worldly degrees iustice and ordinances whatsoeuer they be are a very true estate and not forbidden as some Papists and Anabaptists doe hold and teach but that a Christan who is either borne or called thereunto may well bee saued by faith in Christ euen as well as the estate of father and mother of master and dame For the thirteenth the inuentions of men in Gods worship are called traditions if they be such as are not contradictory to Gods word they may bee held or not vsed as the occasion serues amongst whom we liue carefully auoiding vnnecessary offences and being seruiceable to peace that also the doctrin condemning Priests mariage is a doctrine of diuels For the fourteenth We all beleeue and hold about the Supper of our louing Lord Iesus Christ that it is to be vsed in both kinds also that the Masse is not a worke whereby one can purchase for the other life and death and grace that also the Sacrament of the Alter is a Sacrament of the true body blood of Iesus Christ the spirituall feeding vpon the same body and blood is of greatest necessity to euery Christian and likewise the vse of the said Sacrament is as the word of the Almighty God is giuen and ordained for that end that thereby the weake conscience might be quickened by the holy Ghost And though it bee so that at this time wee cannot agree whether the true body and blood of Christ bee bodily in the bread and wine yet ought the one part to performe Christian loue to the other so farre as euery mans conscience will beare and both sides entreate the Almighty God with all feruency that hee would settle vs in the right vnderstanding by the holy Ghost Amen Martinus Luther Philip Melancthon Iustus Ionas Andreas Osiander Iohannes Brentius Stephanus Agricola Iohannes Oecolampadius Vlricus Zwinglius Martinus Bucer Casper Hedio Behold Reader euen this was the agreement betwixt Doctor Luther and Zwinglius at Marpurge together And it abides also at this day euen the same agreement betwixt Doctor Luther and vs. It is true indeed that there are more points contrauerted at present betwixt the disciples of Doctor Luther and vs. But nothing at al with Doctor Luther himselfe Which wee doe not speake therefore that our intent is to helpe and protect our selues with the name of Doctor Luther Blessed bee God wee haue a greater help and protection for our grounds namely the vnuanquishable word of God And whereas wee doe yet notifie the witnesse of Doctor Luther also that is done by vs for this end that thereby the eyes of those might bee opened who haue hitherto been blinded with his name The first then of the remaining points which at this day are forced to the lists is the point of the person of Christ About which indeed many great and fearefull errours are measured out vnto vs by our accusers But we are able to speake it for a truth vnto the Reader that wee did neuer beleeue and teach and also now doe not otherwise beleeue and teach in our Churches about the person of Christ then as happy Doctor Luther at all times did beleeue and teach thereof excepting the vbiquitie of the body of Christ Which also at last Doctor Luthers himselfe renounced and said Touching the vbiquity or being of Christs body in all places it shall not bee disputed of there is much other matter herein Tom. 8. fol. 340. B In all other doctrines about the person of Christ we doe fully consent with Doctor Luther Indeed our accusers doe alleage that wee teach otherwise about the vnion of the properties of both the natures in Christ What we are condemned in about the person of Christ then as happie Doctor Luther did teach thereof For instance they do say that we teach that the diuine and humane natures in Christ haue no actuall and working fellowship one with another and that accordingly the man Christ is not God in very deed and truth but onely in bare name and title Also that not in very deed and truth the Sonne of God but only a meere man suffered for vs. But the Reader may take assured knowledge that such blasphemous thoughts against God neuer entred into our minds But we haue alwaies through the grace of God both beleeued and taught the cleane contrary And wee euen now also beleeue and teach the same That the godly and humane natures in Christ haue the most inward and nearest fellowship one with the other being both vnited together into one person And that there accordingly Christ is very man not only in â—â—re name and title but also in deed and truth Also that not a meere man but the true Sonne of God Chap. 2. died for vs vpon the Crosse That is our faith herein as is to be seene aboue and in all our other Confessions And our accusers know it assuredly And yet are they not afraid of God but publish otherwise of vs. They take this for their helpe for that Doctor Luther did in some measure cast in the teeth of Zwinglius that he should haue learned concerning the fellowship of the properties of both the natures in Christ also of the Godhead of Christ and of the sufferings and death of Christ not truly but on the blasphemous manner aboue named But the Reader shall vnderstand that Doctor Luther himselfe did it not but onely Doctor Luthers anger did doe it which ought in all reason to be buried with him For God knowes it and euery man may also know it who will but reade the writings of Zwinglius that Doctor Luther as well in this as in many other things offered violence and iniurie to the good honest man And admit that he did vse some such reasons which seeme to sauour of the often named errours in his first writings yet did hee in his following writings oftentimes so free himselfe both plainly and iudiciously that in conscience al euill suspitions of him should vanish away But admit this also that Zwinglius had not sufficiently cleared him selfe yet haue others of our teachers since the death of Zwinglius cleared themselues many hundred times and wee cleare our selues herewithall once more adding to full measure that we doe not beleeue and teach otherwise neither euer did otherwise beleeue and teach in our Churches of the fellowship or Communion of the properties of both natures in Christ in Latine De communicatione idiomatum then as Doctor Luther of happie memorie did beleeue and teach thereof The Summe whereof is to this effect The summe of the doctrine of Doctor Martin Luther of the fellowship of the properties That the Communion of both natures in Christ are common to the alone and vnseparable persons of Christ That is that of Christ may be said and vttered both the properties of the diuine and also the humane natures whilest both the said natures are in him Or which is all one that all may be said of Christ what may be said of God
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
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
aforenamed that Christ had himselfe cast away the bodily eating of his flesh Ioh. 6. and that hee were not at present any more bodily on earth but in the heauens according to the article of Christian faith For all which whilest some weake ones were brought into a mamuring by this allegation touching parables the Councell held it for good that the next day they should come together again and should well consider the matter as it behoued And Zwinglius was very well content therewith and in the meane time hee thought further on the same And whilest hee perceiued that it depended principally vpon this that hee should produce examples wherein there were no parables and yet neuerthelesse the word Is was taken for betokeneth hee was very much troubled in himselfe where hee might find such an example And when hee found none before night and went to bed with such a troubled mind in the night that he had this dreame which we now following not with our owne but with his owne words will make manifest Tom. 11. Zwing fol. 249 in subsidio de Eucharistia which truly translated are as followeth It was amongst others not the least trouble namely that I should bring examples in which there were no parables Then thought I heere and there and searched euery where but could find no other example besides those which I had already published in my booke or if I found any then were the same parables But when the 13. day of Aprill approched I tell the truth and it is so certainly true that I tell that my conscience enforceth mee also that I must declare it though I had rather not vtter it But I must vtter what the Lord hath imparted vnto mee though I know very well what iests and mocks will be made of me for it when as now the 13. of Aprill approched I thought in my sleepe as if I were againe disputing with the contradicting Scribe in great heauinesse and that I was so put to silence that I could not stirre my tongue to deliuer that truth which I neuerthelesse well vnderstood in my selfe Which perplexity troubled me very sore as is very vsuall in dreames for I make not relation of any higher then a dreame for so much as concerneth my selfe howbeit it was no small thing which I learned out of the same dreame God bee praised whom onely to honour I make this manifest to the world with this there comes vnexpectedly who hee was I say not for I tell a dreame who put into my mind and said thou sluggard wherefore doest thou not answere him by that which is written in the second booke of Moses in the 12. Chapter for it is the Lords Passeouer So soone as that apparition came before mee I awaked and sprang out of the bed and turned to the specified sentence first in the Greeke Bible and after that I made relation thereof in the best order I possibly could to the whole congregation Which Oration of mine being gladly and willingly heard by them as shall be by and by declared all they that were studious in the holy Scripture and were before brought to doubt by the mentioning of parables were now by this fully freed of all doubtings And they celebrated vpon the same three daies one after the other namely on holy-thursday good friday and Easter day the Supper of Christ in such multitudes the the like thereunto I neuer beheld in all the daies of my life Behold Reader these are the words of Zwinglius of his dreame which words are so euilly construed in diâ—ers places as if he had therby acknowledged that the diuell did reueale vnto him his doctrine of the Lords Supper where he yet for all that twice testifieth the cleane contrary Note Doct. Luther writes indeed the diuell disputed with himselfe and proued vnto him that the hedg Masse was false Tom. 6. Jen. fol 81. But in Zwiglius cannot the like be found and saith that God reuealed vnto him what he learnt in the dreame and his conscience inforced him that hee must tell it to the praise and honour of him Also he maketh no mention in any speech that a spirit appeared vnto him But hee saith onely that one came before him who put in his mind which can also well haue been a man For it befals often that in dreames by night the cogitation of this or that man comes before ones sight as Ananias came in the sight of Paul Act. 9.12 more then that Zwinglius doth not say that he learned his opinion of the holy Supper namely that the word This is my body is in effect as much as this betokeneth my body first of all in a dreame which also he could not say it so being that hee had publikely preached the same oftentimes and had twice maintained it before the Councell But onely this saith Zwinglius that a befitting or example then formerly he could finde was made knowne vnto him in this dreame to make his opinion to bee beleeued the better And so there are three falshoods in this Calumnie The first is that Zwinglius learned his opinion of the Communion first in a dreame The second is that a spirit did reueale such a doctrine vnto him The third is that he confesseth he knew not whether it were a good or wicked spirit The colour the defamers haue for it is this for that Zwinglius saith of the same that hee see in his dreame in Latine Ater an albus fuerit nihil memini this construe they so vpon him as if hee had said whether it was a blacke or white spirit know not I. But first of all Zwinglius maketh no mention of any such matter that it should bee a spirit as is formerly mentioned Secondly the words also white and blacke affoord it not Yea indeed the words affoord the cleane contrary For not of spirits but of men whom one either knowes not or will not know or nominate is it vsuall to say in this manner in Latine Albus an ater fit nescio and it hath no other manner of construction then when a man saith I know not who he is As the truth may bee seene to the desirous Reader in the Adagijs Erasmi Hieron aduersus Heluidium ego ipse qui contra â—escribo cum in eadem vrbe tecum coâ—sistam quâ— balbatis crubâ—scis albus vt aiunt an ater fiâ—nesciâ— Tom 2. fol. 247. Chil. 1. Cent. 6. Adag 99. And Zwinglius also vseth euen the very same forme of speech of the aforenamed Clerke who had so stifly repugned him and saith Whether hee were blacke or white is not necessary to bee spoken in this place For euery honest man seeth plainely that hee would not otherwise say then that hee would not nominate who the same Clerke was which so to doe hee might haue seuerall motiues to occasion him Euen in the like manner would hee not also specifie whom he was that appeared to him in his dreame that none should taxe him