A FAITHFUL ADMONITION OF THE PALTSGRAVES' Churches, to all other Protestant Churches in Dutchland. THAT THEY WOULD CONSIder the great danger that hangeth over their heads as well as ours by the Popedom, and therefore Christianly and brotherly cease the private unnecessary and now too much grown strife with us. TOGETHER WITH A SHORT ABSTRACT of the warning about the jesuits bloodthirsty plots published in print at Tubing. Published by Authority. According to the Original Printed in the Electors Palsgrave's Country at Nustadt upon the Hardt, Englished by JOHN ROLTE. Imprinted at London by Edward Griffin for George Gibbes, and are to be sold at his shop in Poules-church-yard at the sign of the Flowerdeluce. 1614 TO THE RIGHT HONOURABLE OLIVER Lord St. john, Baron of Bletso, his majesties Lieutenant of the County of Huntingdon the grace of our Lord jesus Christ, and hereafter the Crown of glory. ABRAHAM the Prophet & root of true nobility (Right Honourable) hasted to perform duties of love even to strangers, and noble Nehemias stayed not until his poor brethren spoke to him, but with Moses had his affections amongst Gods afflicted once abroad, though they themselves abounded in earthly comforts. Wherefore I make no doubt of your Honours favourable acceptance of these my small endeavours; not for my labours being of no worth, neither my person also of no respect, but of your honours godly disposition, thereby the better to see how it standeth with the people of God elsewhere. The present is small, and also plain, being served in so homelily in an earthen dish. With which presumption of mine, I trust your honour will bear, I being neither Prophet, nor a Prophet's son; but a herdman, and gatherer of wild figs, and lighting yet (in my living abroad) on this small bunch of Rhenish grapes, which (though it be not that goodly one, brought out of that land, manifestly notifying the fruitfulness thereof; to wit, the renowned Prince Fredrick his Catechism, used in all the Churches & schools of his Excellency, and also all the Netherlands reform Churches) yet is it of the same growth, and both watered and warmed ripe by the Spirit and Son of God from heaven, as well appeareth herein by their constancy to the truth of God, manifested to them out of his holy word, by their meekness towards their brethren who yet are too unnatural to them, and also by their vigilancy to prevent the subtle stratagems of the arch-enemy of jesus Christ, intended against them, and the rest of the Churches of God. And therefore if your honour be pleased to suffer it, only to be set at the lower end of your table, though under the covert of some of your goodlier services, I make no doubt but others will thereby be encouraged the rather to taste thereof, and so find it as wholesome for their souls, as they have done in Germany. (I assuring myself that no sound body can take any hurt thereby.) Which I only aiming at, and praying for; desire the Lord of light, to increase your days in honour, to the further comfort of his majesties subjects in this part of the land, and after you to make your sons like unto the son of Barzillai to stand before our David, & to follow your steps, as well in inward as outward graces, to the glory of God, and further comfort of his servants. Your honours most humble at command JOHN ROLTE. Epistle to the Reader. CHristian Reader, and beloved in the Lord, amongst many frivolous and slanderous imputations which our adversaries the Papists lay upon our Religion, this is none of the meanest, nor unusuallest, that we cannot be the true Church, which is as a City at unity in itself, because of the manifold dissensions & divisions which are nourished amongst us, for they thus cast in our teeth, that the Doctrine of Luther was no sooner bred, & borne, but it divided itself like a Hydra into many heads: Lutherans, Caluinists, Anabaptists, Libertines, Swelckfeldians, Arians, etc. which to be a mere calumniation of theirs, devised as many other things else by them to the discredit of our religion, may appeate by many reasons, three or four whereof I will only propound to thy indifferent censure in this short Epistle. First therefore their calumny doth appear in that diverse of those sects which are named, as springing from Luther's root, are none of ours, neither ever were of us. We abhor & detest them as much, if not more than they themselves. They sprung from the Devil, and not from Caluin and Luther: to wit the Anabaptists, Libertines, Swenckfeldians and Arians: against whom both Luther and Caluin have written express treatises, that the world may know how far they were from approving their damned errors, and how our adversaries make no conscience of open lying and slandering our religion and persons, so that they may discredit us & advantage themselves thereby. Secondly if unity in all things be a certain mark of the true Church, and division a mark of the false Church, than was there never true Church in the world, for there was never any yet in the perfect unity of opinions that in it there were not many sects and divisions. Irenaeus an excellent and holy father, telleth us as much when he saith: tanquam ex nucleo nucis olivae nascitur oleaster: sic ex medio ecclesiae extiterunt herese: that is, as from the kernel of the sweet Olive springeth the wild: so out of the midst of the Church springeth heresies. Thus was it in the Church of Corinth, Galatia, Thessalonica and the rest to whom Paul wrote his Epistles, where there were many sects and divisions, and many exorbitant opinions touching things indifferent: the Lord's supper, and the resurrection of the body, Circumcision, the second coming of the Lord, etc. Likewise after and in the Apostles times, how the primitive Church was pestered with Heretics, the Simonians, the Nicolaitans, the Ebionists, the Cerinthonians and such like. Who knoweth not the like may be shown of all ages successively? Neither was there ever such a unity to be found in any Church upon earth, that there were no heresies, nor opposition of opinion lurking therein. Thirdly if this be a just exception against us, then much more may it take hold of them, whose divisions are both more in number and weightier in consequent than ours are, for example, they cannot agree whether the Pope can err in the faith or no: nor whether the counsel be above the Pope: or the Pope above the Counsel: nor whether a man may be certain of his standing in the state of grace or no. All matters of great moment. Again it is notoriously known to all men, how the jesuits and secular Priests differ in judgement about the Pope's coactive power in the temporal affairs of Princes: and how of elder years their divinity was divided into three families, Thomists, Scotists, Occamists: Thomas against Scot, and Scot against Thomas and Occam against both. And again who knoweth not, how the Romish doctors differ in judgement about the vow of single life, the lent fast, & auricular confession; whether these be of divine institution or ecclesiastical only, as also about marriage after divors, original sin, and the conception of the Virgin Mary: about all these matters there is such contention amongst them, and oftentimes with such bitterness, that they would even seem to devour one another. Lastly it is a wonder to see with how many idle controversies their doctrine of transubstantiation is enwrapped, one holding this, another that, & scarce two of them agreeing all things, the verse is well known which I shall here set down: Corpore de Christi lis est, de sanguine lis est: Lis est de modo, non habitura modum. If variety of opinions now mar the form of a Church, then is their Church utterly spoiled. and put out of fashion, rather than ours, wherein for one controversy with us, there are ten with them (I dare boldly avouch) and those of no trifles but of main points of their Religion. Lastly if we consider aright the divisions that are in our Church betwixt the Caluinists and the Lutherans, we shall easily perceive that they are both few in quantity and in quality, such as overthrow no fundamental article of the faith: And this to be so, this short treatise will plainly and briefly discover unto thee, if thou please to bestow but an hour or two reading upon it. The Authors thereof are Germans, the translator a man not professing scholarship, but exercised in traffic of merchandise, and therefore thou in wisdom wilt accept his wholesome bunch of Rhenish grapes, though clad with a plain and easy garment made of homespun thread. I am persuaded that his zeal to God's Church, and his love to the peace of Zion moved him to undertake this task, and in my judgement this his good intent cannot but in some measure take some good effect, for this short tract may serve thee for three excellent purposes: First to discover the malice of our Romish adversaries, who by mustering up our divisions, would feign prove us to have no verity amongst us, because we have no unity: whereas our differences are here made manifest to be not many in number, nor of any great moment, that is such as concern the walls and windows of our faith, but not the foundation. Secondly thou mayst also here take view what the main differences are betwixt the Lutherans and the Caluinists, that thou mayst be able to judge how the unity of faith is not broken betwixt them, and that both join together in the service of one Christ, and against his great enemy Antichrist. And Lastly it may serve also, as a means to calm the heat of the modern quarrels in our Church, which have been pursued on both parts, with too too much violence of spirit: for here both sides may learn this wholesome and short lesson, that seeing they build upon one foundation, therefore though they meet not in opinion, yet they would meet in brotherly love: and laying aside all rancour and violent courses, join their forces against the common adversary. And this is the principal drift of this short discourse. Now the God of peace sanctify us all throughout both in body, soul and spirit, that they may be kept blameless to the coming of our Lord jesus: and give us grace that we may hold fast the unity of the spirit in the bond of peace. Thine in the Lord Thomas Beard, Minister of God's word in the town of Huntingdon. Pag. 4. lin. 25. read, is not. A FAITHFUL ADMONITION of the PFALTZGRAVES' Churches, To all other Protestant Churches in DUCHLAND. Beloved brethren, all you that call upon the name of the Lord jesus with us, and desire to be saved by his death and bloodshedding, as well as we; you know how our true Lord and Saviour so hearty counseled us to peace, joh. 13.34.35. joh. 17.11.21. And how fervently he commanded at his departure out of this world, that we should agree one with another: that so, the whole world might know that he was sent of God. You know also, how Paul saith, 1. Cor. 10.17. 1. Cor. 12.12.13.14. that we who believe in Christ, are all together one body, and should love together as members of one body, and one bear with the infirmities of another: And he that doth not so, 1. Cor. 11.16. but hath delight in contention, he is no true member of the Church of God. For, the congregation of God hath no pleasure in contention. How come we then to it, (Loving brethren) that we have now contended together so many years with such bitterness, which well beseemeth not the very heathen; and that, for such questions, without the knowledge whereof, a man may well be saved? It being so, that many thousands, are since dead, on both sides, who understood neither the one nor the others meaning aright, and yet are nevertheless saved, being dead in Christ. What intent we then, by so shameful a separation, about such questions, whereon salvation dependeth not? One thinketh that the bread is to be broken at the Supper: the other, that it may well be left unbroken. How many thousand people are saved, who have eaten the bread broken at the Supper? How many thousand people are saved also, who have eaten the bread at the Supper unbroken? Is that then such a matter, for which one should condemn an other so unchristianly: as formerly the Wittenbergers condemned us, and as now the Darmstatters condemn us anew. True it is, the Darmstatters and Wittenbergers, accuse us, as if we had begun such condemning, and had outlawed to Hell, all such, as do not break the bread at the Supper. But, the Lord knows it, that they do us wrong. They would indeed enforce it from this: for that we hold the breaking of bread for needful. Now it is most certain, we hold the breaking of bread as needful: for we take it, that Christ required it so to be: to accomplish his command, is then needful. And therefore we believe, that they do err, who hold the breaking of bread for a free indifferent thing, which one, may as well leave undone, as done. But that we should condemn any man for such an error, that will never be found in any of our writings, but almost every where the very contrary is holden by us in this matter. Epist. 2. Beza writ at least 30 years agone, that one who dwelled in such a place where the breaking of bread were not in use, was not therefore to refrain the Supper. For although it be an error to leave the bread unbroken, yet is it not such an error, for which a man should be holden a heathen: which a man doth when he refuseth to communicate with him that holdeth the contrary. But it is such an error, which a man for christian love sake, must bear withal in them that commit it, as with many more others also. The like also writes Doct. Parens in his remembrance of breaking bread, and saith: that we do not say nor hold, that they that break not the bread at the supper, have no supper of Christ at all, as some accuse us. In like manner hath been divers times showed in the three writings penned by the common consent of the Pfaltzgraves' Churches, eight years agone, in defence of the Anholts reformation, and set against the writings of complaint of the Divines of Wittinberge, especially in the preface upon the answer of the wittenberger's message of the Ambergs information, amongst which these words are read, therefore we entreat all honest Christians to whom this writing shall come to be read, that they would certainly hold, that though we maintain the opinion of our Churches, with befitting zeal, yet do we not therefore in any sort condemn other Churches which therein hold not with us, namely concerning the breaking of bread, putting away of Images, and other the like questions, which are handled in these writings. But we acknowledge all those for the children of God, and for brethren in Christ jesus, who desire to be saved only by faith in Christ, and with such a faith practise a Christian and blameless life, though they do not practise the very same Ceremonies which we constantly hold that God hath commanded to be practised. Behold, loving brethren, what hath been ever our opinion and construction concerning this matter, and is now: to wit that we condemn no man for leaving the bread unbroken, though we hold such unbreaking for a thing unjust. If we then condemn no man that leaveth the bread at the supper unbroken, though we hold such unbreaking to be unlawful, wherefore shall we be condemned, for that we hold the breaking thereof at the supper, whereas every man acknowledgeth that the breaking thereof at the supper is unlawful, it being so, that Christ himself broke the bread at his last supper. That therefore is strained too far, that we should be condemned because we hold the breaking of bread for needful, it being but a free indifferent thing, as if all men must be damned that hold an indifferent thing for needful. But the Apostle Paul teacheth much other ways. One (saith he) beleeu's he may eat of all things, Rom. 14.2. & another which is weak eateth herbs, let not him that eateth despise him that eateth not: and let not him which eateth not judge him that eateth, for God hath received him Who art thou that condemnest an other man's servant? he standeth or falleth to his own master: yea he shall be established, for God is able to make him stand. These are the Apostle Paul's own words. Wherein he teacheth that though one hold an indifferent thing needful, yet he should not be condemned for it. But it is yet disputable, whether the breaking of bread be an indifferent thing or not. We have showed our reasons, in the afore named three writings, and many others of our books, wherefore we hold not that the bread-breaking is an indifferent thing, of which our reasons every man may judge as his conscience moveth. But, admit that bread-breaking were an indifferent thing, and that we erred therein, in holding it for needful, yet were it not such an error, for which we should be condemned as heathens, and be shut out of the fellowship of the evangelical Churches. They allege against us the example of Paul: who else could well have endured the circumcision: but when it was stood upon as needful: he saith, that no man should enforce it upon him: that he lose not Christ. Even so say the Wittenberg. & Diego Vietor of Siessen, that if men hold the breaking of bread for indifferent, than they could well let it pass, but when it is stood upon as needful, then ought every man justly to set himself against it. For answer: we must know that Circumcision was never an indifferent thing, but was commanded in the old testament. But in the new Testament and in the time of Paul, God would have it laid down with honour, and from that time to be esteemed a forbidden Ceremony. Therefore the example of Circumcision hath no reference to the question of indifferent things. And therefore remaineth the rule which Paul giveth of indifferent things uncast down with this example. Which rule is, as aforesaid, that a man should not therefore condemn another, though he should err in holding an indifferent thing, for needful. It is further objected, that nevertheless Christian liberty is broken, when indifferent things are esteemed needful. But this objection is also of no force. 1. Cor. 14.33. For Christian freedom brings not that with it, that in indifferent things, every man may do what he will, Else there would be no order held in the Church of God. Not. Aunt's fol. 6.2. But, it standeth free for every magistrate (with help of the ministry) to take order as every country best fits for their furtherance, as the Wittenbergers themselves confess. At last it is complained of, how fearfully the common man taketh offence at the breaking of bread, but we cannot believe that any where a Christian man is offended at breaking of bread, for every man knoweth that Christ himself broke the bread at the supper, as appeareth by the clear words: Our Lord jesus Christ in the night that he was betrayed took bread and when he had given thanks he broke it. How is it then possible for any man to be offended at breaking of bread? No man sure will take offence at that which Christ himself hath done. In some, let them seek what they can: they cannot find the least occasion to control the practice of breaking of bread. Yet must we therefore be again condemned of the Darmstatters, and put into the number of those of whom it is written: Gal. 5.12. Would God they were even cut off. Not so loving brethren, but would God we were all honest: and that the one would bear with the other with patience, as Christ hath given us a commandment, that were much better than that we desire one another to be cut off. john. 13.35. By this shall all men know that ye are my disciples, saith Christ, not if you desire to destroy each other: but if you love one another. Blessed be God we are no such folk as they were of whom Paul saith, Would to God they were even cut off. We desire not to bring in again the Levitical ceremonies, and to be thereby just and saved before the Lord, and so make the grace of Christ of no effect: as they did of whom Paul saith, would to God they were cut off, we put our confidence only and solely in Christ jesus, and desire not otherwise to be made just and saved before God, then through faith in him, of such people did not Paul say, would to God they were cut off: though they should yet fail in some things: Phil. 3.15. Rom. 14.1.13. But if any be otherways minded, the Lord shall manifest the same unto him. Also, him that is weak in the faith, receive unto you, but not for controversies of disputations. Also, let us not judge one another any more; but use judgement rather in this, that no man put an occasion to fall, or a stumbling-block before his brother. It may well be, that we fail in something, for we are men: but consider, loving brethren, that you are also men, and so may fail even as well as other men. Where now ye condemn us, and we condemn you, what will be the end thereof? not otherways, then that we shall be both devoured. Gal. 5.14.15. As it formerly befell to the Eastern Churches, when they would not cease to condemn each other. The Papists plot about it day and night, how they may destroy and consume us, one with another. When we now ourselves shall desire the one to devour the other, what shall we otherways accomplish, then that we deliver the Papists the sword into their hands, wherewith to destroy us all? But and if we agreed, and held together, the Pope with all his adherents would be driven to consider well with himself, whether he would take us in hand, or not. But if we be separated from each other, it will be no hard matter unto him to devour one of us after the other. Yea indeed, that is the very matter, out of which the Papists ground their sure hopes, that they will shortly again be masters of all Duchland. For say they, the Protestants are separated, john Paul Windeck in Prognostico, futuri status Ecclesiae. Luk. 11.17. and therefore their building cannot hold. This reckoning the Papists themselves make, and in truth it is an infallible rule, for Christ faith himself, Every kingdom divided against itself shall be desolate: and a house divided against a house falleth. If we will not then cease one to contend with the other, then cannot the Papists reckoning fail them, but we must needs be made desolate. It is true indeed, the greatest part amongst those that call themselves Lutherans, suffer themselves to be persuaded, that the bloodthirsty drifts of the Papists tend only against those whom some call Caluinists. As for themselves, there is no danger at all, for the Caluinists (who hold but naked tokens in the Sacraments) as they falsely accuse them, are not comprehended in the contract of the peace for Religion. But they themselves are out of all doubt comprehended in that religious peace, and therefore the Pope dare not meddle with them, yes indeed, no more than the Wolf dare lay hold on the Sheep that is branded. The Papists writ, and it is yet unrecalled, that they are not bound to hold that religious peace, john Paul Windeck in Pro. sut. sta. Eccle. pag. 326. no not with the Lutherans. For first, it was forced from the Emperor by constraint, besides that, it was meant only for a time, which is now expired, since the publishing of the decrees and explication of the Counsel of Trent, and last of all, the Pope never confirming the same, therefore it never stood in any force indeed. As also in like manner, every year, in the day of the Lords Supper, in Rome, all they that are called Lutherans, as well as they that are called Caluinists, are in like manner acknowledged and condemned for Heretics, and excommunicated and pronounced to be out of the number of the Church of Christ. Therefore they are simple people, that put any trust in this Religious peace. Our agreement and bond, next unto God, is a right religious peace indeed, and had not judicious Politicians of late hindered it at several Parliaments when it was sought for, namely, by kindling a breach amongst the Protestant Princes, by some of the contentious Divines, it would long since have been seen, what had been the force of a Religious peace. When the Papists were masters of Aken, what helped the Lutherans their Religious peace? they must even as well departed the City, as the Caluinists. And what manner of people were they which were persecuted and banished many years in Austria, Carinthia, Stiria, also in Frankenlands, and the Abbey of Fulda, were they not Lutherans? In sum, the Pope loveth Luther and Caluin alike, even the one as well as the other, and if he could this day destroy them both, he would not tarry till to morrow. Therefore beloved brethren, consider what we are to do. The Heathen were formerly of such understanding, that when they had a common enemy, they laid aside their private and particular enmity, and appeared against their common enemy with one accord. Wherefore should not we Christians also use the same wisdom; when we may with a good conscience do it so, that we may do it well? For concerning the Ceremonies, there hath ever been a difference in the Church of God, and yet the ancient Fathers never condemned one another for it. Neither is it the will of God that men should condemn each other for such outward things. Mat. 12.7. Hos. 6.6. I have pleasure in mercy (saith the Lord) and not in offerings. Besides, Anno. 1556. at Franckfort. the Protestant estates have long since therein agreed, that concerning Ceremonies, when they agree with the word of God, (as the Wittenbergers, Darmstatters, and Giessers confess themselves that our Ceremonies do,) that no State should burden, vex, or damnify another, or falsely accuse them, or permit any of theirs to do so. Concerning the doctrine thereabouts, Paul giveth this rule, that if men be agreed in the grounds of salvation, then should no man be condemned for by failings, because God will not condemn such people, and therefore also should not they condemn the one the other. The words of Paul are these, Another foundation can no man lay, 1. Cor. 3.11.12.13.14.15. then that which is laid, which is jesus Christ. And if any man build on this foundation gold, silver, precious stones, timber, hay, or stubble, every man's work shall be made manifest, for, the day will declare it, because it shall be revealed by the fire: and the fire shall try every man's work of what sort it is. If any man's work that he hath built upon abide, he shall receive wages. If any man's work burn, he shall lose, but he shall be safe himself, nevertheless, yet as it were by the fire. See, loving brethren, Paul saith plainly, when one holdeth the grounds of salvation, though he always build not upon the same ground gold and silver, but also some wood, and stubble, yet shall he not therefore be damned, but be saved, and their agreeing of every man be acknowledged for a child of God. Now do we hold the foundation of salvation on both sides without backsliding, On the foundation of salvation. for the foundation of salvation, saith Paul, is Christ jesus, wherein we agree on both sides in one manner, for, we believe on both sides, that he is the everlasting Son of God, which at the appointed time took upon him the nature of man, and so at present is both God and man, and so shall remain everlastingly in one only and unseparable person, yet so, that the two natures that are in him, namely, the Godhead, and the manhood, with their natural properties, remain unmingled everlastingly, and neither nature is changed into the other, for else could he not be true God and man, when he had not in himself as well the godly, as the humane, and as well the humane as the divine nature, which can no ways be made known one from the other, but by their natural properties. Also, we believe on both sides, that he in his natural body which he took upon him, suffered death for us, and arose again the third day from the dead, and ascended into heaven forty days after his resurrection, and at this present sitteth at the right hand of God, from whence he shall come to judge the quick and the dead: also, that in the mean time, he causeth to be preached repentance, and forgiveness of sins, and that all that believe such preaching, and repent them, shall not be lost, but have everlasting life, that is indeed on both sides our faith. And so we do both of us hold the foundation of salvation without backsliding. Wherefore then should we not with good conscience keep brothership one with another, and in all that may befall us, hold together as brethren. The Apostle Paul saith, that we may not only do it with good conscience, but we are bound also to do it, for he that holdeth the foundation of salvation which I have laid, saith Paul, the same, though he have some wood and stubble in his doctrine, which in time must be burnt with fire, yet shall he be saved. Shall he be saved? then must he be a child of God. Is he a child of God? then must he also be my brother, or else am I no child of God. Is he my brother? then stands it not alone free for me to perform brotherly truth and love unto him, but I am every way indebted to him therein. It is very true, there are some contentious ones that say, that we have not only wood, hay, and stubble in our doctrine, but that we also err in those points, that concern the foundation of salvation: as namely of the person of Christ, and of the holy supper: but especially about the everlasting foreknowledge of God, or of free election by grace. For of these last points, say they, give we such fearful reasons; that no Christian can with good conscience acknowledge us for children of God, and is able to hold any brotherhood with us. But if we be innocent in this one point, then are we certainly without blame in these points, for we believe and teach no otherwise of these points: then as next the holy scriptures, happy D. Luther himself believed and taught even unto the day of his death. The sum whereof is to this effect: Of the foreknowledge of God. that mankind is so corrupted through the fall, that he is never able to believe in Christ, or to come unto him by his own power; though he be called to him by the Gospel: But that he may understand and receive the Gospel of Christ, God together with the outward preaching of the Gospel must also inwardly open his understanding, and turn his heart to Christ by his holy spirit. And so is faith nothing less than a work of free-will: but a mere free gift of God, which gift no man hath deserved of God: It so being that all men are sinners. But God gives such grace freely by grace to whom he will. But those whom he presently will, those hath he willed from everlasting: according to the saying of james. Act 15.18. From the beginning of the world God knoweth all his works. Therefore floweth faith from this spring, even the everlasting foreknowledge of God. And the faithful have no cause to ascribe it to themselves, but to praise God, that they do believe. The unbelievers also cannot ascribe the fault to God, but to themselves that they do not believe. For though all men are so corrupted by nature that they cannot of themselves believe in Christ: yet hath not God so corrupted them: but they have so corrupted themselves: seeing that through the devils provocation they fell willingly from God. About which fall no man hath cause to complain against God, though he should leave all men in their destruction and unbelief together. And therefore that he doth help only some out of the same, for that they are to magnify his mercy, and not to dispute with him about the rest. But when as one desireth to know whether God hath foreseen, and chosen him to everlasting life, or not: Then shall he not search into the secret council of God: for such a searching is but in vain; & tendeth to no other end, then to serve to bring one another to despair, or indeed unto fleshly security. But when one desireth to be assured, whether he be ordained to salvation or no, let him hold himself to the revealed word of God: and according to the command thereof believe in Christ, & repent. And then need he not further search whether he be elected to life everlasting or not, for all they that believe in Christ without hypocrisy, are chosen to life everlasting, as it is written, All that believe in him, shall not perish, but have everlasting life. Even so and no otherwise hath D. Luther constantly taught continually of the everlasting foreknowledge of God. As is to be seen in all his writings, which he put forth from year to year, which writings, he that hath them not, or cannot read them: let him read only the abstract taken out of them, and was printed certain years agone at Amberge under this title: Anno. 1598. The Constant doctrine of D. Martin Luther of the first moving causes of faith. Or he that cannot get that abstract, let him read only the Preface of D. Luther upon the Epistle to the Romans: in his Dutch Bible: which he oversaw a new, and caused to be printed the last year before his death, there may he clearly find it. And if he have an upright heart in him, must acknowledge that D. Luther never believed and taught otherways, then as is above mentioned, we therein believe and teach. Whatsoever fearful reasons are objected against us, above and against such a doctrine, they are nothing else then bare forges devised by peace hating people thereby to discredit us. And it skills not much that they note the books and leaves, wherein such fearful reasons stand. When one is a man's enemy, easily may he find something in his arguments & writings, which he may have show to make an evil construction of. When julian the Apostata, was enemy to the Christians he accused them that they would have Magristacy cease, and would cast all good order on an heap: for they taught that men should not any more punish thieves and Murderers: but let every man fulfil his own evil desires: and to show them to be such, he repeats Christ's words: You have heard what is said, eye for eye, & tooth for tooth but, I say unto you, that you shall not resist evil. What could be more manifestly in show said and laid before them, and yet nevertheless they suffered wrong. Even so in truth are we also wronged, when men broach such fearful & odious matters of us. which a man cannot easily utter without sinning: For example they say of us that we teach that God is the cause of sin, and hath a delight and pleasure in sin, and helpeth to sin, but God knoweth, whom no man can deceive, that such blasphemy against God never entered into our minds. The contentious would wring it out of this, that some of ours write, that there befalleth nothing without the foreknowledge, council and will of God, no not sin itself. Now it is certain; our men writ thus: that there can nothing be done, without the foreknowledge, council, and will of God, whether it be little or great, bad or good, either in heaven or on earth. But they do not therefore say, that God is the cause of sin, or hath delight and pleasure in sin, and helpeth therein. But they teach in all their writings the clean contrary, that God is not the author of sin, that also he hath no delight and pleasure in sin, and that he helpeth no man to sin, or doth either secretly or openly provoke them to it. But whereas indeed they do write that there comes nothing to pass without the foreknowledge, council & will of God, yea also that which in itself is evil, and sin. That understand they thus & not otherways, as Luke understands it, where he writes of the fearful and great sin, which Herod and Pilate committed against Christ: Act. 4.27.28. doing whatsoever the hand and council of God had determined before to be done. More clearly, they understand it thus: That God is an almighty God, and so can hinder all things which he will not suffer to come to pass, and that therefore also the evil spirits and men can perform nothing, when as God hath not determined it, or as Luke saith: when that God in his council had not determined that it should come so to pass: that & no otherwise is the opinion of our teachers of the foreknowledge of God, & it is in very truth a right comfortable opinion, for woe unto us poor folk, if the Lord were not so almighty, that he before knew all our enemies bad intents, and could let them pass, or hinder them according to his council and will? How long would the Devil, Pope, and Popish confederates suffer us to live when that God by his providence did not govern them, and bridled them? Even so do we believe of the foreknowledge of God, and are assured that no Christian man doth believe any otherwise thereof, yet will they persuade the people that we believe and say more heinously of the foreknowledge of God: then the jews, Turks, and Heathens. We will show one example more, out of which such as fear God, understanding and impartial men may see how hitherto they have dealt with us. We say it is not possible that the elect should perish, which they construe upon us, as if we had said and written: he that is elected must be saved, do what he will. And on the contrary, he that is not elected must be damned, though he live so honestly and holily, as he can possibly. But we testify before God, and before Christ jesus, who is to come again to judge the quick and the dead, that such an opinion never came into our mind, we say indeed that the elect cannot be lost. And why should we not say so? Christ saith it himself. Mat. 24. Chapt. And D. Luther saith so also in innumerable many places. But that we should say that the elect cannot perish, with this addition do they what they will: that will never be showed in our writings. But that is our opinion, and for that we say, that the elect cannot perish, 1. Pet. 1.5. Luke 22.32. because God keepeth them by his power in faith to salvation: and though they sometimes fall, yet they lie not therein, but he raiseth them again by repentance, for whom God hath elected to everlasting life, those hath he not otherways elected, Ephe. 1.4.5. Rom. 8.30. Ezek. 36.27. then with this condition, that he would give them faith in Christ, and that by his holy spirit he would make them new creatures, and such people as should walk in his commandments, Therefore are they no elect that do what they will, but only they that have a hearty purpose, and an earnest intent to do what God will, that is our opinion herein. Concerning the person of Christ, Of the person of Christ. thereof do we believe no otherways, than the other Protestant Churches uniformly do believe, namely that Christ is true God and man, in one unseparable person. That is the common consent of ours, and all other Protestant Churches also. But that the body of Christ should be every where: that is the private opinion of some few contentious ones, whom not only many Lutherans Churches, as Brunswick, Pomern, Holst, Mark, and Denmark speak against, but also most of their own auditory give no, credit unto it: as a man may perceive if he come into conference with them. Setting then aside this private opinion of some few contentious ones, about the ubiquity of the body of Christ: we are not inferior in the doctrine of the person of Christ, as also of the everlasting foreknowledge of God, to the other Protestant Churches: And to D. Luther himself in all things, Of the holy supper. and in all points agreeable. And so there remaineth no more besides, wherein there is any difference betwixt us, and D. Luther, then alone that point of the holy supper. And yet differ we not in the whole point, but only the least part thereof is in controversy. D. Martin Luther postie: de anno 1529. in the winter part fol. 102. b. The principal part in the holy supper, is the spiritual eating and drinking of the body and blood of Christ, which only maketh a man right and blessed before God, the bodily eating and drinking, is but a token, that maketh no man right and blessed before God: Even as the horse can never be satisfied with painted oats: saith D. Luther. Now, we in every thing agree with D. Luther, in the spiritual eating and drinking of the body and blood of Christ: and we believe as well as he, that it is done by faith: When one feedeth himself with the comfortable promise of God, that he gave his son to death for him, and for his sake will bestow upon him everlasting life, through which faith a man is so incorporated into Christ, that he is, as it were, one bread and one meat with him, as D. Luther saith. Whilst, we then on both sides agree in the spiritual eating and drinking of the body and blood of Christ: wherefore will we sever ourselves, and condemn each other for the signs sake, by which the spiritual eating and drinking, is represented. Doc. Luther saith: the tokens in the holy supper, which men eat & drink with the bodily mouth, are not only bread and wine, but also the body, and the blood of Christ, present in the bread and wine, unseen. We say, the body and blood of Christ, are not the tokens: but the betokened heavenly riches: which cannot be laid hold on, neither fed on by the bodily mouth, but only by faith. But the tokens which we shall, and can eat, and drink in the supper with our bodily mouths, we say, are bread and wine, ordained of Christ, to this holy use, that through such bodily eating of tokens, the spiritual bliss, making, feeding, by the betokened heavenly riches (Namely the true body & blood of Christ, which is performed by faith) are represented, confirmed, and sealed. And so, in no manner of ways do we teach, that men do eat and drink only bare bread and wine in the supper, as the contentious falsely accuse us: but we do teach that men eat and drink in the supper, both bread and wine: and also the true body and blood of Christ: but with this difference, that men eat and drink the bread and wine with the bodily mouth: but the body and blood of Christ with the spiritual mouth: namely by faith, by which only a man can blessedly take hold on Christ. And therefore there is no strife betwixt. D. Luther and us, whether we eat and drink the true body and true blood of Christ in the supper: but there is the difference: how we eat and drink the true body, and true blood of Christ in the supper. We say, we eat and drink the true body and true blood of Christ in the supper only spiritually by faith. D. Luther, D. Martin Luther. Tom. 1. fol. 208. Tom. 2. fol 197. tom 3. fol. 487. saith: we do not only eat and drink the true body and blood of Christ in the supper, spiritually, by faith: but also bodily with the mouth. That cannot we believe. Not that we would not gladly believe the word of God, but because we cannot find in our judgements, The body of Christ is eaten with the mouth of the faithful & unfaithful, as well of judas as of Peter. that that is God's word, that we should eat and drink the body and blood of Christ, with our bodily mouths. D. Luther saith: Christ hath said it, in that he took the bread and said: Take, eat, this is my body. Now dow gladly believe the words of Christ, but that the words of Christ should have such an understanding, as D. Luther gives them, as if he had said, namely. In, or under the bread, is my body unseen, and yet really together with it. And therefore when you eat the bread with your mouths, so do you therewith eat my body also with your mouths, it being in or under the bread hidden. That that should be the meaning of Christ, that cannot we believe. For such a construction runneth against the articles of the Christian faith, and the whole holy Scripture, therein being plainly testified, that Christ hath but one body, wherewith he sat at table in their open sights, at the time of the first supper. And wherewith he also in open sight ascended into heaven, forty days after his resurrection: but not much the better if he hath one body at present seen in heaven, and an other unseen on earth, in every host one. But we understand, that this is the meaning of Christ, when he took the bread and spoke: This is my body, which is given for you: as if he had said, that shall be unto you a remembrance of my body, which I have given for you to death, that so I as the right heavenly bread may feed you to everlasting life, or which is to one effect, that so I may deliver you from the everlasting hunger and misery, which else you must have suffered in hell. We understand, that that was the meaning of Christ in these words, This is my body which is given for you: Whilst he presently after saith, do it in remembrance of me: and whilst in all Sacraments God used so to speak, he naming the tokens even so, as if they were the betokened treasures themselves. For example, when he ordained circumcision: he said: Gen. 17.10. Gen. 17.11. Rom. 4.11. This is my covenant, yet was it not otherwise meant, then if he had said: This is a token or seal of my covenant: even as presently God himself declared, where he for the words: this is my covenant, presently useth these words: It shall be a sign of the covenant betwixt me and thee. Also the Easter lamb is called of God the Pascha, which is in dutch as much as Passeover, Exod. 12.27. Exod. 12.17. Exod. 13.16. when he made his devouring Angel pass by the houses of the children of Israel. And yet it was not meant by it, as if the Easter lamb were the Passeover itself, but that it should be a token and a remembrance of the Passeover, as the Lord again himself declared where he said: This shall be a token to thee in thy hands, and a remembrance before thine eyes. Even so do we understand that also in this sacrament, namely in the holy Supper, Christ spoke Sacramentally, and so said first: This is my body which is given for you, and after added, do such in remembrance of me: thereby demonstrating, that he called the bread his crucified body for us; therefore because he ordained it in remembrance, or for a witness, seal, or pledge of his crucified body for us. In which opinion that confirmeth us also, joh. 6. which we find in the holy Scripture, that Christ most flatly again and again casteth away the bodily eating and drinking of his body and blood. With these two grounds: first, Vers. 61.62. that he would ascend to heaven, where we could not seize on him or eat him, with our bodily mouths. Secondly, that also, Vers. 33.63. such a bodily eating & drinking of his body and blood was not profitable unto salvation. But rather who so doth eat and drink him spiritually, or as he had presently said before, he that cometh to him and believeth in him, he shall have everlasting life, and he will raise him up at the last day. Whilst now Christ hath again and again cast away expressly the bodily eating, and drinking of his body and blood: therefore cannot we believe, that he would ordain against himself, a bodily eating and drinking of his body and blood in the Supper. Those be our grounds, which move us to hold that the words of Christ, This is my body, are not so to be understood, as if the body of Christ were really there present hidden in the bread: (as they sing: hidden in the bread so little) but that the bread & the same food should be a remembrance or putting us in mind of the body of Christ, which he gave up to death on the cross for us, as Christ presently himself hath cleared and said, Do this in remembrance of me: that is, take this bread, and eat it, in remembrance that I as the true heavenly bread gave up my body for you even to death on the cross, and have spilled my blood, for the forgiveness of your sins, and shall be unto you a true meat & drink to everlasting life, which meat and drink nevertheless, you must eat by true faith, and let slip into your hearts, that it may comfort, wash & quicken yourselves, both in life and death. Admit now that we did err, with such a construction of ours: yet did not such an error, concern the grounds of salvation: for Salvation dependeth not in the bodily eating, and drinking of the body and blood of Christ: but salvation standeth in the spiritual eating and drinking of the body and blood of Christ: as D. Luther confesseth himself, therefore and if indeed we did err, about the bodily eating and drinking of the body and blood of Christ: yet nevertheless did we not overthrow the ground of salvation with such an error. Wherefore they have no sufficient and urgent cause, for this points sake (namely, for so much as concerneth the holy supper) wherefore they should condemn us as heathens, and with such condemning any longer hinder the highly needful agreement of the Protestant Churches. Intruth it were well to be wished, Rom. 12.16. Rom. 15.5. 1. Cor. 1.10. that we were all of one mind, and used one form of reasoning, even all of us together of all and every point of Christian Religion: as also the Apostle Paul in divers places most truly admonisheth us thereunto. But it is unpossible that we can ever bring it perfectly to that pass in this life. 1 Cor. 13.9. For we know but in part: and God giveth always more light in spiritual matters to one then to another: as a man may notably see in the writings of the old fathers, whereof not any of them agreed in all things together. If then we shall not love one another before, and as brethren hold together till such time as we have one understanding, and meaning altogether in all godly matters, then shall we never in this life love one another, and hold together as brethren. Now than this is the very Pith of the whole Christian Religion, that we do out of a pure heart and a good conscience, and faith unfeigned, first love God, who gave his son to death, for us, and then also ourselves, that we love each other. Therefore Paul gives us not only this command that we should be of one mind in all things, and should be diligent to use one form: but he gives us also yet another commandment to this effect, that though there were some difference found in us about the understanding of godly matters, we should not break the bond of love, and part the unity of the spirit, but bear patiently the one with the others ignorance and weakness. Paul's words are these. Phil. 3.15.16. Let us therefore as many as be perfect, be thus minded, and if ye be otherwise minded, God shall reveal even the same unto you, Nevertheless, in that whereunto we are come, let us proceed by one rule, that we may mind one thing. That is the commandment of the Apostle Paul: namely, that we separate not ourselves for one point, or other, but give place to God (whosoever he be that at the present holds any unfit thing) to make it more known unto him in his time; And in the mean time walk peaceably, as is said according to the common rule or ground of Christianity, wherein by the grace of God we do agree. This command of the Apostle Paul, loving brethren, we entreat you to consider and to begin from this time forth to live brotherly and peaceably with us. We do not desire, that you should for our sakes be silent in any thing you hold to be truth, or not to confute our grounds if you can do it. But only this is our desire, that you would for those errors sake, which we hold (in your opinion) of the holy supper, not so shamefully rail upon, us and condemn us, in your sermons and writings. When you shall but do so, then is the peace readily accomplished. For we desire not to condemn you. But when you live godlily, according to the knowledge which God hath given unto you, then hold we you for children of God, & for brethren in Christ jesus, for all the errors which we are persuaded that you have about the holy supper. And therefore it resteth in you loving brethren, you can help the Churches of God, if you so please. And there is just cause why you should please: being it is so God's pleasure: and also our great necessity requires it, for it is unpossible that ours (namely the Protestant Churches) should be able long to stand, if we do not quickly make peace one with another, and lay down the unhappy contention that hitherto hath been betwixt us. For by such strife, do we make ourselves naked of all armour, which we should have both from God and man against the Pope. Psal. 133. It so being that God will not assist the contentious, but if we agree, and call upon him with an humble spirit, then will he bestow upon us his grace, and blessing. And indeed the power of the Protestant Princes and States, is also not sufficient to countervail the popedoms, if they sever themselves into two or three sides, and the one part shall help to rip up the other. As touching the common man, he understands almost nothing any more now of the abominations of the Popedom, for that he hears almost nothing else from the Pulpit but only railings upon the Caluinists, yea he hears that (according to their teacher's suggestions) the Papists are not by much so bad, as the Caluinists, and therefore is it not possible that in the time of necessity, he should have a sound zeal to fight against the Popedom, but in time he will hold as much of one Religion as of another. And grant it, that we should never be bodily set upon by the Papists, yet are we at this very present so set upon by them spiritually as never before the like. The jesuits plot subtly day and night, how they may make their bad cause good, with serpentlike writings, and on the contrary side, bring our good cause into all evil suspicion, not only to the common man: but also, and that most especially, to all great Princes. We in the mean time are together by the ears and the youth of the Protestants study almost nothing else, but how the Lutherans may match with the Caluinists, and the Caluinists with the Lutherans: that is, God be merciful unto us, almost all the divinity in our times of the Protestants and should not a man also find a great number amongst the Preachers, who do not well and groundedly know whereon dependeth the certain grounds of strife betwixt us and the Papists: and wherefore our forefathers did separate themselves from them, or what grounds they maintained against them. To what manner of end these things will at last reach unto, we entreat all understanding people to consider. And when yet they will not think upon it, who ought most of all to think upon it, than the Lord God grant that the Princes and Lords together with their peaceloving councils, may for that end once open their own eyes: It is high time, and if it come not to pass speedily: then will the mischief which the Pope hath intended against us, most assuredly not long be kept out from us. The God of Peace, who hath ever hitherto taken his Church into his fatherly protection, he be pleased furthermore also to take pity upon the same: and to stir up godly people, who may rightly consider, and take to heart what that is that Christ saith: Mat. 6.5. happy are the peacemakers for they shall be called the children of God. To the almighty true God and Father, together with the son and holy Ghost, the only and alone true God: be thanks, honour, and praise, both now, and for evermore: Amen. A SHORT ABSTRACT, TAKEN out of the warning about the jesuits bloodthirsty plots, which was put in print at Tubingen, by Doctor LUCAS OSIANDER. DOctor Lucas Osiander published a book at Tubingen, under this title: Warning about the jesuits bad practices, & bloodthirsty plots, etc. In the which book (even from the jesuits own pictures & writings) he manifestly noteth and testifieth, that the jesuits together with the Pope's confederates have wholly concluded, that they will no more dispute with us out of the word of God, but would consume and destroy all those with fire and sword, by the help of the worldly potentates, who were fallen from the Pope. And that they are determined to put in practice, such their blood thirsty plots, and bad practices, so soon as may possibly be brought to pass, & that most especially in our beloved fatherland the Dutch Nation. In the same book are two things most especially to be marked, the one is, that the Papists are even as great enemies to the Lutherans, as to the Caluinists, and desire to consume and destroy the one side as well as the other: the other is; That the religious peace would nothing at all stay the Papists from their intents: when they can but come to practise them. These two things do not all men in Dutchland believe: but Doctor Lucas Osiander doth constantly believe them, as indeed the truth is not otherways. Doctor Lucas Osiander his words are as follow. Pap. 5. Although Satan be a thousand fold more subtle spirit, and much more secret and crafty together with the children of this world in their practices, than the children of light in their business: yet for all that, our Lord God oftentimes so blindeth Satan, that he cannot in all things be secret and close in the wickedness which he goeth about, but he tickleth himself so with his intended practices, that men of understanding can mark, yea and as it were, lay hold on what he hath in his mind. Even so hath Satan in the abovenamed paintings of his trusty beloved, the jesuits, so let his sharp claws peep out that a man may gripe how they have hitherto practised, that the highest and chiefest Potentates in Christendom (if they would follow their minds) might fall upon the evangelical Protestant States of the Augsburges Confession, and destroy them and consume the faith of the evangelical professors: for it is manifest by the counsel of Trent (in the which our Christian evangelical Religion is most unreasonably railed on, and condemned for heresy) and in like manner, out of the manifold poisenous writings of the jesuits, which they have these divers years published against the sound Doctrine of the Agusburges confession, what people they hold for heretics, and for enemies of the Christian Churches (in their opinion) which (in their minds) as wild beasts should destroy the vineyard of the Christian Churches: which also should be strangled and destroyed (according to the jesuits desires) by great and high entitled Potentates. And the jesuits understand by the same beasts, The jesuits have sworn the death, of the Lutherans as well as the Caluinists. not only those who are fallen from the Romish Religion, and yet agree not rightly with the Augsburges confession, but all those who will not have to do with the Papists Religion, misdoings and Idolatry. And especially those who have bound themselves constantly to the Christian Augsburges confession, and therefore they have also put under the beasts some of those ensigns, which the Protestant Princes use to bear in their Arms. And when they should get the gace into their own hands, they would (out of all doubt) hold the one as the other, and destroy them all who would not acknowledge the Pope of Rome for the vicar of Christ, nor worship him for their earthly God. etc. Also Pag. 10. If the jesuits had but one drop of Christian blood in them, and one spark of the meek spirit of jesus, they would not only in right not hate us, or persecute us, but love us with all their hearts, and in time of necessity even wager their very lives for us. As john teacheth in his Epistle, where he saith: we should even lay down our lives for the brethren, therefore the jesuits have no reasonable cause to persecute us, if they were true jesuits, that is, were faithful Christians. And though there be here and there some Christians, N. B. The Caluinists are also true Christians. (most especially in France, and the low Countries) who are found, to have fallen from the Pope, and nevertheless do not agree with us in every article of Christian religion, whose error we indeed cannot also allow of, as being against the holy Scripture, yet is not this any Christian way or means to help the Church of God, and to maintain pure Religion, that the same should be destroyed with the sword. And the jesuits should in all reason consider, that look how often the same Christians defend one Erroneous Article, that they the jesuits have always ten Erroneous Popish Articles, which they both believe and hold, which yet they shall never be able to defend to the end of the world: and therefore they might very well carry water with them upon one colestaffe. And besides that, consider that under the aforenamed Christians, there are certain thousand simple people, who have never been better instructed, & that if they heard of a better religion in their Lands, they looking to it themselves would take it in thankfulness. And so there is a great number under them like to those of whom the Lord said to the Prophet jonas, that they know not the difference betwixt the right hand or the left. And therefore if the jesuits had that Christian love (by which Christ willeth, that his disciples should be known) in their hearts, they would not cast out the child with the bath, or rend up the good wheat with the weeds: much less so lay their platforms, that the child should be murdered in the mother's bellies, as is manifested by their provocations in France, at Paris, Orliance, and other places upon Bartholomew day, Anno. 1574. etc. practised, where no woman with child was spared. But the jesuits would gladly begin the play with those simple Christians, who are not in all things sufficiently informed, N. B. The jesuits would begin with the Caluinists, that so they might end it with the Lutherans. M. Lucas Ostanders gloss, The jesuits esteem one Evangelist Christian as the other. whereby they might end it, with those who do in every point hold the pure doctrine of the Augsburges confession. For the jesuits esteem the one as they do the other. Who will not make himself partaker of their Idolatry, juggling and false Romish Religion, he is adjudged of them to death. These Christians which fail, men ought to inform out of the word of God, and make them to understand better the truth, but for the cause of Religion (which they do nevertheless maintain quietly and reasonably) should they not be put to death. Also page. 14. If we had no better testimony against the Romish Antichrist the Pope, that he is from his Father the Devil, yet were it sufficiently witnessed by this, that he hath in the cause of Religion stirred up so much shedding of blood: and yet at this present day doth most eagerly provoke and desire to drive on the Potentates thereto, that they might stain their hands in the innocent blood of honest Christians. And to effect this, The jesuits care for no religious peace. he useth his Scoutwatches (the devils posts) the jesuits, who under the show of great holiness possess the hearts of many people, and desire to bring the matter to that pass, that a fearful cutting of throats, and butchery might be set abroach in Dutchland, and other kingdoms, the peace of Religion be broken, and that the stronger should put the weaker in the sack. In like manner also, before this time, one that thought himself a Lawyer, but a bad and false Christian, Doctor George Eder mocked the Religious peace in manifest writing put in print, and drew the same only to a toleration, which neither could nor should be of force. Such folk hath the subtle Devil kept till the last end of them game, and made his cards of helps, that through them he might set a work misery and necessity. And therefore whilst there is not only so much to be gathered out of the abovenamed pictures of the jesuits, but also out of their writings, practices, and plots, that their intent and purpose reacheth to that end, to destroy the Protestant Religion and Estates: By this it is manifest that the murdering spirit, namely the Divellrideth them, and will not let them keep holy day, till that they (when the Lord shall tolerate them) have set a work a fearful bloodbath. Therefore is it much better to hold nothing, then to be such people, who desire to overthrow the peace of Religion, and also the worldly peace, and to be set a work, to the furthering of Misery and necessity. FINIS.