was not whashed by baptisme See artic 7. Scripture We were by nature the children of wrathe as also the rest As by the offence of one vnto all men to condemnation Protestants Originall sinne is not imputed to them the children of the faithfull are borne Saintes See art 9. Scripture In what then were ye baptized who saied in Ihons Some baptized in Saint Ihons Baptisme Not in that baptisme Some knew not of the Holie Ghost They knew of him baptisme Protestants It is demonstrated that they were neuer baptized in Ihons outward baptisme See more art 11. Scripture But they saied to him Nay nether haue we heard whither there be a Holie Ghost Protestants How could it be that Iewes had heard nothing of the Holie Ghost Se more art 12. CHAPTER XI OF THE EVCHARIST SCripture This is my bodie which is giuen for you This is my The Eucharist is the bodie of Christ It is not his bodie bloud of the new testament that shal be shed for manie Protestants The Sacramentall bread is called Christs bodie although indeed it be not Christs bodie The Eucharist is not truely the bodie of Christ Some do vrge that the lords bread is the verie bodie of Christ but we say the contrarie See more art 1. Scripture Vnles ye eate the flesh of the Sonne of man and Christs flesh to be eaten drinke his blood ye shall not haue life in you Protestants Christ did not command his bodie to be eaten Not to be eaten but symbolicall bread VVe eate and drinke nothing but bread and wine Christs corporall flesh can be no way eaten See more art 2. His flesh truly meate Scripture My flesh is truely meate Protestants It is farre from the bodie of the lord to be truly Not truly meate eaten See art 2. cit Scripture Drinke ye all of this For this is the blood of the Blood of the new testameÌ„to be drunk Not to be drunk The Chalice is the new testament There is sacrifice new testament Protestants Christ did not giue the blood of the new testament to drink See art 3. Scripture This chalice is the new testament in my blood Protestants That Cuppe was not the new testament This Cuppe was not the new testament it self See more art 4. Scripture In euerie place there is sacrificing and there is offered to my name a cleane oblation Protestants There is no more Sacrifice remayning in the There is none Church See more art 11. Scripture This is the chalice the new testament in my blood The Chalice shed for vs. which chalice as is euident by the Greek text shal be shed for you ProtestaÌ„ts The chalice was not shedde for vs. See more art 6. Not shedde for vs. We haue an altar We haue none Scripture We haue an altar whereof they haue no power to eate who serue the tabernacle Protestants Paule maketh no mention of an altar In the Apostolicall writings there is no mention of an altar Altars haue no place in the time of the Ghospell See more art 24. Scripture And the whole mulâ—â—tude of the children of Israel The Paschall lambe sacrificed Not sacrificed shall sacrifice him the paschall lambe at euen Protestants The holie Bible no where teacheth that the paschall lambe was immolated and sacrificed The paschall lambe was no sacrifice See more art 13. OF THE OTHER SACRAMENTS CHAPTER XII SCripture Whose sinnes you shall forgiue they are forgiuen Men can forgiue sinnes They can not Protestants Men do not forgiue sinnes who attributeth remission of sinnes to a creature robbeth God of his glorie It is proper to God alone to remit sinnes and so proper as he communicateth this glorie to none See more art 1. Scripture Confesse your sinnes one to an other Sinnes to be confessed to men Not to be coÌ„fessed to theÌ„ Grace by imposition of hands Not by it Protestants God requireth not this confession to manne Confession of sinnes is forbidden Nether Christ nor his Apostles would command it See art 2. Scripture Resuscitate the grace of God which is in thee by the imposition of my hands Protestants Grace was not giuen by the externall signe of imposition of hands Imposition of hands of it self hath no efficacie but the effect dependeth of God alone See more art 3. Scripture Euerie one that dismisseth his wife and marrieth an To marie after diuerce is aduantrie Not aduantrie Men dying are to be auoiled other committeth aduoutrie Protestants Who dismisseth his wife for whoredome and marrieth an other doth not commit aduoutrie See more art 6. Scripture Is anie man sick among you let him bring in the preists of the Church and let them pray ouer him anoiling him with oile Protestants The Preists were commanded that they should Not to be not anoile those that died See more art 7. CHAPTER XIII OF FAITHE SCripture This is the worke of God that you beleiue in him Faith is a worke whom he hath sent Protestants Faith is no worke It is false that faith is a Not to worke worke See more art 1. Scripture And now there remaine Faith Hope and Charitie Faith distinct from Hope these three c. Protestants Who wnderstand not that Faith Hope and Not distinct Charitie are the selfe same thinge wil be forced to let passe manie knotâ—es in Scripture vnloosed See more art 7. Scripture And now there remaine Faith Hope and Charitie Faith inferior to Charitie Not inferior these three but the greater of these is Charitie Protestants Faith is greater then Charitie Faith is better more worthie more noble then Charitie See more art 7. Scripture Of the Princes also manie beleiued in him but for Faith without confessioÌ„ the Pharises did not confesse Protestants True faith can no more be separated from confession Not without confession Faith of Christs Godhead helpeth of mouth then fire from heate See more art 9. Scripture These are written that you may beleeue that Iesus is Christ the Sonne of God and that beleiuing you may haue life in his name Protestants To beleiue that Christ is one person which is Helpeth not God and man would helpe none See more art 3. Scripture Of the Princes also manie beleiued in him but Faith without charitie for the Pharises did not confesse For they loued the glorie of man more then the glorie of God Protestants It is impossible to beleiue where charitie wanteth Not without charitie True faith can no more be without workes then fire without heate See more art 8. Scripture Faith without workes is dead Faith some times dead Neuer dead Protestants Who beleiue that true faith can be dead beleiue against the Confession of our Church True faith can neuer be saied to be dead See more art 10. Scripture VVithout faith it is impossible to please God Faith necessarie to saluation Not necessarie Faith without workes saueth not It saueth Beliefe doth iustifie Protestants
and more by Bullinger in Hospin part 2. fol. 344. Where he saieth Who knoweth not that we are of their number who do not admit this word Substance nor euer would admit it THE CONFERENCE Scripture expressely saieth that Christ gaue to his Apostles his bodie to be eaten and his blood to be drunke that vnlesse we eate his flesh we shall not haue life that his flesh is truely meate The same say Catholiks Protestants expressely say that Christs flesh eaten profiteth nothing nothing at all that Christs true flesh cannot be eaten spiritually can be no way eaten that it is farre from Christs bodie to be truely eaten that Christs bodie is not exhibited in the Supper according to the substance thereof that those words Take eate are not spoaken of Christs bodie that Christs neuer gaue his bodie to be receaued the Euangelists neuer commanded vs to receaue and eate it that what is giuen to be eaten is Christs symbolicall bodie is but symbolicall bread is nothing but bread and wine onely a signe of Christs bodie that Christ gaue bread to the Apostles and not his bodie Which are so coÌ„trarie to the holie Scripture as themselues sometimes confesse it See l. 2. c. 30. ART III. WHETHER CHRIST GAVE the blood of the new testament to be drunke SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 26. v. 28. Drinke ye all of this For this is my blood The blood of the new testament to be drunâ—k of the new testament CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Mathew 26. vers 28. Christ professeth that what we drinke in the chalice is the blood of the new testament PROTESTANTS EXPRESSELY DENIE Zuinglius in Subsidio to 2. fol. 245. Christ did not giue the Not the blood of the new testament blood of the testament to drinke Which he repeateth againe And of the same opinion all the rest are who ether denie that Christ gaue his true blood to drinke as we haue seene in the former chapter for Christs true blood is the blood of the new testament or denie that the Eucharist is the testament as we shall heare art seq THE CONFERENCE Scripture expressely saieth that Christ gaue the blood of the new testament to be drunke The same say Catholiks Protestants expressely denie it ART IV. WHETHER THE EVCHARISticall Chalice be the testament of Christ SCRIPTVRE EXPRESSELY AFFIRMETH. The Chalice was the new testament Luc. 22. v. 20. Christ saieth This is the chalice the new testament in my blood 1. Corinth 11. vers 25. This chalice is the new testament in my blood CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. l. 1. de Euchar. c. 11. As for the figure which they put in the word Testament I say there is none there and he auoucheth that the Eucharist is properly the testament of Christ PROTESTANTS EXPRESSELY DENIE Iuel art 10. sect 1. Nether was that cuppe in deed and really the It was not ths new testament new testament So also art 12. sect 16. Willet Cont. 13. q. 1. p. 595. The wine in the cuppe was not the new testament 596. The blood is not the testament Peter Martyr in Hospin part 2. Histor fol. 257. Nether the cuppe it selfe nor the liquor contained in it is indeed the testament Zuinglius in Subsidio to 2. fol. 245. This cuppe was not the blood of the testament nor the testament itselfe De Caena fol. 291. The blood of Christ is not the new testament and much lesse can we say that this drinke is the new testament howbeit it be called by this name And the reason why against the expresse word of God he denieth the chalice to be the testament of Christ he giueth l. de Relig. c. de Eucharist in these words If the cuppe be the testament it followeth that it is the true and sensible blood of Christ Oecolampadius apud Zuinglium to 2. fol. 499. It must needs be that this chalice or cuppe be the signe of the couenant or new testament not the new testament itselfe indeed Beza in Lucae 22. v. 20. edit An. 1565. Wine is called the couenant it selfe whereas it is onely a symbol or badge of the couenant or rather of that wherewith the couenant is made to wit of the blood of the Lord. In Colloq Montisbel pag. 38. I maruail that you call the Supper of the Lord a testament which seemes very strange to me The Supper of the Lord is not the testament itselfe but onely a parte of the testament that is the seale thereof The Cuppe cannot be the testament THE CONFERENCE Scripture expressely saieth that the chalice of the Eucharist is the new testament Catholiks say the same Protestants expressely say that nether the chalice nor the liquor therein contained is the new testament that nether the wine nor the blood of Christ is the new testament that the Cuppe cannot be the new testament but is onely a symbol or badge thereof or rather of the blood wherewith the testament was made That the Lords Supper is not the testament and that it were strange to call it so Which contradictioÌ„ of Scripture is so euident as diuers Protestants confesse it See l. 2. c. 30. ART V. WHETHER AT THE VERIE time of Christs celebration of the Eucharist his bodie was giuen and deliuered and his blood shedde for vs SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 22. v. 19. And taking bread he gaue thanks and brake Christs bodie was giueÌ„ and his blood shed at Supper and gaue to them saying This is my bodie which is giuen for you And S. Paul 1. Corinth 11. vers 24. in Greek hath which is broken as also S. Mathew 26. vers 28. S. Mark 14. v. 24. S. Luke c. 22. v. 20. speake of the blood or of the Chalice in the present tense Which is shedde CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 26. v. 28. Those words Which shal be shedde for you are to be redde in the present tense according to all the Euangelists in the Greek text and the sense is which is now distributed for you and is by reall participatioÌ„ sprinkled and inwardely powred into euerie one of you PROTESTANTS EXPRESSELY DENIE Iuel art 17. sect 4. Christ gaue his bodie to be broken and his blood to be shedde not at his last supper but onely vpon his crosse and not where else Spalatensis l. 5. cap. 6. sect 229. saieth that the forecited words can be no way true of the present time Peter Martyr cont Gardiner col 354. But I pray you tell vs once what that is which remaineth and is broken If you say Not giuen or shedde at the Supper Accidents you wil be laughed at by children If you say The bodie of Christ you wil be blasphemous Col. 812. But who will say that Christ himselfe or his bodie is broken in the Supper Moulins in his Bucler part 2. pag. 91. Christ did not say that his blood was shedde in the Eucharist Pag. 87. He speaketh of a shedding which was not yet made but to
your sinnes Translate ill one to an other proue that we ought to confesse our sinnes to men the French Bibles An. 1605. 1610. translate them thus Confesse your faults one against an other as if the Apostle had bidden onely to confesse offences done against men The same insinuateth the Kings Bibles whiles for Sinnes it hath Faultes Because those words Actor 23. v. 11. And the night following Translate ill our Lord standing by him saied c. do proue that Christ was present with S. Paul in prison the French Bibles An. 1560 1562. 1568. 1605. in steed of Standing by translate He presented himselfe Tremellius hath He was seene Because those words Hebr 4. ver 14. Hauing therefore a Translate ill great high Preist that hath penetrated the heauens Caluin for Penetrated the heauenes translated He entred Beza He passed through Tromellius He ascended Because that Pronoune demonstratiue Hic This in those words of Christ This is my blood doth proue that it Translate ill is not referred to the word Cuppe or wine but to the word Blood Beza in Math. 26. v. 28. would not translate it Hic in the masculine gender but Hoc in the neuter gender For saieth he homilia 2. de ver present vol. 3. pag. 316. Surely who saieth Hic This is my blood pointeth at nothing but his owne blood The like he saieth in Cyclope pag. 268. Piscator l. 2. Thes p. 450. And yet as Illyricus saieth All both ancient and new and Caluin himselfe translate Hic This is my blood And Beza himselfe Hebr 9. ver 20. translateth the very selfe same Greek words thus Hic est sanguis This is my blood because there they proue not that the Euchariste is the bloud of Christ as they do Mathew 26. v. 28. cit Musculus also in locis tit de Caena pag. 360. affirmeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by S. Mathew and S. Mark is not well translated in the Masculin gender Hic Vnlesse we vnderstand Calix and neuerthelesse in the same place saieth that Mathew and Mark write that our Lord saied Hic This is my my blood of the new testament So that though twoe Euangelists teach that our Lord saied Hic This in the Masculine gender yet it is not well translated so Because those Greek words Luc. 22. vers 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is This is the new cuppe which the new testament in my blood that Cuppe which is shed for you do euidently shew that the word Shed is referred to the word Cuppe and consequently doe proue that it was a Cuppe of the true blood of Christ Beza vpon that place and Respons ad Illyr p. 198. and other Protestants after him saieth that ether there is a manifest Solloecophanes wherein the They call in do oâ— the words Nominatiue case is put for the Datiue or els these words are foisted into the text And yet confesseth that all our ancient Copies haue the nominatiue case or as Fulk saieth Praef. in nou testam not 49. All the Copies extant haue it in the nominatiue case And Beza herein is followed of Whitaker l. 1. cont Dur. sect 35. Daneus Contr. de Euchar. p. 544. Bucanus loco 48. Piscator in Refutat Sophismatum Hunnij p. 468. and of others Zuinglius resp ad Matthaeum Rulling tom 2. fol. 156. somewhat bolder translated these Greek words so as the word Shed cannot be referred to the word Cup to which alone S. Luke referreth it for thus he hath Hoc poculum in sanguine meo qui pro vobis funditur and Respons ad Confess Lutheri tom 2. fol. 511. saieth that it is an Enallage or Change of the Nominatiue case for the Datiue Moreouer Beza Luc. 22. vers 17. calleth in doubt those words Which is giuen for you Whereby the real presence is confirmed Because those words Math. 10. vers 2. The names of the They call in doubt twelue Apostles be these These first Simon who is called Peter proue the primacie of S. Peter Beza vpon that place saieth What if this word First be added by some who would stablish the the primacie of Peter And neuerthelesse addeth We find it so written in all Copies And so by his owne confession contrarie to the testimonie of all Copies calleth in question a word which fauoureth the Primacie of S. Peter Because the Pronoune Hoc or Hic in the words of They â—â—ll in doubt the Eucharist being taken adiectiuely helpeth to proue the Eucharist to be the bodie blood of Christ Daneus l. 1. de Euchar. c. 1. pag. 543. saieth What if I except that the proper words of Christ were onely these twoe Is my stesh I shall with one word frustrate all this proofe by the Pronoune Hoc But if thou canst nether proue thy exceptioÌ„ of Christs words nor canst denie but that the Euangelists haue the pronoune Hoc This is not thy exception both vaine and impious Because those words 1. Corinth 13. v. 2. If I should haue Translate ill all faith so that I could remoue mountaines and haue not charitie I am nothing do proue that no faith at all worketh iustification without charitie Beza therefore All translateth whole and saieth he doth it lest this text should deceaue anie Because those words Daniel 4. v. 24. Redeeme thou thy Translate ill sinnes with almes proue that good workes do redeeme sinnes The Kings Bible translateth it thus Breake of thy sinnes by righteousnesse And others say that our translatioÌ„ is naught And neuerthelesse P. Martyr on this place auoucheth That the Chaldee in which tongue this was written hath word for word Redeeme thy sinnes by iustices and so it is cited by Caluin 3. Instit c. 4. § 36. Apolog. Confess August c. de respons ad argumenta and also by others reported in the Protestants Apologie Tract 1. sect 4. subdiuis 7. Because those words Hebr. 2. ver 9. But him that was a They change the order of the words litle lessened vnder the Angels we see Iesus because of the passion of death crowned with glorie and honor proue that Christ was crowned with glorie because he suffered death Beza turneth the words thus But we see that Iesus crowned with glorie and honor who for a time was made inferior to Angels for suffering of death And King Iames Bible followeth him As if the Apostle had not saied why Christ was crowned with glorie but why he whas made inferiour to Angels And yet Beza is not ashamed to adde Let no man meruaile that I haue changed the placing of the words Because the words 2. Pet. 2. v. 8. For in sight and hearing They 〈◊〉 the 〈◊〉 he was iust dwelling with theÌ„ who from day to day vexed the iust soule with vniust workes proue that meÌ„ may be iuste in some deeds The King and Queens Bible turne the words thus For being righteous and dwelling amoÌ„g theÌ„ in seing and hearing vexed his soule Where they do not refer
in manie places refuteth In like sorte Grauer in Absurdis Caluin c. 14. ser 10. Touching the Eucharist they denie that it is the bodie Of the Eucharist and blood of Christ l. 1. c. 11. art 1. Which is against Scripture For thus Muscul in loc tit de Caena I may not say the bread of the Supper is not the bodie of the Lord. For in so saying I should contradict the Lord saying This is my bodie Againe Otherwise bread should not be the bodie of the Lord against his expresse word Beza in Hosp part 2. f. 300. being asked whether he disliked that one should say The bread of the Supper is the bodie of Christ answered No for they are the words of Christ Et Hosp ib. f. 136. We denie not that bread and wine are the bodie and blood of Christ For Christ himselfe saied This is my bodie They say that those words This is my bodie must be thus expounded This signifieth my bodie Of which exposition Musculus in Schlusselb l. 1. Theol. Caluin art 22. giueth this iudgement We must beware of that exposition wherewith Christs words are thought to be the same as if he had saied This signifieth my bodie For this is not Christs meaning to shew that this bread signifieth his bodie They denie that Christ gaue vs his bodie to eate or his blood to drinke l. 1. c. 11. art 2. Which doctrine thus censureth Caluin l. de Neces ref Christ saied in plaine termes that he gaue them his bodie Beza epist 5. But I answere that is all one as to make Christ a lyer as who in cleare and plaine words saieth he gaue them that bodie which was deliuered for vs. Et Apol. 1. contr Saintem p. 292. To denie all eating of flesh were plainely to denie the very words of Christ They denie that the Cuppe is the new testament l. 1. c. 11. art 4. And yet Simlerus in Hosp part 2. f. 348. saieth The proper sense of these words is The Cuppe is the new testament or the blood of the new testament Iames Andreae in Colloq Montisbel p. 38. To me it seemeth altogether new and vnheard of that the Supper is denied to be the testameÌ„t of Christ against the plaine words alledged out of Luke Et Musculus in locis titul de Caena In Luke and Paul it is saied of this Cuppe that it is the new testament They denie that the Cuppe of the Eucharist was shed for vs. l. 1. c. 11. art 6. And yet Illyricus in Luc. 22. v. 20. writeth Which is powred out for you in the Greek text must needs be referred to the Cuppe Touching Matrimonie they denie that it is a SacrameÌ„t Of Matrimonie c. 12. art 5. And yet thus professeth the Confession of Wittemberg c. de Coniugio We confesse that Mariage is a kind of life instituted and approued by God and a mysterie as commonly it is expounded a great Sacrament in Christ and the Church as Paul saieth Touching faith they denie that it can be without good Of Faith works l. 1. cap. 13. art 8. which doctrine thus condemneth Schlusselburg l. 1. Theol. art 15. Aretius saieth that faith and good works are conioyned as the species and her proprietie as a man and reason But we out of the word of God teach and learne that this doctrine is false They denie that faith it selfe is imputed to vs for iustice l. 1. c. 13. art 19. And yet thus iudgeth Vrbanus Regius in loc fol. 46. Sincere faith on the mercie of God and Iesus Christ is our verie iustice Faith is imputed for iustice to the beleiuer Abraham beleiued and it was imputed to him for iustice They denie that the faith of the Hemorroïssa was pure libr. 1. capit 13. articul 25. And yet thus Bullinger in Marci 5. The power of true faith is singularly expressed Touching good works they denie that they are necessarie Of good workes to saluation l. 1. c. 14. art 13. And yet Piscator saieth in Thes loc 10. The Scripture teacheth that good works are necessarie to saluation The same say the Electorals in Colloq Aldeburgico They denie also that good works are cause of saluation lib. 1. cap. 14. art 15. And yet thus writeth Illyricus in Claue tractat 6. titul de Var. bonum operum praed We heare that to manie effects and praises and euen saluation it selfe is attributed in Scripture to good works It is plaine that oftentimes somewhat to much praise is ascribed to good works which doth not agree to them nor is to be ascribed to them if we will speake exactly truely and properly They denie that they are meritorious lib. 1. cap. 14. art 8. And yet thus professeth Apollog Confession in Melancthon tom 3. Seing works are some fulfilling of the law they are truely saied to be meritorious reward is rightly saied to be due to them Agayne The text of Scripture saieth that life euerlasting is rendered to them Which Protestants denie lib. 1. cap. 14. articul 7. They denie also that they are to be done for God lib. 1. cap. 14. art 20. Of which point thus iudgeth Kemnice in locis tit de bonis oper The testimonies of Scripture most clearely teach that good works are to be done for Gods sake Touching virginitie they denie that it is counsailed in Scripture l 1. c. 15. art 4. And neuerthelesse Vrbanus Regius in locis fol. 372. saieth Virginitie is counsailed in the Ghâ—spell not commanded And in Interp. loc 49. Virginitie is onely a counsaile not a precept Concerning sinne they teach that it can remayne with Of sinne iustice l. 1. c. 16. art 17. Yet thus pronuonceth Luther in Gal. 3. These are directly opposit That a Christian is iust and loued of God and yet with all is a sinner Againe How are these twoe coÌ„tradictories true at once I hâ—ue sinnes am most worthie of the wrath of God and the Father loueth me They denie that sinne putteth a man out of grace l. 1 c. 16. art 6. And yet thus writeth Hemingius in Enchir class 2. If a penitent sinne against his conscience as Dauid did with murder and adulterie he casteth of the holie Ghost and becometh guiltie of Gods wrath and vnlesse he doe pennance falleth into eternall punishment It is a horrible madnesse to say that such retaine the holie Ghost wheÌ„ as Paul saieth plainely Gal. 5. The works of the flesh are manifest and they that doe such shall not possesse the kingdome of God They denie that the widdows whereof S. Paul speaketh 1. Timoth. did sinne in marrying l. 1. c. 16. art 15. And yet thus Bullinger in Tim. 5. Surely to marrie of it selfe is no sinne But because they haue once giuen their promise to Christ the spouse and to the Church and of their owne accord haue left marriage hereupon their marriage turneth to the disgrace of Christ which is that which Paul termeth to become wanton against Christ Bucer lib. 2. de Regno
is giuen to Christ because he is the Sonne of man PROTESTANTS EXPRESSELY DENIE Luther in Galat. 2. to 5. fol. 321. I was so taught from a child that I waxed paile with feare at the very name of Christ because I was perswaded that he was a Iudge Wherefore I haue duble labour to correct this euill First to forget that ould inueterate Christ is no iudge opinion of Christ a lawmaker and iudge then to damne and reiect it And in Galat. 5. tom 1. Germ. Witenberg apud Scioppium in suo Ecclesiast c. 5. When thou thinkest of Christ as a Iudge who will command thee to giue an account of thy life past then be assured and certaine that it is not Christ but the very diuell him selfe The same doctrin he preacheth Postilla in Dom. 3. Aduentus and in Die Pentecostes where also he addeth If we haue such an imagination of Christ as that I thinke he is a Iudge streight waies I feare him thence it followeth that I become strange from him and fearfull in the sight of God so that also I hate him Iacobus Andreae apud Bezam respons ad calum vol. 3. pag. 131. Some of them are not afraied to say that Christ shall not exercise the last iudgment as man but as God And the like thinke all they who as we shall rehearse hereafter chap. 16. saye that Christ will not exact any account of our life past For if he be our iudge doubtlesse he will exact account of vs. THE CONFERENCE Scripture expressely teacheth that Christ is appointed iudge of the liuing and the dead that he hath power to iudge because he is the Sonne of man Catholiks the same Protestants expressely teach that it is a damnable opinion to thinke Christ to be a iudge that when we thinke of Christ as a Iudge it is not Christ but the Diuel him selfe that if we imagin Christ to be a iudge we fall to hate him ART IX WHETHER CHRIST HATH made a new testament or couenant SCRIPTVRE EXPRESSELY AFFIRMETH. Hieremie 31. v. 31. Behould the dayes shall come saieth our Lord and I will make a new couenant with the house of Israel Christ made a new couenant and the house of Iuda not according to the couenant which I made with their fathers in the day that I tooke their hand to bring them out of the land of Egypt Which words the Apostle citeth Hebr. 8. v. 8. and expoundeth them of the couenant made by Christ Hebrews 8. v. 6. and 7. But now he hath obtained a better A better testament ministerie by so much as he is mediator of a better testament which is establiished in better promises For if that former had beene void of fault there should not certes a place of a second beene sought Hebrews 9. v. 15. And therefore he is the mediator of a new A new testament testament that death being a meane vnto the redemption of those preuarications which were vnder the former testament they that are called may receaue the promise of eternall inheritance Galat. 4. v. 24. For these are the twoe testaments The one Twoe testaments from mount Sina c. Mathew 26. ver 28. This is my blood of the new testament And Luke 22. v. 20. This is the chalice the new tastament in my blood CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Missa c. 8. Christ at his last supper made his testament and therefore fulfilled the figure of the ould testament PROTESTANTS EXPRESSELY DENIE Confessions of Swizers cap. 17. Seing there is alwaies one onely God one mediator of God and men one testament or couenant There is but one testament it necessarily followeth c. Whitaker Cont. 2. q 2. c. 3. It is one and the same couenant albeit by reason of the times diuersely made Zuinglius in Elencho tom 2. fol. 31. They are called two Not twoe testaments testaments not that they are twoe different testaments Fol. 33. Wherefore there is one testament alone one onely testament In Serm. 1. Bernen fol. 532. But seing there are not twoe testamēts there must be this one Caluin 2. Instit c. 10. § 2. The conuenant of all the Fathers is so litle differēt from oures in deed and in substāce that it is wholy one and the same yet the administration varieth Beza in Math. 26. v. 28. They cannot nor must not be called Not twoe couenants twoe couenants as if indeed they were twoe Cont. Heshus vol. 1. p. 283. The ould and the new couenant is one onely and singuler couenant whether we consider the author or the matter or the end and scope of them both Peter Martyr in locis clas 2. c. 16. § 27. We must needs determin that the couenant betwixt God and man of the ould and new testament is one and the same Bucanus Instit Theol. loco 22. The twoe testaments are one in substance or in respect of all causes efficient materiall and finall THE CONFERENCE Scripture expressely saieth that Christ made a new couenant or testament a second an other a latter couenant or testament a new one not according to the ould a better testament established in better promises and that the former testament was not void of fault Catholiks say the same Protestants expressely say that there is alwaies one testament or couenant one and the same couenant wholy one and the same in deed and substance one and the same according to the Author matter and end one in respect of all causes materiall formall efficiēt and finall that there are not twoe different testaments that they must not be called twoe as if indeed they were twoe Which are so manifestly repugnant to Scripture as diuers Protestants confesse it See l. 2. c. 30. ART X. WHETHER CHRIST AS MAN were ignorant SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 16. v. 30. The Apostles say to Christ Now we know Christ knew all things that thou knowest all things and thou needest not that any man aske thee Ihon 21. v. 17. Peter saied to him Lord thou knowest all things thou knowest that I loue thee And ca. 7. v. 15. And the Knew letters though he had not learnt them Iewes maruailed saying How doth this mā know letters whereas he hath not learned Ihon. 2. v. 24. But Iesus did not commit himselfe vnto them for that he knew all and because it was not needfull for him that Knew what was in man any should giue testimonie of man for he knew what was in man And c. 18. ver 4. Iesus therefore knowing all things that should come vpon him went forth c. Coloss 2. v. 3. In whome Iesus Christ be all the treasures Had all treasures of knowledge of wisdome and knowledge hidde CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part q. 15. art 3. As in Christ there was no fomite of sinne so there was no ignorance Et q. 11. art 11. He knew all particuler things past present and to come
with the baptisme of S. Ihon and after with the baptisme of Christ Catholiks say the same Protestants expressely say that they were not baptized againe were not baptized with Ihons baptisme and that it is madnesse to say it that in the foresaied place of the Acts there is no speech of baptisme or baptizing Which are so contrarie to Scripture as Protestants sometime confesse it See lib. 2. cap. 30. ART XII WHETHER THE FORESAIED Ephesians had heard of the Holie Ghost SCRIPTVRE EXPRESSELY DENIETH. Act. 19. v. 2. And he S. Paul saied to them Haue ye receaued The Ephesiās had not heard of the holie Ghost the Holie Ghost beleiuing But they saied to him Nay nether haue we heard whether there be a Holie Ghost CATHOLIKS EXPRESSELY DENIE D. Stapleton in Actor 19. v. 5. S. Paul saied to these Ephesians because they had answered that they had heard nothing of the Holie Ghost In what then were you baptized PROTESTANTS EXPRESSELY AFFIRME Caluin in Actor 19. v. 2. How could it be that Iewes had heard They had heard of the holie Ghost nothing the Holie Ghost Surely hence we gather that Paul spoake not so much as in generall of the Holie Ghost and therefore there is a figure in the word Ghost Beza in Actor 19. v. 2. It were most absurd to beleiue that they who had beene baptized of Ihon and professed themselues disciples of Christ were ignorant that there was anie holie Ghost Bucanus in Instit loco 47. What those twelue men denie that they had heard that there was a Holie Ghost is not to be vnderstood of the being or person of the Holie Ghost but figuratiuely of the visible manner of powring downe his guifts Reineccius to 4. Armaturae c. 18. If demaund and answere had beene simply made of the Holie Ghost in respect of his person and grace it would follow that they had had no knowledge of the person of the Holie Ghost But the consequent is absurd THE CONFERENCE Scripture plainely saieth that the saied Ephesians had not so much as heard that there was a Holie Ghost Catholiks say the same Protestants plainely say that it could not be that they had not heard of the Holie Ghost that it is absurd most absurd to thinke that they were ignorant of the Holie Ghost THE SVMME OF THIS CHAPTER OF BAPTISME The things which we haue in this Chapter rehearsed do clearly shew how differently Protestants beleiue of baptisme from the Scripture For the Scripture together withe Catholiks teacheth that water and the inuocatiō of the holie Trinitie be necessarie to baptisme that baptisme is necessarie by necessitie both of precept and of meane to saluation that Simon Magus and reprobats receaue whole baptisme that baptisme is effectuall in the reprobates that baptisme cleanseth sinnes but pardoneth not sinnes that are to be done that children of the faithfull are in state of damnatiō before they be baptized that Christs baptisme is different from S. Ihons baptisme All which Protestats denie They shew also that Protestants play the theiues with baptisme and steale from it the necessitie of water and of the inuocation of the holie Trinitie the necessitie of precept and meane to saluation the integritie and efficacie thereof in the reprobates the vertue of cleansing sinnes in anie whomsoeuer the difference and excellencie aboue the baptisme of S. Ihon which being taken away Christs baptisme remaineth onely in name and they likewise Christians in name onely Thus much of Baptisme Now of the Eucharist CHAPTER X. OF THE EVCHARISTE ART I. WHETHER THE EVCHARIST or that which Christ after his last supper gaue with his hands vnto his Apostles was his bodie and blood SCRIPTVRE EXPRESSELY AFFIRMETH. MATHEW 26. v. 26. Christ saied of that which with his hands he gaue to his Apostles to eate This is my bodie The same is Marc. 14. v. The Eucharist is the bodie of Christ 14. And Luc. 22. ver 19. This is my bodie which is giuen for you And 1. Cor. 11. v. 24. This is my bodie which shal be deliuered for you Moreouer Ihon. 6. ver 15. he saieth The bread which I will giue is my flesh for the life of the world Mathew 26. v. 28. Christ saieth of that which he gaue The blood of Christ his Apostles to drinke This is my blood of the new testament which shal be shed for manie vnto remission of sinnes Marc. 14. v. 24. This is my blood of the new testament that shal be shed for manie Luc. 22. v. 20. This is the Chalice the new testament in my blood which shal be shed for you 1. Cor. 11. v. 25. This chalice is the new testament in my blood CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 13. c. 3. The Apostles had not yet receaued the Eucharist of the hands of our Lord and yet he truely affirmed that to be his bodie which he gaue And cap. 4. Because Christ truely saied that that was his bodie which he offered vnder forme of bread therefore c. PROTESTANTS EXPRESSELY DENIE Iuel in Denfense of the Apologie part 2. c. 10. diuis 1. p. Not the flesh of Christ 209. The bread of the Sacrament is one thing and the flesh of Christ is an other There is great difference betweene the bread of the Sacramēt and the flesh of Christ Art 8. sect 5. The sacramentall bread is called Christs bodie although indeed it be not Not indeed his bodie Christs bodie So also art 21. sect 1. Bel in his Iesuits Antepast p. 44. The meaning of Christ is Not his reall blood not This is my naturall bodie and my reall blood Spalatensis l. 5. de Repub. c. 6. n. 108. The holie bread is not Not the bodie of Christ the bodie of Christ n. 112. The bread is called the bodie of Christ not that it is the bodie of Christ The Eucharist though it be Not truely called the bodie of Christ Yet it is not truely and really the bodie of Christ ibid. pag. 165. It is false to say The bread is the bodie of Christ Melancthon epist ad Com Palatin apud Hospin part 2. Not the true bodie of Christ Histor f. 260. Paul doth not say as they of Breme do Bread is the substantiall bodie of Christ nor as Hes husius doth Bread is the true bodie of Christ Hospinian himselfe lib. cit f. 261. The bread of the Supper Not his substantiall bodie is not the substantiall bodie of Christ Which he repeateth fol. 254. The verie like words of the Heluetians her rehearseth f. 161. 153. of the Tigurins 161. of the Strasburgians f. 100. of the Witenbergians fol. 292. of Hardenberg 297. and of Engelhard fol. 25. Zuinglius l. de Caena to 2. f. 283. These words of Christ This Not corporall flesh is my bodie can no way be vnderstood of substātiall and corporall flesh Which he hath againe l. de relig c. de Euchar. and in Subsidio to 2. fol. 247. And Sermon
1. Bernen f. 532. As if the Apostle should say this is the meaning of those things which we haue tould It is not flesh which is set afore vs albeit now I haue vouchsafed it that name nor likewise blood but bread and drinke OEcalampadius in Hospin lib. cit f. 41. Not without follie Not the selfe same bodie would we binde men to confesse that this selfe same bread is the bodie of Christ. And f. 118. Some do vrge that the Lords bread is the very bodie of Christ But we say the contrarie Not his verie bodie Bucer in Hospin l. cit fol. 191. Nether is bread the very bodie of Christ but a Symboll of it And 192. All acknowledge that bread and wine are symbols and not the very things themselues of this great misterie Peter Martyr cont Gardiner col 147. The Sacrament of Not lawfull to say This is c. the Eucharist being shewne it is not lawfull for them to say of it all This is my bodie Col. 359. Manifest it is that the Eucharisticall bread is not properly the bodie of Christ And in Dialog col 137. This is my bodie is thus to be expoūded This to wit that which was shewed signifieth my bodie Caluin in Math. 3. ver 16. The bread of the holie Supper is Not Christs bodie called the bodie of Christ not that it is it but because it testifieth to vs that it is truely giuen to vs for meate Beza in Catechismo sect 9. This bread and this wine are Not our spirituall food they not our spirituall food No but they signifie to vs that from which life euerlasting proceedeth And lib. quaest quaest 207. pag. 356. So if you properly vnderstand this saying it wil be no lesse false that bread is the bodie of Christ then that a gourd As false that it is his bodie as that a gourd is a man Not Christs true bodie is a man Daneus Cont. de Euchar. c. 10. That Sacramentall bread is not the true and reall bodie of Christ The bread which Christ reached to the Apostles was not the true bodie of Christ And c. 1. Whēce it followeth that the signes remaine signes and seales and neuer become the thing it selfe which is signified to wit the true flesh and true blood of Christ Volanus l. 1. cont Scargam p. 793. Surely bread is not that Not the naturall bodie true and naturall bodie of Christ albeit it be called but sacramētally his bodie Musculus in locis tit de Signis The bread of the lords Not the verie bodie Supper is not the verie bodie of Christ CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that the Eucharist or that which our Sauiour after his last supper gaue with his hands to his Apostles to eate and drinke was his bodie blood and to put vs out of doubt what bodie and blood he added His bodie giuen for vs deliuered for vs His blood of the new testament and shed for remission of sinnes And otherwhere that the bread which he would giue vs was his flesh which he would giue for the life of the world The same say Catholiks Protestants expressely say that the bread the holie bread the bread of the Sacrament the Sacramētall bread the lords bread the bread of the supper the bread of the holie supper the bread of the lords supper the bread which Christ reached to his Apostles the Symbols the Signes the Eucharist the sacrament of the Eucharist the Eucharisticall bread is not the bodie of Christ not his very bodie not his bodie it selfe not his true bodie not his substantiall bodie not flesh not Christs true flesh an other thing and much different from Christs flesh not the thing it selfe of this misterie not our spirituall food that Christs words can no way be vnderstood of Christs substantiall flesh that his meaning is not This my naturall bodie That the Eucharist being shewed we may not say if it This is my bodie that though it be called Christs bodie yet it is not his bodie Which are so directly contrarie to the Scripture as many of these men sometimes confesse it as shal be seene cap 30. of the 2. booke But because they do not onely contradict the Scripture in denying the Eucharist to be the bodie of Christ which the Scripture so often and clearly affirmeth but diuers other waies also I will likewise set them downe Secondly therefore they contradict the Scripture in saying that the Eucharist is nothing but a simple ceremonie onely bread onely a type or figure onely a seale or signe of the bodie and blood of Christ which the Scripture so oftentimes saieth is his true bodie and blood Whitaker Cont. 2. q. 5. c. 19. Sacraments are onely seales of Onely aseale those goods which are proposed to vs in the word Cartwright in disput Oxonien apud Martyrem p. 134. Onely a signe The Eucharist is onely a signe Spalatensis l. 5. de Rep. c. 6. n. 113. The bread is not the bodie of Christ indeed but onely a signe of it Perkins de Caena to 1. col 858. The bread is called the bodie Onely a signe and seale whereas it is onely a signe and seale of the bodie Melancthon as Luther reporteth in Hospin part 2. Histor A simple ceremonie fol. 194. Accounted the Eucharist no better then a simple ceremonie Confessio Czinge in Syntagmate pag. 196. The Eucharisticall Hath onely the name signes haue not the substance of the things signified but onely their names Helueti in Hospin libr. cit fol. 153. The bread is not the Onely a signe verie bodie of Christ but onely a signe and Sacrament of it Iuel art 10. sect 1. p. 313. The bread in it selfe is very naturall Very naturall bread bread art 21. sect 1. p. 443. The misticall bread is not Christ himselfe but onely a sacrament of Christ Zuinglius de Caena to 2. f. 286. The bread is onely a figure Onely a figure wherewith is signified that bodie which we ought to remember f. 291. This drinke was nothing else indeed but wine 293. Nothing Nothing els but a signe Nothing but bread and wine else but a signe and figure And. 296. The Apostles themselues neuer called this bread the bodie of Christ but onely bread And in Respons ad Lutherum fol. 431. It is nought els but bread OEcolampadius apud Zuinglium to 2. fol. 503. These particles This that we denie not to be certaine infallible tokens No hing but commō bread but such they are as teach that here is nothing els but common bread And ibid. 510. The drinke is a pure and bare creature and nought els beside Caluin de administr Caenae p. 41. Let vs account it enough Nothing but a note and signe if bread and wine be giuen vs for a note and signe In admonit vlt. ad Wesphal p. 826. What other is the bread As the Doue was the Holie
or This is my sacramentall or mysticall bodie Oecalampadius in Beza Resp ad Repet Sanctis pag. 48. That bread is a symbolicall bodie Zanchius lib. 1. Epistolarum pag. 280. These three bodies Misticall bodie of Christ we reade in the holie Scriptures His true and naturall his Misticall which is the Church and sacramentall which is bread Daneus Cont. de Euchar. c. 10. Austin confesseth that the Onely Sacramentall bodie bread is onely the sacramentall bodie of Christ but not his naturall bodie Againe The bread which Christ gaue to his Apostles was his sacramentall bodie Vrsinus in Miscellaneis p. 172. There is a bodie of Christ properly so called and a sacramentall which is the Eucharisticall bread Thus we see how plainly they say that the Eucharist is Christs symbolicall bodie his sacramentall bodie his mysticall bodie and not his true bodie Which himselfe saieth most plainly to be his true bodie that very bodie which was giuen and deliuered for vs. Finally we see how manie wayes the Caluinists do contradict the expresse word of God in this one matter First in expressely denying the Eucharist to be the bodie of Christ which the Scripture so often and so plainely affirmeth Secondly in saying that it is onely a signe or figure of Christs bodie which the Scripture plainely and often saieth is his true bodie Thirdly in saying that it is but onely figuratiuely his bodie which the Scripture simply and absolutely saieth is his bodie Fourthly in saying that Christs bodie is but figuratiuely or by faith and imagination in the Eucharist Which the Scripture directly affirmeth to be the substance of the Eucharist Fiftly in saying that Christs bodie is no more receaued in the Eucharist then in the simple word whereas Christ bidde vs take and eate his bodie in the Eucharist but not in his word Sixtly by saying that the Fathers in the ould law receaued Christs bodie in their Sacraments as truely as we do in the Eucharist when as they were neuer bidden to take and eate Christs flesh in their Sacraments as we are in the Eucharist Finally in saying that the Eucharist is Christs symbolicall sacramentall and mysticall bodie which the holie Scripture saieth is his bodie which was giuen and deliuered for vs. ART II. WHETHER CHRISTS FLESH be to be eaten and his blood to be drunke SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 26. ver 26. Take ye and eate This is my bodie ver 28. Christs bodie and blood to be eaten and drunck Drinke ye all of this For this is my blood c. Ihon 6. v. 53. Vnlesse you eate the flesh of the Sonne of man Truely and drinke his blood you shall not haue life in you Et 56. My flesh is truely meate and my blood is truely drinke CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 26. v. 28. For to perfect the new testament and couenant of which Christ speaketh betwixt vs and him no spirituall eating or drinking of the bodie and blood of Christ sufficeth but there is plainely required an externall reall and corporall receauing of them both PROTESTANTS EXPRESSELY DENIE Zuinglius l. de Relig. c. de Euchar. to 2. Christs flesh eaten Christ flesh eaten profiteth not profiteth nothing at all Which he often repeateth in Exegesi fol. 333. 334. 336. 346. and in Ioan. 6. to 4. in so much as Hospin part 2. Histor fol. 181. writeth that Zuinglius euerie where inculcateth that Christs flesh eaten profiteth nothing And c. cit de Euchar. Nether do we thinke that they are to be Not be eaten spiritually heard who determin thus we eate the true and corporall flesh of Christ but spiritually for they do not see that it can not stand together to be a bodie and to be spiritually eaten Againe What is giuen to be eaten is Christs bodie but symbolicall In Exegesi fol. 329. Christ did not command his bodie to be eaten but symbolicall bread Respons ad Luther fol 435. We eate and drinke We eate and drinke nothing but bread and wine nothing but bread and wine In Apol. f. 370. We teach that the onely signe of Christs bodie is eaten in this Eucharisticall Supper Respons ad Billican fol. 264. We are taught that Christs corporall flesh can be no way eaten And as Hospin lib. cit fol. 181. saieth Zuinglius euerie where inculcateth that the true and reall flesh of Christ cannot be eaten so much as spiritually and that to eate Christs flesh is nothing els but to beleiue Oecolampadius in Hospin l. cit f. 75. Flesh eaten profiteth nothing but the spirit And in Schusselburg lib. 1. Theol. Caluin Mistica artic 22. I do not read in the Euangelists that they bidde receaue and eate Christs bodie Carolstadius in Scusselburg l. cit art 28. This I know that Christ neuer gaue his bodie that we should receaue it For he saieth My flesh profiteth you not Tigurins in Schusselburg lib. cit artic 23. His flesh on earth profited for to accomplish our saluation now it profiteth no more Peter Martyr cont Gardiner col 146. It is farre from the Christs bodie not to be truely eaten He gaue not his bodie but bread He exhibited not his bodie in substance bodie of the Lord to be truely eaten Confessio Czengerina c. de Caena p. 193. Yea after the pronouncing of Christs words Christ gaue bread to the Apostles and not his bodie Caluin defens 2. cont Westphal pag. 774. I saied that Christs bodie was exhibited effectually in the Supper not naturally according to vertue not according to substance Beza Resp ad Acta Torgens vol. 3. p. 68. What is eaten with the mouth auaileth nothing to eternall and spirituall life Perkins in Cathol reform Cont. 10. c. 3. Though the bodie may be bettered with spirituall food of the soule yet cannot the soule be fedde with bodily food Polanus in Grauer in Absurdis Caluin cap. 3. Those words of Christ Take eate are not spoaken of Christs bodie for nether The words not ment of his bodie tooke he that into his hands nether brake nor gaue it to his disciples And albeit sometimes they say in words that they eate the bodie of Christ yet they adde that to eate is nothing but to beleiue as we haue already repeated out of Zuinglius and haue cited more places of their like sayings in my Latin booke c. 10. art 2. or by word Body or Flesh they vnderstand not Christs true body or flesh but some other thing as the same Zuinglius doth Respons ad Luther tom 2. fol. 390. In Exegesi fol. 350. and 333. and in Explicat art 18. tom 1. fol. 37. In like sorte how beit sometimes in words they say they eate the substance of Christs bodie yet Beza confesseth Apolog. 1. cont Sainctem pag. 294. that vnwillingly they vse the name Substance and as he addeth Respons 3. ad Selneccer pag. 271. Manie of them refuse it and not without cause and that is euident by the words now cited out of Caluin
to giue his life for vs 120 15 VVhether he merited any thing for himselfe 121 16 VVhether he sufficiently redeemed vs 123 17. VVhether he redeemed vs with his blood 125 18. VVhether he died for reprobates 127 19. VVhether he died for all 129 20. VVhether his blood be corrupted 131 21. VVhether his soule descēded to hell 132 22. VVhether he suffered the paines of hell 134 23. VVhether he entred to his disciples the doores being shut 136 24. VVhether he penetrated the heauēs 138 25. VVhether he praieth for vs in heauen 139 Chap. 4. Of Angels and Saints Art 1. VVhether Angels and Saints doe the will of God 144 2. VVhether Saints enioye their felicitie 145 3. VVhether the glorie of Saints be equall 147 4. VVhether Angels and Saints pray for vs. 148 5. VVhether Saints haue care of vs 150 6. VVhether they heare our praiers 152. 7. VVhether Angels offer our praiers to God 153 8. VVhether they be to be praied vnto 155 9. VVhether God be to be praied vnto by the names of Saints 156 10. VVhether God haue mercie on vs for Saints sake 158 11. VVhether Angels or Saints be to be bowed vnto 159 12. VVhether Saints be to be imitated of vs 161 13. VVhether holie men receaue vs into heauenlie tabernacles 162 14. VVhether anie Saint may be termed our hope 163 15. VVhether anie had power to worke Miracles 164 16. VVhether Saints do reigne with Christ 166 17. VVhether anie was full of grace 167 Chap. 5. Of the Scripture or worde of God Art 1. VVhether anie place of Scripture be hard to vnderstand 170 2. VVhether Scripture can be vnderstood without the holie Ghost 172 3. VVhether the Ghospel containe any law 174 4. VVhether the Ghospell preach pennance 167 5. VVhether the Ghospell reproue sinne 178 6. VVhether the Ghopell promise saluation without conditiō of works 180 7. VVhether the Gospell be contrarie to the law 182 8. VVhether the law of Moyses commanded faith in Christ 184. 9. VVhether anie vnwritten traditions be to be kept 186 Chap. 6. Of S. Peter and the Apostles Art 1. VVhether S. Peter were first of the Apostles 189. 2. VVhether the Church was built on S. Peter 190. 3. VVhether the keyes were giuen to him 192. 4. VVhether his faith failed 193. 5. VVhether the Apostles were foundations of the Church 195. 6. VVhether the Apostles were simply to be heard 196. 7. VVhether they were sufficient witnesses of the trueth 198 8. VVhether they learned anie point after Christs ascension 200. 9. VVhether Iudas was truely a disciple 201. 10. VVhether Iudas was a Bishop 202. Chap. 7. Of Pastors of the Church Art 1. Whether Pastors alwaies continew 204. 2. VVhether authoritie be in the Pastors 206. 3. VVhether one Pastor can excommunicate 208. 4. VVhether Pastors can make lawes 209. 5. VVhether Bishops be rulers of the Church 210 6. VVhether they rule the Church 211. 7. VVhether Pastors be to be called Priests 213. 8. VVhether a Pastor can be without calling 214. 9 Whether a Pastor may haue temporall iurisdiction 216. 10 VVhether Moyses were a Preist 218. Chap. 8. Of the Church Art 1. VVhether the Church be one 220. 2. VVhether ill men be of the Church 223. 3 Whether reprobats be of the Church 225. 4 VVhether the Church euer continew 226. 5. VVhether it be alwaies visible 228. 6. VVhether it be infallible 230. 7. VVhether it be simply to be heard 231. 8. VVhether trueth relieth on the Church 232. Chap. 9. Of Temples or materiall Churches Art 1. VVhether Churches be for priuat Praiers 235. 2. VVhether Churches be to be adorned 237. 3. VVhether Images may be set in Churches 4. VVhether Heatens thought their idols to be Gods 240 Chap. 10. Of Baptisme Art 1. Whether water be necessarie to baptisme p. 242. 2. Whether inuocation of the Trinitie be necessarie to baptisme p. 243. 3. Whether baptisme be necessarie as by precept p. 245. 4. VVhether it be necessarie as a meane p. 246. 5. VVhether Simon Magus and such were baptized p. 248. 6. VVhether baptisme be effectuall in reprobats p. 150. 7. VVhether baptisme clenseth sinne p. 252. 8. VVhether it pardonneth sinnes to come p. 256. 9. VVhether before baptisme children be in state of damnation p. 258. 10. VVhether the baptisme of S. Ihon and of Christ were different p. 261. 11. VVhether certaine Ephesians had receaued S. Ihons baptisme p. 262. 12. VVhether they had heard of the holie Ghost p. 264. Chap. 11. Of the Eucharist Art 1. VVhether the Eucharist be the bodie and blood of Christ p. 266. 2. VVhether Christs flesh be to be eaten and his blood to be drunk p. 280. 3. VVhether Christ gaue the blood of the new testament to be drunk p. 283. 4. VVhether the Eucharisticall Chalice be Christs testament p. 284. 5. Vhether at the time of his Supper his blood was shed p. 286. 6. VVhether the Eucharisticall Chalice was shed for vs p. 288. 7. VVhether bread be necessarie to the Eucharist p. 289. 8. VVhether the Eucharist be to be made of azime bread p. 290. 9. VVhether bread and wine whereof the Eucharist is made be to be blessed p. 292. 10. VVhether there ought to be anie preparation to the Eucharist p. 293. 11. VVhether there be anie Sacrifice in the Church p. 295. 12. VVhether is there anie altar in the Church p. 296. 13. VVhether the Paschal lambe was sacrificed p. 297. Chap. 12. Of the other Sacraments Art 1. VVhether Preists can forgiue sinnes p. 300. 2. VVhether we must cōfesse our sinnes p. 302. 3. VVhether grace be giuen by imposition of hands p. 305. 4. VVhether hands be to be imposed vpon those that are baptized p. 305. 5. VVhether Matrimonie be a Sacrament p. 306. 6. VVhether one may marrie after diuorce p. 307. 7. VVhether the sick are to be anoiled p. 310. 8. VVhether the new Sacraments excell the ould p. 311. Chap. 13. Of faith Art 1. VVhether faith be a worke 314. 2. VVhether faith beleiue onely God his promises 315. 3. VVhether to beleiue that Christ is God be iustifying faith 317. 4. VVhether faith be one 319. 5. VVhether all articles of faith may be beleiued without the holie Ghost 321. 6. VVhether faith differ from hope and charitie 322. 7. VVhether faith be greater then charitie 324. 8. VVhether faith be without charitie 325. 9. VVhether it be without confession 328. 10. VVhether without good works it be dead 329. 11. VVhether faith whereof S. Iames speaketh be iustifying faith 331. 12. VVhether anie faith be perfect 333. 13. VVhether faith be perfected by good works 331. 14. VVhether by faith we onely know that we are iustified 336. 15. VVhether faith be necessarie to iustification or saluation 338. 16. VVhether faith be anie cause of iustificatien 340. 17. VVhether faith alone cā iustifie 342. 18. VVhether faith iustifie as it is beleife 344. 19. VVhether faith it selfe be imputed to iustice 346 20. VVhether faith be proper to the iust 348 21 VVhether it be
that what the Scripture simply saieth is the bodie and blood of Christ Protestāts say is onely ostensiuely or in shew onely figurasiuely by resemblance and no otherwaies but metonymically not properly no otherwise then a keye is a house is the bodie and blood of Christ Fourthly they cōtradict the holie Scripture in that they denie that Christs bodie is present in the Supper in the Eucharist in the Eucharisticall bread or in the Sacrament in which according to Christs words it was so present as he badde his Apostles take it with their hands and eate it The Pseudosynod of London in Hospin part 2. Histor d. 220. No faithfull man ought to beleiue or professe the reall Reall presence not to be beleiued Christs bodie not in the Sacrament Not present in substance and substantiall presence of Christs flesh in the Eucharist Whitaker in Respons ad Demonstr Sanderi pag. 741. Christs bodie is not in the Sacrament nor in infinite Sacraments Iuel Defens Apol. p. 221. Thus is Christs bodie present not really nor in suhstance but onely in misterie Agayne As Christ is present in the one Sacrament of Baptisme euen so and none otherwise is he present in the other of the Eucharist which Absent in bodie he repeateth p. 264. And p. 234. Christ is present in maiestie absent in bodie 272. By abuse of speech they say the bodie of As the people in the Cuppe Christ is laied vpon the table 273. As people is in the Cuppe so is Christs blood in the Cuppe The like he hath artic 8. diuis As he dieth in the Sacrament 1 And art 12. diuis 14. As Christ dyeth in the Sacrament so is his bodie present in the Sacrament Perkins in his Ref. Cathol Contr. 10 ca. 1. We hould and Present as a thing to the name teach that Christs bodie and blood are not present with the bread and wine in respect of place of coexistence but by Sacramentall relation or this manner When a word is vttered the same comes to the eare and at the same instāt the thing signified comes to the mynde and thus by relation the word and the thing spoaken of are both present together Zuinglius in Respons ad Propos Eckij to 2. fol. 576. of this proposition The true and liuelie bodie of Christ and his blood are present in the Sacrament if the Altar Maketh this Not present in the Sacrament censure This proposition is nether pious nor Christian Serm. 1. Bernae fol. 527. Three articles of Christian faith directly fight against the presence of the bodie and blood of Christ in the Supper Not in the Supper Present by cōtemplation In Respons ad Lutherum fol. 363. By contemplation Christ is in the Eucharist 420. As for substance there is nothing present besides bread and wine 456. We willingly graunt and confesse that Christs bodie is in the Supper in the same manner As our bodies are in heauen that our bodies are now in heauen And in epist ad Principes fol. 546. Seing all this presence is nothing without the speculation Present by speculation of faith it belongeth to faith that these things are or be made present And apud Hospin part 2. Histor fol. 102. I By contemplation beleiue that in the Supper of the Eucharist Christs true bodie is present by contemplation of faith that is that they who giue thāks to the Lord for the guifts giuen vs in his Sonne do acknowledge him to haue taken true flesh truely to haue suffered in it truely to haue wiped away our sinnes with his blood and so that all the matter done by Christ is made as it were present by contemplation of faith But that Christs bodie should be really and in substance present we do not onely denie but auouch to be an error Tigurini in Hospin part 2. fol. 161. The sacramentall vnion By signification wholy consisteth in significatiō And in Scusselburg l. 1. Theol. Caluin art 21. The bodie and blood of Christ are by mere imagination By mere imagination in the Sacrament of the Supper And Carolstadius ib. art 20. The bodie of Christ is not in the Supper Christ is not in Not in the Supper the Sacrament nether can be in it Caluin 4. Instit c. 17. § 30. Whereas our Mediatour is euerie where whole he is alwaies present to his seruants and in the Supper affor deth himselfe present in a speciall manner but so as he is whole there not wholy * Totus nō totum because in his flesh he is contained in heauen vntill he come to iudgment In Defens 2. cont Westphal p. 774. I saied that Christs bodie is exhibited Not present in substance effectually in the Supper not naturally according to vertue not according to substance Se more ib. p. 778. 779 In Consens de re Sacrament art 25. It must needs be that Christs bodie be As farre frō vs as heauen from carth as farre distant from vs as heauen is from earth Which Beza often times repeateth as cont Brent vol. 1. pag. 574. De hypostat vnione pag. 638. lib. quaest resp pag. 673. Resp ad Andream pag. 130. Apol. 1. cont Sainctem p. 302. Resp ad Repetit eiusdem c. 10. p. 50. also Daneus cont Kemnit c. 30. and others Beza cont Heshus vol. 1. p. 278. We say not that Christs Not present in the bread bodie is present in the bread Respons ad Acta Torgensia vol. 368. We may easily vnderstand and declare out of the word the sacramentall manner of presence to wit such as the thing signified Present as the abiect is the thought is offered to the vnderstanding to be knowne and approued and by faith to be embraced and applied to the beleiuer And epist 76. What this presence is we clearly vnderstand and perceaue out of the word of God to wit such as the thing thought vpon is present to our thought and the thing beleiued is present to faith And as Grauerus in Absurdis Caluin cap. 3. § 43. saieth This presence he plainely putteth in imagination Present in imagination Zanchius in Hospin l. cit f. 316. Touching the presence of Christs bodie in the Supper I protest that I do not willingly dispute No ward of presence in the Scripture of it because I read no word of it in Scripture The like he hath l. 2. Epist p. 69. and 89. Peter Martyr in Schusselburg l. 3. Theol. Caluin art 8. I remoue the presence of Christs bodie from the Eucharist And l. Presence remoued from the Eucharist cont Gardiner col 815. The presence of Christs bodie in heauen directly feighteth with the presence thereof in the Sacrament col 994. If besides signification he will that there is a reall presence No presence besides signification that we altogether denie More of their like speaches may be seene in my Latin booke c. 10. art 1. But by these it is
cleare that they say that Christs bodie is not in the sacrament is not present in the Sacrament is not in substance present is absent in bodie is not in the Sacrament nor can be in it is not in the Supper according to substāce is not present in the bread is remoued from the Eucharist that there is no word in the scripture of the presence of Christs bodie in the Supper that his blood is in the chalice as the people are there that he is no otherwise in the Eucharist then in baptisme that he is not there otherwise then a thing is present to our cogitation or a thing to the name thereof or our bodies are now present in heauen finally onely present by speculation and mere imagination Fiftly they contradict the Scripture by saying that no other thing is receaued in the Eucharist or Supper then in baptisme or in the simple word Caluin cont Heshus p. 860. There is no cause why Christ No more present in the Supper then in baptisme Then in the word should be saied to be more present in the Supper then in baptisme p. 847. Surely there is a plaine solution That God giueth not more to the visible symbols then to the word Therefore communication is no lesse truely giuen vs by the Ghospell then by the Supper 4. Instit c. 14. § 14. He is deceaued who thinketh that any thing more is giuen him by the Sacraments then which offered by the word of God he receaueth by true faith § 17 There is no other function of the Sacraments then of the word of God And c. 16. § 5. he saieth that the Sacrament is inferiour to the word Beza in Colloq Montisbel p. 136. There is the same receauing of Christ in the Sacrament which is in the simple word In 2. part respons ad Acta Colloq p. 109. Nothing more is to be sought in the Sacraments then in simple word l. cont Heshus p. 287. Nothing more is giuen in the Supper then in baptisme or in the preaching of the word Bucer in Hospin l. cit p. 161. The memorie of this bodie may More in the word then in the Sacramēt be refreshed by the bread but more fully by the word Peter Martyr in 1. Cor. 11. This is the summe that we vnderstand the bodie and blood of Christ to be offered to vs no lesse by the words of God then by Sacraments In Disput Oxonien pag. 225. We receaue no lesse the bodie and blood of Christ in the word of God then in this Sacrament And cont Gardiner col 1041. I denie not that that is our speach Christs bodie is receaued no lesse in words then in the Sacraments Nether am I afraied to say that we come much better to them by words then by Sacraments Willet Cont. 11. q. 3. c. 557. There is the same substance of both Sacraments Iuel art 5. diuis 5. The word of God is the bodie and blood of Christ and that more truely then is the Sacrament Art 21. diu 1. As Christ entreth into vs by a minister by his word euen so he entreth into vs by the Sacrament of his bodie and no otherwise Defense of the Apol. p. 221. As Christ is present in the one Sacramēt euen so and no otherwise is he present in the other Hereupon Apologia Confess Augustanae cap. de vsu Sacrament saieth that the Sacrament is as it were a picture of the word Melancthon in Disputat tom 4. pag. 513. The Sacrament is like a picture of the promise And lib. contr Anabaptistas As the will of God is shewed in the worde or promise so also it is shewed in the Sacrament as in a picture And oftentimes they say that there is no other presence of Christs bodie in the Eucharist then there is in the simple word as you may see in Beza Apol. 1. cont Sanctem p. 297. in Hospin l. cit fol. 36. 39. and in Concordia discordi f. 205. So that they plainly say that Christ is no more present in the Supper then in baptisme no more cōmunicated in the Supper thē in the Ghospell no more receaued in the Sacramēt them in the word that there is the same receauing of Christ in the Sacrament and in the simple word nothing more giuē in the Supper them in preaching no more offered by the sacrament then by the word yea that the Sacrament is inferiour to the word the memorie of Christs bodie more fully refreshed by the word then by this Sacrament that we may better come to Christs bodie by words then by this Sacrament Which are so contrarie to Scripture as sometimes themselues confesse it See lib. 2. cap. 30. Sixtly they contradict the holie Scripture whiles they say that they Iewes receaued Christs bodie before it was borne as truely as we receaue it in the Eucharist Willet Cont. 11. q. 2. p. 544. We do hould and constantly affirme The Fathers no lesse receaued the bodie of Christ thou we and teach that the Fathers in the law receaued no lesse the substance of Christ by faith in their Sacraments then we do in ours Christ was as well exhibited to them in their Sacraments as he is in ours Beza in Colloq Montisbel p. 96. He was as present in their Sacraments as he is to vs in ours p. 69. The Fathers were no lesse partakers of the bodie and blood of Christ then we are in the Lords Supper Respons ad Acta Colloq p. 119. The Fathers as truely receaued Christs true bodie and true blood in the word and in their Sacraments as we by the instrument of the same faith now receaue them Peter Martyr cont Gardiner col 150. The Fathers in the ould testament did no lesse then we eate and drinke the bodie and blood of Christ for so much as pertaineth to the thing it selfe Seuenthly they contradict the holie Scripture in saying that the Eucharist is a symbolicall mysticall and Sacramentall bodie of Christ which the Scripture plainely saieth to be his true bodie Zuinglius de ver falsa relig c. de Euchar. to 2. f. 208. We are here compelled plainely to confesse that this selfe same which Christ gaue with so great diligence and maiestie is his symbolicall Christs symbolicall bodie Sacramentall bodie bodie Respons ad Luther ib. fol. 514. It is easie to vnderstand that this bread which Christ giueth vs is Christs sacramentall bodie that is the signe of his bodie in that manner and forme of speach wherewith shewing the statue of Cocles we say Behould Cocles that stout champion of his countrie Epistola ad Principes fol. 548. The bread is made the sacramentall bodie of Christ Againe Our aduersaries say that Christs naturall and substantiall bodie is giuen we say his sacramentall Hereupon the contention And in Hospin l. cit fol. 143. We are forced will we nill we to confesse that these words This is Misticall bodie my bodie are thus to be vnderstood that is A sacrament of my bodie
be made at his death Bucanus in Institution loco 48. Which is giuen is not saied but by change of time present for that which is streight to come for Which shal be giuen to wit on the crosse not in the Eucharist Reineccius to 4. Armaturae c. 19. Christ vsed the time present for the future The same saieth Caluin Admonit vlt. p. 836. Beza in Math. 26. v. 28. Tilenus in Syntagm c. 61. Micronius in Hospin part 2. f. 236. THE CONFERENCE Scripture expressely saieth that at the verie present time of the celebration of the Eucharist Christs bodie is giuen Chrysostom Theophilact Oecum in 1. Cor. 10. is deliuered is broken and his blood is shedde for vs. And the holie Fathers declare how it is most true The Catholiks say the same Protestants expressely say that it is blasphemie to say that Christs bodie is broken in the Eucharist that his bodie is not brokeÌ„ in the Supper that his blood is not shedde in the Eucharist that Christ saied which is giuen for which shal be giuen and tooke the present time for the future Which are so coÌ„trarie to the Scripture as diuers ProtestaÌ„ts confesse it See l. 2. c. 30. ART VI. WHETHER THE CHALICE of the Eucharist was shedde for vs SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 22. vers 20. This is the Chalice the new testament in my blood which Chalice as is euident in the Greek text shal be The Chalice shedde for vs. shedde for you CATHOLIKS EXPRâ—SSELY AFFIRME D. Stapleton in Math. 26. v. 28 Keeping the grammaticall and right sense of the words of S. Luke as they are in Greek where the Chalice it selfe is saied to be shedde in remission of sinnes by the name of the Chalice we must needs vnderstand not wine but blood in the chalice PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 1. Campiani The Chalice was not Not shedde for vs. shedde for vs And yet he confesseth that if we stick to the words of the Euangelist we must ether say that the Chalice was shedde for vs or we must make false Greek Beza in Lucae 22. v. 20. These words cannot be vnderstood of the wine much lesse of the Cuppe Musculus in locis titul de Caena But if in Luke we reade Which is shedde for you that is not referred to the Cuppe but to the blood Againe I thinke that the word of Shedding in Saint Luke is not to be referred to thâ— Cuppe of the Sacrament but to the blood THE CONFERENCE Scripture plainely saieth that the Chalice was shedde for vs as is manifest by the Greek text which alone Protestants account authenticall in so much as not onely Lutheran Protestants confesse it but also D. Willet though a a Caluinist For thus he writeth Controu 13. quaest 1. pag. 595. The Paticiple shedde agreeth with the Cuppe not with my blood as the Euangelist saieth The Cuppe was shedde The same say Catholiks Protestants expressely say that the chalice was not shedde for vs that these words cannot be vnderstood of the Cuppe that the word Shedde in S. Luke is not referred to the Cuppe Which contradiction of Scripture is so plaine as manie Protestants confesse it nor can it he auoided by any better colour then by changing the Greek text or by saying that Saint Luke wrote false Greek who yet was an excellent Grecian as is euident by all his writings ART VII WHETHER BREAD BE NEcessarie to make the Eucharist SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 26. v. 26. And whiles they were at supper Iesus tooke bread and blessed and brake and he gaue to his disciples and saied Bread necessarie to the Eucharist Take ye ad eate This is my bodie Ioan. 6. vers 51. If anie man eate of this bread he shall liue for euer and the bread which I will giue is my fâ—â—h for the life of the world 1. Cor. 10. v. 16. The bread which we breake is it not the participation of the bodie of our Lord CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part q. 74. art 4. There must needs be bread of wheate without which the Sacrament is not made PROTESTANTS EXPRESSELY DENIE Beza Epist 2. vol. 3. Where there is no vse of bread or wine or no plentie at sometime may no Supper of the Lord be celebrated yes it may be well celebrated if that which is in steed of Bread not necessarie bread and wine ether by common vse or by occasion of the time be taken in place of bread and wine Which very words are repeated by Hospin part 1 Histor c. 2. Tilenus in Syntagmate c. 61. In these countries in which there is no plentie no vse of wheaten bread or wine pressed out of of grapes we doubt not but the Sacrament may be well celebrated if that be vsed for this Symbol which there is in steed of bread and wine Bucanus in Institut Theol. loco 48. What if bread such as we haue and wine wante in any countrie with what signes is the Supper to be celebrated With those earthlie elements and corporall meats which all men in that countrie vse for bread and wine meate and drinke So also teacheth Homius Disput 47. nether is it disliked of Peter Martyr in 1. Cor. 10. Caluin also apud Bezam epist 25. alloweth other drinke in steed of wine in places where wine wanteth THE CONFERENCE Scripture plainely saieth that the Eucharist is to be made of bread Catholiks say the same Protestants plainely say that bread is not necessarie That where bread wanteth there it may be made of other meats ART VIII WHETHER THE EVCHARIST may be made of azime or vnleauened bread SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 2. ver 17. is saied that Christ celebrated the Eucharist the first day of the Azimes Et Marc. 14. v. 12. The first Christ vsed azime bread day of the Azimes when they sacrificed the Pasche Luc. 22. v 7. the day of the Azimes wherein it was necessarie that the Pasche should be killed Now in the dayes of the Azimes it was forbidden Exod. 12. and 13. that there should be anie leauen bread amongst the Iewes and commanded that he should die who in that time had eaten leauen bread CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part q. 74. art 4. The custome of celebrating in azime bread is more agreable to reason PROTESTANTS EXPRESSELY DENIE Beza l. quaest respons vol. 3. I say freely that there is a To vse azime is a blemish sauoureth Iudaisme duble blemish in those Churches which rather vse azime then leauen bread For that sauoureth Iudaisme and is lesse agreable to our daily meat Lobechius Disput 12. thus writeth The Zuinglian Caluinists LeaueÌ„ bread necessarie despising azime bread with a Pharisaicall pride yea cursing it do thrust leauen bread vpon the Church vnder opinion of necessitie Pareus Colleg. Theol. 9. disput 26. It must be houshould bread for analogies sake THE CONFERENCE Scripture plainely saieth that Christ instituted the Eucharist the first day
Church there is Sacrifice and offering of a cleane oblation and Sacrifice in iustice The same say Catholiks Protestants expressely say that there is no more Sacrifice in the Church And yet Whitaker Controu 3. quaest 6. pag. 2. 615. writeth thus Without Preisthood there is no Church And Vallada Apologia cont Episcop Luzon c. 26. No man denieth but the celebration of the Eucharist is a true Sacrifice ART XII WHETHER THERE BE AN altar in the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Hebrewâ— 13. v. 10. We haue an altar whereof they haue no Christians haue an altar power to eate which serue the tabernacle Isaie 19. ver 10. In that day there shal be an altar of our Lord in the middest of the land of Egypte and a title of our Lord to the border thereof CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 24. c. 1. The Apostle Paul writing to the Corinthians when he saieth that they who are polluted with participation of the table of Diuels cannot be made partakers of the Table of our Lord by a table in both places vnderstandeth an altar PROTESTANTS EXPRESSELY DENIE Caluin in 1. Corinth 9. vers 19. There are no altars to They haue noÌ„â—â—tar sacrifice Beza in Colloq Montisbel p. 350. Paul maketh mention Paul speaketh not of an altar of a table of the Lord and not of an altar Ad Repetit Sanctis c. 4. I confesse there is no altar in the Christian Church And l. Quaest Resp vol. 3. In the Apostolicall writings there is no mention of an altar but onely of a table of the Lord. Peter Martyr in Rom. 11. Altars haue no place in the time of the Ghospel Herein also the Protestants doctrine is well knowne THE CONFERENCE Scripture plainely saieth that we haue an altar The same say Catholiks Protestants plainely say that we haue no altar that Paul maketh no mention of an altar that there is no mention of an altar in the writings of the Apostles ART XIII WHETHER THE PASCHAL lambe was sacrificed SCRIPTVRE EXPRESSELY AFFIRMETH. Marc. 14. v. 12. And the first day of the Azimes when they Pascal lambe sacrificed sacrificed the Pasche Exod. 12. ver 6. And the whole multitude of the children of Israel shall sacrifice him Pascal lambe at euen CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 24. c. 1. The multitude of the children of Israel did sacrifice the ould Pasche in remembrance of their going out of Egypt PROTESTANTS EXPRESSELY DENIE Perkins in Cathol reform Controu 11. c. 5. The Paschal No sacrifice lambe was a sacrament but no sacrifice The same hath Plessie l. 2. de Missa c. 2. Reineccius to 4. Armaturae c. 19. The holie Bible no where Not sacrificed teacheth that the Paschal lambe was immolated and sacrificed Tilenus in Syntagmate c. 64. We do not graunt that the Paschal lambe was a sacrifice properly called yea Moises expressely denieth that it was a sacrifice Pareus in Colloq Theol. 9. disput 27. The Minor is false That the Paschal lambe was a sacrifice properly called Beza in Marci 14. v. 12. I vsed the word of Killing rather then of Sacrificing that the domesticall bankets of the Pasche might be distinguished from those Sacrifices which in the temple were done of the Preists THE CONFERENCE Scripture expressely saieth that the Paschal lambe was sacrificed Catholiks say the same Protestants expressely say that it was not sacrificed that it was no proper sacrifice that it was a domesticall banket that Moises expressely denieth it to be a Sacrifice Which is so repugnant to Scripture as same Protestants confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER OF the Eucharist Out of all which hath beene rehearsed in this chapter it is cleare how different an Eucharist Protestants haue from that which the holie Scripture proposeth For the Scripture and Catholiks with it teacheth that the holie Eucharist is the true bodie and blood of Christ that it is his testament that Christs flesh is to be eaten that whilest the Eucharist was instituted Christs bodie was giuen and his blood shedde for vs that the chalice was shedde in remission of sinnes that bread is a necessarie matter of the Eucharist that vnleauened bread is a couenient matter and that we must prepare our selues to receaue the Eucharist Moreouer the Scripture teacheth that there is a Sacrifice and altar in the Church and that the Paschal lambe which was a figure of the Eucharist was sacrificed all which Protestants do denie It is cleare also that Protestants do steale from the What Protest steale from the Eucharist Eucharist the trueth of the bodie and blood of Christ the nature of his testament the necessitie of bread the conueniencie of vnleauened bread to make it of and necessitie of our preparation to receaue it They steale also eating and drinking from the flesh and blood of Christ oblation and shedding of them when the Eucharist was instituted And from the Church they steale both Sacrifice and altar and sacrificing froÌ„ the Paschal lambe And thus much of the Eucharist Now of the other Sacraments CHAPTER XI OF THE OTHER SACRAMENTS ART I. WHETHER PREISTS CAN forgiue sinnes SCRIPTVRE EXPRESSELY AFFIRMETH. MATHEW 16. v. 19. And I will giue to the the keyes Preists can forgiue sinnes of the kingdome of heauen And whatsoeuer thou shalt loose on earth it shal be loosed in heauen Math. 16. v. 19. Amen I say vnto you whatsoeuer you shall binde vpoÌ„ earth shal be bound also in heauen and whatsoeuer you shall loose vpon earth shal be loosed also in heauen Ihon. 20. v. 24. And he saied to them receaue ye the Holie Ghost Whose sinnes you shall forgiue they are forgiuen them and whose you shall retaine they are retained CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 14. Can. 9. If anie shall say that the Sacramentall absolution of the Preist is not a iudiciall act but a bare ministerie of pronouncing or declaring that sinnes are forgiuen be he accursed PROTESTANTS EXPRESSELY DENIE Perkins Galath 4. tom 2. The Pope challengeth to They cannot himselfe proper and iudiciall power of forgiuing and reteining sinnes Zuinglius in Art 51. to 1. Who attributeth remissioÌ„ of sinnes to a creature robbeth God of his glorie and is an idolater In resp ad Luther to 2. f. 430. These words whose sinnes you shall forgiue c. haue not that sense as if Christ in speaking theÌ„ would giue his disciples power to forgiue sinnes In Exposit fidei They cannot certifie a man of forgiuenes of his sinnes ib. f. 557. Wherefore all these things seeme friuolous I absoluethee I certifie thee that thy sinnes are forgiuen This is deceit and mere trifles Et in Hebr. 6. to 4. he saieth that Christ spooke the words cited out of Math. 18. by hyperoche or ouerlashing Bullinger in Marci 2. Men do not forgiue sinnes but teach that they are or haue beene forgiuen in Christ by faith Caluin in Ioan. 20. v.
de fide he defineth Faith to be a sure and setled knowledge of Gods fatherlie good will towards vs. The like he hath 3. Instit c. 2. § 16. Beza in Confess c. 4. sect 5. The sixt article of Lambeth A true faithfull man that is We are certaine by faith of iustice and saluation indued with iustifying faith is certaine by fulnesse of faith of the remission of his sinnes and his eternall saluation by Christ Peter Martyr in Rom. 6. We must be resolued with stedfast faith that God loueth vs and hath receaued vs into grace by Christ Pareus l. 3. de Iustisic cap. 4. Without doubt it is most false in the faithfull that none can be certaine with diuine faith of true conuersion Willet Contr. 19. q. 2. pag. 1005. By a liuelie faith we may be assured that our sinnes are forgiuen vs and that we be fully iustified in Christ reconciled to God and are remaining in the state of grace THE CONFERENCE Scripture expressely saieth that a man knoweth not whether he be worthie of loue or hatred that he knoweth not whether he be simple that none knoweth his hart and biddeth vs not to be without feare of the forgiuenesse of our sinnes The same say Catholiks Protestants expressely say that a man must firmely beleiue that he is a Saint that his sinnes are forgiuen that a man may know with diuine faith that his sinnes are forgiuen that he beleiueth not the Ghospell vnlesse he beleiue this that he is no faithfull man except he beleiue so that they are as certaine that their sinnes are forgiuen as if Christ himselfe in presence had saied so to them that this kind of beleife is iustifying faith ART XI WHETHER PENNANCE GO before Iustification SCRIPTVRE EXPRESSELY AFFIRMETH. Actes 3. v. 19. Be penitent therefore and conuert that your Pennance before forgiuenesse sinnes may be putte out c. 2. v. 38. Do pennance and be euerie one of you baptized in the name of Iesus Christ for remission of your sinnes cap. 8. v. 22. Do pennance from this thy wickednesse and pray to God if perhaps this cogitation of thy hart may be remitted thee 2. Cor. 7. v. 10. The sorrow that is according to God worketh pennance vnto saluation that is stable Likewise the prodigall sonne repented before he was receaued into grace of his father and likewise S. Marie Magdalen before her sinnes were forgiuen CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Marci 1. v. 15. Pennance alwaies goeth before regeneration and remission of sinnes PROTESTANTS EXPRESSELY DENIE Perkins in Apoc. 2. tom 2. col 114. Regeneration goeth before Repentance followeth iustification and repentance followeth as the fruit thereof Willet Contr. 14. q. 4. pag. 721. Faith is first whereby we are iustified and our sinnes remitted before God then followeth repentance Caluin in 3. Instit c. 3. § 2. We will proue that a man cannot seriously repent vnlesse he know that he is Gods but none is truely perswaded that he is Gods vnlesse he haue first appreheÌ„ded his grace § 1. It ought to be out of doubt that pennance doth not onely follow faith speciall of the remission of our sinnes but also that it riseth of it The same hath Beza in Absters calumniarum Heâ—husij p. 328. Pareus l. 1. de Iustif c. 20. The workes of pennance and loue Later then iustification are by nature later then faith and iustification as the effects of free iustification Et c. 24. We haue after proued that pennance and workes are by nature later then iustification The like hath Apologia Confess Augustanae c. de Dilectione c. de Iustificatione THE CONFERENCE Scripture expressely commandeth to doe pennance for to obtaine remission of sinnes and to haue sinnes putte out and saieth that sorrow according to God worketh pennance to saluation The same say Catholiks Protestants say that none seriously repent but they who know they haue already obtained remission of sinnes that pennance is the effect of iustification and by nature later then it ART XII WHETHER IVSTIFICATION be euer lost or can be lost SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 12. v. 43. When an vncleane spirit shall goe out of a The Diuel goeth out and returneth againe man he walketh through drie places seeking rest and findeth not Then he saieth I will returne into my house whence I came out-and taketh with him seuen other spirits more wicked then himselfe and they entring in dwell there and the last of that man be made worse then the first Math. 24. v. 12. And because iniquitie shall abound the charitie Charitie of some waxeth could of manie shall wax could Ioan 15. ver 6. If anie abide not in me he shal be cast forth as the branche and shall wither and they shall gather him vp and cast him into the fier and he burneth Rom. 11. ver 22. See then the goodnesse and seueritie of God vpon them surely that are fallen the seueritie but vpon thee the Some cutte of goodnesse of God if thou abide in his goodnesse otherwise thou shalt also be cutte of Gal. 5. v. 4. You are fallen from grace Fallen from grace Hebr. 10. vers 9. How much more thinke you doth he deserue worse punishment who hath troden the Sonne of God vnder foote and esteemed the blood as the testament polluted wherein he is sanctified Apoc. 2. v. 5. Be myndfull from whence thou art fallen and do pennance CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Can. 23. If anie shall say that a man once iustified can sinne no more nor leese grace be he accursed PROTESTANTS EXPRESSELY DENIE Bucer apud Zanchium l. de Perseuerantia to 7. col 172. Nothing is more profitable then to preach that is impossible for Impossible to fall from grace None fall froÌ„ grace Nor from remission those that beleiue euer to fall from grace The Academie of Heidelberg ib. 70. The elect once receaued into grace neuer afterward fall from it Zanchius himselfe in Summa Praelect ib. col 274. If anie shall say that remission of sinnes once obtained is in Saints made void by falls afterward he ouerthroweth the whole scope of the Ghospell Caluin 3. Institut cap. 2. § 11. The seed of life engrafted in the hartes of the elect neuer perisheth l. 1. c. 14. § 18. I denie that the The faithfull neuer ouercomen faithfull can euer be ouercome of Sathan In Ezechielis 18. v. 24. Dauid is found to be a perfidious murderer a betraier of the armie of God and briefly there is a huge multitude of sinnes in that pore King and it seemeth that Gods Grace neuer extinct in Dauid grace was stifled in him but not quite extinct Beza in 2. part respons ad Acta Colloq Montisbel p. 87. The Holie Ghost neuer departed wholie or could departe from him who once hath had the feeling of true faith Polanus in Disput priuatis disput 16. The regenerate can neuer wholy leese faith and the grace of God
Which 1. As farreforth saieth that which in the words of Consecration signifieth As farreforth As saieth he the Pronoune which in those words The bread which I shall giue is my flesh which I shall giue for the life of the world Moulins in his Bucler part 2. pag. 51. saieth that those words Iacob 5. If he be in sinne they shal be forgiuen him signifie as much as health shal be restored to him all sinnes being forgiuen for which God had afflicted him And he addeth in the next page Christ doth teach vs Math. 9. Forgiuen 1. Arise that to say to the sicke Thy sinnes are forgiuen thee and to say Arise and walke are equiualent things Let then he and his fellow Mynisters say Arise and walke when they preach of remission of sinnes They expound also by disparate or quite differeÌ„t things For thus Zuinglius in Schlusselburg lib. 1. Theol. Caluin art 2. Bodie in the words of the Supper may be taken also for the Bodie 1. Churche Church Et in Ioan. 6. to 4. he saieth By which also the words of Christ wax cleare This is my bodie where Bodie is put for Bodie 1. Death Death In lib. de Relig. cap. de Euchar. to 2. Now followeth a rite whereby it appeareth that this is the sense and that Bodie here Is it not a participation of the bodie of our Lord. 1. Cor. 10. is otherwise taken then for the Symboll of his bodie to wit for the Church In lib. de Caena fol. 294. he saith that by Communication of the bodie of Christ by Communion Communion 1. Sermon Chalice 1. Our selues you may vnderstand a sermon or the Church Et 1. Cor. 10. that the sense of these words The Chalice of blessing which we blesse c. is The Cuppe of thankesgiuing with which we giue thanks what other thing I pray you is it but our selues Agayne Blood 1. Christians He calleth the blood of Christ those who trust in his blood Et in Exegesi f. 359. Flesh in this place Ioan. 6. is put for the Diuine Flesh. 1. Diuinitie Bodie and blood 1. Faith Nature In Explic. art 18. to 1. f. 37. Thou seest here Ioan. 6. that the bodie and blood of Christ is nothing els but the word of faith to wit that his bodie dead for vs his blood shed for vs redeemed vs. And in other places oftentimes saieth that the word Bodie in the words of Consecration signifieth a Figure or Symboll of Christ his bodie The same Zuinglius in Exegesi tom 2. fol. 350. thus writeth Eate 1. â—eleiue Vnlesse yee eate the flesh of the Sonne of man c. is as much as who beleiueth not to wit the Ghospell being preached shal be condemned In Ioan. 6. tom 4. To eate bread and flesh is Eate 1. Trust nothing els but to beleiue Againe To eate is to trust In Elenc fol. 30. When faith is saied to saue faith is taken for the election of God In lib. de baptis fol. 61. In the 6. of the Acts the Beleiue 1. Heare word of Beleiuing is taken for to heare the doctrine or to adioyne himselfe to the number of the beleiuers The same man Epist ad Lindouer to 1. fol. 204. Thou seest here 1. Pet. 3. Baptisme Baptisme 1. Faith hath made vs safe fiâ—st that baptisme is taken for faith In lib. de Relig. c. de Baptis to 2. fol. 201. It was cleare to him that they had beene baptized by Apollo that is taught In lib. de Baptis f. 61. We saied that baptisme was taken for the inward Baptisme Faith Baptisme 1. Doctrine faith 1. Pet. 3. Et f. 63. We must note that the words of Baptizing in these words of Paul Act. 16. is taken for doctrine Et f. 81. In what then were yee baptized must not be vnderstood of the externall baptisme of water but of doctrine and instruction In Subsidio ib. f. 254. Baptisme 1. Pet. 3. is taken for Christ when Baptisme 1. Christ he saieth that we are saued by baptisme Et in Resp ad Huber fol. 107. he addeth that Baptisme 1. Pet. 3. is taken for Christ or for the very Ghospell Moreouer l. de Baptis to 2. fol. 73. Baptisme 1. Ghospell he thus writeth They haue oftentimes learned of vs that by water in this place Ioan. 3. ought to be vnderstood the knowledge Water 1. Knowledge Keyes 1. Words of Keyes 1. Faith Keyes 1. Preaching Loose and binde 1. Preach Binde 1. Leaue in error Binde 1. Not beleiue Forgiue 1. Assure of Christ and the comfort of faith Et in Explic. art 50. to 2. f. 92. The keyes are nothing els but the pure word of God and the sincere preaching of the Ghospell In Exegesi ib. f. 258. The keyes are not other thing but faith of the Ghospell Resp ad Luther ib f. 378. It is cleare that the keyes are nothing but the preaching of the Ghospell Agayne in Explic. art 50. to 1. f. 93. We learne that in Luke to loose and binde is nothing els but to preach the Ghospell lib. de Relig. c. de Clauibus to 2. f. 191. It appeareth here that to Binde is nothing els but to leaue in error And in Schlusselb l. 1. Theol. Caluin art 9. The words of Binding and loosing signifie nothing els but to beleiue and not beleiue Perkins in Cathol ref Contr. 3. c. 3. writeth thus I answere that we doe not aske remission of sinnes because we are not certaine of it but rather because that certaintie is weake and infirme that continually indued with new grace of Christ we may dayly increase and be comforted Daneus Contr. 7. pag. 1317. Saints are saied to gouerne the Saintes 1. Christ world Apoc. 2. and 3. We graunt saieth he that the godlie both now and after death doe gouerne the wicked world in so much as Christ gouerneth it of whose kingdome they are partakers as being his members Et to 2. Contr. de Baptis c. 4. he saieth that in those wordes Vnlesse a man be borne of water and the And. 1. Oâ— holie Ghost the particle And is to be taken for the disiunctiue particle Or. Et Contr. de Euchar. c. 10. 11. he will haue the verbe Is in the words of Consecration to stand for Is. 1. Signifieth Signifieth Representeth Sealeth Rainolds in Apol. Thes p. 333. saieth that the Apostle 2. Thessalon 2. in those words Hould traditions c. by the Speach 1. Scripture word Speach comprehendeth other Scriptures or as Iuel in Defens Apol. part 2. cap. 9. sec 1. Will haue it The very substance of the Ghospell Others in Whitaker Contr. 1. q. 6. c. 10. will haue whether put for Also as Beza putteth in the very Whether 1. Also text of that place Whitaker Contr. 11. q. 5. c. 4. by Preists in those words of Preists 1. Chiefe men the psal 99. Moyses and Aaron in his preists will haue to be meant