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
that what the Scripture simply saieth is the bodie and blood of Christ Protestāts say is onely ostensiuely or in shew onely figurasiuely by resemblance and no otherwaies but metonymically not properly no otherwise then a keye is a house is the bodie and blood of Christ Fourthly they cōtradict the holie Scripture in that they denie that Christs bodie is present in the Supper in the Eucharist in the Eucharisticall bread or in the Sacrament in which according to Christs words it was so present as he badde his Apostles take it with their hands and eate it The Pseudosynod of London in Hospin part 2. Histor d. 220. No faithfull man ought to beleiue or professe the reall Reall presence not to be beleiued Christs bodie not in the Sacrament Not present in substance and substantiall presence of Christs flesh in the Eucharist Whitaker in Respons ad Demonstr Sanderi pag. 741. Christs bodie is not in the Sacrament nor in infinite Sacraments Iuel Defens Apol. p. 221. Thus is Christs bodie present not really nor in suhstance but onely in misterie Agayne As Christ is present in the one Sacrament of Baptisme euen so and none otherwise is he present in the other of the Eucharist which Absent in bodie he repeateth p. 264. And p. 234. Christ is present in maiestie absent in bodie 272. By abuse of speech they say the bodie of As the people in the Cuppe Christ is laied vpon the table 273. As people is in the Cuppe so is Christs blood in the Cuppe The like he hath artic 8. diuis As he dieth in the Sacrament 1 And art 12. diuis 14. As Christ dyeth in the Sacrament so is his bodie present in the Sacrament Perkins in his Ref. Cathol Contr. 10 ca. 1. We hould and Present as a thing to the name teach that Christs bodie and blood are not present with the bread and wine in respect of place of coexistence but by Sacramentall relation or this manner When a word is vttered the same comes to the eare and at the same instāt the thing signified comes to the mynde and thus by relation the word and the thing spoaken of are both present together Zuinglius in Respons ad Propos Eckij to 2. fol. 576. of this proposition The true and liuelie bodie of Christ and his blood are present in the Sacrament if the Altar Maketh this Not present in the Sacrament censure This proposition is nether pious nor Christian Serm. 1. Bernae fol. 527. Three articles of Christian faith directly fight against the presence of the bodie and blood of Christ in the Supper Not in the Supper Present by cōtemplation In Respons ad Lutherum fol. 363. By contemplation Christ is in the Eucharist 420. As for substance there is nothing present besides bread and wine 456. We willingly graunt and confesse that Christs bodie is in the Supper in the same manner As our bodies are in heauen that our bodies are now in heauen And in epist ad Principes fol. 546. Seing all this presence is nothing without the speculation Present by speculation of faith it belongeth to faith that these things are or be made present And apud Hospin part 2. Histor fol. 102. I By contemplation beleiue that in the Supper of the Eucharist Christs true bodie is present by contemplation of faith that is that they who giue thāks to the Lord for the guifts giuen vs in his Sonne do acknowledge him to haue taken true flesh truely to haue suffered in it truely to haue wiped away our sinnes with his blood and so that all the matter done by Christ is made as it were present by contemplation of faith But that Christs bodie should be really and in substance present we do not onely denie but auouch to be an error Tigurini in Hospin part 2. fol. 161. The sacramentall vnion By signification wholy consisteth in significatiō And in Scusselburg l. 1. Theol. Caluin art 21. The bodie and blood of Christ are by mere imagination By mere imagination in the Sacrament of the Supper And Carolstadius ib. art 20. The bodie of Christ is not in the Supper Christ is not in Not in the Supper the Sacrament nether can be in it Caluin 4. Instit c. 17. § 30. Whereas our Mediatour is euerie where whole he is alwaies present to his seruants and in the Supper affor deth himselfe present in a speciall manner but so as he is whole there not wholy * Totus nō totum because in his flesh he is contained in heauen vntill he come to iudgment In Defens 2. cont Westphal p. 774. I saied that Christs bodie is exhibited Not present in substance effectually in the Supper not naturally according to vertue not according to substance Se more ib. p. 778. 779 In Consens de re Sacrament art 25. It must needs be that Christs bodie be As farre frō vs as heauen from carth as farre distant from vs as heauen is from earth Which Beza often times repeateth as cont Brent vol. 1. pag. 574. De hypostat vnione pag. 638. lib. quaest resp pag. 673. Resp ad Andream pag. 130. Apol. 1. cont Sainctem p. 302. Resp ad Repetit eiusdem c. 10. p. 50. also Daneus cont Kemnit c. 30. and others Beza cont Heshus vol. 1. p. 278. We say not that Christs Not present in the bread bodie is present in the bread Respons ad Acta Torgensia vol. 368. We may easily vnderstand and declare out of the word the sacramentall manner of presence to wit such as the thing signified Present as the abiect is the thought is offered to the vnderstanding to be knowne and approued and by faith to be embraced and applied to the beleiuer And epist 76. What this presence is we clearly vnderstand and perceaue out of the word of God to wit such as the thing thought vpon is present to our thought and the thing beleiued is present to faith And as Grauerus in Absurdis Caluin cap. 3. § 43. saieth This presence he plainely putteth in imagination Present in imagination Zanchius in Hospin l. cit f. 316. Touching the presence of Christs bodie in the Supper I protest that I do not willingly dispute No ward of presence in the Scripture of it because I read no word of it in Scripture The like he hath l. 2. Epist p. 69. and 89. Peter Martyr in Schusselburg l. 3. Theol. Caluin art 8. I remoue the presence of Christs bodie from the Eucharist And l. Presence remoued from the Eucharist cont Gardiner col 815. The presence of Christs bodie in heauen directly feighteth with the presence thereof in the Sacrament col 994. If besides signification he will that there is a reall presence No presence besides signification that we altogether denie More of their like speaches may be seene in my Latin booke c. 10. art 1. But by these it is
cleare that they say that Christs bodie is not in the sacrament is not present in the Sacrament is not in substance present is absent in bodie is not in the Sacrament nor can be in it is not in the Supper according to substāce is not present in the bread is remoued from the Eucharist that there is no word in the scripture of the presence of Christs bodie in the Supper that his blood is in the chalice as the people are there that he is no otherwise in the Eucharist then in baptisme that he is not there otherwise then a thing is present to our cogitation or a thing to the name thereof or our bodies are now present in heauen finally onely present by speculation and mere imagination Fiftly they contradict the Scripture by saying that no other thing is receaued in the Eucharist or Supper then in baptisme or in the simple word Caluin cont Heshus p. 860. There is no cause why Christ No more present in the Supper then in baptisme Then in the word should be saied to be more present in the Supper then in baptisme p. 847. Surely there is a plaine solution That God giueth not more to the visible symbols then to the word Therefore communication is no lesse truely giuen vs by the Ghospell then by the Supper 4. Instit c. 14. § 14. He is deceaued who thinketh that any thing more is giuen him by the Sacraments then which offered by the word of God he receaueth by true faith § 17 There is no other function of the Sacraments then of the word of God And c. 16. § 5. he saieth that the Sacrament is inferiour to the word Beza in Colloq Montisbel p. 136. There is the same receauing of Christ in the Sacrament which is in the simple word In 2. part respons ad Acta Colloq p. 109. Nothing more is to be sought in the Sacraments then in simple word l. cont Heshus p. 287. Nothing more is giuen in the Supper then in baptisme or in the preaching of the word Bucer in Hospin l. cit p. 161. The memorie of this bodie may More in the word then in the Sacramēt be refreshed by the bread but more fully by the word Peter Martyr in 1. Cor. 11. This is the summe that we vnderstand the bodie and blood of Christ to be offered to vs no lesse by the words of God then by Sacraments In Disput Oxonien pag. 225. We receaue no lesse the bodie and blood of Christ in the word of God then in this Sacrament And cont Gardiner col 1041. I denie not that that is our speach Christs bodie is receaued no lesse in words then in the Sacraments Nether am I afraied to say that we come much better to them by words then by Sacraments Willet Cont. 11. q. 3. c. 557. There is the same substance of both Sacraments Iuel art 5. diuis 5. The word of God is the bodie and blood of Christ and that more truely then is the Sacrament Art 21. diu 1. As Christ entreth into vs by a minister by his word euen so he entreth into vs by the Sacrament of his bodie and no otherwise Defense of the Apol. p. 221. As Christ is present in the one Sacramēt euen so and no otherwise is he present in the other Hereupon Apologia Confess Augustanae cap. de vsu Sacrament saieth that the Sacrament is as it were a picture of the word Melancthon in Disputat tom 4. pag. 513. The Sacrament is like a picture of the promise And lib. contr Anabaptistas As the will of God is shewed in the worde or promise so also it is shewed in the Sacrament as in a picture And oftentimes they say that there is no other presence of Christs bodie in the Eucharist then there is in the simple word as you may see in Beza Apol. 1. cont Sanctem p. 297. in Hospin l. cit fol. 36. 39. and in Concordia discordi f. 205. So that they plainly say that Christ is no more present in the Supper then in baptisme no more cōmunicated in the Supper thē in the Ghospell no more receaued in the Sacramēt them in the word that there is the same receauing of Christ in the Sacrament and in the simple word nothing more giuē in the Supper them in preaching no more offered by the sacrament then by the word yea that the Sacrament is inferiour to the word the memorie of Christs bodie more fully refreshed by the word then by this Sacrament that we may better come to Christs bodie by words then by this Sacrament Which are so contrarie to Scripture as sometimes themselues confesse it See lib. 2. cap. 30. Sixtly they contradict the holie Scripture whiles they say that they Iewes receaued Christs bodie before it was borne as truely as we receaue it in the Eucharist Willet Cont. 11. q. 2. p. 544. We do hould and constantly affirme The Fathers no lesse receaued the bodie of Christ thou we and teach that the Fathers in the law receaued no lesse the substance of Christ by faith in their Sacraments then we do in ours Christ was as well exhibited to them in their Sacraments as he is in ours Beza in Colloq Montisbel p. 96. He was as present in their Sacraments as he is to vs in ours p. 69. The Fathers were no lesse partakers of the bodie and blood of Christ then we are in the Lords Supper Respons ad Acta Colloq p. 119. The Fathers as truely receaued Christs true bodie and true blood in the word and in their Sacraments as we by the instrument of the same faith now receaue them Peter Martyr cont Gardiner col 150. The Fathers in the ould testament did no lesse then we eate and drinke the bodie and blood of Christ for so much as pertaineth to the thing it selfe Seuenthly they contradict the holie Scripture in saying that the Eucharist is a symbolicall mysticall and Sacramentall bodie of Christ which the Scripture plainely saieth to be his true bodie Zuinglius de ver falsa relig c. de Euchar. to 2. f. 208. We are here compelled plainely to confesse that this selfe same which Christ gaue with so great diligence and maiestie is his symbolicall Christs symbolicall bodie Sacramentall bodie bodie Respons ad Luther ib. fol. 514. It is easie to vnderstand that this bread which Christ giueth vs is Christs sacramentall bodie that is the signe of his bodie in that manner and forme of speach wherewith shewing the statue of Cocles we say Behould Cocles that stout champion of his countrie Epistola ad Principes fol. 548. The bread is made the sacramentall bodie of Christ Againe Our aduersaries say that Christs naturall and substantiall bodie is giuen we say his sacramentall Hereupon the contention And in Hospin l. cit fol. 143. We are forced will we nill we to confesse that these words This is Misticall bodie my bodie are thus to be vnderstood that is A sacrament of my bodie
in manie places refuteth In like sorte Grauer in Absurdis Caluin c. 14. ser 10. Touching the Eucharist they denie that it is the bodie Of the Eucharist and blood of Christ l. 1. c. 11. art 1. Which is against Scripture For thus Muscul in loc tit de Caena I may not say the bread of the Supper is not the bodie of the Lord. For in so saying I should contradict the Lord saying This is my bodie Againe Otherwise bread should not be the bodie of the Lord against his expresse word Beza in Hosp part 2. f. 300. being asked whether he disliked that one should say The bread of the Supper is the bodie of Christ answered No for they are the words of Christ Et Hosp ib. f. 136. We denie not that bread and wine are the bodie and blood of Christ For Christ himselfe saied This is my bodie They say that those words This is my bodie must be thus expounded This signifieth my bodie Of which exposition Musculus in Schlusselb l. 1. Theol. Caluin art 22. giueth this iudgement We must beware of that exposition wherewith Christs words are thought to be the same as if he had saied This signifieth my bodie For this is not Christs meaning to shew that this bread signifieth his bodie They denie that Christ gaue vs his bodie to eate or his blood to drinke l. 1. c. 11. art 2. Which doctrine thus censureth Caluin l. de Neces ref Christ saied in plaine termes that he gaue them his bodie Beza epist 5. But I answere that is all one as to make Christ a lyer as who in cleare and plaine words saieth he gaue them that bodie which was deliuered for vs. Et Apol. 1. contr Saintem p. 292. To denie all eating of flesh were plainely to denie the very words of Christ They denie that the Cuppe is the new testament l. 1. c. 11. art 4. And yet Simlerus in Hosp part 2. f. 348. saieth The proper sense of these words is The Cuppe is the new testament or the blood of the new testament Iames Andreae in Colloq Montisbel p. 38. To me it seemeth altogether new and vnheard of that the Supper is denied to be the testameÌ„t of Christ against the plaine words alledged out of Luke Et Musculus in locis titul de Caena In Luke and Paul it is saied of this Cuppe that it is the new testament They denie that the Cuppe of the Eucharist was shed for vs. l. 1. c. 11. art 6. And yet Illyricus in Luc. 22. v. 20. writeth Which is powred out for you in the Greek text must needs be referred to the Cuppe Touching Matrimonie they denie that it is a SacrameÌ„t Of Matrimonie c. 12. art 5. And yet thus professeth the Confession of Wittemberg c. de Coniugio We confesse that Mariage is a kind of life instituted and approued by God and a mysterie as commonly it is expounded a great Sacrament in Christ and the Church as Paul saieth Touching faith they denie that it can be without good Of Faith works l. 1. cap. 13. art 8. which doctrine thus condemneth Schlusselburg l. 1. Theol. art 15. Aretius saieth that faith and good works are conioyned as the species and her proprietie as a man and reason But we out of the word of God teach and learne that this doctrine is false They denie that faith it selfe is imputed to vs for iustice l. 1. c. 13. art 19. And yet thus iudgeth Vrbanus Regius in loc fol. 46. Sincere faith on the mercie of God and Iesus Christ is our verie iustice Faith is imputed for iustice to the beleiuer Abraham beleiued and it was imputed to him for iustice They denie that the faith of the Hemorroïssa was pure libr. 1. capit 13. articul 25. And yet thus Bullinger in Marci 5. The power of true faith is singularly expressed Touching good works they denie that they are necessarie Of good workes to saluation l. 1. c. 14. art 13. And yet Piscator saieth in Thes loc 10. The Scripture teacheth that good works are necessarie to saluation The same say the Electorals in Colloq Aldeburgico They denie also that good works are cause of saluation lib. 1. cap. 14. art 15. And yet thus writeth Illyricus in Claue tractat 6. titul de Var. bonum operum praed We heare that to manie effects and praises and euen saluation it selfe is attributed in Scripture to good works It is plaine that oftentimes somewhat to much praise is ascribed to good works which doth not agree to them nor is to be ascribed to them if we will speake exactly truely and properly They denie that they are meritorious lib. 1. cap. 14. art 8. And yet thus professeth Apollog Confession in Melancthon tom 3. Seing works are some fulfilling of the law they are truely saied to be meritorious reward is rightly saied to be due to them Agayne The text of Scripture saieth that life euerlasting is rendered to them Which Protestants denie lib. 1. cap. 14. articul 7. They denie also that they are to be done for God lib. 1. cap. 14. art 20. Of which point thus iudgeth Kemnice in locis tit de bonis oper The testimonies of Scripture most clearely teach that good works are to be done for Gods sake Touching virginitie they denie that it is counsailed in Scripture l 1. c. 15. art 4. And neuerthelesse Vrbanus Regius in locis fol. 372. saieth Virginitie is counsailed in the Ghâ—spell not commanded And in Interp. loc 49. Virginitie is onely a counsaile not a precept Concerning sinne they teach that it can remayne with Of sinne iustice l. 1. c. 16. art 17. Yet thus pronuonceth Luther in Gal. 3. These are directly opposit That a Christian is iust and loued of God and yet with all is a sinner Againe How are these twoe coÌ„tradictories true at once I hâ—ue sinnes am most worthie of the wrath of God and the Father loueth me They denie that sinne putteth a man out of grace l. 1 c. 16. art 6. And yet thus writeth Hemingius in Enchir class 2. If a penitent sinne against his conscience as Dauid did with murder and adulterie he casteth of the holie Ghost and becometh guiltie of Gods wrath and vnlesse he doe pennance falleth into eternall punishment It is a horrible madnesse to say that such retaine the holie Ghost wheÌ„ as Paul saieth plainely Gal. 5. The works of the flesh are manifest and they that doe such shall not possesse the kingdome of God They denie that the widdows whereof S. Paul speaketh 1. Timoth. did sinne in marrying l. 1. c. 16. art 15. And yet thus Bullinger in Tim. 5. Surely to marrie of it selfe is no sinne But because they haue once giuen their promise to Christ the spouse and to the Church and of their owne accord haue left marriage hereupon their marriage turneth to the disgrace of Christ which is that which Paul termeth to become wanton against Christ Bucer lib. 2. de Regno
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
Ghost and wine of the Supper then a visible word Cont. Heshus pag. 861. The bread of the Eucharist in the same maner is called the bodie of Christ as the doue is called the holie Ghost And 4. Instit c. 17. § 14. The Supper is nothing els but a visible testificatiō of that promise which is Ioan. 6. to wit that Christ is the bread of life which came from heauen Beza in Colloq Montisbel p. 42. The disciples saw that Mere bread and wine Christ held bread and that it was mere bread and wine which he gaue with his hands Cont. Illy ric col 2. Theol. p. 149. I say No better then water of baptisme that the water of baptisme is as well the blood of the Lord as that bread is his bodie Cont. Heshus vol. 1. p. 308. The bread is no otherwise the bodie and wine no otherwise the blood then the water of baptisme is blood And in 1. Corint 5. vers 7. The No otherwise then the pascall lambe Pascall lambe is called Christ in the selfe same manner that that bread is saied to be the bodie of Christ which was giuen for vs. Daneus Cont. de Euchar. cap. 13. The Fathers will haue the Onely symbol and signe bread and wine to be onely symbols and signes of the true and essentiall bodie and blood of Christ Peter Martyr apud Coccium to 2 l. 6. art 1. The bread and Onely type and signe wine are onely types and signes of the bodie and blood of Christ And hereupon albeit as Zanchius confesseth in Resp ad Arian col 876. the Roman Church doth keepe baptisme and the Supper or as Caluin speaketh the halfe parte of the Supper is remaining in Poperie yet neuerthelesse they sometime terme our Eucharist a Crust of bread as doth Whitaker Contr. 1. q. 2. c. 16. and Perkins de Sermon Dom. col 554. Sometimes a small crust of bread as Caluin Admonit vlt. p. 800. cont Versipel p. 358. in Math. 19. v. 13. Sometimes a Crust as Whitaker Contr. 2. q. 6. c. 3. Beza in Confess c. 7. sect 11. Sometimes a gobbet of bread as Whitaker in place last cited Sometime a most profane crust as Beza li. quaest vol. 3 p. 355. Sometime a cake and crust as Peter Martyr orat 1. Tigurin Sometime a wafer of pastie as the same Martyr cont Gardiner col 422. Thus reproachfully they terme that which in their owne opinion is the lords Supper or at least the halfe parte thereof but no meruaile if they so speake so of our Eucharist who say that theirs is nothing els but bread nothing but common bread nothing but a bare creature nothing but a bare signe or figure nothing but mere bread and wine But farre otherwise saied Christ that his Eucharist was his bodie giuen for vs his blood shedde for remission of sinnes and not as Protestāts say onely a signe onely a seale onely a figure onely a tokē onely a testificatiō onely a symbol onely a type of Christs bodie which onely hath the name of Christs bodie onely a simple ceremonie and no otherwise the bodie of Christ Then the Pascal lambe was Christ the doue the Holie Ghost or the water of baptisme the blood of Christ Thirdly they contradict the Sripture in saying that the Eucharist is onely figuratiuely and in some sorte the bodie and blood of Christ which the Scripture in the places cited simply and absolutely saieth to be his bodie and blood and addeth Ihon 6. v. 55. My flesh is truely meate and my blood truely drinke Which is most clearly opposite to mere figuratiuely Spalatensis l. 5. de Repub. c. 6. n. 45. The wine in the Chalice is the blood of the lord onely ostensiuely or in shew that is figuratiuely Onely figuratiuely and typically And num 115. The Eucharist is not Christ substantially but onely significantly and figuratiuely And 118. It is but figuratiuely and typically called the bodie of Christ Perkins in Cathol ref Cont. 11. c. 2. We take the bread to By resemblance and no otherwise be the bodie of Christ sacramentally by resemblance and no otherwise And Cont. 10. cap. 4. These words must not be vnderstood properly but by a figure Rogers on the 28. Article of Protest Confess pag. 174. Abhominable be the Popish errours that substātially and really the bodie and blood of Christ is contained in the Sacrament Eucharisticall Iuel art 5. sect 10. p. 255. As Christ is herbes or milke euen so As he is herbs or milke As manna and none otherwise he is bread or flesh Art 8. sect 25. p. 303. As the bread is Christs bodie euen so was manna Christs bodie Vsher in his Answere to a Chalenge p. 58. Nothing in this Not substantially world is more plaine then when our Sauiour saied It was his blood he could not meane it to be substantially And ib. pag. 60. Not really The things which he honoured with those names cannot be really his bodie and blood but figuratiuely Whitaker l. 2. cont Du. sect 10. The bread is the true bodie Metonimycally of Christ and the wine the true blood of Christ but mistically metonymicall Sacramentally Melancthon apud Hospin lib. cit fol. 69. This is my blood is a metonimie as if you should say The ensigne or Maze is the Roman Empire Caluin cont Heshus p. 844. Bread may truely be saied to Symbolically be symbolically the true bodie of Christ Which also he hath Admonit vlt. ad Westphal pag. 836. Where also pag. 821. he saieth It appeareth that to them bread was symbolically the bodie and p. 830. In some sorte it is the bodie And 4. Instit c. In some sorte 17. § 23. The bread is figuratiuely the bodie And cont Heshus Improperly l. cit p. 847. Could he more clearly testifie that bread is improperly called the bodie of Christ in respect of likenes Beza respons ad Selneccer vol. 2. pag. 270. The names But metonymically of the bodie and blood are but metonymically giuen to the bread and wine Daneus Cont. de Euchar. c. 10. The bread is tropically called Tropically the bodie of Christ Peter Martyr l. cont Gardin col 293. We say that speach Not properly This is my bodie is not proper but metaphoricall and tropicall And in Hospin l. cit f. 259. The words This is c. cannot be taken simply and without a figure Peucer apud Hospin in Concordia discordi fol. 206. The Not simply consecratea bread and chalice are the bodie and blood of Christ Relatiuely relatiuely as figures and signes Wolfius in Schusselburg l. 1. Theol. Caluin art 22. The Significantly bread is the bodie and the wine the blood of Christ significātly no other waies then a keye deliuered is a house More of their mere figuratiue expositiōs of these words may be seene in my Latin booke l. 2. c. 20. But by that which here we haue rehearsed it clearly appeareth
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
of the Azimes when there was no leauen bread to be found amongst the Iewes but onely azime And Beza himselfe loc cit confesseth that Christ celebrated the Eucharist in azime bread The same say Catholiks Protestants plainely say that we ought to make the Eucharist rather of leauen bread then of azime that to make it of azime is a blemish sauoureth Iudaisme and is to be accursed ART IX WHETHER THE BREAD and wine of which the Eucharist is made be to be blessed SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 26. vers 26. Iesus tooke bread and blessed and Bread and wine blessed brake and he gaue to his disciples and saied Take ye and eate This is my bodie 1. Cor. 10. v. 16. The chalice of benediction which we do blesse is it not the communication of the blood of Christ CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 26. v. 26. An other circumstance is that he blessed the bread and chalice PROTESTANTS EXPRESSELY DENIE Zuinglius l. de Caena to 2. f. 294. They should not vse the The word of Blessing not to be vsed words of Benediction and Blessing in this place 1. Cor. 10. cit For commonly the vse to be taken for the word of Consecrating Caluin in Math. 26. v. 26. Mathew and Marke vse the word of Blessing but seing in place thereof we read in Luke the word Blessing for Thanks giuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no doubt of the sense and seing also that in the Chalice they adde the word of thankes giuing they clearly interprete their former speach Whereby the ignorance of Papists is more ridiculous who expresse their blessing with the signe of the crosse as if Christ had vsed an exorcisme Musculus in loc tit de Missa To blesse is not to consecrate but to giue thanks and to speake well of one that I may not say that nether Mathew nor Marke nor Paul haue vsed the word of Nether Mathew nor Paule vsed the word Blessing Blessing in this matter Of the same opinion are others who will haue the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Mathew to signifie nothing but thanks giuing And so haue the Bibles of K. Edward and of Q. Elizabeth 1562. translated it THE CONFERENCE Scripture expressely saieth that Christ blessed the bread and that we blesse the Chalice The same say Catholiks Protestants expressely say that blessing of bread is an exorcisme that by blessing nothing is ment but thankes giuing that we should not vse it here that nether Mathew nor Paul vsed it in this matter Which contradiction of the Scripture is so cleare as some Protestants confesse it See l 2. c. 30. ART X. WHETHER THERE OVGHT to be made any preparation to the receauing of the Eucharist SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 11. v. 28. But let a man proue himselfe and so let him eate of that bread and drinke of the chalice For he that eateth and drinketh vnworthily eateth and drinketh iudgment to himselfe CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. lib. 4. de Eucharist cap. 17. The Catholik Church teacheth that preparation to the Eucharist is not faith alone but true pennance and confession of sinnes if a man after baptisme be fallen into mortall sinne PROTESTANTS EXPRESSELY DENIE Luther Postilla in die Pascae fol. 241. We taught that it Preparation of no moment is of no moment and of no valew at all whatsoeuer we prepare of our selues to receaue the Sacrament as they did who by their confession and by other workes would make themselues worthie to receaue the Sacrament Which is a horrible error and abuse Et. f. 242. We haue condemned them and not without cause who endeauour by their workes to come worthily The same Luther lib. de Captiuitat Babilon tom 2. Onely erroneous consciences worthily communicate cap. de Eucharist Out of these things we conclude who do worhily communicate to wit onely they who haue sadde afflicted troubled confounded and erroneous consciences Which doctrine Whitaker defendeth ad Ration 8. Campiani pag. 41. Againe By which thou seest that to haue Masse worthily The more wicked the nearer to grace no other thing is required but faith And apud Fabritium in artic 20. Augustan By how much the wickeder thou art by so much the sooner God giueth thee grace And in psalm 5. tom 3. fol. 172. I will say one thing rashly and bouldly In this Blasphemers most gratefull to God life there are none nearer to God then these haters and blasphemers of God nor anie more gratefull or louing children Which also Whitaker mantaineth loco citat And Concione de Praeparat ad Euchar. An. 1518. The best disposition Worst disposed best disposed is no other then that wherewith thou art worst disposed and on the contrarie then thou art worst disposed when thou art best disposed Schusselburg Catal. Haeret. tom 8. pag. 216. Papists do Faith sufficeth impudently denie that faith is a sufficient preparation to receaue the Sacrament of the Eucharist Kemnice 2. part Exam. tit De preparat p. 178. Faith alone is a sufficient Praeparation The like hath Caluin 4. Instit c. 14. § 26. THE CONFERENCE Scripture plainly saieth that a man must proue or prepare himselfe to receaue the Eucharist that who receaueth it vnworthily receaueth his iudgment The same say Catholiks Protestants plainely say that we must not make our selues worthie by workes not endeauour by workes to come worthily that they onely communicate worthily who bring troubled and erroneous consciences that we need nothing but faith that the best disposition is to be ill disposed that haters and blasphemers of God are nearest vnto him and most gratefull that the more wicked one is the sooner God giueth him grace that faith is a sufficient preparation to the Eucharist ART XI WHETHER THERE BE ANIE Sacrifice in the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Malachie 1. v. 11. From the rising of the sunne to the going Sacrifice in the Church downe great is my name among the Gentils and in euerie place there is sacrificing and there is offered to my name a cleane oblation cap. 3. vers 3. He shall purge the Sonnes of Leui and will streyne them as gould and siluer and they shal be offering sacrifices to our Lord in iustice CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 24. c. 1. Christ in his last supper that he might leaue a visible sacrifice to his beloued Church as the nature of man requireth offered his bodie and blood to God the Father vnder the formes of bread and wine PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 4. q. 1. c. 2. There is now no more Sacrifice No Sacrifice in the Church remaining in the Church Caluin in 1 Cor. 9. v. 19. The Lord instituted no Sacrifices in which holie Ministers should be occupied And because the Protestants opinion in this matter is well enough knowne I will rehearse no more of their sayings THE CONFERENCE Scripture expressely saieth that in the
Church there is Sacrifice and offering of a cleane oblation and Sacrifice in iustice The same say Catholiks Protestants expressely say that there is no more Sacrifice in the Church And yet Whitaker Controu 3. quaest 6. pag. 2. 615. writeth thus Without Preisthood there is no Church And Vallada Apologia cont Episcop Luzon c. 26. No man denieth but the celebration of the Eucharist is a true Sacrifice ART XII WHETHER THERE BE AN altar in the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Hebrewâ— 13. v. 10. We haue an altar whereof they haue no Christians haue an altar power to eate which serue the tabernacle Isaie 19. ver 10. In that day there shal be an altar of our Lord in the middest of the land of Egypte and a title of our Lord to the border thereof CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 24. c. 1. The Apostle Paul writing to the Corinthians when he saieth that they who are polluted with participation of the table of Diuels cannot be made partakers of the Table of our Lord by a table in both places vnderstandeth an altar PROTESTANTS EXPRESSELY DENIE Caluin in 1. Corinth 9. vers 19. There are no altars to They haue noÌ„â—â—tar sacrifice Beza in Colloq Montisbel p. 350. Paul maketh mention Paul speaketh not of an altar of a table of the Lord and not of an altar Ad Repetit Sanctis c. 4. I confesse there is no altar in the Christian Church And l. Quaest Resp vol. 3. In the Apostolicall writings there is no mention of an altar but onely of a table of the Lord. Peter Martyr in Rom. 11. Altars haue no place in the time of the Ghospel Herein also the Protestants doctrine is well knowne THE CONFERENCE Scripture plainely saieth that we haue an altar The same say Catholiks Protestants plainely say that we haue no altar that Paul maketh no mention of an altar that there is no mention of an altar in the writings of the Apostles ART XIII WHETHER THE PASCHAL lambe was sacrificed SCRIPTVRE EXPRESSELY AFFIRMETH. Marc. 14. v. 12. And the first day of the Azimes when they Pascal lambe sacrificed sacrificed the Pasche Exod. 12. ver 6. And the whole multitude of the children of Israel shall sacrifice him Pascal lambe at euen CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 24. c. 1. The multitude of the children of Israel did sacrifice the ould Pasche in remembrance of their going out of Egypt PROTESTANTS EXPRESSELY DENIE Perkins in Cathol reform Controu 11. c. 5. The Paschal No sacrifice lambe was a sacrament but no sacrifice The same hath Plessie l. 2. de Missa c. 2. Reineccius to 4. Armaturae c. 19. The holie Bible no where Not sacrificed teacheth that the Paschal lambe was immolated and sacrificed Tilenus in Syntagmate c. 64. We do not graunt that the Paschal lambe was a sacrifice properly called yea Moises expressely denieth that it was a sacrifice Pareus in Colloq Theol. 9. disput 27. The Minor is false That the Paschal lambe was a sacrifice properly called Beza in Marci 14. v. 12. I vsed the word of Killing rather then of Sacrificing that the domesticall bankets of the Pasche might be distinguished from those Sacrifices which in the temple were done of the Preists THE CONFERENCE Scripture expressely saieth that the Paschal lambe was sacrificed Catholiks say the same Protestants expressely say that it was not sacrificed that it was no proper sacrifice that it was a domesticall banket that Moises expressely denieth it to be a Sacrifice Which is so repugnant to Scripture as same Protestants confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER OF the Eucharist Out of all which hath beene rehearsed in this chapter it is cleare how different an Eucharist Protestants haue from that which the holie Scripture proposeth For the Scripture and Catholiks with it teacheth that the holie Eucharist is the true bodie and blood of Christ that it is his testament that Christs flesh is to be eaten that whilest the Eucharist was instituted Christs bodie was giuen and his blood shedde for vs that the chalice was shedde in remission of sinnes that bread is a necessarie matter of the Eucharist that vnleauened bread is a couenient matter and that we must prepare our selues to receaue the Eucharist Moreouer the Scripture teacheth that there is a Sacrifice and altar in the Church and that the Paschal lambe which was a figure of the Eucharist was sacrificed all which Protestants do denie It is cleare also that Protestants do steale from the What Protest steale from the Eucharist Eucharist the trueth of the bodie and blood of Christ the nature of his testament the necessitie of bread the conueniencie of vnleauened bread to make it of and necessitie of our preparation to receaue it They steale also eating and drinking from the flesh and blood of Christ oblation and shedding of them when the Eucharist was instituted And from the Church they steale both Sacrifice and altar and sacrificing froÌ„ the Paschal lambe And thus much of the Eucharist Now of the other Sacraments CHAPTER XI OF THE OTHER SACRAMENTS ART I. WHETHER PREISTS CAN forgiue sinnes SCRIPTVRE EXPRESSELY AFFIRMETH. MATHEW 16. v. 19. And I will giue to the the keyes Preists can forgiue sinnes of the kingdome of heauen And whatsoeuer thou shalt loose on earth it shal be loosed in heauen Math. 16. v. 19. Amen I say vnto you whatsoeuer you shall binde vpoÌ„ earth shal be bound also in heauen and whatsoeuer you shall loose vpon earth shal be loosed also in heauen Ihon. 20. v. 24. And he saied to them receaue ye the Holie Ghost Whose sinnes you shall forgiue they are forgiuen them and whose you shall retaine they are retained CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 14. Can. 9. If anie shall say that the Sacramentall absolution of the Preist is not a iudiciall act but a bare ministerie of pronouncing or declaring that sinnes are forgiuen be he accursed PROTESTANTS EXPRESSELY DENIE Perkins Galath 4. tom 2. The Pope challengeth to They cannot himselfe proper and iudiciall power of forgiuing and reteining sinnes Zuinglius in Art 51. to 1. Who attributeth remissioÌ„ of sinnes to a creature robbeth God of his glorie and is an idolater In resp ad Luther to 2. f. 430. These words whose sinnes you shall forgiue c. haue not that sense as if Christ in speaking theÌ„ would giue his disciples power to forgiue sinnes In Exposit fidei They cannot certifie a man of forgiuenes of his sinnes ib. f. 557. Wherefore all these things seeme friuolous I absoluethee I certifie thee that thy sinnes are forgiuen This is deceit and mere trifles Et in Hebr. 6. to 4. he saieth that Christ spooke the words cited out of Math. 18. by hyperoche or ouerlashing Bullinger in Marci 2. Men do not forgiue sinnes but teach that they are or haue beene forgiuen in Christ by faith Caluin in Ioan. 20. v.
Which 1. As farreforth saieth that which in the words of Consecration signifieth As farreforth As saieth he the Pronoune which in those words The bread which I shall giue is my flesh which I shall giue for the life of the world Moulins in his Bucler part 2. pag. 51. saieth that those words Iacob 5. If he be in sinne they shal be forgiuen him signifie as much as health shal be restored to him all sinnes being forgiuen for which God had afflicted him And he addeth in the next page Christ doth teach vs Math. 9. Forgiuen 1. Arise that to say to the sicke Thy sinnes are forgiuen thee and to say Arise and walke are equiualent things Let then he and his fellow Mynisters say Arise and walke when they preach of remission of sinnes They expound also by disparate or quite differeÌ„t things For thus Zuinglius in Schlusselburg lib. 1. Theol. Caluin art 2. Bodie in the words of the Supper may be taken also for the Bodie 1. Churche Church Et in Ioan. 6. to 4. he saieth By which also the words of Christ wax cleare This is my bodie where Bodie is put for Bodie 1. Death Death In lib. de Relig. cap. de Euchar. to 2. Now followeth a rite whereby it appeareth that this is the sense and that Bodie here Is it not a participation of the bodie of our Lord. 1. Cor. 10. is otherwise taken then for the Symboll of his bodie to wit for the Church In lib. de Caena fol. 294. he saith that by Communication of the bodie of Christ by Communion Communion 1. Sermon Chalice 1. Our selues you may vnderstand a sermon or the Church Et 1. Cor. 10. that the sense of these words The Chalice of blessing which we blesse c. is The Cuppe of thankesgiuing with which we giue thanks what other thing I pray you is it but our selues Agayne Blood 1. Christians He calleth the blood of Christ those who trust in his blood Et in Exegesi f. 359. Flesh in this place Ioan. 6. is put for the Diuine Flesh. 1. Diuinitie Bodie and blood 1. Faith Nature In Explic. art 18. to 1. f. 37. Thou seest here Ioan. 6. that the bodie and blood of Christ is nothing els but the word of faith to wit that his bodie dead for vs his blood shed for vs redeemed vs. And in other places oftentimes saieth that the word Bodie in the words of Consecration signifieth a Figure or Symboll of Christ his bodie The same Zuinglius in Exegesi tom 2. fol. 350. thus writeth Eate 1. â—eleiue Vnlesse yee eate the flesh of the Sonne of man c. is as much as who beleiueth not to wit the Ghospell being preached shal be condemned In Ioan. 6. tom 4. To eate bread and flesh is Eate 1. Trust nothing els but to beleiue Againe To eate is to trust In Elenc fol. 30. When faith is saied to saue faith is taken for the election of God In lib. de baptis fol. 61. In the 6. of the Acts the Beleiue 1. Heare word of Beleiuing is taken for to heare the doctrine or to adioyne himselfe to the number of the beleiuers The same man Epist ad Lindouer to 1. fol. 204. Thou seest here 1. Pet. 3. Baptisme Baptisme 1. Faith hath made vs safe fiâ—st that baptisme is taken for faith In lib. de Relig. c. de Baptis to 2. fol. 201. It was cleare to him that they had beene baptized by Apollo that is taught In lib. de Baptis f. 61. We saied that baptisme was taken for the inward Baptisme Faith Baptisme 1. Doctrine faith 1. Pet. 3. Et f. 63. We must note that the words of Baptizing in these words of Paul Act. 16. is taken for doctrine Et f. 81. In what then were yee baptized must not be vnderstood of the externall baptisme of water but of doctrine and instruction In Subsidio ib. f. 254. Baptisme 1. Pet. 3. is taken for Christ when Baptisme 1. Christ he saieth that we are saued by baptisme Et in Resp ad Huber fol. 107. he addeth that Baptisme 1. Pet. 3. is taken for Christ or for the very Ghospell Moreouer l. de Baptis to 2. fol. 73. Baptisme 1. Ghospell he thus writeth They haue oftentimes learned of vs that by water in this place Ioan. 3. ought to be vnderstood the knowledge Water 1. Knowledge Keyes 1. Words of Keyes 1. Faith Keyes 1. Preaching Loose and binde 1. Preach Binde 1. Leaue in error Binde 1. Not beleiue Forgiue 1. Assure of Christ and the comfort of faith Et in Explic. art 50. to 2. f. 92. The keyes are nothing els but the pure word of God and the sincere preaching of the Ghospell In Exegesi ib. f. 258. The keyes are not other thing but faith of the Ghospell Resp ad Luther ib f. 378. It is cleare that the keyes are nothing but the preaching of the Ghospell Agayne in Explic. art 50. to 1. f. 93. We learne that in Luke to loose and binde is nothing els but to preach the Ghospell lib. de Relig. c. de Clauibus to 2. f. 191. It appeareth here that to Binde is nothing els but to leaue in error And in Schlusselb l. 1. Theol. Caluin art 9. The words of Binding and loosing signifie nothing els but to beleiue and not beleiue Perkins in Cathol ref Contr. 3. c. 3. writeth thus I answere that we doe not aske remission of sinnes because we are not certaine of it but rather because that certaintie is weake and infirme that continually indued with new grace of Christ we may dayly increase and be comforted Daneus Contr. 7. pag. 1317. Saints are saied to gouerne the Saintes 1. Christ world Apoc. 2. and 3. We graunt saieth he that the godlie both now and after death doe gouerne the wicked world in so much as Christ gouerneth it of whose kingdome they are partakers as being his members Et to 2. Contr. de Baptis c. 4. he saieth that in those wordes Vnlesse a man be borne of water and the And. 1. Oâ— holie Ghost the particle And is to be taken for the disiunctiue particle Or. Et Contr. de Euchar. c. 10. 11. he will haue the verbe Is in the words of Consecration to stand for Is. 1. Signifieth Signifieth Representeth Sealeth Rainolds in Apol. Thes p. 333. saieth that the Apostle 2. Thessalon 2. in those words Hould traditions c. by the Speach 1. Scripture word Speach comprehendeth other Scriptures or as Iuel in Defens Apol. part 2. cap. 9. sec 1. Will haue it The very substance of the Ghospell Others in Whitaker Contr. 1. q. 6. c. 10. will haue whether put for Also as Beza putteth in the very Whether 1. Also text of that place Whitaker Contr. 11. q. 5. c. 4. by Preists in those words of Preists 1. Chiefe men the psal 99. Moyses and Aaron in his preists will haue to be meant
our hart See more art 4. Scripture Thy will be done in earth as it is in heauen Protestants We do not pray that we may fulfill the law See more art 5. Scripture If thou wilt enter into life keepe the commandments Protestants Woe be to their Cathecumens if so hard a condition of keeping the law be imposed vpon them See more art 6. Scripture Do we then destroye the law by faith God forbid but we establish the law Protestants All the ceremoniall law or the Decalogue is abrogated It is abrogated from a Christian because he is dead to it And to be dead to the law is not to be bound with the law but free from it and not to know it See more art 7. CHAPTER XX. OF MANS LAVV. SCripture Who thinkest thou is a faithfull and wise seruant Superioritie amōgst Christians whome his lord hath appointed ouer his familie Protestants Among Christians there can be no superioritie Christ is my immediate Lord I know no other See more art 1. Scripture To the rest I say not our Lord If anie brother None amōgst them haue a wife an infidell and she consent to dwell with him let him not put her away Protestants They draw to themselues all the maiestie of God Man can command that which God doth not He cannot Conscience subiect to mās lawes Not subiect who chaleng authoritie to make lawes See more art 2. Scripture Be subiect of necessitie not only for wrathe but also for conscience sake Protestants The lawes of Princes bind not the conscience haue no power ouer the conscience See more art 3. CHAPTER XXI OF FREE WILL. SCripture It shal be in the arbitrement of her husband whether There is free will she shall do it or not do it Protestants Free vill is a title without the thing See more There is none art 1. Scripture Without thy counsell I would do nothing that thy Freedome to good good might not be as it were of necessitie but voluntarie Protestants Man after his fall hath no libertie to good There No freedome to good is no free will to good See more art 2. Scripture We are Gods coadiutours Gods coadiutors Protestants Papists make God the first and cheefest cause of all goodnes and vs coadiutours Which is craftily to withdraw Not his coadiutors themselues from God See more art 3. CHAPTER XXII OF MANS SOVLE SCripture Feare ye not them who kill the bodie and are not Mans soule immortall able to kill the soule Protestants I giue leaue to the Pope to make articles of faith Not immortall for his followers Such as are that breade and wine are transsubstantiated in the Sacrament That he is Emperour of the world and an earthlie God That the soule is immortall and all those infinit monsters in the Romish dunghill of decrees What Propositions I pray you shal euer be thought cōtradictions if these be not seing there can scarce be deuised more formall or more direct opposition then is betwixt the most of these But because perhaps the vulgar Protestante will say that he beleiueth not all or most of the Protestants propositions here set downe albeit this excuse will not suffice him as I haue shewed in the end of my Preface yet for his fuller satisfaction I haue gathered twelue principall articles which commonly all Protestants beleiue quite contrarie to the expresse word of God THE COMMON PROTESTANTS CREED CONSIsting of twelue Articles quite contrarie to the expresse word of God in the Scripture 1 PROTESTANTS beleiue that a man is Lib. 1. c. 16. art 2. iustified by only faith quite contrarie to the expresse word of God Ioannes 2. v. 4. Do you see that a man is iustified by workes and not by faith only 2 Protestants beleiue that we can not keep Goods commandments quite contrarie to his expresse word Ezechiel 36. v. 27. I will make Lib. 1. c. 18. art 1. that you walke in my commandments and keepe my iudgments and doe them 3 Protestants beleiue that the keeping of Gods commandments is not necessarie to come to life euerlasting quite contrarie to Gods expresse words Mathew 19. v. 17. Lib. 1. c. 18. art 6. If thou wilt enter into life keepe the commandments 4 Protestants beleiue that no men can forgiue sinnes quite contrarie to the expresse word of God Ihon 20. v. Lib. 1. c. 11. art 1. 22. Receaue ye the holie Ghost whose sinnes ye shall forgiue they are forgiuen them 5 Protestants beleiue that we are not bound to confesse our sinnes to men quite contrarie to the expresse word of Lib. 1. c. 11. art 2. God Ioannes 5. v. 16. Confesse your sinnes one to an other 6 Protestants beleiue that men when they die are not to be anoiled quite contrarie to the expresse word of God Lib. 1. c. 11. art 7. Iames 5. v. 14 Is anie man sicke among you Let him bring in the preists of the Church and let them pray ouer him auoiling him with oile in the name of our lord 7 Protestants beleiue that the blessed Sacrament is not the true bodie and blood of Christ quite contrarie to the Lib. 1. c. 10. art 1. expresse word of God Luke 22. v. 19. This is my bodie which is giuen for you and Mathew 26. v. 28. This is my blood which shal be shed for remisson of sinnes 8 Protestants beleiue that the Church of God is not infallible in faith quite contrarie to Gods expresse word 1. Lib. 1. c. 8. art 6. Timothie 3. v. 15. Which is the Church of the liuing God the pillar and ground of trueth 9 Protestants beleiue that we must not beleiue Traditions quite contrarie to the expresse word of God 2. Thessalon Lib. 1. c. 5. art 9. 2. v. 15. Hould the Traditions which you haue learned whether it be by word or by epistle 10 Protestants beleiue it is ill done to pray in the Church in an vnknowne language quite contrarie to the expresse Lib. 1. c. 14. art 12. word of God 1. Cor. 14. v. 17. where it is saied of such a one Thou indeed giuests thankes well 11 Protestants Beleiue that there is no sacrifice in the Church quite contrarie to the expresse word of God Malachie Lib. 1. c. 11. art 11. 1. v. 11. In euerie place there is sacrificing and there is offered to my name a cleane oblation 12 Protestants beleiue that there is no altar in the Church quite contrarie to the expresse word of God Hebrewes Lib. 1. c. 11. art 12. 13. v. 10. We haue an altar whereof they haue no power to eate who serue the tabernacle THE FIRST BOOKE OF THE CONFERENCE OF CATHOLIKE AND PROtestant doctrine with the expresse words of the holie Scripture FIRST CHAPTER OF GOD. Article 1. Whether God willeth iniquitie or sinne SCRIPTVRE EXPRESSELY DENIETH. PSALME 5. verse 5. Thou art God will not iniquitie not a God that wilt iniquitie Abacuc
with the baptisme of S. Ihon and after with the baptisme of Christ Catholiks say the same Protestants expressely say that they were not baptized againe were not baptized with Ihons baptisme and that it is madnesse to say it that in the foresaied place of the Acts there is no speech of baptisme or baptizing Which are so contrarie to Scripture as Protestants sometime confesse it See lib. 2. cap. 30. ART XII WHETHER THE FORESAIED Ephesians had heard of the Holie Ghost SCRIPTVRE EXPRESSELY DENIETH. Act. 19. v. 2. And he S. Paul saied to them Haue ye receaued The Ephesiās had not heard of the holie Ghost the Holie Ghost beleiuing But they saied to him Nay nether haue we heard whether there be a Holie Ghost CATHOLIKS EXPRESSELY DENIE D. Stapleton in Actor 19. v. 5. S. Paul saied to these Ephesians because they had answered that they had heard nothing of the Holie Ghost In what then were you baptized PROTESTANTS EXPRESSELY AFFIRME Caluin in Actor 19. v. 2. How could it be that Iewes had heard They had heard of the holie Ghost nothing the Holie Ghost Surely hence we gather that Paul spoake not so much as in generall of the Holie Ghost and therefore there is a figure in the word Ghost Beza in Actor 19. v. 2. It were most absurd to beleiue that they who had beene baptized of Ihon and professed themselues disciples of Christ were ignorant that there was anie holie Ghost Bucanus in Instit loco 47. What those twelue men denie that they had heard that there was a Holie Ghost is not to be vnderstood of the being or person of the Holie Ghost but figuratiuely of the visible manner of powring downe his guifts Reineccius to 4. Armaturae c. 18. If demaund and answere had beene simply made of the Holie Ghost in respect of his person and grace it would follow that they had had no knowledge of the person of the Holie Ghost But the consequent is absurd THE CONFERENCE Scripture plainely saieth that the saied Ephesians had not so much as heard that there was a Holie Ghost Catholiks say the same Protestants plainely say that it could not be that they had not heard of the Holie Ghost that it is absurd most absurd to thinke that they were ignorant of the Holie Ghost THE SVMME OF THIS CHAPTER OF BAPTISME The things which we haue in this Chapter rehearsed do clearly shew how differently Protestants beleiue of baptisme from the Scripture For the Scripture together withe Catholiks teacheth that water and the inuocatiō of the holie Trinitie be necessarie to baptisme that baptisme is necessarie by necessitie both of precept and of meane to saluation that Simon Magus and reprobats receaue whole baptisme that baptisme is effectuall in the reprobates that baptisme cleanseth sinnes but pardoneth not sinnes that are to be done that children of the faithfull are in state of damnatiō before they be baptized that Christs baptisme is different from S. Ihons baptisme All which Protestats denie They shew also that Protestants play the theiues with baptisme and steale from it the necessitie of water and of the inuocation of the holie Trinitie the necessitie of precept and meane to saluation the integritie and efficacie thereof in the reprobates the vertue of cleansing sinnes in anie whomsoeuer the difference and excellencie aboue the baptisme of S. Ihon which being taken away Christs baptisme remaineth onely in name and they likewise Christians in name onely Thus much of Baptisme Now of the Eucharist CHAPTER X. OF THE EVCHARISTE ART I. WHETHER THE EVCHARIST or that which Christ after his last supper gaue with his hands vnto his Apostles was his bodie and blood SCRIPTVRE EXPRESSELY AFFIRMETH. MATHEW 26. v. 26. Christ saied of that which with his hands he gaue to his Apostles to eate This is my bodie The same is Marc. 14. v. The Eucharist is the bodie of Christ 14. And Luc. 22. ver 19. This is my bodie which is giuen for you And 1. Cor. 11. v. 24. This is my bodie which shal be deliuered for you Moreouer Ihon. 6. ver 15. he saieth The bread which I will giue is my flesh for the life of the world Mathew 26. v. 28. Christ saieth of that which he gaue The blood of Christ his Apostles to drinke This is my blood of the new testament which shal be shed for manie vnto remission of sinnes Marc. 14. v. 24. This is my blood of the new testament that shal be shed for manie Luc. 22. v. 20. This is the Chalice the new testament in my blood which shal be shed for you 1. Cor. 11. v. 25. This chalice is the new testament in my blood CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 13. c. 3. The Apostles had not yet receaued the Eucharist of the hands of our Lord and yet he truely affirmed that to be his bodie which he gaue And cap. 4. Because Christ truely saied that that was his bodie which he offered vnder forme of bread therefore c. PROTESTANTS EXPRESSELY DENIE Iuel in Denfense of the Apologie part 2. c. 10. diuis 1. p. Not the flesh of Christ 209. The bread of the Sacrament is one thing and the flesh of Christ is an other There is great difference betweene the bread of the Sacramēt and the flesh of Christ Art 8. sect 5. The sacramentall bread is called Christs bodie although indeed it be not Not indeed his bodie Christs bodie So also art 21. sect 1. Bel in his Iesuits Antepast p. 44. The meaning of Christ is Not his reall blood not This is my naturall bodie and my reall blood Spalatensis l. 5. de Repub. c. 6. n. 108. The holie bread is not Not the bodie of Christ the bodie of Christ n. 112. The bread is called the bodie of Christ not that it is the bodie of Christ The Eucharist though it be Not truely called the bodie of Christ Yet it is not truely and really the bodie of Christ ibid. pag. 165. It is false to say The bread is the bodie of Christ Melancthon epist ad Com Palatin apud Hospin part 2. Not the true bodie of Christ Histor f. 260. Paul doth not say as they of Breme do Bread is the substantiall bodie of Christ nor as Hes husius doth Bread is the true bodie of Christ Hospinian himselfe lib. cit f. 261. The bread of the Supper Not his substantiall bodie is not the substantiall bodie of Christ Which he repeateth fol. 254. The verie like words of the Heluetians her rehearseth f. 161. 153. of the Tigurins 161. of the Strasburgians f. 100. of the Witenbergians fol. 292. of Hardenberg 297. and of Engelhard fol. 25. Zuinglius l. de Caena to 2. f. 283. These words of Christ This Not corporall flesh is my bodie can no way be vnderstood of substātiall and corporall flesh Which he hath againe l. de relig c. de Euchar. and in Subsidio to 2. fol. 247. And Sermon
be made at his death Bucanus in Institution loco 48. Which is giuen is not saied but by change of time present for that which is streight to come for Which shal be giuen to wit on the crosse not in the Eucharist Reineccius to 4. Armaturae c. 19. Christ vsed the time present for the future The same saieth Caluin Admonit vlt. p. 836. Beza in Math. 26. v. 28. Tilenus in Syntagm c. 61. Micronius in Hospin part 2. f. 236. THE CONFERENCE Scripture expressely saieth that at the verie present time of the celebration of the Eucharist Christs bodie is giuen Chrysostom Theophilact Oecum in 1. Cor. 10. is deliuered is broken and his blood is shedde for vs. And the holie Fathers declare how it is most true The Catholiks say the same Protestants expressely say that it is blasphemie to say that Christs bodie is broken in the Eucharist that his bodie is not brokeÌ„ in the Supper that his blood is not shedde in the Eucharist that Christ saied which is giuen for which shal be giuen and tooke the present time for the future Which are so coÌ„trarie to the Scripture as diuers ProtestaÌ„ts confesse it See l. 2. c. 30. ART VI. WHETHER THE CHALICE of the Eucharist was shedde for vs SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 22. vers 20. This is the Chalice the new testament in my blood which Chalice as is euident in the Greek text shal be The Chalice shedde for vs. shedde for you CATHOLIKS EXPRâ—SSELY AFFIRME D. Stapleton in Math. 26. v. 28 Keeping the grammaticall and right sense of the words of S. Luke as they are in Greek where the Chalice it selfe is saied to be shedde in remission of sinnes by the name of the Chalice we must needs vnderstand not wine but blood in the chalice PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 1. Campiani The Chalice was not Not shedde for vs. shedde for vs And yet he confesseth that if we stick to the words of the Euangelist we must ether say that the Chalice was shedde for vs or we must make false Greek Beza in Lucae 22. v. 20. These words cannot be vnderstood of the wine much lesse of the Cuppe Musculus in locis titul de Caena But if in Luke we reade Which is shedde for you that is not referred to the Cuppe but to the blood Againe I thinke that the word of Shedding in Saint Luke is not to be referred to thâ— Cuppe of the Sacrament but to the blood THE CONFERENCE Scripture plainely saieth that the Chalice was shedde for vs as is manifest by the Greek text which alone Protestants account authenticall in so much as not onely Lutheran Protestants confesse it but also D. Willet though a a Caluinist For thus he writeth Controu 13. quaest 1. pag. 595. The Paticiple shedde agreeth with the Cuppe not with my blood as the Euangelist saieth The Cuppe was shedde The same say Catholiks Protestants expressely say that the chalice was not shedde for vs that these words cannot be vnderstood of the Cuppe that the word Shedde in S. Luke is not referred to the Cuppe Which contradiction of Scripture is so plaine as manie Protestants confesse it nor can it he auoided by any better colour then by changing the Greek text or by saying that Saint Luke wrote false Greek who yet was an excellent Grecian as is euident by all his writings ART VII WHETHER BREAD BE NEcessarie to make the Eucharist SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 26. v. 26. And whiles they were at supper Iesus tooke bread and blessed and brake and he gaue to his disciples and saied Bread necessarie to the Eucharist Take ye ad eate This is my bodie Ioan. 6. vers 51. If anie man eate of this bread he shall liue for euer and the bread which I will giue is my fâ—â—h for the life of the world 1. Cor. 10. v. 16. The bread which we breake is it not the participation of the bodie of our Lord CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part q. 74. art 4. There must needs be bread of wheate without which the Sacrament is not made PROTESTANTS EXPRESSELY DENIE Beza Epist 2. vol. 3. Where there is no vse of bread or wine or no plentie at sometime may no Supper of the Lord be celebrated yes it may be well celebrated if that which is in steed of Bread not necessarie bread and wine ether by common vse or by occasion of the time be taken in place of bread and wine Which very words are repeated by Hospin part 1 Histor c. 2. Tilenus in Syntagmate c. 61. In these countries in which there is no plentie no vse of wheaten bread or wine pressed out of of grapes we doubt not but the Sacrament may be well celebrated if that be vsed for this Symbol which there is in steed of bread and wine Bucanus in Institut Theol. loco 48. What if bread such as we haue and wine wante in any countrie with what signes is the Supper to be celebrated With those earthlie elements and corporall meats which all men in that countrie vse for bread and wine meate and drinke So also teacheth Homius Disput 47. nether is it disliked of Peter Martyr in 1. Cor. 10. Caluin also apud Bezam epist 25. alloweth other drinke in steed of wine in places where wine wanteth THE CONFERENCE Scripture plainely saieth that the Eucharist is to be made of bread Catholiks say the same Protestants plainely say that bread is not necessarie That where bread wanteth there it may be made of other meats ART VIII WHETHER THE EVCHARIST may be made of azime or vnleauened bread SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 2. ver 17. is saied that Christ celebrated the Eucharist the first day of the Azimes Et Marc. 14. v. 12. The first Christ vsed azime bread day of the Azimes when they sacrificed the Pasche Luc. 22. v 7. the day of the Azimes wherein it was necessarie that the Pasche should be killed Now in the dayes of the Azimes it was forbidden Exod. 12. and 13. that there should be anie leauen bread amongst the Iewes and commanded that he should die who in that time had eaten leauen bread CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part q. 74. art 4. The custome of celebrating in azime bread is more agreable to reason PROTESTANTS EXPRESSELY DENIE Beza l. quaest respons vol. 3. I say freely that there is a To vse azime is a blemish sauoureth Iudaisme duble blemish in those Churches which rather vse azime then leauen bread For that sauoureth Iudaisme and is lesse agreable to our daily meat Lobechius Disput 12. thus writeth The Zuinglian Caluinists LeaueÌ„ bread necessarie despising azime bread with a Pharisaicall pride yea cursing it do thrust leauen bread vpon the Church vnder opinion of necessitie Pareus Colleg. Theol. 9. disput 26. It must be houshould bread for analogies sake THE CONFERENCE Scripture plainely saieth that Christ instituted the Eucharist the first day
none euer anie haue contradicted the true sense of the Scripture the Protestants haue done it First because they haue as often and in as manie and as weightie matters contradicted the expresse words of Scripture as euer anie haue Secondly because they haue contradicted as expresse and cleare words and those as purposely spoaken to declare the Scriptures meaning as euer anie words were which anie haue cōtradicted Thirdly because they haue contradicted them in as plaine cleare and vsuall sense and which is confirmed by as manie circunstances and by light of reason and experience as euer anie words of Scripture were contradicted in Fourthly because they contradict these kind of words in this kind of sense with as euident want of the like words which may seeme plainly and directly of themselues without all inference or exposition of man to beare the contrarie sense as euer anie did Thou seest also what a maine difference there is betwene The differēce betwene the grounds of the Cath. and Protest faith the foundations of the Catholik and Protestant beleefe touching these articles For whereas the foundation of the Protestant beleife concerning the Eucharist is no expresse word of God which is purposely spoaken to declare this matter and which of it selfe without all helpe of man doth plainely and directly pronounce that it is such as they beleiue but ether mans word onely or mans discourse framed at least out of one humane principle the foundation of the Catholik faith is Gods expresse and cleare word spoaken of him purposely for to declare what the Eucharist is which of it selfe without anie helpe of vs clearely and directly auoucheth that the Eucharist is such as Catholiks beleiue it to be and against which words no other expresse words of God directly contrarie to these can be opposed but onely humane arguments and discourses These as S. Austin speaketh are the proofes of our course these the foundations these the strength Whatsoeuer Lib. de vnit c. 19. In Psal 21. they gayne say men say but this God saieth Yet let vs heare what it is which men say against God They except saieth Caluin that they haue the word by 4. Instit c. 17. §. 25. which the will of God is made manifest A most iust exception doubtles especially in matters of faith and such as cannot be knowne but by Gods word and against them who so much brag of Gods word For if we haue Gods word we haue also Gods meaning vnlesse they can demonstrate the contrarie Whereupon well saied Tertullian Ether denie that these are written or who art thou that Contr. Praxeam c. 23. thou thinkest that they are not to be vnderstood as they are written Forsooth saieth Caluin if we giue them leaue to banish out Loco cit §. 20 of the Church the guift of interpretation which may bring light to the word Againe We vsing daily studie do embrace that sense which the Holie Gost doth suggest And once more The reuerence of Christs words is not a pretext iust enough why they should so reiect all the reasons which we obiect Behould Reader once more the difference betwene the Catholik and Caluins faith The Catholik faith by the aduersaries confession What Caluin opposeth against the expresse word of God is grounded vpon the expresse and plaine words of God Caluins faith relieth vpon his guift of interpretation his studie the suggestions of his spirit his reasons which he dare oppose yea prefer before the expresse word of God But we demand that seing we haue for vs the expresse word of God wherewith Gods will touching the Eucharist is made manifest he produce the like word of God whereby it may be made manifest that the Caluinists haue the guift of interpretation rather then the Catholiks or the Lutherans or anie sorte of Christians or that that guift of interpreting which interpreteth Gods expresse words spoaken by him of supernaturall matters of purpose to declare what they are contrarie to their vsuall sense is the guift of God But if he cannot produce anie such word of God it were starke madnesse to forsake Gods expresse word and the plaine meaning thereof which besides Sacramentaries all Christians els do embrace and to follow a guift of interpretation ether vncertaine or feigned Besides Protestants do banish the guift of infallible interpretation out of the Church in saying that she may erre in matters of faith and interpretatation of Scripture why then do they in this matter pretend such a guift and oppose it against Gods expresse words Moreouer to expound words which by their owne confession are most cleare is no other thing then as S. Austin saieth to cast darknesse vpon cleare light Nether Serm. 14. de verbis Apost banish we the guift of interpretation out of the Church which neuer interpreted these words but in their natiue and vsuall sense but we denie that Heretiks haue the guift of interpreting the Scripture and affirme that their new expositiō directly contrarie to Gods words both expresse and of purpose spoaken to declare this matter and condemned by Gods Church is no interpretation but a deprauation and corruption Furthermore we reiect no interpretation which may bring light to the word but we denie that Caluins interpretation is such but rather quite extinguisheth the cleare light of the word For what greater darknesse can be cast vpon light then in expresse words spoaken of purpose to declare a matter and by which a new doctrine is deliuered a new Sacrament instituted a last will is made and which were spoaken of the Maister of trueth vnto his disciples when he was to forsake them to expound Is by Is not and Body giuen for you by A bare figure or Signe thereof And thus we haue heard what Caluin opposeth against Gods expresse word now let vs see how he would diminish the force and authoritie of the same I confesse saieth he that they haue the word A confession surely much to be esteemed especially proceeding In Act. 9. v. 21. from such an aduersarie as is accustomed to crie That Papists find no weapons for them in the Scripture But he should also haue confessed as the trueth is that Protestants haue not such a word to wit which plainely and directly denieth the Eucharist to be the bodie and blood of Christ For thereby it would haue appeared more clearelie whether Catholiks or Protestants find the better weapons in the Scripture But he addeth Yet such a word as the Anthropomorphites had when they made God to haue a bodie Yea such a word as thou or anie Christian hath when he maketh God to haue beene incarnated to haue suffered to haue risen againe and to haue ascended to heauen and as I dare say a clearer word also if the words themselues and the foresaied circunstances be considered So that Differences betwene the Cath. and the Anthropomorphites more iustly may anie Heretik who denieth the foresaied mysteries obiect to thee the example
your sinnes Translate ill one to an other proue that we ought to confesse our sinnes to men the French Bibles An. 1605. 1610. translate them thus Confesse your faults one against an other as if the Apostle had bidden onely to confesse offences done against men The same insinuateth the Kings Bibles whiles for Sinnes it hath Faultes Because those words Actor 23. v. 11. And the night following Translate ill our Lord standing by him saied c. do proue that Christ was present with S. Paul in prison the French Bibles An. 1560 1562. 1568. 1605. in steed of Standing by translate He presented himselfe Tremellius hath He was seene Because those words Hebr 4. ver 14. Hauing therefore a Translate ill great high Preist that hath penetrated the heauens Caluin for Penetrated the heauenes translated He entred Beza He passed through Tromellius He ascended Because that Pronoune demonstratiue Hic This in those words of Christ This is my blood doth proue that it Translate ill is not referred to the word Cuppe or wine but to the word Blood Beza in Math. 26. v. 28. would not translate it Hic in the masculine gender but Hoc in the neuter gender For saieth he homilia 2. de ver present vol. 3. pag. 316. Surely who saieth Hic This is my blood pointeth at nothing but his owne blood The like he saieth in Cyclope pag. 268. Piscator l. 2. Thes p. 450. And yet as Illyricus saieth All both ancient and new and Caluin himselfe translate Hic This is my blood And Beza himselfe Hebr 9. ver 20. translateth the very selfe same Greek words thus Hic est sanguis This is my blood because there they proue not that the Euchariste is the bloud of Christ as they do Mathew 26. v. 28. cit Musculus also in locis tit de Caena pag. 360. affirmeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by S. Mathew and S. Mark is not well translated in the Masculin gender Hic Vnlesse we vnderstand Calix and neuerthelesse in the same place saieth that Mathew and Mark write that our Lord saied Hic This is my my blood of the new testament So that though twoe Euangelists teach that our Lord saied Hic This in the Masculine gender yet it is not well translated so Because those Greek words Luc. 22. vers 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is This is the new cuppe which the new testament in my blood that Cuppe which is shed for you do euidently shew that the word Shed is referred to the word Cuppe and consequently doe proue that it was a Cuppe of the true blood of Christ Beza vpon that place and Respons ad Illyr p. 198. and other Protestants after him saieth that ether there is a manifest Solloecophanes wherein the They call in do oâ— the words Nominatiue case is put for the Datiue or els these words are foisted into the text And yet confesseth that all our ancient Copies haue the nominatiue case or as Fulk saieth Praef. in nou testam not 49. All the Copies extant haue it in the nominatiue case And Beza herein is followed of Whitaker l. 1. cont Dur. sect 35. Daneus Contr. de Euchar. p. 544. Bucanus loco 48. Piscator in Refutat Sophismatum Hunnij p. 468. and of others Zuinglius resp ad Matthaeum Rulling tom 2. fol. 156. somewhat bolder translated these Greek words so as the word Shed cannot be referred to the word Cup to which alone S. Luke referreth it for thus he hath Hoc poculum in sanguine meo qui pro vobis funditur and Respons ad Confess Lutheri tom 2. fol. 511. saieth that it is an Enallage or Change of the Nominatiue case for the Datiue Moreouer Beza Luc. 22. vers 17. calleth in doubt those words Which is giuen for you Whereby the real presence is confirmed Because those words Math. 10. vers 2. The names of the They call in doubt twelue Apostles be these These first Simon who is called Peter proue the primacie of S. Peter Beza vpon that place saieth What if this word First be added by some who would stablish the the primacie of Peter And neuerthelesse addeth We find it so written in all Copies And so by his owne confession contrarie to the testimonie of all Copies calleth in question a word which fauoureth the Primacie of S. Peter Because the Pronoune Hoc or Hic in the words of They â—â—ll in doubt the Eucharist being taken adiectiuely helpeth to proue the Eucharist to be the bodie blood of Christ Daneus l. 1. de Euchar. c. 1. pag. 543. saieth What if I except that the proper words of Christ were onely these twoe Is my stesh I shall with one word frustrate all this proofe by the Pronoune Hoc But if thou canst nether proue thy exceptioÌ„ of Christs words nor canst denie but that the Euangelists haue the pronoune Hoc This is not thy exception both vaine and impious Because those words 1. Corinth 13. v. 2. If I should haue Translate ill all faith so that I could remoue mountaines and haue not charitie I am nothing do proue that no faith at all worketh iustification without charitie Beza therefore All translateth whole and saieth he doth it lest this text should deceaue anie Because those words Daniel 4. v. 24. Redeeme thou thy Translate ill sinnes with almes proue that good workes do redeeme sinnes The Kings Bible translateth it thus Breake of thy sinnes by righteousnesse And others say that our translatioÌ„ is naught And neuerthelesse P. Martyr on this place auoucheth That the Chaldee in which tongue this was written hath word for word Redeeme thy sinnes by iustices and so it is cited by Caluin 3. Instit c. 4. § 36. Apolog. Confess August c. de respons ad argumenta and also by others reported in the Protestants Apologie Tract 1. sect 4. subdiuis 7. Because those words Hebr. 2. ver 9. But him that was a They change the order of the words litle lessened vnder the Angels we see Iesus because of the passion of death crowned with glorie and honor proue that Christ was crowned with glorie because he suffered death Beza turneth the words thus But we see that Iesus crowned with glorie and honor who for a time was made inferior to Angels for suffering of death And King Iames Bible followeth him As if the Apostle had not saied why Christ was crowned with glorie but why he whas made inferiour to Angels And yet Beza is not ashamed to adde Let no man meruaile that I haue changed the placing of the words Because the words 2. Pet. 2. v. 8. For in sight and hearing They 〈◊〉 the 〈◊〉 he was iust dwelling with theÌ„ who from day to day vexed the iust soule with vniust workes proue that meÌ„ may be iuste in some deeds The King and Queens Bible turne the words thus For being righteous and dwelling amoÌ„g theÌ„ in seing and hearing vexed his soule Where they do not refer
these three but the greater of these is charitie Caluin ib. answereth It is manifest Not in all points that charitie is here saied to be the greater not in all points but as farre as it shal be perpetuall and now is the cheife in conseruing the Church Whitaker l. 9. cont Dur. sect 24. The Not euerie way Apostle saieth that charitie is greater then hope and faith not euerie way but onely in parte Hunnius de Iustif p. 154. preferreth Not simply charitie before faith and hope not vniuersally or simply but in parte And Luther Postilla in Dom. Quinquagesim who doth not acknowledge that Paul speaketh here of the continuance of charitie and of the other guifts not of their dignitie or vertue If we proue that the Church is to be simply heard because Of the Church she is simply called the Pillar and strength of trueth 1. Tim. 3. Academia Nemaus Resp ad Tournon pag. 546. answereth Let the Church be the keeper and interpreter of trueth Not simply not simply and absolutely but in parte Serranus cont Hayum part 3. p. 145. When the Church is called the mother of the faithfull the pillar and strength of trueth those sayings of the authoritie of the Church nether ought nor can be vnderstood simply but in parte or in somesorte Author respons ad Thes Vademont But in parte p. 492. and 523. I answere the Church is called the pillar and strength of trueth not simply but in somesorte And p. 689. God hath not commanded to obey the pastour or the Church simply but in somesorte If we proue that single life is simply good because S. Paul 1. Corinth 7. simply saieth It is good for a man not to Not absolutely touch a woman Reineccius tom 4. Armaturae cap. 23. answereth The Apostle speaketh so not simply and absolutely but in some sorte and respectiuely And ib. addeth that when S. Paul saieth It is good for a man to be so Pauls counsaile is to be taken in some sorte to wit of an incommodious thing Et Whitaker l. 8. cont Dur. sect 86. Paul praiseth virginitie not in it selfe but for some other end If we proue that Virginitie is simply better then marriage because simply it is saied 1. Cor. 7. v. 38. Who ioyneth Not simply but vpon condition his virgin in marriage doth well and who ioyneth not doth better Beza ib. answereth That is prouideth better for his children and that not simply but vpon conditions before expressed by the Apostle In like sorte is that to be vnderstood which is added She is more happie who marrieth not againe Zuinglius also ibid. When he saieth He doth better and soone after He Vpon comparison shal be more happie he meaneth not simply but in comparison If we proue that there may be some perfect men in this life because some are simply so called 1. Cor. 2. Philippen 3. and other where Pareus lib. 2. 2. de Iustificat cap. 7. answereth He attributeth perfection to himselfe and to others In comparisō not absolutely but in comparison of Catechumens And l. 4 c. 11. Most places speake of perfection not absolutely but in respect of In respect the most corrupted world So also Lobechius disput 9. p. 191. If we proue that there are some men iust perfect keepers of the commandements and the like because the Scripture simply calleth some so Pareus l. 4 de Iustificat c. 11 answereth These Saints are praised that they were perfect Not absolutely followed the Lord in all their heart c. not absolutely but because they were sincere worshippers of God And Hunnius de Iustif p. 169. They are termed perfect after their manner that is imperfectly and in comparison of the wicked And Illyricus in Claue part 2. tractat 4. writeth thus Tobie 4. Almes deliuereth from sinne to wit concerning some temporall punishment not touching sinne or eternall punishment In like sorte Redeeme thy sinnes with almes Daniel 4. And Author Gratiani Antiiesuitae part 2. p. 33. The Iesuit obiecteth that Paul 1. Cor. 10. affirmeth the Sacraments of the ould law to haue beene I some sorte types I answere saieth he It is true but in some sorte not simply And p. seq to that Heb. 10. v. 1. The law hauing a shaddow of future goods he thus answereth These things are spoaken comparatiuely of the Apostle not simply Finally Caluin Admonit vlt. p. 830. saieth Because the bread is a Sacrament of the bodie it is the bodie in some sorte Let this therefore be my 13. argument Who beside the foresaied opposition to the expresse words the Scripture in manie and great controuersies are forced to expound that in some sorte or in parte or respectiuely which is spoaken of the Scripture simply and absolutely they contradict the true meaning of the holie Scripture But Protestants doe so Therefore c. CHAPTER XIV THAT PROTESTANTS WILL NOT expound there sayings of the Scripture of that time whereof it speaketh MY fourtenth argument shal be taken from that Protestants are forced to expound the sayings of Scripture of a different time from that of which Scripture speaketh and that in manie and great matters For if we proue that at the very time of the institution Of the Eucharist Not is shed but shalle of the Eucharist Christs bodie was giuen and broken his blood shed for vs because three Euangelists and Saint Paul in Greek relating Christs words vse the participle of the present tense as also doth S. Luke in the vulgare Latin text neuerthelesse Protestants will not vnderstand Christs words of the time then present but onely of the time thē to come as we shewed l. 1. c. 11. art 5. If we proue that those that are iustified are now in herently Of iustification lust by those words Rom. 8. v. 29. Whome he hath foreknowne he hath also predestinated to be made conformable to the image of his Sonne 1. Cor. 15. v. 49. As we haue borne the Conformable not now his hereafter image of the earthlie let vs also beare the image of the heauenlie Pareus l. 2. de Iustif c. 3. answereth We graunt all this of the state to come when we shall be fully conformable to the image of Christ by iustice and glorie keeping the proportion of the head and members but it maketh nothing for our aduersarie for the present state If we proue that in this life our sinnes are taken from vs Of Sinnes because the Scripture saieth that God taketh away cleanseth blotteth out sinne Pareus l. cit c. 7. answereth The Sinnes taken away not now but hereafter phrases of Scripture speake of sanctification of the Church now indeed begun but hereafter to be perfected by which the filth of sinne now beginneth by the vertue of Christs spirit to be taken away by the rootes to be blotted out cleansed and purged out of our flesh and at length shal be quite taken away and blotted out
would not giue them faith or Christ that he might surely bring theÌ„ to their end by infidelitie as by the fruite of this reprobation they adde p. 128. We obiect that this doctrine is of it selfe so absurd and horrible that to proue and refute the horror thereof in a manner sufficieth to point at it They teach also that God doth not daÌ„ne meÌ„ for sinne as That â—e damneth not for sinne is shewed l. 1. c. 2. art 23. And yet Vrsin in Miscel p. 87. giueth this censure hereof This wicked and absurde doctrine wherewith he concludeth an other no lesse false and absurd That as manie wicked as haue perished doe perish or shall perish haue not perished doe not perish or shall perish for their sinnes but for incredultie onely Et Beza resp ad Acta Montiâ— part 2. p. 215. saieth that it is an intolerable speach that men are not damned for sinne Finally they teach that God by his omnipotencie cannot make that Christs bodie should be at once in diuers places as is shewed l. 1. c. 2. art 23. And yet liber Concordiae c. 5. saieth that it is horrible to say and heare that God not with all his omnipotent power can make that Christs bodie at the same can be substantially present in more then one place Thus much of their confessed blasphemies against God Touching Christ they teach that his humanitie is not Touching Christ to be worshipped or praied vnto l. 1. c. 3. art 3. Which to be blasphemous thus teacheth Hutter in Anal. Confes Aug. Blasphemie that Christs humanitie is not to be worshipped art 3. Away with that impious speach of Daneus blasphemously saying that Christs humane nature albeit personally vnited to the diuinitie is not capable of whorshippe or religious hope Gerlachius tom 2. disput 5. Now all the faithfull see the execrable impietie of the Caluinists who wickedly blaspheme that Christ as man is not to be worshipped or praied vnto Reineccius tom 2. Armat c. 37. saieth that the impietie of Daneus who denieth that Christs humanitie is religiously to be worshipped is to be refuted not by words but by thunderbolts yea with the fire of hell They teach that the humanitie of Christ or Christ as That Christ as man cannot giue life c. man hath no power to giue life to forgiue sinnes to worke miracles as we related l. 1. cap. 3. art 4. Which to be blasphemous thus confesseth Hutter in Anal. cit art 3. For not as the SacrameÌ„taries do wickedly auouch the of power miracles is to be attributed onely to the diuinitie of Christ but to his whole person and therefore to both natures together Gerlachius to 2. disp 4. By these now may appeare the impietie of the Caluinists for they take from Christ power to giue life Musculus in Hospin part 2. Hist f. 323. There is none but a plaine wicked Atheist who can denie that to forgiue sinnes is imparted to the finit humanitie of Christ They teach that Christ was ouerwhelmed with desperation That he despaired as is to be seene lib. 1. c. 3. art 11. Which Zuinglius in Histor passionis to 4. coÌ„fesseth to be blasphemie saying Away with their doctrine out of the Church of Christ who affirme that Christ on the Crosse despaired And Tilenus in Syntagm cap. 65. They are extremely infidels who despaire of their saluation They teach also that Christ died for the elect onely as That he died but for the elect hath beene shewed l. 1. c. 3. art 18. Which Lobechius disp 6. confesseth to be blasphemous in these words The Caluinists affirme that Christ died for the elect onely and not for all men By which blasphemie they not onely depriue Christ of a great parte of his honor and the Church of comfort but also coÌ„tradict the holie Ghost to his face The like hath Adamus Francisci loco 17. and Gerlachius disput 16. And Grauerus in Absurdis Caluin c. 5. sect 58. saieth that it is an absurd and blasphemous Caluinisticall doctrine Iames Andreae in Beza resp ad acta Montisb p. 212. saieth It is a horrible doctrine of Beza that Christ died not for the sinnes of the whole world Finally they teach that the blood of Christ wherewith That his blood is corrupted he redeemed vs is corrupted and now no more in being as appeareth l. 1. c. 3. art 20. of which doctrine thus pronounceth Schlusselburg lib. 1. Theol. Caluin art 2. This is a horrible blasphemie dishonorable to the blood of the Sonne of God with which we were redeemed Touching the Scripture they teach that it can be vnderstood Touching Scripture without the holie Ghost as is proued l. 1. c. 5. art 2. Which doctrine thus condemneth Casaubon Exercit. 16. cont Baron sect 215. Baronius addeth that the Scriptures cannot be vnderstood without the helpe of God and this he confirmeth with some testimonies of the Fathers as if there were anie Christian who denieth this or calleth it in doubt Concerning the Church they teach that she doth not Touching the Church perpetually continew as is proued l. 1. cap. 8. art 4. Which Whitaker Cont. 2. q. 3. c. 2. confesseth to be basphemous in these words Who denieth or doubteth that the Church is founded for euer and is to continew for euer he is no Christian Concerning Baptisme they teach that when water Touching Baptisme wanteth it may be ministred in anie other liquor as is to be seene l. 1. cap. 10. art 1. Which as blasphemous thus condemneth Hutter in Anal. Confess p. 466. Beza is blasphemous who affirmeth that he doth not against the will and pleasure of Christ who ether in administring baptisme vseth milke or anie other liquor whatsoeuer or in these countries where there is no vse of wine or if be nature he abhorre wine doth in the Lords supper vse anie other kinde of drinke Et p. 490. The liceÌ„ce which Beza of his owne head taketh was sacrilegious saying If there want water and yet the baptisme of some cannot be differred with edification nor ought not surely I would as well baptize with anie other liquor as with water The like iudgement hereof giueth Grauer in Absurdis Caluin c. 4. sec 6. They teach that Baptisme doth not giue grace and that the childreÌ„ of the faithfull are in the grace of God before they be baptized l. 1. c. 10. art 79. Which doctrine thus censureth Hutter in Anal cit art 13. It is the madnesse of the Sacramentarians who will haue that the grace of regeneratioÌ„ is not giuen by the vse of SacrameÌ„ts but that the children of the faithfull and elect haue it before The like saieth Grau l cit sect 10. Touching the holie Eucharist they say that it is not the Touching the Eucharist bodie and blood of Christ lib. 1. c. 11. art 1. Which to be blasphemie thus iudgeth Hutter in Anal. cit pag. 536. It is extreme impudencie desperate bouldnesse horrible blaspemie to oppose
a contradictorte proposition to the words of Christs institution For Christ saieth This which I giue you to eate is my bodie The Sacramentaries denie it and say That which thou giuest vs to eate is not thy bodie The like hath Musculus art cit They teach that Christ is not in the Supper l. 1. c. 11. art 1. And neuerthelesse thus writeth Beza in Hospin part 2. Histor fol. 301. Manie thinke that we would exclude Christ from the Supper which is plainely impious We are so farre from saying that Christ Iesus is absent from the Supper that aboue all men we most repugne this blasphemie Concerning faith they teach that it is not simply necessarie to saluation l. 1. c. 13. art 15. Which is blasphemous Touching Faith in the iudgement of Luther in Genes 47. tom 6. Zuinglius saieth he wrote of late that Numa Pompilius Hercules Scipio Hector do enioy euerlasting happines in heauen with Peter and other Saints Which is nothing els then plainely to confesse that they thinke there is no faith no Christianitie The like saieth Beza l. de puniend Haeret. Touching good works they denie that it is necessarie Touching good workes they should be present when we are iustified l. 1. c. 14 art 12. Of which doctrine thus pronounce the Electorall Ministers in Colloq Aldel p. 343. It is horrible dishonor to God and a barbarous doctrine to professe that in the very instant and act of iustification not onely merit but also necessitie of the presence of good works is excluded They say that all the good works of iust men are sinnes and mere iniquities lib. 1. cap. 14. art 2. Of which doctrine Zuinglius giueâ—h this verdict in Exposit Fidei to 2. Some of ours haue saied paradox like that euerie worke of ours is abhomination They say also that we may not doe good for reward l. 1. c. 14. art 19. Of which doctrine Remonstrantes in Collat. Hagae p. 95 giue this censure Who denie that the faithfull may doe good workes in regard of reward due to good works he peruerteth and denieth the nature of faith of Gods law of eternall life and death Touching sinne they teach that in the faithfull it doth Touching sinne not expell grace l. 1. c. 16. art 6. Of which Hutter thus writeth They plainely make the Apostle a liar who with open mouth pronounceth that euerie fornicator vncleane and couetous man is excluded out of the kingdome of heauen and also Christ our Sauiour who pronounceth this sentence against those that denie him whosoeuer shall denie me c. They teach that men shall not be damned for their sinfull works but onely for incredulitie l 1. c. 16. art 10. And yet Beza in 2. part Resp ad Acta Montisb pag. 218. after he had recited these positions of Iames Andrews Onely incredulitie damneth men Men are not damned because they haue sinned addeth Durst euer man before this so impudently bring into Gods Church so false so monstrous so abhominable doctrine Et p. 215. Surely your speach seemed into lerable to vs that men are not damned for sinne The like hath Vrsin in Miscellan p. 84. Touching Iustification they teach that a iustified man Touching Iusication cannot leese grace by any sinne that he committeth lib. 1. c. 17. art 12. Which doctrine is thus censured by Wittembergenses in Schlusselb lib. 1. Theol. art 7. It is a great madnesse of the Anabaptistes and other frantike men who say that the iustified cannot fall or at least not leese the holie Ghost and become againe guiltie of Gods wrath albeit they breake Gods commandments against their conscience Hutter in Anal. cit p. 562. It is a blasphemous speach of Zanchius saying that forgiuenesse of sinnes once obtained is not made voyde by sinnes folowing and that the holie Ghost once giuen to the iustified remaineth with him for euer And of Beza writing that Peter denying Christ and Dauid falling into adulterie did not leese the holie Gost Adamus Francisci loc 6. The Caluinists with a horrible madnesse imagin that the regenerate caÌ„not fall into mortall sinne and that if they fall notwithstanding they retaine Gods grace the holie Ghost and faith Et Confess August c. 11. condemneth the Anabaptistes who denie that they who are once iustified can againe leese the holie Ghost They teach that a Sinner doth not cooperate to his conuersesion but that he is iustified doing nothing as a logge or els rebelling lib. 1. c. 17. art 15. Which doctrine thus the Wittembergians condemne in Schlusselb to 5. Catal. Haer. With all our hearts we abhor from that doctrine dishonorable to God and full of Blasphemies against the Sonne of God A man is conuerted not onely as a logge but also resisting and we say that by such speach not onely securitie and profane contempt of God but also horrible sinnes of men are bolstered Of free will they teach that man hath no freedome in good or euill deeds l. 1. c. 21. art 2. Which doctrine Melancthon lib. de Causa Peccati to 2. thus condemneth We doe not applaude the madnesse of the Stoickes or Maniches who are dishonorable to God and pernitious to mans life feigning that men do necessarily commit sinne Finally Iames Andrews in Colloq Montisb condemned manie doctrines of Beza as blasphemous as pag. 381. That the elect though they sinne grieuously doe retaine the holie Ghost pag. 393. That onely the elect infants are adopted in baptisme p. 447. That Christ died not for the sinnes of the whole world p. 422. That God will haue some to perish Et p. 423. That God will not haue mercie on some and that he created some to this end to shew his wrath in them Vorstius also in Parasceue oftentimes condemneth Piscators doctrine of blaphemie And scarce is there anie Protestant that writeth against an other who doth not accuse him of blasphemie Wherefore let this be my 25. argument Whose sundrie doctrines are not onely so opposite to the expresse words of Scripture as hath beene shewed in the first booke but also so blasphemous as sometimes the very Authors of them partely other learned Protestants their brethren do confesse it they are opposite to the true meaning of holie Scripture But manie doctrines of the Protestants are such Therefore c. CHAPTER XXVI THAT PROTESTANTS DOE FRVSstrate and make voide the ends of the coming and passion of Christ MY 26. argument wherewith I will proue that ProtestaÌ„ts coÌ„tradict the true sense of holie Scripture shal be because manie of their positions doe frustrate and make voide the coming and passion of Christ For one end of the coming and passion of Christ was Protest say Christ tooke not away sinne to take away and exhaust our sinnes 1. Ioan. 3. v. 5. And you know that he appeared to take away our sinnes Hebr. 9. v. 28. Christ was offered once to exhaust the sinnes of manie But Protestants as we shewed l. 1. c. 17. art 5. say that Christ did not take