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
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
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
vnited THE CONFERENCE Scripture expressely saieth that Christ was inuocated as he was Sonne of Dauid and as in the time of his passion he had not yet entred into his kingdome and that he was adored as he was a child and the sonne of Marie The same saye Catholiks Protestants expressely saye that Christ as man is not to be inuocated that according to his humanitie he heareth not our praiers in heauen that as man he is no way to be worshipped that Godhead is the onely proper obiect of religious worshippe that who direct their inuocation or adoration to Christs humanitie blaspheme God are true Idolaters blaspheme God and are accursed by Gods mouth Which are so opposite to Scripture as Some Protestants confesse it See l. 2. c. vlt. ART IV. WHETHER CHRIST AS MAN or the humanitie of Christ had power to quicken to remitte sinnes to worke miracles SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 9. v. 6. and 8. But that you may know that the Christ as maÌ„ had power to forgiue sinnes Sonne of man hath power in earth to forgiue sinnes And the multitudes seing it were affraied glorified God that gaue such power to men Ihon. 6. v. 54. He that eateth my flesh and drinketh my blood To giue life hath life euerlasting Acts. 4. vers 10. In the name of Iesus Christ of Nazareth To worke miracles whom you did crucifie whom God hath raised from the dead in this same this man standeth before you whole Hebrews 9. v. 19. For if the blood of goates and of oxen and the asses of an heifer being sprincled sanctifieth the polluted to the cleansing of the flesh how much more shall the blood of Christ who by the holie Ghost offered him selfe vnspotted vnto God To puâ—ge from sinne cleanse our conscience from dead workes to serue the liuing God CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. parte 416. art 11. The power of forgiuing sinnes consisteth in Christs diuine nature by authoritie but in his humane nature it is instrumentally and by ministerie PROTESTANTS EXPRESSELY DENIE Perkins in Galat. 3. v. 5. Not Christ himselfe as man could As man he could not worke a miracle Not profitable as man worke a true miracle Zuinglius l. de ver falsa relig c. de Euchar. to 2. Christ is profitable to vs on that parte wherewith he descended from heauen not on that whereby he was borne of the immaculate Virgin Agayne He could be profitable onely according to his diuinitie Which he repeateth in Ioan. 6. to m. 4. and there addeth Christs flesh profiteth nothing nothing at all His flesh profiteth nothing at all Had no power to giue life Beza in Colloq Montisbel p. 276. In the meane time we deny that Christs flesh is truly viuificall A gayne But that there is any power or vertue of quickning in Christs flesh for which power imparted to it it may be saied viuificall and to quicken that we deny And p. 279. The vertue of quickning is so proper to the diuinitie as it cannot be communicated euen to the flesh of Christ nor to any other creature vnlesse it be turned into the diuinitie Lib. cont Brent col 1. pag. 527. he denieth that Christs humanitie forgiueth sinnes by vertue of the diuinitie which had giuen this power to it And p. 545. saieth Note that the power of sauing is not attributed to the flesh though assumpted but to the diuinitie of which it is assumpted And in Colloq cit p. 228. The raising of the dead is the worke of the diuinitie Nor to raise the dead onely which cannot be attributed to the humanitie of Christ Daneus Controu 4. q. 9. p. 195. Christ the Sonne of man liuing on earth remitted sinnes but not as man but as God as in Remitted not sinnes as maÌ„ the same diuine nature he wrought miracles not as man Sadeel respons ad Art abiurat 5. Our life firstly properly and precisely proceedeth from the diuine nature And the diuines Nor heareth our praiers of Heidelberg before cited Christ as man heareth not our praiers in heauen THE CONFERENCE Scripture expressely saieth that the Sonne of man had in earth power to forgiue sinnes that who eateth his flesh hath life euerlasting that in the name of Christ crucified miracles were wrought that his blood clenseth our consciences from sinnes The same say Catholiks Protestants expressely teach the contrarie that Christ as man was not profitable vnto vs that his flesh profiteth nothing at all that it is not viuificall not hath any vertue of quickning that the diuinitie hath not giuen it any power of forgiuen sinnes that our life proceedeth precisely from the diuinitie that Christ as man did not forgiue sinnes did not worke any miracle could not worke any miracle that the raising of the dead caÌ„not be attributed to his humanitie Which are so contrarie to the Scripture as diuers Protestants do acknowledge it See l. 2. c. 30. ART V. WHETHER CHRIST AS MAN or his humanitie were euerie where SCRIPTVRE EXPRESSELY DENIETH. Mathew 28. v. 6. I know that you seeke Iesus that was crucified Christs bodie not in the Sepulcher after his resurrection He is not here Ihon 11. v. 15. Iesus saied to them plainly Lazarus is dead and Not where Lazarus died Not whereâ—e was sought I am glad for your sake that you may beleiue because I was not there And c. 6. v. 24. When therefore the multitude saw that Iesus was not there not his disciples they c. CATHOLIKS EXPRESSELY DENIE Card. Bellarmin l. 3. de Incarnat c. 11. That Christs humanitie is eueriewhere is against Scripture PROTESTANTS EXPRESSELY AFFIRME Luther in Defens verb. caenae to 7. fol. 394. Christ manifestly Christs bodie in heauen and earth testifieth that his bodie is at once in heauen and in earth or rather present euery where Which he oftentimes repeateth Wherevpon Zuinglius resp ad Confes Lutheri to 2. fol. 446. saieth that Luther affirmeth Christ to be in euerie In eueriâ— place place no lesse according to his humane nature then his diuine Brentius apud Bezam lib. cont ipsum vol. 1. Theol. p. 516. It is necessarie that wheresoeuer the diuinitie of Christ is Wheresoeuer his godhead is there also he haue with him his humane nature Gerlachius tom 2. disput 2. p. 25. We put the humane nature of Christ almightie and in all places Smidelin in Hospin part 2. Hist fol. 323. The Humanitie of Christ is euerie where Which he and his followers defended openly in the Conference at Mulbrun and Montbelgard THE CONFERENCE Scripture expressely saieth that Christ as man was not in the sepulcher after his resurrection that he was not where Lazarus died that he was not where the Iewes sought him The same say Catholiks Protestants expressely say that Christs bodie is euery where that his humanitie is wheresoeuer his diuinitie is that his humane nature is in all places Which is so opposite to Scripture as manie Protestants
a preaching of the grace of God The like hath Gesnerus in Compendio loco 15. Gerlachius to 2. disp 13. The law requiring workes properly belongeth not to the Ghospell Againe It is truely saied that not the Ghospell but the law requireth workes Lobechius Disput 9. The word of the Ghospell sheweth not what is to be done by working but what we must beleiue Caluin in Rom. 10. ver 8. As the law exacted workes the Ghospell requireth nothing else but that men bring faith to receaue Gods grace The like hath Beza in Catechismo compend and others THE CONFERENCE Scripture expressely teacheth that Ihon Baptist Christ and the Apostles begā the preaching of Ghospell by preaching pennance that Christ came to call sinners to pennance that pennance and remission of sinnes are to be preached in his name that God in the Ghospell denounceth to all mē that they doe pennance And the Ghospell euery where preacheth good workes The same say Catholiks Protestants expressely say that the Ghospell properly taken doth not preach pennance that the Ghospell commandeth onely to beleiue in Christ requireth nothing but faith sheweth not what is to be done or vndone but what is to be beleiued that it requireth not workes cānot abide that workes be preached whatsoeuer they be preacheth not that this or that thing is to be done preacheth not newnesse of life or good workes containeth not doctrin of Good workes Which are so contrarie to Scripture as some Protestants confesse it See l. 2. c. 30. ART V. WHETHER THE GHOSPELL do reproue sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 1. v. 17. For the iustice of God is reuealed in it Gospell The Ghospell reproueth sinne by faith into faith v. 18. For the wrath of God from heauen is reuealed vpon all impietie and iniustice c. Ihon. 16. v. 8. And when he the Paraclet is come he shall argue the world of sinne and of iniustice The same teach the places cited in the former article and others wherein the Ghospell commandeth men to abstaine from sinne and threatneth punishment thereto CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Roman 1. vers 18. Absurdly and impiously is saied that it belongeth not to the ministerie of the Ghospell to reproue sinne PROTESTANTS EXPRESSELY DENIE Luther Concordiae cap. 5. pag. 593. When the law and The Ghospell reproueth not sinne the Ghospell are compared together we beleiue each and confesse that the Ghospell is not a preaching of pennance reprouing sinne but that properly it is nothing els but a most ioyfull message and a preaching full of comfort not reprouing or terrifying Luther Postilla in die Om. Sanct. fol. 441. The law commandeth Dot not threaten threatneth and vrgeth the Ghospell maketh no threats nor pusheth on Schusselb to 4. Catal. Haeret. p. 209. The Ghospell properly speaking doth reproue no sinne but this is the proper and most proper office of the law Caluin 2. Instit c. 10. § 4. The Ghospells preaching pronounceth nothing els but that sinners through the fatherly goodnes of God are iustified without their merit Beza in Rom. 1. v. 18. To reproue sinne rather belongeth to the ministerie of the law then of the Ghospell THE CONFERENCE Scripture expressely teacheth that in the Gholpell Gods anger is reuealed vpon all iniustice that the spirit of the Ghospell reproueth sinne The same say Catholiks Protestants expressely teach that to reproue sinne rather belongeth to the ministerie of the law then of the Ghospell that the Ghospell properly taken reproueth not sinne but is nothing els but a message of ioy and comfort that to reproue sinne is the proper office of the law Which is so opposite to the Scripture as some times Protestants confesse it See l. 2. c. 30. ART VI. WHETHER THE GHOSPELL promiseth saluation with condition of good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 19. vers 17. If thou wilt enter into life keepe the The Ghospell promiseth saluation vpon condition of Workes commandments Luke 13. vers 3. Vnlesse you haue pennance you shall all likewise perish Roman 8. vers 13. If you liue according to the flesh you shall die Hebrews 10. v. 36 For patience is necessarie for you that doing the will of God you may receaue the promise C. 12. v. 14. Follow peace with all men and holines without which no man shall see God Ihon 3. v. 5. Vnlesse a man be borne againe of water and the spirit he cannot enter into the kingdome of God c. 6. v. 53. Vnlesse ye eate the flesh of the Sonne of man and drinke his blood ye shall not haue life in you c. 15. v. 10. If you keepe my precepts you shall abide in my loue CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Can. 20. If anie shall say that a man iustified and neuer so perfect is not bound to keepe the commandments of God and the Church but onely to beleiue as if the Ghospell were an absolute and bare promise without condition of keeping Gods commandments be he accursed PROTESTANTS EXPRESSELY DENIE Apol. Conf. Augustan fol. 60. Doth not the Ghospell promise remission of sinnes and saluation euen to those that haue no good workes at all ib. in resp ad arg If remission of sinnes do depend of the cōdition of our workes it wil be altogether vncertaine Luther in Colloq Mensal apud Vlemberg causa 5. The Ghospell promiseth saluation without condition of workes Whosoeuer saieth that the Ghospell requireth workes to saluation is a lyer Perkins in Gal. 3. to 2. The Ghospell offereth and giueth life freely without condition of anie worke and requireth nothing but the acceptance of the thing offered Willet Controu 19. quaest 1. pa. 1012. The Ghospell and the law are twoe distinct things The law saieth Doe this and thou shalt be saued The Ghospell Beleiue onely and it sufficeth vnto life Adamus Francisci in Margarita Theol. loco 8. The promisse of the Ghospell is not conditionall Gerlachius to 2. disput 13. The promisses of the Ghospell are not conditionall but absolute in respect of workes The Diuines of Saxonie in Colloq Aldeburg Scripto 6. p. 134. The promises of the law are conditionall because they propose reward with condition of obedience But the promises of the Ghospell are not conditionall but free Caluin in Antidot Concil Sess 6. Con. 20. In that the Ghospell differeth frō the law because it promiseth life by faith and not vnder the condition of workes as the law doth And 3. Instit c. 11. § 17. The promises of the Ghospell are free and relie vpon the onely mercie of God whereas the promises of the law depend of the condition of workes Peter Martyr in Rom. 11. We denie that Gods testament of remission of sinnes in Christ hath anie condition adioyned Pareus l. 4. de Iustif c. 1. The Ghospell properly is the doctrine of grace so it requireth onely the condition of faith And c. 2. The Ghospell strictly and properly hath promises of saluation vnder the onely condition of faith and
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
ver 13. Not the hearers of the law are iust with God but the doers of the law shal be iustified Caluin ibidem answereth This sentence hath onely this meaning If iustice be sought by the law we must fulfill the law because the iustice of the law consisteth in the perfection of workes Peter Martyr ibid. That which he saieth hath this meaning If anie were to be iustified before God by the iustice of the law he must fulfill the law Pareus libr. 4. de Iustificat cap. 14. The Apostlesaieth indeed Doers of the law shal be iustified but he meaneth conditionally if there be anie And Illyricus in Claue part 2. tract 4. writeth thus Roman 2. When Gentils doe those things which are of the law that is if they did them Againe Doe this and thou shalt liue is put for If thou doest them thou shalt liue If we proue that there are some which loue their neighbour and fulfill the law because it is saied Rom. 13. v. 8. Who loueth his neighbour hath fulfilled the law Caluin ib. answereth Paul saieth not what men doe or not doe but speaketh vpon condition which you shall not find any where fulfilled And if you proue that the law may be fulfilled because the Apostle saieth Galat. 6. v. 2. Beare yee one an others burdens and so yee shall fulfill the law of Christ Caluin ibid. answereth Because none performeth altogether that which Paul requireth therefore we are all farre from perfection If we proue that single life is simply good because S. Paul saieth absolutely 1. Cor. 7. v. 1. It is good for a man not to touch a woman P. Martyr in locis Classe 3. cap. 7. § 17. answereth They should see that what Paul hath of the praises of single life are neuer spoaken absolutely If we proue that virginitie may be absolutely counselled Of good workes to men because S. Paul 1. Corinth 7. v. 7. saieth absolutely I would all men to be as my selfe And ver 25. A concerning virgins a commandement of our Lord I haue not but counsaile I giue And ver 28. Art thou loose from a wife seeke not a wife Caluin in ver 25. cit answereth Because it is a slipperie matter and full of difficulties he speaketh alwaies vnder condition And in v. 27. This second member must be taken vnder condition If we proue that some may fall from grace because S. Of Iustification Paul saieth Gal. 5. v. 4. You are fallen from grace Pareus in Galat. 1. lect 7. answereth The Apostle speaketh that conditionally And in cap. 5. vers 4. lect 61. For the Apostle affirmeth not that the Galathians were fallen but threatneth that if that if they will be iustified by the law that it will come to posse that they fall wherefore thus I make my tenth argument Who beside the foresaied opposition on to so manie and such words of holie Scripture are forced to change manie and weightie absolute sayings of Scripture into conditionals they contradict the true meaning of the holie Scripture But Protestants doe so Therefore c. CHAPTER XI THAT PROTESTANTS CHANGE Conditionall Propositions of the Scripture into Absolute and delude them diuers other waies THE eleuenth argument for to proue that Protestants contradict the true sense of holie Scripture shal be because they are sometimes forced to change conditionall propositions thereof into absolute and to delude them diuers other waies For if we proue that our freindshippe with God dependeth of our keeping the commandements because Christ saied conditionally Ioan. 15. v. 14. Yee are my freinds if yee doe the things that I command yee Caluin ibid. answereth He meaneth not that we obtaine so great honor by anie merit of ours but onely admonisheth vs vpon what condition he receaueth vs into fauour and vouch safeth to reckon vs amongst his freinds But this wil be more euident by that we shall shew in the next chapter how they of causall propositions make no causall Diuers others waies they delude and frustrate the conditionall propositiōs of holie Scripture For if they can by anie colour they expound them of onely faith or of the holie ghost So they delude those places Ioan. 6. vers 53. Vnlesse yee eate the flesh of the Sonne of man and drinke his blood yee shall not haue life in yee and Ioan. 3. ver 5. Vnlesse a man be borne agayne of water and the Spirit he cannot enter into the kingdome of God Which teach that Sacraments are necessarie to saluation Or if they must needs expound them of good workes they will not expoūd thē of doing all necessarie good workes and auoiding all necessarie euill but of some onely or in parte or of endeauor to doe or auoid them so they delude those sayings of the Scripture Rom. 8. v. 13. If you liue according to the flesh you shall die but if by the spirit you mortifie the deeds of the flesh you shall liue Caluin ib. He promiseth vs life if we endeauour to mortifie the flesh For he doth not exactly require the death of the flesh but onely biddeth vs endeauour to tame the lustes thereof And the like he doth in manie other places as may be seene hereafter c. 16. And in like manner they delude all other sentences of Scripture which teach that if we wil be saued or iustified we must doe good workes and eschew euill And according to this they say that we must doe some good or haue some good workes that we must haue a begun or imperfect newnesse of life and keepe the lawe in some sorte or fashion Luther in Isaiae 8. to 4. f. 83. The holie Ghost is giuen that we may satisfie the law in some parte In some parte And in Psal 51. to 3. fol. 455. We will fulfill and keepe the law but with a large that is with a true Euangelicall dispensation Confessio Saxon. c. 9. It is needfull that there be some obediēce Protest dispensation Some obedience Some beginning In some sorte In some kind To begin in those that are iustified Schlusselb to 4. Catal. p. 176. The iustified are free from the accusation and damnation of the law not from beginning of obedience Bucer in Rom. 8. Christ giueth that spirit whereby we auoid sinne in some sorte Pareus l. 3 de Iustif p. 645. Saints doe not doubt of some kind of inherent iustice and l. 4. c. 7. It is enough if we endeauour to begin the new obedience of the law according to all the commandements So that wheresoeuer the Scripture saieth conditionally If thou wilt be iustified or saued doe this or doe not that they vnderstand it with a large dispensation that is doe somewhat or doe not somewhat of it or begin or endeauour to doe or not doe it But if this shift will not serue because the Scripture speaketh conditionally of keeping the whole law as Math. 9. v. 17. If thou wilt enter into life keepe the commandements and the like thē they say it is the
Christ merited to him selfe exaltation THE CONFERENCE Scripture expressely saieth that Christ was exalted and had a name giuen him aboue all names because he humbled him selfe that he was crowned with glorie because of his passion The same say Catholiks Protestants expressely say that Christ did not merit his exaltation did not merit any thing to him selfe could not merit to be iudge of the world and head of Angels ART XVI WHETHER CHRIST REDEEmed vs with a sufficient price or truely merited our redemption SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 6. v. 20. You are bought with a great price Christ bought vs with a great price 1. Timoth. 2. v. 6. For there is one God one also mediatour of God and men man Christ Iesus who gaue him selfe a redemption in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all 1. Peter 2. ver 18. Knowing that not with corruptible things gould or siluer you are redeemed from your vaine conuersation With his pretious blood of your fathers tradition but with the pretious blood as it were of an immaculate and vnspotted lambe Christ 1. Ihon 3. v. 16. In this we haue knowne the charitie of God because he hath yeelded his life for vs. c. 4. v. 10. He hath loued vs and sent his sonne a propitiation for our sinnes Mathew 20. ver 28. The Sonne of man is come to giue his life a redemption in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for manie Rom. 3. v. 24. Iustified gratis by his grace by the redemption in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Christ Iesus Psalm 129. v. 7. Because with our Lord is mercie and with him plenteous redemption CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part artic 2. Christ suffering of charitie and obedience did giue God some thing more then the recompence of the offence of all mankinde did exact The passion of Christ was not onely a sufficient obut also a superaboundant satisfaction for the sinnes of mankinde PROTESTANTS EXPRESSELY DENIE Tindal in Fox his Acts printed An. 1610. pag. 1136. Christ Christ merited not heaueÌ„ with all his works did not merite heauen Daneus Controu 2. lib. 5. p. 210. Three necessarie conditioÌ„s of merite do faile in the workes of a creature and of Christ man towards God For by the vnion hypostaticall Christ doth not He did not merit merite Page 200. Christ as man properly merited nothing with God P. 202. Yea not in this forme of a seruant could Christ merite any thing to himselfe because in this forme he was a credture But a creature can merite nothing of his Creator Caluin 2. Instit c. 17 § 1. Truely I confesse that if any would simply and by himselfe oppose Christ vnto the iudgment of God there were no place for merite because there will not be found in man any worth which may merite before God § vlt. With what merits could man obtaine to be iudge of the world and head of Angels 3. Instit c. 11. § 12. It is fondly obiected of him that the power of iustifying farre supasseth both men and Angels seing this dependeth not vpon the worth of any creature but of Gods ordination If the Angels would satisfie God they would auaile nothing because they were not destinated to this end but this was proper to Christ man who was subiect to the law for to redceme vs from the curse of the law And Respons ad quaest Sozin Christ could merit nothing but through the pleasure of God Et in Ioan. 4. v. 10. When Christ is sated to haue appeased the Father towards vs this is referred to our sense For as we are guiltie to our selues we cannot conceaue God but as angrie and offended till Christ absolue vs from the guilt Wherefore touching the feeling of our faith God beginneth to loue vs in Christ Spindlerus apud Scusselburg l. 4. Theol. Caluin c. 5. The His death no sufficient redemption for all sinnes Lutherans erre in saying that Christs death was a sufficient redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sinnes of all and euerie man Piscator apud Vorstium in Parasceue c. 6. Christ died not sufficiently much lesse effectually for all Welsingius apud Homium in Specim Controuer Belgic His blood satisfied not Gods iustice art 21. That Christs blood satisfied Gods iustice for our sinnes is no where extant and it is plainly contrarie to the free and iust remission of sinnes which God hath offered to vs by Christ And the same say other Protestants as Caluin reporteth 2. Instit c. 17. § 1. and Beza in Absters calumn Heshusij p. 324. Slatius apud Homium loc cit There is question whether Christ properly satisfied not Christ properly satisfied for vs. We denie it And the same hath Vorstius ib. Who also addeth That Christ satisfied by a certaine acceptation not by exact identitie Pareus l. 5 de Iustific c. 3. To merit is the parte of seruants To merite is serutle and sordid serutle and sordid THE CONFERENCE Scripture expressely saieth that Christ bought vs with a great price that he gaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a ransom or price of redemption for vs that he redeemed vs with his pretious blood that God gaue his life for vs sent his sonne a propitiation for our sinnes that with God there is plentuous redemption Catholiks say the same Protestants expressely say the contrarie that Christ could not merite heauen had no place for merit if we respect the iudgment of God did not merite three conditions necessatie to merite wanted in his works that power of meriting in him depended of Gods pleasure and ordination That properly he did not satisfie for vs that his blood did not satisfie Gods iustice that his death was not a sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ransom for all that to merite is seruile and sordid ART XVII WHETHER CHRIST REDEEmed vs by his blood or corporall death SCRIPTVRE EXPRESSELY AFFIRMETH. Coloss 1. ver 22. And you whereas some time alienated and Christ redeemed vs by his death By his blood By he oblacion of his bodie enemies in sense in euill works yet now he hath reconciled in the bodie of his flesh by death vers 20. Pacifying by the blood of his crosse whether the things in earth or the things that are in heauen Hebrews 10. v. 10. In the which will we are sanctified by the oblation of the bodie of Iesus Christ once c. 9. vers 12. By his owne blood entred once into the Holies eternall redemption being found Ephes 1. v. 6. In whome we haue redemption by his blood the remissâ—on of sinnes 1. Peter v. 19. You are redeemed with the pretious blood as it were of an immaculate and vnsported lambe Christ Acts 20. v. 28. The holie Ghost hath placed you Bishops to rule the Church of God which he hath purchased with his owne blood Apocalips 5. v. 9. Thou hast redeemed vs to God in thy blood CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part q. 48. art 5.
The price of our redemption is the blood of Christ or his corporall life which consisteth in blood Stapleton in Prompt Quadrages fer 4. Hebdom Sanct. Caluin putteth not onely an other price beside the corporall death of Christ but also an other greater and more excellent Can Christian ears suffer this PROTESTANTS EXPRESSELY DENIE Whitaker lib. 8. cont Dur. sect 18. Caluin wrote most truely Christs death had done nothing That nothing had beene done if Christ had suffered onely corporall death Perkins de Serm. Dom. to 2. col 576. Reason it selfe teacheth Was not sufficient that onely corporall death of Christ was not sufficient to redeeme them who had deserued death of bodie and soule Willet Cont. 20. q. 3. p. 1088. The bodilie death of Christ was Was not the full price not in respect of Gods iustice the whole and full price of our redemption Caluin 2. Instit c. 16. § 10. Nothing had beene done if Christ There needed a greater price had suffered onely bodilie death There was an other greater more excellent price that he suffered in his soule the horrible torments of a damned and lost man Bezalib quaest vol. 1. Theol. Christ was in the midst of the torments of hell for to deliuer vs fully from both deathes c. Scarpe de Iustif Cont. 16. Writeth that diuers ProtestaÌ„ts say that those places of Scripture in which is saied that Christ dyed for vs are to be vnderstood onely of his feeling of the wrath of God and not of his bodilie death and that his bodilie death auailed nothing to our redemption nor was a parte of the satisfaction for sinnes THE CONFERENCE Scripture expressely teacheth that Christ hath reconciled vs in the bodie of his flesh by death hath pacified all things by the blood of his crosse hath sanctifieth vs by the oblation of his bodie hath found an eternall redemption by his blood hath redeemed vs by his blood with his blood in his blood hath purchased the Church with his blood The same say Catholiks Protestants expressely say that nothing had beene done if Christ had suffered onely corporall or bodilie death that his corporall death was not sufficient to redeeme vs that there was need of a greater and excellenter price that his corporall death auailed nothing to our redemption nor was any parte of the satisfaction for sinnes Which are so manifestly opposite to Scripture as some Protestants confesse it See lib. 2. c. 30. ART XVIII WHETHER CHRIST DIED for the impious and reprobats SCRIPTVRE EXPRESSELY AFFIRMETH. Christ died for the impious For him that perisheth For the vniust Rom. 5. ver 6. For why did Christ when we as yet were weake according to the time die for the impious 1. Cor. 18. ver 11. And through thy knowledge shall thy weak brother perish for whome Christ hath died 1. Peter 3. v. 18. Because Christ also died once for our sinnes the iust for vniust 2. Peter 2. v. 1. seq But there were also false Prophets in the people as also in you there shal be lying maisters which shall bring in sects of perdition and denie him that hath bought them the For those that goe to perdition Lord bringing vpon themselues speedie perdition vnto whome the iudgment now long since ceaseth not and their perdâ—tion slâ—mbereth not CATHOLIKS EXPRESSELY AFFIRME C. Bellarmin l. 4. de Amiss Gratiae c. 7. Our Lord suffered and died for the vniust PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. q. 1. c. 9. p. 437. Christ did not giue Christ died not for the impious The wicked not redremed by Christ himselfe for the impious and reprobates Which he repeateth cap. 13. Rainolds thesi 4. q. 22. The wicked albeit they be termed faithfull for their profession of faith or for temporall faith yet are they not redeemed or founded in Christ. In Apologia thesium p. 246. Christ offered himselfe for the elect onely 247. Redeemed only the elect The elect onely were redeemed of Christ Perkins de Praedestinat tom 1. col 135. Whome at anie time he acknowledged not he neuer bought or redeemed with the price of his blood col 137. Of these Christ is onely a half-redeemer and therefore no redeemer And de Desertion col 1023. Christ is the redeemer onely of the elect and of none else So also D. Willet Contr. 9. q. 2. p. 893. Caluin l. cont Heshus p. 849. I would know how the impious Not crucified for the impious eate Christs flesh for which it was not crucified and how they drinke his blood which was not shed to redeeme their sinnes Beza in Colloq Montisbel p. 447. Christ died not for the sinnes of them that are damned He shed not his blood for the remission of the sinnes of the impious and damned Epist 28. It is false that Christ is the mediatour of the infidels also Zanchius in Summa Praelection to 7. col 272. Christ according to the purpose of his Father was borne praied suffered and died onely for the elect In Depulsion Calum col 253. The Reprobats not redeemed reprobats were not redeemed by Christ Piscator apud Gerlachium Disput 9. Christ no waye died for the reprobats other sufficiently or effectually THE CONFERENCE Scripture expressely teacheth that Christ died for the impious for the vniust for those that perish that he bought lying monsters who bring in sects of perdition and bring vpon themselues speedie perdition and whose perdition slumbereth not Catholiks say the same Protestants expressely teach the contrarie that Christ gaue not himselfe for the impious or reprobats that the wicked were not redeemed in Christ that Christs flesh was not crucified for the impious nor his blood shed for their sinnes that Christ offered himselfe onely for the elect that they onely were redeemed by Christ that Christ is redeemer of the elect and of none els no mediatour of Infidels was borne suffered and dyed for the elect onely that nether sufficiently nor effectually he died for the reprobats Which are so contrarie to Scripture as manie Protestants acknowledge it See l. 2. c. 30. ART XIX WHETHER CHRIST DIED for all SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Corint 5. v. 14. For the charitie of Christ vrgeth vs iudging Christ died for all this That if one died for all then all were dead and Christ died for all 1. Timoth. 2. v 6. Christ Iesus who gaue himselfe a redemption for all Chap. 4. v. 10. Who is the Sauiour of all men especially of the faithfull Hebrews 2. v. 9. We see Iesus because of the passion of death crowned wiâ—h glorie and honour that through the grace of God he might taste death for all 1. Ioan. 2. v. 2. We haue an aduocate with the Father Iesus Christ the iust and he is the propitiation of our sinnes and not of ours onely but also for the whole worlds Ca. ver 14. The Father hath sent his Sonne the Sauiour of the world CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess
regenerated ether by baptisme or at the time when they are baptized finally that baptisme profiteth none but is a vanie and vnprofittable thing What Christians I pray the are these who make this account of their Christendome And these sayings are so repugnant to Scripture as sometimes Protestants confesse it See l. 2. cap. 30. ART VIII WHETHER IN BAPTISME euen sinnes to come be pardoned SCRIPTVRE EXPRESSELY DENIETH. Act. 8. v. 21. S. Peter speaketh thus to Simon Magus already Sinnes to come not forgiuen in baptisme baptized Doe pennāce therefore frō this thy wickednesse and pray to God if perhaps this cogitation of thy hart may be remitted thee 1. Cor. 5. v. 5. S. Paul commandeth a Corinthian baptized for incest to be deliuered to Sathan that his spirit may be saued in the day of our Lord. CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 1. de baptismo c. 18. Catholiks gather that the efficacie of baptisme doth not extend it selfe vnto the time to come but onely to the time past for it pardoneth sinnes committed and not yet remitted PROTESTANTS EXPRESSELY AFFIRME Perkins in Serie Causarum c. 33. In baptisme once administred Sinnes prēsent and to come forgiuen in baptisme is giuen remission of sinnes not onely past and present but also of those that are to come all your life time The like he hath in Galat. 3. to 2. Whitaker lib. 8. cont Dur. sect 101. Who are baptized are baptized in Christs death but Christs death auaileth to wash away not onely those sinnes which goe before baptisme but also those which follow in all the life time The like he hath Cont. 2. q. 5. 7. p. 515. Willet Cont. 12. q. 6. p. 579. Baptisme is a seale of remission of sinnes for the confirmation of our faith euen of those which are committed after baptisme as well as of sinnes done before Therefore baptisme sealeth vnto vs the remission of all our sinnes going before or following after Bezal Quaest resp vol. 3. p. 344. Baptisme therefore doth not abolish onely sinnes past Yea the fruite thereof stretcheth through the whole life of the faithfull And in Hebr. 10. v. 11. Whosoeuer is sprinkled with blood of Christ is deliuered for euer from sinnes past and to come Et Epist 5. The fruit of baptisme is the sealing of adoption the ablution from sinnes both past and to come Daneus de baptismo cap. 18. tom 2. Howsoeuer that grace and remission of sinnes be sealed vnto vs it pertaineth as is referred in all Christs sacramēts to blot out all our sinnes past present and to come Zanchius in sua Confessione cap. 18. to 8. For baptisme is not giuen in remission onely of originall or sinnes past but of all for all the life time Festus Homius in Disp 44 Remission of sinnes not onely of those which were committed before baptisme but also of those which are to be committed all the life is sealed in baptisme vnto the faithfull More of their like sayings may be seene in my Latin booke c. 9. art 8. THE CONFERENCE Scripture plainely teacheth that a baptized man must doe pennance for remission of such sinnes as he committeth after baptisme that a baptized man was deliuered to Sathan that his soule might be saued The same say Catholiks Protestants plainely teach that in baptisme is giuen remission of sinnes past present and to come that baptisme auaileth for sinnes that follow all the life time that baptisme is a seale of remission of sinnes as well committed after as before that whosoeuer is once sprinkled with Christs blood is deliuered for euer of all sinnes past and to come that in baptisme is giuen and sealed to the faithfull remission of all sinnes to be committed all their life time Which is to oppen a brode way to all wickednesse And whereas Protestants haue falsely saied that the Pope giueth pardons for sinnes to be done we see that they Protestants pardon to sinne manifestly giue such pardon to all and euerie one that is baptized or iustified with them ART IX WHETHER THE CHILDREN of the Faithfull be borne and abide in state of damnation vntill they be baptized SCRIPTVRE EXPRESSELY AFFIRMETH. Ephes 2. v. 3. And we were by nature the children of wrath Children of faithfull borne in state of damnation as also the rest Rom. 5. v. 12. As by one man sinne entred into this world and by sinne death and so vnto all men death did passe v. 15. For if by the offence of one manie died v. 18. Therefore as by the offence of one vnto all men to condemnation so also by the iustice of one vnto all men to iustification of life The same also is cleare by the places before cited for the necessitie of baptisme CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Cor. 7. v. 14. It is a new and profane paradoxe of Caluin that the children of Christian parents are borne the sonnes of God PROTESTANTS EXPRESSELY DENIE Perkins de baptismo tom 1. col 842. Baptisme doth not Not in sote of damnation make the children of Christian parents the sonnes of God but onely doth seale vnto them the couenant of grace and certifieth them that they are comprehended in it In Gal. 2. v. 15. Originall sinne which is hidden from beginning in them is not imputed to them The children of the faithfull are borne Saints Willet Cont. 12. q. 3. p. 565. The children of the faithfull are Are holie holie already euen before they be baptized Zuinglius in 1. Co. r 12. tom 4. The children of Christians are In the Church with in the Church and bodie of Christ euen before they be Christened Caluin 4. Instit cap. 16. § 31. Who are borne of faithfull parents Are Saints are by supernaturall grace Saints § 32. Streight after they are borne they are had and acknowledged of God for children In Actor 8. v. 37. I say that the children of the godlie are borne Members of Christ children of the Church and from the wombe reputed members of Christ And de ve◠reform pag. 349. he stretcheth this fauour not onely to the immediat children of faithfull parents but also manie generations after and as he saieth 4. Instit c. 16. § 9. to the thousand generation And seing that there is no man in the world who is a thousand generations from Noe he must say that all children whosoeuer at lest all the elect are borne saints and in state of grace saluation Beza l. cont Heshus vol. 1. Theol. p. 307 The children of Are Saints the faithfull are saints before God euen from the wombe The like hath Confessio Heluet. cap. 20. Gallica artic 35. Peter Martyr in locis Class 2. c. 8. and others commonly as also may appeare by what hath beene saied before art 4. Nay sometimes they say that euen the children of Infidels are borne in state of grace and saluation Zuinglius de baptismo to 2. f. 91. Infants which are borne Infidels
Piscator in Thesibus l. 2. p. 253. The faithfull neuer fall from the grace of God Contra remonstrantes in Collat. Hagae p. 351. The elect neuer falleth from grace Rainolds thes 2. p. 77. It is cleare that the iustified sonnes of God by faith are often times beaten with the strokes of tentation but neuer killed Abbots in Diatribam Thomsoni c. 5. saieth that those whereof S. Mathew speaketh cap. 24. cit had neuer true charitie Perkins de Desertione col 1026. This principle is to be Who is once in grace euer continueth so helde Who is once in state of grace shall euer more continew in it THE CONFERENCE Scripture expressely saieth that there are men from whome the Diuel departeth and returneth againe whose charitie waxeth could that some fall from grace that there are some branches in Christ which abide not in him that some are sanctified by the blood of Christ who afterward tread it vnder foote The same say Catholiks Protestants expressely say that a man once receaued into grace neuer falleth from it that the seed of life once ingrafted in a faithfull hart neuer perisheth that faithfull men are neuer ouercomen of Sathan that it is impossible for beleiuers to fall from grace that remission cannot be made void by falls afterward that there was neuer true charitie in them in whome it waxeth could Which are so contrarie to Scripture as manie Protestants confesse it See lib. 2. c. 30. ART XIII WHETHER THE IVSTIFIED man may feare to fall SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 11. ver 20. But thou by faith doest stand Be not highly Feare wise but feare 1. Cor. 10. v. 21. He that thinketh himselfe to stand lete him Take heed take heed lest he fall Philippens 2. ver 12. With feare and trembling worke your Worke with feare saluation Hebr. 4. v. 1. Let vs feare lest perhaps forsaking the promise of entring into his rest some of you be thought to be wanting Prou. 28. v. 14. Blessed is the man who is alwaies fearefull The fearfull blessed CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 3. Who thinke that they stand let them beware lest they fall and let them worke their saluation with feare and trembling cap. 9. Euerie one whilest he looketh vpon himselfe and his owne indisposition may feare of his grace PROTESTANTS EXPRESSELY DENIE Perkins in Conflictu Satanae to 1. col 1035. I account my As certaine of saluation as c. selfe as certaine of saluation as if my name were expressely writtē in the holie Scripture Tindal in Fox his Actes pag. 1137. Nether canst thou be We cannot be damned vnlesse Christ be Christ must be damned before we be As sure of our saluation as of the Ghospell Free from all feare damned except Christ be damned with thee nether can Christ be saued except thou be saued with him Luther Postilla in die Natiuit fol. 52. He Christ must be damned before he can be damned for whome he hath giuen himselfe Affelman l. de Praedest § 80. Euerie true Christian ought to be as certaine of his saluation as he must beleiue the Ghospell Caluin in 1. Luc. v. 73. Seing God doth reconcile men to himselfe in Christ seing he defendeth them with his safegard that they be free from all feare c. In Ioan. 3. v. 18. Christ will haue the faithfull to be secure from feare of damnation In Antidoto Concil Sess 6. cap. 14. That is not to suffered when they exhort We must not feare As sure of heauen as Christ vs to feare Et 4. Instit c. 17. § 2. We dare bouldly auouch that euerlasting life is ours and that we can no more misse of heauen that Christ himselfe The like hath Conradus Fabritius apud Zuinglium to 2. f. 28. Beza in Luc. 1. vers 74. Feare in this place signifieth dread of future euill which is directly contrarie to the trust of the sonnes of God In Cōfess c. 4. art 13. Let euerie one of vs thus discourse We cannot perish with himselfe I am in Christ Iesus and therefore I cannot perish And in Explicat Christianismi c. 8. p. 200. he saieth that a man may be as certaine of his saluatiō as if he had climbed to heauen and had heard it out of Gods owne mouth Peter Martyr in c. 11. Rom. Nether ought anie to meruaile that we say that faith expelleth that feare which is ioyned with doubt of saluation Et in locis classe 3. c. 3. Who sincerly beleiue Feare not to be damned in Christ do not feare to be damned for euer Cōtra Remonstrantes in Collat. Hagae p. 374. Who haue Haue no cause to feare once beleiued are certaine that this is Gods guift and therefore haue no cause to feare to be damned Pareus l 3. de Iustif c. 2. How do they make a man secure if All feare expelled they expell not all feare But we do thus teach that a sinner if he looke vpon the promise and mercie of God may and ought not to feare but surely trust and that vnlesse he do so he maketh God a lier Bucer apud Zanchium lib. 2. de Natura Dei c. 2. The first thing which thou owest to God is to beleiue that thou arte predestinated A principle of Protest faith of him We must therefore presume as a principle of faith that we are all elected of God to this end to be saued for euer and that this purpose of God cannot be changed Zanchius l. 5. de Natura Dei c. 2. to 2. col 497. Euerie one is bound to beleiue that he is chosen and predestinate in Christ to The reprobates are bound to beleiue that they shal be saued eternall saluation When we say Euerie one is bound to beleiue this we except none no not the reprobates who shall nether euer beleiue nor yet can beleiue in Christ The like of the reprobates teacheth Perkins in Casibus Conscientiae cap. 7. col 1329. THE CONFERENCE Scripture expressely biddeth the iustified to feare to take heed lest he fall to worke our saluation with feare to feare lest anie of vs proue reprobate and sayeth that he is happie who is alwaies fearefull The same say Catholiks Protestants expressely bidde the iustified to be secure from all feare from feare of damnation that it is not to be suffered that men be exhorted to feare and bidde men be perswaded that they cannot perish that they haue no cause to feare that they dare assure themselues of heauen as much as Christ himselfe that they are as sure of saluation as if their names were written in Scripture or they heard it out of Gods mouth that they cannot be damned vnlesse Christ be damned And adde that euerie one euen the reprobates are bound to beleiue this and that this a principle of their faith ART XIV WHETHER IVSTIFICATION be proper to the Elect. SCRIPTVRE EXPRESSELY DENIETH. Ezech. 18. ver 24. But if the iust man
who aâ—ouÌ„d with iustice according to the doctrine of the law not of the Ghospell Scarpe de Iust CoÌ„t 1. IustificatioÌ„ effectiuely is immediatly of Christ alone but sanctificatioÌ„ is of the holie Ghost IustificatioÌ„ quitteth vs in the iudgemeÌ„t of God not sanctificatioÌ„ Et CoÌ„t 7. There is a twoefould ablutioÌ„ of sinne the first is of the guilt and this is iustâ—ficatioÌ„ the second is of the inherence thereof and this is sanctâ—fication Bullinger dec 3. serm 9. There is a duble iustice iustificant and obediâ—nt Polanus part 2. thes The grace which Adam receaued in creation was not grace which maketh gratefull Et in Disp priuat Sinnes are blotted out by pennance not causatiuely but osteÌ„siuely Riuet tract 3. sec 26. We are perfectiuely imputatiuely iust but inhereÌ„tly iust onely imperfectly Touching the law they distinguish in this new sorte It is Of Gods law abrogated from the faithfull according to rigor and imputatioÌ„ no according to obligation There is a twoefould fulfilling of the law legall and Euangelicall Mans law bindeth in generall not in particular Whitaker libr 8. cont Dur. sect 96. saieth The Decalogue is taken away in parte but not simply Caluin in Actor 15. vers 10. The commandements are an vnsupportable yoake for to be exacted not for doctrine Pareus l. 2. de Iustif cap. 7. They are heauie concerning perfection not for inchoation Reineccius to 4. Arm. cap. 13. They are light in respect of imputation and inchoation but not of perfect fulfilling Bucan in Instit loco 19. To the regenerate the law is possible by imputation of the satisfaction of Christ and by inchoation of newnesse Scarpius de Iustif CoÌ„t 12. The law is possible for outward precepts not inward in parte not in whole or by inchoation or in Christ not in our selues Musculus in locis titul de Legibus Christians fulfill the law perfectly in Christ imperfectly in themselues Polanus in disput priuat 40. The regenerate keepe the precepts of God by by imputation but themselues keepe them not Reineccius tom 4. Armat cap. 13. According to the law none is worthie before God but according to the Ghospell the godlie are worthie before God These and manie such other distinctions neuer heard What onely distinctions Protestants say they allow of before among Christians haue Protestants deuised against which at this present I obiect onelie this that themselues teach that no distinctions are to be admitted in Diuinitie which are not gathered out of expresse and plaine places of Scripture For thus Whitaker Contr. 4. quaest 1. cap. 3. That rule is much to be esteemed That in diuinitie no distinctions are to be allowed but such as are proued by plaine passages of Scripture And lib. 2. de Concupisc cap. 7. We may say and defend what we will if such distinctions be accepted Sadeel ad Repetit Sophism Turriani It is a theologicall rule All distinctions in diuinitie must be proued by expresse places of Scripture The like hath Perkins l. de Caena to 1. col 861. and others Their most vsuall distinctions wherewith most coÌ„monly Most vsuall distinctions with Protest they delude the testimonies of Scripture are these though perhaps all of them vse not the verie selfe same termes To wit Before men not before God or which cometh all to one It seemeth so but is not By this distinction they delude all those testimonies of Scripture which teach that reprobate or euill men may beleiue doe good workes be in the Church that reprobates may be iustified that good workes doe iustifie redeeme sinnes or the like Which they expound before men not before God or in shew not in deed An other vsuall distinction of theirs is In it selfe or in an other thing By this they delude those testimonies of Scripture which say that good men are iust worthie of God fulfill the law that baptisme forgiueth sinnes Almes deliuereth from death and such like which they expound in an other not in themselues as that good men are iust worthie of God fulfill the law in Christ not in themselues that almes deliuereth from death not in it selfe but in faith as saieth Confessio Augustana c. de Implet legis and that baptisme remitteth sinnes not in it selfe but in faith So Caluin in Act. 2. v. 38. A third vsuall distinction of theirs is SignificaÌ„tly not Causally By this they delude those testimonies of Scripture which teach that Sacraments worke grace Preists remit sinnes good works doe iustifie doe cause life euerlasting and the like Which they expound Significantly or ostensiuely not Causally Their fourth accustomed distinction is In parte not simply or wholy Thus they delude those testimonies which auouch that there is inherent iustice that sinners are taken away that good mens good workes are good and such like which they expound In parte not simply or wholy Their fift vsuall distinction is A saying of the law not of the Ghospell Thus they delude all the sentences of Scripture which declare that iustice and life euerlasting is to be purchased by good works that the keeping of the law is necessarie to life and such like For these kind of sayings they will haue to be onely of the law not of the Ghospell But their most vsuall distinction of all is Figuratiuely not Properly which kind of deluding the Scripture is most ample and containeth almost all the former kinds For what seemeth to be is not is figuratiuely not properly Likewise what is in parte and not simply what is not in it selfe but in another is figuratiuely and not properly Yet because this their distinction would wax stale if it were vsed vnder the same termes in all places and the vanitie thereof would easily appeare if nakedly it were applied to some places therefore at least in words and with some litle differences they haue deuided it into diuers Peculiarly by this distinction they delude all those testimonies of Scripture which teach that the Eucharist is the bodie and blood of Christ that eternall life is a reward that the Apostles are the foundations of the Church that the Ghospell is a law Christ a law giuer descended into hell that there is in the Church an altar a sacrifice and the like These forsooth are their fine plaisters which they applie to cure all the wounds which are giuen them by the sword of the word of God which if they will let other Heretiks vse in such sorte as they doe nothing at all will be proued out of Scripture Wherefore thus I frame my 22. argument They who besides their opposition to the expresse words of holie Scripture related in the first booke are forced in manie and great matters to deuise friuolous and verball distinctions and such as destroye themselues and were neuer heard of before among Christians they contradict the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XXIII THAT PROTESTANTS CONFESSE THE vniforme consent of Fathers Councels and of the Church to be against