of the vnsightly vnmoueable and incomprehensible manner Answere but where stands it written that the body of Christ hath belonging to it a forme vnuisible vnmoueable and incomprehensible besides the visible Tom 3. fol. 255. 455. c. moueable and comprehensible Doctor Luther saith God is Almighty therefore the body of Christ may haue more then two seuerall manners of being Answere God is indeed Almighty Note We denie not the Almightinesse of Christ but he doth not therefore euery thing that we take conceite of but he doth what he himselfe will as it is written Our God is in heauen he doth whatsoeuer he will Psalm 115.3 And therefore our reasonable request is to know where it stands written that God will that the onely one body of Christ should together take seuerall and contrary formes of being vpon it Doctor Luther saith the Sophisters that is Tom. 3. fol. 457. the Popish Schoole-men say there are three maner of waies to bee in a place Answere First our faith is not to bee grounded vpon the Schoolemen Secondly neither doe the schoole-men say that any where one onely thing can haue three seuerall formes together of being in a place But this say the Schoole-men Euen as there are three seuerall things bodies created spirits and God euen so there are three seuerall manners of being in a place For a body is in one place Circumscriptiue that is so that it is compassed with a certaine space and is neither greater nor lesser then the place wherein it is therefore also it is sightly and comprehensible A created spirit is in a place definitiue that is that it is most certainly there but yet not comprehended in a certaine place and needeth not a space but pierceth through wood and stone as a sound passeth through a wall God is in all places Repletiue that is so that hee filleth heauen and earth with his presence This say the Schoolemen namely that these three seueral things bodies spirits and God haue three seuerall manners of being somewhere But that any where one onely thing should haue together all three aforenamed formes of being somewhere that haue the Schoolemen neuer spoken neither yet did euer any man else speake it But Doctor Luther is the first that said it Therefore we haue reason to aske wherefore he saith it and what ground he hath for it in the word of God Tom. 3 Jen. fol. 457. B. Hee saith that wee cannot denie it that Christ went through dores being locked arose through the graue stone it being sealed Which hee must needs performe by the second manner of being in a place and so must he indeed be without space and place it so being that hee passed through the shut doore and the sealed graue stone euen as a spirit passeth through wood and stone or as a sound forceth through a wall or as the Sun-shine glanceth through a glasse window c. Answere It stands not written in Gods word that Christ came to his Disciples through locked doores but only this stands in Gods word that he came vnto them when the doores were locked Ioh. 20.19.26 Out of which it followeth not that hee passed through the lockt doores fast shut with his body as a spirit passeth through wood and stone or as a sound through a wall c. For Peter came also out of prison when the doores were locked and yet neuerthelesse he passed not through the shut dores but the doores must giue way vnto him as standeth expresly written Act. 12.10 When they were past the first and second watch they came vnto the iron gate that leadeth vnto the city which opened vnto them of it owne accord c. If now the doores must open to Peter that he could go out of prison without change and alteration of his true body wherefore should not much more all doores and stones giue place to the Son of God himselfe that so hee might passe where he would without change and alteration of his true body should not the thing that is formed giue place
amongst others cites Marlorat vpon the 11. Chapter of Iohn where these words stand to be read Wherby it stands vnreuokeable whom God hath chosen out of the world he can neuer vtterly perish Note 〈◊〉 by â—â—ncluded words did Doct. Mylius leaue out of â—t purpose and in the stead the 〈◊〉 he 〈…〉 c. Thes 172. Pag. 117. for no man can take them out of the hand of the shepheard But who so to reprobated by God hee can neuer bee saued though hee had all the good workes of the of the Saints together on an heape So little change is there in the councell of God Ouer these words Doctor Mylius make himselfe exceeding merrie and saith heare O you louing Psaltzgranians you haue your conclusion Now these very words are not the words of a Caluinist but they are the words of Brentius who died an enemy of the Caluinists as his Testament declareth as the desirous Reader may see the truth the words being printed at Hagenaw Anno 1534. in the Exegesi of Bremius in the 260. leafe And Marlorat did not onely write them out of Brentius but he set his euen Brentius his name thereby with an R. as he vsed to doe This could not the strife sicke blind man perceiue but thought that he would then set a blocke in the way of the Caluinists when he himselfe and his factious companion did doe it themselues Is not this a liugâ— example how they â—eale with the Caluinists and how their citationes or testimonies are to bee â—steemed by which they would haue them taken for hereticks The matter in it selfe consisting â—â—maines all one as we haue written in our faithfull Admonition We say indeed that the elect cannot be lost 〈…〉 And why should we not say so Christ saith it himselfe Mat. 24 ch And Doctor Luther saith so also in innumerable many places a Yet the Papist◠〈…〉 lib 2. de 〈◊〉 cap 10. §. 4. 1. Pet. 1.5 Luk. 22.31 Ephes 1 4.5 Rom. 8.30 Ezek 36 27. But that we should say that the elect cannot perish with this addition doe they what they will that will neuer be shewed in our writings But this is our opinion and for that wee say that the elect cannot perish because God keepeth them by his power in saith to saluation and though they sometimes fall yet they lie not therein but he raiseth them againe by repentance For whom God hath elected to euerlasting life those hath hee not otherwise elected then with this condition that hee would giue them faith in Christ and that by his holy spirit hee would make them new cr â—tures and such people as should walke in his Commandements Therefore they are no elect that doe what they will but onely they that haue a hearty purpose and an earnest intent to doe what God will this is our opinion herein Which opinion the aboue written doctrine of the bare councell of God doth not contradict at all For wee name the gratious election not therfore a free bare councell of God that God will make vs saued freely and barely Est absolutum decretum â—à priori noâ— Ã posteriori without faith and repentance without Christ without word and Sacraments as the enemies of peace doe construe it But therefore name wee the gratious election a free bare councell of God whilest God did finde no caus in vs wherefore hee should elect vs before others and dignifie vs with faith in Christ Therefore Doctor Mylius hath no cause to triumph so much and say that wee renounce and cast off our former confession Wee doe not renounce and cast off our former Confession but wee onely guard off those lies which formerly were throwne vpon vs. And we hope that honest vnderstanding God fearing and peace-louing people shall haue no cause of complaint any further against vs for this point CHAP. IX That wee doe not beleeue and teach otherwise of holy Baptisme then as Doctor Luther of happy memory did teach thereof in the Smalkaldes Articles and in the Sermon of the blessed Sacrament the holy Baptisme an 1519 THe fourth and last point of doctrine which after the blessed death of Doctor Luther was brought into controuersie by vnpeaceable people to separate the Protestant Churches daily more and more is of the holy Baptisme Whereof our aduersaries say that the washing away of sinnes which is effected by the blood of Christ is not onely betokened and sealed to the faithfull and their children through the holy Baptisme as wee say but that there is a secret power adioyned or affixed to the water of Baptisme also whereby it washeth away sinnes and regenerateth a man As is to bee seene in the conference at Mompelgart Pag. 430. and 433. Now indeed there are some sayings to be found in the writings of Doctor Luther which beare a shew for such a construction But there withall there is such an exposition added thereunto which is flat opposite to the aboue mentioned idolatrous opinion As in the Smalkaldes Articles in the third part in the 5. article saith he Tom. 6. Ien. fol. 519. lib. conc fol. 149. B. The Baptisme is nothing else then Gods word in the water commanded by his institution Or as Saint Paul saith Lauacrum in verbo As also Augustine saith Accedat verbum ad elementum fit sacramentum Note Originall of the Vbiquitists opinion of Baptisme when the word comes to the element then it becomes a Sacrament and therefore we doe not assent vnto Thomas Aquinus and to the preaching Friers who forget Gods word his institution and God hath founded a spirituall power in the water which washeth away sins by the water Also not to Scotus and the barefoote Monkes who doe teach that the Baptisme washeth away sinnes by the accompanying ef the Diuine will so that this purging is effected onely through the will of God nothing at all through the word or water Behold Reader there is the opinion of the Vbiquitists expresly disclaimed about the secret power which should be hidden in the water of Baptisme and testified that such an opinion was sprung from the Monkes which Doctor Luther will not ratifie What then is the true vnderstanding about Baptisme that declareth Doctor Luther very notably in the Sermon of the blessed Sacrament of holy Baptisme de Anno 1519. Tom. 1. Ien. fol. 183. c. where amongst other words he saith What Baptisme is Baptisme is an outward token or watchword which maketh a separation betwixt vs and all other Heathen men whereby we may be knowne to be people belonging to our captaine Christ vnder which standard that is the holy Crosse we fight resolutely against sinne Three things to be considered in Baptisme 1. The token Therefore we must haue respect vnto three things the token the signification and faith The token consisteth therein that the person bee put into the water in the name of the Father and the Sonne and the holy Ghost but hee is not suffered
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