A FULL DECLARATION OF THE FAITH AND CEREMONIES PROFESSED IN the dominions of the most Illustrious and noble Prince FREDERICK, 5. Prince, Elector Palatine.  
PUBLISHED FOR THE BENEFIT AND SATISFACTIon of all God's people.  
ACCORDING TO THE Original printed in the High Dutch tongue.  
Translated into English by john Rolte.  
LONDON, Imprinted for William Welby, at the Swan in Paul's Church yard. 1614   


D R W M BEVERIDGE B P of S T ASAPH.   portrait of William Beveridge  
RECTE FACIENDO SECURUS  coat of arms or blazon  
 
  

TO THE RIGHT HONOURABLE Sr. EDWARD COKE, LORD CHIEF JUSTICE of England, one of his majesties most Honourable privy Councel● Grace and peace be multiplied by the knowledge of God, and of jesus our Lord.  
NAoman, Captain of the host of the King of Syria, (Right Honourable) a great man with his Master, and Honourable, hearkening to the report of a little captive maid of the land of Israel, obtained not only the cure of the leprosy of his body, but also of his soul: and therefore he did not only confess the God of Israel to be the only true God, but he required two mules burden of the earth of that land, vowing he would never after offer burnt offering or sacrifice to other gods, but unto the Lord.  
The good acceptance whereof, with the mercy and providence of God therein considered, (Right Honourable) moved me the rather to make answer unto some such demands, as have been propounded unto me here in my fatherland, about the fruitfulness of that good land, where are the upper springs and the neither springs, which it hath pleased God to allot to the Othoniel and Achsah of our times, the son in law, and daughter to Caleb, the the noblest Prince and longest liver of all the people of Israel, who hath seen the Lords wonders and deliverances, in Egypt, the red Sea, Wilderness, and land of Promise, (Preserve them still, O Lord, from all the Canaanites, etc. among whom they live, and make them all for strength of body, wisdom, constancy and years like unto Caleb, and with Othoniel to subdue the enemies of Israel.) And not having any better means then this, whereby to give content, I have now presented my little cake, and offered my two mites, to the Lords servants and treasury, being all that I had. The former being, A faithful Admonition of the Prince Elector Palatines Churches, advising to unity. And this, A full Declaration of their faith. So as that this is not only an apology of the former, as appeareth in the 8. Chapter: but is able to give full satisfaction to all such honest people as desire to know what to trust to in them For which end they first published the same, as appeareth in the 1. Chapter, and which I only aimed at in translating it. For as for peace haters nothing will satisfy them, God-fearing people then finding what they seek for, I trust none will blame me for that I have taught it to speak English in so plain a style; the Lord knowing that I have done it so faithfully as possibly I could.  
The causes moving me to be so bold as to put your honours cognisance upon this Prince Electors man, are for that it hath pleased God to move the heart of our dread Sovereign to assign your Honour a general charge to do justice to the oppressed, and to defend the fatherless, the widow, and the stranger. And therefore as I served in the former to the Table of the Right Honourable Oliver Lord S. john, as a dish of Rhenish Grapes, that so others might the more willingly taste thereof, so by your Honour's good acceptance also of this tree into your Orchard, it may spread itself the further in the vineyard which God hath planted in this Iseland. And so that good land may have, two faithful and Honourable witnesses sufficient to avouch the truth against any that shall bring an evil report upon the same. And though he be now so homely appareled in an English shepherds weed, the fault thereof is to be ascribed to me, for I assure myself had a jonathan got his acquaintance he would have honoured him more, yet as he now is, I trust your Honour shall reap no disgrace by him, for he was borne in Ishaies' house, and he is strong, valiant and wise, and the Lord is with him: wherefore as he fought with the Lion and the Bear in his father-land, so dare he (with his 5. smooth stones taken out of the Lords brook) encounter Goliath a-abroad, if he hear him blaspheme the Lord and his host: which he shall be the better able to do, and himself take no harm, being so honourably harnished. And no doubt but he shall find some opposition abroad, it so being that his brethren (the sons of Bilhah and Zilpah) hate him at home, because his father loveth him more than them: and because his works are good, (which is the common case of all the dearest children of God.) Who now also is more feeling of a stranger's case then your Honour? But why do I still call him a stranger? the whole city knowing that he is a virtuous man, and a prosolite, and therefore hath not only taken our God for his God, but our people for his people: surely the heart of none but Marah will refuse him. Yet whatsoever entertainment he finds, yea although it should be such as may discourage him, he hath kept the words of God's patience, and done that which appertained to him: and he will not for all that despair, or renounce the confession of the truth (as Prince Frederick of blessed memory did formerly answer those that thought to daunt him) though the whole world should leave him. Now the God of Israel under whose wings he is come to trust, recompense his works more and more with a full reward. And the same all sufficient God, remember your Honour, and wipe not out the kindness that you have showed on the house of our God, and on the offices thereof.  
Your Honour's most humble at command JOHN ROLTE.   

THE EPISTLE TO THE READER.  
CHristian Reader, that which Suetonius reports concerning Caligula, that he had wont to say, that he commended nothing so much in his nature as impudency and obstinacy, may truly be verified of certain refractory persons in this age of ours, who professing the same faith and religion which we do, and calling themselves Protestant's, yet cease not stiffly to maintain some certain errors, though they be never so clearly convinced, and to slander their brethren and religion, though they justify and explain themselves never so apparently: and that which is yet a greater sign of impudency and obstinacy, the more they are persuaded and exhorted by all loving and brotherly means to unity and amity, the more they rage, and spit out the venom of their malice against the persuaders. This uncharitable dealing as it appeareth in most of the writings of those who call themselves Luther's disciples. So in none more than in their proceed against the Ministers of Prince Frederick Elector his Church: for after that the●● had in a Christian zeal of truth and peace set forth their Faithful Admonition, wherein they cleared their doctrines from many slanderous imputations ●●d ofter●d the hand of fellowship and brotherhood to then ●ouersaries, notwithstanding their disagreement in some points: and laboured also to win them to peace by all loving and kind protestations: yet divers of a more turbulent nature amongst them, have not spared to exagitate that book, and accuse the writers thereof of fraudulent dealing both in delivering some, and concealing other of their doctrines: and in a word, to condemn them more than ever they did before: for which cause those godly men of the Prince Electors Church, were constrained to write this second book, called, A full Declaration of their faith and ceremonies: that they might stop the mouths of their malicious adversaries, and show to the world that they hold no such damnable errors as they impute unto them.  
My purpose is not commend this small volume unto thee for it will commend itself, if thou please to peruse it with an indifferent eye: my intent is only to show thee how useful it may be to the Church of God. The ends of the first writing of it were these; first, that the world might know what they hold concerning the matter of religion, and how sound their faith is in all fundamental points thereof. Secondly, that the mouths of their adversaries the rigid Lutherans might be stopped, who cease not maliciously to lay unto their charges strange and blasphemous doctrines, which they never thought nor taught. And thirdly, that all men might perceive, how those that falsely call themselves Luther's disciples, do serve more from Luther's opinion then these do, except in one thing only which is the doctrine of the sacrament: for albeit Luther spoke many things in the beat of contention, which might seem to afford some ground to their opinions, yet when that heat was cooled, and his speeches proceeded from better advisement, he is so far from patronizing such paradoxes, that none is more contrary unto them then himself is: these were ends of the first writing this book.  
And as for the translating, it wanteth not lawful and commendable uses: for, first we may here see, what cause we have to bless God for the religious care of our dread sovereign, in matching his only daughter a princess peerless, with a Prince of that soundness in religion as the Prince Elector is: thereby discovering his singular love to the truth, and his upright heart to God: when as neither masses of treasure nor height of honour did so much preponder at in his royal heart, as did true religion, and the advancement of the Gospel, and the glory of God. What is to marry in the Lord, if this be not? and what can be a truer token of a religious heart than this is? policy, counseleth to strengthen states and kingdoms by conjoining them together by marriages. And in this respect not only religion is often not regarded, but even nature's law contemned, as experience showeth in many places of Christendom, and especially in the house of Austria. But our religious Sovereign esteeming it no policy but vanity, which is not grounded upon the fear of God, the root of true wisdom, hath preferred true religion above all; and laboured to strengthen himself rather in the Lord, then in the world. Albeit there be never the less no disparagement in that happy match, either in honour, he being descended from Kings and Emperors, and the principal Elector Imperial. Or in wealth and power, his dominion being both great and large, able to answer his stoutest enemy in the face, if need should require, or in gifts of nature, of which this whole land, and especially Cambridge graced by his highness presence are eye, and ear, and heart witnesses: notwithstanding, religion was his majesties chief motive: and so being, it giveth us all his subjects that fear God, cause both to praise God for his majesties happy reign over us, and to lay down our lives and goods at his feet to give him contentment: and to pray to God with earnest devotion for the continuing of his life and reign. As also to hope that as his Majesty hath begun this first happy marriage of his royal issue in the Lord, so he will not serve from the said rule in the second, of him who is the breath of our nostrils, and the only radiant star of our horizon.  
Secondly, this Treatise may serve to advertise us that we are not alone in the profession of our faith, nor do separate ourselves from other reformed Churches: but join the hands of fellowship and friendship with the Churches of Germany; yea of France, the Low-Countries, Denmark and all other reformed Churches of the world, which howsoever they differ from us in some ceremonies; yet in substance of faith, we run all one way, and mind one thing. And touching Ceremonies, being nothing but external accidents and ornaments of religion, that they are not so obstinately maintained by any of us, as if the life of religion should consist therein: or that we are not ready to alter and change the fashion of them if necessity, either in respect of charity or scandal should so require. And as for the difference betwixt the Lutherans and Caluinists, that they are not so great nor so many as our adversaries would make them, and as the world take them to be: excepting only a few strange positions broached & defended by some of a more rough and bitter spirit of that sect; who as they swarm from the standard of their Captain Luther, so are condemned of their own pew-fellows, to whom God hath vouchsafed a more mild and peaceable heart. This is plainly discovered in this book; and not only this, but also with what spirit of meekness these good men, the Authors of this book, are inspired, who being reviled, scorned, and contumeliously railed upon, by those rough and rigid false disciples of Luther, reviled not again, but after the example of Christ refer the righting of their wrongs to him that is the rightful judge of heaven and earth: and by all gentle and loving persuasions labour to win them to the truth.  
Lastly, it may stand up as a bulwark, against the malicious slanders of our rancored adversaries the jesuits, and other of the Romish crew, and this as in many points, so especially in these two: that the Protestant Church for want of a vissible judge endued with infallibillety of judgement and impossibility of erring is rend and torn in pieces into so many sects, as there are particular Churches, and almost persons. And that we, if not professedly, yet by consequents, hold this damnable doctrine, that God is the author of sin: both which slanders are so clearly dispelled in this tract, that none can choose but subscribe to the same, who is not either muffled with ignorance, or blinded with malice. For touching the first, here they may see, how though we be disjoined by distance of peace, yet we accord together in the unity of one truth, and that all differences amongst us, are almost only in such matters, as concern not the life of religion, but the exterior shape and garment thereof. And this by the guidance of our invisible head jesus Christ, and his blessed spirit of truth, in better and in a more excellent manner, than they by their visible judge the pretended vicar of Christ upon earth. And touching the second, that neither directly we teach, nor indirectly may be deduced from our doctrines, that God is the author of sin, is so evidently and sincerely discovered in this book, as none that readeth the same with advisement can but account our adversaries notorious callumniaters to lay so soul a crime to our charges upon so silly a ground; but no marvel, seeing slandering and lying is one of the chief pillars of their kingdom. These be the profitable uses, that may be made of this book, Now the God of all mercy direct all our thoughts, words and works, to the advancement of his glory, and the edification of his Church. And thus commending this book to thy favourable acceptance, I commend thee to the grace of Christ jesus.  
Thine in the Lord, and the poor servant of jesus Christ Thomas Beard Doctor of Divinity.   

THE CONTENTS OF THIS DECLARATION.  

FIrst there is placed a Preface: of the cause and end of this Declaration.  
After followeth the Declaration itself, wherein are ten Chapters, Containing as followeth.  
The 1. Chapter. That we have not such a detestable faith, as is measured to us abroad.  
The 2. Chapter. What our faith is in very truth.  
The 3. Chapter. That we have not founded and learned such our faith, from blind reason, much less from the revelation of Satan, as some calumniate us, also not out of the writings of failable men, but only and alone, out of the infallible word of God, through the gracious enlightening of his holy spirit.  
The 4. Chapter. That Doctor Luther of happy memory, did even believe and teach, as we believe 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 believe and teach otherwise of the person of Christ, then as Doctor Luther of happy memory did believe and teach: excepting the ubiquity of the body of Christ, which he also at last renounced himself.  
The 7. Chapter. That we do not believe and teach otherwise of the foreknowledge and almighty providence of God over all creatures, and of the original of sin, then as Doctor Luther of happy memory hath believed and taught thereof.  
The 8. Chapter. That we believe and teach no otherwise of the everlasting Predestination of God, or of the free election by grace of the children of God to everlasting life, or which is all one, from whence faith springeth, then as Doctor Luther of happy memory did believe and teach.  
The 9 Chapter. That we believe and teach no otherwise of holy Baptism, then as Doctor Luther of happy memory, published in the Smalkaldish Articles, and in the Sermon of the blessed Sacrament of holy Baptism, anno 1519. delivered his opinion.  
The 10. Chapter. That the Ceremonies which we use in our Churches, are neither against the word of God nor Christian liberty.  
These are the Chapters of this Declaration: upon which this conclusion followeth; that for the same they have no just cause to condemn us as heathens.   
The Volumes of Luther mentioned, are his Dutch Volumes.   

OF THE END AND CONTENTS OF THIS DECLARATION.  
CHristian loving Reader, it cannot be uttered, what mischief the contention about the Sacrament hath done, and yet daily doth, and is to be feared will do more and more in the Protestant Churches. Now we for our parts are not only ready to embrace peace continually, and for that end have tried all means to purchase the same, whatsoever any Christians are bound to do therein: but so there are also many God fearing people on the adverse part, both of high and low degree, who desire peace as gladly even as we do, and would further it to the uttermost of their powers, who also acknowledge that the means thereto propounded by us (that we, namely, whilst we agree in the foundation of faith, should not condemn each other for difference in opinion about by-questions: considering that it is unpossible in this life, that the perfection and uniform confession of all the mysteries of God, should be holden by all members of Christ in all things: as the Scripture witnesseth, and experience hath always manifested) are Christian, and agreeable to the word and will of God. Only they are hindrered by part of their portly preachers: who say and write, that it standeth not alone upon some few by-questions: but also that there is difference in opinion, in the foundation of Christian faith, and that we have so many detestable errors, that no Christian man can with good conscience acknowledge us for brethren in Christ, and according to the same, hold peace and brothership with us.  
That now this obstacle may be removed, and that good-hearted people may know what to trust unto about us; we are willing once more (adding to full measure) to declare, what we believe or do not believe, of all and every point of doctrine, and thereby also declare, what we use for Ceremonies, or do not use in our Churches: with the causes added thereto, wherefore we do 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 eyes of many people may be opened thereby, to the honour of him, and benefit of his Churches. Amen.   

A FULL DECLARATION OF THE FAITH, AND CEREMOnies of the Pfaltzgraves' Churches.  

CHAP. I. That we have not such a detestable faith, as is measured to us abroad by peace-hating people.  
NOw to begin: We protest before God, and whole Christendom, that we have not in any sort, such a detestable faith, as peace-hating people ascribe unto us, whereas they say:  
That we deny God's omnipotency. 
The 〈◊〉 these 〈◊〉 is to the● 〈◊〉 Cha● 〈◊〉   
That we make God the author of sin.  
That we make God to be a tyrant.  
That we deny the Godhead of Christ.  
That we deny the personal union of both the natures in Christ.  
That we say, that the divine and human natures in in Christ, have in no sort any actual and working fellowship one with the other.  
That we deny original sin.  
That we say, that the son of God died not for us indeed and in truth, but only a bare man.  
That we deny the power of the death of Christ.  
That we deny the necessity of believing in Christ, and say, that the unbelieving heathens can be saved as well as the Christians.  
That we make holy Baptism of no effect.  
That we deny the bliss making, eating, and drinking of the body and blood of Christ in the holy Supper.  
That we teach, that he that is elected to everlasting life must be saved, be he never so wicked; and he that is ordained to everlasting death, he must be damned, live he so holily as he can possibly.  
Such, and many more the like blasphemies against God they do accuse us of, that we both believe and teach.  
But we can avouch it before God, that we tremble from our hearts, to think upon the very naming of such blasphemies against God, if we were to tax others for them: how far is it then from us, that we ourselves should believe and teach such?  
Also those our defamers are never able to produce any sound proof against us, that we did ever believe or teach any such things A● they themselves now lay open, 
Doctor Myllius in the brothership of the Lutheran Evangelist Churches. Thess. 163.  and acknowledge in their last writings: that we never approved any such detestable opinions. And yet cease they not to throw the scandal upon us: and will excuse the same with this: that it is no new thing to lay upon heretics, the evil consequents which follow their doctrines as their own errors, though they do not allow the same. But be it new or old, we give all honest men leave to judge, whether it be right or not?  
The Heathen had formerly a proverb: Inter bonos been agier oportet; that is, honest me● should deal honestly with each other. Also; Quisque debet esse interpres suorum verborum: that is, every man should be the interpreter of his own words. In which manner also saith Syrach, Chap. 19.16, 17. A man letteth words fall sometimes, which be meaneth not so; for who is it that fails not sometimes with his tongue? speak to thy neighbour thereof, before thou threaten him, etc. That hath ever been the judgement of the ancient, as well among the Heathens, as people of God: that we should catch no man in his words, but give every man leave to be his own expositor, how he understands the same.  
What in the end will come hereof, when the one shall so deal with the other, and deceiveably lay imputations of error on the other, which never came in his mind? Surely then shall men by such courses, not only make heretics of Zwinglius, Caluin, Beza, Martyr, etc. And not only of Luther, Melancton, Brentius, etc. but also of the Prophets and Apostles themselves.  
The Evangelist Mark writeth, chapter 6.5. that Christ could do no great works in his father-land. If a wicked man had to deal with these words, might he not seem to have show for this conclusion, that the Evangelist Mark had denied Christ's omnipotency. Moses saith; God hardened Pharaohs heart. 
Exod. 11.10.  Paul goes yet further, 
〈…〉. 18.  and saith, He hardeneth whom he will. When a wicked man dealeth therewith, could not he with great show make this conclusion, and say, Moses and Paul make God the author of sin? And did not Paul complain thereof many hundred years ago, that men would even make such conclusions out of his doctrine against it?  
Or do not the defamers know, that that wretched fellow Doctor Pistorius now at this present concludes against blessed Doctor Luther? He writes; Doctor Luther was a Tritheit, who said, there are three Gods. Also he was a Sabellian, who said, there was but one person of the Godhead. Also he was an Arian, who denied the everlasting Godhead of Christ. Also that he was an Eutychian, who mingled the two natures of Christ in one. Also a Nestorian, who separated the two natures in Christ. Also a Valentinian, who were so mad headed, as to say, that the human nature of Christ descended from heaven. Also a Marcionite, who blasphemed that Christ was not crucified and died in very deed, but only in show. Such, and many more the like detestable heresies, that wretched fellow Pistorius construeth upon blessed Doctor Luther. And to prove the same against him, he cities his own words, which make a great show to that end. What will our defamers say unto it? they can say no otherwise in truth, than that Doctor Luther was not honestly dealt withal, to construe his words so, and to draw such conclusions from them as never came into his mind in all his life.  
Even the very same answer shall they receive from us also who forge such falsehoods (things else not heard of) as are above specified, and the like things upon us. Which yet we repeat not for their sakes, for to them is all singing and saying lost. But what we say, that speak we for those honest men's sakes, who would gladly understand how the estate in religion standeth with us, and whom it also concerneth as much as us, that they be thoroughly informed therein.  
They may now know, and may well and boldly put this trust in us, (for we fear God, and desire not to deceive any man) that all the odious and blasphemous things whereof we are calumniated here and there by contentious spirits, are no other things, but even mere flat lies. And they need not be troubled, though they allege, that there stand our own plain words. Is it not true, that our own plain words stand there. That God is 〈◊〉 mighty: that God is the author of sin, etc. But there stand only such words in our writings, out of the which these and the like blasphemies may be wrested, if men will deal dishonestly with us, or not respect, or take to heart what we say, as we have often declared. In which kind of handling, way be drawn even such and the like odious blasphemies against God, with as great show of reason (as is before specified) and that out of the word of God itself. We speak not this to that intent, as if we esteemed our writings equivalent to the word of God. We know full well that we are men, who can err and fail. But this only is that we say, Can they make an evil construction of God's word, wherein yet there is no fault (when they will be wicked) and conclude many evil things from thence, with great show of reason: how much more may our words be construed evil, and with great show, many great and fearful errors be drawn from thence, which are not always void of failings of themselves? Wherefore good people are not to respect such their conclusions. Yea also when they shall lay our own words in our own books before their faces: yet are they not presently to construe, that this or that is our opinion, as the words at first show seem to bear: but they are to look both before and behind what is added, and what we declare either there, or in other our writings of the like matter.  

Note. Neither side is to blame other for private writings.  Especially good understanding people may have good respect how we have expounded our meanings, in our Catechism, and other manifest and open writings (of many godly learned men together advised upon, and put forth under the general title of one or more reformed Churches) for private writings are not always so well considered of as they should. And many of those writings also there are, which most of us never once saw or read in all our lives. And therefore we do not acknowledge ourselves indebted to render a reckoning for them. Even as we also do not think that the adverse part will take upon them, to make answer for every thing that is privately penned by one or other on their sides, of the learned (even the learnedest not exempted) which might be esteemed to be done either hastily or undeliberately.  
And therefore it is that we do even in the beginning of this writing, say and testify, both for our needs sake, and also for the common benefit: that we (in no respect) have any such dangerous and detestable belief, as peace-hating people ascribe unto us.   

CHAP. II. What our faith is in very truth.  
NOw if any man shall further demand, what then is our faith indeed, the which we willingly acknowledge? then is this our answer, as followeth.  
We believe that there is one only true God, 
Of God.  the father of our Lord jesus Christ, with the Son and holy Ghost, and that accordingly, there are three distinct persons in that one godly Essence, the Father, the Son, and the holy Ghost.  
We believe further, that the same one God is everlasting and Almighty, and can do whatsoever he will. Also, that he is infinite, and accordingly is present in all places at one time, and seethe, heareth, and knoweth all things. Also that he is just, and punisheth no man without desert. Also that he is merciful, and hath no delight in the death of sinners, but that they should repent themselves and live.  
We believe further, that the same one true God created heaven and earth, and all that therein is of nothing. 
Of the Creation.   
We believe further, that God sustaineth and ruleth all things which he created, and that he hath them so in his hand, 
Of the s● knowledge of God.  that no creature can stir or move itself without his will; and therefore nothing can come to pass without his permission, whether it be good or evil. Also, all that God doth at present, or permitteth to come to pass, he foreknew it from everlasting, and with well bethought council had determined, that he even so would do it, or permit it. Also that he did not determine to permit any wicked thing to come to pass, but that which he could and would turn to a good end.  
We believe further, that in the beginning God created all the Angels and men holy and good, and especially man in his likeness, 
Of the fall of Angels and men; and of original sin.  and to blessed immortality. But they, to wit, the Angels, and the two first of mankind, did shortly after their creation, fall from God their Creator: and have by such their fall, brought not only upon themselves the wrath of God, but also such a pollution of their natures, that now they can no more either will, or accomplish any thing that is good. Which pollution fell on the lost Angels altogether at one tim. But mankind inherits such defilement, together with the guiltiness both of the first and second death by propagation one from another. From whence it is, that the same corruption of mankind, is called original sin  
We believe further, though such a fearful fall, both of Angels and men, 
Of the cause of man's fall.  could not have come to pass without God's permission, and that he appoints nothing without good consideration: yet is not the fault of this fall in any manner to be ascribed to him; considering, that he so created the Angels and men, that they had free will to turn to good, as well as to bad.  
We believe further, that it becomes not poor creatures to dispute with God; wherefore he created the Angels and men so, that they could fall. Also, wherefore he hindered not such a fall, whereas he could well have done it. He is the Lord, and his will is ever just and good, though we always understand it not. The Apostle Paul saith, 
Rom. 11.32. Gal. 3.22.  that God hath shut up all under unbelief, or under sin, that he might have mercy on all: (that is, that no man may be saved, but merely by the mercy of God.) Also, 
Rom. 9.22.23.  What and if God would, to show his wrath, and to make his power known, suffer with long patience the vessels of wrath prepared to destruction: and that he might declare the riches of his glory, upon the vessels of mercy, which he hath prepared unto glory. By this aught we in all reason to let it so remain.  
We believe further, that the fallen Angels and and men could not free themselves from the Almighty governance of▪ But that they on the one side as well as on the other, are in the hand of God, and their wickedness cannot otherwise break out, then as God hath permitted it. And this our faith, is our greatest comfort on earth. For and if the wicked Angels & men, had the bridle in their own powers, where should we be able to abide for them?  
We believe further, that though God permit many sins in the fallen Angels, and men, and that he useth oftentimes their sinful actions to accomplish his holy works, (as he did the abominable deeds of Absalon, to the punishment of David; and the treason of judas, to the freedom of mankind) also though he often punish sin by sin, and blind and harden those commonly at last, who with seeing eyes will yet be blind, (as formerly he did Pharaoh) yet nevertheless he of himself hath no pleasure in sin, much less doth he provoke or drive any man thereunto: but that the precedent working cause of all sin, which goeth before, is only and alone the free and unforced will of wicked Angels and men.  
We believe further, that God hath adjudged the fallen Angels to everlasting fire, without any grace or mercy, to terrify us thereby; that we make not a jest of the anger of God against sin.  
We believe further, that God had indeed just cause and power also, to push down the fallen men into everlasting hellish fire, without any grace or mercy. But he hath not done it; but hath offered grace again to man. And that so he might show them mercy without breach of his justice, he ordained his only begotten Son to be our surety and Mediator, and to take the punishment upon him which we deserved, and so deliver us from everlasting well deserved death, by his innocent death.  
To accomplish the said council and will of God the heavenly father, the Son of God our Lord, and redeemer jesus Christ, became man in the last times of the world: conceived by the holy Ghost, borne of the Virgin Mary; and like unto us in all things, sin excepted. And when he had lived as a man thirty years, he began to teach and preach, the merciful pleasure of his heavenly father towards us poor sinful men: And in the fourth year after that, he was captived, crucified, put to death, and buried, descended into hell, and rose again from the dead the third day, and ascended into heaven, forty days after, and set himself at the right hand of God the father Almighty; from whence he shall return to judge the quick and the dead.  
And therefore we believe of Christ, that he is not a bare man, 
Of the person of Christ.  but that he is the everlasting Almighty Son of God, who at the appointed time took the nature of man upon him, and is now together God and man, and so shall remain everlastingly, in one unseparable person.  
And being thus at present both God and man, in one unseparable person; therefore do we believe further, that all may be said of him, that may be said of God, and all that may be said of man; yet with this caution, that every thing must be understood of him to be true; the Divine thing according to the Divine nature, and the human according to the human nature. For example, it may be said of him, that he is from everlasting; and also, he was first borne in the last times, both are true, but not both according to both natures. For according to the human nature was he not from everlasting. Also, according to the Divine nature was he not borne in the last times. But he is from everlasting according to the Divine nature, and first borne in the last times according to the human nature.  
According to which then we do believe, that in deed and truth, the Son of God died for us: but yet not according to the Godhead, but only according to the manhood: for the Godhead cannot die.  
Also we believe, that indeed and truth, Christ is present with us, and will so remain to the end of the world, but yet not according to the humanity, but the Deity. For according to the human nature is he ascended up into heaven. And the Scripture is manifest, which saith; That by the offering up of his body, he must enter into the heavenly tabernacles, and not remain upon the earth: else were he not our Priest. Heb. the 8.9. and 10. Chapters.  
Of the power of the death of Christ believe we, that the death of Christ, 
Of the power of the death of Christ.  (whilst he being not a bare man, but the Son of God died) is a full and all-sufficient payment, not only for our sins, but also the sins of the whole world. And that he by his death hath purchased, not only forgiveness of sins, but also the new birth by the holy Ghost, and and lastly everlasting life.  
But we believe therewithal, that no man shall be made partaker of such a benefit, but only he that believeth in him. For the Scripture is plain, where it saith, He that believeth not shall be damned, Mark. 16.16. Also. He that believeth not in the Son of God, the wrath of God abideth on him. joh. 3.36.  
We believe further, that the true saving faith cannot be without repentance, and good works. 
Of the nature of the saving faith.  For such a faith layeth hold on Christ wholly, who was made of God not only righteousness to us, but also sanctification, 1. Cor. 1.30.  
We believe further, that though the true blisse-making faith cannot be without good works, 
Of the righteousness before God.  yet nevertheless the man before God's justice seat (that is, when he is thoroughly touched with his sins) neither can or should bear himself upon his good works; it so being that they are ever unperfect. But that a man shall appeal only and alone unto the grace of God, before his judgement seat, which grace he hath prepared for us in Christ, and take hold on the same grace with a believing heart; and so will God forgive him his sins, and esteem him just for the full satisfaction of jesus Christ. And that is our meaning when we say, that man is justified before God, only by faith, without help of good works: namely, not that good works should be abandoned, but only that a man should not put any confidence therein.  
We believe further, that God hath ordained the preaching of his Gospel to this end, 
Of the Ministry.  that he would work in us faith in Christ thereby, and that the same preaching of God the Lord, is no jest, but that it is his earnest will and intent that all people that hear such preaching, should believe the same, & should return to Christ.  

Of the fountain of faith.  We believe further, that mankind is so corrupted by the fall of our first Parents, that they cannot understand or entertain the preaching of Christ, unless God open their understandings by his holy spirit, and turn their hearts to Christ.  
And that therefore the Gospel is not only a special work o● God, which God bestoweth not upon all men, but also that the understanding and the receiving of the Gospel, (or to speak with one word) faith, is an especial work of God, Ephes. 2.8. Also, 2. Thes. 3.5.  
Which gift no man hath deserved of God. It being so, that all men are sinners, Rom. 3.23. But God gives it by grace, to whom he will, Rom. 9.18.  
But those whom he presently will, those hath he willed from everlasting. For from the beginning of of the world, God knoweth all his works, Act. 15.18.  
Therefore it is most certain, that no man believeth in Christ, except God hath chosen him to everlasting life: as Paul saith, The election h●●h obtained it, the rest have been hardened, Rom. 11.7. Also as Luke saith, As many as were ordained to eternal life, believed, Act. 13.48.  
But therewithal it is also true, that we ought not to search into the secret counsel of God, whether we be elected or not; 
2. Tim. 2 19  for such a search is in vain. It being so that God hath sealed the book of life, and will not permit any creature to peep therein. But we ought to keep ourselves to the revealed word of God, which saith, that God hath chosen us in Christ, that is, to that end he might make us saved through Christ, and no otherwise, Ephes. 1.3. And there accordingly he commandeth us to repent, & believe in Christ, and so seek salvation in him. This commandment of Christ should we endeavour to hold, so far as God giveth us power, and continually pray that God will be pleased more and more to increase our faith. When we do so, then need we not search further, whether we be elected to everlasting life or not. For this is sure and out of all doubt, that all those that repent them without hypocrisy, and believe in Christ, are elected to everlasting salvation.  
But for this cause will not God reveal our election any otherwise then through such testifications, that we might not fall into fleshly security, But work out our salvation with fear & trembling, Phil. 2.2.  
Which fear wheresoever it is, certainly it is accompanied with this comfort, That God is faithful and will not suffer us to be tempted above that we be able, 1. Cor. 10.13. Also, He will not break the bruised reed, nor quench the smoking flax, Esa. 42.3. Also, That Christ will cast out no man that comes to him, that is, that desireth to be saved by him, joh. 6.37. And That also no man shall pluck them out of my hand, joh. 10.28. From which comfort the faithful find such joy which passeth all understanding: 
Mat 24.24. 2. Tim. 2.19. etc.  and those portions of the holy Scripture which speak of the unchangeable election and choice of God, are then no more fearful, but unmeasurably pleasant and comfortable to them. For they conclude out of it, That nothing can separate them from the love of God which is in Christ jesus our Lord, Rom. 8.38. And it is impossible that any where a man should say from his heart, I believe to obtain everlasting life: But all men must doubt of life eternal, if we had not that comfort, that God had so blessed us that believe in him, 
1. Pet. 1.2.  That he would keep us in the same faith by his power to everlasting life. For we are much too weak to protect ourselves, against so much assaultment by the devil, the world, and our own flesh.  
We believe further, that God hath also ordained the holy Sacraments, 
Of the holy Sacraments.  together with the repetition of his word, to strengthen and keep us in faith, the principal end thereof being, that God might thereby also set before our eyes the promises of the Gospel, or the profits we have by Christ, that so we might not only hear, but also see, feel, and apprehend, how he is minded towards us: namely, that he will forgive us our sins, and bestow upon us the holy Ghost, and everlasting life, for the merit of of Christ's bloodshedding. These his promises and profits will God assure us by the holy Sacraments.  
But on the contrary side, we ought also to engage ourselves again to God, by the use of the same, that we will constantly believe in Christ, and will live an undying life to the honour of him.  

Of God's covenant. jer. 31.31, 32, 33, 34. Heb. 8.9, 10, 11, 12.  And this is the new covenant of God with us men, which is so often thought of in the holy Scripture, namely, that God will be merciful to us for Christ his sake; we on the contrary should be obedient unto him, and according to his Commandment believe in Christ, 
Also in the ordaining the Sacrament of the Lords Supper, and otherwise.  and love as Christians.  
The old covenant was, that God would be merciful to man, if he fully kept the Law But if he overtread the same in the least measure, than should he be cursed and damned. Now it was impossible that any man could fulfil the same.  
Therefore hath God made a new covenant with us, which he also revealed to the fathers, and they were not less nourished thereby unto salvation than we, as the Apostle Paul saith, Act. 15.11. Wherein he promiseth us that he will be merciful to us, for Christ his sake, though we do not perfectly krepe the Law, but have many ways broken the same. Only we shall acknowledge his grace, and receive it with faithful hearts, and shall endeavour ourselves from henceforth in testification of our duties to live unblamably: to which then he will plenteously impart the help of his spirit unto us, when we shall entreat him for the same; and he will cover all our imperfections with the perfect obedience of jesus Christ. This is the new covenant of God with us men, for confirmation whereof he hath ordained the holy Sacraments. For even as men use to deal one with another in their contracts and agreements, they make it not only with words, but also they ratify it with writing, & seal, are other open testifications, customs or ceremonies: even so dealeth the Lord with us. He transferreth his gracious covenant to us, not only with words, and hath not only ratified it by writing, but hath instituted certain ceremonies to that end, that thereby the same his covenant betwixt him and us might be confirmed and ratified, manifestly to the whole world, and be as it were sealed also. And this is the right end and profit of the holy Sacraments.  
Of which there are two in the new Testament, Baptism, and the Lords Supper: even as there were two especial ones in the old Testament, Circumcision, and the Passeover.  
Baptism is the first Sacrament of the new Testament, 
Of holy Baptism.  ordained of God for these ends: first, that they for their parts whosoever they be, that gives up themselves to the Christian faith, and so will enter into bond with him, give hereby an open token and testimony, whereby they can and shall inform themselves so long as they live, that God hath assuredly taken them into covenant with him, and according to the form of the same covenant, washeth them so certainly from the filthiness of the soul, with the blood and spirit of Christ, that is, forgiveth their sins for the merit of Christ's bloodshedding, and more and more regenerateth them by the spirit of Christ, making them new creatures; so certainly as they are sprinkled and washed outwardly with water, which commonly taketh away the filthiness of the body: And secondly, that they also on the contrary side, for their parts openly acknowledge before the whole world, by the taking upon them the godly token of the covenant, and testify their duty to God the Lord, to do even as covenanters and members of Christ are bound and indebted for to do, living a pure and blameless life, by the assistance of his spirit.  
To that end is Baptism ordained of God. Wherefore it is most comfortable and furthersome unmeasurably to the believers. And the profit to the unbelievers is even as little, as in former times Circumcision profited the disobedient jews.  
For though it be named the washing of the new birth, and the purging from sins in the holy Scripture; 
Tit. 3.5. Act 22.16.  yet nevertheless hath it not that construction as if the outward water bath, could wash and regenerate one from sins, whether he believe or do not believe: But this construction hath it, that by this manifest and honourable ceremony, the faithful are admitted for children of God, and the washing away of sins, which is performed by the 
a 1. joh. 1 8.  blood and 
b Tit. 3.5. 1. Cor. 6.11.  spirit of Christ, is thereby figured and sealed to them, with one word: The water saveth us not: the putting away of the filth of the flesh, but the covenant of a good conscience with God, saith Peter, 1. Pet. 3.21.  
Further, and though it be that a man do overtread the covenant which he made with God in Baptism, 
Of repentance after Baptism.  and sometimes be brought to an heavy fall, by the deceits of Satan, the world, and his own flesh; yet shall he not therefore despair in the grace and mercy of God, but look back and consider, the obligement which he promised God in Baptism, and according to the same contract, repent; that is, be heartily sorry for all the evils he hath committed; and entreat God, that he will pardon the same for Christ his sake, and after never do so again. Then will God also consider his covenant, and forgive him his sins, and give him more strength to encounter the devil, as he hath promised in Baptism. And so hath Baptism his profit, power, and working, so long as a man liveth upon the earth, though not at the very present when a man receives it. For all the promises of God are sealed unto the believers by Baptism: 
Ezech. 33 11.  under which promises, this is one, where God saith, So true as I live saith the Lord God, I desire not the death of the wicked, but that he return from his way and live. And so is also this promise sealed to us in Baptism. And therefore we shall not follow the devil, 
joh. 8.44.  who provokes us to despair. He is a liar, and a murderer from the beginning. But God is a faithful God, 
Psal. 25.3.  and never deceived any man who hath put trust in his promises. With this may, and shall every poor troubled sinner constantly comfort himself.  
And the better to strengthen himself in such a comfort, 
Of the holy Supper.  amongst other means, he ought often to use 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 clearly and often times, and to assure us daily more and more of the partaking thereof, or the fellowship of his crucified body, and shed blood. For this is the meaning, where he took the bread and broke it, and said; This is my body which is broken for you, take and eat, etc. as if he spoke to every man in particular: behold here beloved man, I know well that thou art in sorrow for thy sins. But be of good cheer; for as sure as the bread is there broken before thine eyes, and the wine is severed from the bread: so certainly was my body broken, or put to death for thee upon the Cross, and my blood was severed and spilled from my holy body, for the forgiveness of thy sins: Also, so surely as I give thee the holy tokens of my body and blood to eat and drink, and thou hast part and fellowship therein as well as others: even so assuredly shalt thou have part and fellowship in my true body and blood, which I delivered to the death of the Cross, the same was also performed for thy welfare. Also thou shalt be thereby delivered from the everlasting hunger and thirst, which else thou must have suffered in hell. Lay hold then thereon by true faith; and as thou there takest, eatest, and drinkest the holy tokens of my body & blood with thy mouth: even so shut up my crucified body, and shed blood into thy heart: and then thou shalt never hunger and thirst. For whosoever eateth my flesh, and drinketh my blood, 
Ioh 6.35, 54, 55, 56, 57  hath everlasting life; and I will raise him up at the last day: yea also in this life will dwell in him, and he in me; and will continually govern and comfort him with my spirit. Therefore be of good comfort beloved man, though thou be'st but weak. No men shall pluck thee out of my hand. 
joh. 10.28.29.  The father who hath given thee to me, is stronger than all, etc. This is the first and principal benefit and use of the holy Supper; that we namely as is aforesaid, may be assured in our hearts daily more and more thereby of the death of Christ, and his blessed fellowship, or of the covenant of the grace of God, which is founded upon the death of Christ, as Christ saith; This is the new covenant in my blood: as if he had said, that shall be a token and seal, or assurance and confirmation of the new covenant, which I have purchased for you with my blood.  
The other benefit is, that we with this honourable ceremony shall publish, honour and praise the death of Christ before the whole world; as Christ again said, 
1. Cor. 11.26.  Do it in remembrance of me: And Paul; As often as ye shall eat this bread, and drink this cup, ye shall show the Lords death till he come.  
The third benefit is, that thereby we may demonstrate ourselves openly to belong to the Communion of Christ and his Church; and as the same fellowship requireth to live holily, and to love one another as members of one body; and to say more, to rejoice in each other; as Paul saith; The cup of blessing which we bless, is it not the Communion of the blood of Christ? 
1. Cor. 10.16.17.  for we 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 have no fellowship with the devils, 
1. Cor. 10.20.21.  etc. Also we are all baptized into one body by one spirit (namely, in Baptism) and have been all made to drink into one spirit, (namely, in the holy Supper) therefore shall we as members of one body take care for each other, and one member have 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 believe lastly, that for the most part God holdeth his Church under the Cross, and will first make it fully perfect and glorious hereafter in the life to come, according to the pattern of his Son, who entered into glory by affliction, and sufferings.   

CHAP. III. That we have not founded and learned such our faith, from blind reason, much less from the revelation of Satan (as some calumniate us) nor from the weak writings of men. But only and alone, out of the infallible word of God, through the gracious enlightening of his holy spirit.  
THis is our faith, which we have not founded & learned, from blind reason, (as some accuse us) much less from Satan's inspiration, as some calumniate us (for causes which shall be shown in the fifth Chapter,) also not from the weak writings of men; but only and alone out of the unfallible word of God, through the enlightening of his spirit.  
We read indeed also the writings of men, especially those whom God hath stirred up in these last days, against the idolatrous Popedom: such as were of Luther, Melancton, Zwinglius, Oecalampadius, Bucer, Brentius, Caluin, Beza, etc. And confess to the glory of God, that we have received information from them, and do daily receive, the better how to understand a ●ight the holy Scriptures, and to use the same to our profit.  
But we do not found ourselves in matters of faith upon the same, or any man's writings else; but we found ourselves in matters of faith only and alone upon the word of God, and believe men no further than they can show what they say, out of the word of God. 
Psal. 116.11.  And that therefore, for that we know that all men may fail, though they be as highly enlightened, and as holy as may possibly be; and that God is only he that cannot err. And therefore we put no confidence in any man, when he speaketh of himself. But if he say it standeth in God's word, which he speaketh, then do we search God's word for it, whether it be so or not. And when we find it true, then believe we him: not therefore that he is the speaker, but therefore that we see that God hath said it.  
But if any man shall ask, wherefore do we hold the writings of the Prophets and Apostles to be the word of God, and not the writings of Zwinglius or Luther, whereas nevertheless the Prophets and Apostles were even as well men, as Luther Zwinglius, Philip, Caluin, etc. To them give we this answer.  
The Prophets and Apostles were indeed even as well men, as other teachers of the Churches of God. But they did not speak and write as men; but what they spoke and writ in matters of faith, that received they by inspiration from God, 
2. Tim. 3.16 2. T●t. 1.21.  without means, and were commanded to speak or write. which amongst many other unfallible marke-tokens, may be hereby manifested. For where they said (as they used to say) this or this hath the Lord spoken: there did the Lord confirm such their sayings that they were true, with great and unaccustomed wonders before all creatures, and so given them testimony by his own almightiness, that they speak the truth, and that that in truth was his word, which they either spoke or writ in his name.  
It is otherwise to be thought of Augustine, Cyprian, Hierome, Luther, Zwinglius, and other the like teachers, who rose up after the times of the Prophets and Apostles. They never published that ever God revealed his word unto them without means, much less did they ever any where ratify the same by wonderful tokens; but have always in their Sermons and writings drawn their testimonies out of the writings of the Prophets and Apostles, as the undoubted word of God: whilst now they ever appealed to the writings of the Prophets and Apostles, and directed us thither, as to the foundation of their faith: therefore also neither can nor shall we do otherwise then search in the writings of the Prophets and Apostles, whether their doctrine be founded thereupon or not. In which search, when we find it even so in God's word, as they have alleged and mentioned unto us, then receive we it thankfully, and give praise to God for them. But when we find it otherwise, and perceive it, that they stumble at some thing, and have not rightly understood the word of God, then let we their allegations go, and keep only to God's word. Would God that all those that either will or should judge about the troublous contentions in religion, would well consider this difference betwixt the word of God, and the writings of men. It would stand much better (a thing much to be lamented) than it now stands in the Protestant Churches. Doctor Luther of happy memory hath with this only one difference confounded the whole Papacy. For as often as they brought against him any of the fathers, as Augustine, Hierome, etc. so often answered he: Hierome and Augustine, as all other fathers, were men, and could fail; and therefore he would not be tied to them. Only God's word could not err: therefore would not he be confuted and showed by any thing but by God's word. This was Doctor Luther's answer against the Popedom. And all Protestant Churches acknowledge, that this his answer was right and good.  
If then Doctor Luther did well and right, that he would not bind himself to any writings of men, but only to the word of God; then can no man take it evil at our hands that we herein follow his example, and also bind not ourselves to any writings of men, be he called Lutherus, or Zwinglius, or how he will, but only to the word of God.  
And yet do we not despise any of them; but give God hearty thanks for them, and remember them with befitting commendations and praises, for all the great things God hath done by them; especially by Doctor Martin Luther, of whom Zwinglius himself writes: He was the little David, 
Tom. 2. fol. 377. B. Item fol. 315. B. Item fol. 326. B.  who first encountered with the great Goliath of Rome, which it may be none of the rest would have adventured upon. And this honour did he not grudge to afford him. Only he then should not grudge at other men, when they help to follow the battle against the Philistims, when he had given the bold onset, and put the enemy to flight. Which argument of Zwinglius we cannot otherwise acknowledge then for Christian. And also we are of the same opinion that Zwinglius was that Doctor Luther was a chosen champion of God, by whom he would bring again the light of the holy Gospel, in these last times, out of the dark Papacy. Only we say thereby that he was also a man, who had his infirmities as well as other men. And especially must all they acknowledge who will speak of him impartially, that in controversies he was much too hasty, and in anger often thrust out such things which cannot be answered. As in a book where the words stand fast, cast he out amongst others these words: Marry (the mother of Christ) did neither eat Christ bodily, nor spiritually. Tom. 3. jen. fol. 363. B. That cannot be answered, otherwise then that his anger is to be borne with. For and if Mary had not eaten Christ spiritually, then must she be damned, and perish everlastingly. Or else the words of Christ must be false, where he saith Verily, verily I say unto you, except you eat the flesh of the Son of man, and drink his blood, you have no life in you. Also in the great Confession of the Lords Supper, casteth he out these words: And it was not true that Christ at the same time was in heaven, (namely, when he spoke with Nicodemus upon the earth, joh. 3. ●3.) Tom. 3. fol. 480. Also even in the same place saith he, The Angels are at one time in heaven, and also on the earth, etc.  
And many of the like examples could we show out of Doctor Luther's writings, which put us out of all doubt, that he was a man, and so could fail and err even as well as other men. Wherefore no man can blame us, that we also in his writings follow the command of God, which saith, Prove all, and hold that which is good, 1. Thes. 5.21.   

CHAP. FOUR That Doctor Luther of happy memory, did believe and teach no otherwise, than we believe and teach; except that only one point of the holy Supper. And that in the same point also, we differ not so much as many people imagine.  
WHich whilst we do, and seaver as befitteth; that which he taught with well considered counsel, from those unconsiderate speeches, which sometimes fell from him, in the heat of contention: then appears it plainly that he both believed and taught of all and every necessary point, even as we believe 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 we agreeable in all things with Doctor Luther in the betokened treasures of the holy Supper. For even 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 spiritual eating and drinking of the body and blood of Christ 
a In the Sermon upon Sacraments ●ay ●rinted in quarto, 1523 in the 55.56.57 deaf. Als● in the Church Postil, pr● at Strasburg. 1529. in the 2. part. 102. Also in another Sermon of the Sacrament: in the Church Postil, pr. at Wittenberg, anno 1540 in the first part, 129. : even so teach we also. Also, even as Doctor Luther teacheth, That the bodily eating and drinking of the body and blood of Christ, is nothing else, then to believe that Christ hath given his body to death for us, and his blood to be spilled for the forgiveness of our sins 
b In the former places. Also in the expounding the Epistle on Septuagessimae Sunday: pr. in Wittenberg, Post 275. B. : Even so teach we also.  
Also, even as Doctor Luther teacheth, That all they who do eat and and drink spiritually the natural body and blood of Christ, (that is, that do believe that Christ gave himself to death for them) are by such a faith one bread, and one spiritual body with Christ and themselves; and therefore they can in Christ lay hold on all things, and on the contrary they are again indebted, to adventure all in the behalf of Christ and his members 
c In the former places, also in Tom. 3. jon. 235.206.207. : Even so teach we also.  
Only here lies the difference, what the outward tokens be, by which bodily eatings (from which the ungodly are not exempted) the spiritual feeding upon 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 understands, they are not only 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 salvation, but only in the tokens, which should show us to the ground of salvation.  
It may please the reader rightly to consider. Doctor Luther contendeth very ho●ly for the bodily presence, and mouthly feeding upon the body and blood of Christ in the holy supper: But for all that, he doth not estimate the s●m bodily presence and mouthly feeding, for to be the true treasure and kernel of the holy Supper, but only to be the tokens, or for a part of the tokens, whereby the true treasure and kernel of the hol● Supper; namely, the spiritual and alone blisse-making feeding of the body and blood of Christ, which only is performed by faith, is betokened and sealed unto us. As is to be 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 natural flesh in bread, hath he given, and his true natural blood in the wine, that so he might give a perfect & complete Sacrament. Tom. 1. jen. 205. Also, it is not enough to seed upon the body and blood of Christ outwardly; as it is not enough that a man paint oats before a horse, to seed him withal. He must have true oats 
a In the Church Post ill. de Anno 1529. part. 2. fo. 102. B. . Also, the flesh is not profitable. The words that I speak are spirit and life, saith Christ With which words he will show, that the fleshly eating of the flesh is not profitable. But to believe that God's Son is flesh, and came from heaven, and shed his blood for me, that that is profit and life. Therefore to eat the flesh of the Son of God, and to drink his blood, is nothing else, then that I do believe, that his flesh is given for me, and his blood is spil● for me, and that he hath overcome for me, death, devil, hell, and all mishaps. Out of which faith, floweth a powerful confidence in him, and a stout and bold spirit, against all mischance, so that hereafter I have no cause to fear, whether it be ●inne, death, devil, or Hell, whilst I am assured that my Lord hath cast them under my feet, and overcome them for me. That is caused by the spiritual eating, and not by the bodily The spiritual and inward eating in the heart doth it, not the outward, which is effected in the Sacrament 
b Even in the same place. .  
Behold Reader, those our Doctor Luther's own very words; whereby he manifestly teacheth and witnesseth, that the bodily eating and drinking of the body of Christ, which he understands to be acted in the holy Supper, not to be the right blisse-making eating & drinking of the children of God, but only that it is a token, which the wicked can as well receive as the godly, as he saith in other places: judas receives it even as well as Peter.  
Therefore the difference betwixt us and Doctor Luther, consists not in the foundation of salvation, in cause of the holy Sacrament; for whether judas received it as well as Peter, that cannot be the foundation of salvation. Else were our foundation very barely grounded. But the difference consists only in the tokens, which show us only to the foundation of salvation, and shall give us assurance in our hearts.  
Whilst we now agree in the true ground of salvation, that is, that the spiritual and alone blisse-making eating and drinking of the body and blood of Christ, which is acted by faith, (as we, God be thanked, therein agree in all things together) is it not than most lamentable, that we should separate ourselves so shamefully one from another, about the tokens, which the wicked can receive 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 do you it then, might some man say? Wherefore do you not give Doctor Luther and his followers right? and so were the contention ceased. Answer: That is not the way to exclude discord in the Churches of God, that one should say the other holds truth to please him, though in his heart he think the contrary. For God hath flatly forbidden and said, Esa. 5.20. Woe unto them which put darkness for light, and light for darkness. But this is the way, to hold peace and unity in the Churches of God, that one bear with the infirmities and errors of another (which overthrow not the foundation of salvation) and condemn them not for them. And this have we hitherto done to the uttermost, and will do it hereafter, it pleasing God the Lord: and as well bear with Doctor Luther himself, as also with his followers, and not condemn them, being that otherwise they make a good confession of the foundation of faith. Only we desire as requisite, that they also may bear with us, where they understand that we fail, and not presently give us to the devil, as their custom is. It is well known over Christendom, that we have nothing from the world, but despite and shame, cross and persecution, because we agree not with Doctor Luther in all things, about the holy Supper. And therefore every understanding man can easily judge, that there is an higher force than any thing in this world, that must occasion it. For we are not of such a commixture, that we should rather desire despite and shame, cross and persecution in this life, rather than honour, peace, and rest amongst men. Therefore it is our entreaty, that no man will overshoot himself in condemning us, because that we are gone aside from Doctor Luther in some measure in the point of the holy Supper. But godly Christians may be pleased to consider the motives moving us so to do, and in such consideration, not be led away in respect of Doctor Luther's credit.  
He was a notable man, and highly endued. But it is no new thing with God the Lord, to reveal something to a simple unlettered man, which he would never make known to the greatest Doctors of all. And God will so have it, that we shall acknowledge such his counsels, and shall yield him obedience therein, as it is written: Quench not the spirit: despise not prophesying: 1. Thes. 5.19.20. Also, If any thing be revealed to another that fitteth by; let the first hold his peace, 1. Cor. 14.30.  
These are the motives, beloved Reader, which move, force, and drive us to departed from Doctor Luther's opinion in this, that the body of Christ should be really in the bread of the Supper, hidden, etc. because we see, and we are persuaded in our consciences, that such an opinion hath not only no ground in God's word, but indeed is clean against the same; and hath no testimony from the old Apostolical Churches: but was first hatched in the blindest times of Popery; and serves to no other end, then to underprop the Popedom, and to darken the Gospel of jesus Christ.  
The aforesaid opinion of Doctor Luther hath no warrant in the word of God, 
The first cause wherefore we cannot receive Doctor Luther's opinion: whilst (plainly to say) it hath no warrant in God's word.  which is from hence manifest and clear. For whatsoever shall have warrant from thence, that must be either expressly written therein, or it must be such as can well be drawn from thence by necessary consequence.  
Now stands Doctor Luther's opinion, (that the body of Christ should be in the bread) not expressly written in God's word.  
For Christ saith not that his body is in the bread, but that the bread is his body, as plainly appears by the text: And he took the bread and thanked, and broke it, and said, This is my body. But not, therein is my body.  
And also, such a construction follows not out of the word of God. Christ indeed showed forth bread, and said, This is my body. But it follows not of necessity, that he meant it so; as if he would have said, Therein is my body.  
For this manner of reasoning, when one saith, This is this or that, hath nor always such a meaning, as if one said, Therein is this or that. But this manner of reasoning, when one faith, This is this or that, hath often this meaning; as if one would say, this betokeneth this or that, or which is to one effect, (as Doctor Luther himself confesseth, Tom. 3. fol. 343. B.) This is a token and sign of this or that. For example: 
Gr. 26.  where joseph saith to Pharaoh, Seven kine are seven years: that can no otherwise be understood, then as if he had said: Seven kine betoken seven years. Even in like manner when Christ said to his Disciples: 
Mat. 13.38. Luk. 8.11.  The ground is the world, the seed is the word of God, etc. That can be no otherwise understood, then as if he had said: The ground betokeneth the world; the seed betokeneth the word of God. The very like, where Paul speaks of the Rock, 
1. Cor. 10.1.4. Gal. 4.24.  which yielded forth water for the children of Israel in the wilderness. The Rock was Christ. Also of Hagar and Sarah: These are the two Testaments. These speeches can no otherwise be understood, then as if he had said: The Rock betokened Christ. Also, Hagar and Sarah betoken the old and the new Testaments.  
And such examples are not only found in those places, where dreams, and parables, or visions, are spoke of (as some are ready to allege,) but such examples are also found in the institution of the Sacraments. As in the institution of Circumcision, God saith, This is my covenant, Gen. 17.10 where he meant; this shall be a token of my covenant; as he presently after cleared, vers. 11. And as the Apostle Paul saith thereof, Rom 4.11. where he saith, that Abraham received the sign of Circumcision, as the seal of the righteousness of faith. The like saith God in the instituting of the Passeover: 
Exod. 12.11.  It is the Lords Passeover; where he meant; It shall be a token and remembrance, or a sign of the Lords passing by your houses, when he slew the first borne in Egypt, as he himself also presently declareth, Exod. 12.13.14.27. Exod. 13.9.  
Whilst now this construction, when as one saith, This is this or that, can also be understood, as if one said, This betokeneth this or that; and such a construction is not against the word of God, even when the Sacraments are spoke of: it follows, that one cannot so conclude, as Doctor Luther concludes. Christ spoke of the bread: This is my body: that therefore he meant; Therein is my body. That follows not, as is before said. For he could also have well spoken, That betokeneth my body, or which is all one, That is a token or sign of my body. Yea it is easilier to to be believed, that he meant, This betokeneth my body, or this is a sign of my body; then, Therein is my body.  
For this manner of speaking, when one saith, This is this or that, in stead of therein is this or that, is never any where usual, but when vessels are spoken of, wherein something is comprehended: then saith one, This is that or that, when he meaneth, Therein is this or that. For example, a man pointeth to a fat, and saith, this is Rheinish wine; when he means, therein is Rheinish wine. Now the Sacraments are no vessels, wherein the goodness of God are shut in, as wine or bear is in the corner of a fat. But the Sacraments are tokens or seals, whereby God betokeneth, confirmeth, and sealeth his bounty, and the part we have therein, unto us, as is well known. Whilst then the Sacraments are not vessels, from whence shall a man conjecture that Christ would speak thereof, as men are used to do of vessels.  
Is it not more to be credited, whilst the Sacraments are tokens, that Christ also meant so, as men use to speak of signs? Now it is the manner both by God and man, when one speaketh of signs, that one gives the token the name of the betokened thing itself, and saith; This is that or that, when he would say; This is a token of this or that.  
For example: In godly matters, of the Circumcision saith God, This is my covenant, 
Gen. 17.10.11.  whereas he meant; This shall be a token of my covenant: as is before rehearsed. And in the like manner in worldly matters; when a man strikes on a painted hand with a bill in a Prince's camp or Court, men say this is the freedom; whereas it is meant, this is a token of the freedom, or it is a sign that freedom is in  
Behold Reader, this is the custom both by God and man, and so useth God and man to speak: that they say namely, This is that or that, whereas they would say, This betokeneth this or that; or, this is a token and sign of this or that. Wherefore should then the Son of God only, in the institution of the tokens of his grace speak any otherwise? for that the holy Supper is a Sacrament; that is, a holy token, or a holy sign, or remembrance of the death of Christ, that is uncontroleable, it so being that Christ so calleth it himself, where he saith; Do it in remembrance of me.  
Whereas now Christ instituted the Supper to that end, that it should be a remembrance, or a calling to mind, or token and sign, how that Christ gave his body and blood to death for us: wherefore should we not so understand the words which Christ speaketh of bread, This is my body, as it is of common use both by God and men, to understand the like words, which speak of tokens and remembrances and callings to mind: as if he had said; This bread which I break before your eyes, and command you to eat, shall be a remembrance or calling to mind, how that I have, or shall break my body upon the Cross, that is, let myself be slain, martyred, and killed, that I might be unto you a true bread of everlasting life, that is, a right powerful deliverance from the everlasting hunger and misery, which else you must have endured in hell. We demand of every man upon his conscience, what should hinder that this construction of Christ words should not take place?  
We do not yet say that it must needs be so; but only this is that we say now, that no man shall show any weighty cause wherefore it may not well be so.  
It is first of all alleged, that that word is, 
Tom. 3 fol. 471. B.  will not bear it, that it should be taken figuratively; but that word is, must always be understood really. But the clean contrary is already showed by many examples, and sufficiently manifested.  
Then they allege the words of Christ; This is my body, being words of a testament, and therefore they must be understood according to the letter, as it standeth. But where stands it written, that in the Testaments all words must be understood literally as they stand? And where is there any where a Christian man under the Sun, who ever understood these words, The cup is the new Testament, literally as they stand? namely, that the cup is the new Testament, that is, the forgiveness of sins: the holy Ghost: and the everlasting life itself. For those are the treasures which God hath promised and published in the new Testament, or new Covenant, that is in the Gospel. If now any man should believe that a cup, which sometimes a Goldsmith made, should be the new Testament itself, that is the forgiveness of sins, and the holy Ghost, that would we gladly understand. Yea or if there were any man in the world, that did believe that the bread itself were the body of Christ, as the words of Christ stand, 
Tom. 3. fol. 485. and many other places.  that would we gladly understand. Doctor Luther saith, No; but bread is bread, and remains bread even in the midst of eating it: But in the bread is the body of Christ. Then remains he not by the words, as they sound. For the words of Christ sound undeniably thus; that that which he took in his hand and broke, namely, the bread, was his body; but not, that in bread was his body, as Doctor Luther saith. Also not that under the forms of bread and wine, was his body; as the Papists say. And so is there no man in the world, who understands the words as they sound: but they all fly from the words, and seek the construction, one this, and the other that. Yea Doctor Luther confesseth sometimes most plainly, that in the words of Christ, This is my body, is a Synecdoche 
a Tom 3 fol. 80. and 484. : & that Synecdoche is a figure 
b Tom. 3. 80. , or a trope 
c Tom. 3 456. : The figure Synecdoche, makes all very clear 
d Tom. 3 80. , etc. What is then in the minds of men, that they keep the common people up, with this false position? That in the words of Christ's Testament, there is no trope or figure to be admitted, but we most remain simply by the sound of the bare letter.  

Brentius in John. 6.  Some say, that though it be without No, that in the words of Christ, This is my body, a Trope must be admitted: yet must it not be such a trope, which give the words a figurative construction. For in the Sacraments of the new Testament there are no significations. 
Tom. 3. fol. 503.  But this rule is also false. And Doctor Luther himself witnesseth in many places, that even as well in the Sacraments of the new Testament, as in the Sacraments of the old Testament there are significations. For even so speaks he of the holy Baptism in the little Catechism: Question. What signifieth the baptizing with water? Answer: 
Many more the like places there are, Tom jon. fol 183. 184. 115. 186. 187. In the Sermon of Baptism.  It signifieth, that the old Adam with all sins and bad lusts should be drowned in us, and we should arise to be new creatures, etc. Which is as much as if he had said 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. Even so says 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 Christ's body given therefore, that the signification of the Sacrament might be taken to heart. And therefore 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 have 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. Only here is the difference, that the Sacraments of the old Testament had relation to the Messiah to come: but the Sacraments of the new Testament have their relation to Christ already come. As Doctor Luther himself very notably and well showeth in the Church postil, in the exposition of the words of Saint Paul, 1. Cor. 10.3.4. Our fathers have all eaten one food (namely with us) and have all drunk one spiritual drink, etc. where he saith; It is every where one faith and spirit, 
postil Wittenberg, anno 1540 in the winter part. fol. 275.  though several tokens and words be there. The tokens and words are from time to time delivered otherwise. But there remains yet all one faith in the only one God, who by several tokens and words delivered at times, do communicate one faith and spirit, and worketh in all the Saints of God by the same one manner of pardon of sins, delivery from death, and purchase of salvation; whether it be in the beginning, middle, or end of the world. That is Paul's meaning here, that he fathers have eaten the same food, and drunk the same drink with us: yet addeth he that word, spiritually, unto it. For outwardly and bodily had they other tokens and words than we, but even the very same spirit and faith of Christ which we have. But to eat and drink spiritually, is nothing else then to believe the word and tokens of God, as Christ also saith, joh. 6. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. Also, my flesh is meat indeed, and my blood is drink indeed: that is, he that believeth in me he shall live. Also, they drunk of the spiritual rock which followed, which was Christ: that is, they believed in the same Christ, in whom we believe, although he was not then come in the flesh, but should come afterward. And the token of such their faith, was the material rock, where they drunk of the material water; even as we by the material bread and wine upon the altar, eat the true Christ spiritually, that is, in eating and drinking outwardly, do we nourish faith inwardly. Whilst now these things are thus, and whilst in all Sacraments there are significations and signs: 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, etc. Seeing therefore (say we) that there are significations in all Sacraments, therefore it follows, 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 weighty cause be shown wherefore the words of Christ, This is my body, should not even so be understood, as if he 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 we do further conclude, whilst the words of Christ, This is my body, must not be so understood; as if he had said, Therein is my body; but may well be understood so, as if he would have said, this betokens my body: that accordingly Doctor Luther's opinion, where he saith, that the body of Christ is in the bread, out of Christ's words, where he said, This is my body, hath no necessary conclusion.  
And this is the first cause why we cannot lean to Doctor Luther's opinion, about the real presence of the body of Christ, in the bread: namely, whilst such a construction hath no ground in the word of God: it being so, that in neither stands expressly in the words of Christ, neither can be drawn from thence by any necessary consequence.  
The second cause, why we cannot yield to Doctor Luther's above named opinion, is this; 
The second cause why we cannot lean to Doct. Luther's opinion: namely, whilst it is flat against God's word.  for that we see and are assured in our hearts, that such an opinion hath not only no ground in the word of God, but also that it runs flatly against the same.  
For first of all, so witnesseth God's word clearly, that Christ ascended into heaven, forty days after his resurrection, and at present is no more upon the earth. I am no more in the world, saith Christ, joh. 17.11. And the Apostle to the Hebrews shows it very largely, that he must by the offering of his body, enter into the heavenly Sanctuary: And concludes thereout, that therefore if he were upon earth, than were he not Priest, in the 8.9. & 10. Chapters. See Reader, this is the clear and infallible word of God, that Christ is not any more bodily upon earth: therefore cannot the contrary that he is now upon earth, be true.  
Secondly, the word of God witnesseth clearly that Christ hath once himself renounced, and said, that the bodily eating of his body is not profitable to salvation, the flesh profiteth not, namely, to be eaten with the mouth, (as the Capernaites meant, that they must eat his flesh,) john 6.63. What now Christ hath once cast away as unprofitable to salvation: that is unpossible that he should again have ever ordained it, as profitable to salvation. For he recalls not his word: neither will he rebuke himself of lying, as Doctor Luther truly writeth, Tom. 3. fol. 530. B.  
Thirdly, the word of God witnesseth plainly, That Christ once dying for us, henceforth dieth no more, Rom. 6.9.10. Therefore shall not his blood hereafter be severed from his body any more really, 
Tom. 3. fol. 529.  as Doctor Luther's opinion showeth. For he 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 real, and separated presence of the body of Christ in the bread, and his blood in the wine, be right.  
Doctor Luther troubleth himself very much, 
C'earan●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 he knows and confesses, that it stands thereon principally; but we have not heard it as yet, wherein he could give us satisfaction in our consciences.  
He saith first of all; God is Almighty, 
Tom 3. fol. 454. 455.  therefore he can so make it, that the body of Christ can be at one time in heaven, and also in the bread. Now it is very true, God is Almighty: but he is also true. 
Note. We deny not the almighty power of Christ.  Therefore whilst he did say, that Christ is not now present any more bodily upon earth, it is unpossible that it should be otherwise, for it is unpossible that God should lie, Heb. 6.18.  
He saith further; a man must put reason aside in matters of faith. Answer. When it is certain, that any thing is God's word, then shall we indeed set aside reason, and believe God's word simply; in consideration that his power is without end, and our understanding 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 us that we should believe every thing alike, like unto unreasonable creatures, or ignorant children, whatsoever is propounded: but he hath commanded the flat contrary, and said, Be ye not like an horse, or like a mule, which understandeth not 
a Psal. 32 9 , or as the children 
b 1. Cor. 14 20. , wavering and carried about with every wind of doctrine 
c Ephes. 4.14. : but try all things, and keep that which is good 
d 1. Thes. 5 21.  And hath also expressly set this rule of proving before us, that we might see, if any thing be agreeable to the proportion of faith 
e Rom. 12.6. . For his word cannot be together, yea, and nay 
f 2 Cor. 1.18. . And therefore ought no man to take dislike in us, that we 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 us above our comprehension, which are flatly against another; 
1529.  namely, even as yea and nay; said Zwinglius truly, in the conference at Marpurg. For even so also saith the spirit of God himself, that the word of God is not together yea and nay, in the former recited place, 2. Cor. 1.18.  

Tom. 3 jen. fol. 40●.  Doctor Luther saith further, that these things do not run one against the other, as yea, & nay. For they are understood in several manner: as namely in this manner: When it is said, that Christ is at present Not mo●e on earth bodily; then is it understood of the sightly, movable, and comprehensible manner. But when it is said that Christ is yea, at present on earth bodily, then is it understood of the unsightly, unmovable, and incomprehensible manner.  
Answer, but where stands it written, that the body of Christ, hath belonging to it a form unvisible, unmovable, and incomprehensible, besides the visible, 
Tom 3. fol. 255. & 455. etc.  movable and comprehensible? Doctor Luther saith, God is Almighty: therefore the body of Christ may have more than two several manners of being.  
Answer. God is indeed Almighty; 
Note. We deny not the Almightiness of Christ.  but he doth not therefore every thing that we take conceit of, but he doth what he himself will, as it is written: Our God is in heaven, he doth whatsoever he will, Psalm. 115.3.  
And therefore our reasonable request is, to know where it stands written, that God will, that the only one body of Christ should together take several and contrary forms of being upon it?  
Doctor Luther saith, the Sophisters, (that is, 
Tom. 3. fol. 457.  the Popish Schoolmen) say, there are three manner of ways, to be in a place.  
Answer. First, our faith is not to be grounded upon the Schoolmen. Secondly, neither do the schoolmen say, that any where one only thing can have three several forms together of being in a place. But this say the Schoolmen: Even as there are three several things; bodies, created spirits, and God: even so there are three several manners of being in a place. For a body is in one place Circumscriptive, that is, so that it is compassed with a certain space, and is neither greater nor lesser than the place wherein it is; therefore also it is sightly and comprehensible. A created spirit is in a place definitive, that is, that it is most certainly there, but yet not comprehended in a certain place, and needeth not a space, but pierceth through wood and stone, as a sound passeth through a wall. God is in all places, Repletive, that is, so that he filleth heaven and earth with his presence. This say the Schoolmen; namely, that these three several things: bodies, spirits, and God, have three several manners of being somewhere. But that any where, one only thing should have together all three aforenamed forms of being somewhere, that have the Schoolmen never spoken: neither yet did ever any man else speak it. But Doctor Luther is the first that said it.  
Therefore we have reason to ask wherefore he saith it? and what ground he hath for it in the word of God?  

Tom. 3 Jen. fol. 457. B.  He saith, that we cannot deny it, that Christ went through doors being locked▪ & arose through the grave stone it being sealed. Which he must needs perform by the second manner of being in a place, and so must he indeed be without space and place: it so being that he passed through the shut door, and the sealed grave stone, even as a spirit passeth through wood and stone, or as a sound forceth through a wall; or as the Sunshine glanceth through a glass window, etc.  
Answer. It stands not written in God's word, that Christ came to his Disciples through locked doors: but only this stands in God's word, that he came unto them, when the doors were locked, joh. 20.19.26. Out of which it followeth not, that he passed through the locked doors fast shut, with his body, as a spirit passeth through wood and stone; or as a sound through a wall, etc. For Peter came also out of prison, when the doors were locked, and yet nevertheless he passed not through the shut doors: but the doors must give way unto him, as standeth expressly written, Act. 12.10. When they were past the first and second watch, they came unto the iron gate that leadeth unto the city, which opened unto them of it own accord, etc. If now the doors 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 doors and stones give place to the Son of God himself, that so he might pass where he would, without change and alteration of his true body? should not the thing that is form, give place to the former? saith Hierome. 
Higher ad Pammach.   
And even in like manner is it with the sealed grave stone; though it cannot be showed that Christ did arise, till such time as the Angel had rolled the same away; even as Matthew expressly writeth, that he rolled it away, Chap. 28.2.  
It is believed also, saith Doct. Luther, 
Tom 3. fol. 460.  that Christ was also so borne of his mother.  
Answer. It is not every where believed, and there is no necessity to believe it; for it is not written any where in the word of God. This is written in the word of God, that Christ was conceived supernaturally without the help of man, only by the power of the holy Ghost. But that he should be borne supernaturally, and come out of the body of his mother being closed, that stands not at all in the word of God: but much more the clear contrary is written therein. For the Law is expressly referred to Christ, which saith: Every man child that first openeth the womb, shall be called holy to the Lord, Luk. 2.23. and what needeth much disputing? Christ himself cleareth it, Luk. 24.39. where he saith: Behold my hands and my feet, it is I myself, handle me and see: for a spirit hath no flesh and bones, as ye see me have. By which words he most clearly showeth, that the second manner of being somewhere, namely, to be unseen, and unpalpable, is not common to bodies, but belongeth to the spirits. Therefore this opinion, that the body of Christ should be unvisible and unpalpable as the spirits are, hath not only no ground in God's word, but is also flat against the same.  
And admit that it could be showed out of the word of God, that the body of Christ were at present unsightly, and unfeeleable; yet were not the Contradiction which is betwixt the holy Scripture and Doctor Luther's opinion, where the holy Scripture saith, he is not at present more upon earth; but Doctor Luther saith, he is yet now upon the earth) nothing at all ended thereby. For the spirits also or Angels, though they be unvisible, and not to be handled, as they be, yet nevertheless are they but in one place at one time. Therefore if it be true, as it is, that Christ is at present in heaven: then can he be no more upon the earth after the second manner, then after the first together at one time. And accordingly the bodily presence of Christ together in many thousand places, (that is, in all places where the holy Supper is celebrated) by the second manner of being in a place, (namely, as the created spirits are in one place,) can never be defended and maintained. But will a man have the bodily presence of Christ alike in many thousand places, then must he also of necessity ascribe to the body of Christ the third manner: which manner is to be alike, wholly, and altogether in all places.  
Now Doctor Luther confesseth, that this manner is proper to God only. Tem. 3. fol. 457. B. where he saith: This manner is only ascribed to God, as he saith by the Prophet jeremy: Am I a God at hand, 
jer. 23.23.24.  and not far off? do not I fill heaven and earth, etc. See Reader, there Doctor Luther confesseth, and proves it by the word of God; that the third manner of being, (namely, to be wholly in all places) entirely belongeth to God himself. And yet nevertheless where he seethe, 
Mark Reader the fountain of ubiquity.  that the bodily presence of Christ in the bread of the holy Supper, cannot otherwise be maintained by him, he lets the heat of contention, and desire of the victory so far bear sway, that he addeth against the presently forenamed knowledge and confession of his own, and saith: The body of Christ hath also the third manner upon it of being somewhere, Tom. 3. fol. 459. 460. etc. And clearer yet: The body of Christ is every where, Tom. 3. jen. fol. 457. And was at that time every where, when he walked upon the earth. Tom. 3. fol. 354. 493. Also. Yea he is in all places from his mother's womb. Tom. 3. fol 464. Also, It is all through and through full Christ, even according to the manhood, Tom. 3. jen. fol. 458. Also, Heaven and earth is his sack: as the corn filleth the sack, even so fills he every thing. Tom. 2. Wit. fol. 115. B 
* In the Sermon against the Swarm spirits. . Also, He is over all, in all creatures, so that I can find him in stone, in fire, in water, or even in the snare, as he is certainly there. 
Note. This Sermon is left out in the Jenish Tomis.  Tom. 2. Wit. fol. 96. B. Yet suffers he not himself to be catched and laid hold on, he can well deliver himself, etc. Tom. 3 jen. fol. 355.  
This is in truth a lamentable example, out of which one may see what contention can do, when one yields too much unto it. It is also a sufficient, & more than sufficient testimony, that the doctrine of the bodily presence of Christ in the Supper cannot be right. For what is right, that can also be maintained with upright grounds, as Sirack saith; The Law shall be fulfilled without lies, and wisdom is sufficient to a faithful mouth, Chap. 34.8. Now can the doctrine of the bodily presence of Christ in the Supper, never be maintained with found grounds. But if a man will maintain it, then must he take the falsest grounds to help him, which may be thought of, to maintain it, namely, the omnipresence of the body of Christ, as the reader seethe: therefore it is unpossible, that such a doctrine can be true.  
But some man might say, you have not as yet proved, that the Omnipresence of Christ is a false ground.  
Answer. What need is thereof much proof, Doctor Luther hath at last himself again acknowledged and confessed: 
Pag. 152.  as the brunswick's Divines at the conference at Quedelburg, openly testified and with sufficient documents explained and manifested. Also, most of the Lutheran Divines do at present acknowledge it: for all that, they formerly underwit the Concordian book, which was taken in hand to ratify this opinion. And all Christian men must acknowledge it; or must confess that the whole story of the Gospel is false: yea that the whole Christian faith is nothing, but a very mere sight in a looking glass. For a body which is every where, can neither be conceived nor carried in a body, nor borne into the world of such a mother who is not every where. Also, a body that is every where, can neither be captived nor bound, nor carried from one place to another, nor be scourged, nor crucified, nor put to death, nor be taken from the Cross, nor be buried of those who are not every where, etc.  
That must all Christian men confess. And all do uniformly confess it also; three or four Cavellers excepted, with whom we hereof dispute in vain. For they know well aforehand, that they fail therein: and yet for all that, they will not give the glory to God. Yet and if they have delight in disputing, they should give us an answer herein wherefore they cease not so to smooth the matter to their good Lords, that either the manhood must be every where, or the two natures in Christ must be separated from each other. Whereas they nevertheless confess in open writing, 
In concordium book, fol. 246 B. Also in the Apology of the Concordium book in the first Chapter against the Bremers fol. 3. A. & fol. 7. B.  that Christ (when he was in his mother's body, also, when he hung upon the Cross, yea for the most time that he walked upon the earth) was not every 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 untie that knot unto us, then will we yield unto them. But if they cannot, then should they yield unto us: 
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 do not contend for the glory of God, but only for their own glory and profit.  
And thus much be spoken of the first contrariety betwixt Doctor Luther's opinion, and the holy Scripture. Which is, that the holy Scripture saith, the body of Christ at present is not any more upon the earth: but Doctor Luther saith, that he is now upon the earth.  

Clearance of the second contrariety betwixt Doctor Luther's 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, joh. 6. But Doctor Luther saith, that it is profitable. Tom. 1. jen. fol. 82. 358. 464. 455. etc.  
This contrariety the better to salve up, saith Doctor Luther. Where Christ says, The flesh profiteth not, joh. 6. That he there spoke not of his flesh, as if that were not profitable to be eaten with the bodily mouth: but he spoke of our bad flesh, that the same is not profitable.  
Answer. The whole disputation with Christ held with the Capernaites. joh. 6. Chapt. is of his flesh, how a man should eat the same, and not of our flesh, whether it be bad or good. Christ saith, one must eat his flesh, else could he not be saved. Whereat the Capernaites were offended, and understood the speech of Christ so, as if his flesh should be eaten bodily. To remove this stumbling block, Christ gave them to understand, that it was not his meaning that his flesh should be eaten bodily: for he must ascend into heaven. Also, that the flesh profited not. These were the grounds whereby Christ overthrew the bodily eating of his flesh. How can Doctor Luther then say, that Christ did not speak 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 be called the body of Christ, but is always called that old flesh, which is borne of flesh, john 3.  
Answer. 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 understood of the body of Christ, and also cannot be any otherwise understood. As where it is said: God is manifest in the flesh, justified in the spirit. 1. Tim. 3.16. Also, Christ was made of the seed of David, according to the flesh, and declared mightily to be the Son 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 himself, never otherwise expounded this saying of Christ, where he saith: The flesh profiteth not, than 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 be profitable to salvation: as is to be seen in several writings of his.  
First, in the Sermon on Corpus Christi day, printed in quarto, Anno, 1523. 36. leaf, where he saith: For even so saith he, (namely Christ) himself afterwards the flesh profiteth not: And again, my flesh giveth life, how shall we separate that? the spirit separates it. Christ will have it, that the bodily eating of his flesh is not profitable, but to believe that the flesh is the Son of God, come down from heaven for my sake, and shed his blood for me, etc.  
After, in the repetition of this Sermon in the Church postil, printed at Wittenberg, Anno, 1527. in the Summer part, fol. 111. B. where he saith: But that this is the true understanding of the Gospel, (namely, that it is to be understood of the spiritual eating and drinking,) the words which the Lord spoke at the end of the Chapter do show: It is the spirit that quickeneth, the flesh profiteth nothing. The words that I speak unto you are spirit and truth. With which words Christ will have us know, that the bodily eating of his flesh is not profitable: but to believe that this flesh is God's Son, come from heaven for my sake, and shed his blood for me, that is profitable and is life everlasting.  
Also, again in the Church postil, Anno, 1540 printed at Wittenberg 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 helps it not though God were there himself. Even as Christ saith of himself, joh. 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 he saith: he is the living bread from heaven, etc.  
And therefore also in this point the contrariety betwixt the holy Scripture and Doctor Luther's 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 help them: that in joh. 6. Christ spoke only against the natural gross Capernaitish eating of his flesh, that it is not profitable.  
But even that is also a vain refuge. For first, Christ spoke 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 up where he was before? verse 62. As if he would say, how will ye then reach my flesh with your mouths? Secondly, so is also the difference betwixt the bodily and natural eating in itself, false and of no worth. For the mouth cannot eat supernaturally, but all eating with the mouth is a natural eating.  
And so the second Contrariety betwixt the holy Scripture and Doctor Luther's opinion for all this, without No.  
The third Contrariety betwixt Doctor Luther's opinion, and betwixt the holy Scripture, 
Clearance of the third contrariety betwixt Doctor Luther's opinion and the holy Scripture.  (as we have above touched) is this, that the holy Scripture saith, Christ once dying for us, can henceforth die no more. Which is even as much as if it said: his body can be no more without blood, and his blood can be no more really severed from the body, or be shed out of the body. But Doctor Luther's opinion brings this with it, that now every day, namely, as often as the holy Communion is administered, that the body of Christ is without blood, and that the blood of Christ is really severed from his body. For the bread is indeed severed from the wine really. When now the body is in the bread, and not in the wine; and contrariwise the blood is in the wine, and not in the bread: then is it indeed manifest that they must be separated really from each other. And Doctor Luther yields, that that is his meaning, where he saith: I am to know, that I receive the body of Christ in the Sacrament without blood. Tom. 3. fol. 529.  
Upon this Contrariety do we not find any thing of respect, which Doctor Luther hath answered in his strife writings. Neither do we see how it is possible to answer any thing groundedly; and therefore it remains as it is.  
And this is now sufficiently spoken, of the second cause, why we cannot give approbation to Doctor Luther's opinion, about the bodily presence of the body and blood of Christ, in the bread and wine of the holy Supper; namely, whilst such an opinion hath not only no ground in God's word, but also is manifoldly against the same.  

3 The third cause wherefore we yield not no Doctor Luther's opinion; namely, whilst it hath no testimony from the old Apostolical Churches, but was first batched in the blindest times of Popery.  The third cause is, that such a construction hath no testimony from the Apostolical Churches: but was first founded many hundred years after the birth of Christ, in the very darkest days of Popery, as the Reader may easily come to understand out of the following witnesses of the old Doctors of the Church.  
Tertullian, who lived about the year of Christ, 200. saith: The Lord took bread, and divided it amongst his Disciples, and made the same his body, in that he said, This is my body, that is, a representation of my body.  
Cyprian, who lived about the year after Christ, 
Serm. de Chrism.  240. saith: That the bread and the wine are the body and the blood of Christ, as the betokening, and the betokened thing used to be termed with one name.  
Gregory Nazianzen, 
Apologet.  who lived about the year of Christ's birth, 360. nameth the bread a sign answerable to the body of Christ.  
Chrysostome, who lived about the year after the birth of Christ, 370. saith, 
Psal in 22.  Bread and wine are a figure of the body and blood of Christ. Also, 
Homil 17. add Heb.  the Supper is a token and sign of remembrance of the death of Christ.  
Augustine, who lived about the year after the birth of Christ, 390. saith, The Lord hath commanded a representation of his body in the Supper 
a Psal. 3. . Also, The Lord hath himself not spared to say, This is my body, when he gave but a token of his body 
b Contra Adim. C. 12. . Also, The Sacrament is named, being one thing with the name of the same thing which it signifieth 
c Epist. 23 ad Bonif. . Also, The Scripture useth even so to speak, that it nameth the token as the betokened thing 
d In Joh. N. 63. . Also, The heavenly bread, which is the flesh of Christ, is in his kind called the body of Christ, it being indeed a Sacrament, (that is, a holy token) of the body of Christ: which was hanged upon the Cross visibly palpably, and dyingly. And the offering of the flesh, which is performed by the hands of the Minister, is termed the suffering and dying of Christ upon the Cross, not that it is the thing itself, but that it betokeneth it, as a mystery 
e Sent. Prosp. .  
Theodoret, 
Dial. 1.  who lived about the year after the birth of Christ, 440. saith, Our Saviour himself hath changed the names, and hath given the name of the tokens to his body, and of his body to the tokens, etc. And in sundry places, he nameth the bread and wine in the Supper, a representation, and opponent sign of the body and blood of Christ.  
Beda, who lived about the year after the birth of Christ, 
Super Lucam.  730. saith, Christ hath instituted in stead of the flesh and blood of the Lamb, the Sacrament of his flesh and blood, in the representation of bread and wine.  

De coe●● Domini ad Carolum Magnum.  Bertram, who lived about the year after the birth of Christ, 800. when some began to believe the bodily presence of Christ in the Supper: and being demanded thereabouts by Charles the great, freely declared, That the bread is figuratively, and not really the body of Christ.  
From the witnesses it is very manifest, that the evil custom of the bodily presence of Christ in the Supper, did not arise before such time as that Popery got the mastery. Wherefore cannot we otherwise estimate such a custom but for a Popish leaven.  
About which no man hath any just cause to wonder, that Doctor Luther, who otherwise was a deadly enemy to the Popedom, did never encounter this abomination of the Popedom. Even Elias the Prophet also did not encounter the calves of Bethel, 
2. King. 25.15.  which jeroboam had set up: but they remained even unto the days of King josias: and yet nevertheless they were Baalitish abominations. God hath such a manner, that he accomplisheth not all by one man, that so no man might be made an idol, but must ascribe the honour only to him. And also there were outward causes which were a hindrance to Doctor Luther, that he could not attain to the true ground of this matter.  
For first, he was borne and brought up in the Popedom, and he was a Friar full fifteen years long, in which many years, and from his childhood the evil custom of the bodily presence of Christ in the bread, was so strongly rooted in him, that he could not easily remove it out of his heart afterwards. Even as also many other Popish errors (as the Purgatory, Transubstantiation, the Communion under one kind, and honouring of the Sacrament, calling upon the Saints, etc.) in the beginning of his Reformation, for certain years together cleave fast unto him.  
Secondly, and whereas Doctor Carlstadt would show unto him that he failed in this point; then did not Carlstadt only bring it in very unbefittingly, in that that he said, that Christ with the word this pointed not to bread, but to his by-sitting body at table, which Doctor Luther could easily confute him in, and so thereby he was more and more fortified in his opinion: but he propounded it also in such a rough manner, that it was no marvel that Doct. Luther would not receive information from him.  
Thirdly, and for all that Zwinglius did afterwards propound the matter better and in behoof fuller manner, than Doctor Carlstadt had done, using such weighty arguments, which might very well have opened the eyes of Doctor Luther: yet nevertheless he was so inflamed by the contention with Doctor Carlstadt, that for very anger thereof he could neither see nor hear more thereabouts. As all his strife writings testify, wherein he approveth or denieth such things, as no man can approve or deny, who is settled in his mind.  
For example. Whereas Zwinglius shows him, that the word Is, often in the Scripture betokeneth so much as Calleth, as, whereas joseph saith to Pharaoh, Seven kine are seven years, etc. Whereas it cannot be denied; yet for all that, ere he will yield to Zwinglius, he denies it, and saith: The seven kine did not betoken seven years, 
Gen. 41.  but were really seven years, Tom. 3. fol. 443.  
Also, where Oecolampadius alleged unto him, that there were figurative speeches very usual in the institution of the Sacraments, as in the institution of the Easter Lamb, did God say: This is the Lords Passeover, etc. Where his meaning was, this is a token and remembrance of the Passeover. Howsoever that also was uncontroleable, yet for all that ere he would yield himself vanquished, he rather denies it, and saith: It is not a bare figurative speech in the institution of tha Easter Lamb, and in all other figures of the old Testament. Tom. 3. fol. 477. B. Also, whereas Oecolampadius alleged unto him, that this speech, when one saith, This is this or that, is often in effect as if one saith, This is a token of this or that: and amongst others alleged the text, Genes. 17.10.11. where God saith of Circumcision, vers. 10. This shall be my Covenant: and presently thereafter explains his speech thus, The same shall be a token of the Covenant, vers. 11. Yet ere he would approve Oecolampadius therein, he denies it, that this text was in the Bible. For these are his own words hereof: My Genesis saith not (saith he) that Circumcision is a covenant and token. Tom. 3. fol. 478 B.  
And whilst he saw that he could not vanquish Zwinglius with sufficient grounds, than took he upon him to overbear him with heavy imputations, and saith, he denied the Communicationem idiomatum, that is, 
Tom. 3 fol. 250. B.  the Communion of the properties of both natures in the one only and unseparable person of Christ, as did Nestorius; and taught, that not the Son of God, 
Tom 3. fol. 462. B.  but only a mere man died for us, etc. Which thing he knew very well, that Zwinglius never believed in all his life, but much more, that he had testified and written many times the clean contrary. This Process now gives sufficient information, that Doctor Luther was wholly overcome with anger in the handling hereof, and was not his own master therein. And therefore let no man marvel that he could never come unto the true understanding of the truth thereof.  
And so much be also spoken of the third cause, wherefore we cannot yield to Doctor Luther's opinion, about the bodily presence of Christ in the holy Supper; namely, whilst we see that such an opinion hath no testimony from the ancient Apostolical Churches, but was hatched first of all in the very darkest days of Popery.  

4 The fourth cause wherefore we cannot yield to Doctor Luther's opinion; namely, whilst such an opinion is the chiefest ground and foundation of Popery.  The fourth cause is, because we see that such an opinion also at this present day, is the principal pillar and foundation of the Popedom. For the whole Popedom together with all his inventions, poiseth itself principally upon the Mass. But the Mass consisteth only and alone upon the bodily presence of Christ in the bread of the holy Supper. For if Christ were not there bodily, then acknowledge the Papists themselves, that the Sacrament should neither be bowed unto, neither should or could a man offer up God, for the sins of the living and the dead. But when he is bodily there, say they, than cannot a man renounce the honouring without sinning. And Doctor Luther himself writeth thus, Tom. 3. fol. 206. B. where he saith: Whosoever believeth not that the body and blood of Christ is there, he doth right, that he neither worshippeth spiritually nor fleshly. But who so believeth it, he cannot possibly deny him his worship without sin. Further, and if Christ be there bodily, say the Papists, wherefore shall not he be offered up to God the father, or testify and dare to pray, that he will be gracious to his folk for his sake, This say the Papists. And it is unpossible that any man can answer them with sufficient grounds, so long as a man yields unto them, that Christ is there bodily.  
Where we now see, that the greatest idolatry of all, that ever was committed, and the whole strength and power of the Popedom, dependeth upon this one evil custom, that Christ is bodily in the Sacrament, should we not then necessarily loathe such an evil custom?  
The fifth cause, 
5 The fifth cause wherefore we cannot yield to Doct. Luther's opinion; namely, whilst such an opinion leads men from the right way to salvation, to the Opus operatum, etc.  wherefore we cannot but loathe such an evil custom, is this: for that we see that the same also doth procure no good in the Protestant Churches, but it leadeth the people daily more and more, from the right way to salvation, unto the opus operatum, that is, unto these persuasions, that they can be saved by the outward work of the Sacrament, though inwardly, there be no living faith, and true conversion. Yea the poor people in the Lutherisch Churches, know for the most no more, what should be the true conversion of God the Lord: but think that it is sufficient, if he doth but once in the month go to Confession, and receiveth the Sacrament with an indifferent meditation; though he live afterwards as it pleaseth him. If one tell them; that they who have received Christ truly, 
Ioh 6.5.7. Ephes 2. ●0. Gal. 2.20.  and have eat and drunk him, are wholly changed by him and and made new men, and live now no more, but Christ lives in them: then tells a man them of mere Bohemian villages. For not one of a thousand understands what it is to be a new creature, who is created in Christ jesus. To say nothing that they should examine themselves, whether they find any such change in themselves or no. Yea those that will be the wittiest, know of all others the least thereof. Which is hereby manifest, that they also mock us about, and for it, when we say unto them, 
2. Cor. 5.17. Gal. 5.6.  that nothing stands for good with Christ, but a new creature; and they allege, that the Caluinish spirit is a very spirit of sorrow, which will not afford a man any mirth. As if that were a Christian man's joy, that he need not fear to sin. O blindness above all blindness. And from whence proceedeth such a pernicious blindness? verily, from nothing else then that the poor people think, that howsoever they live, when they can but receive the Sacrament upon their death beds, then do they therein receive Christ bodily. Out of which they conclude, that they receive also the forgiveness of sins, and everlasting life therewithal. And what other concllusion can they make? for the Apostle Paul saith himself: Seeing he gave us his Son, how should he not with him give us all things also? 
Rom. 8.32.33.  And so they depart with their passport 
* Necessaries for their voyage. ; verily, verily, like to like, and to be feared many of them to that place, where they will exclaim and cry against their soules-sorrowers everlastingly, that they have not better instructed them in the way to everlasting life.  
Now the God-fearing Reader may consider, whether these five causes, which we have hitherto mentioned, be not weighty enough to hold us from Doctor Luther's opinion? The first cause were sufficient. For whatsoever hath not his foundation in the word of God, that shall no man endure to be forced upon him, as an article of faith, as Doctor Luther right and truly used to sing and say: 
And take thou heed of man's devise,  
Thereby consumes the Pearl of prize,  
This learn I thee, for the last.   
Where now this is added to it, that the aforenamed opinion is also flat against the word of God, should we then resist the word of God, to procure the love and favour of men? Also, whereas we see, that such an opinion did not only arise in the Popedom, but is also at this hour, the principal pillar of the Popedom, and gives a forcible furtherance thereto, the easilier to enthrall the whole Dutch Nation again, even to day before to morrow with the Mass: have not we then sufficient cause to loathe it? Lastly, where we see that in the Protestant Churches also, the poor common people are detained by such an opinoni in as great blindness and misunderstanding, of Christianity, as possibly might be in Popery: Should we not mourn for this? and should we not endeavour ourselves to the uttermost, to prevent this abomination?  
We trust in God, that men of understanding shall acknowledge, that in this matter we hold the truth.  
Only this will yet be a stumbling block to many, hindering them from entering into Christian brothership with us, for that they are informed, that we not only in the point of the Supper, but also in many other high and waighth points: as namely, Of the Person of Christ: Also, Of the foreknowledge or almighty providence of God over all creatures: and of original of sin: Also Of the everlasting Election of God; and of holy Baptism: do believe and teach otherwise, than Doctor Luther did believe and teach. Wherefore it is of necessity, that we do also show our minds in these points: as we will presently do hereafter.  
But we must prepare the Reader aforehand, that he may know how the calumniation arose, that it is said, that our Religion is from the devil, and that Zwinglius so confessed himself, that his Religion was revealed unto him in a dream, by a spirit, of whom he knoweth not, whether he were white or black. Now than the estate of the business was thus.  
When Zwinglius was come so far by diligent meditation in the holy Scriptures, and especially by the 6. Chapter of john, as also through daily study in the writings of the ancient fathers, that he now doubted not any more of the true understanding of the holy Supper, according to the intent of Christ: he declared first of all the fame in writings and Sermons to the Churches of God, and after that he entreated the Counsel of Zurick, that he might publicly utter the same unto the two hundred. Which being done, and audience afforded him, he propounded, that the worshipping of the Sacrament, and the Mass ought to be abolished, and in stead thereof the holy Supper should be established and commanded, agreeable to the institution of Christ: in consideration, that now, blessed be God therefore, it was apparent, that the custom of the corporal presence of Christ, (upon which the aforenamed abominations were founded) was false. For it was most clear in the 6. Chapter of john, that Christ had himself cast away the carnal eating of his body, as unprofitable to salvation. And also the articles of the Christian faith, were undoubtful, which say plainly, that Christ is bodily ascended into heaven, where he shall remain, till he return to judge the quick and the dead. Wherefore cannot those words, This is my body, in any manner be so understood, as if Christ would have said, This is really my body, or, therein is really my body: But the words of Christ, This is my body, must so be necessarily understood: as if he had said, This betokeneth my body: as it was usual in the Scripture, to say, This is this or that, in the stead of, this betokeneth this or that. For example, Luke 8. Christ saith: The seed is the word of God. Also Mat. 13 he saith: The field is the world; the weeds are the wicked; the sower is the devil. In which sayings it is uncontroleable, that this word Is, is as much as betokeneth. And therefore the exposition of the word of Christ (that the word Is, is as much as betokeneth) is not disagreeable to the use of the holy Scripture. This was the drift of the speeches of Zwinglius: which speech indeed was well acceped of the greatest number: but yet not of them all: but part of them gainsaid him. But above all others, there was a Clerk amongst the company (A●ter an albus fuerit, that is, whom he was, 
Tom. 2. foe 247.  will not Zwinglius nominate) he opposed himself against him very hotly, two days together. And amongst others, he cavilled against those examples which Zwinglius had alleged to show, that the word Is, is often taken in the Scripture for as much as betokeneth; saying, that those examples agreed not with the cause in controversy. For they spoke of parables. But in this was it not spoken of parables, but of the Sacrament. And howsoever that Zwinglius gave him presently such an answer, wherewith all men of understanding were well satisfied, (as namely, that these speeches, The seed is the word of God, the field is the world, were not parables, but expositions of the before going Parables: and if they were indeed Parables, yet did they not contradict his purpose. For he would only thereby make plain, that it was not unusual in the Scripture, that the word Is, was taken for betokeneth. But that in like manner also it must be so, that did not he conclude from this example, but from the grounds aforenamed, that Christ had himself cast away the bodily eating of his flesh, joh. 6. and that he were not at present any more bodily on earth, but in the heavens; according to the article of Christian faith. For all which, whilst some weak ones, were brought into a mamuring by this allegation, touching parables, the Council held it for good, that the next day they should come together again, and should well consider the matter as it behoved. And Zwinglius was very well content therewith, and in the mean time he thought further on the same. And whilst he perceived that it depended principally upon this, that he should produce examples, wherein there were no parables, and yet nevertheless the word Is, was taken for betokeneth, he was very much troubled in himself, where he might find such an example. And when he found none before night, and went to bed with such a troubled mind, in the night that he had this dream which we now following, not with our own, but with his own 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 here and there, and searched every where; but could find no other example, besides those which I had already published in my book: or if I found any, than were the same parables. But when the 13. day of April approached, (I tell the truth, and it is so certainly true that I tell, that my conscience enforceth me also, that I must declare it, though I had rather not utter it. But I must utter what the Lord hath imparted unto me, though I know very well what jests and mocks will be made of me for it,) when as now, the 13. of April approached, I thought in my sleep, as if I were again disputing with the contradicting Scribe, in great heaviness, and that I was so put to silence, that I could not stir my tongue, to deliver that truth, which I nevertheless well understood in myself. Which perplexity troubled me very sore, as is very usual in dreams (for I make not relation of any higher than a dream, for so much as concerneth myself: howbeit it was no small thing which I learned out of the same dream, God be praised; whom only to honour, I make this manifest to the world,) with this there comes unexpectedly, (who he was I say not; for I tell a dream) who put into my mind, and said: thou sluggard, wherefore dost thou not answer him by that which is written in the second book of Moses in the 12. Chapter? for it is the Lords Passeover. So soon as that apparition came before me, I awaked, and sprang out of the bed, and turned to the specified sentence first in the Greek 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 upon the same three days, 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 never beheld in all the days of my life.  
Behold Reader, these are the words of Zwinglius of his dream, which words are so evilly construed in di●ers places, as if he had thereby acknowledged, that the devil did reveal unto him his doctrine of the Lords Supper: where he yet for all that, twice testifieth the clean contrary, 
Note. Doct. Luther writes indeed the devil disputed with himself, and proved unto him, that the hedge Mass was false. Tom. 6. Jen. fol 81. But in Zwiglius cannot the like be found.  and saith, that God revealed unto him, what he learned in the dream, and his conscience enforced him, that he must tell it, to the praise and honour of him, Also he maketh no mention in any speech, that a spirit appeared unto him. But he saith only, that one came before him, who put in his mind, which can also well have been a man. For it befalls often, that in dreams by night, the cogitation of this or that man comes before one's sight: as Ananias came in the sight of Paul, Act. 9.12. more than 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 dream: (which also he could not say; it so being, that he had publicly preached the same oftentimes, and had twice maintained it before the Council.) But only this saith, Zwinglius, that a befitting or example then formerly he could find, was made known unto him in this dream, to make his opinion to be believed the better. And so there are three falsehoods in this Calumny. The first is, that Zwinglius learned his opinion of the Communion first in a dream. The second is, that a spirit did reveal such a doctrine unto him. The third is, that he confesseth he knew not whether it were a good or wicked spirit.  
The colour the defamers have for it, is this; for that Zwinglius saith of the same that he see in his dream, in Latin: Ater an albus fuerit nihil memini: this construe they so upon him, as if he had said, whether it was a black or white spirit, know not I. But first of all, Zwinglius maketh no mention of any such matter, that it should be a spirit, as is formerly mentioned. Secondly, the words also, white and black afford it not. Yea indeed the words afford the clean contrary. For not of spirits, but of men, whom one either knows not, or will not know or nominate, is it usual to say in this manner in Latin: Albus an after 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 be seen to the desirous Reader in the Adagijs Erasmi. 
Hieron. adversus Heluidium, ego ipse, qui contra ●escribo, cum in eadem urbe tecum co●sistam, qu● balbatis & crub●scis, albus, ut aiunt, an after fi●nesci●. Tom 2. fol. 247.  Chil. 1. Cent. 6. Adag. 99 And Zwinglius also useth even the very same form of speech of the aforenamed Clerk, who had so stiffly repugned him: and saith, Whether he were black or white, is not necessary to be spoken in this place. For every honest man seethe plainly, that he would not otherwise say, then that he would not nominate who the same Clerk was: which so to do, he might have several motives to occasion him. Even in the like manner would he not also specify, whom he was that appeared to him in his dream, that none should tax him of desire of glory, if he should have spoken too exquisitely of this revelation: but he esteemed it sufficient to give God the honour thereof, praising him, and thanking him, before whole Christendom for that he gave him so profitable an information. That and no otherwise was the meaning of Zwinglius. And the Defamers know it assuredly. For it is not to be thought, that they should know so much Latin, and not know and understand the nature of this Proverb, Ater an albus fuerit: and yet for all that, as yet they make no conscience at all to say the clean contrary. But let them look well unto it, that they deal not too rudely with God the Lord. For assuredly he will not suffer himself to be jested withal. Zwinglius did never boast that any new thing was revealed unto him in a dream: but only this did he give God the glory of, that he had informed him in a dream of a sentence in the Bible, which else he could not call to mind. Which saying is written, Exod. 12.12. where God saith of the Easter Lamb, and of the whole feast, which should be held thereupon, It is the Lords Passeover: and presently after he expounds it himself even in this manner: That it should be a token and remembrance of the Passeover. Exod. 12.13.14. And Exod. 13.9. This saying saith Zwinglius, did God inform him of in a dream. Whereas now his Calumniators do say, that it is a devils doctrine which Zwinglius learned in his dream; what do they otherwise, then rail upon the word of God, as if it were a devils doctrine? God be merciful to them and us all. But verily verily, it appears to be much like, as if they did herein commit the sin, whereof Christ speaketh, Matth. 12. which shall never be forgiven, neither in this world, nor in the world to come. But the mercy of the Lord is superabundant. And we will not burden any man with our judgement: but what we say, that speak we only for this end, in hope that happily some man may reform himself, by their information.  
And so much also be spoken of this matter.   

CHAP. VI That we believe and teach no otherwise of the person of Christ, then as Doctor Luther of happy memory, did believe and teach, except the ubiquity of the body of Christ, which he also himself renounced at last.  
NOw we return to the main point. And as we promised a little past, so will we perform it presently, and make manifest to the peace-loving Reader, that we are not contradictory to Doctor Luther in any sort, in all the other points, which at this day there is so much contention about. Even as Zwinglius also did not disagree with Doctor Luther after the conference at Marpurge in any point, but only this: Whether Christ is bodily also in the bread and wine of the Supper. Of all other points did they accord also wholly, one with the other. Which agreement is to be seen in Doctor Luther himself: Tom. 4. jen. follio, 469. and is word by word as followeth.  

These Articles hereafter written, were agreed upon at Marpurge, by those whose names are here under written. The 3. of Octob. Anno 1529.  
FOr the first, that we on both sides believe and hold, that thereiss one only true natural God, Creator of all creatures, and that the same God is one in essence and nature, and threefold in person; namely, Father, Son, and holy Ghost, after the same manner, as was confirmed in the Council of Nice, and as is sung and read in the Nicen Creed, in all the Christian Churches in the world.  
For the second, we believe, that not the father, nor holy Ghost, but the Son of God the father, natural God, became man, by operation of the holy Ghost, without the help of the seed of man, borne of the pure Virgin Mary, bodily, complete body and soul as another man, sin excepted,  
For the third, that the same God and Mary's Son, unseparable person Christ jesus, was for us crucified, dead and buried, arose from the dead, ascended into heaven, sitting at the right hand of God. Lord over all creatures, to return again to judge the quick and the dead.  
For the fourth we believe that Original sin descends unto us from Adam by birth and inheritance, & is such a sin, that it damneth all men: and if that Christ had not come to relieve us with his death and life, than had we thereby perished everlastingly, and could never have come to the kingdom of God.  
For the fifth we believe that we are delivered from the said sin, and all other sins, together with everlasting death, if so be we believe in the said Son of God, jesus Christ who died for us, and that through such a faith, not through works, degrees, or orders we may be delivered from any sin, etc.  
For the sixth, that such a faith is a gift of God, which we have not purchased by any foregoing works or deserts, neither can attain thereunto by our own powers: but the holy Ghost gives and provides it, as it pleaseth him, into our hearts, when we attend unto the Gospel of Christ.  
For the seventh, that such a faith is our righteousness before God, for which the Lord esteems and holds us just, righteous and holy, without all works and deserts, and thereby delivers from sin, death, and hell, takes to grace, and saveth for his sons sake, in whom we so believe, and thereby are partakers of his sons righteousness, and life, and of the benefit of all his treasures: therefore all Cloister living, and Abbey lubber life, as profitable to salvation, are utterly condemned.  

Of the outward preaching of God's word.  
FOr the eighth, that the holy Ghost, to speak orderly, bestows not his gift, or gives saith without foregoing preaching, or mouthly word, or the Gospel of Christ: but through and by such a mouthly word, he bestows and works faith, howsoever, and in whomsoever he pleaseth, Rom. 10.   

Of Baptism.  
FOr the ninth, that holy Baptism is a Sacrament ordained of God for such a faith: and whilst God's commandment, Go and baptize, and God's promise, who so believeth, is therein, therefore it is not only a bare token, or watchword amongst the Christians, but a token and work of God wherein our faith is helped, by which we are regenerated.  
For the tenth, that such a faith, by the operation of the holy Ghost, doth afterwards, if we be esteemed and be indeed just, and holy, thereby stirreth up good works in us, namely, love to our neighbours, prayers to God, and patiented enduring persecutions.   

Of Confession.  
FOr the eleventh, that confession or advice seeking from the Minister, or a man's neighbour, should be free and unforced, but yet it is profitable to the troubled soul, to one that is winnowed, or laden with the burden of his sins, or fallen into error, and most of all for the absolution or comforts sake of the Gospel, which indeed is the true absolution.   

Of the Magistracy.  
FOr the twelfth, that all Magistrates and worldly degrees, justice and ordinances, whatsoever they be, are a very true estate, and not forbidden, as some Papists and Anabaptists do hold and teach: but that a Christian, who is either borne or called thereunto, may well be saved by faith in Christ, even as well as the estate of father and mother, of master and dame.  
For the thirteenth, the inventions of men in God's worship, are called traditions, if they be such as are not contradictory to God's word, they may be held or not used, as the occasion serves, amongst whom we live, carefully avoiding unnecessary offences, and being serviceable to peace: that also the doctrine, condemning Priests marriage, is a doctrine of devils.  
For the fourteenth, We all believe and hold, about the Supper of our loving Lord jesus Christ, that it is to be used in both kinds: also that the Mass is not a work, whereby one can purchase for the other, life and death, and grace: that also the Sacrament of the Altar, is a Sacrament of the true body & blood of jesus Christ, & the spiritual feeding upon the same body and blood, is of greatest necessity to every Christian; and likewise the use of the said Sacrament is, as the word of the Almighty God is given and ordained for that end, that thereby the weak conscience might be quickened by the holy Ghost.  
And though it be so, that at this time we cannot agree whether the true body and blood of Christ, be bodily in the bread and wine: yet ought the one part to perform Christian love to the other, so far as every man's conscience will bear; and both sides entreat the Almighty God with all fervency, that he would settle us in the right understanding by the holy Ghost. Amen.   


Martinus Luther.  
Philip Melancthon.  
justus jonas.  
Andrea's Osiander.  
johannes Brentius.  
Stephanus Agricola.  
johannes Oecolampadius.  
Vlricus Zwinglius.  
Martinus Bucer.  
Casper Hedio.     
Behold Reader; even this was the agreement betwixt Doctor Luther, and Zwinglius, at Marpurge together. And it abides also at this day, even the same agreement betwixt Doctor Luther and us.  
It is true indeed that there are more points controverted at present betwixt the disciples of Doctor Luther and us. But nothing at all with Doctor Luther himself. Which we do not speak therefore, that our intent is to help and protect ourselves with the name of Doctor Luther. Blessed be God, we have a greater help and protection for our grounds, namely, the unvanquishable word of God.  
And whereas we do yet notify the witness of Doctor Luther also; that is done by us for this end, that thereby the eyes of those might be opened, who have 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 fearful errors are measured out unto us by our accusers. But we are able to speak it for a truth unto the Reader, that we did never believe and teach, and also now do not otherwise believe and teach in our Churches, about the person of Christ, then as happy Doctor Luther at all times did believe and teach thereof: excepting the ubiquity of the body of Christ. Which also at last Doctor Luther's himself renounced and said: Touching the ubiquity, or being of Christ's body in all places, it shall not be disputed of: there is much other matter herein. Tom. 8. fol. 340. B In all other doctrines about the person of Christ we do fully consent with Doctor Luther.  
Indeed our accusers do allege, that we teach otherwise about the union of the properties of both the natures in Christ, 
What we are condemned in, about the person of Christ.  then as happy Doctor Luther did teach thereof. For instance, they do say, that we teach, that the divine and human natures in Christ, have no actual and working fellowship one with another, and that accordingly, the man Christ is not God in very deed and truth, but only in bare name and title. Also, that not in very deed and truth the Son of God, but only a mere man suffered for us.  
But the Reader may take assured knowledge, that such blasphemous thoughts against God, never entered into our minds. But we have always, through the grace of God both believed and taught the clean contrary. And we even now also believe and teach the same: That the godly and human natures in Christ have the most inward and nearest fellowship one with the other; being both united together into one person. And that there accordingly Christ is very man, not only in ●●re name and title, but also in deed and truth. Also, that not a mere man, but the true Son of God, 
Chap. 2.  died for us upon the Cross. That is our faith herein, as is to be seen above and in all our other Confessions.  
And our accusers know it assuredly. And yet are they not afraid of God, but publish otherwise of us. They take this for their help, for that Doctor Luther did in some measure cast in the teeth of Zwinglius, that he should have 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 above named. But the Reader shall understand, that Doctor Luther himself did it not, but only Doctor Luther's anger did do it, which ought in all reason to be buried with him. For God knows it, and every man may also know it, who will but read the writings of Zwinglius, that Doctor Luther, as well in this as in many other things, offered violence and injury, to the good honest man. And admit that he did use some such reasons, which seem to savour of the often named errors, in his first writings: yet did he in his following writings oftentimes so free himself both plainly and judiciously, that in conscience all evil suspicions of him should vanish away.  
But admit this also, that Zwinglius had not sufficiently cleared himself: yet have others of our teachers, since the death of Zwinglius, cleared themselves many hundred times: and we clear ourselves herewithal once more, adding to full measure: that we do not believe and teach otherwise, neither ever did otherwise believe and teach in our Churches, of the fellowship or Communion of the properties of both natures in Christ, (in Latin, De communicatione idiomatum) then as Doctor Luther of happy memory did believe and teach thereof.  
The Sum whereof is to this effect: 
The sum 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 unseparable persons of Christ. That is, that of Christ may be said and uttered both the properties of the divine, and also the human natures, whilst 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, and what may be said of a man: whilst he is both God and man. But yet must such a speech be understood with difference, as namely in this manner: When any divine thing is spoken of him, then must it be understood of the divine nature. But when as any human thing is spoken of him, then must it be understood of the the human nature. For example: It may be said indeed and in truth of Christ; that he is from everlasting: and also, that he was borne at the appointed time: but not both according to both natures, but the former after the divine, the other according to the human nature. And it is of small consequence, with what name the person of Christ is named. For example, Whether he be called God or man, the Son of God or of man, etc. then is it all to one effect. For it is always understood of the person, which is together God and man. Therefore as it may well and truly be said; Christ is from everlasting: even so may it also be well and truly said: the Son of man is from everlasting. Also, as it may well and truly be said, Christ was borne of the Virgin Mary, and died for us upon the Cross: even so may it also be well and truly said, the Son of God was borne of the Virgin Mary, and died for us upon the Cross.  
This was the doctrine of Doctor Luther, of the fellowship of the properties of both the natures in Christ. That namely, (as is said) the properties of both natures in Christ, are common to the alone unseparable person of Christ; but not to the natures themselves. And that this fellowship is mutual, that is, that they are as well transferred from the human nature to the divine, as from the divine to the human. For example, that it may as well be said, the Son of God died for us, as it may be said, the man Christ is Almighty. And as in deed and truth the Son of God died for us, though he did not die according to the Godhead: even so in deed and in truth is the Son of man Almighty, though he be not almighty according to the manhood.  
Against this our accusers do teach, 
Vbiquities doctrine of the fellowship of the Properties.  that the properties of both the natures in Christ, are not common to the alone and unseparable person of Christ; but also to the natures themselves, and that for all that such a fellowship is not mutual: that is, that such a fellowship is not transferred as well from the manhood to the Godhead, as from the Godhead to the human; but that only some properties of the Godhead are common to the manhood nature. Therefore a man may well say; the manhood of Christ is almighty, all-knowing every where present, etc. whilst it is united to the almighty, all knowing, and every where present Godhead, personally: but on the contrary it may not be said, the Godhead of Christ is created, visible, palpable, and diable, whilst it is united to the created, visible, palpable, and to the dejected diable manhood, personally. This is at this day the doctrine of the ubiquitists. And they say that Doctor Luther, of happy memory, did even so believe and teach. But setting aside the ubiquity of the body of Christ, they inform the Reader amiss.  
And we are well assured, that Doctor Luther did never teach so in all his life of the fellowship of the properties, as the ubiquitists do teach thereof: namely, that such fellowship is performed in the natures themselves. And that the same for all that is not transferred to and fro, but only from the Godly to the human nature. This did Doctor Luuher, as is said, never teach in all his life. But so often as he spoke of the fellowship of the properties of both the natures in Christ, then did he say, That such a fellowship is performed in the person of Christ, without hurt to the difference of natures: and that the same passeth to and fro, that is, that all human properties may be spoken of the Son of God, as also all divine properties of the Son of man.  
This hath been indeed, and at all times the doctrine of Doctor Luther, of the fellowship of the properties of both natures in Christ. The which, that the peace-loving Reader may be thoroughly informed of, we will set down word by word, in this place, all the passages (as they befell from year to year one after another) wherein Doctor Luther did teach of the fellowship of the properties of both the natures in Christ, and that as well out of his strife writings, as out of his doctrinal writings.  
Extract out of Doctor Martin Luther's writings of the fellowship of the properties of both natures in Christ.  
AMongst which places, the first is, in the Church postil which Doctor Luther did write, Anno, 1521. and calleth it his best book. Tom. 2 jen. fol. 381 B. In the same place, in the exposition of the Epistle upon Christ's day, he saith thus:  
That we now return again to Christ, it is to be believed constantly, that Christ is true God and true man. And sometimes the Scripture speaketh, and himself after the Divine nature, and sometimes after the human nature. As where he saith, joh. 8. Before Abraham was, I am. That was spoken of the Godhead. But where he saith, Mat. 20. to james and john, to sit at my right hand, and at my left hand, is not mine to give, 

Note. The manhood of Christ is not almighty.  
Note. The manhood of Christ is not all-knowing.   That was spoken of the humanity, even as he could not help himself upon the Cross. Howsoever some will here so show their cunnings, with their dark expositions, that they join with heretics. Also is this spoken of the man Christ, where he saith, Mark. 13. Of that day and hour knoweth no man, no not the Angels which are in heaven, neither the Son himself, save the Father. The Gloss is not here needful, 
Note. They that say, that Christ is also almighty according to the manhood, they mingle the two natures one with the other.  the Son knoweth not, that is, he will not know it. What availeth such a Gloss? The manhood of Christ hath even like unto another holy natural man, not always thought all things, spoken, willed, as some make of him an almighty man: mingling the two natures and their operations one in the other, ignorantly, etc.  
The second place is, in the great Confession which he writ, Anno, 1528. Tom. 3. jen. fol. 455 B. where he saith thus: All words, works, sufferings, and whatsoever Christ doth; that doth, worketh, speaketh, and suffereth the true Son of God. And it is truly spoken, the Son of God died for us, etc. If now here the she weather maker, women's wit, the allaeosis grandmother shall say, indeed the Deity can neither suffer nor die: th' u shalt answer, that is true. But for all that, whilst the Deity and humanity in Christ is one person, therefore yields the Scripture for such personal unions sake also to the Deity 
a Namely in concreto, as he presently shows himself. , all that belongeth to the humanity, and contrariwise 
b Note. The fellowship of the propertie● p sse to and again: namely, as well from the manhood to the Godhead, as from the godly to the human nature: but not only from the godly to the human nature, as at present the ubiquitists do teach. . And is in truth so also. For this must thou confess: the person, (meaning Christ) suffereth, dieth. Now the person is true God. Therefore it is truly spoken, God's Son suffered. For although indeed that one part, (that I may so speak) as the Divine, suffereth not, yet suffereth the person, which is God, in the other part, as in the Deity. Even as is usually spoken: the King's Son is wounded, when only his leg is wounded. Solomon is white, when yet his soul only is white. Absalon is fair, when yet his body is only fair. Peter is bald, when yet his head only is bald. For whilst body and soul is one person, so long the whole person is rightly and well applied, in all whatsoever betideth the body and soul, yea the smallest member thereof. This is the manner of reasoning in the whole world, not in God's word alone. And indeed it is the very truth. 

Hear Doctor Luther understood not Zwinglius right: but that concerns us not at all at this day.  
Note, Doctor Luther acknowledgeth, that in this speech, Christ is dead, there is a trope. Only be will not have it, that the same trope shall be called an Alloeosis, but it shall be called a Synecdoche: which is no thing else, than a mere word-strife.   For in very truth, the Son of God was crucified for us, that is, the person which is God. For it, it, I say, to wit, the person, was crucified according to the manhood. So shall we appropriate according to the whole person, what betideth to the other part of the person, for this cause, that both is one person. So also do the old fathers speak, and all new Divines, and all languages, and the whole Scripture. But the cursed Alloeosis turns this about, and changeth, and appropriateth to the parts, which in the Scripture is applied to the whole person: making Tropes of his own, to pervert the Scripture, and to separate the person, etc. And presently after: Whilst he Tropes so gladly, why remains he not by the old Trope, which the Scripture and all divines hitherto have used herein; namely, Synecdoche: as, Christ is dead according to the manhood, etc. Also, they exclaim on us, that we mix the two natures in one essence. That is not true We do not say, that the Godhead is the humanity, or the divine nature, is the human nature; which were to mingle the natures into one essence. 
* Note.  But we mingle the two differing natures, in one only person, and say God is man, and man is God. But we exclaim again on them, that they separate the person of Christ, as if it were two persons. For if the alloeosis shall hold, as Zwinglius handles it, then must Christ be two persons, one divine, and one human 
a That was never the opinion of Zwinglius. , whilst he draws the speech of the sufferings of Christ, only upon the human nature 
b That did not Zwinglius do, with any other meaning, then as a little before Doctor Luther had also done. , and turneth all things from the Deity 
c Not otherwise, then as Doctor Luther also in the of rego●ng words. . For if the works, shall be seavered and parted, then must also the person be separated, whilst that all works or sufferings, are not appropriated to the natures, but to the persons. For it is the person that doth all, and suffers all, one after this nature, the other after that nature 
d That is the opinion of Zwinglius. : as all the learned understand it well. Therefore do we 
e We also. Tom 7 fol. 84. B. and 85. A.  hold our Lord Christ so for God and man in one person: non confundendo naturas, nec dividendo personam, that we mingle not the natures, nor separate the person.  
The third place, where Doctor Luther handled the doctrine de communicatione Idiomatum, or of the communion of the properties, is in the exposition of the 14 Chap. of john, written, Anno, 1538. where amongst others he saith thus:  
Christ speaketh both the word of God and man: out of which is powerfully declared, that he is both true man and also true God. Also, if a man speak of Christ, 
The properties of both natures shall be ascribed to the person of Christ.  he must teach significantly, that he is one only person, and yet two several natures, namely, godly and human. Also, that the person in Christ must remain unseparated: so that on both sides the properties of the human and Divine nature are to be ascribed to the whole person, and be said of him: the man Christ borne of the Virgin Mary, is Almighty, and doth all that we entreat of him, 
Christ is Almighty according to the godly, and not according to the human nature.  but not in respect of the manhood, but because of the Divine nature: not for that he was borne of his mother, but because he is the Son of God. Even so also on the contrary, Christ God's Son entreats the Father, not according to the Divine nature or essence, it so being that he is alike almighty with the Father; but therefore, for that he is true man, and the Son of Mary. 
The natures shall be difference made of, and yet the person be unseparated.  So that the words be so drawn together, and made to agree according to the union of the person, that evermore the natures be made differing, and yet the person remain unseparated, etc.  


Of the person of Christ, may be said the properties of both natures.  
Note. Yet shall he well seen unto, what is to be understood after the human, or what after the Divine.   Whilst then God and man is believed to be one person, we ought also so to speak of him, as both natures require, that some sayings concern the manhood, but some the Godhead: that it be marked what he speaketh after the human nature, and also what according to the Divine. For if it be not respected, and truly made difference of, then must needs follow so many heresies, as have been in former times: whereas some did say, he was not true God; some others, he was not true man. For they could not so resolve with themselves, that they should distinctly separate the twofold speech according to the two natures. For oftentimes he spoke in such a manner, as the simplest man upon earth should hardly do. As where he saith, I am come not to be served, but to serve: there likeneth he himself wholly to a servant, under all men, for all that he is true God, and Lord of all creatures, whom every man should serve and worship. Also in 4●. Psalms, he likeneth himself to a sinner, and saith, he was punished for sin, which yet cannot be according to the Divine nature. Again, he speaks often also, as no Angel nor man should speak, with the word of high Majesty, & yet in the lowest weak shape and fashion, as he walked upon the earth. As joh. 6. What then if ye should see the Son of man ascend up where he was before. Yea all that the Scripture speaketh of Christ that speaketh it so, that it takes hold on the whole person, even as both (God and man) were one manner of essence, and often so changeth the word 
a That is the Alloeosis of Zwinglius, for Alloeosis is not o h●●wise called then a changing. , that of either nature both is spoken 
b That is, of the person called after the nature of ●●●her: as Doct. Luther himself cleareth presently. Note. The Son of God hath suffered, is to be understood, per Communicationem Idiomatum. , for the personal unions sake: which is called communicatio Idiomatum, that it may be said:  
The man Christ is the everlasting Son of God, by whom all creatures were made, and is a Lord of heaven and earth, etc.  
So also again:  
Christ the Son of God (that is, the person which is true God) was conceived and borne of the Virgin Mary, suffered under Pontius Pilate, was crucified, and died.  
Also, God's Son sits with the Publicans and sinners at table, and washeth the feet of the Disciples. This doth he not do according to the Divine nature: but yet whilst the same person doth it, it is truly spoken, that the Son of God doth it. Even so saith Paul, 1. Cor. 2.8. Had they known it, they would not have crucified the Lord of glory. And Christ himself, joh. 6. What then if ye see the Son of man ascend up where he was before. That was wholly spoken of the Divine nature, which was from everlasting with the Father: and yet is spoken of the person also, which is true man.  
And in sum, what the person Christ speaks and doth, that speaks and doth both, true God and true man. So that always all his words and works be settled upon the whole person, and not so to rend them from each other, as if he were not true God, or not true man: yet so, that the natures be differingly known and believed. For if the same shall be certainly and differingly spoken of, then must it be said: God is an other nature than man 
a 
God and man doth he s● here for De●●● and humanity.  
Note. The Divine nature did not die.  
A comparison of a man.  : and the human nature is not from everlasting, as the Divine: so is the Divine not temporally borne nor died, as the human. And yet are they both united in the person, that it is one Christ; and it may be said of him, the man is God, and the man is the same that created all things. Even like as a mere natural man's body and soul are two differing natures, and yet they make one person or one man, and each nature's work and office, is spoken of the whole man. For so speak we of every other man. The man eateth and drinketh, digesteth, sleepeth, goeth, standeth, and worketh, etc. which he yet doth none of all in soul, but only in body: and yet it may be said of the whole person, which consisteth of body and soul. For he is a man, not in respect of the body, but in respect of body and soul. Again it is said of him, the man thinketh, deviseth, teacheth. For according to the reason of the soul, he may be a teacher or master, judge, Counsellor, Ruler, none of which the body according to the members thereof bestoweth upon him, and yet for all that a man saith, that he is a witty head, judicious, learned, wise, and well spoken, cunning. And the like is said of a wife, the mother bears, conceives, or suckles the child, and yet she is not called a mother according to the soul, but only according to the body: for all that it is ascribed to the whole person of the wife. Also, when one strikes a man on the head, it is said, this man hath smitten john, or Margaret. Even so when a member is hurt or wounded, then is it said the whole man is wounded.  
This homely comparison do I make, 
The person of Christ speaks and doth all: yet either according to one nature.  that it may be understood, how in the person of Christ of the two natures, difference is to be made, and yet the person remain whole and unseparated therewithal; that whatsoever Christ speaketh and doth, that hath both God and man spoken and done, and yet either according to each nature. 
The offspring of all heresy about Christ, is the difference of both natures not duly pondered.  He that holds such is a difference, may pass safely and well, and not fear to be misled, by the erroneous thoughts of heretics, which proceed only from hence, for that they do not rightly join what ought to hold and agree together, or not duly divide and separate, what ought to be divided. Therofore ought we to rely upon the word and Scripture, and so hold the article, and confess that this Christ is true God, by whom all things were created and sustained: and again, the same Christ the Son of God, was borne of the Virgin, and died upon the Cross, etc. Also, the mother Mary conceives, bears, suckles and nourishes, not only the man, or flesh and blood: for that were to separate the person; but she conceives and nourishes a Son, who is God's Son; therefore is she truly called, not only the Mother of man, but also of God. As the old fathers also taught the same against the Nestorians, who would make a way through, that Mary should not be called the mother of God, and would not say, that she had borne the Son of God. Against this must we allege the article of our faith, I believe in jesus Christ the only Son of God the Father, our Lord, borne of the Virgin Mary, suffered, crucifi●d, and died, etc. always the same only Son of God our Lord, that it is truly said, Mary is the right true mother of God. And the jews did not only crucify the Son of man, but the true Son of God. For I will not have such a one of Christ, 
Worship.  in whom I shall believe, and call upon as my Saviour, who is a bare man; else shall I shall to the devil. For bare flesh and blood could not root out sin, pacify God, and take away his displeasure, vanquish and destroy death and hell, nor provide the kingdom of God. Also, 
Worship.  whilst the Angels in heaven worship him, and call him their Lord, lying in the Crib, as the they say to the shepherds, Luk. 2. Unto you is borne a Saviour, which is Christ the Lord, etc. then must he be true God. For the Angels worship not bare flesh or human nature. Therefore there must be both God and man together, in this person, and when Christ is named, then is named an unsevered person, who is both God and man. That whosoever s●●th Christ, heareth, or layeth hold on him with the faith of the heart, he layeth hold certainly, not only on the man, but on the true God, that God be not made to sit above in heaven loitering among the Angels, but here below in the Crib, and lying in the mother's lap, and in some, where the person is found, 
For what serves it, whereas it is said, that the Son of God, and not a bare man, died for us.  there is certainly found the godly Majesty. This serves now to this end, as hath been often said, that we may resist the devil, and vanquish him in the battle of death, and other extremities, when he terrifieth us with sin and hell. For if he could persuade me, that I should behold Christ as a bare man crucified and dead for me, than were I utterly lost. But and if I repose my whole treasure hereon, that Christ both true God and man, died for me, etc. that weigheth up and driveth away all sin, death, hell, and all woe and sorrow of heart. For when I know this, that he who is true God suffered for me, and died, and again, the same true man risen from the dead, ascended into heaven, etc. Then can I assuredly conclude, that my sin and death is by him destroyed and overcome, and therefore now there remains no anger with God, nor displeasure against me, whilst I both hear and see in this person, nothing else then mere tokens of mercy.  
Behold, so learn to understand this article, that the person of Christ be kept whole, and that the work of both natures be enfolded together, though the natures be made distinguished. For according to Divine nature, was he not borne of man, neither took he any thing from the Virgin; and it is true that God is the Creator, but the man a creature or thing form. But they are united into one person, and now God and man is called one Christ, that Mary hath borne a Son, and the jews crucified such a person, which is both God and: else, if he were bare man (as other holy men) he were not of ability with all his holiness, blood, and death, to free us of one sin, or to quench one drop of hell fire.  
The fourth place where Doctor Luther entreats about the doctrine of the Communion of the properties, 
Tom 7 Jen. fol. 249.  is in the book of the Counsels and Churches, written Anno 1539. where he saith: The error of Nestorius was not that he held Christ for a bare man, neither that he made two persons of him, but confessed two natures, God and man in one person; but he would not yield unto the communicationem Idiomatum, which I cannot utter in Dutch word. Idioma is as much as what concerns one nature, or the properties thereof. As dying, suffering, weeping, speaking, laughing, eating, drinking, sleeping, sorrowing, to be borne, to have a mother, to suck the breasts, going, standing, working, sitting, lying, 
Properties of the human nature.  and whatsoever else, are called Idiomata humanae naturae, that is properties, which appertain to a natural man, which he either can do or not, or must do. For Idioma, 
Properties of the Divine nature.  in Greek is proprium, in Latin. Let us therefore call it property. Again, Idioma Deitatis, is properties of the Divine nature, that it dieth not, is almighty, infinite, unborn, eateth not, drinketh not, sleepeth not, standeth not, goeth not, sorrows not, weary not. And what shall a man say much? It is an unmeasurable contrary thing, God, to be a man, therefore can the Idiomata of both natures not agree in one. This is the opinion of Nestorius.  
When I now should preach thus, jesus a Carpenter of Nazareth (for so do the Evangelists call him, the Son of a Carpenter) goeth there in the street, and fetcheth his mother a pot of water, and a pennyworth of bread, that so he may eat and drink with his mother; and the same jesus the Carpenter, is the right true God in one person: herein yields Nestorius unto me, and saith, it is true. But when I say thus, there goeth God in the street, and fetcheth water and bread, to eat and drink with his mother: this speech will not Nestorius yield unto, but saith: to fetch water, to buy bread, to have a mother, to eat and to drink with her, those are Idiomata, properties of the human nature, and not of the Divine. Even so, when I say; jesus the Carpenter was crucified by the jews, and the same jesus is the true God, this yields Nestorius unto me, that it is true. But if I say God was crucified by the jews, then saith he, no. For to endure the Cross and die; is not the Divine but the human nature's Idioma, or property. When now common Christians shall hear this, then cannot they think otherwise, then that he esteems Christ to be a mere man, & separates the person which yet he doth not intend to do, but only that the words sound, as if he did it. By which may be seen, that he was a very vain and ignorant man. For it being that he yieldeth, that God & man joined in one person is united, 
As God and man is united into one person: e●en so the properties of the natures.  then can be in no sort gainsay, that the Idiomata of the natures should not also be united. Else what were this God and man in one person united? And his folly is even with that against which we teach in the Schools, Qu● concedit antecedens bonae consequentiae, non potest negare cons●q●ens● which is as much as this, is one true, then must the other be also true; is the other not true, then is the first also not true. Whosoever yields to this, that Margaret is a married wife, he cannot deny, that her child (if she be honest is legitimate. When one teacheth this in the Schools, no man thinks that there should be any such blockish people. But demand of the Magistrates and Lawyers thereof, if they have not many the like oftentimes before them, who acknowledge one thing, and yet will not yield to that that follows upon it.  
But it might be alleged, that Nestorius did craftily confess, that Christ was God, and one person. No: he was not so skilful for all his stoutness, but he meant it earnestly. For in a Sermon (saith the Tripartite history) did he cry, no ●ouing jew, thou hast no cause to boast, thou couldst not crucify God. There will he say, Christ is indeed God, but God is not crucified. And in the Council before Bishop Cyrill he said, that many acknowledge Christ to be God, but I will never say, that God is bitris, or trinitris, which is as much as to say, jesus indeed is God, which is so much talked of. But that God is borne twice or thrice, that will not I teach. And this troubleth his mind (as the Tripartite story testifieth) how that God & dying have no agreement together. For he thinks it a fearful thing to be heard that God should die. 
Christ according to the Godhead immortal.  And this was his opinion, that Christ was immortal according to the Godhead, yet had he not so much understanding to utter the same. It befell so also, that the other Bishops were also stout, not considering how the wound might be healed, but only how it might be rend larger, howbeit to speak effectually, out of the opinion of Nestorius, it must follow, that Christ is a mere man and two persons: and yet indeed it was not his meaning. For the blockish unlearned man did not see that he propounded unpossible things, that he together earnestly held Christ to be God and man in one person, 
The properties of the natures shall be given to the person of Christ.  and yet would not yield the Idiomata of the natures, to the same person of Christ. The first will he hold for the truth: but yet it shall not be true, what follows out of the first. Whereby he manifesteth, that he understands not himself, what he meant.  

Note.  For we Christians must appropriate the Idiomata of the two natures in Christ, to the persons alike and all. As Christ is God and man in one person; therefore whatsoever is spoke of him, as man, that must also be spoken of God, namely, Christ is dead, and Christ is God, therefore is God dead, not the separated God, but the God which is united to mankind. For of the separated God is both false, namely, that Christ is God, and God is dead: both I say is false; for than is not God man. But Nestorius admires at it, that God dieth; he should consider, that it is as wonderful that God became man, for therewith was the undying God the same, who must die, suffer, 
As God was man, even so died he also. If Christ had not true human Idiomata, then were he an illusion.  and have all human Idiomata? Else what were the same man, with whom God united himself personally, if he should not have human Idiomata? It must be an illusion as the manichees had afore taught. Again, what is spoken of God, must also be ascribed to the manhood, namely, God created the world, and is almighty, the man Christ is God. Therefore hath the man Christ created the world, and is almighty, the cause is: for God and man make one person; therefore the person beareth the Idiomata of both natures.  
Oh Lord God, about such a comfortabl article, 
About the person of Christ ought not to be contended.  ought we always to rejoice, and not contend, undoubted in the true faith, and sing praise and thank God the father for such unspeakable mercy, that he hath suffered his beloved Son to be man and brother with us alike. Subtle Satan stirs up discomforts, by stout ambitious, misdoubting people, that this lovely and happy comfort might be hindered from us, and spoiled in us. This is to be lamented of before the Lord. For we Christians must be assured hereof, that if God be not also in the scale, 
Wherefore it must be said; God is dead for us.  and make the weight, then sink we to the earth with our dish. This understand I thus, if it shall not be said, God is dead for us, but only a man, then are we utterly lost. But when the death of God, and God died lieth, in the scale, then sinks he down, and we mount up, 
How it is to be understood, that God did die.  as a light empty dish. But he can well mount aloft also, or spring out of his scale, nay he could not sit in the scale, except he were a man like unto us, that it might be said, God died, God's wounds, God's blood, God's death; for God in his nature cannot die. But now that God and man is united into one person, it is truly said, God's death, when that man dieth, who is one thing or one person with God.  
Also this Council condemned much too little about Nestorius. For it handled only that only Idioma, that God was borne of Mary. From whence the histories mention, that in this Council was decreed against Nestorius, Mary should be called Theotocos, that is, the mother of God, whereas Nestorius denieth all Idiomata of the human nature of God in Christ, as dying, Cross, suffering, and all whatsoever agreeth not with the Godhead. Therefore they should not only have decreed, that Mary was Theotocos, but also, that Pilate, and the jews were the crucifiers and murderers of God, and the like. But whereas they condemned him afterwards through all the Idiomata with these words: Nestorius denies, that Christ is God and one person, is indeed in ●ffectu, or by consequence true, but too roughly, and too strangely spoken whilst Nestorius could not otherwise think hereof, that there was manifest wrong and violence done unto him. For he never taught such words, but always spoke against it, that Christ was true God, and not two persons, upon which he d●●u● the Arians very much. For such blockish ●olke ca●●● syllogi●e or make consequents, namely, that that be s●id to deny the substance or nature, which denies the Idiomata or properties of the nature, 
Note. He that denies the properties, he denies the natures.  but so should the judgement goe● howbeit Nestorius confesseth, that Christ true God and man is one person, but whilst he gives not the Idiomata of the human nature, to the s●me ●●dly person of Christ, it is false, and is much as ●f he did deny the nature itself. And they should not only have determined upon that one Idioma of the mother Mary. Whereby the things handled in this Council might better have been explained. Which as I esteem very few have hitherto well understood. Out of Platina, 
Note. Doct. Luther accuse h Zwinglius for a Nestorian, not therefore that he should have denied the special Communion of the properties which pass only from the Deity upon the humanity: but therefore, because he denied the above w●●tten common fellowship of the properties wh ch pass as w●ll from th● human nature upon the Divine, as from the Divine upon the human nature. In which in truth he do h Zwinglius wrong. But it concerneth not us in this place. For we seek nothing else as present, but only to lay open Doctor 〈◊〉 opinion truly of the Communion of the properties.  and the like to him, it is unpossible to be understood. For I have had also Nestorians before me, who have contended very stiffly, that the Godhead of Christ could not suffer; and for testimony also Zwinglius writ against me, over these words, Verbum caro factum est, and would not allow barely, that verbum should be called factum; but would have it, Verbum caro facta est. For cause God could not be made. But I at the same time did not myself know, that such an opinion of Nestorius was dark, because I understood not this Council also, but knew it to be erroneous out of the holy Scriptures, Augustine, and the Master of Sentences: And who knoweth how many Nestorians there are in the Papacy, which yet highly praise this Council? For reason will here be very acute and will not hear, that God should die, or have one essence according to humanity, though they hitherto accustomably do believe that Christ is God, as Nestorius did.  
The fifth place, where Doctor Luther handles the doctrine of the Communion of the properties is Tom. 8. jen. fol. 165. in the book of the last words of David, written, Anno, 15●3. Where he first of all gives the title, of both the natures in Christ: and speaketh thereof further thus:  

* Tom 1 fol. 165  When now thou believest and understandest that Christ is true God and, is the Scripture teacheth us, than took to it afterwards, and learn to be further assured, that thou separatest not the person, no the● minglest in one essence, the two ●●tures, or the Divine and human essence, but that thou makest difference of the natures, 〈◊〉 and keepest the person one alone. For many fine wits have stumbled at this, that they either would have made the Godhead and manhood one nature, or else two persons, as Nestorius and Eutiches, with others like unto them. The Turks and jews esteem themselves high and lofty spirits in this matter, and us Christians for mere idiots. If he be God (say they) how can he die as a man? for God is immortal. If he be man, how can he be God's Son? for God hath no wife, etc. Well, let these miserable dolts pass, surfeited with their own folly. But stick thou fast in the Christian faith, which teacheth us in the Scriptures, that jesus Christ is true God, and God's Son, therewith also true man, David and Mary's Son, yet not two sons, two men, or two persons, but one only Son, one only person, in two differing natures, the Deity and humanity. For even as in the above named article of the Deity, thou must beware that thou minglest not three persons in one person, neither distinguishest the essence or nature into three Gods, but holdest three several persons, in one godly essence: even so thou must again beware that thou partest or separatest not the alone person into two persons, 
Vnio facit nomina communia, that is, even as the two nature's accord in one person, so do the names also accord in one person.  or minglest the two natures in one person, but must maintain two several natures in one alone person. And even as the two nature's accord in one person, so accord also the names of both natures, in the names of the alone person, which in Latin is called communicatio idiomatum vel proprietatum, as, the man is called, & is borne of the Virgin Mary, and crucified of the jews. The same names shall also be given to the Son of God, and be said, God is borne of Mary, and crucified of the jews. For God and man is one person, and not two Sons, one Gods, the other Maries, but is one only Son of God and of Mary.  
When thou now wouldst say, as Nestorius, God, or jesus God's Son, was not borne of Mary, nor crucified of the jews, but only the man Maries Son: then there thou makest two persons, and separatest the only person, that it is one person, which was borne and crucified, and is one other person, that was neither borne nor crucified; and so either nature, to be for himself, a several person, and two several Sons: which is even as much as if God were not become man, but that God remained by himself a separated person from the man, and that the man remained a separated person by himself from God: that is stark nought: that will not the Scripture bear, which saith, john 1. The word became flesh, Luke 1. That shall be borne of thee, shall be called the Son of God. And he children's faith saith, I believe in jesus Christ, the Son of God, conceived by the holy Ghost, borne of the Virgin Mary, etc. say not that God's Son is another, but the same who was borne of Mary, and was her Son. Again, when thou wouldst say, as Eutyches, that the man jesus the Son of Mary, is not Creator of heaven and earth, or is not God's Son, who ought to be worshipped. As of late also a mad spirit gave out an harsh sentence, 
Worship.  how dangerously we Christians taught, that we worshipped a creature in stead of God. The unexpert idiot readeth neither Scripture nor books, but dreams of such high mysteries, out of his own mad pate, and so is a self-growne Doctor. Behold, here is the person again separated, and two persons made of one. Nestorius divides the person thus, that he rendeth the manhood from the Deity, and maketh of either nature a several person, that only the man is crucified. Eutyches again he rendeth the Deity from the manhood so, that he maketh of either nature a several person: also, that God shall be worshipped, as being distinguished from the manhood. 
how Christ shall be invocated.  But the Scripture, and the belief say thus: When we invocate the man borne of Mary, then do we not invocate a severed man, who for himself, besides God, without God, is a several own person, but we invocate one only true God, who with the father and the holy Ghost, is one only God, and with the humanity one only person. Whosoever now hath not such understanding, he must needs err in the Scriptures, and cannot possibly frame himself to them. For in the Scriptures, Messiah is called God's servant, Esa. 42. Behold, my servant in whom I am well pleased. And in the 53. Behold my servant will do wisely. Yea he is called a worm, and not a man, Psal. 22. I said, Lord be merciful unto me, heal my soul, for I have sinned against thee. Psal. 69. O God thou knowest my foolishness, and my sins are not hid from thee. Also, the reproaches of them that reproached thee, are fallen upon me. Innumerable evils have compassed me about, mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head, therefore my heart faileth me, Psal. 40. Hear exclaims reason. jew, and Mahomet against us Christians, how can this be understood of God? how can God be a servant? how can he be a miserable sinner? God be merciful to us, what unreasonable, mad, barbarous people are we Christians, in respect of such high, wise, holy men, who worship no creature, but only the one only God? What is this? reason doth not find such in their Bible; that is, in the chimney corner, or in lubberland; and the jews find it not also in their bible; that is, in the Talmude, etc. We Christians do know, (blessed and praised be God for ever) that the Messiah is Gods only everlasting Son, whom he sent into the world, to take our sins upon him, to die for us, and to vanquish death for us, as Esay saith plainly, 53. All we like sheep have gone astray, but the Lord hath laid upon him the iniquity of us all, and he gave his life for one offering, etc. For this do we sing and glory in with all joy, that God's Son, the true only God, with the father and holy Ghost, is become a man and a worm for us men, God is dead, God bore our sins upon the Cross in his own person. God hath redeemed us by his own blood. For God and man is one person: What the man here doth, suffereth, and speaketh, that doth, suffereth, and speaketh God: and what God doth and speaketh, that doth and speaketh the man, which is the only Son of God and Mary, in one unseparable person, and two differing natures.  
Out of all these places it is manifest, that Doctor Luther did never teach in all his life any such communicationem idiomatum, as is presently taught: Namely, that only the Divine properties should be common to the human nature, and yet not all, but only some of them: but the human properties should not be common to the Divine nature. Also, whatsoever is said by virtue of such communion of the whole person of Christ, the same may also be said of either nature. For example, whilst it may be said by virtue of the communion of the properties: the man Christ is almighty: therefore may it also be said; the manhood of Christ is almighty.  
This do we say, did Doctor Luther never teach in all his life, but this is always the same that he taught, de communicatione idiomatum: that the properties of both natures are common to the one alone and unseparable person of Christ; and that according to the same both Divine and human properties may be said of the one alone and unseparable person of Christ: but yet with this proviso, that the Divine properties shall be understood of him, according to the Divine, and the human properties according to the human nature.  
And it is not much material, though some of his words sound so, as if both the nature's properties should be common to either nature. As where he saith, 
In Chap 14. john.  as before is mentioned: All that the Scripture speaketh of Christ, that speaketh it so, that it takes hold on the whole person, even as were both God and man one essence, and often so changeth the words, that of either nature both is spoken, for the personal unions sake. Which is called Communicationem idiomatum These words seem well so to sound, as if the properties of both natures should be common, not only to the whole person of Christ, but also to either nature in the same person. But Doctor Luther in very truth, had no such meaning. But this is his meaning, That of the person of Christ named after either nature, both the nature's properties may be said, That is, that of Christ both the nature's properties may be said, be it either spoken of the Divine or of the human nature. Even as presently after he expounded himself, where he saith: that it may be said, that the man Christ is the everlasting Son of God, by whom all creatures were made, and is Lord of heaven and earth, etc. So also again, Christ the Son of God, (that is, the person which is true God) was conceived and borne of the Virgin Mary, suffered under Pontius Pilate, was crucified, and died, etc. Out of which his exposition, it is apparent, that he in the former speech where he said, that of either nature both kinds may be said, did use the names of the nature for the names of the person; abstract for the concrete, as the Logicians say, which thing also he very often used to do: as he confesseth himself, where he saith: So speaketh the Scripture more acutely of Christ than we, 
In the postil upon the Epist. upon Christ's day fol 101. B. Edit. Wit. Anno, 1540  and wreatheth the person so finely in the nature, and parteth the nature again, that there are few who do truly understand, and I myself have erred in this and the like speech, that I have appropriated to the nature, that which appertaineth to the person, and contrariwise.  
Therefore when one will judge truly of his doctrine; then must he not pick out only some single words out of his writings, (as hitherto some have done) but he must have due regard unto his whole exposition. Then shall he find, that he taught no otherwise, then as is before mentioned, of the communion of the properties; namely, That the properties of both natures are common to the alone person of Christ, such person being termed by which nature they will, but not that the properties of one nature should be common to the other nature.  
Therefore that is in no sort the doctrine of Doctor Luther, which is urged at this day under Doctor Luther's name: Whereas it is alleged, the properties of both natures in Christ, are not only common to the alone and unseparable person of Christ, but also to the natures amongst themselves: and such communion doth not pass to and fro, from one nature to the other, but only from the Divine nature unto the human: and they do not make all, but only some Divine properties participating: as namely, the Omnipotency, Omniscience, etc. This do we say, is in no sort the doctrine of Doctor Luther, but it is a very mere novelty, first of all invented long after the death of Doctor Luther. And it is beside that, a very dangerous innovation For thereby is not only the old heresy of Eutyches revived again, which raised the difference of both the natures in Christ, and said, the two natures of Christ were mixed in one, through the personal conjunction, and the Godhead also died for us: but also by such a novelty is the Arians (who deny the Godhead of Christ) the passage thoroughly laid open to glide themselves into Dutchland. Which we have often mentioned, and will hereby once more give warning of. And we entreat all those, who bear a good heart towards God and their father-land, that they would therefore considerately ponder the cause, & speak what will ensue upon this contention? 
Doct. Martin Luther Tom. 7. jen. fol. 79. 80. 81.  The only ground, whereby we are able to maintain the true Godhead of Christ against the Arians, and hitherto have maintained it, is this: That Christ in the holy Scripture is not only called God, (which also indeed sometimes is attributed to the creatures, as to the Angels 
a job 1.6. , and to the Magistrates 
b Psal. 82.7. ) but that unto him also are ascribed Divine properties, works and honours, as these are, almighty, all-knowing, to be every where present, etc. when now this ground shall be taken from us; and it be said, that to a nature, which is not God, may also be ascribed Divine properties (as the Novelists say; that the human nature of Christ, though it be not God, but a creature and thing made, yet may have Divine properties, Omnipotency, Omniscience, etc. attributed to it.) Where withal can we further maintain the true Deity of Christ against the Arians.  
For where it is alleged, that the human nature of Christ hath the divine properties not upon it, 
Apol. Concord. fol. 46.  and for itself, but in consideration, and by virtue of the personal union: that helpeth not the matter at all: But if it be that any where a creature hath the divine properties upon it, let it have the same from whence it will, and in what manner it will, then is the ground false, that all that hath godly properties upon it, is God. Yea indeed this starting hole is more for the Arians then against them. For and if so be that of a creature, which of itself hath no godly properties upon it, yet there may be godly properties affirmed because that he is afforded the use of such properties by God: it cannot be in any manner concluded that Christ upon and for himself is God, though for all that Divine properties are spoken and affirmed of him in the holy Scriptures. So must either the ubiquitists hold that which is false; whereas they say, that also of the human nature of Christ may be spoken and said godly properties: or the Arrians must hold the truth, whereas they say, that all is not God, of whom Divine properties are said and uttered in the holy Scriptures.  
This is our entreaty again, loving sirs, that you would consider it. Either the ubiquitists novation must fall, or else the ground of the true Godhead of Christ must come to nought, and the Arians be yielded to have the truth. Then return we every man home into his own conscience, whether he will be helpful or no, to the Arians blasphemies against God, that they may take place in the Protestant Churches.   

CHAP. VII. That we do not believe and teach otherwise of the foreknowledge and almighty providence of God over all creatures, and of the fountain from whence sin springeth, then as Doctor Luther of happy memory hath believed and taught thereof.  
THe second point, which was brought into controversy after the death of Luther, is of the foreknowledge, that is, of the almighty government of God overall creatures, 

Garthius against the confession of faith, pag. 25.  
Milius in the Evangelists brothership. thesi. 158.   good and bad. Of the same we have heretofore divers times so declared our minds, that the contentious are forced to confess themselves, that there is nothing rebukable in the same. Only say they, that we have aforetime spoken and written of that matter, otherwise then now we do speak and write thereof.  
Admit now that it were so indeed, ought we therefore to be railed upon, for that we make amendment? But for all that, they give wrong information also thereof. For (God be blessed and praised) the doctrine of the foreknowledge, or almighty government of God over all creatures, hath been always so true in our Churches and so clear, that we never have had any need to amend the same. The Reader may please to look over all the Catechisms and confessions of our Churches, which he can ever come by. And he shall find no other doctrine therein of the foreknowledge of God, than the same which we do at present maintain in our Sermons and writings.  
This is the cause then, why the contentious allege that we teach otherwise of the foreknowledge of God, than we have done formerly: for that now (God be praised, and thanked) many Protestant Princes and Lords, have themselves heard and read what we teach, as well of this as other points. And demand of the contentious, wherefore they talk of so many terrible things, which we should teach about the foreknowledge of God, whereas they cannot yet find the least show thereof in our Sermons and writings. When now they be so caught in untruth, and cannot escape: then do they seek this starting hole and say: yea, it is true, in the present Sermons and writings of the Calumnists, are not such terrible errors to be found. But if their former writings be seen into: there may the same be found in abundant measure.  
This is the original cause of this calumny, as if we did teach otherwise at present of the foreknowledge of God, than we have taught in former times.  
But what, they accuse us to have formerly taught so offensively, of the foreknowledge of God, and now to be silent in, in sum is thus much: That God had not only seen from everlasting, all that cometh to pass, whether it be good or bad, that it would come to pass: but also decreed, that it should come to pass, for cause of a good end, to which he would use the same. Or, which is all one; that nothing is accomplished without the everlasting council and will of God, whether it be good or bad, and that the same everlasting council and will of God is unchangeable. And that according to the same all must so come to pass, as it cometh to pass. Also, that the permission of God, when he permitteth that which is evil, is not a bare permission, but that God hath always his hand in the work, and he turneth and ordereth every action, to what he hath ordained it in his everlasting council.  
Out of all which say they, this must necessarily follow, that God is the author of sin, and hath ● pleasure and delight in sin. This is the complaint which they make against us.  
Now it is without No, that such sayings are found, in our men's writings, as are above rehearsed. But nevertheless the same are also found in the writings of Doctor Luther. As, There comes nothing to pass without the will of God saith he: Tom. 6. Wit. fol. 520. A. Also, all comes to pass only according to the everlasting will of God, and it must so befall unto us, as he will. fol. 590. B. Also, all must so come to pass, as God hath decreed it. fol. 526. A. Also, all in all creatures must be accomplished after the Divine will. fol. 527. A. Also, it must not presently be otherwise with us then according to the Divine will. ibid. Also, Let the Diatribe plot, think, imagine, sing, say, what they will: yet hath God decreed from everlasting, that judas must be a traitor, then must he commit treason; and it is not in judas, or in the power of any creature, to have it any otherwise, or to change his will. fol. 524. A. Also, Out of which it follows, that it cannot be denied, that all which we do, and all that befalleth, whether we think it well or no, as befalling by chance, and is changeable, yet must it so come to pass, and cannot be otherwise, if thou lookest to the will of God. For Gods will is powerful, and will not be hindered. For he is nothing else then the godly force and power itself. And also God is the most wise, so that no man can deceive him. When now his will, will not suffer itself to be hindered, neither can be hindered, then cannot the work be hindered, that it should not be accomplished in time, place, manner, measure, as God hath decreed and will have it. fol. 470. A. Also, this do we also say, that when God worketh all in all things, he also worketh in the ungodly, it so being that he created all things alone, and ruleth alone, and moveth and driveth them according to his almighty powerful working, which no creature can shun or change, but it must follow, every thing according to his own kind given it of God. Then are they copartners of God in works, all ungodly, etc. fol. 548. Also, all people upon the earth find these two principles printed and written in their hearts, that they must acknowledge in their hearts, and say yea thereunto, (howsoever not willingly) when they hear them mentioned. For the first, that God is almighty, not only in respect of force, but also in respect of powerful operation, etc. For the second, that he knoweth all things, and hath decreed from everlasting, and can neither err nor fail. When yea is said in the hearts of all men, to these two principles, than it follows by and by most powerfully, and certainly, that no man can gainsay, that we were not, neither are made by our own wills: but it must even so come to pass according to the will of God. And it follows also, that we do nothing what we will, according to free will but what, when, and how God hath decreed it from everlasting, and worketh: according to his council, and everlasting power, which can neither fail or change. fol 528.  
Such and many more the like sayings are written here and there in the writings of Doct. Luther which do affirm as much as we do; That all must so come to pass, as God hath decreed, ordained, and determined from everlasting; and that his almighty working concurreth in all things. Therefore either we do no● make God by this our speech to be the author o● sin: or Doctor Luther must have also made him to be the author of sin.  
It may be both are true, might some man say that namely, Doctor Luther as well as you, did ere in this point? Answer: they may fail that will yet cannot God fail; who hath spoken even so in his holy word of this matter, as both we and Doct. Luther speak thereof: that namely, there cometh nothing to pass, without the council and will of God, whether it be good or bad.  
For example: was not that a wicked act, that judas betrayed Christ? yet for all that Christ saith, that it was so determined by God. Behold, saith he, the hand of him that betrayeth me, is with me at the table, and truly the Son of man goeth, as it is appointed. Luk. 22.21.22. And to the like effect, as it is written of him. Math. 26.24.  
[Note. As it is appointed, and as it is written of him, is taken in the holy Scriptures for all one. By which it is manifest, that all that stands written in the Scriptures, that should come to pass in time to come, was so appointed by God, that it should come to pass, and that these sayings: the Scripture must be fulfilled, and the council of God must stand, are all one.]  
And Peter saith: whilst it was so appointed or so written, it must therefore be accomplished. The Scripture must have been fulfilled, which the holy Ghost by the mouth of David, spoke before of judas. Act. 1.16.  
Yea not only the treason of judas, but also of all the wicked deeds and murderous acts, which Herod and Pilate with the heathen and people of Israel committed against the Son of God, saith the Scripture: They did whatsoever the hand and council of God had determined before to be done. Act. 4.28. And addeth further thereunto, that accordingly it must so come to pass. It must be so saith Christ himself. Matth. 26.54.  
Also, it was so written (or determined. For that is all one, as was presently before showed) And thus it behoved Christ to suffer. Luk. 24.46.  
Yea the Scripture throughout ascribeth this whole work to God the Lord himself, and saith; The Lord would break him, and make him subject to infirmities, Esa. 53.10. Also, I will smite the shepherd. Zach. 13.7.  
So was the work principally the work of God, But judas, Herod and Pilate, with the heathen, and the people of Israel were but instruments and tools, which God used to accomplish such a work.  
Another example. Whereas the brethren of Ios●ph sold their innocent brother joseph to perpetual slavery into Egypt, was not that a great sin? yet joseph saith: You sent me not hither, but God, Gen. 45.8. Did God then do it, than did he determine before and conclude, that he would do it: for he effects nothing inconsiderately: But he worketh all things after the council of his own will, Ephes. 1.11.  
Another example. Whereas Samson took a a Heathen woman to his wife, against the expresse● word of God, and against the faithful dissuasion o● his parents, was not that a great sin? and yet th● Scripture saith, It came of the Lord. judg. 14.4.  
An other example. That Shemei cursed the Lord● anointed, was not that a great sin? and yet fo● all that David saith: The Lord hath bidden him, (tha● is, the Lord hath so ordained it, through his incomprehensible and unsearchable providence) who dare then say, wherefore hast thou done so? that is, therefore no man can hinder him, but it must be so. 2. Sam. 16.10.  
An other example. Whereas Satan provoked David to number the people, and David did it. 1. Chron. 21.1. that was a great sin; as well of Satan, as of David. Nevertheless the Scripture saith not barely and alone, that God did permit it: but it saith also, that God did it himself; as appeareth by the plain text: And the wrath of the Lord was again kindled against Israel, and he moved David against them, in that he said, go, number Israel and judah, 2. Sam. 24.1.  
An other example. Was not that a fearful great sin? that the unnatural son Absalon hoist his aged and decaying father from his kingly seat, lying with his father's ten concubines in the sight of all Israel? yet saith God to David; not only I will permit it: but also I will do it. I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this Sun. For thou didst it secretly: but I will do this thing before all Israel. 2. Sam. 12.11.12.  
These and the like examples, whereof there are great store in the Bible, do manifestly witness, that the permission of God, when he permitteth that which is evil, is not a bare and naked permission: but that he hath also a hand in the work, and he governs and turns it after his own pleasure. Otherwise he could not say, I will do it: or I have done it.  
It is very hotly cast in our teeth, that one of ours should have written, that God doth something provoke a man holily to sin. But with as great diligence is that left out, that without doubt stands by it (or we mistake the matter) that God doth so no otherwise, then when he will punish sin with sin, which undoubtedly is a holy work: as the contentius are forced to confess, where they say, So is blinding ascribed to God the Lord, as a punishment of sins formerly committed, which in itself is a good work of godly justice. Heilb. Synops. fol. 50. And what cause have they to complain much against us? the holy Ghost himself useth the like speech, where he saith in the lately mentioned example of David. And the wrath of the Lord was again kindled against Israel, and he moved David against them, in that he said, go, number Israel. 2. Sam. 24.1.  
But yet they are hard sayings, might some man say, and they seem in truth to import as much, as if God were thereby made the causer of sin, and had a delight in sin. For how is it possible that he should not be the causer of sin, and have a delight and pleasure in sin, when that he hath not only determined the same, that it should be accomplished; but also hath himself a hand in the work, and moveth mankind thereunto?  
Answer. Blind, mad, and peremptory reason thinks so indeed. But whosoever submitteth himself to the word of God, with an humble heart, he shall well know & learn to understand, that therefore God is no causer of sin, or hath delight and pleasure in sin, though indeed he have ordained, that this or that sinful work of his creature should come to pass, and the work must be done, yea he ascribeth it to himself. The which the better to be understood, by the Godfearing Reader, we will impart this information in short, according to our powers for his assistance.  
The Almighty God, as he once created all things, even so governeth he all things continually by his providence. Therefore the providence of God is nothing else, than the almighty government of God over all creatures good and bad: and containeth two parts in it. The first part is, that he maintaineth the being and power of all creatures, so far and in what manner it pleaseth him: without which maintenance no creature can be sustained a minute of one hour: or is able to rule or move himself in ●he lest measure, as Paul saith: He giveth to all life and breath, and all things. Also, In him we live, and move, and have our being. Act. 17.25.28. The second part is, that he hath the motions of all creatures in his hands, and turneth them which way he will: according to the work which he will accomplish by them: as David saith, They continue all by thine ordinances, Psal. 119.91. and the examples manifest, that sometimes fire, sometimes water: sometimes good, sometimes bad Angels: sometimes godly, sometimes wicked men: sometimes frogs, sometimes louse, etc. must serve to accomplish his counsels. And there is nothing exempt from such a disposing of God: even also that which seemeth to be already performed: as it is written: The lot is cast into the lap, but the whole disposition thereof is of the Lord. Prou 16.33. No not yet the very hearts and thoughts of men, as it is written: The Lord looketh down from heaven, and beholdeth all the children of men. From the habitation of his dwelling he beholdeth all them that dwell on the earth. He fashioneth their hearts every one, Psal 33.13.14.15. Also, The heart of the King is in the hand of the Lord, he turneth it whither soever it pleaseth him, Prou. 21.1.  
It is true God hath endued the Angels and men with that kind & nature, that they can move themselves by their own free will, and either intent this or that. Even indeed as they do. But for all that he holdeth the rains of their free will in his hand, in such a manner, that either he can let them proceed, when it goeth after his will; or he can pull it back, or move it to this or the other side, even as sometimes a man draweth on a beast to a snare, which he letteth either pass freely before him, or pulleth back, or can turn hither or thither. Which comparison God himself useth, where he saith to the King of Assiria; I will put my hook in thy nostrils, and my bridle in thy lips, and will bring thee back again the same way thou camest. Esa. 37.29.  
So both Angels and men remain all of them together under the power and government of God; and cannot forecast, much less bring to pass, either little or great, without the will of God.  
Yet for all that there is a great difference, in that which they intent to do. For sometimes they do that which God hath commanded them to do: sometimes they do the clean contrary, out of their free will. When they now do that which God hath given them commission for, then do they right therein, and God is well pleased therewith, furthereth it, and rewardeth it at the last. But when they do what he hath forbidden them, then do they badly therein. And though he suffer them sometimes to go on in such their doings, yet hath he no pleasure in their disobedience, but hateth the same disobedience earnestly, and punisheth them at last. But he therefore suffereth them to proceed in such their wicked actions, that he may use the same to good; and also knoweth how to turn them so, in their wicked course by the bridle of his providence, that they cannot assault any where in their wickedness, but where he will. For which there is a notable example of Shemei: he was of himself the enemy of David: and God useth him to this end, that he should pour out his enmity upon David even at the same time, when God would correct and humble David by him. Which David confessed truly, where he saith: Suffer him to curse; for the Lord hath bidden him curse David. Who dare then say, wherefore hast thou done so? 2. Sam. 16.10. God did not bid him by any outward command: but he bid him by a secret and unsearchable manner, whereby he moved the wicked band-dog, that he should even fall upon David and bite him. Even as he by his secret and unsearchable order, commanded the ravens, that they should feed Elias, 1. King. 17.4. And the Whale-fish, that he should cast out jonas upon the dry land, jonas 2.10.  
According to these, so it is true that God doth not that which is evil, but permitteth or suffereth it to be done. Therefore in all equity there can be no guilt of sin laid upon him. But the guilt only of sin is the free wicked will of the sinful creatures. But for all that the permission or sufferance of God must so be right understood; namely not thus, that God doth only barely look on, what is done by the creatures: like unto one who standing on a high tower, beholding how the knaves run about and tumble together in the market stead: but careth not for it, how they agree together, neither having it in his power to alter it. No: It hath no such meaning in it. But the permission or sufferance of God is so to be understood, that indeed he lets the wicked creatures run a little after their own free wills: but yet he holdeth the rains always in his hand, as before is specified: whereby he can soon turn them, now this way, now that, or else wholly hold them back, according to his own pleasure: and he guideth them so with his rains, that every one must perform the same, which he hath determined to have effected by them.  
From whence it may well be said, that the permission of God is not a bare permission, but tha● God hath always a hand with them in the action● For in all permissions of God concur these tw● parts of the foreknowledge of God together. First that he sustaineth the being and power of the creature, even in the committing of sin; as is well known. For the second, that he hath also their wicked and sinful motions in his hands, and so turneth them, that the same must be effected thereby, which he will have effected, to the furtherance of his glory, and the benefit of his servants. Therefore he also ascribeth the work, which is effected in this manner, oftentimes to himself: as the above named examples do witness.  
Moreover, whatsoever God now effecteth or permitteth in one or other, and in what manner he turneth and accomplisheth the one or the other: even so hath he foreknown to do from everlasting, and determined in himself; as it is written: From the beginning of the world God knoweth all his works. Act. 15.18. Also, He worketh all things according to the council of his own will. Ephes. 111. Which council and will of his, most certain cannot be hindered or kept back by any creature: but it must unfaileably come to pass whatsoever he hath determined: as it is written: The Lord of hosts hath determined it, who shall disannul it? and his hand is stretched out, and who shall turn it away? Esa. 14.27. Yet for all that, the wicked creatures do perform their evil actions, which they do, without any provocation thereto, but out of free wil For not every must, taketh away free will, Christ must suffer, Luk. 24.26.46. And yet it was his good will, Psalm. 40.8. The heaven must contain Christ, Act. 3.21. And yet he was not forced to it, but did it gladly, joh. 17.13.24. So, judas must betray Christ; and yet he was not enforced to it, to betray him, neither secretly, nor openly, but he did do it gladly, and out if free-will: therefore he is also rightly punished everlastingly for it. And even the same is one part of the special unspeakable wisdom of God; that he can so manage his government, that he also with those creatures, which yet do what they do, out of free will, and in respect of their natures could do otherwise, yet for all that can unfallibly accomplish the same, which he hath determined to have accomplished by them.  
Doctor Luther saith thus of this matter: If not we ourselves, but God worketh in us our salvation, then cannot we act any thing holily, before such time as his is there, do we, frame we, and work we it the best we can. And I say, we must do wickedly, not that we are enforced thereunto; but as we use to say, it must be so of necessity, without resistance; and yet not by any powerful compulsion and force. That is, when a man hath not the spirit of God, then is he not as it were driven headlong by force, that he must commit wickedness against his will (as they use to carry a thief or murderer to the gallows against his will) but he doth it willingly and gladly, etc. That is here by us called a Must, or must be of necessity, which is no● subject to alteration, etc. Tom. 6. Wit. Germ. fol. 479 480. Also, We know well that judas betrayed Christ wilfully. But we say; that such a will in judas was certainly and unchangeably to be accomplished, at the time and hour as God had determined it. Or, if we be not yet understood, then must we make a difference of two necessities. One necessity, where I am forced to a work by force. The other, where a thing must come to pass at a certain time without constraint, etc. He that now hears us speak, let him know, that we speak of the last, and not of the first. That is we do not speak of this, whether judas was willingly a traitor, or against his will: but whether it must come to pass at the time and hour, which God had determined unchangeably, that he should betray Christ willingly. fol. 529. a.  
This is the construction of us, and Doct. Luther, how these sayings are to be understood: that nothing cometh to pass, unless God hath ordained it that it should come to pass, whether it be good or evil, and that it must so come to pass, even as the Lord hath determined it: and that the permission of God is not a bare and empty permission, but that always there is mingled something of his working. Out of which exposition, we hope the God-fearing Reader hath understood so much: that by such speeches God is not made the causer of sin; but only that the honour is given unto him, that he is the Almighty Lord of heaven and earth: without whose will no creature can move and stir itself: and that he also suffereth no creature otherwise to move and stir, then as he will turn and use their motions to a good end, though it be otherwise evilly intended by the creature. As it is spoken very plainly, and finely made difference of, about the mad knaves, who sold their brother joseph into Egypt: Ye thought evil against me, but God disposed it to good, that he might bring to pass, as it is this day, and save much people alive, Gen. 50.20.  
What is especially meant by that word Provoke: it is clearly expounded in the holy Scripture: that God for his part provoketh no man to wickedness; but Satan, and the evil lusts of men do it. jam. 1.13.14. 1. joh. 3.8. But whilst God useth this means thereto, when he will punish sin with sin, that he delivereth men up unto Satan or their own lusts; therefore the work which these instruments accomplish, is not only ascribed to the instruments, but somewhat also to God himself. As the often mentioned examples of David do witness: of which it is written in one place, that the devil stood up, and provoked David to number Israel, 1. Chron. 21.1. And in another place it standeth, The Lord moved him thereunto. 2. Sam. 24.1. namely, through the service of Satan. For all things are servants to him. Psalm. 119.91. And there are more examples to be found in the Scriptures, which do say, that God doth oftentimes use the devil, and other wicked creatures in his service. As job 1. Also, 1. King. 22. etc.  
And we take it this is spoken sufficiently of this matter, to manifest our innocency.  
Now will we also hear how our contradictors will have it, how men should speak of the foreknowledge of God. They would have that men should say, that indeed God did see from everlasting the evil aforehand, that it would come to pass: but he did not determine that it should come to pass. As also it is not his will now that men should do wickedly.  
Answer. It is most certainly not the will of God, that men should commit evil. And so far forth in very deed hath he not determined, that any evil should come to pass, as if namely he took a pleasure in the same evil. But in respect that he through this or that evil work of his creature, will accomplish this or that good work, or will perform punishments, then can no man deny that he hath determined, that the same evil deed should be performed through his permission: except they will deny and control the Lord Christ himelfe, who expressly said, that it was determined that judas should betray him. Luk. 22.22.  
Also, except they will gainsay all the Apostles jointly, who speak most clearly, that Herod and Pilate, with the Gentiles and people of Israel, did do no otherwise, than the hand and council of God determined before to be done. Act. 4.28. In sum, God will in some respect do a thing, and also will not in some other regards and considerations. God will have it that judas should be faithful and true to Christ, in respect that it is right and good of itself so to be. But in consideration, that through the unfaithfulness and treason of judas, our redemption might be procured: therefore will he have it, that the same treason shall proceed: and in consideration hereof, hath he also determined from everlasting that it should proceed. For as he will have a thing at present, even so and no otherwise hath he willed and determined everlastingly, according to the often aforementioned saying, known unto God are all his works, from the beginning of the world, Act. 15.18. And the holy Scripture goeth yet further, and saith, that God doth not only use every creature to what purpose he will, it being so that he created them: but also that he hath stirred up and created every creature for this cause, that he would use them to this or that end: as we read of King Pharaoh, that God saith plainly to him: And in very deed, for this cause have I raised thee up, for to show in thee my power, and that my name may be declared throughout all nations. Exod. 9.16. Which is indeed a very hard saying to reason, and the wicked have always murmured against it, and said: Why doth he yet find fault? for who hath resisted his will? Rom. 9.19. But the spirit of God stands to it, and esteemeth the wicked not worthy of any other answer, than this: Nay but O man, who art thou that repliest against God? shall the thing form say to him that form it, why hast thou made me thus? hath not the Potter power over the clay, of the same lump, to make one vessel unto honour, and another to dishonour? Rom. 9.20.21. With which answer the godly being humbled, cast down themselves and say, Lord thou art righteous in all thy ways, and holy in all thy works. Psal. 145.17. Though we poor men understand not, how thou rulest. Psal. 147.5.  
The contradictors also find fault with this word Determined, and say it is not truly spoken, when it is said, God hath determined all things to a good end, whatsoever comes to pass, whether it be good or evil. Now not only the holy Scripture useth this phrase in this matter. As where the Apostles do jointly say: Herod and Pilate, with the Gentiles, and people of Israel did do to Christ, whatsoever the hand and council of God had before determined to be done, etc. Act. 4.28. (for so did Doctor Luther interpret the Greek word Proherise, which Paul useth in this place. Rom. 8.29. Also, 1. Cor. 2.7. Ephes. 1 5.11.) Also, where Sirach saith: Death and bloodshead, strife and sword, calamities, famine, tribulation and scourge: these things are created for the wicked, Chap. 40.9.10. But also Doctor Luther useth the very same word, even to the same purpose as we do, where he saith, It is indeed so, that no man can do good or hurt, as the Scripture saith, except he be ordained thereunto of God. Tom. 2. jen. fol. 210. Therefore the Lutherans have no just cause of complaint against us for this matter.  
But we have just cause of wondering, how they will reconcile that which they say in the Concordion book: The foreknowledge of God ordereth the evil, and sets it his bounds. fol. 250. Also, What the corrupt wicked will of Satan and men intent, act, and desire, that is seen and known of God aforehand; and his Prescience, that is, foreknowledge, keepeth his Order, even in the wicked fact or working, that God setteth his mark and measure to the evil which he liketh not, how far it shall go, and how long it shall endure: when and how he will hinder and punish the same, all which yet the Lord God so governeth, that it must redound to the honour of his Divine Majesty, and the benefit of his chosen servants, and the wicked shall come to confusion by the same. fol. 319. And yet they allege, that it is Caluinish, when it is said, that God hath appointed also the evil that comes to pass, to every thing his proper end?  
They say in the Concordion book: But the beginning and cause of evil, is not the foreknowledge of God, (for God provides and works not evil, neither helpeth and furthers the same) but Satan, and the corrupt will of man. fol. 319. Answer. Even the very same also is our opinion. For we say not, that the foreknowledge of God is the beginning and cause of sin: but that the alone working cause of evil, in as much as it is evil, is the devils and men's corrupt will. Only say we, that God turneth it to good, by his unsearchable wisdom and power, the evil which he lets come to pass, and hath ordained the the same to such a good use, by his foreknowledge. And this confess our contradictors also. Wherefore is the discord then? for nothing else, as it is manifest, then for the fools cap. Except our contradictors be of this meaning, that God did not certainly conclude any thing from everlasting, of all things, which his creatures purposed in time to come, out of their own free wills, whether such things should come to pass or not, and unto what end he would turn and use them: but that he only did behold from everlasting, and now continually beholdet● what every man doth: and that he doth every day bethink himself a new, what he will do therein, as the necessity of his honour and our salvation shall require. Even as a general doth, who cannot determine all things at one time, what he will do afterwards; but must daily consult according as occasion is administered. If our contradictors be of this opinion, then do we roundly confess, that we are not of their opinion. For we do not believe in such an unmighty God, who might order and change his counsels according to the wills and purposes of his creatures: But we do believe in such an almighty God, after whose council and will, all creatures must be ordered, whether they do it gladly or not, wittingly or ignorantly. This is our faith: and we trust, no man that doth know God, shall lay any blame unto us for the same.  
Also, unto this is commonly drawn the disputation about the fall of our first parents: and it is demanded, whether such a f●ll were before from everlasting ordained by God and determined, that it should come to pass or no; and whether accordingly it must so come to pass? Now it were much better, that we on both sides troubled ourselves how we might be raised again from this heavy fall, then that we should much dispute how we came into the same. But yet for all that, to the end that nothing be kept in silence by us: we do plainly confess, that we do not believe that God did create man at a venturous haphazard: but we are thus persuaded, that God, first and before he created man, did consider all things well, not only how he would create them, but also how he would govern them, and what he would make, or in what manner he would use them to his honour. For if God also careth so for the sparrows, 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 he then so cared for mankind, which he created after his own image, from everlasting, that nothing could befall unto him, without his will. And we read expressly also in the holy Scripture, that God hath from everlasting decreed with himself 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 deal with the fallen posterity of mankind. Namely, that he would give them his Son to be a Mediator, and would convert many of them to him, and show his mercy and grace to them, but unto the other his just anger against sin. How can we then doubt, that he also did purpose and determine in himself from everlasting to permit the fall: yea that he created the same human race, even for that disposition and order sake, which he would hold in the government of man's posterity? for it is unpossible that God should not attain unto the end, which he purposed in himself in the creating of man, or else he must not be an almighty God. Then is there now no need to pry and search into the secret council of God, what he decreed from everlasting therein, about the creation and government of the posterity of mankind. The issue thereof demonstrateth it plainly enough: were we now but so humble, that we would suffer ourselves to be 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 everlasting, then could it not possibly fail, but he must be a causer thereof: that doth not follow at all. Even as little as God is the cause that judas did betray Christ, though indeed he determined, that it should come to pass. Luk. 22.22. The cause why it follows not is this: for that God did not determine that he would himself found and work the fall of mankind; but only, that he would permit the devil to be founder of it, and man to set it a work, as it also came to pass. The devil hath founded the fall; our first parents have set it a work: all out of free will. Therefore is not the guilt to be ascribed to God the Lord, but only to themselves. Which yet is such a wise and almighty God, who could establish from everlasting, his own unfallible counsels, even also of the same, which his creatures would do out of free will.  
And so much also of this point.   

CHAP. VIII. That we do not bebeeve and teach otherwise of God's everlasting Election, or of the free election by grace of the children of God, to everlasting life, or which is all one, of the offspring of faith: then as Doctor Luther of happy memory did believe and teach.  
THe third point which is brought to the lights, after the death of Doct. Luther, and above other points at this present day, is most eagerly pursued and encountered is about the everlasting election of God: or of the free election by grace of the children of God to everlasting life: Or, which is all one, of the fountain from whence faith springeth. Whereof we thus expressed our minds in the faithful Admonition.  
That mankind is so corrupted through the fall, 
Pag 35.  that he is never able to believe in Christ, 
Now in English in pag. 14. Luth.  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: 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 eternal life, or not: Then shall he not search into the secret council of God: for such a searching is but in vain, and tendeth to no other end, then to serve to bring 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 and repent. And then need he not further search whether he be elected to everlasting life 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.  
Now Doctor Muller confesseth, 
In the brothership of the Protestant Churches Thes 141.142. Pag. 85. 86. 87. Pag 87.  that this confession is right. Only he saith, we lest out something therein. Some man might say, what is that? that saith he; To whom God will give the gift of faith, and to whom he will not give it? whether his will stands so, that he will bestow faith on all those who are called by the Gospel: or only to save few, namely, only those which he foresaw and chose to everlasting life from everlasting, freely out of his mere good pleasure? This saith he is the Bride for whom the dance is provided. About this question consists the main point only. Therein the poor brothership of the Psaltzgravians are as still as a mouse.  
Answer. This is the main point, 
What is the main question in this matter.  and that alone is about this question, whether God will only give faith to them, to whom he hath determined to give the same freely out of mere pleasure? Or, whether from everlasting God found and saw any where any cause in us? wherefore he would give faith to us before others? This do we affirm. But that we should have purposely omitted the same in our faithful Admonition, and have been therein as still as the mouse; to this do we say no. And we appeal to the eye sight.  
Our words about this question are these: 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: 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. Do you call that as still as the mouse? do we not set both the affirmative and negative: that is, which is the cause, or is not, wherefore God determined to bestow faith on us before others from everlasting; Is not the negative clear: no man hath deserved such a gift of God? Is not the affirmative also clear: But God gives such grace freely by grace to whom he will? but those whom he presently will, those hath he willed from everlasting. Can not Doct. Muller see there, that we set down a free mere good pleasure of God?  
Then you confess might some man say that God freely out of mere pleasure did choose some men before others to this end, that he would give them faith? Answer. What needeth much questioning? It standeth clearly there, in our faithful Admenition: No man hath deserved it of God; but he gives it to whom he will, freely by mere grace. That is indeed a free mere good pleasure.  
And wherefore should we be ashamed of this confession, which is so manifest in the word of God? By grace are ye saved through faith (saith Paul) and that not of yourselves: it is the gift of God, not of works lest any man should boast himself. Ephes. 2.8.9. Also, It is not in him that willeth, nor in him that runneth, but in God that showeth mercy. Rom. 9.16. Also, therefore he hath mercy on whom he will, Rom 9.18. And the Son of God himself knows not to give any other witness of the cause, wherefore God did hide the Gospel from the wise and men of understanding, and opened it to babes, but the mere good pleasure of God. It is so, saith he, O father, because thy good pleasure was such. Matth. 11.26. How should we poor sinners than find any where, and show any other cause?  
Well then, saith Doctor Muller, whilst you confess that, that God giveth the gift of faith to some men out of mere good pleasure, and gives it not to others; therefore can we not acknowledge you for brethren. For that is a very abominable doctrine, 
Pag. 90. lin 7.  whereby the foundation of faith cannot stand pure and stable: 
Pag. 89. lin. 15. 16.  and Doctor Luther never taught so in all his life but the Caluinists devils hose stink thus.  
But this is the true sold doctrine of the Lutherans (saith Doctor Muller further) that God's free election hath his reference unto faith, that is, 
Pag. 95. lin. 15. 16. 17.  as he plainly exsed his mind in others of his writings, (which writings, as also the agreeable writings, of Hunnius are witnessed by Doctor Daniel Hoffman, professor of Helmstadt, in his Apology, Pag. 46 unto 67.) that God foresaw from everlasting, who would believe in Christ. And those did he predestinate to everlasting life. For though no man of himself can fully believe in Christ; yet could every man do so much out of natural strength: which when he doth, God will undoubtedly give him faith. For every man can by the power of nature, hear and meditate in the word of God. Also, desire to believe; Also, to remove the thorns and thistles out of the heart, which hindereth faith; and in short, make himself so qualified, as his should be to whom God will give faith. And such faith was for seen of God, and his election founded thereupon. Therefore is not God's election a free mere decree of God; but the cause is in man, wherefore he chooseth one, and not the other.  

Doctor Mar. Luther of the cause why God did choose one man before another.  Answer. Then hear (peace-loving Reader) Doctor Luther himself, if that be his doctrine? In no sort saith Doctor Luther. But this is my doctrine:  
Even as a man, before he was created, did add nothing nor endeavoured thereunto, that he might be a creature, etc. but it befell only by the will of Divine power and goodness, etc. So, before a man be regenerate, and become a new creature, by the spirit and faith, he doth nothing thereunto, neither can he strive any thing, whereby he may prepare himself to the spiritual new birth, and to the kingdom of God. Tom. 6. Witt. Germ. fol. 548. B. Also, If not we ourselves, but God worketh our salvation in us, then cannot we do any blessed work, before such time as his work is there, though we do frame ourselves, and work it the best we can. fol. 479. B. Also, We have there the precious clear words, which sound thus: he hath mercy on whom he will, and whom he will he hardeneth. fol. 527. A. Also, It is not in him that willeth, nor in him that runneth, but in God that showeth mercy. folio, 526. B. Item, For to will and rejoice to keep God's law, thou hast not of thyself, but from God, which he bestoweth on whom he pleaseth. fol 511. B. Also, If thou art accepted of God, he will give and bestow upon thee the power to keep the Commandments, etc. fol. 511. B. Also, It belongeth not to every man, neither is it sprung from the choice or power of man, that one heareth the word of Christ earnestly, etc. Tom. 6. jen. fol. 182. A. Also, It followeth originally from the election of God, who shall believe or not believe; who shall be loosed from sin or not loosed. In the Preface upon the Epistle to the Romans, which is to be found in every Wittenberges Bible. Also, The Lord hath ordained the ministry of his word, that he might bestow faith thereby, and we men attain unto it, etc. and he giveth also faith by the same, as the means thereunto, together with the holy Ghost, how and to whom he will, etc. Tom. 5. jen. fol. 15. Also, Man was created to everlasting life, or to everlasting death, before all other creatures. Tom. 6. Witt. Germ. fol. 480. B. Also, God ordained some to damnation, before ever they were borne. fol. 534. B. Also, Christ weary, sorroweth, and yearneth over the damnation of the wicked, albeit the everlasting Divine will, did let some pass, cast them off, and damned them purposely. fol. 510. B. Also, After followeth the similitude, that there are several vessels, some to honour, some to dishonour; whereby he teacheth and concludeth, that the vessels did not prepare themselves, but the Lord did do it, which he also will have understood in the ninth Chapter 
a Also, Prou. 16.4 The Lord hath made all things for his own sake, yea, even the wicked for the day of evil. Note. Note.  of the Romans, in the work of the potter, etc. fol. 533. B. Also, This similitude is laid out by two words: there are elect, and damned; so are there vessels for honour, and for dishonour. fol. 534. B. Also, The similitude standeth as firm as a wall, touching the potter and vessels, etc. That it consists not in our power and wills what vessels we should be. fol. 536. B. Also, Christ in the 11. of Matthew, shows no other cause wherefore the Gospel was hid from the wise and men of understanding, etc. then that it was so the good pleasure of his father. 
Note. Merely out of will.  fol. 513. B. Also, I know well what it is that the reason of man is highly offended withal; namely, that God out of will, and merely out of will, forsaketh and hardeneth a man, even as he had a pleasure in the everlasting destruction of him. fol. 527. B. Also, Then you hear very well, that reason thinks it unbeseeming, that God should damn those, who cannot will that which is good, neither can shun the desert of damnation, and therefore it must be false which Paul saith, He hath mercy on whom he will, and whom he will he hardeneth, so must now our Lord God deject himself out of his chair and a common fellow sit therein, and so suffer himself to be prescribed laws and ordinances, to damn no man but as we by the judgement of reason think, that he hath deserved the same. fol. 534. A. But if God so worketh, that he hath respect to desert, wherefore do they then murmur so much, and contend with God? Wherefore do they say, why doth he yet complain? who hath resisted his will? and what cause had Paul to still them? for they would not make much wondering, much less complain so hotly, when as they knew that they had deserved it. Also, Where remains then, that the potter had power to make what he would, one vessel for honour, the other to dishonour: if he be subject to laws and services, and dare not effect what he will, but it shall be propounded to him what he should do? For these two are directly opposite the one to the other, that desert should be respected, and that also he should have the power and liberty to do what pleaseth him. Even as the housefather in the Gospel sufficiently testifieth, dealing with the murmuring workmen, layeth before them his power and liberty, and saith: Is it not lawful for me to do as I will with mine own, & c? But I will admit, that God the Lord must be such a one, that he hath respect to desert in those whom he damneth: So must we even as well yield and say, that God hath respect to desert in those, whom he saveth. For and if we will follow the judgement of reason, then is it even as unlike and untrue, that he saveth those who do not deserve it, as that he condemns those, who have not deserved the same 
a Namely, according to the opinion of reason: it so being that it is unpossible for them to shun sin. . So must we (I perceive) also conclude, that he should make men out of foregoing deserts; or they will say, that he is an unjust God, who hath a delight and pleasure in wicked men, and therewithal that he maketh sinners, drawing them from sin and ungodly courses, by his grace and reward. But we unto us miserable men, if we had such a God, who then should be saved? Whereby thou seest how deep and secret wickedness is hidden in the heart of man, that God should make the sinner blessed without desert, and take the sinner, who hath deserved otherwise to mercy: to this doth not reason say, that he is an unrighteous God, for this it complaineth not, neither murmureth against God, whereas yet it is unright, if it should be measured even according to reason. But wherefore doth it not complain for it? Indeed it is a thing that is sweet and serviceable to it. Therefore it seems true, and most acceptable. But when God doth condemn those who have not deserved the same, or hath ordained some to destruction before ever they were borne: whilst this is a bitter and sour doctrine unto them, and savoureth not their palates, therefore complain they that it is unjust, and unsupportable, there they contend, murmur and blaspheme. Wherefore thou seest, that the Diatribe do not censure there, according to likelihoods and truths, but according to their own minds and hearts delights. For and if they do thoroughly and truly consider that, then do they even as well contend with God, when he saveth sinners, and those that deserved it not, as they do contend with him, when he damneth those who have not deserved the same. Also they will even as well praise God and thank him, when he condemneth those that deserved it not, as they glorify him, when he receiveth sinners to mercy, and saveth them who did not merit the same. For it seemeth alike unright on both sides, if the reason of man should be the judge herein. For it is even alike unjust, when a man should praise Cain for the murder he committed, and extol him as a King before God, as when a man should imprison and strangle innocent Abel. If so be now that reason commendeth God, when he receiveth the sinner to mercy, and yet blameth God, when he condemneth those that did not deserve it, then shall catch them here manifestly, and can vanquish them in this, that they do not sound and barely praise God, as their God, but censure according to their own profits, seeking and praising themselves, and their own things in God, not seeking God barely and his honour. But loving reason is it pleasing to thee, when God accepteth and saveth sinners; then should it not displease thee also when he damneth whom he will. Is he just in that, then is he also just herein. In that doth he shed out grace and bounty upon us being unworthy; in this he useth severe fierceness, anger and sharpness, against them that did not deserve the same. But according to the censure of men, he doth too much to them on both sides, and he is so an unrighteous God, but yet he is a just and faithful God in himself. For how that is right, that he saveth the sinner, and those that deserved it not, is at present not able to be conceived of us, but we shall know it, when we attain to the mansion, where faith shall be complete, and we shall see face to face. Even so also, how that is right, that he condemneth those who have not deserved the same, is also at present not conceivable: but we believe it, until the time that the Son of man shall be revealed from heaven. fol. 534. B. Also, That the everlasting will of the Divine Majesty letteth some pass, casteth them off, and condemneth them: we need not inquire wherefore God doth it, but it beseemeth rather that we worship God with fear & trembling, who is able to effect so high and weighty works, and will do it. fol. 510. B. Al●o, Here were now the right place: here were it time for a man to stand amazed at the wonderful unsearchable judgements and ways of the Divine Majesty, and to worship the same with fear, and to say: Thy will be done in earth as it is in heaven. But some are no where less fearing God, then in this: being only desirous to search into, lay hold on, and control this secret unsearchable judgement and that every where by their conceits: and they allege for it, that they do very much tremble, to meddle with the word of God, lest they should enter too deep into the same: whereas yet God hath commanded to search the Scriptures; yet there will they not search: And where he hath commanded not to meddle, there will they of set purpose be searching without ceasing: which for all that is nothing else, then blasphemy against God. For is not this a vain conceiting search, when I shall undertake to captive to the freedom of my will, the everlasting Divine Predestination, 
Note.  which in all equity ought to be free, moving over all creatures? Or that I shall rail upon the everlasting Predestination of God, when I shall be limited: or that I shall blame, or else murmur and say, why doth he yet find fault? who hath resisted his will? Also, who is the Lord? where remains then that which is said in the Scripture, he will not the death of a sinner? hath he created us therefore to take pleasure in our pain, torment, and everlasting damnation? And many more the like words, 
Note.  which also shall be barked out and howled by the damned in hell everlastingly. fol. 527. a.b.  
Also, it must be otherwise spoken of God or of the will of God, which he caused to be preached to us, which he hath revealed and propounded to us: then of the will of God, which he hath not caused to be preached, revealed or commanded. So far now as God is silent of himself, and will not here be made known unto us, therein should we not trouble ourselves. fol. 527. B. Also, with this do the Diatribes deceive themselves, in that they put not a difference betwixt God, 
Note.  as he is preached and revealed, and betwixt God, as he unrevealed, that is, betwixt God's word, and God himself. God doth many things, which he maketh not known to us by his word. He willeth also many things, which he makes not known to us by his word. Even so he will not the death of a sinner, according to the will which he hath revealed in his word. But yet he will, according to his secret unsearchable wil Now we are to have respect to his word, and are to let pass his unsearchable will, whereof we have no commandment at all. For we must square ourselves after the rule of his word: and not after his unsearchable will. For who can rule himself after the will of God, which is wholly hidden, and is not to be known? It is enough for us to know that there is an unsearchable will in God: but what it is that this will effecteth, how, whether, how far it goeth, that is not beseeming us once to inquire after, to search into, or to know, but only to reverence in all fear and trembling. fol. 508 A. Also, If flesh and blood shall now stumble and murmur at it, though it murmur never so much, yet can it accomplish nothing: God is not therefore changeable: and though many wicked be offended and fall away, or deny the Lord, or disdain him, yet remain the faithful and elect.  
Even as the same is to be answered them, who demand, 
Doctor Martin Luther, why God let Adam fall.  wherefore God suffered Adam to fall? and wherefore did he let us all be sinners in him, and be borne in a nature corrupted, if he could have sustained him sufficiently? Or, wherefore did he not first resanctifie the nature, renew and cleanse the same, before such time as all other men were borne out of the same? or did not make us otherwise? To which in short this answer is sufficient, He is God: to the will of whom, can no law ground, or cause to be yielded. For it so being that there is nothing in heaven or earth to paralyse him; also nothing that surmounts him; there can be no rule, number or measure appointed him, but his will is the measure, or rule to all creatures. For if so be that his will hath a measure or rule, law, ground and cause then were it indeed not Gods will at all. For that which he will, is not therefore right, because he should or must so will it; but the clean contrary; that which he will is therefore right, because he will so have it. The creature hath laws and ordinances, grounds and causes appointed to it: but the will of the Creator hath none: will we then ordain another God, and another Creator of the creatures? fol. 524. A. Also, But we say now even as we have done formerly, that the secret will of God's Majesty shall not be inquired into, but only shun self-conceited reason, which always forsaketh Christ, faith, love, and the Cross, and will mount above the clouds, before her feathers be grown. We are not here to be troubled in searching into the high great secrets of God's Majesty, which dwelleth in right that none can attain unto, as Paul saith. 1. Tim. 6. We must keep ourselves close to God, wherein he accepteth of us, who became man, even in jesus Christ the crucified, as Paul saith, in whom is hidden the fullness of the wisdom of God. For in him have we richly both what is known unto us, and that which we ought not to know. fol 510. A Also, But reason will here say, even like the custom of the mockers, being both nose wise and self minded. Yea indeed this is a fine found thing, that when as you are forced with strong grounds and arguments, that then you fly to the will of God's Majesty; there must the counterparty hold his peace: even as the Astrology with their Epicyclis, turn all questions from the course of the heavens. To which this my answer: It is not a thing found by me, whereas I say the will of God is not to be searched into, but it is founded in the word of God, and there commanded. For so saith Paul to the Romans, chap. 9 Thou wilt say then unto me, why doth he yet complain? for who hath resisted his will? But O man, who art thou which pleadest against God? shall the thing form, say to him that form it, why hast thou made me thus? hath not the potter power of the clay, to make of the same lump, etc. And Esay spoke thereof before Paul, in his 58. Chapter. They seek me daily, and will know my ways, even as a nation that did righteously, and had not forsaken the statutes of their God, they ask of me the ordinances of justice, and will draw near unto God. As I take it these words give sufficient testimony, that man shall not search into the will of the Majesty. And it so being, that this case of free-will and everlasting Predestination, is of such special consequence, where the corrupt reason and fleshly man are accustomed to search after the will of the Majesty; it is therefore of special necessity that we say unto them, that they herein keep silence, and yield the honour that belongeth to the Divine will and Majesty. In other matters which are handled, wherein cause may be given, and cause must be taken upon command, therein are not men so diligent in searching. But and if yet there be some who will be searching after the will, and will not give regard to our admonition; those do we let pass, evermore to hold combat with God, as the giants do: and they shall see the profit or praise they shall purchase by it. fol. 510. B. 
The Reader may may find many more testimonies of Doctor Mart. Luther, in the book which is entitled, Constant doctrine of D. Mart. Luther of the first moving causes of faith: printed at Amberg, Anno, 1598. in 410.   
Behold Reader: this is the doctrine of Doctor Luther, of the cause of our election to everlasting life. Whether now we, or Doctor Muller, and Doct. Hunnius are the better Lutherans in this point, we yield to the censure of all honest Lutherans. It is true indeed that there be some who let not to blaze that Doctor Luther did at last renounce and alter the aforesaid doctrine. But the Concordian book saith no thereunto, and saith;  
Upon this we will set down one saying, where Doctor Luther pronounceth afterwards with a Protestation, to remain by the same even to the day of his death, expressing his mind in the great confession of the holy Supper, where he saith thus: Herewithal do I renounce and condemn all foul errors and doctrines, which advance the free will of man, as being a mere opposite to the help and grace of our Saviour jesus Christ. For whilst that without Christ, death and sin is our Lord, and the devil our God and Prince, there can be no power nor strength, no wit nor understanding, whereby we can frame or further ourselves to righteousness and life, but we must remain blind and fettered slaves of sin and Satan, doing and intending whatsoever shall be pleasing to him, and so shall be contrary to God and his Commandments. In these words (saith the Concordian book) Doctor Luther of happy and blessed memory, yields our free will no power at all, whereby to further itself unto righteousness, or to strive towards the same, but saith, that mankind is blinded and captived to do only what shall be the will of the devil, and shall be contrary unto God. Therefore here is no partaking in works by our wills in the conversion of mankind. And a man must be drawn and borne again of God; else is there not a thought in our hearts, which is able to move itself towards the Gospel whereby to embrace it, of it own accord. As also Doct. 
Note. Doctor Luther's book, de servo arbitrio, is cannonised in the Concordium book.  Luther writ of this matter against Erasmus, in the book de servo arbitrio, that is, of the captived will of man, and maintained the same thoroughly, and afterwards repeated and expounded it in the notable exposition of the first book of Moses upon the 26. Chapter, (Note. He did not retract it, but repeated and expounded it) as in like manner in the same place also, where other by-matters are disputed of by Erasmus, as, de absoluta necessitate, etc. He showeth how he would have the same taken and understood, against all misconstructions, and perverting 
a As we use also to do. . To which we also now refer ourselves 
b We also. , and also direct others thereunto. Therefore it is false doctrine, when it is propounded, that the unregenerate man hath yet so much power, that he desires to entertain the Gospel, to comfort himself therewithal, and that so the natural man's will partaketh something in the conversion: for such an erroneous opinion is flat against the Divine Scriptures, the Christian Auspurges Confession, the Apology of the Same, the Smalkaldes' articles, the great and small Catechism of Luther, and other of that notable highly enlightened Divines writings. Thus far the Concordian book. fol. 271. B. and 272. B.  
Some man might say, then is the Concordian book Caluinish also? Answer. We cannot find it any otherwise in this matter. For even as we say; that God found no cause in us wherefore he should choose us before others to everlasting life: even so saith the Concordian book also: and saith, the contrary doctrine is a terrible and blasphemous heresy. fol. 251. B. And it notifieth also the right ground, wherefore God saw and found no cause in us, why he should elect us: namely therefore; Because saith it, before such time as a man is enlightened, changed, new borne, renewed, and drawn by the holy Ghost, he can effect as much of himself, and by his own natural power in Divine matters, change himself, or begin to regenerate himself, work or partake in working, even as much as a stone, block or hedge. For though he be able to govern the outward members, and to hear and ponder the Gospel in some measure, and also speak thereof, as is to be seen in the hypocrisy of the Pharisees: yet doth he esteem for folly, and will not believe it. Carrying himself therein worse than a block: because he is an enemy and contradictor of the will of God, if so be the holy Ghost be not powerful in him, and do not work and kindle in him faith and other virtues and obediences well pleasing to the Lord. Even as the holy Scriptures do not ascribe to the human power of the natural free will, either part or whole, little or more share thereof about conversion, to believe in Christ, to be new borne, to be changed, and whatsoever else appertaineth to the beginning and accomplshing of the same work; but in Solidum, that is wholly and altogether, ascribeth the same only to the Divine working, and to the holy Ghost. fol. 269. B.  
Behold Reader; so teacheth the Concordian book of this matter. And so it sets in effectu even as well as we, an an absolute decree, that is, a free mere council of God; whereby he hath elected some whom he would enlighten to believe in Christ. And saith, God did not find any cause of such his council in us. 
Of reprobation.  Only for so much as concerneth reprobation, therein is it not a mere set council: but there is in him a manifest and well known cause of reprobation; namely sin: which we also yield the true construction unto. For God condemneth no man but for sin; and therefore hath he not ordained any man to damnation, but in respect of sin. And in that respect the council of reprobation is indeed not a mere free council. But when it shall be demanded, that whilst all men are sinners, and that no man hath ability above others, to furnish and frame himself to God's gracious election: wherefore then doth God pass by these in the election and not others. To this do we say, that there can be no cause showed. And the Concordian book doth even confess the very same also; for it teacheth expressly (as was presently showed) that no man hath power before others, to furnish and frame himself to God's gracious election. And therefore we accord in this point, and that wholly with the Concordian book: except it be so that it discordeth with itself. Which contrariety to be in it, will never be yielded unto by Doctor Daniel Hoffman, who was a famous Lutheran, and a principal subscriber of the Concordian book: but he saith, this is the constant and proper doctrine of the Concordian book, that God did not find any cause of election in us: and that Doctor Hunnius and Mylius, who do say, that God did foresee from everlasting, who they were that would fit and prepare themselves before all others to faith in Christ, and upon the same he directed his election: are fallen away from Doctor Luther, yea and indeed from the whole true believing Churches, and that they have brought in such a doctrine into Wittenberg, which is not only pure Popery, but is indeed much more gross than is the doctrine of the Papists: for the Papists are not gone so far as yet, that they said, that men could by natural power qualify and fitly furnish himself to God's election. And that he is sorry from his heart, that those who sit in the chair of Luther, should so lamentably alter his doctrine. Doctor Hunnius and Doctor Mylius had borrowed this matter out of Mumpelgartes' conference, and learned the same from Doct. jacob Andreas. But they built most falsely, who did not partake with these folk. For to win the whole world thereby, did he not know how to obtain the mere grace and mercy of God by such a doctrine. This saith Doct. Hoffman, and enlargeth it very much in his Apologia, or answer upon Doctor Hunnius, and Doctor Mylius, their letter of excommunication, from the 46. leaf unto the 67.  

Lib. 2. the great. Cap. 10. 11. 12. 13. 14. 15. 16.  And it is the truth. For Bellarmine the Archpapist set these two propositions in his strife writings, and showeth them notably: first, that there is no cause of election in us: for the second, that the cause of the reprobation of the wicked is in part the mere will of God: and partly the foreseen sins. The bare will of God; as far forth as all men are sinners. Therefore there can be no cause showed, wherefore he makes this man just, and leaveth that sticking fast in his sin. The sin: so far forth as God hath determined to condemn no man but in respect of sin. This saith the Archpapist Bellarmine. And he saith right therein. That now there should be a more offensive doctrine in the Cathedra of Luther, against the mere good grace of God, than the Papists do maintain, that is indeed to be lamented, saith Doctor Hoffman. And verily this is a cause which ought to move the Protestant Princes and Lords most necessarily, by the better furtherance of faithful God fearing people, both of spiritual and temporal estates, well to con der the same, & how those three or four content●●●s spirits, which bring in such stuff into the Churches of God, might be bridled by sufficient and timely counsels. For else, if they be suffered to proceed, as they have laid the frame of their work, than they will bring forth a monstrous shape. 
Pag 66.  As Doctor Daniel Hoffman again calleth to mind most truly and well; where he saith: You shall yet see wonderful contention and separation in the Churches of God, if so be that Doctor Hunnius, and his Wittenbergers do not give place, and give the honour to God. We have done our duties: he that will be blind, let him be ever blind.  
Concerning the blasphemous consequents wherewithal the contentious burden ours, and Doctor Luther's Scripture like doctrine of God's gracious free election; as if namely, God did not wish all men salvation, and the like: we do also esteem not worthy of any other answer, then that which Doctor Hoffman gives upon it, 
Pag 16.  where he saith: And Doctor Mylius should not also presently conclude, Si Deus distinxit: ergo non omnes dignatur misere cordia (if God make difference of men: then doth he not wish all men salvation.) For the word of God is worthy of greater reverence, as that it should be compared with the sudden speeches of men.  
One thing yet must we needs put the Christian Reader in mind of, for the conclusion of this Chapter. Doctor Mylius will afterwards avouch, that the Caluinists should teach, That the elect can never perish, though they live as they list. And to prove this upon them to be so, 
Thes 172. Pag 116.  he amongst others cities Marlorat upon the 11. Chapter of john, where these words stand to be read: Whereby it stands unrevokeable, whom God hath chosen out of the world, he can never utterly perish, 
Note 〈◊〉 by () concluded words did Doct. Mylius leave out of ●t purpose, and in the stead the 〈◊〉, he 〈…〉 etc. Thes. 172. Pag. 117.  (for no man can take them out of the hand of the shepherd.) But who so to reprobated by God, he can never be saved, though he had all the good works of the of the Saints together on an heap. So little change is there in the council of God. Over these words Doctor Mylius make himself exceeding merry, and saith: hear O you loving Psaltzgranians, you have 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. leaf. And Marlorat did not only write them out of Brentius: but he set his, even Brentius his name thereby with an R. (as he used to do. This could not the strife sick blind man perceive, but thought, that he would then set a block in the way of the Caluinists: when he himself and his factious companion did do it themselves. Is not this a liug● example, how they ●eale with the Caluinists? and how their citationes, or testimonies are to be esteemed, by which they would have them taken for heretics? The matter in itself consisting, ●●maines all one, as we have written in our faithful Admonition: We say indeed that the elect cannot be lost. 
〈…〉.  And why should we not say so? Christ saith it himself, 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, do they what they will: that will never be showed in our writings. But this is our opinion, and for that we say, that the elect cannot perish, because God keepeth them by his power in saith 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 otherwise elected, then with this condition, that he would give them faith in Christ and that by his holy spirit he would make them new cr stirs, and such people as should walk in his Commandments. Therefore they are no elect that do what they will, but only they that have a hearty purpose, and an earnest intent to do what God will; this is our opinion herein. Which opinion the above written doctrine of the bare council of God doth not contradict at all. For we name the gracious election not therefore a free bare council of God, that God will make us saved freely and barely, 
Est absolutum decretum ●à priori no● à posteriori.  without faith and repentance, without Christ, without word and Sacraments, as the enemies of peace do construe it. But therefore name we the gracious election a free bare council of God, whilst God did find no cause in us wherefore he should elect us before others, and dignify us with faith in Christ.  
Therefore Doctor Mylius hath no cause to triumph so much, and say, that we renounce and cast off our former confession. We do not renounce and cast off our former Confession: but we only guard off those lies, which formerly were thrown upon us. And we hope that honest, understanding, God fearing, and peace-loving people, shall have no cause of complaint any further against us, for this point.   

CHAP. IX. That we do not believe and teach otherwise of holy Baptism, then as Doctor Luther of happy memory did teach thereof, in the Smalkaldes' Articles, and in the Sermon of the blessed Sacrament, the holy Baptism, an. 1519  
THe fourth and last point of doctrine, which after the blessed death of Doctor Luther, was brought into controversy, by unpeaceable people, to separate the Protestant Churches daily more and more; is of the holy Baptism. Whereof our adversaries say, that the washing away of sins, which is effected by the blood of Christ, is not only betokened and sealed to the faithful and their children through the holy Baptism, as we say: but that there is a secret power adjoined or affixed to the water of Baptism also, whereby it washeth away sins, and regenerateth a man. As is to be seen 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 bear a show for such a construction. But there withal there is such an exposition added thereunto, which is flat opposite to the above mentioned idolatrous opinion.  
As in the Smalkaldes' Articles, in the third part, in the 5. article saith he: 
Tom. 6. jen. fol. 519. lib. conc. fol. 149. B.  The Baptism is nothing else then God's word in the water, commanded by his institution. Or as Saint Paul saith, Lavacrum in verbo.  
As also Augustine saith: Accedat verbum ad elementum; & fit sacramentum. 
Note. Original of the ubiquitists opinion of Baptism.  (when the word comes to the element, than it becomes a Sacrament,) and therefore we do not assent unto Thomas Aquinus, and to the preaching Friars, who forget God's word (his institution,) and, God hath founded a spiritual power in the water, which washeth away sins by the water. Also, not to Scotus, and the barefoot Monks, who do teach, that the Baptism washeth away sins, by the accompanying of the Divine will: so that this purging is effected only through the will of God, nothing at all through the word or water.  
Behold Reader; there is the opinion of the ubiquitists expressly disclaimed, about the secret power, which should be hidden in the water of Baptism; and testified, that such an opinion was sprung from the Monks, which Doctor Luther will not ratify.  
What then is the true understanding about Baptism, that declareth Doctor Luther very notably, in the Sermon of the blessed Sacrament of holy Baptism, de Anno, 1519. Tom. 1. jen. fol. 183. etc. where amongst other words, he saith:  

What Baptism is.  Baptism is an outward token or watchword, which maketh a separation betwixt us and all other Heathen men, whereby we may be known to be people belonging to our captain Christ, under which standard (that is, the holy Cross) we fight resolutely against sin.  

Three things to be considered in Baptism. 1. The token.  Therefore we must have respect unto three things; the token, the signification, and faith. The token consisteth therein, that the person be put into the water, in the name of the Father, and the Son, and the holy Ghost; but he is not suffered to remain therein, but is lifted out again; therefore it is called, lifting out of Baptism. So both parts must be in the token, Baptism, and the lifting out of the same.  

2. The signification.  The signification is blessed dying to sin, and arising again in the grace of God. So doth Saint Paul call it. Tit. 3. A washing of the new birth, wherein a man is new borne and renewed. The like saith Christ also, joh. 3. Except a man be borne of water, and of the spirit, (of grace) he cannot enter into the kingdom of God. Also, the signification and dying, or drowning of sin, is not fully accomplished in this life, until such time as the man dieth also, and wholly dissolveth to ponder. Then is the Sacrament or sign of Baptism ended.  
Also, the signification of spiritual Baptism, the drowning of sin endureth so long as we live, and is first wh●lly finished in death. Therre is the man truly dipped in Baptism, and is effected as the baptism signifieth, therefore is the whole life nothing else then a spiritual christening without ceasing, even unto the day of death, etc.  
So that the life of a Christian man is nothing else, than a beginning to die blessedly, even from the time of Baptism, unto the time of his death and burial. For God will make him otherwise a new at the last day.  
Also, the same simile, lifting up out of the Baptism, is performed suddenly: but the signification, the spiritual birth, the increase of grace and righteousness, it beginneth indeed in Baptism, but continueth 
a How this is to be understood, is after declared by the token.  also even unto death, yea even unto the youngest day. There will first of all be fulfilled, what is betokened by the lifting up. There shall we arise from death, from sin, and from evils, clean in body and soul, and receive life everlasting, etc.  
Then shall the Angels at the last day lift out all Christians, baptized faithful Christians, and will there fulfil that which the Baptism and the Godfathers signify. As Christ saith, Matth. 24. He shall send his Angels, etc. Also, it shall be truly understood (for being pure in Baptism) and known that our flesh, so long as it remains here, is naturally wicked and and sinful. Which to help God did determine such a course, that he would recreate it otherwise. Even as jer. 18 testifieth of the potter, when as the vessel fell out not well, he cast the same together into the heap, and kneaded it: and afterwards he made thereof an other vessel, as seemed good to him. So saith God, are you in my hand. In the first birth did we not fall so well out, therefore he casteth us again in the earth through death, and he maketh us again at the youngest day, that so we may fall out well, and be without sin.  
He beginneth these counsels in Baptism: 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 sins dead with the man, and he is risen, 
Res Sacramenti: The work of the Sacrament.  and so is the Sacrament performed. But the work of the Sacrament is not as yet wholly performed, that is, the death and resurrection at the youngest day, but is to be expected.  
So is man wholly pure and innocent Sacramentally: that is not otherwise meant, then that he hath the token of God, Baptism, whereby is testified his sins should all die, and he should die in grace, and rise again at the youngest day, pure, without sin, innocent, to live everlastingly. So is it in respect of the Sacrament, true, that he is without sin, and innocent. But whilst now that it is not fully accomplished, and that he lives in sinful flesh, he is not without sin, neither is he pure in all things, but he is only entered into the way of purity and innocency.  
Therefore when a man cometh to years, then begin the natural sinful lusts to show themselves, as pride, anger, incontinency, hatred, covetousness, and the like. Whereof there would not be one, if so be that sin were wholly drowned and deadened in the Sacrament. Now it is only signified that they shall be drowned through death and resurrection at the youngest day, etc.  

True understanding of Baptism.  Then thou wilt say, what availeth it me then to be baptized, when it destroyeth not, and putteth sin away wholly and altogether? Hear follows now the true understanding of the Sacrament of Baptism. Thus avails the blessed Sacrament of Baptism, that God therein himself covenanteth with thee, and maketh a gracious and comfortable league with thee.  
For the first, thou yieldest thyself to the Sacrament of baptism, and to the signification thereof. That is, that thou desirest to die to sin, and to be made new at the youngest day etc. that doth God accept at thy hands, and lets thee be baptised, and he beginneth presently to create thee anew: Inspiring thee with his grace and holy spirit, which beginneth to mortify nature and sin, and prepareth thee to die, and to rise again at the last day.  
For the second, thou also contractest to do the same, and to crucify thy sin more and more, all thy life long, even to thy very death. Which is acceptable to God also, and he exerciseth thee as long as thou livest with good works, and manifold sufferings, whereby he acteth the same which thou didst desire in thy baptism: that is, that thou wilt be free from sin, and wilt die, and wilt rise again at the youngest day, and so fulfil baptism. Therefore do we read and see how he suffered his beloved Martyrs and Saints to be so martyred, that they being but slain, fulfilled the Sacrament, died and were created anew. For if so be that that cometh not to pass, and we have neither sufferings nor exercises, then will the corrupt nature of man so prevail, that he will make baptism unprofitable unto him; and so he falleth by sin, and so remains an old man, as he was before. Whilst now such thy covenant is unviolated, God gives thee grace again, and bindeth himself to thee, that he will not impute thy sins unto thee, which are in thy nature after baptism, he will not look upon them, neither damn thee for them, he satisfieth himself therein, taking pleasure that thou art continually in exercise and desirest to kill the same, and to be freed from them by death. Therefore though evil thoughts or desires do indeed stir, yea though thou also sometimes sinnest and fallest, yet if thou arise and returnest again into the covenant, so are they thus esteemed by virtue of the Sacrament and covenant, as Saint Paul saith, Rom. 8. Such is the nature of this Saviour, that he damneth not thy natural sinful motions, who believest in Christ, and dost not cherish the same, neither consentest thereunto, etc.  
If so be now this covenant were not, and that God did not mercifully look through the fingers, than were there no sin so small, but it would condemn us. For the justice of God can endure no sin. Therefore there is no greater comfort upon the earth than baptism, 
The comfort which we have of Baptism.  through which we enter into the sentence of grace and mercy, which judgeth not sin, but expels it with many exercises, 
The true understanding and use of Baptism.  etc. In respect whereof no man hath cause to be terrified, though he feels evil lusts and desires, and not to despair, though he should even fall, but should call his baptism to mind, and refresh himself heartily with the same, that God hath bound himself therein, to mortify his sins, and not reckon them to damnation, if he do not consent thereunto, or remain therein, etc.  

3. Faith.  Also, here is now the third part of the Sacrament to be handled, that is faith; that is, that a man doth constantly believe, how that this Sacrament doth not only betoken the death and resurrection at the youngest day, by which a man is made anew, 
How that is to be understood, that the work of Baptism doth presently begin in Baptism.  to live everlastingly without sin, but that it also doth certainly begin and work the same, and uniteth us unto God, that we will even unto death, mortify sin, and strive against the same, and he on the contrary side will hold us excused, and deal graciously with us, and not judge us according to rigour, for that we are not without sin in this life, until we be purified by death. 
How a man is pure.  So now thou understandest how a man is innocent, pure, and without sin in baptism, and yet remaineth full of many evil lusts, so that he cannot otherwise be called pure, then for that he hath made entrance thereinto, and for that the same purity hath a sign and covenant, that he ought to be more pure. For which cause God will not attribute his remaining uncleanness unto him, and so he is more pure by Gods gracious account of him, then if that he should be pure in his own nature, etc. For which cause a man must be very bold and free in holding himself to baptism, and bear himself against all sin and terror of conscience, and most humbly say: I know very well, that I have no clean thing in me, but I am yet christened, through which God, who cannot lie, hath bound himself not to impute my sins unto me, but to crucify and to destroy them.  
So we do now understand, that our innocency of baptism is so called wholly and solly in respect of the Divine mercy, which begun it, and taketh pity on sin, esteeming us as if we were without sin, etc.  
Also, sin must still be, for in truth wicked motions are to be esteemed sin, but this difference is to be made, that God's grace will not yet reckon them for sin, if that we encounter them with many endeavours, works and sufferings, and at the last crucify them by death. Whosoever doth not so, to those will he not remit them, because they do not keep touch with him in baptism, and their covenant, but hinder the begun work of God in baptism, etc. And do not know that they had power given them for their whole lives, even unto the time of death, yea and to the youngest day, as was said before. Also, is there any man fallen into sin, then let him most strongly remember his baptism, how God did there join in contract with him, to pardon all his sins, if he will but resist them to the time of his death. Upon the same truth and covenant of God, a man must cheerfully repose himself, and then doth baptism proceed in his work and strength again, and then is the heart again quieted and refreshed. Not in respect of his work or satisfaction, but in God's mercy which is promised him in baptism, for ever to remain. And a man must be so steadfast in faith, that though all creatures and all sins should conspire against him, yet he would not be removed, in respect that whosoever yields himself to be beaten from that hold, he maketh God a liar in his contract in the Sacrament of baptism, etc.  
So then we see, that baptism, howsoever it be hindered in his work by sin; 
Res Sacramenti: Baptism.  yet the forgiveness and crucifying of sin, is only made void, through unbelief of the same. And faith recalls again the same hindrance of his operation, so that it doth wholly consist in faith.  
And that I may speak it plainly, then is it one thing, to pardon sin, and an other to put off and renounce sin. Faith layeth hold on the forgiveness of sins, though they be not wholly expulsed but to expulse sin, is by an endeavour against sin, and dying at the last, sin sinks to the bottom. Both of these works appertain to Baptism. So writes the Apostle to the Hebrews, that they who were baptised, and their sins pardoned, they should cast away sin, which pressed down. For whilst I do believe that God will not attribute my sins unto me, than remains Baptism in force, and my sins are pardoned, though a great part thereof remain. After that follows the final disposition thereof, through sufferings and death. This is the article which we confess, I believe in the holy Ghost, the forgiveness of sins, etc. There consists Baptism most especially, in which this forgiveness is performed, through God's contract with us, etc.  
Also, for which cause must we keep a good watch, lest a deceivable security do not intrude itself, whereby we are moved to say with ourselves, do so great and gracious things consist in Baptism, that God will not ascribe our sins unto us, and so soon as we return from sinning, then is all in good case, by virtue of Baptism, then will I so long as I live, live as I list, and afterwards, or at the day of my death I will take my Baptism to heart, and put God in mind of his covenant, and so fulfil the work of my Baptism. Yea assuredly, there consists so much in Baptism, that when thou returnest again from sin, and callest upon thy covenant in Baptism, then are thy sins pardoned unto thee. But look well to it, when thou shalt sin so perversely and wilfully upon grace that judgement do not take hold on thee, and come upon thee before thy return come, and though thou then wouldst believe in Baptism or trust therein, that through God's, thy tentation be so great, that there will be no place for faith. For if so be that they do scarcely remain, who do not sin, or indeed do fall by mere frailty: where shall the outrageous appear, who have tempted and mocked the grace of God? Therefore let us walk with fear and trembling, that we may maintain the riches of his Divine Majesty with a steadfast faith, and give praise unto his mercy cheerfully, for ever and ever. Amen.  
Behold Reader, so hath Doctor Luther expressed his mind, in the two abovenamed places, namely, in the Smalkaldes' articles, and in the Sermon de an. 1519. of the holy Supper. With which exposition we are very well satisfied.  
And so the estate of the cause is hitherto to be found, that it is true, which we said above in the fourth Chapter, and took upon us to demonstrate, namely, that we agree with Doctor Luther, in all necessary points of Christian Religion, excepting in one only question about the Communion: which question also concerneth not the grounds of salvation.  
Therefore in respect of doctrine there is no man that hath any just cause, to separate and departed from us: to the great prejudice of the common good   

CHAP. X. That the Ceremonies which we use in our Churches, are neither against the word of God nor Christian liberty.  
COncerning the ceremonies: for them have they less cause to separate themselves from us: for it is not only not the will of God, that any where the bond of love should be broken, and the practice of mercy one towards the other should be unperformed in respect of some difference in outward things: according to the express saying, I will have mercy, and not sacrifice. Matth. 12.7. 
Anno, 1556. at Frankford.  Hos. 6.6. But also the Protestant Estates have many years since openly agree and testified thus much, that concerning the ceremonies, that no state should burden, vex or damnify another, or falsely accuse them, or permit any of theirs to do so, so long as they agree with the word of God.  
Yea indeed might some man say, that is pasable: when they do but agree with the word of God. But your ceremonies do disagree from the word of God?  
Answer. If so be that any man can show unto us any thing in our Ceremonies, which is not agreeable to the word of God, then are we willingly ready to renounce the same. 
1. Of breaking the bread.   
The first and principal offence which is taken at us about Ceremonies, is, that we break the bread at the Supper. But is not this agreeable to the word of God? doth it not stand expressly in the words of the institution of the holy Supper: The Lord jesus in the night that he was betrayed, he took bread, and when he had given thanks, he broke it, etc. And in the first Epistle of Paul to the Corinthians, the 10. chap. and 16. verse. The bread which we break, etc.  
Or is it also possible that ever we can be able to celebrate the holy Supper in any better form, than the very same wherein Christ and his Apostles did celebrate the same? Doctor Luther saith, it is unpossible: For by how much our Masses (so doth he there name the holy Supper) are nearer to the Masses of Christ, so much the better are they: and by how much the further off, so much the more dangerous. Tom. 1. jen. fol. 330. A.  

2. That we celebrate the Supper over a table.  The second is, for that we celebrate the Supper over a table, and not over an altar. Is not that agreeable to the word of God? Every way, saith Doctor Luther. For Christ did ordain and celebrate the Sacrament upon a table, not an altar, etc. whereby to prevent that this wholesome gift could not, neither might be turned into an offering. Tom. 2. jen. fol. 227. A.  

3. For that we take the Sacrament in the hand.  The third is, for that we do not suffer the Sacrament to be put into our mouths, but take it ourselves in the hand, and so do eat it and drink it, as reasonable men use to eat and drink. But should not that be agreeable to the word of God? Every way saith Doctor Luther. Christ himself and whole Christendom did so for a long time, and he gave us liberty to do the like. So stands it now upon the loss of every man's salvation, that he do not call back, neither accuse as unjust, nor suffer to be blamed, that which Christ himself and whole Christendom formerly did practise. For that were even as much, as to deny and condemn Christ, with all his Apostles, and whole Christendom, when it was in best case, etc. And if that be therefore unright, to touch the Sacrament with lay men's hands, because the hands commit sins, or for that they are unhallowed: Then were it much more reasonable, that the Sacrament were not received with the mouth, much less suffered it to enter into the belly: yea indeed also, that no man might look upon it. For there is neither mouth nor belly, nor eye hallowed. And there are many more sins acted by the mouth and eyes, then with the hand. Tom. 3. jen. fol. 48  
The fourth is, 
4. Of Confession.  for that we go not to Confession when we go to the Communion. But therein is a mistake. For although that we do not commonly confess every man in particular: yet confess we all of us at once together; that is, we acknowledge our sins openly to God the Lord together, and we entreat him for grace, and we testify our faith and hope: and thereupon we receive of the Preacher the comfortable absolution of the holy Gospel: so often as we go to the holy Communion. As the ordinances of our Churches manifest. 
Doct Luther saith, that the private Confession ought not to be enforced with laws: but aught to be l●ft free. Tom. 5. jen. fol. ●5. B.  But whereas we do not particularly every man confess our sins to the Minister, and desire of him a secret absolution: That do we not only therefore, for that such a process sprang out of the Popedom; and for that it is abused to many terrible sins, as to treason, incontinency, blood baths, etc. But also whilst that we have commonly so many Communicants, that it is unpossible for us, to hear every man particularly. For when that we administer the holy Supper: then do not we communicate two or three together: but the whole Church communicateth together: in which not only many hundreds, but also often many thousands of persons are, yet hold we also this moderation herein, that those who have not formerly communicated with us, are not admitted unto the public Confession, before such time as they have made their desires known, especially to the Ministers, and have given testimony of their faith and Christian conversation. Also, that all those who are troubled in their consciences, with any special sins, whereby they are not able to quiet their hearts with the public Confession and absolution, are admonished to repair privately to the Ministers, to seek council and comfort from them. At what time to all that desire it, it is most truly imparted unto. And by which receiving we suppose that our Churches are benefited. If other men know how to make it better, that do we gladly afford them. Only we will put them in mind what Doctor Luther holdeth thereof. Who saith: That private Confession ought not to be in forced with laws, but aught to be free. Tom. 5. jen. fol. 15. B. And the Popish Canons confess themselves that the private Confession is not the command of the old or new Testament, but is imposed by the Church. Dist. 5. de poenit.  
The fifth fault they find, is, 
5. The Communion to the sick.  for that we carry not the holy Communion to the sick into their houses. But herein also do we nothing against the word of God. For the word of God saith, the Supper shall be a Communion. Also it should be holden when they come together, and one ought to tarry for another, 1. Cor. 11.18.33. And therefore do we think that it is not conformable to the word of God, when it is administered to one alone. And therefore also do we admonish our Communicants, that they participate in the Supper when they are in health, and may receive it with the public congregation: The which they also do; and are very well satisfied with such an order: Excepting, when at any time one is a bedrid man, and hath such an infirmity upon him, which will not suffer him to come to the public Communion. In that case if any man desire, that the Supper might be communicated with him together in the house. It is readily accomplished; yet with this caution, that the sick person do never communicate alone, but that the whole company, as a little congregation or house Church, do communicate with him. This do we hold to be agreeable to the order of Christ: and yet prescribe we nothing to others therein.  
The sixth fault they find, is, 
6. Of the Exorcism.  for that we do not use the Exorcism, (that is, conjuring of the devil) in Baptism. Which yet concerneth not us alone; but also many other even of their own Lutheran Churches: who leave out the Exorcism in Baptism even as well as we: as the orders of their Churches manifest. And Doctor Hunnius, chief Professor of Wittenberg a little before his death, did write very large theses, de abrogando Exorcismo: which were afterwards printed at Erphord, and from thence came to our hands: wherein he allegeth many causes wherefore the Exorcism should also be abrogated in the rest of the Lutherian Churches wholly, where yet it was in use. As namely, and for the first, whilst Christ was not the author thereof, but it is a very mere invention of man. For the second, whilst the words (I conjure thee thou unclean spirit, etc.) let them be turned and trimmed the best that may be, yet for all that they bear show of no other construction, then as if the children of Christians were bodily possessed of the devil.  
For the third, whilst the gift of dispossession together with other miracles, are ceased, & we know not now any more of any conjurers of the devil, then of the popish Exorcists and Witches.  
For the fourth, whilst not only the common man, but also many learned make it a thing of necessity: as if without it Baptism were not complete. Which is manifest by this, for that they strive so vehemently therefore, and deal so evilly, when the removal is required.  
For the fifth, whilst it is a taking of the name of God in vain: when as it is said; I conjure thee thou unclean spirit, in the name of the Father, and of the Son, and of the holy Ghost, etc. Whereas there is no unclean spirit therein: and also there is no warrant from God for any such conjuration.  
For the sixth, whilst it is a cause of much contention in the Churches of God, the peace and quietness whereof ought not to be hindered unnecessarily.  
For the seventh, whilst it were comely, to hold in these things also a conformity with the rest of the Protestant Churches. Wherein it is always most reasonable, for those Churches to yield, who yet have the Exorcism.  
For the other who have abrogated it, cannot with good conscience establish it again.  
For the eighth, for that thereby they should come nearer to the integrity of the Apostolical Churches, which they used in Baptism.  
For the ninth, for that long since the Protestant Estates in a public Edict, (the title whereof is, A notable demonstration of the causes, wherefore the Prince's Electors and Dukes, with other States of the Auspurgs' Confession, could not appear at the intended Council of Trent, which Pope Pius the fourth, had published there to be held, etc. in the 217. page, of the first printing, or 204. of the second,) had declared thus their minds herein, and said: The holy Scripture witnesseth, that Christ hath commanded to baptise in the name of the Father, and of the Son, and of the holy Ghost: and hath neither commanded Crisme nor Exorcism to be used. Matth. 28. Whilst then both those things, are not the ordinances of Christ, but the inventions of man, therefore they lie under the saying of Christ: In vain they worship me, teaching for doctrines men's precepts. Matth. 15.  
These are near about the causes, which Doctor Hunnius alleged, wherefore the Exorcism, aught to be disannulled in all Protestant Churches. Which motives are worthy of deep consideration. And at the very lest they do demonstrat thus much: That it is not a Caluinish heresy, whereas many have abrogated the Exorcism. For then must the Wirtenbergers, the Hessens, and the Pfaltzgrave of Newburges Churches, be also Caluinish: it so being that in the orders of their Churches there is no exorcism to be found.  

7. Of women's Baptizing of children, or baptizing in need.  The seventh fault they find in our Ceremonies, is, for that we do not approve of baptizing by a woman: whereas yet the case of necessity is alleged against us. But we do not know of any such necessity: 
Mat. 28.19. joh. 20.21. etc. 1. Cor. 4.1. 1. Cor. 14.33.  which should enforce us to fly from the institution of Christ: who did not give over the commission and charge of the ministry of the word, and of administering the holy Sacraments to women, but only unto men; as is very well known.  
But it is alleged, that if it so fall out that a Preacher cannot be had so suddenly, that then the child is shortened of salvation. But where stands that written, that the salvation is so knit unto Baptism in such a sort, that all those that depart unbaptized, must therefore be damned and perish? The saying of Christ is alleged: Except that a man be borne of water, and of the spirit, he cannot enter into the kingdom of God, joh. 3.5. But first of all, this saying did not speak of the earthly water in Baptism: as if without the same no man could be regenerated and saved. For then the thief who suffered with Christ on the Cross must have also been damned. To whom yet Christ said, to day shalt thou be with me in Paradise. But this sentence speaketh of the heavenly water of the holy Ghost. Which water God poureth out upon us, when we do believe in Christ. As it is written in, Ezek. 36. and in joh. the 7. Chapters. And there is as little material cause to conclude the necessity of the terrestrial or elemental water of Baptism, out of this saying: as out of the saying in Matth. 3.11. He will baptize you with the holy Ghost and with fire: there may be concluded a necessity of an terrestrial or elemental fire to be baptised withal. Besides and if it were that this saying speak of the baptizing with water: yet did it not therefore follow, that all unbaptized children must perish. For there was as vehement words spoken of Circumcision, as could ever be said of Baptism: The uncircumcised man-child, in whose flesh the foreskin is not circumcised, even that person shall be cut off from his people. Gen. 17.14. And yet it hath not such a construction, as if all uncircumcised children should perish: but only it is thus to be understood, that those children should perish, who out of a contempt of God's token of his covenants were of purpose not circumcised. Even as God himself addeth the cause, where he saith: Because he hath broken my covenant: that is, hath disdained it, Gen. 17.14. Which contempt hath no place yielded to it, where the godly tokens of his covenant cannot be had after the ordinance and institution of God. Therefore David did never make doubt of the salvation of his child, for all that it died the seventh day of his age, and so was as then not circumcised. 2. Sam. 12.18.23. For he did not suffer it to die uncircumcised out of any contempt of the holy Sacrament: but seeing it did die before such time as it should or could be circumcised according to the institution of God. When now it shall so come to pass with our children, as it befell to David with his child: that they die before such time as they can be baptised according to the institution of Christ: then do we believe even so as David did believe; namely, that God is a most true God, and will keep his covenant (where he said: I will be thy God, and to thy seed after thee. Genes. 17.7.) with us; though he do not always affix his zeal upon us.  
The example of Zippora, Moses wife is also objected against us, who circumcised her son; and God ceased to be angry, whereas else he would have killed Moses, Exod. 4.24.25. Also the example of the jewish women who did secretly circumcise their children, under the persecution of Antiochus. 1. Mac. 1.51.63. and 2. Macch. 6.10. But it is yet disputable, whether these women did right or not? and it cannot be forced out of it, that God did yet cease his anger, when that Zippora circumcised her son. For it may be very well, whilst the Lord obtained his main purpose with his threatenings: (that namely Zippora yielded to the circumcising of her child, which formerly she would not do, till the rest of her failing, which accompanied this circumcision did also concur: as that she did do it herself unpatiently: whereas she ought to have suffered her husband patiently to have done the same:) he did in mercy bear with the same: even as he also did bear with others of his Saints both in the old and new Testament in many things out of his mere goodness: not that we should therefore imitate the same. And therefore we have no warrant by these or other the like examples: but if so be that one could find such an example in the holy Bible, that a child was circumcised before the eighth day, because of the weakness thereof: that were something to the purpose. But there is no such example to be found. And the jews also at this day practise no such nead circumcision. Therefore from hence there cannot be any nead Baptism proved. And if any where in time of need women may baptise; then may they also in time of need administer the holy Supper: which hitherto hath never been yielded unto them by any man.  
The eighth fault which they find in our Ceremonies, is, 
8. Of images.  for that we have no pictures of God and his Saints in our Churches. But this cannot be contradictory to the word of God. For the having of God and his Saints pictures in the Churches; is not only not commanded of God at any time in his word, as our opponents themselves confess: but also earnestly forbidden. As may be seen clearly in the second Commandment. 
Exod. 20. Deut. 5.  Thou shalt make thee no graven Image, neither any similitude of things that are in heaven above, neither that are in the earth beneath, nor that are in the waters under the earth, then shalt not bow down to them, neither serve them, etc. In which Commandment God hath forbidden two things uncontroleably: first, that there shall be no similitude made of him in any manner: yea also not in the shape of a man, as he expressly declareth himself, Deut. 4.15.16.17. where he saith: Take therefore good heed unto yourselves, for ye saw no Image in the day that the Lord spoke unto you in Horeb, out of the midst of the fire: that ye corrupt not yourselves, and make you a graven Image, or representation of any figure, whether it be the likeness of man or woman, or the likeness of any beast that is on the earth, or the likeness of any feathered fowl that flieth in the air: or the likeness of any thing that creepeth on the earth, or the likeness of any fish that is in the waters beneath the earth. By which text the Wittenbergers were enforced, & acknowledged many years agone, that in the pictures of God, very easily might be sinned against the Commandment of God. And therefore the lesser paintings of God, the better action performed therein. In the needful answer. fol. 72. And therefore do we paint no manner of pictures, that so we might not put ourselves in danger of sin unnecessarily. For that there is no necessity of having the picture of God, the Wittenbergers themselves do willingly yield the same to us.  
The second thing which God hath forbidden us in the command of Images, is, that we should not bow down unto them, nor serve them. Out of which ungainesayably follows, that also we ought to have no Images in those places, where there is any show and danger of bowing before them. For it stands written, Abstain from all appearance of evil, 1. Thes. 5.22. Also, Thou shalt not tempt the Lord thy God: That is, thou shalt not endanger thyself nor thy neighbour peremptorily: not in hazard of the body, much less in hazard of the soul. Deut. 6.16. Matth. 4.7. Now have all their Images in the places of the worship of God: and especially the Images upon the altars: the show and danger of worship in them: as is largely demonstrated in the three writings: of the Anholtes Reformation. Therefore cannot we otherways acknowledge them that such Images are forbidden of God. Even as also in the in the Temple of Solomon, to which for all that the maintainers of Images fly readily for shelter, there was not one only altar Image, also not any one Image of God or of his Saints: but there was only such carvings of knobs and graving with flowers, which could administer no show and danger of worship. The which also is not contradicted in our Churches.  
The ninth fault they find in our Ceremonies, is, 
9 Only Deutsch service of God in Deutsch Churches.  for that we have cast out of our Churches the Latin songs and collects, and do perform the whole public worship of God in the Deutsch language. 
1. Cor. 14.2.3.12.16.  Now for the same we have a clear text in the holy Bible, which saith thus: He that speaketh a strange tongue, he speaketh not to the edification of men nor exhortation, nor comfort. Therefore seek that ye may excel unto the edifying of the Church. Else when thou blessest with the spirit, (that is in an unknown tongue) how shall he that occupieth the room of the unlearned say, Amen, at thy giving of thanks, seeing he knoweth not what thou sayest?  
In which text is not only tolerated, but also commanded, that the public worship of God should be exercised in a known language: whereby a poor simple man may be comforted and edified, and when God is prayed unto and praised, he may be able to say Amen thereunto. What think they then to purchase, by taxing this for an error in us?  

10 Of Mass apparel.  The tenth fault which they find in our Ceremonies, is, for that we have put off the Mass apparel and choir vestments, whereof we will not vouchsafe to say more than this, where stands it written, that Christ and his Apostles did put on mass apparel and choir vestments, when they did exercise the worship of God?  

11. No Organs.  The eleventh fault they find, is, for than we use no Organs in our Churches. Whereof the people are not rightly informed. For there are divers Reformed Churches, wherein the Organs are used. As indeed they are no where forbidden. Yet commonly we do therefore not use them: whilst we find more hindrance to proceed thereof then profit, by the worship of God: and also in this case we desire to remain by the simplicity of the Apostolical Churches, which neither had nor used any such things in their congregations. In the old Testament indeed they had musical instruments in the worship of God: but it was always so ordered, that the text, which was musicated, was withal sung in the native language, and was understood of every one. And if when it shall be so ordered at this day, than were it not wholly against us.  
The twelfth fault they find, is, 
12 Of bowing the knee, and putting off the hat when one saith jesus.  for that we do not bow the knee, and put off the hat, as often as the name of jesus is named. Whereof we are constrained to inform the Reader something more largely. For it beareth a show, as if therein they had no small cause of offence in us. Before all other things now, we do testify before God, that we do not do any such thing out of any disdain of the precious name of jesus: but we do it in respect of the wilworship which was founded in Popery. Where the knee is bowed, and the hat is put off, whensoever the name of jesus is named: but when Christ is spoken, or the Son of God, then doth no man put off his hat: yea although jointly one doth name God the father, Son, and holy Ghost, the blessed Trinity, yet is there no man that taketh off his hat, neither doth any man bow the knee: whereas yet God saith: I have sworn by myself, etc. That every knee shall bow unto me. Esa. 45.23. Only, when it is said, jesus, then do the folk take off their hats, and bend the knee: yea though it be the name of jesus Syrach. In this wilworship would not our forefathers be partakers; and therefore let fall the use wherein the wilworship consisteth: and that by virtue of the command we have: Abstain from all appearance of evil. 1. Thes. 5.20. But whereas it is alleged, that it standeth in the word of God expressly written, that every knee should bow at the name of jesus: to this our answer is; If it stood expressly in the word of God, that the knee should be bowed, or the hat be put off, as often as we heard the name jesus spoken, then were we indeed wicked people, for not performing it But we do not find such a command any where. The saying of Paul is objected, where he saith of Christ: Wherefore God hath also highly exalted him, and given him a name above every name, that at the name of jesus should every knee bow, both of things in heaven, and things in earth, and things under the earth: and that every tongue should confess that jesus Christ is the Lord, unto the glory of the father. Phil. 2.9.10.11. But if it please the Reader to consider the text thoroughly, then shall he find that the name jesus doth not intend the little word jesus: but the honour, power and Majesty, which God hath given to the Lord jesus: that namely to him shall all creatures yield the honour of being their Lord, and must crouch and bow unto him. For concerning the name or little word jesus, the same name was not first given unto the Lord Christ at the time of his exaltation, but when he was circumcised the eighth day, than was his name called jesus. Besides this, so is not the name jesus, when the little word jesus is understood thereby: a name over all names; that is, not such a name which was only given to the Lord jesus: for it was a common name in use among the jews; as may well perceived out of jesus Sirach, and many places of the Scripture. These are two unmovable grounds, out of which it is clear, that in the above cited saying, by the name jesus, is not to be understood the little word jesus; but the honour, power and Majesty, which God gave unto Christ, after that he raised him from the dead: as also the Apostle Paul himself in another place declareth very plainly thus, where he saith: God hath raised Christ from the dead, and set him at his right hand in the heavenly places: far above all principalities, and powers, and might, and dominion, and every thing that is named, (see Reader, this is the name above all names) not in this world only, but also in that that is to come, and hath made all things subject under his feet, and hath appointed him, etc. Ephes. 1.20.21. Yea and indeed also in the former text which they allege as making for them; Paul expounds his own meaning, what it is which he understand by the great name which God gave unto Christ after his resurrection: namely, the name, that he should be a Lord over all creatures in heaven, and upon the earth: or as the words of Paul themselves are: That every tongue should confess that jesus Christ is the Lord, unto the glory of God the Father. Neither are we the first who do so expound these words, but the old teachers, Origen, Chrysostom, and Basill, and many more, have even so expounded the same, many hundred of years agone: which exposition if it may take place, then can there be nothing concluded out of the same; for the bowing of the knee so often as the word jesus is nominated, but it must be confessed, that such a custom is taken up from men: indeed upon a good meaning, but yet from men, and that without any authority from the word of God. Therefore it cannot truly be said that they that discontinue such a custom, do deal contrary to the word of God therein: yet we for our parts accuse not the action, leaving it free in the liberty of a Christian: and we do sometimes use it ourselves, as we see it behoveful, to avoid offence. But why it is that we cannot give all men satisfaction herein: even this is the cause, because others also do not give us content. For even as they take offence, for that we do not always bow the knee, and take off the hat, when the name jesus is named: even so are we offended on the contrary, that they do only bow the knee and take off the hat when one saith jesus, and not in like manner when Christ or God is said. Therefore it is the surest course, that both of us cease together, according to the saying of Paul: Bear ye one another's burden, and so fulfil the law of Christ. Gal. 6.2.  

13. Of Christian liberty.  The thirteenth fault which they find is, for that we hold certain of the above mentioned, (as the breaking of bread, also the putting away of Images, etc.) for needful: whereas our opponents hold them but for mere indifferent things: and therefore they complain against us, as that we should deal against the Christian liberty. But on the contrary side our opponents hold certain things for needful (as the confession in the ear; also the bowing of the knee at the word jesus, etc.) which we esteem but for mere indifferent things. Therefore also the best that is to be done in this matter, is, that the one side beareth with the other, till such time as we do all of us attain to deeper understanding: even as the Apostle Paul admonisheth us, where he saith: One believeth that he may eat of all things: and another which is weak eateth herbs. Let not him that eateth, despise him that eateth not: and let not him which eateth not, condemn him that eateth: for God hath received him Who art thou that condemnest another man's servant? he standeth or falleth to his own master: yea he shall be established: for God is able to make him stand. Rom. 14.2.3.4. And so much also be spoken of the Ceremonies.    

CONCLUSION.  
ANd thus the Christian Reader hath understood what we believe or do not believe: also, what we do use for Ceremonies, or do not use: and wherefore we do the one and not the other: and we hope hath observed so much out of the same, that we are not so wicked people as we are proclaimed to be abroad: but that we are such people, who desire to serve God truly according to his holy word: also that we do not believe and teach otherwise of the grounds of salvation, then as Doctor Luther of happy memory did believe and teach.  
All which we have therefore discussed so largely, that thereby good hearted people; who with us do acknowledge how perilous it is in the Protestant Churches on both sides, by reason that they separate themselves, and in that respect would gladly lay their consultations for peace and unity; might be thoroughly assured, that by such their consultations they shall not sin against God. As the contentious have hitherto said; in this that they alleged, and yet do allege that they are contradictory to Doctor Luther, not only in some by questions, but also in the grounds of salvation 
a Doct. Mylius. Thesi 124.135.136 etc. , and that we have a more scandalous belief of Christ then the devils have 
b Thesi. 56.175. . Which if it were true, then could not any man indeed with good conscience acknowledge us for brethren in matters of faith and accordingly unite themselves with us. But we hope, that all those who have read this our declaration with circumspection, and well pondered the same; shall bring in another verdict of us, and we wish it from the bottom of our hearts, that our hope may be fulfilled: not only in respect of ourselves, but also in regard of themselves; God he knoweth it. For we tremble in consideration of the estate of the poor common people, and of so many women and children; who are endangered to the uttermost as well on the one side as on the other: If we cease not to separate ourselves from each other. And it is to be feared, in short time also. For it is manifest, and it proclaims itself daily more and more in all nations, what bloodthirsty plots the jesuits propound to themselves, against all those who are gone out from the Popedom, whether they be called Lutherans or Caluinists. It is very true, 
Doctor Mylius. Thesi. 203.204.  the contentious will 〈◊〉 believe it, that any mischief can betide them from the Popedom: and therefore they laugh at us very scornfully, for that we are so fearful. But the bold valiants have cause to look well to themselves, that the Scripture be not fulfilled in them, which saith: Woe to them that are at ease in Zion, and trust in the mountain of Samaria: and that put far away from them the evil day; and are not sorry for the affliction of joseph. Therefore now shall they go captive with the first that go captive, and the sorrow of them that stretched themselves is at hand. Amos 6.1.3.6.7.  
We confess, that we fear, that there will shortly befall some calamity in Deutchland: except it be prevented in time. And therefore our Council is to hold peace and unity amongst ourselves: as being the best means to stop the common misery. Will this our Council yet be acknowledged and accepted: well and good. If not; then have we done what appertained to us. And we will not for all that despair, or renounce the Confession of the truth, though the whole world should leave us. 
Rom. 8.31.  God being on our side, who can be against us: hereof we are well assured in our hearts. And it shall not be grievous, if it please him to lay some affliction upon us. For all must work together for the best to us. 
Rom. 8.28.  For the love of God is shed abroad in our hearts: and his spirit beareth witness with our spirit, that we are the children of God: 
Ephes. 1.4.5.  and that we were chosen to be such his children, before the foundation of the world was laid. And therefore are we persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. And therefore do we sing merrily with Doctor Luther: 
Though they take our life,  
Goods, name, child, and wife:  
See thou let all go,  
They get nought but woe:  
And we shall have the kingdom.   
And with King David:  

Psal. 41.14. Psal. 72.18.19.  Blessed be the Lord God of Israel: which only doth wondrous things: and blessed be his glorious name for ever. And let all the earth be filled with his glory. So be it, even so be it.  
FINIS.