be given not only to the Jews and their children, but also to the
Gentiles, who were far from the kingdom of God, but whom God should
also call to it, as the prophet Joel had foretold, that God in the
latter days should pour out his Spirit upon all flesh. Joel 2:28.
Hence God poured out the Holy Spirit upon the Gentile Cornelius and
his household (Acts 10:44), in order to convince Peter and his [other]
apostles, that he had given power to all men by faith, to become
children of God; for with such he would establish his covenant. Hence
Peter commanded; that they should be baptized in the name of the Lord;
for they had been baptized by Christ with the Holy Ghost and with fire;
by which Holy Ghost he purged their hearts from dead works, to serve
the living God. Hence Peter said to those of Jerusalem: Repent and be
baptized every one of you in the name of Jesus Christ for the remission
of sins. Not as though sin could be forgiven through baptism, as may
be seen in the case of Simon the sorcerer, who had also been baptized
by Philip, but Peter said that he should have neither part nor lot in
this matter. Acts 8:21. But they are cleansed from sin through faith
in Christ Jesus, in whose name they receive baptism; hence baptism
is a sign by which something better is signified; therefore it must
be received upon or through faith, for Peter says: “The like figure
whereunto even baptism doth also now save us, (not the putting away
of the filth of the flesh, but the answer of a good conscience toward
God,) by the resurrection of Jesus Christ: who is gone into heaven,
and is on the right hand of God.” 1 Peter 3:21,22. Therefore Philip,
according to the command of Christ, first taught those of Samaria,
before they received baptism. Also many Corinthians that heard it,
believed and were baptized. Thus baptism must be received upon faith,
for the burying of sin (Rom. 6:4), for a washing of regeneration (Tit.
3:5), for a covenant of the Christian life, for a putting on of the
body of Christ, for an ingrafting into the true olive tree and vine
Christ, for an entrance into the spiritual ark of Noah (1 Peter 3:20),
of which Christ is the true householder, as is written concerning him:
behold I and the children which God hath given me. Heb. 2:13. And
Isaiah calls him, The mighty God, The everlasting Father, The Prince of
Peace. Is. 9:6. Thus they are baptized by Christ inwardly with the Holy
Ghost and with fire, outwardly with water, as the eunuch said: “Here
is water; what doth hinder me to be baptized? And Philip said, If thou
believest with all thine heart, thou mayest. And he answered and said,
I believe that Jesus Christ is the Son of God.” Acts 8:36,37.
Thus the true Christian baptism must be received according to the
command of Christ, and the practice of the Apostles, in the name of the
Father, and of the Son, and of the Holy Ghost, for the burying of sin,
to walk with Christ in newness of life, and that we henceforth should
serve sin no more.
7. I further confess a true Supper, or breaking of bread, which Christ
himself instituted, and observed with his apostles, with bread and
wine. The same night in which he was betrayed, he took bread, gave
thanks, brake it, and said, “Take, eat; this is my body, which is
broken for you: this do in remembrance of me. After the same manner
also he took the cup, when he had supped, saying, This cup is the
new testament in my blood: This do ye, as oft as ye drink it, in
remembrance of me.” 1 Corinthians 11:23–25. From this no one is to
understand, that the bread was the body itself of Christ, because he
calls it his body; else we must also understand, that the cup is his
testament, since he calls the cup his testament. But now they are only
memorials, by which his death and the testament (which is sprinkled
with his blood), are to be remembered; for where a testament is, there
must also of necessity be the death of the testator ... otherwise it
is of no strength at all while the testator liveth. Hebrews 9:16,17.
Hence Christ confirmed with his death his testament which he made with
the house of Israel; and suffered his blood to be shed for many for the
remission of sins. Matt. 26:28. And for such a remembrance the bread is
broken, and the wine drunk, in the church, as Christ said: This do in
remembrance of me. For as the bread is broken in the church, so also
was the body of Christ broken on the tree of the cross; and as no one
is fed by this bread, but those who eat of it, so also no one is fed,
according to the soul, by Christ, who is the bread of life, except
those that believe in him. Therefore Judas could not receive Christ,
though he ate of the bread; for no one has a right to the breaking of
bread, except those who by faith have become partakers of Christ, and
one bread with him; and no one has a right to drink out of the cup,
save he that is become a child of the new testament (which is sprinkled
with the blood of Christ, 1 Peter 1:2), and he must have the law of
the Lord written in his heart, and the Lord must have become his God,
so that he will remember his sins no more. Jeremiah 31:33,34. For if
we are to use a memorial, we must have that which is to be remembered
by it. Hence the apostle says: “Let every one examine himself, and so
let him eat of that bread, and drink of that cup. For he that eateth
and drinketh unworthily, eateth and drinketh judgment to himself, not
discerning the Lord’s body” (1 Cor. 11:28,29); for we must discern for
whom the Lord gave his body. Hence, Christians, or those that would be
called so, must examine themselves, whether they also have a right to
the bread, for it represents much to them, since it becomes to them
as a mirror. For it is one bread baked of many grains, which must be
alike among one another, because they are ground, made into a dough
with water, and baked with fire into one bread, so that it cannot be
distinguished which was the smallest or the largest grain. Thus must
we also be broken in heart, by the hammer of the divine word (Jer.
23:29), being united together through the communion of the Holy Ghost;
and through fervent love be in union and peace with one another, and
do nothing through strife or vain glory, but each esteem other better
than themselves. Philip. 2:3. They that have thus become one bread
with Christ have a right to the breaking of bread, and may receive it
in remembrance of him, for such a people he gave his body; they may
drink out of the cup, for they are cleansed by his blood, and have
by faith obtained that which is signified by the wine. 1 Peter 1:19.
Hence Paul writes: “The cup of blessing which we bless, is it not the
communion of the blood of Christ? The bread which we break, is it not
the communion of the body of Christ? For we being many are one bread,
and one body: for we are all partakers of that one bread. Behold Israel
after the flesh: are not they which eat of the sacrifices partakers
of the altar?” 1 Cor. 10:16–18. For as Aaron and his children ate the
sacrifice, and no strangers might eat thereof, so no one has a right
to the breaking of bread and the drinking of the cup, save only the
true, regenerated children of God, who are inwardly baptized by Christ
with the Holy Ghost and with fire, and outwardly with water, upon
their faith, and are thus become one bread and body with Christ. And
as the children of Israel had to eat the paschal lamb with unleavened
bread, so also the Supper of the Lord must be observed by an unleavened
people, who have purged out the old leaven, and are become a new lump;
or they observe it to their condemnation. 1 Cor. 5:7.
Thus the bread is not his body, though Christ so calls it; but it is
a memorial of his body, which he has given for us. For Christ said to
his disciples: He that receiveth you receiveth me. Matt. 10:40. And he
also says: Whosoever shall receive such a child in my name receiveth
me. Luke 9:48. These words must not be so understood, that they receive
Christ bodily; but they that received such a child or his disciples,
did virtually as much as though they had received Christ; for they were
his messengers, and they received them in his name. Paul also says that
the Israelites drank of that spiritual Rock that followed them, which
Rock was Christ (1 Cor. 10:4); though Moses with his rod did not smite
Christ, but a stone, which signified Christ (Ex. 17:6). For as through
the smiting with Moses’ rod water ran out of the stone, so that the
Israelites drank; so God the Father by his power caused the water of
eternal life to flow, to give drink to the spiritual Israelites; hence
he says: which Rock was Christ. They also, he says, did eat the same
spiritual meat; though they yet ate only the figurative heavenly bread
in the wilderness; but God gave us the true bread from heaven (John
6:50), which is Christ, of which the bread which the Israelites ate was
a figure. Therefore Paul writes: They did all eat the same spiritual
meat. 1 Cor. 10:3. Christ and his apostles were wont to call the signs
and figures as though they were the substance, as in the case of the
two wives (Gal. 4:24): Which things are an allegory; for these are
the two covenants; though the wives were not the covenants, but they
signify the covenants.
So one is also not to understand, that the bread is the body of Christ;
else the cup must also be the testament, and the wine his blood, which
is not so, but they are only symbols by which his body, and his blood,
which was shed on the tree of the cross, are to be remembered. Hence
Christ says: This do in remembrance of me.
8. I further also confess a Christian excommunication, or exclusion
from the church, which Christ and his apostles themselves ordained and
instituted, and this in a twofold manner. In the first place, Christ
said to Peter and his other apostles: Whatsoever ye shall bind on
earth shall be bound in heaven; and whatsoever ye shall loose on earth
shall be loosed in heaven. Matt. 18:18. For he previously says: I will
give unto thee the keys of the kingdom of heaven. 16:19. And he also
says to his disciples: “Peace be unto you: as my Father hath sent me,
even so send I you. [And when he had said this,] he breathed on them,
and said unto them, Receive ye the Holy Ghost: whosesoever sins ye
remit, they are remitted unto them; and whosesoever sins ye retain,
they are retained.” John 20:21–23. From this no one is to understand,
that Christ gave the apostles such power that they might govern the
kingdom according to their will. God forbid; but he appointed unto them
the kingdom, as it had been appointed to him by his Father; that they
should govern it according to his will. Hence he made them vicegerents,
because he could not remain with them. As the King of Spain, when he
wished to travel out of his dominion, he appointed vicegerents in
his place, that they should govern the people according to his will;
however, he does not make them lords over it, but he commits to them
his laws, decrees and mandates. Hence, whatever they have bound or
loosed here in this country, that is, what they have judged, must stand
before the King, as far as they have judged according to his laws and
customs; or he would not be a true king. Thus Christ also gave his
apostles a rule, after which they were to govern themselves; and he,
moreover, gave them his Spirit, in order that they might fully expound
it to the church. Hence Christ said to them: “And if thy hand offend
thee, cut it off: it is better for thee to enter into life maimed, than
having two hands to go into hell, into the fire that never shall be
quenched.” The same he also says with regard to the feet and the eyes.
Mark 9:43. Now as among them of Corinth there was such an offensive
member, who had his father’s wife, Paul determined with his spirit and
with the power of Christ, when they were gathered together, to deliver
him to Satan, for the destruction of the flesh, that the spirit might
be saved. 1 Cor. 5:1. Hence, that which Paul bound on earth was bound
in heaven, for he did it with the power of Christ; for this was the
power which they had received, to cut off such offensive members, and
to purge out that old leaven, that they might be a new lump. Hence
he writes to the Thessalonians: “Now we command you, brethren, in
the name of our Lord Jesus Christ, that ye withdraw yourselves from
every brother that walketh disorderly, and not after the tradition
which he received of us.” 2 Thess. 3:6. For the dead may not remain
among the living, lest their offensive smell be imparted to them, and
they also become unclean; hence one is to withdraw himself from all
unclean brethren and sisters. The apostle also writes: “A man that is
a heretic, after the first and second admonition, reject; knowing that
he that is such is subverted, and sinneth, being condemned of himself.”
Tit. 3:10,11; Rom. 16:17. “Such are to be avoided--for they cause
contention and offenses--that the church may not be corrupted by their
false doctrine. Hence we are to have nothing to do with those who are
excommunicated from the church (1 Cor. 5:11), that we may not defile
ourselves with them; in the second place, that they may be ashamed,
and repent (2 Thess. 3:14), for it is a punishment for amendment, and
not for destruction. Not as Israel’s excommunication which was done by
death (Deut. 13:5); but we are to withdraw ourselves from all [such]
brethren or sisters without regard of person; for as Moses with his
severe, deadly excommunication did not make a distinction of persons,
so Christ makes no distinction with his excommunication, which tends
to amendment. Hence the apostle writes: “I have written unto you not
to keep company, if any man that is called a brother be a fornicator,
or covetous, or an idolater, or a railer, or a drunkard, or an
extortioner; with such a one no not to eat.” 1 Cor. 5:11.
In the second place it is written, Matt. 18, where he [Christ] gives
them the keys. If thy brother shall trespass against thee (here he
does not speak of offensive members, whom he would have cut off, as is
written in the same chapter; for he says:) go and tell him his fault
between thee and him alone; if he shall hear thee, thou hast gained thy
brother (that is, if he confesses his guilt, you are to forgive him,
for it is not a deadly matter for which God has excommunicated him;
hence you are to forgive him, even as God daily forgives you through
Christ. Eph. 4:32.) But if he will not hear thee, then take with thee
one or two more, that in the mouth of two or three witnesses every
word may be established. And if he shall neglect to hear them, tell
it unto the church: but if he neglect to hear the church, let him be
unto thee as a heathen man and a publican (which heathen and publicans
were excluded from the covenant of the Lord). Lev. 19:17; Deut. 17:6.
From this we may perceive, that this is spoken of sins that may be
adjusted between brother and brother, and concerning which the apostles
had received no binding keys, except after the third admonition, and
then he is not punished for the sin, though the sin is the cause, but
for his disobedience. Then said Peter: Lord, how oft shall my brother
sin against me, and I forgive him? till seven times? Christ said: I
say not unto thee, Until seven times: but, Until seventy times seven;
that is, as often as brethren sin against one another, they are to
forgive one another, whether the sin consist in words or in works upon
which excommunication is not pronounced by the Scriptures. For this is
the key with which every thing must be locked and unlocked, bound and
loosed, or it will not stand in heaven. O my dear brethren, take good
heed, that it be always used rightly, and it shall redound much to your
peace.
9. Lastly I believe in and confess a resurrection of the dead, both of
the just and of the unjust. For as by one man death came upon all men,
so also by one man the resurrection of the dead comes upon all men.
Rom. 5:12. As in Adam we all die, even so in Christ we all are made
alive (1 Cor. 15:21); every one in his order, for many that sleep in
the dust of the earth shall wake, some to everlasting life, and some
to shame and everlasting contempt. Dan 12:2. For the dead that are in
the grave shall hear the voice of Christ, and shall come forth; they
that have done good, unto the resurrection of life; and they that
have done evil, unto the resurrection of damnation. John 5:28,29. For
their faces shall be blacker than darkness, and they shall be greatly
terrified and sigh for anguish of spirit; for they shall all be placed
before the judgment seat of Christ, and shall there receive according
to that they have done. 2 Cor. 5:10; Jer. 17:10. Then they shall say to
the mountains: Come and cover us, that we see not the face of him that
sitteth on the throne. Hosea 10:8; Rev. 6:16 Then they shall begin to
creep into the holes of bats, and to hide themselves in the clefts of
the rocks from the terrible majesty of the Lord. Is. 2:20,21. But it
will not be possible; for he shall come in the clouds, and every eye
shall see him, and they shall then know whom they have pierced. Matt.
24:30; Zech. 12:10; Rev. 1:7. And they shall see the righteous stand
in great boldness, and shall say: These are they whom we sometimes had
in derision: we fools accounted their life madness: How are they now
numbered among the children of God, and their lot is among the saints!
Wisdom 5:3. Then shall they fear that terrible sentence; then Christ
shall say: “Depart ye cursed, into everlasting fire, prepared for the
devil and his angels.” Matt. 25:41. But the righteous shall shine above
the stars, yea, as the sun, in the throne of their Father, and shall be
clothed in white raiment, and fed with the hidden heavenly bread, and
eat of the tree of life, which is in the midst of the paradise of God.
Then they shall hunger no more, neither thirst any more; for the Lamb
shall lead them unto the fountain of living water; and then they shall
inherit all things, for they have overcome. Dan. 12:3; Matt. 13:43;
Rev. 2:7; Is. 49:10; Revelation 7:17.
Behold, how glorious they shall be that are accounted worthy for
the resurrection of the just; for this corruptible shall put on
incorruption, and this mortal immortality. Now it is sown in
corruption, it is raised in incorruption: it is sown in dishonor, it is
raised in glory: it is sown in weakness, it is raised in power: it is
sown a natural body, it is raised a spiritual body, 1 Cor. 15:53,42–44.
And Isaiah says: But, Lord, thy dead shall live, and arise with their
bodies. Is. 26:19,[312] Job says: I know, that my Redeemer liveth,
who shall hereafter raise me up from the earth. This my skin shall
encompass me, and in my flesh shall I see God; mine eyes shall behold
him and not another.[313] Job 19:25. Then shall the mortal clothing be
put off, and the immortal put on; then shall they have palms in their
hands, and a crown on their heads, and shall live forever; then shall
they sit with Christ on twelve thrones, and judge the twelve tribes
of Israel; then shall they stand in great boldness before the face of
them that afflicted them; then shall the bride have her bridegroom,
Jesus Christ; then shall she hear his beloved voice: Come, ye blessed,
inherit the kingdom of my Father, prepared for you from the foundation
of the world. 2 Esd. 2:45; Matt. 19:28; Wis. 5:1; Matthew 25:34. Thus
I confess a resurrection of the flesh, a righteous judgment, and an
eternal life. Amen.
[312] See German version.
[313] See preceding note.
See, my dear children, here I have briefly set forth to you in writing
my faith, that you may know, in what faith your father died; and I hope
that it may serve for your instruction, and that you may be induced the
more to follow the same; the Lord grant you his grace, that this may be
accomplished.
Herewith I will commend my dear wife and children to the Lord; may he
help and bless you by his Spirit, that you may all grow up in wisdom
holiness and righteousness: this I wish you with all my heart. When we
are to die, I do not know.
Finished in the year 1569, in May, in my prison, at Bruges, by me,
JACOB DE ROORE, or the chandler.
_Alle die lijden na den wille Godts, wilt hierop mercken,
Die bevelen haer Zielen den getrouwen Sheppermet goede Wercken._
1 Pet. 4:19
ANOTHER LETTER OF JACOB THE CHANDLER, WRITTEN IN PRISON AND SENT TO
POUWEL VAN MEENEN, ONE OF HIS FELLOW-MINISTERS IN THE GOSPEL OF CHRIST,
IN ANSWER TO A LETTER WHICH HE HAD RECEIVED FROM HIM.
The eternal, incomprehensible God, who is alone wise, grant you his
grace, mercy, and peace, through our Lord Jesus Christ, and fill you
with all wisdom, knowledge and understanding, through the Holy Ghost,
that you may walk worthily before God, to do his will, to the praise of
his holy name, to the edification of his church, and to the salvation
of your soul; this I wish, my much beloved and very dear brother
Pouwel, as a friendly greeting and for a parting farewell.
After all proper greetings, I inform you, my dear brother, that I
understood from your letter, that you request of me, that I should
write to you, for a remembrance, concerning all the articles of faith;
which I would willingly do for your sake, but I do not think that I
shall have the time. In the second place, I understood, that after the
writing of the first letter you saw the articles of faith which I
briefly wrote to my children.
In the third place, I understand from the little note which you wrote
subsequently, that you particularly desire to know my views as to what
is to be done with persons who will not avoid those whom the church
has excommunicated according to the Scriptures, and are not willing
to confess to guilt in the matter. I am greatly astonished that this
spirit also manifests itself; but I fear that he is different in his
nature from what he pretends to be; for the avoidance is very much in
the way of Satan, yet the apostle teaches that it is a good means to
make the excommunicated ashamed, that is, to bring him to humility or
repentance. 2 Thess. 3:14. But now I hear that the defect in regard
to this avoiding lies chiefly, not with those that are avoided, but
with those that should avoid. From this it is quite evident, that the
reason why they will not avoid, lies with them, and not with those
that are avoided, which also appears so to me, since I have noticed
and feared that there was a covetous, self-seeking spirit with many,
so that the mind was far more exercised in temporal business, traffic,
and the like, than in godliness; yea, that they sought more to lay
up treasures on earth, than in heaven. And this avoidance is often
greatly in the way of this spirit, for it inconveniences him sometimes
in his business; hence one begins to consider, whether this cannot
be set aside, and this with Scripture; for this spirit is of such a
nature, that he does not like to make himself known; but he seeks to
cover himself with the cloak of righteousness. He is also not reproved
much in the church, or if he is to be reproved, he must be called by
another name; for he is sometimes reproved as a heretic, sometimes as a
juggler, sometimes as an idolater. And this is the reason, that he can
conceal himself so well, but yet manifests his nature in this wise; for
wherever he goes he does not go to be idle. Hence the apostle writes:
“The love of money is the root of all evil.” 1 Tim. 6:10.
The apostle further writes: “Now we command you, brethren, in the
name of our Lord Jesus Christ, that ye withdraw yourselves from every
brother that walketh disorderly, and not after the tradition which
he received from us.” 2 Thess. 3:6. And he further writes: “If any
man obey not our word, signify that man by an epistle, and have no
company with him, that he may be ashamed. Yet count him not as an
enemy, but admonish him as a brother.” 2 Thess. 3:14,15. With this the
apostle indicates, that the church is as much bound, to have nothing
to do with the disobedient, as she is bound to withdraw herself from
such as walk disorderly, even though the word _withdraw_ might be
understood only with reference to excommunication; for as the church
must withdraw herself, lest she should be leavened or defiled by such
persons, so she must have nothing to do with them, that they may be
ashamed. Again, the church defiles herself, when she does not avoid,
since this is commanded and taught her by the apostle, for he taught
this, that it should be done, as may be perceived in his epistle to
the Corinthians; for he writes: “I wrote unto you in an epistle not
to company with fornicators.” 1 Cor. 5:9. From this it seems that he
had written them before that time; but as they did not observe it, he
explained it to them more fully, for he says; Yet not altogether with
the fornicators of this world, or with the covetous, or extortioners,
or with idolaters; for then must ye needs go out of the world. But I
have written unto you, not to keep company with these. See, he says
again: I have written unto you.