A manual of controuersies wherin the Catholique Romane faith in all the cheefe pointes of controuersies of these daies is proued by holy Scripture. By A.C.S.

Author: Champney, Anthony, 1569?-1643?1614

A MANVAL OF CONTROVERSIES. wherin the Catholique Romane faith in all the cheefe pointes of controuersies of these daies is proued by holy Scripture.

By A. C. S.

Search the Scriptures, for you thinke in them to haue life euerlastinge: and the same are they that giue testimonie vnto me.

Ihon cap. 5. vers. 39.

Printed at Paris by Peter Buray. M. D. C. XIV.

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THE EPISTLE to the reader.

I Haue courteous reader taken some paynes to put together this litle manual of controuersies, entending nor pretending anie other thing therby then thy profit: yf thou reape anie by it: my trauayle shalbe richly recompenced. Howsoeuer, in requitall of my good-will let me intreat this fauoure of the, that, if thou wilt dayne it the reading, thou wouldest doe yt with some attention, and such intention, as the subiect requireth: which howsoeuer, or by whomsoeuer it be handled, is of that weyght and moment, that may duly demaūd thy best, most setled, & sincerest thaughtes. [Page] The insuing preface wil acquaynt thee both with the drift and motiue of this treatise, and also with those few pointes which I haue thaught worthie of remark concerning the same. Therfore haue I nothing more to trouble the with, but only to entreat thee to take some heede in decerning the Catholique Positiones, from those of the Protestantes, because they are not so euidently distinguished in character (especially before the page 76.) as they might haue beene: and also to pardon the faultes escaped in the print, but most of all those in the margent as most important. In the latter end of the booke they are all corected and therfore may more easely be born with. Farewell.

Thy freind as thou art a freind to truthe: howsoeuer thy well willer. A. C.

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A TABLE OF THE CONTROuersies.

1. SCriptures pag. 15.
2. Traditiones. pag. 20.
3. Difficultie of scriptures. pag. 26
4. Churches infallibilitie. pag. 31.
5. Churches markes: vniuersalitie. p. 43.
6. Visibilitie. pag. 39.
7. Succession. pag. 42.
8. Consecration and vocation of Pastores. 45.
9. Supremicie of S. Peter and Pope. 49.
10. Honoure of sainctes. 57.
11. Prayer to sainctes. 59.
12. Reliques. 63.
13. Images. 67.
14. Purgatorie. 76.
[Page 2]15. Of the Sacraments. 81.
16. Necessitie of Baptisme. 84.
17. Ceremonies of Baptisme. 85.
18. Eucharist: reall presence. 86.
19. Transubstantiation. 89.
20. Adoration of Christ in the Eucharist. 91.
21. Communion vnder one kinde. 93.
22. Sacrifice of the Mass. 98.
23. Confirmation. 102.
24. Pennance with indulgences. 107.
25. Holy orders. 118.
26. Extreame vnctione. 120.
27. Matrimonie. 122.
28. Effect of the Sacraments. 125.
29. Character. 127.
30. Iustification and concupiscence. 128.
31. Iustice once had may be lost. 141.
32. Certayntye of Saluation. 142.
33. Merit of workes. 145.
34. Free will. 148.
35. Commaundementes possible. 152.
36. Euangelicall counsels. 155.
37. Preistes single life. 159.
38. Seruicce in the vulgar tongue. 162.

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FAVLTES ESCAped in the margent.

PAge. 23. for cap. 27. Read cap. 23.
24. sert sect.
29. degenesi ad literam lib. 2. lib. 7.
30. 2. Petri cap. 2. v. 7. cap. 1. v. 20
30. Malachie. v. 2. 3. v. 7.
30. Math. v. 27. v. 2.
32. Luc v. 16. 20 v. 16.
33. Math. v. 28. cap. 20. cap. 28. v. 20.
33. [Actes 15] is placed to high
36. Cresco: cap. 3. cap. 33.
37 Psal: 27. 71.
37. Math. cap. 18. cap. 28.
40. Math. 19. 18.
41. corin. v. 18. v. 28.
45. Act cap. 13. cap 14.
46. Rom: cap. cap. 10
55. epla 65. epla. 165.
61. Apocalip. cap. 3. cap. 2.
[Page 4]64. Act. v. 18. 12.
69. psal. 9. 98.
86. after. 24. add. [Luc]
91 Psal. 69. 96.
95 Smaforward. forward
100. Malachic v. 1. v. 10. 11.
102. Act v. 20. v. 17
109. Act. v. 6. v. 3.
109. pag. 10. pag. 109.
120. want these citations Iames cap. 5. v. 14. 15.
Chrisost. De Sacerdotio. lib. 3. ad initium.
122. 5. v. cap. 31. cap. 5. v. 31.
126. Actes cap. 22. v. 17 v. 16.
128. ser. sect.
128. & oncu. & concu.
132. contra Iuliam: c. 5. c. 15.
136. is omited. De spiritu & litera cap. 27.
137. Ephesios cap. 3. cap. 1.
143. is omitted the citation of Ecclesiastes cap. 9. v. 1.
146. 2. Timo. cap. 5. cap. 4. 1. Regum. v. 45. v. 4. 5.

FAVLTES ESCAped in the text.

[Page 5]Page. 7. for. hall. read shall.
13. cotrouerted controuerted
19. this. that
21. nothinges nothing.
42. word. world.
44. then. them.
46. In the secund line wanteth this word [inward].
62. sayed. saued
62. sod. so.
68. placc. place
68. the. he
73. his. is
78. eueire. euerie,
96. sam chapter. same chapter
96. cheest. cheefest.
135. whose prayse is not of god. For whose prayse is not of men, but of god.

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A MANVALL OF CONTROuersies. Wherin the Catholique Romane faith in all the cheefe pointes of controuersies of these daies is proued by holy Scripture.
The Preface to the Reader.

THis brief treatise (courteous reader) being at the request of à friend speedely compiled, may serue to conuince them of [Page 2] manifest calumnie, who no lesse vntruly then boldly, doe affirme the Doctrine of the Catholique Roman Church, to be ether against holy scriptures, or at least to haue no ground or proofe frō them: And it maie also giue satisfaction vnto such, as more vpon the confident boldness of them that affirme the Roman Religion to be destitute of scriptures, then vpon anie other reason, are drawne, ether to think this to be true, or at least to doubt of the truth of the contrarie. But before thou proceede to vieue the thinge it selfe, I desire thee to consider well these fewe pointes followinge.

First that no proofe of anie one point of Christiā beliefe, can be so direct and full out of holy scripture, that may not be deluded by false interpretation. For the damned Arrianes, and most other [Page 3] heretiques, could interpret all places of holy scripture brought by the Catholiques against theire heresie in such sense, as beinge so vnderstood, they made nothinge against it: yea, that, as seely, as peruers heretique Legate (burned in smithfield not long since for Arrianisme) could not be conuinced of heresie by onelie scripture. Such proofes therfore of Catholique Doctrine, as cannot be deluded by anie interpretation, are not to be expected out of holy scripture.

Secondly that though Protestātes maie alledg textes of holy scripture for the proofe of some pointes of theire Doctrine, yet that alone is not sufficiēt to make it true. Both because the same pointes are proued false by other places of scripture: and also for that all heretiques, haue euer brought scripture for their heresies, [Page 4] and none more apparant, or frequent then the blasphemous Arrianes: to say nothinge of the Deuill his citinge of scripture euen against oure blessed sauiour. By all which it is more then euident, that the sense of holy scripture, besides the wordes, is necessarely required to make sufcient proofe of true doctrine. For which reason I oftē bringe the vncorrupt testimonie of some holy father for the sense of the place alledged by me, who haueinge liued at least on thowsand yeares before these controuersies began, cannot be esteemed partiall on our side.

Thirdly, that I expect and exact of him, or them that shal goe about to answer this treatise, the same roūde sincere, and direct dealinge, which I haue here vsed. Remembringe before all things that he first set doune his faith [Page 5] in direct positions, and then proceed inlike methode as I haue done for the rest. To whom I willingly graunt this large libertie aboue that which I haue vsed that he tye not himself vnto the first 500. yeares for the fathers interpretations, but that he take boldly 1500. yeares so that he bringe not condemned heretiques for his auctours, and with all obserue the point followinge.

Fourthly, that it shall not be to anie purpose in waye of answer, that anie aduersarie bring another interpretation of some father upon the places of scripture alledged by me, besides that which I haue brought. For it is not denied, that one & the same place of scripture maie be, and is often diuersly understoode, not onely of diuers fathers, but of one and the same father. But [Page 6] if he will saye anie thinge to the purpose in this kinde, he must bring an interpretation contradicting that which I haue brought: and withall labour rather to proue his owne Doctrine thē to impugne that of the Catoliques. For seeinge it is (as all men Knowe) à far more easie thīge to impugne anie doctrine, though neuer so true, then to proue the same: no truth (espetially of faith) being so euidentlie clere but that some thing with shew of probabillitie maie be obiected against it: it is not now expected, that anie aduersarie should stand to answer those auctorities of scripture and fathers wich I haue alledged for proofe of the Catholique Doctrine, or to impugne the same: but rather to bring others in proofe of his owne: that the iudicions reader maie compare our groundes in [Page 7] scripture both together; and by the uieu of his owne eie, trie whether of them be more conformable to Gods sacred worde. And when anie one shall haue produced his proofes for Protestantisme, in the like maner as I haue done in the behalfe of the Catholique religion; (if he can so doe) yet shall he gaine no more therby, but an euident demonstration against the cheefest ground of the Protestātes doctrine, that ether, to the true and full decision of controuersies in matter of faith, is necessarily requiredNote. some other iudgment or triall, then the only wordes of holy Scripture, or ells that therere is no meanes at all to end cō trouersies of faithe; which later neuertheless to affirme, is no less iniuriouse to gods wisdome, goodness, or power, then to saye that he hath prouided noe [Page 8] sufficient meanes for men to know the way to saue their soules. For both parties bringing scripture for them selues whoe shall finallie determine whether of them, doth applie the said Scriptures more sincerlie and accordinge to their true meaninge?

Fifthly that wheras, before I can proue anie point of Christian beliefe by scripture I should first by good order, proue that there is a holy Scripture, and secondly in what bookes of the Bible it is contained: yet because nether of these two pointes can be proued by scripture, vnless wee first beleeue some scripture without proofe: therfore that, I may proue those pointes of faith wherin the Catholique Romane church doth differ from the Protestantes by holy scripture (which our aduersaries vrge me ūto) I must necessarilie to satisfie [Page 9] their disordered desire, proceede disorderlie, and suppose that for truth without proofe, which requireth most to be proued: I say without proofe, if no proofe be good, but that which is made out of scripture.

And here occurr by the way two things worthie of note, Thone that the scripture cannot be an vniuersall rule of our faith, seeinge some thinges are to be beleeued with out proofe of scripture, as are (for example) that there is a holy scripture contayninge gods word and reuelation, and that these and these bookes be suche: therfore must there of necessitie be some other rule of our faith more vniuersall then the scriptures, and consequently before the scriptures. And this cannot be but the aucthoritie of godes church: which is clerly S. Augustins Doctrine, [Page 10] who was not afearde to saye. I would not beleeue the Gospell, Contra epistolā fundamenti cap. 5. but that the auctoritie of the church doth moue mee. Seeinge therfore the authoritie of the church is a sufficient motiue for vs to beleeue what is scripture, why should it not haue the like aucthoritie with vs in other pointes of faith? which is also S. Augustins argument in the same place: but I will notwithstanding satisfie our aduersaries in their owne humoure.

The Secund thing to be noted is, that they that beleeue nothing, but that which is proued by Scripture, are euidently conuinced to beleeue nothinge at all. For they that cannot beleeue that there is à holy Scripture, or what bookes be holy Scripture, cannot beleeue anie thinge, because it is proued by scripture. For it is euident, [Page 11] that before they beleeue anie thing because it is proued by scripture, they must beleeue that there is a Scripture, and what bookes are scripture: but they that beleeue not anie thing but that which is proued by Scripture, cannot beleeue that there is a scripture, nor what bookes are holy scripture: for nether of these two, can be proued by Scripture. Thefore they that beleeue not anie thinge but that which is proued by scripture, cannot beleene anié thing at all. This Argument is a plaine demonstration, and compelleth the Protestantes ether to confess that they haue no faith at all: or to acknowledge this their positione, to witt [that nothinge ought or can rightly be beleeued, but that which may be proued by Scripture] to be false: which notwithstandinge is the [Page 12] maine ground of all their religion. But now haueing shewed the absurditie of their Doctrine in this point, I will ioyne with them in the Scriptures, as they themselues do desire, obseringe this method. First I sett downe the Catholique Roman belief in direct and playne positions: then I bringe in proofe of it, one, two, or moe places of holy Scripture, citing the auncient vulgar translation, and often times I ad the testimonie of some auncient father of the frist 500. yeares vnderstandinge such Scriptures as I cite, in the same sense and meaninge that I cite them for: Furthermore those fewe places of Scripture, which seeme to sounde directly against the Catholique faith I shewe in brief how they are to be vnderstood. And last of all I put downe the position contradictorie [Page 13] to the Catholique doctrine, to the end that the indifferent reader (be he Catholique or otherwaies) may more easely iudge whether Doctrine hath better ground in holy Scriptures. And further that he that will impugne this treatise may see, what he hath to proue if he wil proue anie thinge to purpose.

who is to vnderstand, that though the Protestantes doe maintayn the negatiue part, in almost all the positions cotrouerted betwixte them and the Catholiques, yet is he not for all that, to be excused from the proofe of those pointes, vnless he will withall confess, that in them the Protestantes haue no faith at all, but onely a mere deniall of faith. For, faith beinge not a simple denying or not beleeuing, but a possitiue assent and belief of such articles as are [Page 14] reueled vnto vs by God; it hath possitiue groundes, wherby it may and ought to be proued, euen in those pointes which are negatiue. And therfore as Catholiques doe proue theire faith, in these negatiue pointes: that onely faith doth not iustifie: that we are not certayn of our iustification or saluation and the like: so likewise are the Protestantes to proue theyr faith in these: that there is no Purgatorie: no reall presence: no sacrifice of the Mass, and the rest. Vnless as is sayd before, they will confess, that they haue no faith in these pointes, but onely a mere deniall of faith.

Haueinge thus aduertised thee good Reader of these fewe things I leaue thee to peruse the treatise it self, desiringe thee to expect onely the bare positiones proued with the self text, of holy [Page 15] Scripture, and some fewe fathers, without anie florishe of wordes at all: The worke being such as doth rather resemble the bare bones of a great bodye tied together with dried Sinewes, then a bodie throughly furnished with flesh, and orher habiliments of friendly narure. For which cause, though to such as rather respect fashion then substance, it may happ to appeare hideous, yet to others of contrarie appetite (for whose contentment it is speciallie intended) it will not paraduenture be iudged altogether without forme.

THE FIRST CONTROuersie Of Holy Scriptures.

IT is Knowne that the Catholique Roman Church doth admitt more bookes and [Page 16] percells of holy Bible for Scripture, then the Protestantes doe, and consequently acknowledgeth a larger canon then they, and yet notwithstanding shee teacheth.

Chatolique Positiō 1.

That all such articles as by her, and the Protestantes themselues are beleeued and holden for articles of faith, are not so expressly contayned in holy Scriptures, as out of them onely, full proofe may be made therof.

Proofe.

The articles which the Protestantes doe beleeue to be of faith, as well as Catholiques, and yet are not contayned expresly in holy scriptures, are many, but wee will giue instance onely in a fewe, 1 That there are three distincte personnes and one onely substance in god. 2. That the secūde and third personns are of the same substance, [Page 17] [...]nd equall gloire with the first. [...]. That the third personn proceedeth from the seconde and from the first. 4. That there are two distinct and compleat natures in our sauiour Christ, and but one onely personn. 5. That there are in him two willes, and two operations, to witt, of god and man: about all which pointes haue been diuerse heresies as is well Knowne to the learned. And thoughe all these articles haue most true ground and proofe in holy Scriptures, yet are they not soe expressly contayned therin, as they may be fully prooued by them alone. One example shall serue for all. To proue the sonn to be consubstantiall or of one substance with the father, the Catholiques doe alledg (and truly)Iohn. cap. 10. v. 30. this testimonie: I and the father are one: yet because there are [Page 18] moe meanes of beinge one then in substance, as namely to be of one will, desire, and affection of which sorte of vnitie, specially the Arrianes did explicat this place: alledging for them selues that testimonie. I pray that they all may be one, as thou Father in me and Iohn. cap. 17. v. 21. I in thee: that they also in vs may be one: which cannot be vnderstood of vnitie in substance. Therfore this testimonie without the interpretatiō of the Church (which is the piller of truth) doth not fully proue the father and the sonn to be one in substance. The like may be sayd of the other articles here mentioned.

Catho. posi. 2.

All such articles as are of faith, and so holden by the Protestātes them selues, are not contayned so much as indirectly or implicitly in holy Scriptures: but onely so farr, as the Scriptures contayne and testifie the auctoritie [Page 19] of the Church, and traditions.

Proofe.

That all the Bookes of the Bible, and euerie parte therof which are acknowledged for canonicall scripture ioynthy of Catholiques and Protestantes be such indeed. That the most blessed mother of our Sauiour Christ continued perpetually a Virgin. That it is lawfull for Cristians to eate strangled things and blood (which were expresly forbidden them. acts. cap. 15. vers. 20) are not so much as indirectly contayned in holy Scriptures, otherwaies then is mentioned in our position. But this being more amply proued in that which followeth of traditions, this which wee haue sayd already shall suffice for the present.

The Positions which the Protestantes in this question are to proue be these.

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Protestāt position.

1 All articles of faith are so expressy contayned in scripture as out of them onely full proofe may be made therof.
2. All articles of faith are at least so contayned in holy scriptures as with out anie testimonie or auctoririe of the Church, or traditions they may thence be plainlie and distinctly deduced.

TE SECOND CONtrouersie of Traditiones.

Catholique. Positions. 1.

THe holy Apostles deliuered by worde of mouth moe thinges to be beleeued and obserued by the Church, then ether they found written or wrot them selues. And these thinges are vsually called traditiones.

Proofe. 1.

Haueing moe things to write vnto you 2ae. Iohn [Page 21] would not by paper and [...]e, for I hope v. 12. 3ae. Iho: 13. shall be with you and speake mouth to [...]outhe.

2.

And the rest I will dispose when I 1. Cor. cap. 11. v. 34. [...]ome: where the holy Apostle euidently sheweth that he reserued something more to be ordayned by worde, then he wrote.

3.

The Apostles were commaundedMat. cap. 28. v. 20. to teache all nationes to obserue all things which our sauiour had commavnded: which doubtless they fulfilled: but they were not commaunded in anie place to write all the same: nether doth it appeare by anie Scripture, that they did write all thinges which they taught men to beleeue and obserue. This is à demōstration that they taught more then they wrote, if nothing be to be beleeued but what is contayned in holy Scripture.

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4.

They taught Baptisme giuen to infants to be good and lawfull: or ells the Anabaptistes are not heretiques for rebaptising them.

5.

They taught the sonday to be solemnised. and the Iewes Sabbathe to be left without all solemnitie though most strictlyExod. cap. 31. v. 16. commāded by god to be solemnised as an euerlasting couenāt.

6.

They deliuered and taught the creed by worde and not in writing, which from theyre tyme till now hath continued in the church by tradition onely.

7.

They taught Baptisme ministeredAugust. de Bapti. con: Donatistas. lib. 2. cap. 7. by heretiques to be good: and therfore S. Augustin speakinge therof, saith: Manie things which are not founde▪ in the [Page 23] Apostles writinges: nor in latter councells De baptis. cōa Donatis. lib. 5. cap. 27. yet because they are obserued by the whole church, are beleeued to be deliuered and recommended by none but by thē: Agayne he sayth: There are many thinges which the whole church doth hold, and therfore are well beleeued to be commaunded by the Apostles, albeit they be not found written.

Catholique positi.

The Catholique church doth & ought to beleeue those things which the Apostles deliuered onely by worde, without writinge: in the same degree of faith with those, which are written. Note that the proofes of this position doth also proue thother going à fore.

Proofe. 1.

Therfore Brethren stand and hold2. Thesalo. cap. 2. v. 15. the traditions which you haue learned whether it be by worde or by our epistle. S. Basile saith, I account it [Page 24] Apostolique to continue firmly in vnwrittenBasil de Spiritu. sancto. cap. 29. cap. 27. Fulk. 2. Thesali. cap. 2 sert. 17. traditions and alledgeth this place of S. Paule. S. Chrisostome cited by Fulke himself saith thus: Hereof it is manifest that they [the Apostles] deliuered not all by Epistles: but many things without letters, and the one is of as great credit as the other. Therfore we think the tradition of the church to be worthie of credit: It is à tradition inquire no more.

2.1. to Timoth. cap. 6. vs. 20.

O Timothee keepe the depositū: That is that which is comitted to thy trust: not certes by writinge. For litle or nothinge writren of the new testament was knowne to Timothee then. See à large discourse herevpon in Vincentius lirenensis.

3.

But if anie man seeme to be contentious 1a. Cor. cap. 11. vs. 16. wee haue no such custome: nor the church of god: where S. Paule alledgeth the custome of the church as à sufficient disproofe [Page 25] of anie practise: why not therfore for the proofe of anie?

The things which thou hast hearde 2. ad Timo. cap. 2. vs. 2. of me by many witnesses these commende to faithfull men which shall be fitt to teach others also: loe no word here of writing, but of hearing & teaching by worde of mouthe.

Nowe haueinge proued by Scripture it self, and euident instances, that many thinges are to be beleeued, that are not directly contayned in Scripture, it appeareth à sensless thinge to demaunde direct proofe of euerie thinge we beleeue out of Scripture.

Protestants. Positi.

The holy Apostles deliuered not by word of mouth moethings to be beleeued and obserued by the church, thē theyether founde written or wrote them selues: And therfore are there no traditions to be holden or beleeued.

[Page 26]2. The Catholique church ought not to beleeue those thinge which the Apostles deliuered onely by worde of mouth without writinge, in the same degree of faithe with those which are written.

THE THIRD CON trouersie of the difficultie to vnderstand the Scriptures.

Catho. positiones.

1 All places of holy scripture conteyninge articles of fayth (the obstinate misbeleife wherof is Damnable) are not eas [...] to be vnderstoode but requi [...] some rule to be interpreted by.

Proofe. 1.

Philipp sayd to the Eunuc [...]Act. 8. vs. 30. 31.whom he founde readinge th [...] Prophet Esay; Trow est thou th [...] thou vnderstandest the things which thou readest? who sayde: how can vnless some man shewe me?

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2.

Our Sauiour accordinglyLuc. 24. vs. 45. [...]pened the vnderstādinge of his Apostles that they might vnderstand the Scriptures: see therfore what à speciall grace it is to [...]nderstand the Scriptures in there true sense and meaninge.

In the which [the Epistles of2. Petri. 3. vs. 16. sainct Paule] are certayne thinges hard to be vnderstoode which the vnlearned and vnstable depraue, as also the [...] of the Scriptures to theyr owne per [...]ione.

Sainct Hierome explicatingeEpist. 103. ad Pauli num. [...]e text now cited out of the actes concludeth thus. These thinges haue I breifly touched as the limitts of an Epistle would permitt; that thou mayest vnderstande, that with out a guide and teacher, thou canst not enter the pathe of holy Scriptures.

which is easie to conceaue, seeinge as he notethe in the same place no trade, nor mechanicall [Page 28] art is learned with out à maister.

Certes it is not onely an heresie but à meere frensie to saye, that all scriptures conteyninge poyntes of faythe necessary to be beleeued are easie to be vnderstoode of priuat beleeuers, sithence all heresies whatsoeuer, haue bene begōn and maynteyned for want of true vnderstandinge of holy scriptures: wherof Vincentius Lirenensis sayth thus Some man may peraduenture aske, fo [...] His booke against the prophane [...]oueltie of heresie. asmuch as the canon of the scriptures [...] perfect, and in all pointes very sufficient in it self, what neede is ther t [...] ioyne therunto, the authoritie of the ecclesiasticall vnderstandinge? For this cause surely, for that all take not the holy scriptures in one and the same sense, because of the deepness therof: b [...] the sayinges therof some interpret one way, and some another way, soe tha [...] tbere may almost as manye senses b [...] picked out of it, as there be men. Fo [...] [Page 29] Nouatian doth expound it one waye, and Sabellius another waye. otherwise Arrius, Eunomius, Macedonius, other wayes Photinus, Apolinaris, Priscillianus, otherwayes, Iouinian, Pelagius, Celestius, lastly otherwayes Nestorius; Thus far that aūciēt father: to whom we may ad: otherwais wicliffe, Luther, Caluin, Anabaptistes,Sanctes de Eucha: repet. 1. cap. vlto in fine. with the rest: and this most truely, seing of these fewe wordes [This is my Bodye] there are found aboue 80. diuers senses, besides the Catholique [...]ense and meaninge.

S. Augustine also auouchethDe gen. ad literā. lib. 2. crp. 9▪ the samesayinge. For no other reason are heresies made, but because men not rightly vnderstandinge the Scriptures, doe obstinatly affirme theyre owne opiniones against the truthe of them.

Catho. pos. 2.

Priuate personnes though true beieeuershaue not the spirit of interpretinge the holy Scripture in the true sense and [Page 30] meaninge of the same.

Proofe. 1.

No prophecie of scripture is made by 2a. Petri cap. 2. vs.. 7. Malachi cap. 2. vs. 2. 3. priuate interpretation.

2.

The lippes of the Priest shall keepe knowledg and the lawe they shal require of his mouthe: be cause he is the Angell [that is the messēger] of the lord of hostes. loe here the office of interpretinge the lawes of god, giuen to priestes, and not assured to euerie faythfull person.

3.

Vpon the Chaire▪ of Moyses haue sitten Mathe. [...]3. vs. 27. scribes and Pharisies, all thinges therfore whatsoeuer they shall saye to you obserue yee and doe yee. loe here à commaunde to heare the prelates & pastoures of the church and no man lefte to followe his owne fantasie in matters of faythe, and manners.

Protestantes Positiō.

1. All places of holy Scripture [...]onteininge articles of faith, the [Page 31] obstinate misbelief wherof is dānable, are easie to be vnd er stood, & therfore require not anie rule to be interpreted by.

2. Priuat persounes that are true beleeuers haue the Spirit and gift of interpretinge the holy Scripture in the true sense and meainge therof.

THE FOVRTH CONtrouersie Of the infallibilitie of the churche.

Catho. pos.

THe sense and meaninge of holy Scriptures giuen or aproued by the holy Catholique church, is vnfallibly true, as are also the definitiones and declarationes of faithe, deliuered by the same, and euery one is bounde vpon his damnatiō not to reiect the iudgment therof.

[Page 32]

Proofe. 1.

My spirit that is in thee, and my [...]ay cap. 59. [...]s. 22. wordes that I haue put in thy mouthe, shall not departe out of thy mouthe and out of the mouthe of thy seede and out of the mouthe of thy seedes seede, sayth our lord for this present and for euer. A manifest promise of the spirit of god to continue for euer in the church.

2.

All power is giuen to me in heauenMathe. 28. vs. 18. 19. and in earthe: Goinge therfore teache yee all nations teachinge them to obserue all thinges what soeuer I haue cōmaunded you. Loe here commission to teache giuen to the Apostles and in them to all pastores.

3.

He that heareth you heareth me: Luc. cap. 10. v. 16. 20 and he that dispiseth you dispiseth me: Loe here obligation for others, to heare, and obaye that which they, who haue the former commission shall teache.

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4.Mat. vs. 28. cap 20.

Behould I am with you all daies euen to the consūmation of the worlde; Loe, here the assurance of Christs asistance to his church, and the lawfull pastores therof, till the ende of the worlde. who can now doubt of the infallibilitie of the doctrine of godesIo. cap. 14. vs. 16. 17. Act. 15 vs. 28 church?

5.

I will aske the father, and he will giue you another Paraclet, [that is an aduocate or comforther] that he may abyde with you for euer. The spirit of truthe: loe here the spirite of truthe promised to abide with the church for euer. By warrant of which promised the first generall coūcell that euer was houlden (which was at Hierusalem) sayth thus. Yt▪ hath seemed good to the holy ghost and to vs, to laye no further burthen vpon you then these necessarye thinges.

6.

In respect of the singuler priuiledges [Page 36] of the church and spetiallye of the infallibilitie it hath in doctrine, sainct Paule callethe it: the howse of god, the church os the liuinge god, the piller and grounde of truthe.

7.

He that will not heare the church Math 18. vs. 17. let him be to thee as the Heathen and the publican.

Touchinge which pointe ofAgaynst Cr [...]sconius. lib. 1. cap. 3. the infallibilitie of the church sainct Augustine hath this excellent doctrine: Althoughe (Saith he) no example is brought out of canonicall Scripture of this thinge. (Speakinge sf the validitie os Baptisme ministred by heretiques) yet doe we followe the truth of the same Scriptures in this pointe whilst we do that which pleaseth the whole church which the auctoritie of the Scriptures doth cōmēd: And because the holy Scripture cannot deceaue, whosoeuer feareth to be deceaued by the obseurite [Page 34] of these questiones let him consult ther vpō with the church, which without all doubt the Scripture doth shewe.

Protes. Pos.

The sense and meaninge of the holy Scriptures giuen, or approued by the Catholique churche, is not alwaies true: nether are the definitiones and declarationes of faythe deliured by the same vnfallible truthes. Here the reader may marke à strāge peruersitie or blindness in the Protestantes who graunt the gift of interpretinge the Scriptures to priuate beleeuers and yet deny it to the whole chuche;

THE FIFTH CONtrouersie of the marKes of the true Churche.

THe true Churche of god is but one. This being not denyed by the Protestantes needethe [Page 36] no proofe. The question is which of all those Churches which doe challenge vnto them selues the name of the Churche, is that one true churche; which doubt will easelie be cleared by the notes and markes fololwinge.

Vniuersalitie. Catho: Positions.

The true Churche of Christ is Catholique or vniuersall aswell in respect of place, as of tyme, That is: the true church of Christ hath euer continued since his gloriouse ascention into heauen till this day, and shall doe till the end of the world: which is to be Catholique or vniuersall in respect of time. And it hathe or shalbe spred throughe all kingdomes and countries, that are vnder heauen; which is to be vniuersall or Catholique in respect of place.

Proofe in respect of place.Psal. 2. vs. 8.

Aske of me and I will giue thee the [Page 37] gentiles for thin inheritance, & thy posessione In hunc Psalme the endes of the earthe. By this promise of god to Christ S. Augustine conuīceth the Donatistes and in them the Protestātes, that they haue not the true Chruche, because theyrs is not vniuersall in such sorte as here is promised.

2.Psa. 27. vs. 8.

He shall rule from sea, to sea; and from the riuer euen to the endes of the rounde worlde; These Prophesies are clearely vnderstoode of the inheritance and kingdome, that is, the Churche of Christ as he is man: Accordinge to which prophesiesMath. cap. 18. vs. 18. 19. our sauiour saythe; All power is giuen me in heauen and in earthe. Goeinge therfore teache yee all nationes: baptisinge them in the name of the father and of the sonn and of the holy ghost.

3.

You shall receiue the vertue of theActes cap. 1. vs. 8. holy Ghost comminge vppon you, and you shall be witnesses vnto me in Hierusalem, [Page 38] and in all Ieury and Samaria,Con. Petilian lib. 2. cap. 38. and euen to the vtmost of the earthe. See Sainct Augustine Learned reader if thou pleas.

Proofe in respect of tyme.

1. In the dayes of those Kingdomes,
Daniell. cap. 2. vs. 44
the god of heauen will rayse vp a Kingdome that shale not be dissipated for euer, and this Kingdome shall not be deliuered to another people.
2. And he shall reigne in the howse
Luc. cap. 1. vs. 33. Mathe. 28. vs. 20. Mathe cap. 16. vs. 18.
of Iacob for euer, of his Kingdome there shall be no ende.
3. Behould I am with you all dayes, euen to the consummation of the world.
4. Vppon this Rock will I build my Churche, and the gates of hell shall not preuayle agaynst it.

A faithful sayinge (Saith Sainct Oratione qnod Christus sit vnus. Athanas.) and not à waueringe promise. and the Church is an inuincible thinge althoughe hell it self should be moued.

The vniuersalitie of the church, all christians profess to beleeueī [Page 39] the creed of the Apostles and of the first councell of Constantinople, sayinge, I beleeue the holy Catholique church.

protes. pos.

The ttue Churche of Christ is not necessarily Catholique or vniuersall; nether in respect of place nor tyme. This positione most cleerely against holy Scripturs must the Protestantes defende, and proue, yf they will proue and defende theyre Churche to be the true Churche of god and consequentlye theyr religione to be true. Visibilitie.

Catho. pos.

The true Churche of god ys visible and apparant, both to the faithfull beleeuers, that are in it, and to heretiques, and thoseMathe. cap. 5. vs. 15. Psal. 13. that are out of it.

Proof. 1.

A Citie cannot be hid, situated vpon à mountayne.

He put his tabernacle in the Sunn. S. Augustine proueth our positione by these textes: say inge, The true churche is hid to no [Page 40] man: whence is that which he [ourContra literas petibani lib. 2. cap. 32.sauiour] Sayth in the Gospell, A Citie sett vppon à mountane cannot be hidd, And therfore is it sayd in the Psalme: hee hathe put his tabernacle in the sunn, that is in manifest.

2.

In the latter dayes the mountayne Isay. c. 2. vs. 2. of the howse of our lorde, shall be prepared, in the top pof mountaynes, and it shalbe eleuated aboue the little hilles, and all nationes shall flowe vnto it.

3.

Men doe not light à Candell and.Mathe. cap. 5. vs. 16. put it vnder a bushell, but Vpon à Candlesticke. To these textes doth S. Augustine allude, when Tract. 2. vppon the. Epist of S. Iohn. he saythe; what ells am I to saye then, that they are blinde that doe not see so great à mountayne that shutt theyre eyes against the lampe sett vppon the candlesticke?

4.

If thy brother offende against thee Mathe. 19. vs. 17. tell the churche; therfore must it of necessitie be apparent and visible.

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5.

The Churche consistethe of Pastores and sheepe, Superiors, or rulers, and subiectes. And he Ephes. cap. 4. vs. 11. first to the co [...]. cap. 12. vs. 18. gaue some Apostles, and some Prophetes, and other some Euangelistes, & other some pastores and Doctores▪

Are all Appostles? are all Prophetes? are all Doctores? But superiores and subiectes, must be Knowne to one another, as also Pastores, and theyre sheepe. Therfore must the Churche of necessitie be visible and apparent.

Protestantes. posit.

The true Church of god is not necessarily visible nor apparent, ether to the faithfull beleeuers that are in it, or to heretiques and those that are out of it. This position must the Protestantes also proue and defend, though directly against the holy Scriptures, vnless they will confess their church not to be the [Page 42] true Church as (if the Scriptures be true) it cannot be: seeinge that before Luther it ether was not at all, or was inuisible, and therfore no true church of Christ.

Catholique. Positi.

The true church of Christ can neuer want à lawfull personall succession of Pastors from herSuccession. first institution till the end of the world.

Proofe. 1.

And he gaue some Apostles andEphesia. 4. vs. 11. 12. 13. some Prophets, and othersome Euangelistes, and othersome pastores, and Doctores. To the consummation of the saintes vnto the worke of the ministerie, vnto the edifyinge of the bodye of Christ. Vntill we meete all in the vnitie of faythe. Loe here Pastores giuen for the Churche till all meete in vnite of faythe which is till the ende of the worde.

2.Mathe. 28. 19. 20.

Goinge teache all nationes baptiseinge them in the name of the Father [Page 43] &c. and behoulde I am with you all dayes, euen to the consummation of the worlde. Loe here Christ promiseth to be with the pastores of the Churche, whom he sendethe, all dayes till the ende: therfore there shall alwayes be pastores.

3Psal 44▪ vs.

For thy Fathers there are borne sonnes to thee thou shalt make them princes ouer all the earthe: VnderstoodeVpon this Psalme tovvardes the ende. by S. Augustine, of the successione of pastores in the churche Sayinge.

The Apostles begott thee (ô Christian Churche) they were sent, they preached, they are thy fathers. But could they bee alwayes corporally with vs? could any of them tarye here till this tyme? could they tarie till the time yet to come? But was therfore the Churche left desolate by theyr departure? God forbidd. For thy fathers sonnsare borne to thee, what is this for thy [Page 44] fathers sonnes are borne to thee? The Aposstles were sēt fathers: inplace of the Aposstles sonnes are borne to the: Bishoppes are appointed. For whence were the Bishoppes borne that are att this daye in the worlde? the church her selfe callethe them fathers, shee begate them and appoynted them in the seates of the fathers. Doe not therfore think thyself desolate (O Christiā church) because thou seest not Peter, seest not Paule; for thou seest not them by whome thou wast borne, but of thyn issue, fatherhoode is spronge to thee. For thy fathers sonnes are borne to thee, thou shalt make them princes ouer all the earthe This is the Catholique church. Her children are made princes ouer all the earthe: her sonnes are constituted for fathers: lett them acknowledge this that are cut of: let them come to the vnitie: be they brought into the temple of the kinge Thus S. Augustin.

prote. pos

The true church of Christe may be without a lawfull personnall [Page 45] succession of Pastores. This position they must alsoe proué or ells theyr church cannot be anie true churche.

For they cannot shew any Pastores of theyr religion before Luther to whom he succeeded.

Catho. pos.

This lawfull succession of Pastores in gods churche is not withovt consecration and authenticall mission or sendinge by an ordinarye power residing in the churche.

Proofe. 1.

when they (S. S. Paule and Barnabas) act. cap. 13. vs. 22. had ordayned to them Priestes in eueri churche and had prayed with fastinge they commended them to our lord in whom they beleeued.

2.

Nether doth any man take the honoure Hebru: cap. 5. vs. 4. (of priesthoode) to himself but he that is called of god as Aaron. Note that if Luther, Caluī, and Beza, with the rest who say they are [Page 46] called of god as Aaron: can shewe the like proofes of theyre calling that Aaron did: and besides the externall consecratiō which he also had notwithstanding his internall callinge of god: they shalbe beleeued to haue godes caling. Tough Aaron being the first of his order, and therfore could not haue his callinge by succession his case is farr vnlike to our newe maysters; vnless they will cōfess a truthe and saye, that they are also the first of their order, wherin they shalbe beleeued, and therby conuinced, not to be preachers of Christ, but of themselues, because they haue no mission from him, but come of them selues beinge sent by none.

3.

Howe shall they beliue himRo. cap. Vs. 14. 15. whom they haue not hard? And howe shall they heare without a preacher? But howe shall they [Page 47] preach vnless they be sent. Amen Amen I saye vnto you, he that 10. cap. 10. Vs. 1. 2. entereth not by the dore, (that is by the ordinarie waye) into the fould of the sheepe, but climethe vp another way he is a theefe and a robber. But hee that enterethe by the Dore is the Pastore of the sheepe.

The Prophets prophesie lyes in my Hiere. cap. 14. vs. 14. name, I haue not sent them. I haue not sent these Prophets, yet they rann. with many such like wherbyHiere. 23 vs. 21. it appeareth that we are not to beleeue euerie one that pretē deth to come from god, vnless they shew their mission, and cō missiō. To which purpose heare this notable saying of the auncient Ireneus. It beho [...]uethe to obaie lib. 4. cap. 43. att. the ende. those priestes, that are in the churche, those who haue the succession from the Apostles, as we haue shewed who together with Episcopalitie, haue receiued accordinge to the will of the father, the assured certayne gift of truthe. But to [Page 48] suspect the rest that stande of from the originall succession in what place soeuer the are assembled, ether as heretique [...] and of bad doctrine, as makeinge schisme, and as highe mynded and pleasinge themselues: and of S. Cypriane▪

If the church was with Cornelius wh [...] Lib. 1. epla. 6. succeeded the Bishope Fabiane, and whome beside the honoure of Preistho [...] our lord glorified with martyrdome [...] Nouatian is not in the church, nor ca [...] he be esteemed à Bishope, who dispising euangelicall and apostolicall tradition, succeeding to none is sprong [...] out from himselfe. For nether can [...] haue or houlde by any meanes the churche who is not ordered in the churche.

Protestantes. Pos.

The lawfull succession of Pastores in gods churche, may be with out consecration, and authenticall mission or sending by any ordinarie power residing in the churche.

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THE SIXTHE CONtrouersie of the supremicie of S. Peter and of the Pope or Bishope of Rome.

Catho. Positions. 1

SAint Peter was by our sauiour Christ constituted supreme head and souraigne Bishope or Pastoure ouer his whole churche militant.

Proofe. 1.

Our sauiour sayd to S. PeterIo: 21. v. 17. 1▪ Symon of Ihon louest thou me? Feede my sheepe: a speeche directed to S. Peter and to no other of the Apostles: containing charge, to feede as a shepherde doth his sheepe all christes flok whithout exceptiō: so vnderstood by S. Cipriā sayinge. To Peter our lord after his resurrection De vnitate Ec- sayde, feede my sheepe and builded [Page 50] his churche vpon him alone, and to him he gaue charge of feeding his sehepe By S. Chrisostome: he gaue him Hom. 1. depenit. [S. Peter] the primacie & gouernment of the churche thrughe the whol world & which is aboue all he sheweth him to haue loued our lord more thē All the Apostles sayinge. Peter louest thou me more thē these. Our sauiour sayth to S Peter Thou art Peter & vpon this rock wil [...] Mathe 16. v. 18. I builde my churche. Note that accordinge to the Greke & Siriake text these wordes sound thus, thou art a rocke and vpon this rocke I wil builde my churche, which is also the true sēse of the vulgare latī. Here did our sauiour christmanifestly promise to S. Peter souerayntie ouer his churche. For the foundation is to à buildinge, the same that the heade or prince is in a kingdome or common wealth. Thus doth S.In Anccorato. Epiphanius vnderstand these [Page 51] wordes sayinge. Our lord him selfe hath constituted him [S. Peter] the first of his Apostles, the firme rocke vpon which the churche of god is built. To these wordes also manifestly alludeth the holy generall councell of Calcedon, in the sentence of cōdemnatione against Dioscorus, sayinge. Leo the most holy & Coū [...]ell. of Caledon. actiones. 3. blessed Archebishope of great and aū cient Rome by vs and by this presēt holi synode, together with the thrise most blessed and all prayse worthye S. Peter whoe ys the Rock and very topp of the Catholique Churche, & he which is the foundatione of true faithe hathe spoyled him [Dioscorus] of all episcopall dignitie.

Our sauiour sayth to S. PeterMath [...]. 16. I will giue to thee the keyes of the kingdome of heauen: wher is also most clerely signified S. Peter his preheminence in godes churche; For none hath the gouernement or commaundemēt of the Keyes of any towne or citie, but [Page 52] the prince or gouernour of the same: & that soueraygne power is signified by the Keyes, it is proued by that of our sauiour Christe. I haue the keyes of death and Apoc. 1. v. 18. Apoc. 3. v. 7. hell. That is the rule and prower ouer deathe and hell. And agayn Hee that hath the Keye of Dauide he that shuteth and noe man openeth.

S. Peter practised the authoritie of supreame pastoure, in declaringe Iudas to haue fallenAct. cap 1. v. 15. vnto the 26. from his Apostleship, and proposinge another to be chosen in his roome: Peter risinge vp in the midest of the bretherē sayd: & as foloweth. S. Chrisostome vnderstā dingeIn hunc locum. it so saythe; How feruent is he? how he acknowledgethe the flocke committed by christ? how he is prince of this company? and in euery place begineth the first to speak. His supremicie was acknowledgedGala. 1 vs. 18. by S. Paule goeinge to Hierusalem to see him. Then after [Page 53] three yeares I came to Hierusalem to see Peter. S. Chrisostome vnderstandethHom: 87. in Ihoan. it so, sayinge, Peter was the mouthe of the Apostles, prince and topp of that companye, therfore also Paule goethe vp to see him beside the others.

Catho. pos. [...].

The Pope or Bishope of Rome is the law full and lineall successoure of S. Peter in that charge and office which our sauioure gaue vnto S. Peter ouer his churche militant.

Proofe.

The power which our sauioure gaue to S. Peter ouer his churche militante was giuen him, as likewise the power giuen to other Apostles: to the consūmation Ephesiās cap. 4. vs. 12. 13. of the saintes, to the edif [...]nge of the bodye of Christ. vntill we all meete in the vnitie of saith & knowledge of the sonn of god. as S. Paule testifiethe, and therfore to continue in the churche, soe longe as the churche is to continue.

[Page 54]which is also prooued by that: Vpon this Rocke will I build my churche, and by that: feed my sheepe: for so longe as the buildinge of the churche cōtinueth, or the flock of christe is to be fed which will be to the end of the world: so long must the rock wherupon the churche is built, and the pastours who must feede the shepe continue: But this cannot be in S. Peters personn: therfore in his successoures: see S. Augustin his wordes before in that positione, that the true churche can neuer want a lawfull personnall successione, of pastores, vpon these wordes of the psalme 44. For thy fathers are borne sonnes to thee.

And S Chriso. who. saith: whyLib. 2. de Sace. did oure lord shed his blood? surely to redeeme those sheepe the cure wherof he commited to Peter, ād also to his successoures

[Page 55]Now, that the Bishope of Rome is the lawfull and lineall successoure of S. Peter is as authentically and euidently proued as that Lewis the 13. of France is lineall successoure to Hughea. lib. 3. cap. 3. b. lib. 2. against parmea niane c. heresie. 27. d. epla. 65. Capet or his maiestié of Ingland to wiliam the cōquerour S. Ireneus, Optatus, S. Epiphanius, and S. Augustin, doe deriue the successione of the bishopes of Rome from S. Peter vntill the bishopes that liued [...] theyr tymes. Besides Eusebius,1 or S. Hierosme, Prosper, and all such as haue written the cronicles of ecclesiasticall affayres, doe not omitt to continue the Bishopes of Rome vntill theyransvver to a coū terfaite cathopa. 27. owne dayes And soe wel is this successione knowne that M. Fulke sayethe, wee can coumpt it on our fingares.

And S. Augustine doubteth not to saye, that the succession of preistes [Page 56] from the seat of Peter, (to whom our Contra epla [...]n. fundamenti. cap. 4. lorde after his resurrection commended his sheepe to be fed) vntil that present Bishopp held him within the lapp of the churche.

Protes. pos. 1.

S. Peter was not by our sauiour our Christ constituted supreme head and soureygne pastoure or Bishop ouer his churche militant.

2. The Pope or Bishope of Rome is not lawfull and lineall successoure to S. Peter in that charge and office which our sauiour gaue to S. Peter ouer his churche militante.

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THE SEAVENTH Controuersie of the honoure due vnto the holy Angells and Saintes in heauen.

Catho. pos. 1.

TO the holy Angelles and saintes in heauen is due more then ciuil honoure and reuerence.

Proofe. 1.

To mee thy frendes (ô godPsalme. 138. vs. 17. are exceedingly honorable: loe here Dauid beinge [...]inge, auowethe that the frendes of god are greatly to be honoured, by him: Certes not with ciuill honoures for suche he ought not to them he beinge kinge, and the frendes of god, beinge allIo: cap. is v. 14. those that doe the thinges he [Page 58] cōmaūdeth (as our sauiour testifiethe) [...]s. 13. of what condition or degree soeuer.

2.

where this Gospell shalbe preached Math. 26. vs. 13. in the whole worlde, that also which shee hath done, shalbe toulde for a memorie of her.

Loe here an exeeding honoure decreed by our sauiour him self to S. Marie Magdaleyne. whereLuc. cap 22. vs. 19. is to be noted, that this is cōmaū ded to be done in memorie of her in like manner of speeche as our sauiour commaunded the holy misteries to be celebrated in memorie of him.

3.

Iosue beinge in the feild of the citie of hiericho, Iosue. cap. 5. vs. 13. saw a man stādinge against him, how ldinge a drawne sworde, and he went nere to him, and sayde, art thou oures, or our aduersaries? who answered noe: but I am a prince of the host of our lorde. Iosue fell flatt downe to the grounde, and adoreinge he sayd, what speaketh the lord to his seruant? loose [Page 59] sayth he thy shooe from thy foote for the place where in thou standest is holy. And he did as he was commaunded Loe here the Angell not onely adored to the grounde but also the ground it self nere where he stoode duely reuerenced for respect of him.

Protest. pos.

To the Angelles and Saintes in heauen is due no other honoure or reuerence then ciuil.

THE EYGHTETH CONtrouersie. Of prayer to the holy angells and saintes in heauen.

Catho. pos.

TO pray to the Angelles or saintes in heauen doth not derogate anie whitt at all from our sauiour Christ his office of mediatoure.

Proofe. 1.

S. Paule prayeth to the RomāsRom. cap. 15. vs. 30. in this sorte. I beseeche you brethren [Page 60] by our lord Iesus Christ, and by the charitie of the holy ghost, that you helpe me in your prayres for me to god.

The like he hath to the Ephesianes. cap. last v. 19. the first to the Thesalo: cap 5. and elles where often. But if the prayer to saintes on earthe do the not derogat from the mediatorshipe of Christ: certes the prayers made to them in heauen cannot.

Agayne Iacob prayed to hisGenesis. cap. 48. vs. 16. good Angell in this sorte: The Angell that deliuereth me from all euilles: biess these children.

Catho. pos.

The saintes in heauen doe heare our prayers and vnderstande our perticuler estates ther fore it is not idle or in vaine to pray to thē, as thoughe they did nether,

Proofe.

They are as the Angelles of god in Matth. [...]. 22. v. [...]0. Luc. c. 20. vs. heauen. They are equall to the Angelles. but the Angelles Knowe our [Page 61] particuler estates: see that you dispise 36. c. Matt. cap. 18. vs 10. d. Luc. cap. 15. vs. 10. not one of these little ones (saith our sauiour Christ) For I saye vnto you that theyre Angells in heauē doe alwayes see the face of my father which is in heauen. yea they knowe our secret thoughts: I saye to you, there shalbe ioye before the Angelles of god vpon one sinner that doth pennance.

The saintes haue power ouerApocal. cap. 3. vs 26. 27. nationes to rule them, therfore doe they know theyre estates. He that shall ouercome and keepe my wordes vnto the ende I will giue him (sayth our sauioure) power ouer nationes, and he shall rule them with a rodd of Iron.

Catho. pos. 3.

God doth somtymes heare & accepte the prayers of his seruāds or saintes for a nother man, whē he will not heare that man prayinge for hymselfe: therfore is it profitable to praye vnto them.

God sayd to Eliphas the Themanite Iob last. cap. vs. 7 my surye is wrothe against thee and thy [Page 62] two freindes. Take therfore vnto you 8. 9. 10. seauen oxen and seauē Rāmes, & goe to my seruande Iob and offer holocaust for your selues, and my seruande Iob shall pray for you, his face I will receaue, that the folly be not imputed vnto you. They went and did as our lorde had spoken to them, and our lorde receaued the face of Iob. Our lord also was tourned at the penance of Iob whē he prayed for his freindes.

Againe, Pray one for a nother that Iam. cap. 5. vs. 16. you may be saved: for the cōtinuall prayer of a iust man auayleth much.

I alledge not the fathers testimonie for prayer to saintes they beinge confessed by the learned protestantes to haue taught that Doctrine; namely Fulke saythe: In Naziāzen, Basile and Chrisostome, 2. pet. cap. 1. sec. 3. reminder to Bristo. 3. pa. there is some mentione of the inuocatione of saintes to help vs with theyr prayers The like he confesseth of Ambrose Austine and Hierome. So that wee see the doctrine of the [Page 63] Greke and latin churche in this pointe (by the cōfessione of one of our seuerest aduersaries) to haue bene 1200. yeares agoe the same with the doctrine of the present churche of Rome.

Protest. pos.

To praye to the saintes or Angelles in heauen doth derogate from the office of mediatour of our sauiour Christ.

2. The saintes in heauen doe not heare our prayers, nor know our particuler estates, or necessities, and therfore is it in vayne to pray to them.

3. God doth neuer accepte of the prayers of his saintes offered for another man, when he doth not accept of the same mans prayers for him selfe.

THE NINTH CONTROuersie of holi Reliques.

Catho. posi. 1.

God doth honor the Reliques of saintes by working miraculouse thinges by them to his owne [Page 64] glorye, the honoure of the saintes, the benefit of man, and the edification of his churche: and therfore are they to be honoured and reuerenced by faithfull Christianes.

Proofe. 1.Actes. cap. 19. vs. [...]18.

There were brought from his [S. Paule] bodye napkins, and hand kercheeses vpon the sike and the diseases departed from them; and the wicked spirites went out.

2.

They did bringe forth the sicke into streetes Actes cap. 5. vs. 15. and lead them in beddes and couches that whē Peter came, his shadowe at the leaste might ouer shadowe anie of them, & they all might be deliuered from there infirmities.

3.

Certayne persones buryinge a man 4. of the [...]imges. cap. 13. vs. 21. sawe the rouers; and threwe the bodie in the sepulcher of Eliseus, which when it had touched the bones of Eliseus, the man reuiued and stoode vpon his feet.

[Page 65]For the testimonie of the fathersThe. 22. booke of the cit. e of god. cap. 8. in this pointe I wil onely alledg S. Augustine, whom vn [...]ess our aduersaries dare condemne both of erroure in Iudgment and falsitie in historie, they must needes confess that holy reliques in his tyme, were had in great and publique honoure and reuerence. The reader that desirethe to see or heare himself speake, must be content to turne the booke himself, for this wordes, to this purpose, are ouer Pro [...]ix to be inserted in this briefe treatise.

The Doctrine and practise ofExam. 4. partē. sec haec gentilia. ancient churche is soe euident in this pointe, that Chemnitins a renowmed protestant is forced to, write in this sort. Of translation of riliques followed the caryinge them about in processiones, as is mentioned by Hierome against Vigilantius: And by Augustine when in the translatione of [Page 66] the reliques of Steuen, à blinde woman receaued her sight, Lucilius the Bishope streyght ordayned the carieing abont of the Reliques of Steuen. And be cause sometimes certayne miracles were done at the reliques: all per sōne [...] in any īfirmitie or necessite, what soeuer rann to them. Augustine mentioneth that flowers and otherthinges: Ambrose that garmentes cast vpon the sepulchers, or cofines of martyres were caried by Christianes, as defenses and preseruatiues frō euill; They did think that the martyres them selues were present with theyre ashes. Nor did they call vpon god onely, but the very martyres did they inuccate at theyre reliques: and thinkinge grace and heauenly vertue, to reside in theyre bones by prayer and other worshippe did they seeke them at reliques: As Basile discoursethe vpon the Psalme. 115. Nor did they seeKe theyr onely corporall cures: but did imagine that spirituall graces, as holiness and charitie was giuen and [Page 67] creased by tovching and Kissing of liques as Nyssenus doth gloriouslie [...]eache of Theodore the martyr: with any other thinges to the same [...]urpose.

Protes. positi.

God doth not honoure the re [...]ques of saintes by worKeinge [...]y miraculous thinges by them [...]her to his owne glorie, the [...]onoure of the saintes, the be [...]efit of man, or the edification of his churche: or thoughe he [...]oe, yet are not the reliques of [...]intes for all that to be honou [...]ed or reuerenced. 2.

THE TENTHE CONtrouersie of holy images

Catho. posi. 1.

THe images of holy personnes may with out feare of idolatrie or anie other inconuenience be placed in churches, and oratories.

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[...]

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[...]

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Proofe. 1.

Two Cherubins thou shalt makeExodus. cap. 25. vs. 18. 19. 20. beaten golde on both sides of the oracle. Lett one cherubin be on the one si [...] and the other on the other, lett them couer both sides of the propitiatorie, spreadinge theire winges and coueringe the vaile, and lett them looke one towardes the other, theire faces turned vn [...] the propitiatorie wher with the Ark [...] is to be couered. Loe here the commaundement of god himselfe for the placeinge of holy images, in the most holy place of the temple or tabernacle, not with stādinge that the jewes were most prone vnto idolatric.

2.

All the walles of the temple rounde3. of the kinge. cap. 6. vs. 28. 29. aboute [...]e graued with diuers engraueinge and caruinge and hee made in them Cherubins and Palme trees and diuers Pictures, as it were standing [...] out of the wall, and cominge forthe: [Page 69] [...]e here holy images made in the [...]mple with out anie express cō [...]aundinge of god.

3.

Our lorde sayde to Moyses make a Nübres cap. 21 vs. 8. [...]asen serpent and set it for a signe: that beinge striken looketh vpon it all liue.

Catho. pos. 2.

The jmages of holy persōnes [...]ay and ought to be honoured reuerenced and worshiped.

Proofe.

The holy Scriptures approuue [...]nd commaunde honoure and euerence to be done to diuers thinges, for the sole respect and [...]elatione which they haue to ho [...]y personnes, thoughe nether soe euident, nor so naturall as the respecte which images haue to the personnes whome they represēt: therfore is it euident, that they approue and cōmaund the liKe to be done to them.

Adore you his footestoole because it is Psulme. [Page 70] holi. The Rabins by the foo [...] 9. vs. 5. stoole vnderstand the Arke of the owld testament, which therfo [...] according to this commaundement they adored.

I will adore towarde the holi temple, Psalme. 5 vs. 9. thy feare. Loe here adoration o [...] the temple for respect of god whose how se it is.

God hath giuen him a name which Philipē cap. 2. vs. 10. aboue all names: that in the name IESVS euerie knee bowe of the celestialls terestr [...]alles and infernales. Lo [...] here reuerence commaunded to be done to the holy name of I [...] SVS.

Lose of thy shooe from thy foote, for Exodus. cap. 3. vs. 5. Iosue. cap. 5. vs 13. the place wherein thou standest is ho [...] grounde, Loe here reuerence cō maūded to be done to the groū de neere where the Angell stood onely in respect of his presence there.

woe to you blinde guides that sai [...] Matthe. cap. 23. vs. 19. 17 whosoeuer shall sweare by the temple [Page 71] [...]t is nothinge, but he that shall sweare by the gold in the temple is bownde [...]ee blinde, for whether is greater the gold or the temple that sanctificthe the gold. Loe here the gold in the temple sanctified, for beinge in the temple, and therfore deserueth reuerence, but much more the temple it selfe.

Now e let the iuditions reader consider, whether the image of anie personne hath not a more nee [...]e and euident relation and respect unto the personne represented by it; then these thinges which the holy Sripture auoweth & cōmaundeth to be honoured forthe respecte which they haue to some persone worthye of honoure. And yf he finde that they haue so in deede, as doubtless they haue: and further, if the persōnes represented by the images deserue honoure and reuerence (as is proued before that [Page 72] the saintes and Angelles doe then vnless he be depriued of the light of naturall reason, he cannot denye but such holy images may and ought to be honoured and reuerenced in regarde of the persōnes represēted by thē. whic [...] yet is made more playneby this reason. The iniurie or contumelie done to the image of any personne, is by all men esteemed to redounde to the iniurie or cō tunielie of the persōne represented by it, which (to omitt infinit other proofes) is euident by the wrathe and indignatione which Theodosius a good & wise prince, conceaued against the citezensTheodo. 5. booke ofhis historie cap. 19. of Antioche for castinge downe his wifes statua: which iniurie he had reuenged with the ruine of the whole citie, yf he had not been preuented by the prudent & piouse endeuoures of others. The curious reade [Page 73] may see Eusebius of MaximinEuseb. lib 9. cap. 9. his statua defaced in dishonoure of the person and also Suetonius of the the like disgrace shewed to Domitiane. The dishonoure therfore done to the images, redownding to the personnes; the same must necessarily be sayd of the honoure Vsed to them. And this is euidently true if all naturall reson & discours be not false.Math. cap. 9.

Of the woman cured of the bloodie flix wherof mention is made in the gospell, it is recorded that returninge home, shee in memorie of that benefit, sett vp an image of Christ, at theExseb. lib. 7. cap. 14. foote whereof, grewe an herbe, which when it touched the hem of the image, cured all diseases: which image Iuliane the Apostata threwe downe, and sett vpp his owne in the place, which was īmediatly destroyed by fyre from heauen. But the Image of [Page 74] Christ broken in peeces by the heathen: the Christiannes after wardes gatheringe the peeces togeather, placed in the churche wher it was: as Sozomen writetheSozomē. lib. 5. cap. 20 vntill his tyme.

Seeinge therfore god doth honoure holy images by doing miracles by them for our beuefit; why should not wee also honoure them, with due reuerence and worshipp, or rather the personnes represented by them?Exodus cap. 20. Therfore when god forbidethe the makeinge and adoreinge of any grauen thing, or any similude; the meaning is only, that no such thing should be made o [...] adored as god; & not otherwise. For he himself hath commaunded both to make holy images and also to adore his footstoole as is already shewed. In like manner therfore, as he torbideth to kill, not certes absolutly, but by [Page 75] priuate auctoritie, vpon reuenge, malice, or other vnlawfull cause. so doth he forbid to make and adore anie grauen thinge: not absolutlye, but as a god. And for confirmation of this thou mayest note [prudent reader] that noe one Catholique father for these 1600. yeares hath euer vnder stoode this commaundement in that sense which the protestantes would drawe it vnto: which is more then a probable argument that it is not the true sense therof.Demost. of his proble [...] title: si [...]num Crucis.

For the testimonie of the fathers in this pointe: I will content my selfe with M. Parkins confession: sayinge that the cross begann to be adored about the 400. yeare of Christ. And thoughe fraudulently he say yt begann to be adored yet to the manifestation of his owne fraude doth hee bring diuers testimonies [Page 76] of Prudētius, Hierome, Paulin, and others which manifestly shewe, that it was then in publique vse, & not in begining only. Note, that what is say de of the honoure due to the cros may be sayd of anie other holy image.

Protestantes position.

1. The images of holy personnes may not without idolatrie or other inconuenience be made & placed in churches, oratories, or places of prayer.
2. The images of holy personnes may not, or ought not, to be honored, reuerenced, or worshiped.

THE ELEVENTHE Controuersie: Of Purgatorie.

Catholique position.

AFter this life there is a purgatorie, or place where the [Page 77] soules of the faythfull, departinge out of this world Ī the state of grace are detayned vntill they be wholly purged from all guilt and payne due vnto sinn.

Proofe. 1.

Hee that shall speake against the holy Math. cap. 12. v. 32. ghost it shall not be forgiuen him nether in this world nor in the world to come. Hence it is manifest that some sinnes are forgiuen in the world to come: not in heauen whither no sinner entereth: nor in hell where there is no remission, therfore in a third place which is Purgatorie, S. Augustin aludinge to this place expresly sayth that some sinnes are remittedDeciuit lib. 21. cap. 13. in the next world.

2.

Bee att agrement with thy aduersarie betymes whilest thou art in the wayMa the. cap. 5. v. 25. 27 with him, lest perhappes thy aduersarie deliuer thee to the iudg, and the [Page 78] Iudge deliuer thee to the officers and thou be cast into prisone. Amen I saye to thee thou shalt not goe from thence till thou repaye the last farthinge. To these wordes S. Cyprian Epistle to Antonian. alludinge Sayth. Another thinge it is for him that is in prison, not to goe out til he hath payde the last farthinge, another thinge presently to receaue rewarde of faythe and Vertue: another thinge beinge by longe payne tormented: to be clensed and purged by longe fire.

3.

The worke of eueire one shal be manifest for the day of our lorde will declare,1. Corin cap. 3. vs. 13. because it shal be reuealed in fire, and the worke of euerie one of what kinde it is the fire shall trye.

Vf anie mans worke burae he shall suffer detriment: but hee himselfe shalbevs. 15. Vpon the Psal. 37. saued, yet soe as by fire. S. Augustine Vnderstandeth this place of Purgatorie, sayinge yf they did build vpon the foundation gold, siluer, and pretions stones, they should be secure from [Page 79] both fyres, not onely from that euerlasting which shall torment the impiouse eternally: but also from that which shall amende them that shalbe Saued by fire. For it is sayd, hee shalbe safe yet soe as by fyer.

Catholique Positions.2. Catho. pos. 2.

The soules in Purgatorie are holpen by the prayers, Sacrifices, and other workes of pietie done for them by the faithfull liuinge in this world: And therfore is it à good worke to praye for them.

Proofe.

Otherwise what sh. il they doe that 1. Corin. cap. 15▪ vs. 29. 30. are baptised for the dead, yf the dead rise not agayne at all? why also are they baptised for them? By baptisme here is vnderstoode all corporall afflictione and chastisement vndertaken for the departed; in like manner as it is vnderstoodeMarc. cap. 10. vs. 38 by our sauiour when he say the, with the baptisme wher with Iam [Page 80] Baptised shall yee be baptised.

2.

And (Iudas) makeinge a gatheringe 2. Machah. c. 12. vs. 43. 44. 46. he sent 12000. Drachmes of Siluer to Hierusalem for sacrifice to be offred for sinne, well and religiouslye thinking of the resurrection (for vnless he hoped that they that were slayne, should rise agayne, it should seeme super stuouse and vayne to pray for the dead) it is therfore a holy and healthfull cogitation to pray for the dead that they may be loosed from sinnes.

For the iudgment of the churche, in & before S. Augustines tyme, lett the industrius reader see the confessione of Chemnitius3. part. octaua. secte in his examen where he vndertaketh to dispute against S. Augustine and S. Chrisostome of purgatoire & prayer for the dead.

Protestant position.

1. After his life there is no purgatorie or place where the soules of the faithfull, departed in [Page 81] the state of grace are purged ether from guilt or payn of sinn.

2. The sowles in purgatorie are not holpen by the prayers, and other workes of pietie done for them, by the faithful liueinge in this worlde. And therfore it is att least in vayne to pray for them.

THE XII. CONTROuersie of the Sacraments.

Catholique position.

THere are seauen Sacramēts of the newe lawe properly so called. That is seauen visible or sensible signes, ordayned or instituted by our sauiour Christ: wherby grace is giuen to those that worthely receaue thē. The protestantes doe confess that Baptisme and the Eucharist are properly sacramentes, therfore are wee onely to proue the other fiue.

[Page 82]Note that as nether baptisme nor the Eucharist are in any place of holy scripture called or said to be sacramentes: and yet because they are visible or sensible signes, and ceremonies giueing grace (as the catholique churche beleeuethe: or signifyinge the same as the protestās teache) they haue euer in gods churche (euen by the confession of our aduersaries) beene truly called and esteemed sacramentes: soe likewise all other externall and sensible signes, or ceremonies proued by scriptures to haue the like effecte and haue beene called and esteemed of the auncient churche sacramentes: ought also of the protestātes to be acknowledged for such: nether are they to require any other proofe for the other sacraments, then they are able to produce for these two.

[Page 83]And albeyt the protestantes confess with the Catholiques that Baptisme and the holy Eucharist are Properlie sacramentes: yet doe they deny diuers thinges pertayninge to them which the Catholique churche tacheth: which are therefore to be spoken of before we proceede to the proofe of the other sacramentes.

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OF THE NECESSItie of Baptisme:

Catholique position.

It is necessary for euerie mans saluation that he be baptised.Io. cap. 3. vs. 5.

Proofe.

A Men I say to thee, vnless a man be borne agayne of water and the spirit, the cannot enterinto the kingdome of god. S. Augustine numberethHerese 88. amongest other heresies of Pelagius this: that he promised eternall bliss though without the kingdome of god to infantes without Baptisme.

Protestant position.

It is not necessarie for any mans saluation that he bee baptised.

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OF THE CEREMOnies of Baptisme.

Catholique position.

THe exorcismes and other ceremonies vsed by the Catholique churche in Baptisme, haue example in the holy scripture and are agreable there vnto.

Proofe.

And takeinge him from the multitudeMarc. c. 7. vs. 33. 34. apart, he put his fingers into his eares, and spitting, touched his tounge, And lookeinge vp to heauen, he groaned, and sayd to him ephpheta whichFirst booke of sacrament. v. cap. 1. is, he thou opened. Sainct Ambros testifiethe these ceremonies to haue bine vsed in his tyme.

Protestant position.

The exorcismes and other ceremonies vsed by the churche in Baptisme are disagreable to holy scripture.

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OF THE HOLY EVchariste, or most blessed Sacrament of the Aulter.

Catholique Positions.

IN the holy Eucharist, the true body and blood of our sauiour Christ is truly, really and substantially, and not in figure only.

Proofe.

Take yee and eate: This is my body. Matth. cap. 26. vs. 26. 27 28. Marc 14. v. 22 24. cap. 22. vs. 19. 20. Drinke yee all of this. For this is my blood of the newe testamēt which shalbe shed for many vnto remission of sinnes Agayne.

This is my body which is giuen for you. This is the chalice the newe testament in my blood which shall be shed for you. and yet agayne Our lord Iesus in the night that he was betrayed 1. corint. cap. 11. vs. 23. 24. 25. tooke breade: And giuinge thankes brake, & sayd. Take yee, & eate: This is my body which shall be deliuered [Page 87] for you, this doe yee for commemoration of me. In like manner also the chalice after he had supped, sayinge this chalice is the newe testament in my blood this doe yee as often as ye shall drinke, for the commemoration of me.

Note that these wordes (this is my body) beinge vnderstoode as they sounde there can be no more controuersie about this poynt: And that they are to be vnderstoode as they sounde, and without all figure, may be conuinced in this sorte. There can nether reason nor aucthoritie be alledged why anie other wordes of holy scripture are to be vnderstoode as they sounde, and namely these wordes which areMatth. cap. 17. vs. 5. most like them (This is my welbeloued sonne) which doth not proue the same of these wherof we now speake. Therfore without all sense & reason, & merely of hereticall wilfulness, is [Page 89] a figure sought in these Wordes, more then in any other, and namely in these I haue mentioned. But here I intēd not any further dispute.

OF TRANSVBST ANtiation.

Catholique position.

THe worde Transubstātiation is not founde expressly in holy scripture, as likewise is not cōsubstantiall: but as the Catholique churche did euer beleeue the equalitie of power, & vnitie of substance in the Father, and the sonne, and by the assistance of the holy ghost theIohn ca. 16. vs. 13. spirit of truthe, which teacheth her all truthe did express her beleefe in that point, by the worde consubstantiall in the holy councell of Nice: so like wise [Page 90] haueinge euer beleeued the true & reall presence of Christes body in the most holy eucharist, by the change of the bread into the same body: did, (beinge assisted by the same neuer fay linge spirit of truthe in the holy councel of Lateran first, and since in diuerse others) express her beleif in that poynt, by the worde transubstantiation, as most fitly declaringe the veritie of that most holy mystery. Nether can the protestantes produce anie thing against transubstantiation, which they themselues are not bounde to solue and answere: the Arriannes obiectinge the very like against that of consubstantiall. That the doctrin of trā substātion is not newe Adamus Francisci a learned protestantMarga. theologi. pag. 256. (with others) confesseth in these words. The fiction of transubstantiation crep into the churche betimes: [Page 91] And this shall suffice for this pointe till occasion be giuen of a larger discours.

OF ADORING THE holy Eucharist.

Catholique Positions.

OVr Sauioure Christ beinge noe less truly present in the holy Eucharist thē he was in the stable. in Bethelem, or vpon the cross, he is noe less to be adored of all faithful christians in the sacrament, then he was there: or then beinge in the forme of a gardiner he was of S. Marie Magdalein.

Proofe.

Adore yee him all his Angells:Psal 69 vs. 8. which wordes S. Paule hebrwes cap. 1. vnderstādeth of the ado [...]ation [Page 92] of Christ in his humanitié.

Adore yee the footstoole ofPsalm. 98. v. 5. S. August. vpon that pla [...] his feete. By which footstoole S. Augustine vnderstandeth the fleshe or bodie of our sauiour Christ and saith, Because he walked here in fleshe, and gaue the same fleshe to vs to be eaten for our Saluation: and no man eateth that fleshe vnless he first adore it, it is foūde howe the footstoole of our lord is adored.

Certes he that acknowledgeth our sauiour Christ truly present in the B. Sacrament and yet thinketh him not worthie of Adoration is more sensless and vnthankfull then that vngratfull kaytiff that seeinge his grations soueraigne cōming to visit him in his vile cottage, should thinke him less honorable for suche exceeding grace and fauoure.

Protestantes positions.

In the holy Eucharist the true [Page 93] body and blood of our sauiou [...] Christ is not, truly, really an [...] substantially, but in figure only 2 The body of Christ is not i [...] the Eucharist by transubstantiatione.

3 He ys not to be adored in the Eucharist.

OF COMMVNION vnder one kinde.

Catholique positions. 1.

IT is no where forbidden i [...] holy scripture to minister the holy communion to lay personnes vnder one Kinde onely. This Positione is clear no such prohibitione appearing in the scripture. And yf the Protestātes growndes of beleeuinge nothinge but what is proued by scripture were true; would sufficiently warrant the practise of the Roman [Page 94] churche in this poynt. But [...]urther.

It is no where commaunded [...] holy scripture to giue the holy [...]ommunion vnder both kindes [...]o the laye people. This Posision ys also cleare no such commaundement anie where appearinge. For that which is sayd: doe Luc ca. 22. v. 19. [...]his for remembrance of me: is spokē onely of the kinde of bread: and therfore doth well prouue the contraire: S. Paule in deed1 Corin. cap. 11. [...]ddeth it to both kindes: therby also declaringe this holy mysterie taken ether under both or one kinde, to be a memoriall of Christ, and his passione: and therfore doth rather proue the Catholique Roman practice, then anie waye disproue yt. Thoughe these wordes, doe rather giue power and auctoritie to the Apostles & priestes, to consecrate and offer the vnbloody sacrifice here instituted [Page 95] and offered by our sauiou [...] Christ: then import anie commaundement of ministringe th [...] same to the laye people vnde [...] both kindes. And this shal appeare more euidently by tha [...] which followeth.

Catholique position.

The Catholique Roman churche doth not anie wronge or iniurie to the lay people, ministringe vnto them the holy Eucharist vnder one kinde onely, They receauinge the same benefit by one that they should do by bothe: christs bodie & bloodIo: cap. 6. from the 53. smasorvvard. beinge whole in eache.

Proofe.

He that saythe vnless you eate the fleshe of the sonn of man and drinke his bloode you shall not haue life in you saithe also. He that eatethe me the same also shall liue by me. And agayne: he that eateth of this bread shall liue foreuer. And he that sayth; he that eateeth [Page 96] my flesh and drinketh my blood, abideth in me and I in him: The same also sayth, the bread that I wil giue is my fleshe forthe life of the wolrde. And he that sayth, he that eateth my fleshe and drinketh my blood hath life euerlastinge. The same sayth, he that eateth this bread shall liue for euer. All these are the sayinges of our sauiour Christ in on & the same hapter of S. Ihon, where if we say with most Catholique Docteurs that he speaketh of the holy Sacrament Sacramentally receaued it is manifest, that he ascribeth the same effect and vertu to one kinde that he doth to both. And therfore can they haue noe wrō ge done them, that for most iust causes haue it ministered vnder one kinde onely. But yf we saye with the Protestantes that here is no speache of sacramētall eatinge of Christ his body: thē is there noe difficultie in theyr cheest [Page 97] argument, which is grounde vpon the first wordes alleadge in this proof.

2.

The were perseueringe in the doctrin [...] Actes cap. 2. vs. 42. of the Apostles, and in the communication of the breakeing of bread & prai [...] Loe here communion vnder on [...] kinde. For this breakinge o [...] bread was the ministringe of th [...] holy sacrament. Agayne.

And the first of the Sabothe wh [...] Actes cap 20. v. 7. Epistlo. 86. to Cass [...]la. we were assembled to break [...] bread [...] This S. Augustine vnderstand et [...] of breakinge bread, as in the Sacramēt of Christ his body. so that it appearethe the practice of the Apostles to minister the Sacrament to the people in one kinde onely.

Protestant Position.

1 It is forbidden in holy Scripture to giue the holy communion to the lay people vnder one kinde onely.
2 It is commaunded in holy Scripture [Page 98] to giue the holy cōmunion to the lay people vnder both Kindes.

The lay people haue wronge done them, in that they are a bridged of the Sacrament vnder both Kindes: therby receauinge less benefit then yf they receaued it vnder bothe.

OF THE SACRIFICE of the Mass

Catholique Position.

THere is in the newe lawe a Sacrifice; truly and properly so called to wit the holy mass wherin is offered the body and blood of Christ.

Proofe 1.

Our Sauiour Christ gaue Power and commaundement to his Apostles and all Preistes to doe that which he did in his last supper: [Page 99] Sayinge doe this for commemoration Lue. cap. 22. v. 19. 1 cor in: cap. 11. v. 23. of me. But our sauiour Christ in his last supper sacrificed his body and blood vnder the formes of bread and wine: therfore the Apostles and all preistes haue now power and commaundement to offer the same sacrifice, which is not done but in the holy Mass. That our sauiour Christ sacrificed in his last supper is proued thus. Christ was, and is, for euer to the ende of the world a preist accordinge to the order of Melchisedeche, whose priesthoodPsal 109 cōsisted in offering bread & wine Melchisedech kinge of Salem bringing Genesis. cap. 14. v. 18. forth bread and wine for he was the Preist of god most highe: therfore it is euident tha tour Sauiour was to offer some tyme in the same forme, which he neuer did but in his last supper where though he offered his body and blood, sayinge, this is my body wich shalbe giuen for you [Page 100] this is my blood which shalbe shed for you, yet did he performe this vnder the forme of bread and wine, accordinge to the rite or vse of Melchisedeche his sacrifice.

2.

I haue no will in you sayth the lorde Mala. chie. cap. 1. v. 1. of hostes: and gift I will not receaue of your hand. For from the riseinge of the sunne euen to the goeinge downe, great is my name amonge the gentiles, and in euerie place there is sacrificinge, & there is offered to my name a cleane oblation. This prophecie is not fulfilled but by the sacrifice of the mass. This is the sacrifice (sayth S. Augustine)Deciuie. dei lib. 18. câp. 35. by the Preisthoode of Christ accordinge to the order of Melchisedech: seeinge we now see it to be offered to god in all places from the riseinge of the sunn vnto the settinge therof. And many other fathers in like sorte. whose wordes we canot here rehearse studyinge to be breif.

But for the Doctrine of the [Page 101] most auncient fathers in this point I will taKe the confessioneTrue reformatiō of the▪ churche. of Caluin. Saiynge thus; It is an vsuall thinge with these knaues [soe modest is this newe Apostles.] to rake together whatsoeuer ys vitiouse in the fathers. Therfore when they obiect the place of malachi to be expoūded by Ireneus of the sacrifice of the Masse The offeringe of Melchisedech to be see handled of Athanasius, Ambros, Augustin, Arnobius, it is breifly answered, the same writers else where to interpret also bread the body of Christ, but so ridiculusly that reason, and truth causeth vs to dissent. Thus M. Caluin, but whether he, be not ridiculus rather then these fathers lett the indiffrent reader iudge.

Protestantes Position.

In the newe lawe is there not anie sacrifice truly and properly: nether is the mass à sacrifice of the body and bloode of our sauiour Christ.

[Page 102]

OF CONFIRMAtion.

Catholique position.

COnfirmatiō as it is practised in the Catholique Roman churche is truly and properly a Sacrament of the newe lawe.

Proofe.

It is a sensible signe giueinge grace: therfore a Sacrament. Actes cap. 8. v. 20.

Then did they impose theyr handes vpon them, and they receaued the holy ghost wherof sayth S. Cyprian: They that in Samaria were baptised of PhilipEpistle. 73. to Iubai. because they had lawfull and Ecclesiasticall baptisme, ought not to be baptisedanie more: But onely that which wā ted, was done by Peter and Iohn; to witt, that by prayers made for them, & impositione of handes the holy ghost might be powred vpon them; which now also is done with vs. that they which [Page 104] in the churche are baptised, by the rulers of the churche offered, and by our prayers and imposition of handes receaue the holy ghost, and be signed with our lordes seale. Agayne.

It is to little purpose to impose handesEpistle. 72 vpon thē to receaue the holy ghost, vnless they receaue the churches baptisme. For then may they be fully sanctified, and be the Children of God, if they be born by bothe Sacramentes.

And S. Augustine: the SacramentAgaynst the letters of Petilian lib. 2. cap 104. of Chrisme in the kinde of visible seales is sacred and holy, euen as Baptisme it self.

Protestant Position.

Confirmation as it is practised in the Romā churche, is not truly & properly a Sacrament of the newe lawe.

Of Pennance.

Catholique Positions. 1.

Pennance consisting of contrition, confession, and satisfaction of the penitent, and absolution of [Page 105] the preist is truly and properly a Sacrament of the newe lawe.

Proofe.

It is a visible signe or ceremonie as appearthe by the confession of the penitent and absolution of the preist: it remitte the synnes & therfore giueth grace.

Receaue you the holy ghost; whose sinnesIohn. cap 20. v. 23. you shall forgiue they are forgiuen them: And whose sinnes you shall retaine thei are retained. Of this power of remittinge synnes S. Chrisostome saythe thus. For they that dwellLib. 3. de Sacer. dotio: one the earthe that conuers in it, to them is cōmission giuen to dispense those thinges that are in heauen, to them is it giuen to haue the power which god would not to be giuen nether to Angells nor Archangells. For nether to them was it sayd, what soeuer you shall bynde in earthe shall be bound in heauen and whatsoeuer you shale lose in earth shall belosed in heauē. The earthly Princes in deede haue also powre to binde but, the [Page 106] bodies onely: but that bonde of preistes which I speake of, toucheth the ve [...] s [...]ule it self, & reacheth euen to the heauenes: in so much that whatsoeuer t [...] preistes shall doe be neathe; the self sa [...] god doth ratifie aboue, and the sentence [...] the seruantes▪ the lord doth confirme. F [...] in deed what ells is this, thē that the power of all heauenly thinges is graunted them of god? whose sinnes soeuer (saith he) you shall retaine, thei are retaine [...] what power I beseeche you can be greater then this?

Haueinge thus proued the power of preistes to remit synnes▪ And the protestantes confessing [...] contrition, which they call repentance: it remaynethe, that I proue the other two partes of Pennance to wit confession and satisfaction.

[Page 107]

OF CONFESsione.

Catholique position.

OF the power of retayning (that is not remittinge) of synnes giuen to preistes followeth the necessitie of confession of all synnes. For if on the one side, the synnes retayned and not remitted by Preistes vpon earthe be retayned and not remitted in heauen, as is manifest by our Sauioures owne wordes; and yf on the other side, the priest cannot remitt the synne vnless he knowe it, as is manifest he cannot: nor cā he know it vnless it be towlde him: it followeth necessarilie, that he that will haue his synnes remited, must by his owne confessione make them knowne vnto [Page 108] him, to whome god hath giuen power to remitt them.

Confession was practised in the Apostles tymes as appear theActes cap. 19 v. 18. for manie of them that beleeued came confessinge and declaringe their deedes. It is also probable that S. Iames speaketh of this Sacramētall confession when he sayth: Confess your sinnes one to another. for soe dothIames. cap. 5. v. 16 Origen homilie 2. vpon. leuiticus. Origen vnderstand it saying. There is a seauen the kinde of remissione of sinnes, though verie hard and laboursome when the sinner washeth his bedd with teares & they are made his bread both daie and night: and when he is not ashamed to declare his sinne to the Priest of our lorde, and to seeke remedie accordinge to him which saithe: I haue saide I will pronounce my iniustice against my selfe to our lord, and thou hast remitted the impietie of mine hart. In whom also that is fullfilled which the Apostle saith: yf anie be sick lett him bring in the preistes of the churche [Page 109] and yf he be in sinne they shall bere mitted to him.

The iudgement of the auncient churche is soe clere in this point of confession, that Mr. Fulke (a most piuishe enimie to all Catholique Doctrine) is compelled, by the multitude of most clere testimonies of the auncient fathers to cōfess, that it is expedient some tymes: in these wordes. That it is Vpon th 20. cap. of s. Iohn Sect S. [...]ovvardes the ende. expedient in some cases for men to confess theyr sinnes to theyre pastoure, we deny not.

OF SATISFACction.

Catholique position. 3.

THe guilt of the sinne beinge remytted, the payne due therfore is not alwayes so pardoned, but that often tymes, ther remayneth a temporall payne to [Page 110] be suffered for it, ether here in this life, or els in purgatorie.

Proofe. 1.

Forgiue I beseche thee the sinne of thisNūb cap 14. v. 20. 21. thy people, accordinge to the greatness of thy mercie, as thou hast beene propitiouse to them since their goeinge out from Egipt vnto this place. And our lord said I haue forgiuen it accordinge to thy worde: liue I and the whole earth shal be replenished with the glorie of our lord. But yet all the men that haue seene my maiestie, and the signes that I haue done in Egipt and in the wilderness, and haue tempted me nowe tenn tymes nether haue obeied my voice they shall not see the lande for which I swore to their fathers: nether shall anie of them that haue detracted me behould it.

The like is recorded of Moyses Deuter: cap. 32. v. 49▪ and of Aaron. Nūbers cap. 20. v. 23. yet noe man doubteth but the sinn for which they were punished was forgiuuen them before [Page 111] theyre deathe,

Dauid sayd to Nathā I haue synned2. of kinges cap. 12. v. 13. 14. to our lord: And Nathan sayd to Dauid our lord also hath taken away thy Syn thou shalt not dye: Neuertheless because thou hast made the ennimies of our lord to blaspheme, for this thing the sonn that is borne to thee dyinge shall die.

Catholique position.

This temporall payne remayning after the guilt of the sinne is remitted, may be redeemed by good workes; as by fastinge prayer, Almes and the like, which therfore are truly called satisfactorie.

Proofe. 1.

If I shall shut heauen, and reane fall 2. of Paralip. cap. 7. v. 13. 14. not, & shall bid & cōmaunde locustes to deuoure the lande and shall send Pestilence into my People: And my poeple beinge conuerted vpon whom my name is inuocated shall doe pennance from theire most wicked wayes: I also will heare from heauen & will be propitious [Page 112] to theyr sinnes, and will saue their land.

2.

O kinge lett me counsell thee and redeeme Daniell. cap. 4. v. 24. thy sinnes with almes & thy iniquities with the mercies of the poore.

3.

Therfore are there amonge you manie 1. Corī. cap. 11. v. 30. 31. weake and feeble and manie sleepe. But yf we did iudge ourselues we should not be iudged: that is yf we punishe or chastice our selues, we should not be chastised of god, for our synnes remitted, for of such the Apostle speaketh as is manifest by the vers followinge But whiles we are indged of our lord we are chastised, that with this world we be not damned.

Catholique Positions. 5.

workes done for the satisfactiō of the temporall payne remayning after the sinne be pardoned, do no way derogate from the satisfaction of christ his passion.

[Page 113]

Proofe. 1.

I Paule, whoe nowe reioyce in sufferinge Collosē. cap. 1. v. 24. for you and doe accomplishe those things that want of the passiones of Christ in my fleshe, for his body which is the churche.

2.

we are heires truly of god, and coheyresRoman. cap. 8. v. 17. of Christ yet yf we suffer with him that we may be gloriffied which him. Loe here our sufferinge at least a condition necessarie for our glorification.

3.

To him that is such an one this rebuke 2. Cor. cap. 2. v. 6. sufficeth that is geuen of many: where S. Paule speaketh of the Pēnance enioyned vpon the incestious Corinthiane.

Doe Pennance sayth S. Iohn Baptist Mathe. cap. 3. v. 2. and by his life and example shewed what pennance he spake of: And agayne: yeeld therfore fruit worthy of Pennance.

[Page 114] But Zacheus standinge sayd to our lord Luc. 19. vs. 8. Behould the half of my goodes I giue to the poore: and yf I haue defrauded anie man of anie thing, I restore fowre fould.

The doctrine and practise of the auncient churche thouchingCenturie. 3. coll. 127 Satisfaction, is confessed by the Centuristes in these wordes: The life of those that confessed lesser sinnes was considered, & iudged whether they had done iust pennance, as appreareth by Ciprian lib. 3. epistle 16. and that satisfaction was accustomed to be imposed vpon them according to the quantitie of the fault appearethe by his S. sermone de lapsis. Tertuliane also mentioneth the same in his booke of Pennance.

[Page 115]

OF INDVL. gences.

Catholique position.

THere is in the churche of God power to giue Indulgences, or graunte pardonnes: that is to remitt and pardonne parte or all the temporall payne, pennance, or punishment which (for the most parte) remayneth to be performed, or suffered, for the satis-faction af the sinne after the guilte of the synn be taken awaye.

Proofe.

To the will I giue the keis of the kingdome Matth. cap. 16. v. 19. 6. Mat. ca. 18. v 18 2. Cori. cap. 2. v. 10. of heauen and what soeuer thou shalt lose in earthe shalbe also losed in the heauens. And the same repeated agayne to all the Apostles, in another place. This power is practised by S. Paule, whom you haue [Page 116] pardonned anie [...]ing. I also. Formy self also that which I pardoned yf I pardoned anithing for you in the personne of Christ. Loe here S. Paule at the prayer of others, pardoned and assoyled of mere mercie and grace, the incestu ouse corinthiane, of the rest of his Pennance, which with out the same pardone, he was boūde to haue performed, though his sinn was already forgiuen him,

Protestant Positions. 1.

Pennance, consistinge of contrition confession, and satisfaction of the penitent, and absolution of the preist, is not truly & properly, à Sacrament of the newe lawe.

2. It is not necessarie for the penitent to confess all his synnes: or that cōfession is not necessarie for obtaynīg remissiō of our synnes.

3. The guilt of the synn being pardonned there remainethe no temporall payne to be suffered, or other satisfaction to be made, [Page 117] ther in this life or in the next.

[...], The temporall payne re [...]ayning cannot be redeemed [...]y anie workes: nor are there [...]nie satisfactorie workes.

[...] ▪ workes done for Satisfaction [...]or synn, or for the payne due to [...]t, doe derogate from the satifaction of our Sauiours passion.

[...]. There is not in the churche of Christ anie power to giue indulgence, or graunte pardon of anie parte of the the temporall payne, or pennance to be performed after the guilt of the synn be pardoned, and remitted.

[Page 118]

OF HOLY ORders.

Catholique position.

HOly orders wherby power is giuen both to consecrate the true body of Christ as the catholique church doth beliue: & also to minister other Sacraments in the churche (which is the mysticall body of Christ) & to exercise other ecclesiasticall functiones is truly and properly a Sacrament of the newe lawe.

Proofe.

Holy order is giuen by a visible or sensible signe with the effect of grace: therfore properly a Sacrament.

Proofe. 1.

Neglect not the grace that is in thee:1. Tim. cap. 4. v. 14. which is giuen thee by prophecie with imposition of the handes of preisthoode. [Page 119] [...]gayne.

2.

I admonishe thee that thou resuseitate2. Tim. 1. v. 6. he grace of god which is in thee by the [...]mposition of my handes. Further.

3.

Then they fasting and praying and imposing Act. ca. 13. v. 6. handes vpon them dismissed them S. Ambrose vpon the wordes before cited out of the first to Timothee 4. sayth thus. The imposition of handes is mysticall wordes where with the elect is confirmed to this worke receauing auctoritie (his conscience bearing witnes) that he may be bould in our lorde steede to offer sacrifice to god.

M. Bilson proueth by the auctoritiePerpetuall gournment pag. 10. of Caluin, holy orders, or creating ministers (as he tearmeth it) to be a Sacrament: which Caluin doth not only affirme, but proue (if the other cite him truly) by these reasones: because it is a visible signe, with grace.

[Page 120]

Protestans positions.

Holy orders wherby power i [...] giuē to minister other Sacramēt [...] and exercise other ecclesiasticall functiones is not properly & truly a Sacrament of the newe lawe.

OF EXTREAME vnctione.

THe anoylinge of the sicke with the forme of wordes ioyned ther with, vsed in the Catholique Roman churche, is truly and properly a Sacrament of the newe lawe.

Proofe.

It is a sensible signe with the effect of inuisible grace, therfore properly a Sacrament.

Proofe 1.

Is anie man sicke amonge you let him bring in the priestes of the churche and let them praye ouer him anoyleing [Page 121] [...]im with oyle in the name of our lord: Loe here the externall signe, And [...]he prayers of fayth shall saue the sick: [...]nd our lord shall lift him vp: and if hee [...]e in sinnes thei shall be remitted to him: Loe here the internall grace of which S. Chrisostome saythe [...]hus: They [to witt preistes] haue auctoritie to forgiue sinnes; not only when they regenerate vs but after wardes also. For, is anie sick amonge you, [...]aith the Apostle let him bringe in the Preistes &c.

Protestantes position.

The anoyleinge of the sick with the forme of wordes adioyned, vsed in the Romane churche, is not properly a Sacrament of the newe lawe.

[Page 122]

OF MATRImonie.

MAtrimonie contracted betwixte christianes is not a bare ciuill contract, but truly & properly a Sacramēt of the newe lawe.

Proofe.

It is a Symbole or signe of a holy thing with the effect of grace therfore a Sacrament.

For this cause shall man leaue his father Ephe. 5. v. cap. 31. & mother & shall cleaue to his wife, & they shal be two in one fleshe. This is a great Sacrament, I speake in Christ & in the churche. Note that Catholique auctores vrge not this worde Sacrament to proue that matrimonie is properly a Sacramēt: but to proue it a holy signe, or a signe of a holy thing; and therfore not a mere ciuill contract, and this doth the text euidently importe: [Page 123] declareing that the ioining together of mā & woman, as it is vsed in Christ his church is a Symbole or signe, of the inseparable vnione, & āmitie of Christ & his churche. The effect of grace in this Sacrament, is also shewed by the same wordes. For matrimonie is not onely a signe of the vnione of Christe, and the churche, in conformitie of nature, but also by spirituall charitie wher with Christ loued his churche, & gouerneth it holily, & the church doth inseperably adhere vnto Christ by faythe, hope, & charitie, and is subiect to him by obediēce: which spirituall vnione mariage cannot signifie, vnles there be betwixt man and wife a spirituall vnione of mindes beside the ciuil contract: and therfore the Apostle doth warne, that In the sam [...] cap v. 24. 25. husbandes should loue theyre wiues as Christ doth his churche, and that wiues [Page 124] should obaye theyre husbandes as [...] churche doth Christ.

S. Augustine to omit other fathersDe bono coniugali cop. 18 saythe thus of this Sacrament. In the mariage of our people [meaninge Christianes] the holiness of the Sacrament is of more worth [...] thē the fertilitie of the wombe Agayne.

The good of mariage in all natione [...] The same booke cap. p. 4. and men is in the cause of procreation and fayth of chastitie: but for as mu [...] as pertaynethe the people of god, it is [...] in the holines of the Sacrament. which places besides others manifestly shewe that he speakethe of a Sacrament properly, for els these sayinges were not true.

Protestant Position.

Matrimonie contracted betwixt Christianes, is but a bare ciuill contract: and not anie Sacrament properlye.

[Page 125]

OF THE EFFECT OF the Sacraments.

Catholique Position. 1.

THe Sacrament of Baptisme as it is a Sacrament of the [...]ewe lawe (& therfore all the Sacramēts of the newe lawe) giueth grace ex opere operato, or of the worke it self, or is the true cause of grace in those that receaue it worthilie, which is to giue grace ex opere operato: or of the worke wrought, and is not onely a signe, or a seale of godes good will to vs, or a bare meanes to stir fayth vp in vs, as the preaching of the Gospell is.

Proofe. 1.

Vnless man be borne agayne of waterIohn cap 3. v. 5 and the spirit he cannot enter▪ into the kingdome of god. Loe here our regeneration [Page 126] ascribed to Baptism as to a true cause.

2.

Doe pennance and be euerie one of [...] Actes cap. 2. v. 32. baptised in the n [...]me of Iesus, Christ. [...] remissiō of your sinnes: Loehere remission of sinnes atributed to baptisme as to a true cause: as yf one should saye, take medecin for your health. The like or moreActes cap. 22. v. 17. playne is that Rise vp and be baptised, and washe away thy sinnes inuocating his name.

3.

Not by the workes of iustice which wee did but according to his mercie h [...] Titus cap. 3. v. [...] ▪ hath saued vs by the lauer of regeneration and renouation of the holy ghost. Loe here wee are saued by baptisme.

4.

wherunto Baptisme being of the like1. Petri: cap. 3. v. 21. forme now saueth you also As Noë (saythe S. Augustine) with his, was deliuered by the w [...]t [...]r [...]nd the woode. So the family of Christ by baptisme signed [Page 127] w [...]th the p [...]ssion on the Crosse.Lib. 12 against fausius cap. 14.

Protestantes position.

Nether baptisme, nor the other Sacramentes of the newe lawe giue grace as cause therof, but are onely signes of gods good will towardes vs, or meanes to stire vp faythe in vs.

CHARACTER.

Catholique position.

THe Sacrament of Baptisme Confirmation and orders; (besides the grace which they giue) doe make and leaue a signe or seale in the soule of the receauer which after S. Augustine is ordinarily called a Character.

Proofe.2. Cor. cap. 1. v. 21. 22.

And he that confirmethe vs with you in Christ, and that hath anoynted [Page 127] vs, god, whoe also hath sealed vs. of S. Augustines Doctrine cōcerninge this matter M. Fulke sayth thus S. Augustin doth righely conuince theVpon the 2. to Cor. cap. 1. Scr. 7. Douatistes, that the Sacrament of Baptisme ought not to be reiterated, because it is the Scale or character of regeneration, which beinge once giuen, by godes ordinance is not to be repeated; the like he sayth of ordination.

Protestans positions.

Nether Baptisme nor anie other Sacrament of the new lawe doe leaue anie signe, mark or character in the soule of the receauer.

[Page 128]

THE 13. CONTROVERsie; Of Iustification.

Catholique positions.

IVstification is the translation of sinners from the state of sinne vnto the state of grace, and adoptione of the Childrē of God: and therfore consisteth not in the bare remission of synnes, but in true sanctification and renouation of spirit.

Proofe.Colloss: cap. 1. v. 12. 13.

Giuing thankes to god and the father whoe hath made vs worthye vnto the parte of the lott of the saintes in the ligtht whoe hath deliuered vs frō the power of darkeness, and hath translated vs, into the kingdome of the sonn of his loue.De N [...]. & oncu. lib. 1. cap. 20.

The diligent reader may see S. Augustine, alleadging this place in the same sence.

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2.Gallatas cap. 4. v. 4. 5.

God sent his sonn made of a woman, made vnder the lawe. That he might redeeme thē that were vnder the lawe, that wee might receaue the adoption of sonnes.

3.

He hath saued vs by the lauer of regeneration Tit cap. 3. v. 5. 6. & renouatiō of the holy ghost, whome he hath powred vpon vs abundantly by Christ Iesus our sauioure.

4.

Nor theeues, nor couetouse, nor drunkards nor raylers, nor extortioners shall1. Cor. cap. 6. v. 10. 11. possess the kingdome of god.

And these thinges certes you were, but nowe you are washed but now you are sanctified, but now you are iustified, in the name of our lord Iesus Christ, and in the spirit of our god.

5.

Lay you away accordinge to the ould conuersation the owld man, which isEphesios cap. 4. v. 22. 23. 24. corrupted according to the desires of erroure: And be renewed in the spirit of [Page 131] your mynde: and put on the new man which according to god is created in iustice and helines of truthe.

Behould (sayth S. Augustine) Degene. ad l [...]t. lib 6. cap. 26 & 27. what Adam lost by sin [...]e, in that therfore we are renewed, according to that which Adam lost that is according to the spirit of our minde.

Spoyling our selues of the owld manColoss. cap. 3. v. 9. 10. with his actes: And doeing on the newe, him that is renewed vnto knowledge according to the image of him that created hym.

This image (sayth S. Augustine) In the place last cited. imprinted in the spirit of our minde Adā lost by sinn which we receaue by the grace of iustice.

Catholique position. 2.

Synn is not onely couered, or not imputed by iustification, but it is washed, purged, and quite taken away.

Ezechiel cap. 36. v. 2 [...].Proofe. 1.

I will power out vpon you cleane water [Page 131] and you shalbe clensed from all your contaminationes.

2.Psalme 50. v. 9.

Thou shalt sprincle me with hysope and I shalbe clensed, thou shalt washe me, and I shalbe made whiter then snowe.

3.Psalme. 102. v.

As farr as the cast is distant from the west: hath he made our iniquities farr from vs.

4.Iohn. cap. 1. v. 29.

Behould the lambe of god, behould him that take the awaye the sinn of the world.

5.Actes. cap. 3. v. 19. 1. Iohn cap. 1. v. 7.

Be penitent therfore and conuert, that your sinnes may be put out.

But yf we walk in the light as he also is in the light: we haue societie one toward another, and the blo [...]de of Iesus Christ his sonn clensethe vs from all sinn.

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OF CONCVPIScence.

Caetholique position.

THat rebellion or concupiscence of the fleshe which remay nethe in man after Baptisme, is not properly sinne of it self, or with out the free consent of the will.

Proofe.Iames. cap. 1. v. 15.

Concupiscence when it hath conceaued bringe the forth sinn: therfore of it self is it not sinn. As S. Augustine playnly prooueth by these wordesAgainst Iuliane. lib 6. cap. 5. sayinge: when concupiscence hath conceaued it bringeth forth sinn: verely in these wordes, that which is brought forth, is distinguished from that which bringeth forth: that which bringethe forth is cōcupiscēce that which is brought forth is sinn: but concupisence doth not bring forth vnless it haue conceaued, it conceaueth not vnless it hath allured, [Page 134] that is vnless it hath obtayned the assent of the will to doe euill.

There is nowe therfore noe damnation to thē that are in Christ Iesus, that walke Romanes cap 8. v. 1. Roma. cap. 7. not according to the fleshe.

S. Paule calleth it sinn because it his the roote, cause, matter, and also the effect of sinn.

As likewise the golden calfe made by the people of Israell isDeutrono. cap. 9. v. 21. called sinn, because, it was the cause, and effect of sinn.

Our sauiour also is called sinn, because he was the Host & oblation2. Cor. cap. 5. v. 21 for sinn.

Catholique position.

Asynner is not iustified, that is, clensed from sinn, made iust, holy, and the child of god▪ all which are effected by iustification) by the externall iustice of Christ imputed vnto him: but by internall grace truely receaued and inherent with in him.

Proofe.
1.

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The holy scripture playnly testifiethe that there is a grace which Romanes cap. 8. v. 11. is the spirit of god dwelling with in vs: yf the spirit of him that raysed vp Iesus from the dead dwell in you, he that raysed vp Iesus Christ, from the dead, shall quicken also your mortall bodyes, because of his spirit dwellinge in you.

2.

which is the life of our spirit: Romanes cap. 8. v. 9. 10. you are not in the fleshe but in the spirit, yet yf the spirit of god dwell in you. But if anie man haue not the spirit of Christ, the same is not his. But if christ be in you the bodie in deed is dead because of sinn, but the spirit liueth because of iustification.

3.

which is the circumcision ofRoman [...] cap. 2. v. 29. the hart in spirit. Not that which is in open shew, in the fleshe, is circumcision, but the circumcisione of the barte in spirit, not in the letter who [...]e prayse is not of [Page 136] god. The circumcision of the hart sayth▪ De Spi [...]it [...] & litera cap. 8. S. Augustine, is the will, pure from all vnlawfull cōcupiscence, which is not made by the teaching & threating letter, but by the helping and healing spirit.

4.

which is a scripture or writing2. Cor. cap. 3. v. 3. made in our hartes. Being manifested that you are the epistle of Christ ministred by vs, and written not with inke, but with the spirit of the liuing god: not in tables of stone but in the hart, where vnto S. Augustine alluding saythe. By the grace wherby we are freely iustified, iustice which was blotted out by sinn, is written in the interriour man renued.

5.

which is powered out abundantly Titus. c. 3. v. 5. 6. vpon vs: he hath saued vs by the lauer of regeneration, and renouation of the holy ghost whom he hath powered vpon vs abundantly by Iesus Christ, our [Page 137] sauiour.

6.

which is powered forthe in ourRomaues cap. 5. v. 5. hartes: And hope confoundeth not because the charitie of god is powered forthe in our hartes, by the holy ghost which is giuen to vs. wherupon S. Augustin saythe, the charitie of god is sayd to be powered forth in our hartes not that by which he loueth vs: but that by which he makethDespiritu & litera cap. 32. vs louers of hī as the iustice of god is sayd that wherby we are made iust by his gift.

And not to be ouer prolix in this point. which maketh vs the. 1. Cor. cap. 3. v. 16. temple of god. Gala. c. 6. v. 15 A newe creature. 2. [...] Petri. c. 1. v. 4. makethe vs pertakers of his diuine nature. Gala. 3. v. 27. wherby wee put vpon vs Christ. Ephe. cap. 3. v. 14. which is a pleadg of our inheritance, and the. [...] Iohn cap. 3. v. 9. seede of god a [...]yd [...]ge in vs, with other such like: lett now the indifferent reader iudge, whether this grace wherof all these things are sayd is not truly with [Page 138] in vs: but being in our sauiou [...] Christ, is but onely imputed to vs.

Catholique position.

It is not onely faythe that worketh in vs remission of sinnes, & the adoption of the children of god, or to saye the same in other wordes, it is not onely faythe that doth iustifie vs.

Proofe. 1.1. Cor. cap. 13. v. 2. Tom: 7. concio de gest [...] [...]ū Emerito ante medium.

If I should haue all faythe, so that I could remoue mount [...]ynes, and haue not charitie I am nothinge: wher vpon S▪ Augustine excellently saythe, what [...] man would say, Prophecie is nothing? These thinges are not nothing: but wh [...]lst I haue these greate thinges, yf I haue not charitie I ā nothing, these are great thinges, and I haue great thinges, and I am nothinge, yf I haue not charitie, by which these greate thinges doe profitt me. If I haue not char [...]t [...]e these thinges may be in me (note these wordes) but they can not [Page 139] [...]rofitt me.

2.The same. cap. v. 13.

Now there remayne faythe, hope, charitie these three, but the greatest of these is charitie. Therfore doubtless doth it saue & iustifi rather then fayth.

3.Iames. [...]. 2. v. 20.

wilt thou knowe O Vayne man, that faythe with out workes is idle? yf idle, therfore it alone doth not iustifie.

4.Same. [...]. v. 24.

Doe you see that by workes a man is iustified and not by faythe onely?

5.

For euen as the body withoutSame ca. v. 26. the Spirit is dead, soe also faythe with out wotkes is dead.

6.

In Christ Iesus nether circoncisionGalatas. cap. 5. v. 6. auaylethe ought, nor prepuce: but fayth working by charitie.

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7.

The ende of the precept is charitie 1. Timo. cap. 1. v. 5. from a pure hart, and a good conscience & a fayth not fayned. The ende, that is the accomplishment and perfection of the lawe or commaundement being charitie, certes with out it we cannot be iust nor iustified.

Goe yee away from me you cursed into eternall fier &c. for. I was hungryeMathe. cap. 25. v. 41. de fide et operi (bus). cap. 15 and you gaue me not to eate. Hee doth not blame them sayth S. Augustine that they did not beliue in him, but because they did not good workes.

If thou wilt enter into life keepe the commandements. I see not sayth S. Augustine [...] De fide & operi. cap. 15 why Christ should say yf thou wilt haue life euerlastinge, keepe the commandements: yf whith out obseruinge them, by onely fayth one might be saved.

Protestantes positions

1. Iustification is onely the remission of synn with out renouation [Page 141] of spirit, or interioure sanctification.
2. By iustification sinn is onely couered, or not imputed, and not whashed or quite taken away.
3. Concupiscence of it self. and with out the consent of the will is properly a synn:
4. Synners are instified by the onely imbutation of Christ his iustice and not by anie internall grace or iustice receaued, or inherent with in them.
5. It is onely fayth that iustifiethe.

Catholique position.

True faythe, or iustice once had may be lost.

Proofe. 1.

For they vpon the rocke: such as Luk. 8. cap. 13. when they heare, whith ioye receaue the word: and these haue noe rootes because for a tyme the beleeue and in time of temptation they reuoult.

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2.

Haueing faythe, and good conscience, 1. Timo. cap. 1. v. 19. which certayne repelling, haue made shipwrake about the faythe.

3.

The roote of all euills is conetousness: 1. Timo cap. 6 v. 10. & vc 21. which certayne desiering haue erred frō the faythe.

4.

They went out from vs: but1. Iohn: cap. 2. v. 19 they were not of vs: not because they dissembled iustice but because they perseuered not in iustice, sayth S. Augustine, de correp: & gratia cap. 9.

Protestantes Position.

True faythe, or iustice, once had can neuer be lost.

Catholique Position.

whith out particuler reuelation no man in particuler is so certayne of his iustification or saluation, that he may not iustly feare▪ the contrarie.

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Proofe. 1.

Thou by faythe doest stand beRomanes ca [...]. 11. v 20. 1. Cor. cap. 4. v. 4. not to hihgly wise but feare.

2.

I am not guiltie in conscience of anie thing: but I am not iustified herein, but he that iudgethe me is our lord.

3.

I chastise my body, and bring it1. Cor. cap. 9. g. v. 27. into seruitude lest perhappes when I haue preached to others, my self become reprobate.

4.

He that thinketh himself to1 Cor. cap. 10. v. 12. stād, lett him take heed lest he fall.

Man knoweth not whether he be worthie of loue or hatred but all things are reserued vncertayn for the tyme to come.

wherefore S. Augustine saytheDe correptione & [...]rat. cap. 13. thus what one amonge the faythfull, soe longe as he liueth in this mortallitie can presume that [Page 144] he is of the number of the predestinate? For it is needfull that this should be hidden here: where hautiness is soe to be taken heede of, that euen soe great an Apostle2. Cor. cap. 12 was to be buffited by the Angell of satan, lest he should be puffed vpp.

Protestantes position.

Euerie faithfull beliuer ought to be soe assured of his iustification or saluation, that he should be with out feare of the contrarie.

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THE 14. CONTROuersie Of good workes.

Catholique position.

GOod workes done in the state of grace are meritorious of life euerlasting.

Proofe. 1.

Come yee blessed of my fatherMatthe. cap. 25 v. 34. possess the kingdōe prepared for you from the foundation of the world. For I was an hungred and you gaue me to eate, I was a thirst and you gaue me to drinke. &c.

Come yee blessed of mi father saythe Vpon the Psalme 49. S. Augustine, receaue, receaue what? a kindome: For what? I was hungrye and you gaue me to eate: what is so cheape, what soe earthly, as to giue bread to the hungrye? so much is the kingdome [Page 146] of heauen, worthe.

2.

I haue fought a good fight I2. Timo. cap. v. 7. haue kept the faythe, concerning the rest, there is laid vp for me [...] crowne of iustice, which our lord will render to me in that daye a iust iudge. Vpon which wordes most excellently sayth S. Augustine, explicating both the necessitie of grace that wee may merit, and the iustice of reward due to merit. To whom sayth he should the De gratia & libero arbitrio cap. 6. iust iudge render a crowne, yf the mercifull father had not giuen grace? & howe should there be a crowne of iustices, vnless grace which doth iustifie the wicked had gone before?

3.

God is not vniust that he shouldHeb. cap 6. v. 10 forgett your workes and loue which you haue shewed in his name which haue ministred to the sainctes and doe minister.Against Ioui. lib. 2. cap. 2.

In deede great were gods iniustice, [Page 147] if he would onely punish synnes, and would not receaue good workes. Sayth S. Hierome vpon these wordes.

The sonn of man shall come inMath. cap. 16. v. 27. the glorie of his father with his Angels: and then will he render to euerie man according to his workes. He sayth not accordingSerm: 35. de verbis Apost. to his mercie: sayth S. Augustin: and I also add, not according to fayth onely.

Protestantes position.

Good workes done in the state of grace are not meritorious of life euerlasting.

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THE 15. CONTROuersie of freewill.

NOte that I speake here of freewill onli ī such things: as appartayne to our saluation, and not in naturall, morall, or indifferent actions as in eating walking, or saluting, others.

Catholique position.

Man through the help of gods grace which is neuer denyed him hath free will and power both to fly such euill, and to doe such good, as is necessarie for his saluation: nor is he forced or constrayned to ether.

Proofe. 1.

He that hath determined in his harte1. Cor. c. 7. v. 37. being setled not hauing necessitie, but hauing power of his owne will, and [Page 149] iudgeth this in his hart to keepe his virgin doth well: This place is cited by S. Augustin for this same purpose, de gratia, & libero arbitrio cap. 2.

2.

Come yee blessed: gett yeeMathe. cap. 25. v. 34 41. De actis cum Felice maniche [...] cap. 8. away from me you cursed. It is no incōgruitie (saith S. Augustin) that god should saye, goe īto euer lasting fire, to them that by theyr will haue repelled his mercie: And to the other, come yee blessed of my father, that by theyr free will haue receaued fayth, confessed theyr synn and done pennance.

He hath sett before thee waterEcclesi. cap. 15. v. 17. 18. and fier: to which thou wilt stretch out thy hand: before man is life and death, good and euill, what pleaseth him shalbe giuen him. Behould (sayth S. AugustineDe gract lib. arbitirio cap. 2. hauing cited these wordes) we see the freedome of mans will [Page 150] most playnly expressed, which in the begining of that chapter he promised to shewe out of holy scriptures, and therfore is it manifest that he tooke this booke to be holy scripture but this by the way only. He that is not satisfied with these testimonies, lett him take the paynes to read S, Augustin his 2. cap. of his booke of grace and free will in the. 7. tome of his workes, where haueing cited aboue 20. testimonies out of the oulde and newe testament to proue mans free will, he concludethe thus: whith others of like sorte to witt, where it is said, doe not this, or doe not that, and where, to the doeing or not doeing of anie thing the act of the will is required, by gods admonition free will is sufficiently declared.

Of the iudgment of the mostCentur. 2. cap. 4 collum: de libero auncient church, (to witt of the secunde hundretho yeares after Christ heare the confession of the [Page 151] cēturistes, these are theyr wordes.arbitrio. There is almost no poynt of doctrine which begann so soone to be obscured as this of free will. And after. In like māner Clemēs doth euerie where teach free will: that it may appeare, not onely all the doctors of this age (meaninge age after Christ) to haue beene in the same darkness, but also in the ages following theyr darkness did much encrease.

Protestant Position.

Man thoughe holpen by gods grace hath not freewill ether to flye anie euill, or to doe anie good auayling to his saluation, but in both is forced to doe that, which god hath ordayned he should doe.

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THE 16. CONTROVERsie of the possibilitie of obseruing godes commaū dements.

Catholique Position [...] 1.

IT is not vnpossible for a man assisted whith gods grace to obserue and keepe all gods cō maundements.

Proofe. 1.

The iudgments of our lorde be true Psal. 18. vs. 10. 11. 12. iustified in them selues: to be desired aboue gold and much pretious stone & more sweet then the honie and the honie combe. For thy seruand keepeth them, in keeping them is much rewarde.

2.

They were both iust before god, walking Luke. c. 1. vs. 6. in all the commaundements and iustificationes of our lord whith out blame.

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3.

Take vp my yock vpon you and learneMathe. cap. 11. v. last. 1. Iohn ca. 5. v. 3. Denatura & gratia. c. 69. of me &c. for my yocke is sweet & my burthen light. And in another place. His commaundements are not heauie. S. Augustine sayth, it being most constantly beleeued, that the iust and good god, could not commaunde impossible thinges, we are admonished what we ought to doe in easie thinges, and what to aske in hard thinges. For all thinges to charitie are easie, according to which it is sayd: that his cōmaundementes are not heauie.

The diligent reader may please to see what S. Augustine writeth of this pointe, in his booke de perfectione iustitiae cap 10. to. 7. where for the proofe of this Catholique doctrin, besides other testimonies he alledgeth that.

This commaundement that I commaūde the this daye is not aboue the nor so farr of &c. Deutronomie. cap. 30. v. 11. and. after.

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4.

Romanes. c. 8. v. 4.

That the iustificatiō of the lawe might be fulfilled in vs. who walke not according to the fleshe but according to the spirit. Loe here the lawe fulfilled by those that walke not according to the flesh.

Protestants position.

It is not possible for a man though assisted whith godes grace to obserue all godes cōmaundements.

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THE 17. CONTROuersie Of workes of supererogation.

Catholique position.

A Man by the help of godes grace may doe many things not commaunded▪ but onely counselled or (which is the same) may doe workes of supererogatiō, which are of more perfection then the commaundements.

Proofe. 1.

If thou wilt be perfect, goe sell theMath. c. 19. v. 21. vpō the 1. to the corinth. cap. [...]. things thou hast, and giue to the poore, & thou shalt haue treasure in heauen: and come & followe me. Some things (sayth S. Chrysostome) he commaundeth, some things he leaueth to our owne fre [...] [Page 156] wil. For he sayd not, sell that thou hast [...] but yf thou wilt be prefect sell that thou hast. & much more to the same purpose hath that holy father in that place.

As concerning virgins a commaundement1. cor. c. 7. v. 25. of our lord, I haue not but counsell I giue, as haueing obtayned mercie of our lord to be faythfull.

Because (sayth S. Augustine) byDe S. Virginitate cap. 14. auoyding synn or obtayning remission therof, life euerlasting is to he got, in which there is a certayne excellēt glorie, not to be giuē to all the blessed but to some certayne, for the obteyning wherof it doth little auayle to be free from synn, vnless somthing be vowed to our deliuerer, which to haue not willed is no sinn, but to haue vowed and performed is prays worthy: therfore he sayth I giue counsell as haueing obtayned mercie of god to be faythfull.

3.

There are euneuches which haueMath. c. 19. v. 12 guelded themselues, for the Kingdome [Page 159] of heauen, he that can take, lett him take.

Haue care of him, and whatsoeuerLuke. c. 10. v. 35. De S. Virginitate. cap. 30. thou shalt supererogate, I will at my returne repaye thee S. Augustine alluding to these two places sayth, you that yet haue not vowed: who can take, take, runn, whith perseuerance that you may obayne, take euerie one his sacrifices, and enter into our lordes court not of necessitie, but hauing power of yor owne will, For as it is said thou shalt not kill, it cannot so be sayd thou shalt not marrie. For these things are exacted, they are profered, yf they be done they are commended yf thother be not done they are condemned: in these thinges god cōmaundeth a debt, in those what you shall supererogate (or bestowe more) he will render at is returne. with much more to the same purpose in the whole booke where he proueth virginitie to be onely a counsell, to be more perfect then wedlok, and to haue [Page 158] a greater glorie in the next life.

But for the Doctrine of the aūcient churche in this poynt I neede no other witnesse then Mr. Caluins owne confession set downe in these wordes. This (say lib. 4 institu. c. 13. sect. 27. they) hath from furthest memorie beene obserued, that they which would dedicate them selues wholy to our lord, should bynde them selues with the vowe of continencie. I graunt indeed that this maner hath also beene of ancient tyme receaued but I doe not graunt, that that age was so free from all fault, that what soeuer was done, might bee taken for a rule.

Protestantes Position.

No man though assisted with gods grace can doe anie workes of supererogation or of counsell nether are there anie councelles of more perfection then the cō maundementes.

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THE 18. CONTROVERsie Of Preistes not Marrying.

Catholique Position.

IT is most conformable to the Doctrine of holy scriptures and practise of the auncient churche that all Preistes and other church men should vowe perpetuall chastitie. And leade a single life.

Proofe. 1.

I woulde haue you without carefulness 1. corint. cap. 7. v. 32. he that is with out a wife is carefull for the things that pertaine to our lorde how he may please god. But he that is with a wife, is carefull for the things that pertayne to the world, howe be may please his wife, and he is deuided.

2.

[Page 160] No man being a souldier to god intāgl [...] 2. Timo. cap. 2. v. 4. ethe himself with secular businesses that he may please him to whome he hath approoued him self.

After the dayes of is office were expired he departed into his owne howse. It isLuke. c. 1. v. 23. playne hereby & ells where, that the Preistes of the ould lawe did abstayne from theyr wiues during the tyme of theyr ofice which they exercised by turnes.

Yf thou haue aniething at hand1. Regum. c. 21. v. 45. yea yf but fiue loaues giue me, or what soeuer thou shalt fynde, & the preist answered Dauid saying, I haue no laye breades at hand but onely holy bread yf the seruantes be cleane especially from weomen? And Dauid answered the preist, and say de to him. And truly yf the matter be concernīg weomen we haue refrayned our selues from yesterdaye and the day before.

Now yf such cleanesse, euen [Page 161] [...]om the law full vse of weomen was required in laye men, to eate the hallowed bread of the owld lawe which was but a bare figure of that which is offered in the newe lawe, what cleaness may we think is required in Preistes them selues of the newe lawe?

For the practice of the auncient church in this poynt I will onely alledge the 2. Councell of Carthage where S. Augustine was presēt which sayth thus. It pleaseth concelli, cartagiū 2. can. 2. all, that Bishopes, preistes, and Deacones abstayne from wyues. that we may also obserue that which the Apostles taught and antiquitie obserued.

Protestantes positions

It is contrarie to the doctrine of holy Scripture & practice of the auncient primitiue church, that preistes and other church men should vowe chastitie and leade a single life.

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THE 19. CONTROVERsie Of the churche seruice in the learned tongues.

Catholique position.

IT is no where forbidden in holy Scripture that the publique Seruice of godes churche should be in a tounge not vnderderstood to all the assistantes.

Proofe.

No such prohibition appeareth in all the Scripture.

Yea the practise of the contrarie is euidently gathered out of these wordes According to the custōe Luke. c. .1. v. 9. 10. of the preistlye function, he went forth by lott to offer incense entering into the temple of the lord. And all the multitude of the people was praying with out at the hower of the incense Loe here [Page 163] the people did not vnderstand nether the prayers nor the actions of the preist; yet neuer the less did they participate of both. The sameLeuie cap. 10. v. 17. is more expresly cōmaunded in these wordes. Let no man be in the tabernacle when the highe preist goeth in to the sanctuarie to pray for him self and for his howse and for the whole assembly of Israël vntil he come forthe. nether doth that of S. Paule yf thou bless in the spirit: he that supplieth the 1. Cor. cap. 14. v. 16. place of the Vulgar howe shall he say Amen vpon thy blessing bycause he knowethe not what thou sayest? nor anie thing ī all that chapter make anie more against the practis of the romā churche in this point, then it doth against that of the Iewishe churche now menrioned S. Paul speaking not of the ordinarie, publique, receaued and established churche seruice, (werof all the assistantes are parttakers because it is performed by the preist a publique [Page 164] officer in all theyr behalfes, thaugh they vnderstande not the wordes, nor see the actions done by the preist) but of certaīe perticuler exhortationes, hymes; Psalmes, and other holy & good things vttered by particuler personnes, haueing the gifte of tongues: which being not vnderstood of others, ha [...] no other fruit then the edification of the speaker, and that nether to his instruction, for often tymes he vnderstood not him self: but to an eleuation of his mynde, or spirit to god, as appeareth by that: For yf I pray with tongue, my spirit prayeth, but my vndersting is with out fruite. Therfore S. paule would that thesev. 14. exercises showld be vsed with much moderation, and in good order, but forbiddeth them not. Therfore that which he sayth of that matter toucheth nothing, [Page 165] [...]he publique seruice of the church which the perpetuall practice of the same church (a sure rule to all those that desire to be gods children) doth shew to be most cōueniētly celebrated in the learned tounges. Agaynst which yf anie will wrangle or be contentiouse we aunswere thē as S. Paule1. cor. c. 11. v. 16. doth theyr like in another occatione: we haue no such custome, nor the church of god.

Protestantes position.

It is forbidden in holy scrypture that the publique seruice of the church should be in a tongue not vnderstoode by all the assistants.

Haueing as thou seest (iudicious reader) gone throughe al or at least all the cheef poynts of controuersie of these tymes, and proued thē by express scripture: thou mayst vnderstād that I haue not laboured to bring all the pla [...] [Page] [...] holy Sripture for euer [...] poynte, which maketh for th [...] proofe therof: for, I profess not to compile here an index, or concordance of all such passages which prou [...] the poyntes of the Catholique religion, but haue brought those that I esteeme sufficient to satisfie anie indifferēt vnderstanding, thoughe I haue not peraduenture brought alwayes the most pregnant according to thy iùdgment: wherein so, far as I haue fayled, I humbly request the defect to be supplied by thy diligence, and zeale, in defence of the Catholique truthe; yf thou be Catholique.

Finis.

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A manual of controuersies wherin the Catholique Romane faith in all the cheefe pointes of controuersies of these daies is proued by holy Scripture. By A.C.S.

Author: Champney, Anthony, 1569?-1643?1614

Chato­lique Positiō 1.

Proofe.

Catho. posi. 2.

Proofe.

Protes­tāt po­sition.

Catho­lique. Posi­tions. 1.

Proofe. 1.

2.

3.

4.

5.

6.

7.

Catho­lique positi.

Proofe. 1.

2.1. to Ti­moth. cap. 6. vs. 20.

3.

Prote­stants. Positi.

Catho. positiones.

Proofe. 1.

2.

Catho. pos. 2.

Proofe. 1.

2.

3.

Protes­tantes Positiō.

Catho. pos.

Proofe. 1.

2.

3.

4.Mat. vs. 28. cap 20.

5.

6.

7.

Protes. Pos.

Vniuersalitie. Catho: Posi­tions.

Proofe in respect of place.Psal. 2. vs. 8.

2.Psa. 27. vs. 8.

3.

Proofe in respect of tyme.

protes. pos.

Catho. pos.

Proof. 1.

2.

3.

4.

5.

Prote­stantes. posit.

Catho­lique. Positi.

Proofe. 1.

2.Mathe. 28. 19. 20.

3Psal 44▪ vs.

prote. pos

Catho. pos.

Proofe. 1.

2.

3.

Prote­stantes. Pos.

Catho. Posi­tions. 1

Proofe. 1.

Catho. pos. [...].

Proofe.

Protes. pos. 1.

Catho. pos. 1.

Proofe. 1.

2.

3.

Protest. pos.

Catho. pos.

Proofe. 1.

Catho. pos.

Proofe.

Catho. pos. 3.

Protest. pos.

Catho. posi. 1.

Proofe. 1.Actes. cap. 19. vs. [...]18.

2.

3.

Chatolique Positiō 1.

Protestāt position.

Catholique. Positions. 1.

Catholique positi.

2.1. to Timoth. cap. 6. vs. 20.

Protestants. Positi.

Protestantes Positiō.

Vniuersalitie. Catho: Positions.

Protestantes. posit.

Catholique. Positi.

Protestantes. Pos.

Catho. Positions. 1

OF THE NECESSItie of Baptisme:

OF THE CEREMOnies of Baptisme.

OF THE HOLY EVchariste, or most blessed Sacrament of the Aulter.

OF TRANSVBST ANtiation.

OF CONFIRMAtion.

OF SATISFACction.