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 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 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 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 required some other iudgment or triall then the only wordes of holy Scripture or ells that therere is no meanes at all to end cōtrouersies 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 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 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 who was not afearde to saye I would not beleeue the Gospell 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 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 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 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 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 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 percells of holy Bible for Scripture then the Protestantes doe and consequently acknowledgeth a larger canon then they and yet notwithstanding shee teacheth Chatolique PositioÌ„ 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 secuÌ„de and third personns are of the same substance â—nd equall gloire with the first â— 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 this testimonie I and the father are one yet because there are 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 I in thee that they also in vs may be one which cannot be vnderstood of vnitie in substance Therfore this testimonie without the interpretatioÌ„ 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 ProtestaÌ„tes 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 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 ProtestaÌ„t 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 would not by paper and â—â—â—e for I hope shall be with you and speake mouth to â—outhe 2. And the rest I will dispose when I â—ome where the holy Apostle euidently sheweth that he reserued something more to be ordayned by worde then he wrote 3. The Apostles were commaunded 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 demoÌ„stration that they taught more then they wrote if nothing be to be beleeued but what is contayned in holy Scripture 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 strictly commaÌ„ded by god to be solemnised as an euerlasting couenaÌ„t 6. They deliuered and taught the creed by worde and not in writing which from they re tyme till now hath continued in the church by tradition onely 7. They taught Baptisme ministered by heretiques to be good and therfore S. Augustin speakinge therof saith Manie things which are not founde in the Apostles writinges nor in latter councells yet because they are obserued by the whole church are beleeued to be deliuered and recommended
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 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 shal be 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 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. 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. 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. 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. 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 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 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 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 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 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
by none but by theÌ„ 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 hold the traditions which you haue learned whether it be by worde or by our epistle S. Basile saith I account it Apostolique to continue firmly in vnwritten 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. O Timothee keepe the deposituÌ„ 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 wee haue no such custome nor the church of god where S. Paule alledgeth the custome of the church as à sufficient disproofe of anie practise why not therfore for the proofe of anie The things which thou hast hearde 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 theÌ„ theyether founde written or wrote them selues And therfore are there no traditions to be holden or beleeued 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 easâ—â— to be vnderstoode but requiâ—â— some rule to be interpreted by Proofe 1. Philipp sayd to the Eunucâ— whom he founde readinge thâ— Prophet Esay Trow est thou thâ—â— thou vnderstandest the things which thou readest who sayde how can vnless some man shewe me 2. Our Sauiour accordingly â—pened the vnderstaÌ„dinge of his Apostles that they might vnderstand the Scriptures see therfore what à speciall grace it is to â—nderstand the Scriptures in there true sense and meaninge In the which the Epistles of sainct Paule are certayne thinges hard to be vnderstoode which the vnlearned and vnstable depraue as also the 〈◊〉 of the Scriptures to theyr owne perâ—â—ione Sainct Hierome explicatinge â—â—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 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 begoÌ„n and maynteyned for want of true vnderstandinge of holy scriptures wherof Vincentius Lirenensis sayth thus Some man may peraduenture aske foâ— asmuch as the canon of the scriptures 〈◊〉 perfect and in all pointes very sufficient in it self what neede is ther tâ— 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 bâ—â— the sayinges therof some interpret one way and some another way soe thaâ— tbere may almost as manye senses bâ— picked out of it as there be men Foâ— 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 auÌ„cieÌ„t father to whom we may ad otherwais wicliffe Luther Caluin Anabaptistes 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 â—ense and meaninge S. Augustine also auoucheth the samesayinge For no other reason are heresies made but because men not rightly vnderstandinge the Scriptures doe obstinatly affirme they re 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 meaninge of the same Proofe 1. No prophecie of scripture is made by 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 messeÌ„ger 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 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 PositioÌ„ 1. All places of holy Scripture â—onteininge articles of faith the obstinate misbelief wherof is daÌ„nable 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 damnatioÌ„ not to reiect the iudgment therof Proofe 1. My spirit that is in thee and my 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 heauen 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 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 4. 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 godes 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 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 let him be to thee as the Heathen and the publican Touchinge which pointe of 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 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 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 shal be 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 Aske of me and I will giue thee the gentiles for thin inheritance thy posessione 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. 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 prophesies 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 the holy Ghost comminge vppon you and you shall be witnesses vnto me in Hierusalem and in all Ieury and Samaria 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 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 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 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 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 they re 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 those 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 man whence is that which he our 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 of the howse of our lorde shall be prepared in the top pof mountaynes and it shal be eleuated aboue the little hilles and all nationes shall flowe vnto it 3. Men doe not light à Candell and. put it vnder a bushell but Vpon à Candlesticke To these textes doth S. Augustine allude when he saythe what ells am I to saye then that they are blinde that doe not see so great à mountayne that shutt they re eyes against the lampe sett vppon the candlesticke 4. If thy brother offende against thee
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 tooke breade And giuinge thankes brake sayd Take yee eate This is my body which shall be deliuered 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 are 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 a figure sought in these Wordes more then in any other and namely in these I haue mentioned But here I inteÌ„d not any further dispute OF TRANSVBST ANtiation Catholique position THe worde TransubstaÌ„tiation is not founde expressly in holy scripture as likewise is not coÌ„substantiall 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 the 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 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 traÌ„substaÌ„tion is not newe Adamus Francisci a learned protestant with others confesseth in these words The fiction of transubstantiation crep into the churche betimes 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 theÌ„ 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 which wordes S. Paule hebrwes cap. 1. vnderstaÌ„deth of the adoâ—ation of Christ in his humanitié Adore yee the footstoole of 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 fouÌ„de 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 coÌ„ming 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 body and blood of our sauiouâ— Christ is not truly really anâ— substantially but in figure only 2 The body of Christ is not iâ— 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 iâ— 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 ProtestaÌ„tes growndes of beleeuinge nothinge but what is proued by scripture were true would sufficiently warrant the practise of the Roman churche in this poynt But â—urther It is no where commaunded â— holy scripture to giue the holy â—ommunion vnder both kindes â—o the laye people This Posision ys also cleare no such commaundement anie where appearinge For that which is sayd doe â—his for remembrance of me is spokeÌ„ onely of the kinde of bread and therfore doth well prouue the contraire S. Paule in deed â—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 and offered by our sauiouâ— Christ then import anie commaundement of ministringe thâ— same to the laye people vndeâ— both kindes And this shal appeare more euidently by thaâ— 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 blood 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 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 wroÌ„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 sacrameÌ„tall eatinge of Christ his body theÌ„ is there noe difficultie in theyr cheest argument which is grounde vpon the first wordes alleadge in this proof 2. The were perseueringe
therfore he sayth I giue counsell as haueing obtayned mercie of god to be faythfull 3. There are euneuches which haue guelded themselues for the Kingdome of heauen he that can take lett him take Haue care of him and whatsoeuer 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 coÌ„maundeth 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 a greater glorie in the next life But for the Doctrine of the auÌ„cient churche in this poynt I neede no other witnesse then Mr. Caluins owne confession set downe in these wordes This say 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 coÌ„maundementes 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 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. No man being a souldier to god intaÌ„glâ—â— 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 is 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 hand 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 concerniÌ„g weomen we haue refrayned our selues from yesterdaye and the day before Now yf such cleanesse euen â—â—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 preseÌ„t which sayth thus It pleaseth 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 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 custoÌ„e 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 the people did not vnderstand nether the prayers nor the actions of the preist yet neuer the less did they participate of both The same is more expresly coÌ„maunded 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 place of the Vulgar howe shall he say Amen vpon thy blessing bycause he knowethe not what thou sayest nor anie thing iÌ„ all that chapter make anie more against the practis of the romaÌ„ 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 officer in all theyr behalfes thaugh they vnderstande not the wordes nor see the actions done by the preist but of certaiÌ„e perticuler exhortationes hymes Psalmes and other holy good things vttered by particuler personnes haueing the gifte of tongues which being not vnderstood of others haâ— 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 these 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 â—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 coÌ„uenieÌ„tly celebrated in the learned tounges Agaynst which yf anie will wrangle or be contentiouse we aunswere theÌ„ as S. Paule 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 theÌ„ by express scripture
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 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 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 remitted in the next world 2. Bee att agrement with thy aduersarie betymes whilest thou art in the way with him lest perhappes thy aduersarie deliuer thee to the iudg and the 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 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 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 shal be 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 both fyres not onely from that euerlasting which shall torment the impiouse eternally but also from that which shall amende them that shal be Saued by fire For it is sayd hee shal be safe yet soe as by fyer Catholique Positions 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 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 vnderstoode by our sauiour when he say the with the baptisme wher with Iam Baptised shall yee be baptised 2. And Iudas makeinge a gatheringe 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 Chemnitius 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 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 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 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 OF THE NECESSItie of Baptisme Catholique position It is necessary for euerie mans saluation that he be baptised 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 numbereth 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 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 multitude 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 which 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 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 Drinke yee all of this For this is my blood of the newe testamēt which shal be shed for many vnto remission of sinnes Agayne This is my
in the doctrinâ— of the Apostles and in the communication of the breakeing of bread praiâ— Loe here communion vnder onâ— kinde For this breakinge oâ— bread was the ministringe of thâ— holy sacrament Agayne And the first of the Sabothe whâ— we were assembled to breakâ— breadâ— This S. Augustine vnderstand etâ— of breakinge bread as in the SacrameÌ„t 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 coÌ„munion 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 coÌ„sisted 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 expouÌ„ded 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 COnfirmatioÌ„ 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 waÌ„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 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 theÌ„ 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 RomaÌ„ 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 coÌ„mission 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 heaueÌ„ 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 veâ—â— sâ—ule it self reacheth euen to the heauenes in so much that whatsoeuer tâ—â— preistes shall doe be neathe the self saâ—â— god doth ratifie aboue and the sentence 〈◊〉 the seruantes the lord doth confirme Fâ—â— in deed what ells is this theÌ„ that the power of all heauenly thinges is graunted them of god whose sinnes soeuer saith he you shall retaine thei are retaineâ— what power I beseeche you can be greater then this Haueinge thus proued the power of preistes to remit synnes And the protestantes confessingâ— contrition which they call repentance it remaynethe that I proue the other two
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 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 should forgett your workes and loue which you haue shewed in his name which haue ministred to the sainctes and doe minister In deede great were gods iniustice if he would onely punish synnes and would not receaue good workes Sayth S. Hierome vpon these wordes The sonn of man shall come in the glorie of his father with his Angels and then will he render to euerie man according to his workes He sayth not according 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 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 harte being setled not hauing necessitie but hauing power of his owne will and 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 yee 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 water and fier to which thou wilt stretch out thy hand before man is life and death good and euill what pleaseth him shal be giuen him Behould sayth S. Augustine hauing cited these wordes we see the freedome of mans will 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 most auncient church to witt of the secunde hundretho yeares after Christ heare the confession of the cēturistes these are theyr wordes 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 THE 16. CONTROVERsie of the possibilitie of obseruing godes commaūdements Catholique Position◠1. IT is not vnpossible for a man assisted whith gods grace to obserue and keepe all gods cōmaundements Proofe 1. The iudgments of our lorde be true 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 in all the commaundements and iustificationes of our lord whith out blame 3. Take vp my yock vpon you and learne 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 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 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 the 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◠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 commaundement of our lord I haue not but counsell I giue as haueing obtayned mercie of our lord to be faythfull Because sayth S. Augustine by 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
thou mayst vnderstaÌ„d that I haue not laboured to bring all the plaâ—â—◠〈◊〉 holy Sripture for euerâ— poynte which maketh for thâ— proofe therof for I profess not to compile here an index or concordance of all such passages which prouâ— the poyntes of the Catholique religion but haue brought those that I esteeme sufficient to satisfie anie indiffereÌ„t 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 Note Contra epistolaÌ„ fundamenti cap. 5. Iohn cap. 10. v. 30. Iohn cap. 17. v. 21. 2ae Iohn v. 12. 3ae Iho 13. 1. Cor. cap. 11. v. 34. Mat. cap. 28. v. 20. Exod. cap. 31. v. 16. August de Bapti con Donatistas lib. 2. cap. 7. De baptis coÌ„a Donatis lib. 5. cap. 27. 2. Thesalo cap. 2. v. 15. Basil de Spiritu sancto cap. 29. cap. 27. Fulk 2. Thesali cap. 2 sert 17. 1. to Timoth cap. 6. vs. 20. 1a Cor. cap. 11. vs. 16. 2. ad Timo. cap. 2. vs 2. Act. 8. vs 30. 31. Luc. 24. vs 45. 2. Petri 3. vs 16. Epist 103. ad Pauli num His booke against the prophane â—oueltie of heresie Sanctes de Eucha repet 1. cap. vlto in fine De gen ad literaÌ„ lib. 2. crp. 9 2a Petri cap. 2. vs 7. Malachi cap. 2. vs 2. 3. Mathe. â—3 vs 27. â—â—ay cap. 59. â—s 22. Mathe. 28. vs 18. 19. Luc. cap. 10. v. 16. 20 Mat. vs 28. cap 20. Io. cap. 14. vs 16. 17. Act. 15 vs 28 Math 18. vs 17. Agaynst Crâ—sconius lib. 1. cap. 3. Psal 2. vs 8. In hunc Psalme Psa 27. vs 8. Math. cap. 18. vs 18. 19. Actes cap. 1. vs 8. Con. Petilian lib. 2. cap. 38. Daniell cap. 2. vs 44 Luc. cap. 1. vs 33. Mathe. 28. vs 20. Mathe cap. 16. vs 18. Oratione qnod Christus sit vnus Mathe. cap. 5. vs 15. Psal 13. Contra literas petibani lib. 2. cap. 32. Isay c. 2. vs 2. Mathe. cap. 5. vs 16. Tract 2. vppon the. Epist of S. Iohn Mathe. 19. vs 17. Ephes. cap. 4. vs 11. first to the coâ—â— cap. 12. vs 18. Succession Ephesia 4. vs 11. 12. 13. Mathe. 28. 19. 20. Psal 44 vs Vpon this Psalme tovvardes the ende act cap. 13. vs 22. Hebru cap. 5. vs 4. Ro. cap. Vs 14. 15. 10. cap. 10. Vs 1. 2. Hiere cap. 14. vs 14. Hiere 23 vs 21. lib. 4. cap. 43. att the ende Lib. 1. epla 6. Io 21. v. 17. 1 De vnitate Ec Hom. 1. depenit Mathe 16. v. 18. In Anccorato CouÌ„â—ell of Caledon actiones 3. Mathâ— 16. Apoc. 1. v. 18. Apoc. 3. v. 7. Act. cap 1. v. 15. vnto the 26. In hunc locum Gala. 1 vs 18. Hom 87. in Ihoan EphesiaÌ„s cap. 4. vs 12. 13. Lib. 2. de Sace a. lib. 3. cap. 3. b. lib. 2. against parmea niane c. heresie 27. d. epla 65. 1 ansvver to a couÌ„terfaite cathopa 27. Contra eplaâ—n fundamenti cap. 4. Psalme 138. vs 17. Io cap. is v. 14. â—s 13. Math. 26. vs 13. Luc. cap 22. vs 19. Iosue cap. 5. vs 13. Rom. cap. 15. vs 30. Genesis cap. 48. vs 16. Matth. â— 22. v. â—0 Luc. c. 20. vs 36. c. Matt. cap. 18. vs 10. d. Luc. cap. 15. vs 10. Apocal. cap. 3. vs 26. 27. Iob last cap. vs 7 8. 9. 10. Iam. cap. 5. vs 16. 2. pet cap. 1. sec 3. reminder to Bristo 3. pa. Actes cap. 19. vs â—18 Actes cap. 5. vs 15. 4. of the â—imges cap. 13. vs 21. The. 22. booke of the cit e of god cap. 8. Exam. 4. parteÌ„ sec haec gentilia Exodus cap. 25. vs 18. 19. 20. 3. of the kinge cap. 6. vs 28. 29. Nübres cap. 21 vs 8. Psulme 9. vs 5. Psalme 5 vs 9. PhilipeÌ„ cap. 2. vs 10. Exodus cap. 3. vs 5. Iosue cap. 5. vs 13. Matthe cap. 23. vs 19. 17 Theodo 5. booke ofhis historie cap. 19. Euseb lib 9. cap. 9. Math. cap. 9. Exseb lib. 7. cap. 14. SozomeÌ„ lib. 5. cap. 20 Exodus cap. 20. Demost of his probleâ—â— title siâ—num Crucis Math. cap. 12. v. 32. Deciuit lib. 21. cap. 13. Ma the. cap. 5. v. 25. 27 Epistle to Antonian 1. Corin cap. 3. vs 13. vs 15. Vpon the Psal 37. 2. Catho pos 2. 1. Corin. cap. 15 vs 29. 30. Marc. cap. 10. vs 38 2. Machah c. 12. vs 43. 44. 46. 3. part octaua secte Io. cap. 3. vs 5. Herese 88. Marc. c. 7. vs 33. 34. First booke of sacrament v. cap. 1. Matth. cap. 26. vs 26. 27 28. Marc 14. v. 22 24. cap. 22. vs 19. 20. 1. corint cap. 11. vs 23. 24. 25. Matth. cap. 17. vs 5. Iohn ca. 16. vs 13. Marga. theologi pag. 256. Psal 69 vs 8. Psalm 98. v. 5. S. August vpon that plaâ— Luc ca. 22. v. 19. 1 Corin. cap. 11. Io cap. 6. from the 53. smasorvvard Actes cap. 2. vs 42. Actes cap 20. v. 7. Epistlo 86. to Cassâ—la Lue. cap. 22. v. 19. 1 cor in cap. 11. v. 23. Psal 109 Genesis cap. 14. v. 18. Mala. chie cap. 1. v. 1. Deciuie dei lib. 18. câp. 35. True reformatioÌ„ of the churche Actes cap. 8. v. 20. Epistle 73. to Iubai Epistle 72 Agaynst the letters of Petilian lib. 2. cap 104. Iohn cap 20. v. 23. Lib. 3. de Sacer. dotio Actes cap. 19 v. 18. Iames. cap. 5. v. 16 Origen homilie 2. vpon leuiticus Vpon th 20. cap. of s. Iohn Sect S. â—ovvardes the ende NuÌ„b cap 14. v. 20. 21. 2. of kinges cap. 12. v. 13. 14. 2. of Paralip cap. 7. v. 13. 14. Daniell cap. 4. v. 24. 1. CoriÌ„ cap. 11. v. 30. 31. ColloseÌ„ cap. 1. v. 24. Roman cap. 8. v. 17. 2. Cor. cap. 2. v. 6. Mathe. cap. 3. v. 2. Luc. 19. vs 8. Centurie 3. coll 127 Matth. cap. 16. v. 19. 6. Mat. ca. 18. v 18 2. Cori. cap. 2. v. 10. 1. Tim. cap. 4. v. 14. 2. Tim. 1. v. 6. Act. ca. 13. v. 6. Perpetuall gournment pag. 10. Ephe. 5. v. cap. 31. In the samâ— cap v. 24. 25. De bono coniugali cop 18 The same booke cap. p. 4. Iohn cap 3. v. 5 Actes cap. 2. v. 32. Actes cap. 22. v. 17. Titus cap. 3. v. â— 1. Petri cap. 3. v. 21. Lib. 12 against fausius cap. 14. 2. Cor. cap. 1. v. 21. 22. Vpon the 2. to Cor. cap. 1. Scr. 7. Colloss cap. 1. v. 12. 13. De Nâ—â— oncu lib. 1. cap. 20. Gallatas cap. 4. v. 4. 5. Tit cap. 3. v. 5. 6. 1. Cor. cap. 6. v. 10. 11. Ephesios cap. 4. v. 22. 23. 24. Degene ad lâ—t lib 6. cap. 26 27. Coloss cap. 3. v. 9. 10. In the place last cited Ezechiel cap. 36. v. 2â— Psalme 50. v. 9. Psalme 102. v. Iohn cap. 1. v. 29. Actes cap. 3. v. 19. 1. Iohn cap. 1. v. 7. Iames. cap. 1. v. 15. Against Iuliane lib 6. cap. 5. Romanes cap 8. v. 1. Roma cap. 7. Deutrono cap. 9. v. 21. 2. Cor. cap. 5. v. 21 Romanes cap. 8. v. 11. Romanes cap. 8. v. 9. 10. Romanâ—â— cap. 2. v. 29. De Spiâ—itâ— litera cap. 8. 2. Cor. cap. 3. v. 3. Titus c. 3. v. 5. 6. Romaues cap. 5. v. 5. Despiritu litera cap. 32. a 1. Cor. cap. 3. v. 16. b Gala. c. 6. v. 15 c 2. â— Petri. c. 1. v. 4. d Gala. 3. v. 27. e Ephe. cap. 3. v. 14. f â— Iohn cap. 3. v. 9. 1. Cor. cap. 13. v. 2. Tom 7. concio de gestâ—â—â—uÌ„ Emerito ante medium The same cap. v. 13. Iames. â— 2. v. 20. Same â— v. 24. Same ca. v. 26. Galatas cap. 5. v. 6. 1. Timo. cap. 1. v. 5. Mathe. cap. 25. v. 41. de fide et operibus cap. 15 〈…〉 De fide operi cap. 15 Luk. 8. cap. 13. 1. Timo. cap. 1. v. 19. 1. Timo cap. 6 v. 10. vc 21. 1. Iohn cap. 2. v. 19 Romanes caâ— 11. v 20. 1. Cor. cap. 4. v. 4. 1. Cor. cap. 9. g. v. 27. 1 Cor. cap. 10. v. 12. De correptione â—rat cap. 13. 2. Cor. cap. 12 Matthe cap. 25 v. 34. Vpon the Psalme 49. 2. Timo. cap. v. 7. De gratia libero arbitrio cap. 6. Heb. cap 6. v. 10 Against Ioui lib. 2. cap. 2. Math. cap. 16. v. 27. Serm 35. de verbis Apost 1. Cor. c. 7. v. 37. Mathe. cap. 25. v. 34 41. De actis cum Felice manicheâ— cap. 8. Ecclesi cap. 15. v. 17. 18. De gract lib. arbitirio cap. 2. Centur. 2. cap. 4 collum de libero arbitrio Psal 18. vs. 10. 11. 12. Luke c. 1. vs. 6. Mathe. cap. 11. v. last 1. Iohn ca. 5. v. 3. Denatura gratia c. 69. Romanes c. 8. v. 4. Math. c. 19. v. 21. vpoÌ„ the 1. to the corinth cap. â— 1. cor c. 7. v. 25. De S. Virginitate cap. 14. Math. c. 19. v. 12 Luke c. 10. v. 35. De S. Virginitate cap. 30. lib. 4 institu c. 13. sect 27. 1. corint cap. 7. v. 32. 2. Timo. cap. 2. v. 4. Luke c. 1. v. 23. 1. Regum c. 21. v. 45. concelli cartagiuÌ„ 2. can 2. Luke c. .1 v. 9. 10. Leuie cap. 10. v. 17. 1. Cor. cap. 14. v. 16. v. 14. 1. cor c. 11. v. 16.