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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18390	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.	Champney, Anthony, 1569?-1643?	1614 (1614)	STC 4958; ESTC S113898	48,459	178

in the doctrin● 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● 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 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 Sayinge doe this for commemoration 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 priesthood cōsisted in offering bread wine Melchisedech kinge of Salem bringing 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 shal be giuen for you this is my blood which shal be 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 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 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 most auncient fathers in this point I will taKe the confessione 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 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 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 Philip because they had lawfull and Ecclesiasticall baptisme ought not to be baptisedanie more But onely that which wāted 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 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 handes 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 Sacrament 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 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 sinnes 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 dwell 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 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 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 him to whome god hath giuen power to remitt them Confession was practised in the Apostles tymes as appear the 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 doth 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 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 expedient in some cases for men to confess theyr sinnes to they re 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 be suffered for it ether here in this life or els in purgatorie Proofe 1. Forgiue I beseche thee the sinne of this 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 they re deathe Dauid sayd to Nathā I haue synned 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 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 to theyr sinnes and will saue their land 2. O kinge lett me counsell thee and redeeme thy sinnes with almes thy iniquities with the mercies of the poore 3. Therfore are there amonge you manie 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 Proofe 1. I Paule whoe nowe reioyce in sufferinge 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 coheyres 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 sufficeth that is geuen of many where S. Paule speaketh of the Pēnance enioyned vpon the incestious Corinthiane Doe Pennance sayth S. Iohn Baptist and by his life and example shewed what pennance he spake of And agayne yeeld therfore fruit worthy of Pennance But Zacheus standinge sayd to our lord 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 thouching 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 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 of heauen and what soeuer thou shalt lose in earthe shal be 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 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