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
ldinge a drawne sworde and he went nere to him and sayde art thou oures or our aduersaries who answered noe but I am a prince of the host of our lorde Iosue fell flatt downe to the grounde and adoreinge he sayd what speaketh the lord to his seruant loose sayth he thy shooe from thy foote for the place where in thou standest is holy And he did as he was commaunded Loe here the Angell not onely adored to the grounde but also the ground it self nere where he stoode duely reuerenced for respect of him Protest pos To the Angelles and Saintes in heauen is due no other honoure or reuerence then ciuil THE EYGHTETH CONtrouersie Of prayer to the holy angells and saintes in heauen Catho pos TO pray to the Angelles or saintes in heauen doth not derogate anie whitt at all from our sauiour Christ his office of mediatoure Proofe 1. S. Paule prayeth to the RomaÌ„s in this sorte I beseeche you brethren by our lord Iesus Christ and by the charitie of the holy ghost that you helpe me in your prayres for me to god The like he hath to the Ephesianes cap. last v. 19. the first to the Thesalo cap 5. and elles where often But if the prayer to saintes on earthe do the not derogat from the mediatorshipe of Christ certes the prayers made to them in heauen cannot Agayne Iacob prayed to his good Angell in this sorte The Angell that deliuereth me from all euilles biess these children Catho pos The saintes in heauen doe heare our prayers and vnderstande our perticuler estates ther fore it is not idle or in vaine to pray to theÌ„ as thoughe they did nether Proofe They are as the Angelles of god in heauen They are equall to the Angelles but the Angelles Knowe our particuler estates see that you dispise not one of these little ones saith our sauiour Christ For I saye vnto you that they re Angells in heaueÌ„ doe alwayes see the face of my father which is in heauen yea they knowe our secret thoughts I saye to you there shal be ioye before the Angelles of god vpon one sinner that doth pennance The saintes haue power ouer nationes to rule them therfore doe they know they re estates He that shall ouercome and keepe my wordes vnto the ende I will giue him sayth our sauioure power ouer nationes and he shall rule them with a rodd of Iron Catho pos 3. God doth somtymes heare accepte the prayers of his seruaÌ„ds or saintes for a nother man wheÌ„ he will not heare that man prayinge for hymselfe therfore is it profitable to praye vnto them God sayd to Eliphas the Themanite my surye is wrothe against thee and thy two freindes Take therfore vnto you seauen oxen and seaueÌ„ RaÌ„mes goe to my seruande Iob and offer holocaust for your selues and my seruande Iob shall pray for you his face I will receaue that the folly be not imputed vnto you They went and did as our lorde had spoken to them and our lorde receaued the face of Iob. Our lord also was tourned at the penance of Iob wheÌ„ he prayed for his freindes Againe Pray one for a nother that you may be saved for the coÌ„tinuall prayer of a iust man auayleth much I alledge not the fathers testimonie for prayer to saintes they beinge confessed by the learned protestantes to haue taught that Doctrine namely Fulke saythe In NaziaÌ„zen Basile and Chrisostome there is some mentione of the inuocatione of saintes to help vs with theyr prayers The like he confesseth of Ambrose Austine and Hierome So that wee see the doctrine of the Greke and latin churche in this pointe by the coÌ„fessione of one of our seuerest aduersaries to haue bene 1200. yeares agoe the same with the doctrine of the present churche of Rome Protest pos To praye to the saintes or Angelles in heauen doth derogate from the office of mediatour of our sauiour Christ 2. The saintes in heauen doe not heare our prayers nor know our particuler estates or necessities and therfore is it in vayne to pray to them 3. God doth neuer accepte of the prayers of his saintes offered for another man when he doth not accept of the same mans prayers for him selfe THE NINTH CONTROuersie of holi Reliques Catho posi 1. God doth honor the Reliques of saintes by working miraculouse thinges by them to his owne glorye the honoure of the saintes the benefit of man and the edification of his churche and therfore are they to be honoured and reuerenced by faithfull Christianes Proofe 1. There were brought from his S. Paule bodye napkins and hand kercheeses vpon the sike and the diseases departed from them and the wicked spirites went out 2. They did bringe forth the sicke into streetes and lead them in beddes and couches that wheÌ„ Peter came his shadowe at the leaste might ouer shadowe anie of them they all might be deliuered from there infirmities 3. Certayne persones buryinge a man sawe the rouers and threwe the bodie in the sepulcher of Eliseus which when it had touched the bones of Eliseus the man reuiued and stoode vpon his feet For the testimonie of the fathers in this pointe I wil onely alledg S. Augustine whom vnâ—ess our aduersaries dare condemne both of erroure in Iudgment and falsitie in historie they must needes confess that holy reliques in his tyme were had in great and publique honoure and reuerence The reader that desirethe to see or heare himself speake must be content to turne the booke himself for this wordes to this purpose are ouer Proâ—ix to be inserted in this briefe treatise The Doctrine and practise of ancient churche is soe euident in this pointe that Chemnitins a renowmed protestant is forced to write in this sort Of translation of riliques followed the caryinge them about in processiones as is mentioned by Hierome against Vigilantius And by Augustine when in the translatione of the reliques of Steuen à blinde woman receaued her sight Lucilius the Bishope streyght ordayned the carieing abont of the Reliques of Steuen And be cause sometimes certayne miracles were done at the reliques all per soÌ„neâ— in any iÌ„firmitie or necessite what soeuer rann to them Augustine mentioneth that flowers and otherthinges Ambrose that garmentes cast vpon the sepulchers or cofines of martyres were caried by Christianes as defenses and preseruatiues froÌ„ euill They did think that the martyres them selues were present with they re ashes Nor did they call vpon god onely but the very martyres did they inuccate at they re reliques and thinkinge grace and heauenly vertue to reside in they re bones by prayer and other worshippe did they seeke them at reliques As Basile discoursethe vpon the Psalme 115. Nor did they seeKe theyr onely corporall cures but did imagine that spirituall graces as holiness and charitie was giuen and creased by tovching and Kissing of liques as Nyssenus doth gloriouslie â—eache of Theodore the
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