forme of baptisme I baptize the in the name of the Father c. and afterward addeth that this forme doth especially pertaine to the substance of baptisme PROTESTANTS EXPRESSELY DENIE Luther l. de Captiuit Babil tom 2. fol. 75. Howsoeuer baptismeâ—â—s Not necessarie giuen so that it be not giuen in the name of a man but in the name of God it truely saueth Nay I doubt not but if one take it in the name of the Lord albeit a wicked Minister do not giue it in the name of the Lord that he is truely baptized in the name of the Lord. Zuinglius ad Struthionem to 2. f. 312. Nether am I ignorant that the Apostles did not acknowledge these words In the name of the Father c. for such as without them baptisme could not stand De baptismo ib. fol. 65. It is euident that these words of Christ which he vseth Mathew c. 28. are not so to be taken as if they were a certaine forme of baptisme And fol. 77. It shall appeare that Christ would not that in baptizing we should vse this forme of words I baptize thee in the name of the Father c. Caluin de ver reform p. 235. Papists disputing about the forme of baptisme stand vpon the bare pronunciation of the words as if Christ when he commanded the Apostles to baptize in the name of the Father and of the Sonne and of the Holie Ghost had prescribed them I know not what magicall charme Vorstius in Antibellarm pag. 366. According to our mens opinion nothing els is required to the essence a baptisme but the plunging of that man into the water who is mynded publikely to professe Christ p. 367. About the forme of baptisme if that must be essentiall here we plainly disagree For indeed it no way consisteth in that pronuntiation of words but in the immersion of the man or the sprinckling of him with water done in the name of Christ or of the holie Trinitie THE CONFERENCE Scripture plainely teacheth that Christ commanded to baptize in the name of the holie Trinitie Catholiks say the same Protestants plainly teach that inuocation of the holie Trinitie is not essentiall to baptisme that baptisme howsoeuer giuen in the name of God nay though it be not giuen in Gods name so it be taken in Gods name is true baptisme that baptisme may consist without inuocation of the holie Trinitie that Chtist prescribed no certaine forme of words nor would that we should vse the foresaied words whiles we baptize that to stand vpon it is to make it a magicall charme Which contradiction of Scripture is so cleare as some Protestants confesse it As you may see infra l. 2. c. 30. ART III. WHETHER BAPTISME BE necessarie by necessitie of precept SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 28. v. 19. Going teach ye all nations baptizing them Baptisme necessarie by coÌ„mandment in the name of the Father c. Act. 2. vers 38. Be euerie one of you baptized in the name of Iesus Christ for remission of your sinnes CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 7. Can. 5. If anie shall say that baptisme is free that is not necessarie to saluation be he accursed PROTESTANTS EXPRESSELY DENIE Whitaker Cont. q. 47. c. 2. It is lawfull to abstaine from baptisme Not necessarie by commandment so there be no contempt or scandall in the fact Casaubon Epistola ad Card. Perron Manie Protestants put baptisme amongst those things which whether they be absent or present it skilleth not much Bucer in Math. 9. I answere that baptisme as an externall thing is of lesse importance then that the Lord should haue greatly commanded anie thing about it Zuinglius de Baptismo tom 2. fol. 96. Baptisme is a ceremoniall thing which the Church may well omit or take away OEcalampadius l. 2. Epist pag. 363. It is an externall thing which the law of Charitie may dispense with THE CONFERENCE Scripture plainely teacheth that Christ and the Apostles commanded baptisme Catholiks say the same Protestants plainely teach that Christ did not greatly commande any thing about baptisme that the Church may well take it away that we may abstaine from it so there be no contempt or scandall and that it skilleth not much whether we haue it or want it ART IV. WHETHER BAPTISME be necessarie to saluation in necessitie of means SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 3. vers 5. Amen Amen I say to thee Vnlesse a man Baptisme a necessaâ—ie meane to saluation be borne againe of water and the Spirit he cannot enter into the kingdome of God CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 4. Which transferring from iniustice to iustice after the promulgation of the Ghospell cannot be done without the lauer of regeneratioÌ„ or desire thereof PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 1. q. 6. cap. 8. The saluation of infants doth Not a necessarie meane not depend of the Sacraments And l. 8. cont Dureum sect 73. Who now exclude infantes dying before baptisme from life speake against Scriptures against Gods mercie and against the ancient custome And he saieth that Protestants reiect the Catholik doctrine of necessitie of baptisme as impious and inhumane Confession of Scotland pag. 159. We detest and reiect his Popes cruell iudgment against infants dying without baptisme and the absolute necessitie of baptisme which he putteth Caluin in Marci 16. v. 16. We say that baptisme is not simply necessarie but in regard of our obedience And 4. Instit cap. 15. § 12. Children who dye before they be christened are not shut out ChildreÌ„ saued without baptisme of the kingdome of God Beza cont Westphal vol. 1. p. 256. If anie mans childe die before he be christened we doubt not of his saluation And in 2. part resp ad Acta Colloq Montisbel p. 128. The question is whether baptisme be simply and absolutely necessarie to saluation which I with all right beleiuers do denie Peter Martyr in Thes pag. 1008. Christians children are saued howbeit they dye before they be baptized Daneus Cont. de baptismo cap. 4. We accurse them who bring in absolute necessitie of baptisme Et c. 8. It is blasphemie that baptisme is precisely necessarie to saluation Vorstius in Antibellarm p. 368. Our men openly disclaime from Papists that vrge the absolute necessitie of baptisme THE CONFERENCE Scripture plainely teacheth that the water of baptisme in necessarie for one to enter into the kingdome of God Catholiks say the same ProtestaÌ„ts plainely teach that Baptisme is not necessaire to saluation not simply not absolutely not precisely necessarie that infants are saued without baptisme and that the contrarie doctrine is against Scripture impious inhumane and to be detested ART V. WHETHER SIMON MAGVS receaued or reprobates receaue whole and intire baptisme SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 8. ver 13. Then Simon also himselfe beleiued and being baptized he cleaued to Philippe Simon Magus was baptized Actes 2. vers 38. S. Peter speaketh
Ghospell or the new testament must haue beene tried by the ould See more art 6. CHAPTER VII OF THE PASTOVRS OF THE CHVRCH SCripture If my couuenant with the day can be made voide Pastours alwaies c. also my couuenant may be made voide with Dauid my seruant that there be not of him a sonne to reigne in his throne and Leuits and Preists my ministers Not alwaies Protestants It is false that the externall ministerie must be perpetuall The Church hath osten no man Pastour Some short time the Church may be depriued of Pastours See more art 7. Scripture Thou art Peter c. And to thee I will giue the Authoritie in the Pastours keyes of the kingdome of heauen Protestants The authoritie is not in the Prelats but in the Not in them worde the Church hath nothing but mere ministerie See more art 2. Scripture Thou art Peter c. and whatsoeuer thou shalt One pastor cā excōmunicate bind on earth it shal be bound also in heauen Protestants VVe must remember that this power of excommunicating One cannot is giuen to no one man but to the whole companie of the Presbiterie See more art 3. Scripture And he Paul walked through Syria and Silicia Pastours can make lawes confirming the Churches and commanding them to keepe the precepts of the Apostles and the Auncients Protestants The Church hath no power to make lawes See They can not more art 4. Scripture The Holie Ghost hath placed you Bishops to rule Pastors rulers of the Church Not rulers the Church of God Protestants The true nature of a ruler of the Church is in no pure man one or manie See art 5. Scripture You shal be called the preistes of the lord Pasters to be called preists Not to be so called Protestants Who administer the word and Sacraments amongst the people nether may nor ought to be called preists See more art 7. Scripture But how shall they preach vnles they be sent No preaching without mission Without mission Protestants Euen they who are not lawfully called may preach the word fruitfully Euerie Christian man hath authoritie to preach Christ in what place soeuer where they are desirous to heare See more art 8. Scripture Moises and Aaron in his preists Moises a preist No preist Protestants Moises did not exercise at all the preisthood but was onely a Prophet See more art 10. CHAPTER VIII OF THE CHVRCHE SCripture There shal be made one fould and one pastor Church but one onely Not one onely Protestants We say that there are twoe societies of men that is twoe Churches to the one belong the predestinate to the other the reprobate Christ and the things themselues teach vs that there are twoe Churches See more art 1. Scripture VVe are one bodie all that participate of one All those one bodie who participate one Sacramēt bread Protestants The godlie are no more ioyned in one bodie with Not all those the wicked then light with darkenes Christ with Belial See more art 2. Scripture The gates of hell shall not preuaile against her of Church can not faile It can faile his kingdome there shal be no end Protestants It is no meruaile though the Church be cleane fallen downe long agoe Antichrist had rooted out the Church euen from the ground Christes kingdome was cast flat downe See more art 4. Scripture You are the light of the world A cittie can not be Church can not be hidde hidde situated vpon a mountaine Protestants Often times God will haue no visible Church It can be hidde on earth The whole visible Church may faile See more art 5. Scripture Which is the Church of the liuing God the pillar Church is infallible and strenght of trueth Protestants The vniuersall Church may erre The Church Not infallible may erre The Catholik Church may erre and that most greeuously See more art 6. Scripture If he will not heare the Church let him be to thee Church simply to be heard Not simply to be heard as the Heathen and the Publican Protestants VVe must not simply receaue whatsoeuer the Church teacheth See more art 7. CHAPTER IX OF TEMPLES OR MATERIAL CHVRCHES SCripture Who Anna departed not from the temple by Churches for priuate praier fasting and praiers seruing day and right Protestants Churches are for preaching onely It is no lawfull Not for priuat praier end of Churches that the faithfull may priuatly pray in them See more art 1. Scripture Twoe Cherubins also thou shalt make of beaten Images to be set in Churches Not to be set in Churches gold on both sides of the oracle Protestants The Iewes had no manner Image nether painted not grauen in their temple God abhorreth images We must not suffer that Images be in Churches See more art 3. Scripture reporteth these words of a Heathen This Heathens thought idols to be Gods They thought not so Paule saieth that they are no Gods which be made by hands Protestants It is a lie that the Heathens did beleiue the Images of their Gods to haue beene their Gods them selues See more art 4. CHAPTER X. OF BAPTISME SCripture Vnlesse a man be borne againe of water and the Water necessarie to baptisme Not necessarie Spirit he can not enter into the kingdome of God Protestants Though water be wanting yet if the baptisme of one cannot be differred with edification I would baptize as well with anie other liquour as with water See more art 1. Scripture Going teach ye all nations baptizing them Baptisme cōmanded of Christ Not cōmanded of him c. Protestants Baptisme is of lesse importance then that the lord should haue greatly cammanded anie thing about it See more art 3. Scripture Vnlesse one be borne of water and the Holie Baptisme necessarie to saluation Not necessarie Simon Magus was baptized He was not baptized Baptisme profiteth all Not all Ghost he cannot inter into the kingdome of God Protestants Children who die before they be christened are not shut out of the kingdome of God See art 4. Scripture Then Simon Magus also himself belieued and being baptized he cleaned to Philippe Protestants That Simon Peter and Simon Magus receaued the same whole baptisme is most false See more art 5. Scripture As manie of you as haue beene baptized in Christ haue put on Christ Protestants Baptisme bringeth no commoditie to those that are not elect See more art 6. Scripture Christ loued the Church cleansing it by the lauer Baptisme purgeth sinne It purgeth not sinne of water in the worde Protestants VVho will say that we are cleansed by this water Doest thou thinke that water is the lauer of the soule No. Baptisme cannot wash away the filth of sinnes See more art 7. Scripture Be baptized and wash away thy sinnes Sinnes washed away by baptisme Not by baptisme All borne in in state of dānation Not all Protestants Paule
are to be had and kept especially in Churches PROTESTANTS EXPRESSELY DENIE Iuel art 14. sect 2. The Iewes had no manner of Image nether painted nor grauen in their temples Luther in Deuteron 7. to 3. I do not much loue images and would they were not in Churches Zuinglius l. de ver fals relig c. de Statuis Images must Not in tēples be taken out of Churches Sadeel ad Art 59. Abiurat God abhorreth images Peter Martyr in locis tit de Cult Imaginum § 22. We must not suffer that Images be had in Churches And in this point the Protestants doctrine is well enough knowne by their deeds yea some of them goe so farre as they denie that we may paint any Images of Christ or the Saints For thus saieth Leo Iudae in Zuinglius to 2. f. 627. If Christ and his Saints be in heauen it is wickednes euen to make their images With whome agreeth Zuinglius ib. 630. Hoffman also ib. f. 631. saieth That good man thinketh that images may be kept and suffered so that none do adore or worshippe thē But this opinion is contrarie to the testimonies of Scripture wherein the Lord commandeth that we shall not make them The same intimateth Confessio Heluet. c. 4. THE CONFERENCE Scripture expressely saieth that God commanded twoe Images of Angels to be made and put in the Oracle that Salomon made twoe others and put them in the middest of the inner temple The same say Catholiks Protestants expressely say that God abhorreth images that they are not to be suffered in Churches no that the Images of Christ and his Saintes are to be made that the Iewes had no manner of Images in their temple ART IV. WHETHER THE HEATHENS or Idolaters did thinke their Idols to be Gods SCRIPTVRE EXPRESSELY AFFIRMETH. Exod 32. v. 8. God himselfe thus speaketh vnto Moises They haue made to themselues a molten calfe and haue adored and immolating hostes vnto it haue saied These are thy Gods Israel that haue brought thee out of the land of Egypt Actes 19. v. 26. Demetrius a Heathen hath these words Heathens thought theirs Idols to be Gods Sirs you see and heare that this same Paul by persuasion hath auerted a great multitude not onely of Ephesus but almost of all Asia saying That they are no Gods which be made by hands CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Imagin c. 13. It is false that the Heathens did not thinke the idols to be Gods PROTESTANTS EXPRESSELY DENIE Caluin 1. Instit c. 11. § 9. Nether are the Heathēs to be thought They thought not so to haue beene so blockish as that they knew not that God was an other thing then stones and stockes Daneus Controuer 7. p. 1394. It is a lie that the Heathens did beleiue the Images of their Gods to haue beene their Gods themselues Zuinglius in Resp ad Valentin to 1. f. 247. The Heathens did no more account their Idols to be Gods then now we vse to account of our Images The like say Peter Martyr Controu Gardiner col 396. and Sadeel ad art 59. abiurat THE CONFERENCE Scripture plainely teacheth that the idolaters did say that their molten calfe was their God that Demetrius a Heathen reprehēded S. Paul because he tought that they were no Gods which were made by mens hands The same say Catholiks Protestants plainely say that the Heathēs did not thinke stocks or stones to be their Gods that it is a lie that they thought the images of their Gods to be Gods themselues And yet these men who against the plaine testimonie of Scripture do defend the Heathens do accuse the Catholiks that they make Images their God THE SVMME OF THIS CHAPTER OF TEMPLES or materiall Churches Out of that which we haue rehearsed in this Chapter it appeareth that Protestants haue other kind of temples then the Scripture and Catholiks haue For the Scripture and Catholiks teach that temples or Churches are also for priuat praier that they are to be adorned and that images of Angels or Saintes are to be put in them all which Protestants denie and consequently they robe the Churches of one of their ends for which they are instituted and of their ornaments and holie Images CHAPTER IX OF BAPTISME ART I. WHETHER WATER BE necessarie to Baptisme SCRIPTVRE EXPRESSELY AFFIRMETH. I HON 3. v. 5. Vnlesse a man be borne againe of Water necessarie to baptisme water and the Spirit he cannot enter into the kingdome of God Ephes 5. v. 26. As Christ also loued the Church deliuered himselfe for it that he might sanctifie it cleansing it by the lauer of water in the word CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 7. com 2. If anie say that true and naturall water is not necessarie to baptisme be he accursed PROTESTANTS EXPRESSELY DENIE Beza Epistola 2. vol. 3. Theol. Though water be wanting if Not necessarie the baptisme of one cannot nor ought to be differred with edification surely I would as well baptize with any other liquor as with water Polanus in Sylloge Thes part 2. p. 556. The externall and sensible matter of baptisme is water and that wanting an other liquor proportionable Festus Homius in Disput 45. We do not greatly denie but where no water can be had there some other liquor which hath the some vse that water hath and is very proportionable thereto may be vsed in the place thereof Vorstius in Antibellarm p. 367. Bellarmin and his do more restraine this essence of baptisme then our men are wonte to doe Whiles he auoucheth that pure water and that solemne forme In the name of the Father c. is simply in all places and times precisely necessarie Agayne Extraordinarily and in some most rare and vnusuall cases we do not deny but that some other kind of liquor which hath the same vse that water hath may be vsed The same teacheth Luther in Colloq Mensal cap. 15. and Riuet iudgeth it probable tractat 3. sect 3. Nether is it disliked by Saddel ad Artic. abiurat 11. CONFERENCE OF THE FORESAIED WORDS Scripture plainely saieth that vnlesse one be borne againe of water he cannot enter into the kingdome of heauen that Christ cleanseth his Church with the lauer of water The same say Catholiks Protestants plainely say that water is not simply necessarie that extraordinarily and in case of necessitie one may baptize in other liquor as well as in water that where water wanteth an other liquor proportionable may suffice Which is so euident a contradiction of Scripture as Protestants themselues sometimes confesse it See lib. 2. cap. 30. ART II. WHETHER INVOCATION of the holie Trinitie be necessarie in baptisme SCRIPTVRE EXPRESSELY AFFIRMETH. Matthew 28. ver 19. Going teach ye all nations baptizing them in the name of the Father and of the Sonne and of the Holie Ghost CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos cap. de baptismo Pastors shall teach that this is the perfect and absolute
without distinction of elect or reprobates Be euerie one of you baptized in the name of Iesus Christ And vers 41. They therefore that receaued his word were baptized So cap. 8. vers 12. They were baptized men and weomen CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. lib. 3. de Iustificat cap. 14. Simon Magus conuerted by Philippe and bapsized did follow Philippe as Luke writeth PROTESTANTS EXPRESSELY DENIE Beza cont Illyric vol. 2. Theol. p. 144. What thou writest that Simon Peter and Simon Magus receaued the same whole Not fully baptized baptisme is most false And p. 131. We do not acknowledge that the Sacraments are intirely receaued of the incredulous In Colloq Montisbel p. 118. I graunt that the intire sacraments are offered not onely to the godlie but also to the vngodlie but not receaued intirely of the vngodlie And in 2. part Resp ad acta Colloq Montisbel p. 91. The whole sacrament is not receaued of the vnworthie Besides ib. p. 110. he sayeth that the inwarde ablution of the Holie Ghost is an essentiall parte of baptisme And p. 41. seqq in Colloq pag. 355. seqq oftentimes repeateth that the blood of Christ is the principall and most essentiall parte of baptisme And will not that the reprobates receaue ether inward ablutiō or the blood of Christ And therefore will not that reprobates receaue the whole essence of baptisme Moreouer in 2. parte cit p. 76. he writeth thus We say that Baptisme is the seale of remission and generation but not in euerie one nor alwaies And in his opinion it is essentiall to baptisme to be this kinde of seale and consequently baptisme is not true essentiall baptisme in euerie one Peter Martyr cont Gardiner col 970. writeth that Baptisme consisteth of water and remission of sinnes Which remission he will not haue to be giuen to reprobats And therefore col 853. saieth If one would speake exactly he should say that the impious do not receaue the whole sacrament but onely one parte thereof Piscator in Respons ad Buscherum c. 10. The faith of the receauer pertaineth to the substance of the Sacrament But they will not admit that reprobates haue faith and therefore haue not the whole substance of the Sacrament Besides Sacramentaries commonly teach that Christ is the matter and substance of the Sacraments and namely of the Eucharist So expressely teacheth Caluin l. de Caena p. 2. and 4. Instit c. 17. § 11. Peter Martyr cont Gardiner col 655. 755. Confessio Heluet. c. 19. and Consessio Basileensis art 20. But they denie that the impious or reprobates receaue Christ and consequently must say that nether the impious nor the reprobates receaue intire baptisme or Eucharist Whereupon Bucer apud Hospin part 2. Histor fol. 147. saied That such impious as are quite impious receaue nothing but bread and wine And the like they must say of baptisme and consequently they should rebaptize such as were quite impious when they were baptized as not receauing the whole substance of baptisme without which baptisme is no true baptisme Which may be also confirmed by that which Pareus saieth Colloq Theol. 1. disput 15. That Sacraments nether signifie nor seale and much lesse do giue any thinge to the incredulous Such therefore as were incredulous when they were baptized ought to be baptized againe as not hauing receaued ether the signe or seale of baptisme THE CONFERENCE Scripture expressely saieth that the reprobate Simon Magus was baptized and that diuers others were baptized without making any distinction betweene the elect or reprobates amongst them The same say Catholiks Protestants expressely say that Simon Magus had not whole baptisme that the impious or reprobats do not receaue the whole sacraments that if we will speak exactly we must say that the impious receaue but a parte of the Sacrament ART VI. WHETHER BAPTISME BE effectuall in the reprobates or profit them anything SCRIPTVRE EXPRESSELY AFFIRMETH. Gal. 3. v. 27. For as manie of you as are baptized in Christ haue Baptisme effectuall in euerie one put on Christ Act. 2. v. 38. S. Peter speaketh thus without anie distinction of elect or reprobate Be euerie one of you baptized in the name of Iesus Christ for remission of your sinnes and you shall receaue the guift of the Holie Ghost CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. lib. 3. de Iustificat cap. 14. All infants are truely iustified by baptisme And lib. 2. de Grat. cap. 16. Originall sinne is truely remitted to many reprobates by the grace of baptisme PROTESTANTS EXPRESSELY DENIE Caluin de Rat. Concordiae p. 664. The Sacraments to the elect are helpsto saluatiō others they profit nothing De Cōsens Profiteth nothing to reprobates Sacramentor p. 754. Wediligently teach that God doth not indifferentlie put forth his power in all that receaue the Sacraments but onely in the elect And p. 761. The Sacraments profit not indifferently all but onely the elect of God Devera reform p. 325. Who admit others beside the elect to baptisme do profane it And addeth pag. 349. that baptisme was not appointed for the reprobate Beza in Colloq Motisbel pag. 385. Whome God hath not elected albeit they were baptized a thousand times with the externall baptisme of water yet faith and the Holie Ghost would Baptisme effectuall onely in the elect neuer be giuen to them And ib. and other where often The power of baptisme sheweth it selfe onely in the elect And in 2. part resp ad acta Colloq Montisbel p. 89. Faith and grace of baptisme is not giuen to all infants that are lawfully baptized Manie thousand infants baptized and not regenerated Which he repeateth p. 90. and 97. And in Colloq cit pa. 393. Manie thousande of infants receaue baptisme who yet are neuer regenerated Whereupon ib. p. 377. he writeth thus We can onely probably affirme that infants who are baptized receaue the fruite of adoption Zanchius de Praedest c. 6. to 7. maketh this conclusion To those who are not elect baptisme bringeth no cōmoditte nor the praiers made for them of the Church And in Confess c. 15. to 8. We beleiue that all are baptized with water but the elect onely with the spirit Musculus in locis tit de Baptisme None I thinke is so madde as to say that the Holie Ghost doth euē in the reprobates whiles they are baptized worke the effect of his grace which is appointed for the elect and faithfull THE CONFERENCE Scripture plainely saieth that whosoeuer are baptized in Christ do put on Christ that euerie one without distinction of elect or reprobate may be baptized for remission of sinnes The same say Catholiks Protestants plainely say that Sacraments profit onely the elect and giue nothing to others that baptisme is appointed for the elect alone that the reprobate though they were baptized a thousand times should not receaue grace that manie thousands of infantes are baptized and not regenerated that onely the elect are baptized with the
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
there is a Christ The Epistle to the Hebrews in he whole eleuenth chapter putteth the obiect of it diuers and manifould but faith cannot nor must not be saied to iustifie in regard of them all Zuinglius in Ioan. 2. to 4. Manie beleiue Christ to be the Sonne of God that he was borne suffered and raised from death but this faith iustifieth not Sadeel in Resp ad Artic. abiurat 33. It is not sufficient if I beleiue that Iesus Christ came into the world suffered death rose againe and ascended into heauen For this historicall faith will not saue me Of the same opinion are other Protestants as appeareth by their words cited in the former article as also because they denie that the Catholik or as they speake historicall faith wherewith we beleiue what God hath reuealed generally to all is iustifying faith and likewise because they will haue iustifying faith to be onely a speciall trust which euerie elect man hath of Gods fauour towards himselfe THE CONFERENCE Scripture expressely saieth that the faith of the diuinitie of Christ maketh God to abide in vs and vs in God that it maketh men blessed is that which sufficieth to baptisme and which giueth life Catholiks say the same Protestants expressely say that faith wherewith Christ is beleiued to be God and man helpeth none that that faith wherewith all the misteries of our redemption are beleiued is a feigned faith that it is no iustifying faith wherewith we beleiue Christ or that he was borne suffered and rose againe ART IV. WHETHER IVSTIFYING faith be one SCRIPTVRE EXPRESSELY AFFIRMETH. Ephes 4. v. 5. One Lord one faith one baptisme Faith is bu◠one CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Iustif c. 5. There are not manie faithes For there is but one faith by reason of one and the same formall obiect whereby all things are beleiued PROTESTANTS EXPRESSELY DENIE Scharpe de Iustif Contr. 1. Iustifying faith according to Faith is twoefould the diuersitie of the subiect is twoe fould one of Infants an other of men The faith of Infants can nether haue knowledge nor application of the promises of grace as in men it hath yet Infants haue their notions stirred vp by the Holie Ghost Polanus 2. part Thes tit de Fide p. 611. Infants albeit Infants haue a different faith from men they haue not the same faith in all points that men haue by reason of the weaknesse of their organs yet they haue some thing correspondent to it which the Holie Ghost worketh immediatly in them according to their capacitie and strenght for their iustification Caluin 4. Institut cap. 16. § 19. I will not rashly say that Infants are indued with the same faith which we feell in our selues Et § 21. If hauing receaued baptisme they departe this life before they come to years of discretion God reneweth them by the vertue of his spirit in a manner vnknowne to vs which himselfe alone knoweth Beza in Explicat Christianismi vol. 1. p. 186. Faith is in a manner twoefould One wherewith Christ is knowne in common and as it were generally to wit wherewith we assent to the historie of Christ and the propheties written of him which faith is sometimes giuen euen to the reprobates An other which is proper and peculier to the elect In Colloq Montisbel pag. 402. The learnedest Diuines of our age do not say that faith it selfe is actually infused into the mynd of Infants but onely some beginning thereof and as it were some seed or roote Wherefore Iacobus Andreae ib. fol. 403. saieth Your worshippe if I haue well vnderstood you discourseth of a double kinde of faith whereof A double kinde of faith the one is ioyned with vnderstanding the other is esteemed of you like to seede Kemnice in 2. part Exam. Concil Trid. p. 92. denieth that Infants haue the same faith which men haue but some other thing which saieth he we nether well vnderstād nor can expresse by words what it is yet we call it faith because Scripture calleth that instrument wherewith the kingdome of heauen is gotten faith THE CONFERENCE Scripture as plainely saieth that there is but one faith as it saieth that there is but one God one baptisme The same say Catholiks Protestants plainely say that faith is twoefould that Infants haue some things correspondent to faith that they haue not altogether the same faith that men haue that they are renewed in a manner vnknowne to vs that they haue onely a beginning root or seed of faith that we know not what it is which they haue in steed of of our faith that there is a twoefould faith one with vnderstanding an othet without that there is one faith of Infants an other of men one of the elect an other of reprobats ART V. WHETHER ALL THE ARTIcles of faith may be beleiued without the Holie Ghost SCRIPTVRE EXPRESSELY DENIETH. Math. 16. v. 17. Flesh and blood hath not reuealed it to thee Faith not without the holie Ghost but my Father which is in heauen 1. Corint 12. v. 3. No man can say our Lord Iesus but in the Holie Ghost 2. Cor. 3. v. 5. Not that we be sufficient to thinke any thing of our selues as of our selues but our sufficiencie is of God CATHOLIKS EXPRESSELY DENIE D. Stapleton lib. 8. Princip cap. 2. It is an errour that anie can beleiue all the articles of faith by onely humane faith PROTESTANTS EXPRESSELY AFFIRME Whitaker Contr. 1. q. 4. c. 1. We may in some sorte know all the doctrine of Scripture and haue historicall faith by the All articles may be beleiued without the holy Ghost ministerie of the word so that we know all the articles of faith and iudge them to be true and that without internall light of the Holie Ghost as manie wicked men and the Diuels doe Perkins in Gal. 2. to 2. fol. 89. The Papists define iustifying faith that is a guift of God wherewith we beleiue the articles of faith and all the word of God to be true But this faith the diuels haue The same say Melancthon and Beza cited in the former article and others who teach that diuels may haue the same Catholik or as they speake historicall faith wherewith the misteries of faith are beleiued which Christians haue Wherevpon thus writeth Pareus in Gal. 3. lection 32. Without trust it would be onely historicall faith which euen hypocrites haue yea the Diuels themselues who know and beleiue the Ghospell to be true THE CONFERENCE Scripture plainely saieth that flesh and blood reueale not the diuinitie of Christ but the heauenlie Father that none cā call Iesus Lord but in the Holie Ghost that of our selues we are not able so much as to thinke any good The same say Catholiks Protestants plainely say that without the light of the Holie Ghost we can iudge all the articles of faith to be true that it is not a guift of God te beleiue all the articles of faith and all
the elect And againe It is certaine that the places which promise saluation vniuersally belong onely to the elect And Beza in Ioan. 6. v. 40. It must not be taken for an vniuersall but for an indefinit proposition Caluin vpon the place cited saieth It speaketh of kinds of men not of all persons And Perkins in Serie causarum c. 52. We must know that this proposition is not generall but indefinit If we proue the same out of these words 2. Pet. 3. v. 10. Not some but all that is Some Not willing that anie perish but all to returne to pennance Beza in Colloq Montisbel p. 422. in respons p. 231. and De Praedestinat cont Castel p. 355. answereth It is plaine that Peter speaketh onely to the faithfull Zanchius l. 5. de Nat. Dei cap 2. It is vnderstood onely of the elect And Bucer in Math. 6. It is ment of them onely whome he hath chosen for to be conuerted and liue If we proue that God calleth all because Christ Math. 11. ver 28. crieth Come to me all that labour and are burdened All that is Some and I will refresh you Beza l. quaest resp vol. 1. p. 699. answereth But yee will say the calling and promise is vniuersall But vnderstand it indefinite and that in regard of certaine circustances of which we spoake and thou shall thinke more rightly For otherwise behould with how necessarie reasons that vniuersall calling is refuted wherefore not an vniuersall calling but onely an indefinite can and must be defended If we proue that God hateth euen the faithfull when they worke iniquitie because Psalm 5. v. 7. it is saied Thou hatest all who worke iniquitie they will except the All that is Some faithfull as appeareth by what we rehearsed l. 1. c. 2. art 9. If we proue that all things are possible to God because so it is saied Math. 19. v. 26. Beza Dial. cont Heshus vol. 1. answereth That saying of thine All things are possible to God hath some exception Of Christ if we proue that he died for all because it is Touching Christ saied 2. Cor. 5. ver 15. If one died for all then all were dead and Christ died for all Beza ib. answereth Sith it is here spoaken All that is Some of the Church or of the elect onely considered vniuersally we must needs restraine All to that whereof the speach is Et Contraremonstrantes in Collat. Hagae p. 131. That All wherewith it is saied Christ died for all is expounded not to be extēded vniuersally to all and euerie and none excepted but is to be restrained onely to the faithfull If we proue that Christ is the propitiation for the sinnes of all the world because 1. Ioan. 2. v. 2. it is saied He is the All the world that is Some propitiation for our sinnes and not for ours onely but also for the whole worlds Zanchius in Summa Praelect tom 7. col 264. answereth When he saieth Christ is the propitiation for the sinnes of the whole world we are not compelled by name of the world He amitteth whole to vnderstand all men vniuersally Agayne Christ is the propitiation onely for the sinnes of the elect of the whole world Caluin vpon this place Nether had Ihon anie other meaning then to make this good common to the whole Church Beza ib. By the name of the world He also omitteth whole are vnderstood all the elect of all ages degrees and places If we proue that Christ is the Sauiour of all men because it is saied 1. Timoth. 4. v. 10. Which is the Sauiour of All that is Some all men especially of the faithfull Author Resp ad Theses Vademont p. 482. answereth This pertaineth to the elect onely Of the Church if we proue that she erreth not in anie Touching the Church point of faith because Christ saieth Ioan. 16. v. 13. When he the spirit of trueth cometh he shall teach you all trueth Whitaker Contr. 2. q. 4. c. 2. expoundeth it thus That is All trueth that is Some all necessarie trueth Agayne I answere that Christ and the holie Ghost teacheth the Church all trueth simply necessarie but yet oftentimes leaueth some error The like hath Rainalds thesi 2. and Bucanus loco 41. But Daneus Contr. 4. p. 632. saieth Properly and truely this promise of Christ pertaineth to those twelue whome he then spoake vnto Wherefore it is a personall blessing which must not be extended to anie other then to those twelue Apostles The like hath Moulins in his Buckler pag. 51. If we proue that wicked men may be in the Church which is the bodie of Christ because S. Paul saieth 1 Cor. 10. v. 17. For being manie we are one bread one bodie all that All that is Some participate of one bread Beza dial cont Heshus p. 280. answereth That All that participate cannot be extended to the wicked Whitaker Cont. 2. q. 1. c. 11. saieth The Apostle speaketh onely of the good and godlie the wicked do not participate that bread whereof the Apostle speaketh If we proue that all the Corinthians and Galathians baptized were in the Church and had put on Christ because 1. Cor. 12. v. 13. it is saied For in one Spirit we were all All that is Some baptized into one bodie And Galat. 3. ver 27. For as manie of you as are baptized in Christ haue put on Christ Whitaker Contr. 24. 1. cap. 8. answereth The Apostle in these places speaketh not of all the Corinthians and Galathians but of those onely who were endued with the spirit of Christ and true faith Touching Sacraments If we proue that Baptisme is Touching Sacraments necessarie to all because Christ saieth Ioan. 3. v. 5. Vnlesse one be borne againe of water c. Pareus l. 6. de Amiss Grat. c. 1. answereth The proposition is to be limitated And commonly One that is Some they except infants If we proue that baptisme is effectuall also in the reprobate because Galat. 3. ver 27. For as manie of you as are baptized As manie that is Some in Christ haue put on Christ Beza ib. answereth It is added As manie for to take away the difference of nations states and sexes And 2. part resp ad Acta Montisb p. 62. By no colour of reason it can be vnderstood vniuersally of euerie baptized person Zuinglius in Elencho tom 2. fol 13. saieth It is spoaken synechdochically All did eate the same spirituall bread when as they onely eate it who were spirituall If we proue that the bound of marriage dureth all the life of the married parties because it is saied 1. Cor. 7. v. 39. A woman is bound to the law so long time as here husband So long that is for a time liueth Peter Martyr ib. answereth When he writeth that a woman is bound to hir husband so long as he liueth the exception which Christ hath must be added to wit vnlesse adulterie be committed
be taken metaleptically Zuinglius in Math. 24. tom 4. Saluation is to be attributed Metaleptically to nothing how holie soeuer but to the pure and mere grace of God And if in Scripture any thing be attributed to those things that is done by metalepticall and synecdochicall speaches Vrsinus in Catechis q. 63. Faith is our iustice is vnderstood correlatiuely and metaleptically and otherwise falsely Agayne Faith is correlatiuely imputed to iustice by metalepsis Scarpius Contr. 7. de Iustific It is taken correlatiuely and by metalepsis Tilenus in Syntagm c. 56. We attribute the cause of saluation not to faith it selfe properly but onely metaleptically To those I adde that Zuinglius in Hebr. 6. tom 4. saieth We thinke that these things are rightly saied by hyperoches as Christ speaketh that Math. 18. of power to binde and loose And when the Angel praieth for the people Zachariae 1. Bullinger l. de orig Erroris c. 8. saieth It is in hypotyposis suffiguration of a thing present Oftentimes they will haue the words of Scripture opposite Metonymically to them to be taken metonymically Zuinglius lib. de Pec. orig to 2. f. 156. This is that which I would That originall sinne is not truely but metonymically termed sinne That Paul saieth All haue sinned the word of sinning is put metonymically Caluin in Math. 26. v. 26. None that is conuersant in Scripture will denie but that a sacramentall speach is to be taken metonymically Beza in Resp altera ad Selnener p. 270. The names of Bodie and Blood are not attributed to bread and wine but metonymically Daneus Cont. 4. c. 4. This speach Faith iustifieth vs is metonymicall for the continent is taken for the contained Et Cont. de Euchar. c. 1. The sacramentall bread is here metonymically termed the bodie of Christ Whitaker Contr. 4. q. 1. c. 2. The Church is saied to be founded in the Apostles metonymically not properly Bucanus in Institut loco 48. This proposition is figuratiue and that not simply metaphoricall or allegoricall but metonymicall Piscator in Thes l. 2. p. 512. God to haue saued vs by the lauer of regeneration Tit. 3. ether is not meant of baptisme or if it be it is spoaken metonymically Agayne Regeneration is made by baptisme metonymically Sometimes they will haue them to be spoaken metaphorically Metaphorically Zuinglius in Subsid tom 2. fol. 247. We say that the figure of this speach of the Supper is to be expounded by a metaphor Thou saiest there is a metonymie where no metonymie is properlie Caluin in Math. 3. v. 12. The speach of euerlasting fire is metaphoricall In Refutat Catalani There is no speaâ—h here Ioan. 3. of baptisme but the name of water is metaphorically attributed to the Spirit Musculus in locis tit de Caena The bodie of the Lord is eaten improperly and metaphorically But it is wonderous how manie and what kinds of figures How manie figures they find in foure words The Lutherans they deuise in those foure plaine words of consecration This is my bodie For the Lutherans albeit the will haue theÌ„ to be vnderstood according to the letter yet in Hosp part 2. Hist f. 352. say In this proposition This is c. the affirmation is beside nature and not according to nature Selneccer ib. will haue it to be an vnusuall speach Heshusius in Beza in dial cont eum I say quoth he that it is an vnusuall kinde of speach contrarie to all the rules of Logicians and RhetoriciaÌ„s Hemingius in Enchir. clas 3. saieth It is not a philosophicall kind of speach but diuine Lobechius disput 12. The words are taken properly but the manner of speaking is singular and vnusuall Hutter in Anal. CoÌ„f. Aug calleth it an vnusuall speach that is mysticall and singular and that the letter is kept in regard of euerie word but that the manner of speaking is vnusuall in regard of the whole propositioÌ„ AdaÌ„ FraÌ„ in Margarita Theol. loc 16. It is a speach not regular nor figuratiue but vnusuall contrarie to the order of nature And the like hath Reineccius to 4. Arm. c. 16. Finally Grauerus in Absurdis Caluin c 1. sec 7. vlt. saieth that it is a dominatiue speach But in Antithes p. 410. saieth that Lutherans put a gramaticall synecdoche not rhetoricall Amongst the Sacramentaries as appeareath by The Sacramentaries what hath beene alreadie rehearsed some will haue to be here a Catachresis some a synechdoche some alleosis others a metaphor and others a metonymie Likewise some will haue the figure to be in the word This others in the word Is and others in the word Bodie And as Kikerman writeth libr. 3. System Theol. p. 445. There are manie that say There is no figure nether in the Predicate nor in the verbe but in the connexion of the Predicate with the Subiect that is in the forme of this proposition Polanus in Sylloge thes part 1. de Caena There is a threfould figure in these words This is c. Synechdoche of the gender a metaphor and a metonymie of the Subiect Ramus in Schlusselb l. 1. Theol. Caluin artic 22. will haue three figures in these words Aretius ib. saieth that this speach of Christ is ether metaphoricall or catachresticall or metonymicall Pencier ib. In these words of Christ ether there is a metaphor or a metonymie or a synechdoche or alleosis Et Zuinglius in Hospin part 2. f. 143. These words This is c. are not to be vnderstood naturally and in the proper sense of the words but symbolically denominatiuely and metonymically Thus as Tertullian saied Cap. 27. of the Valentinians They turne all into figures and images being themselues imaginarie men And as Illyricus in Claue part 2. tract 4. writeth Nothing is more easie then to say It is a trope a figure a phrase of speach an Hebraisme as Austine grauely noteth Wherefore I argue thus in the 21. place Who beside their foresaied opposition to the expresse words of Scripture doe also in so manie and so weightie matters delude the proper sense of the words of Scripture by so manie kinds of figures they contradict the true sense of the holie Scripture But so doe Protestants Therefore c. CHAPTER XXII THAT PROTESTANTS ARE FORCED to coine manie distinctions friuolous voluntarie opposite to themselues and vnheard of before THE 22. argument which we will make for to shew that Protestanrs contradict the true meaning of the holie Scripture is because they are coÌ„pelled to deuise manie distinctions friuolous voluntarie contrarie to themselues and neuer heard of before Their friuolous distinctions are of this sorte Dauid sinned indeed but neuer committed sinne It is an other thing to sinne and an other to commit sinne As we related lib. 1. c. 16. art 12. Zanchius de Perseuer tom 7. maketh this distinction Friuolous distinctions Saintes slide into sinne but doe not foreslide Lambert ib. The elect oftentimes doe erre but yet are neuer lead into error
be in it selfe cleare So Pareus in Gal. 2. lect 25. The Ghospell teacheth good works not of it selfe but borroweth the doctrine of workes from the law So the some Pareus Colleg. Theol. 9. disput 39. The Thessalonians tooke not vpon them to iudge or to debate whether Gods trueth were to be admitted but onely examined Pauls doctrine according to the touchestone of Scripture So Caluin act 17. vers 13. As if Paules doctrine and Gods trueth were not all one The Ghospell in a most large sense is taken for the whole doctrine of Christ and the Apostles Largely for the doctrine both of grace and faith and of repentance and new obedience but straitely and properly for the doctrine of grace by faith So Pareus l. 4. de Iustif c. 3. Finally the Scripture speaketh as the law not as the Ghospell by which distinction they delude manie places of Scripture as is to be seene in Luther de seru arbit to 2. f. 449. Caluin in Math. 19. vers 17. Pareus l. 4. de Iustif cap. 2. Schlusselb to 8. Catal. p. 441. to 2. p. 270. Of S. Peter and the Apostles they haue inuented these Of the Apostles new distinctions S. Peter is first of the Apostles in order not in iurisdiction The Apostles are foundations of the Church as those that found the Church not as those on which it is founded or as Iunius spaketh Cont. 3. l. 1. c. 10. The Church is founded vpon Peter as vpon a pillar not as on a foundation Of Pastors they distinguish That authoritie is in the Of Pastors word which they preach not in themselues That they gouerne the visible Church but not the Catholike That in case of necessitie they are made without mission but not otherwise See l. 1. c. 7. Of the Church they haue brought in these new distinctions Of the Church That for professiō of faith there is one Church visible an other inuisible That she is infallible in fundamentall points but not in others That she is to be heard when she preacheth Scripture but not otherwise That she is the pillar to which trueth is fastened not on which it relieth So saieth Riuet Tractat. 1. sec 39. Or as Andrews writeth in Resp ad Apol. Bellar. c. 14. She is so the pillar of trueth as that she relieth vpon trueth not trueth vpon her That the Church is necessarie to beleiue the Scriptures not to know them So whitaker lib. 3. de Script 396. That the Church is the staye and pillar of trueth not the foundation of trueth Heilbruner in Colloq Ratisb sess 7. Of the Sacraments they distinguish in this sorte They iustifie as signes or seales not as causes They are receiued Of Sacramēts whole and intire of the good but not of the badde that baptisme is the lauer of regeneration passiuely not actiuely So Daneus Contr. 2. c. 12. That baptisme is but one taken wholy but is twoe taken by partes So Beza part Resp ad Acta p. 44. That the Church is cleansed significatiuely by the baptisme of water but really by the baptisme of the spirit So Beza ib. p. 115. or as Polanus saieth in Disp priu p. 37. Sinnes are saied to be blotted out by baptisme not properly but in a figuratiue sense The same Beza in Hutter in Analysi p. 54. saieth I neuer simply saied that baptisme was the obsignation of regeneration in children but of adoption Perkins in Galat. 3. By baptisme actuall guilt is taken away but not potentiall Pareus in Gal. 2. lect 23. Absolutely we are all borne sinners but in regard of the couenant we are borne Christians or Gods confederats Of the Eucharist they haue these distinctions That it Of the Eucharist is the symbolicall bodie of Christ but not his true bodie That Christ his flesh killed doth profit vs but not eaten That it is exhibited in the Supper according to the vertue thereof not according to the substance That when S. Paul saieth 1. Cor. 11. He eateth iudgement to himselfe he meaneth not of damnation but of correction So wolfius in Schusselb l. 1. Theol. art 25. In like sorte they say that Preists forgiue sinne indirectly not directly directly as it is an offense of the Church indirectly as it an offense of God So Spalata l. 5. de Repub. c. 12. Of faith they make these distinctions That one is Catholike Of Faith or vniuersall or historicall an other speciall Againe that one is abstract naked simple an other concrete compounded incarnate So Luther in Gal. 3. to 5. That there is one habituall and actuall of men an other potentiall and inclinatiue of infants So Pareus l. 3. de Iustif c. 14. or as Polanus saieth part 2. thes p. 651. Infants haue not altogether the same faith that men haue yet they haue some thing proportionable Piscator in Thesibus l. 2. pag. 252. Adam before his fall had not iustifying faith or as Pareus writeth l. 1. de Amiss Grat. c. 7. Adam lost faith of the commandement but not faith of the promise Bullinger dec 5. serm 7. Infants are faithfull by the imputation of God Agayne They are baptized in their owne faith to wit which God imputeth to them Zanchius in Supplicat to 7. Manie reprobates are endued with a certaine faith much like to the faith of the elect but not with the same Perkins in Cathol 4. c. 5. There is one generall and Catholike faith wherewith a man beleiueth the articles of faith to be true and an other iustifying or particular faith Thus they distinguish of faith And in like sorte they distinguish of the iustification of faith to wit that it iustifieth relatiuely or correlatiuely not absolutely and as an instrument not as it is a worke Bucanus in Institit loc 3. Faith is saied to be imputed to iustice not properly but relatiuely Polan part 2. thes pag. 197. We are iustefied by faith not properly but relatiuely Reineccius tom 4. Armat cap. 21. Faith iustifieth as well absolutely as considered relatiuely Pareus in Galat. 3. lection 32. Faith is imputed to iustice relatiuely Agayne Faith iustifieth organically And in Colleg. Theol. 2. disp 10. We are saied to be iustified by faith but not formerly nor meritoriously but organically Touching the losse of faith they thus distinguish Zanchius in Supplication citat The elect loose faith in parte but not wholy Beza in Prefat 2. part respons ad Acta Faith sometimes sleepeth sometimes seemeth to be quite lost but yet is not lost Agayne There is a lethargie of faith but no losse The feeling or vse of faith is lost for a time but not faith it selfe Some reprobates do beleiue with a generall and historicall faith common to the Diuels themselues Tilenus in Syntagm capit 43. The faithfull become sometimes outliers but not runawaies or forsakers In like sorte they say that faith without works at the time of iustification is not dead but at other times if it be without workes it is dead Likewise Reineccius
Spirit and that the coÌ„trarie is madnesse Which is so opposite to Scripture as the holie Fathers pronounce that he is no Catholik who saieth that baptisme doth not take Prosper ad c. vlt. Gallor away sinne in the baptized reprobats and manie Protestants confesse it to be coÌ„trarie to Scripture See l. 2. c. 30. ART VII WHETHER BAPTISME CLEANSETH or washeth away sinnes SCRIPTVRE EXPRESSELY AFFIRMETH. Ephes 5. v. 26. Christ loued the Church and deliuered himselfe Baptisme cleanseth for it that he might sanctifie it cleansing it by the lauer of water in the word Tit 3. v. 5. According to his mercie he hath saued vs by the Saueth lauer of regeneration and renouation of the Holie Ghost 1. Peter 3. vers 21. Whereunto baptisme being of the like sorte Remitteth sinnes now saueth you also Act. 2. v. 38. Be euerie one of you baptized in the name of Iesus Washeth sinnes Christ for remission of your sinnes c. 22. v. 17. Rise vp and be baptized and wash away thy sinnes CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos c. de baptismo This must be first deliuered that sinne whether it be originally contracted froÌ„ our first pareÌ„ts or committed of vs though it were so haynous as scarce could be imagined is remitted and forgiuen by the admirable vertue of this Sacrament of baptisme PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 2. q. 1. c. 9. We do not get health by the outward baptisme Etib. c. 9. God forbidde that any attribute that Baptisme auaileth not to the outward Sacrament which belongeth to spirituall grace Etib. q. 6. c. 3. Baptisme of it selfe auaileth infants nothing to saluation nor infuseth faith or any grace into them Perkins in Gal. 3. to 2. col 171. Baptisme indeed saueth but Saueth not not baptisme of water Willet Cont. 12. q. 3. p. 567. Baptisme is not a remedie against Giueth not grace originall sinne 569. Baptisme doth not conferre grace Luther de Captiuit Babil c. de baptismo Baptisme iustifieth Profiteth not none nor profiteth anie ib. coÌ„t Cocleum f 408. No parte of Iustification can be attributed to baptisme Melancthon in locis edit 1522. Sacraments do not iustifie Which he repeateth l. cont Anabaptistas Zuinglius de baptismo to 2. fol. 62. Baptisme is giuen and receaued for their sakes who hould the same faith with vs not for his sake who is baptized for in him that outward signe can worke nothing Fol. 70. Externall baptisme which is done by water Helpeth not helpeth nothing to ablution of sinnes Etf. 56. Some cried that externall things are wholy vnprofitable to saluation and that no trust is to be put in them scing they are vaine and altogether vnprofitable And surely they saied well if they had not passed the bounds of charitie and modestie Fol. 97. Baptisme cannot Washeth not sinnes wash away the filth of sinne nor washeth away sinne It is nothing but a sacramentall signe whereby Gods people is bound to one faith and religion 98. Baptisme maketh vs no whit the Maketh no vs better better And l. de ver fal relig fol. 91. Some thinke that baptisme ether wipeth away sinnes or is a signe and certification of their wiping away both which say what they please not what the word of God hath tought And in Rom. 4. tom 4. The signe of baptisme is not receaued for to confirme faith for to purge sinnes Confirmeth not faith And apud Hospin part 2. Histor fol. 31. Sacraments are onely badges of Christian societie and helpe nothing to saluation Finally l. de Peccato originall to 2. f. 122. he saieth How foolish then should he seeme who for the words of Scripture would auouch that by baptismall water we are washed from sinnes Caluin 4. Instit c. 15. § 10. Now it is cleare how false it is that by baptisme we are loosed and exeÌ„pted from originall â—inne § 2. Who will say that we are cleansed by this water In Catechismo Is no lauer of the soule Washeth not pag. 36. Doest thou thinke that water is a lauer of the soule No. In Admonit vlt. ad Westphal p. 812. What if baptisme wash vs how is the onely blood of Christ otherwhere called our ablution p. 855. If they inferre that the filth of the soule is purged by the corruptible element of water the sunne of iustice it selfe wil be darkened In Actor 22. v. 16. Paule was not washed by baptisme but recedued a new confirmation of the grace which he had obtained In Rom. 4. v. 12. We denie that men are iustified by baptisme In Ephes 5. v. 26. We must beware to thinke that water purgeth the filth of the soule Beza in Catechismo vol. 1. Theol. pag. 693. Doth water wipe away sinne No. In Colloq Montisbel p. 366. The soule is not washed with water but the bodie onely p. 377. The baptisme Infants not renouated when they are baptized of water is not the lauer of regeneratioÌ„ and renouation but onely signifieth and representeth it Et 357. We thinke it absurd that infants are renouated ether at that verie time when they are baptized or befoee they be of discretion and haue knowne and apprehended Christ by faith Which also he hath in 2. part resp ad Acta p. 322. Where also he saieth p. 91. I saied and do yet say that the renouation of infants who come to be men is not to be restrained to the time of their baptisme giuen to them ether in their infancie or their youth but that it beginneth froÌ„ that time when by actuall faith they apprehend Christ Which he repeateth p. 106. And apud Grauerum in Absurdis Caluin c. 4. sect 20. I nether saied that all or anie children are regenerated at the time of baptisme Which also teacheth Musculus in locis tit de baptismo So that they will not haue children to be regenerated ether by baptisme or wheÌ„ they are baptized Zanchius l. 4. de tribus Elohim c. 5. Water is onely a signe of regeneration Piscator in Thes loco 25. Ananias saied to Paul Rise and be baptized and washe away thy sinnes not that his sinnes were to be washed away by baptisme which cannot be washed away but by the blood of Christ THE CONFERENCE Scripture plainely saieth that the Church is sanctified and cleansed by the lauer of water that we are saued by the lauer of regeneration that baptisme saueth vs that we are baptized for remission of sinnes that by baptisme sinnes are washed away The same say Catholiks Prorestants plainely say that baptisme iustifieth not saueth not auaileth nothing to saluation infuseth not faith or anie grace that it worketh nothing in him who receaueth it maketh vs no whit better cleanseth not sinne purgeth not sinne washeth not sinne wipeth not sinne away confirmeth not faith certifieth vs not of remission of sinne is onely a badge of Christian societie a signe whereby men are bound to on faith and religion that children are not