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
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
of mere mercie and grace the incestu ouse corinthiane of the rest of his Pennance which with out the same pardone he was bouÌ„de 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 coÌ„fession is not necessarie for obtayniÌ„g remissioÌ„ 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 ther in this life or in the next â— The temporall payne reâ—ayning cannot be redeemed â—y anie workes nor are there â—nie satisfactorie workes â— workes done for Satisfaction â—or synn or for the payne due to â—t doe derogate from the satifaction of our Sauiours passion â— 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 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 which is giuen thee by prophecie with imposition of the handes of preisthoode â—gayne 2. I admonishe thee that thou resuseitate he grace of god which is in thee by the â—mposition of my handes Further. 3. Then they fasting and praying and imposing 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 auctoritie 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 Protestans positions Holy orders wherby power iâ— giueÌ„ to minister other SacrameÌ„tâ— 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 â—im with oyle in the name of our lord Loe here the externall signe And â—he prayers of fayth shall saue the sick â—nd our lord shall lift him vp and if hee â—e in sinnes thei shall be remitted to him Loe here the internall grace of which S. Chrisostome saythe â—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 â—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 OF MATRImonie MAtrimonie contracted betwixte christianes is not a bare ciuill contract but truly properly a SacrameÌ„t 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 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 SacrameÌ„t 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 declareing that the ioining together of maÌ„ woman as it is vsed in Christ his church is a Symbole or signe of the inseparable vnione aÌ„mitie 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 obedieÌ„ce 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 husbandes should loue they re wiues as Christ doth his churche and that wiues should obaye they re husbandes as 〈◊〉 churche doth Christ S. Augustine to omit other fathers saythe thus of this Sacrament In the mariage of our people meaninge Christianes the holiness of the Sacrament is of more worthâ— theÌ„ the fertilitie of the wombe Agayne The good of mariage in all nationeâ— and men is in the cause of procreation and fayth of chastitie but for as muâ—â— 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 OF THE EFFECT OF the Sacraments Catholique Position 1. THe Sacrament of Baptisme as it is a Sacrament of the â—ewe lawe therfore all the SacrameÌ„ts 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 water and the spirit he cannot enter into the kingdome of god Loe here our regeneration ascribed to Baptism as to a true cause 2. Doe pennance and be euerie one of 〈◊〉 baptised in the nâ—me of Iesus Christ 〈◊〉 remissioÌ„ 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 more
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 hâ— 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 like forme now saueth you also As Noë saythe S. Augustine with his was deliuered by the wâ—tâ—r â—nd the woode So the family of Christ by baptisme signed wâ—th the pâ—ssion on the Crosse 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 And he that confirmethe vs with you in Christ and that hath anoynted vs god whoe also hath sealed vs. of S. Augustines Doctrine coÌ„cerninge this matter M. Fulke sayth thus S. Augustin doth righely conuince the 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 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 ChildreÌ„ of God and therfore consisteth not in the bare remission of synnes but in true sanctification and renouation of spirit Proofe 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 froÌ„ the power of darkeness and hath translated vs into the kingdome of the sonn of his loue The diligent reader may see S. Augustine alleadging this place in the same sence 2. God sent his sonn made of a woman made vnder the lawe That he might redeeme theÌ„ that were vnder the lawe that wee might receaue the adoption of sonnes 3. He hath saued vs by the lauer of regeneration renouatioÌ„ 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 shall 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 is corrupted according to the desires of erroure And be renewed in the spirit of your mynde and put on the new man which according to god is created in iustice and helines of truthe Behould sayth S. Augustine what Adam lost by sinâ—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 man 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 imprinted in the spirit of our minde AdaÌ„ 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 Proofe 1. I will power out vpon you cleane water and you shal be clensed from all your contaminationes 2. Thou shalt sprincle me with hysope and I shal be clensed thou shalt washe me and I shal be made whiter then snowe 3. As farr as the cast is distant from the west hath he made our iniquities farr from vs. 4. Behould the lambe of god behould him that take the awaye the sinn of the world 5. 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 bloâ—de of Iesus Christ his sonn clensethe vs from all sinn 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 Concupiscence when it hath conceaued bringe the forth sinn therfore of it self is it not sinn As S. Augustine playnly prooueth by these wordes 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 coÌ„cupisceÌ„ce that which is brought forth is sinn but concupisence doth not bring forth vnless it haue conceaued it conceaueth not vnless it hath allured that is vnless it hath obtayned the assent of the will to doe euill There is nowe therfore noe damnation to theÌ„ that are in Christ Iesus that walke 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 is called sinn because it was the cause and effect of sinn Our sauiour also is called sinn because he was the Host oblation 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. The holy scripture playnly testifiethe that there is a grace which 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 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 of 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 whoâ—e prayse is not of god The circumcision of the hart sayth S. Augustine is the will pure from all vnlawfull coÌ„cupiscence which is not made by the teaching threating letter but
by the helping and healing spirit 4. which is a scripture or writing 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 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 sauiour 6. which is powered forthe in our 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 maketh vs louers of hiÌ„ 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. temple of god A newe creature makethe vs pertakers of his diuine nature wherby wee put vpon vs Christ. which is a pleadg of our inheritance and the. seede of god aâ—ydâ—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 in vs but being in our sauiouâ— 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. If I should haue all faythe so that I could remoue mountâ—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 whâ—lst I haue these greate thinges yf I haue not charitie I aÌ„ 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 charâ—tâ—e these thinges may be in me note these wordes but they can not â—rofitt me 2. 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. wilt thou knowe O Vayne man that faythe with out workes is idle yf idle therfore it alone doth not iustifie 4. Doe you see that by workes a man is iustified and not by faythe onely 5. For euen as the body without the Spirit is dead soe also faythe with out wotkes is dead 6. In Christ Iesus nether circoncision auaylethe ought nor prepuce but fayth working by charitie 7. The ende of the precept is charitie 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 hungrye 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 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 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 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 2. Haueing faythe and good conscience which certayne repelling haue made shipwrake about the faythe 3. The roote of all euills is conetousness which certayne desiering haue erred froÌ„ the faythe 4. They went out from vs but 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 Proofe 1. Thou by faythe doest stand be 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 it into seruitude lest perhappes when I haue preached to others my self become reprobate 4. He that thinketh himself to staÌ„d 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 saythe thus what one amonge the faythfull soe longe as he liueth in this mortallitie can presume that 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 Apostle 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 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 father possess the kingdoÌ„e 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 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 of heauen worthe 2. I haue fought a good fight I haue kept the faythe concerning the rest there is laid vp for me â— crowne of iustice which our lord will render to me