volume of Controuersies betweene the Protestants and the Papists CHAP. 1. Of the holy Scriptures The holy Scripture alone is the Iudge of all controuersies which arise in the Church and the most certaine rule of truth REASONS THE Prophet Isaie sendes vs in deciding of coÌ„trouersies of Religion to the law and to the testimonie Isai 8. 20. that is to the holy Scripture Christ in the controuersie of his person â—nd doctrine saith to the Pharisies Search â—he Scriptures c. they are they which teâ—tifie of mee Ioh. 5 39. Saint Paul greatly commendeth the holy Scriptures vnto vs saying The whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct and instruct in righteousnes that the man of God may bee absolute being made perfect vnto euery good worke 2 Timoth 3 16 17. The Citizens of Beraea iudged of Pauls Sermons opinions out of the Scriptures whether Paul taught such things as were agreeable to the holy Scriptures and are for that cause commended Act 17 11. Christ answered out of the Scriptures to the questions of the Pharisies Matthew 19 4 c. of the Sadducees Matth 22 31 c. of the perfect fulfilling of the law Luke 10. 26 27. of his diuinitie out of Psalme 110 Matthew 22 43 44. Whereas hee might haue confuted and confounded them with his miracles alone The Apostles confirmed all their assertions out of the Scriptures as did also the Euangelists Matthew speaketh often of the fulfilling of the Prophets and so decides the greatest controuersie that euer was concerning the Messias out of the writings of the Prophets So Peter also prooueth out of the holy Scripture that Iesus is the promised Messias the Sauiour of the worlde Acts 2 25 c. And Chapter 3. verse 18 c. and Chapter 4 verse 11 25 c. and Chap. 10 verse 43 Stephen fighteth against his aduersaries the Priests Pharisies Scribes with the weapons of the Scripture Acts 7. Paul in the controuersie of Religion which he had with the Iewes prouokes to the law and the writings of the Prophets Acts 24 14 and 26 22 27. The same Paul gathered the doctrine of Iustification out of the Scripture Romanes 1 2 3 4 and 10 Chapters Galath 3 and 4 Chapter and cleareth the controuersie of the person of our Sauiour out of the Scriptures Ephesians 4. Peter draweth Baptisme 1 Peter 3. 21 And other controuersed points betwixt the Iewes and the Christians out of the Scripture of the old â—estament The Epistle to the Hebrewesis wholly heerein occupied to proue the greatest controuersie of his time concerning Christ the only true high Priest out of the Scripture of the old Testament The same did likewise the ancient Fathers in the Church of God who confuted the Heretikes out of the holy Scripture and the ancient godly Counsels ouerthrew the Heretikes not by the opinions of men but by testimonies of the holy Scripture dulie waighed The Position of our Aduersaries The holy Scripture alone cannot be the Iudge of controuersies Their reasons are Because it is insufficient and containeth not all things which pertaine to faith Because it is obscure Because it is vncertaine and may be drawne either to this or that side Hence arise these questions following The first question Whether the Scripture be insufficient They affirme we denie that it is insufficient and that for these testimonies following These things are written saith Iohn that you might beleeue that Iesus is the Christ the Sonne of God and that in belieuing you might haue life through his name Ioh. 20. 31. Therefore those which belieue may attaine euerlasting life by those thinges which are left writteÌ„ in the holy Scriptures and so the Scripture is sufficient for the saluation of men Thou hast knowne the holy Scriptures of a childe saith Paul to Timothie which are able to make thee wise to saluation 2. Timothie 3. 15. All things that I haue heard of my Father haue I made knowne to you Iohn 15 15. The holy Scripture doth mâ—ke â—he man of God absolute and perfect to euery good worke 2 Timo 3 17. I kept back nothing but shewed you all the counsell of God Act 20 27. There can be moued no controuersie of Religion for which the Scripture hath not afore hand prouided a deciding or determining sentence therefore Saint Paul in the controuersie of Iustification calleth the Scripture prouident or fore-seeing Galath 3 8. Contrariwise our Aduersaries reason thus 1 The Apostles taught many things which are not written Answer 1. This is a begging of the question for this same thing is it which is denied Now a doubtfull thing ought not to bee proued by an other as doubtfull 2 The contrarie heereto is contained in the places of Scriptures before alleadged 3 The Apostles should heereby be conuinced of vnfaithfulnes as hauing kept back things necessary to saluation 4 Moreouer there is extant not one onely writing of an Apostle or Euangelist but more that that which is not contained in one may plainely be seene in other of the Apostles writings 2 I haue yet many thinges to say vnto you but you cannot beare them now Ioh. 16 12 Answer 1. It is a fallacie from that which is saide in some particular respect to the same spoken absolutely and generally in all respects for Christ speaketh of his Apostles not yet illuminated by his holy Spirit but he speaks not of them as beeing endued with the holie Ghost in the day of Pentecost That which the worde Now dooth plainely declare 2. While our Aduersaries argue from the Apostles not enlightened to the Church instructed by the writings of the Apostles there arise in the Syllogisme foure termes 3 Besides it was one manner of knowledge which the Apostles had before the day of Pentecost and an other after the receiuing of the holy Ghost therefore these different thinges ought not to bee confounded 3 Other thinges saith Saint Paul will I set in order when I come 1 Corinthians 11 34 therefore Paul did not write all things Answer Paul speakes of indifferent Ceremonies in the Church not of articles of Religion necessarie to saluation Their Argument therefore as the saying is is from the staffe to the corner 4 Manie thinges are not contained in the holy Scripture which are necessarie to faith Ans 1. This we denie it is the very thing in question therefore it is a begging of the question 2. Our Aduersaries play with the word Faith for they meane not a true and sauing faith whereof our question is but in a large sence they take the word Faith vnfitlie wrapping in the word Faith euery friuolous toy long after the Apostles time as it were yesterday obtruded vpon the Church of Christ and so from the two-fold signification of the word Faith there arise foure termes which hinder that there can be no iust conclusion 5 The Scripture saith nothing of Christs descension into hell Answere That is most false for the
A MANVELL Or briefe volume of Controuersies of Religion betweene the Protestants and the Papists wherein the Arguments of both sides are briefely set downe and the Aduersaries Sophismes are plainely refuted Written in Latine in a briefe and perspicuous method by LVCAS OSIANDER and now Englished with some additions and corrections At London Printed by Humfrey Lownes 1606. TO THE READER AS their part is the chiefest in defeÌ„ding the truth vvho do sifte the full state of Controuersies explicating the question maintaining reasons for the truth and answearing the opposite arguments at large as the nature of euery one doth require for the full setling of mens iudgments vvho with singlenesse of heart desire to bee throughly satisfied so is their labour requisite also who do contract those larger disputations into a briefe and compendious summ For it helpeth the memory in calling to minde that vvhich hath beene reade in larger discourses before it furthereth the iudgment by giuing grounds of arguments answeares which may afterward by the learned Reader be further enlarged by his owne meditations as occasion shall require it may serue for some good taste in the knowledge of controuersies for such as haue not the leisure other opportunities means to read the larger disputations and lastly being coÌ„prised in a small volume it may easily be caried abroad if â—e desire to read such things vvhere wee cannot haue not the greater volumes VVhich reasons moued our Author to pen this briefe Manuell in a perspicuous methode and it vvere to be wished that some of our Countrey men whoÌ„ God hath furnished with iudgment and other necessaries for such a purpose would endeuour to do the like in our vulgar tongue in this briefe and plaine order In the meane time the translation of this present worke shall bee I trust neither vnprofitable nor vnwelcome Some things are altered vvhich I iudged might bee offensiue or othervvise hinder the Reader but they bee such aâ—d no moe than I hope who so shall compare the translation with the Originall vvith indifferencie will confesse there vvas reason to doe so Some things also vvhere neede seemed to require I haue added and vvhereas the Author in testimonies alleadged out of the Scripture quoted the chapter onely I haue generally throughout for the ease of the reader annexed the verses also as the case required The censure heereof I leaue to the indifferent reader and commend the successe to God vvhose Name be glorified for euer Amen A Table of the Chapters and Questions CHAP 1 Of the holy Scripture 1 VVhether it be vnsufficient 2 Whether it be obscure 3 Whether it be vncertaine or plyable to any sense CHAP 2 VVhether the Scripture be to be reade of the lay people CHAP. 3 Of the interpretation of the holy Scripture CHAP. 4 Of Traditions CHAP 5 Of the Letter and the Spirit CHAP. 6 Of councells CHAP 7 Of the Church 1 Whether our Church or the Church of Rome bee the true Church 2 Whether it be to be granted that there is an inuisible Church 3 Whether the church may erre CHAP 8 Of the Bishop of Rome 1 VVhether Christ haue neede vpon earth of any Vicar or visible head 2 Of the power and authority of Peter 1 Ouer the rest of the Apostles 2 In the rule and dominion of faith 3 VVhether Peter were at Rome and there instituted an ordinarie succession 4 VVhether the Bishops of Rome be Peters successors 1 In Doctrine 2 In Manners 5 That the pope is Antichrist CHA 9 Of free-will 1 VVhether vnregenerat men can of themselues by vertuâ— of their free-will bâ—gin their conuersion 2 Whether Originall sinne haue in it the nature of sinne 3 Of the workes of Infidels 4 Of Grace CHAP 10 Of Iustification 1 Of imputed righteousnesse or of the signification of the word Iustification 2 Whether the grace of Iustification bee aequally alike in all 3 Whether we be iustified by good workes 4 Whether we be iustified by Faâ—th alone 5 Whether Paul doe deny Iustification by the workes of the Ceremoniall lawe onely 1 CHAP. 11 Of the true conditions of faith 1 Whether Faith be taken respectiuely or habitually 2 Whether Faith bee onely a bare knowledge and assent 3 Whether Faith be also in wicked men 4 Whether true Faith may be voide of good workes 5 Whether Faith be informed by charitie CHAP 12 Of good workes 1 Whether good workes please God ex opere operato 2 Of Will-worship in generall 3 Of workes of supercrogation or Councells in particular 1 Of Pouerty 2 Of single life 3 Of Obedience 4 That good workes cannot be communicated to others CHAP 13 Of Renouation or imperfect Obedience 1 Whether our obedience begun in this life be perfect 2 Whether Concupisceace remaining in the regenerate be a sinne 1 CHAP 14 Of the Number of the Sacraments in generall 2 A particular examination of the fiue falsely supposed Sacraments 1 Of Confirmation 2 Of Penance 3 Of Orders 4 Of Matrimony 5 Of extreame vnction CHAP 15 Of Transsubstantiation in the Eucharist CHAP 16 Of inclosing carying about and adoring of the Sacrament 1 Whether the Eucharist out of the vse thereof bee a Sacrament 2 Whether the Eucharist be to be adored 3 Whether the Eucharist be to be inclosed caried about 1 CHAP 17 Of the Masse in generall whether it be a propitiatory Sacrifice 2 An appendix of the abuses in the masse 1 Priuate masse 2 The wresting of the masse to other affaires 3 Simonie in the Masse 4 The mingling of water with wine 5 A sinke of Ceremonies 6 The nouelty of their ceremonies 7 The errors and fooleries of the canon of the Masse 8 The masse sayd in Latine 9 Masse for the deade CHAP 18 Of Communion vnder both kindes CHAP 19 Of Purgatorie 1 Whether there be a purgatory 2 Whether the dead be relieued by the suffrages of the liuing GHAP. 20 Of Inuocation of Saints 1 Whether Latria be giuen to Saints in popery 2 Whether Saints be to be prayed vnto 3 Whether Papists commit idolatry in worshipping of images CHAP 21 Of the Vow of single life in ecclesiasticall persons 1 Whether mariage be a state that defileth a man 2 Whether single life haue any prerogatiue in Gods sight before mariage 3 Whether it be in a mans choise to vow single life CHAP 22 Of the errors of popish fastes 1 Of choise of meates 2 Of the tying of fastes to certaine and set times 3 VVhether fasting be meritorious 4 Of the fast of Lent 5 The keeping of fastes is more straightly vrged by the Papists than the keeping of Gods commandements 6 Mockeries in popish fastes 7 The iudgment of the holy ghost of the fastes of hypocrites CHAP. 23 Of Repentance and of the errours which the papists bring into this place of Repentance 1 Of the merite of contrition 2 Of the sufficiency of contrition 3 Of popish satisfaction 4 Of omission of faith 5 Of Auricular confession 2 Conclusion A Manuell or briefe
of their owne religion Moreover how lately those Ceremonies arose â— Abuse The newâ—es of their ceremonies and were vnknowne to the Primitiue Church we cannot more briefely learne than by the narration of Polydore Virgil. He writeth on thâ—â— wise Dâ— inâ—ent rer lib. 5 cap. 11. All mysteries of Religion were deliuered of Christ amongst his Apostles plainely and simply the whole order of Ceremonies was naked and plaine having more devotion than gay furniture for it is evident enough that Peter who either first of all as being the chiefe of the Apostles or together Where was here the offering after the Coâ—sâ—â— cratioâ—â— with the rest of the Apostles did estsoones celebrate divine service with that rite which hee receaved from Christ was woont straight after the consecration to bring in the Lords Prayer Afterward Iameâ— the Bishop of Ierusalem increased these mysteries Basill also increased them and others at sundrie times instituted other things Caelestinus the Introitus of the Masse the beginning whereof is the Psalme Iudica me Deus Damasus ordained the Confession which is made by the Priest before hee ascend to the Altar yet some there bee who ascribe it to Pontianus Gregorie ordained the Antheme which followeth the Introitus and therefore it is commonly called by the same name as also that Kyrie should be said nine times the Antheme after the Epistle Gospel Communion But the Antheme after the Epistle they call the gradual because the DeacoÌ„ ascendeth into an higher place to reade the Gospell Telesphorus ordained the Hymne Gloria in excelsis Deo Gelasiuâ— first invented the Orâ—isons that is the clauses of praiers as they call them Hierâ—m the Epistle and Gospell and Anastasiâ—s first appointed when it was read that all which were present at service should stand crooked and bending downe for reverence that they might bee more readie to defend the faith of the Gospell or to marke and note it which we vse to doe rather standing than sitting The Alleluiah was translated from Ierusalem The singing of the Creede that it should bee sung after the Gospell on feastivall daies and should bee repeated by the people which were present at service was the decree of Pope Mark the first The same decree was renued afterward by Damasus Gelasius made the Antheme which Here Masse was so celebrated that the people might answere they commonly call the Tract and the Hymnes and the prefaces which goe before the Canon hee framed in an elegant speach and song which as Pelagius reporteth are nine in number Vrbanus addeth the tenth vnto the honour of the virgin the mother of God And whereas Incense is burned at the Altar Aaron did that first as the Lord said vnto Moses Thou shalt set an altar before the vaile and Aaron shall burne theron sweete incense as it is in Exodus 30 6 7 And afterward Leo the third decreede that the same should be done amongst vs which was also obserued of the heathens Hereof it is that Virgill saith of Venus in the first of his Aenâ—ids Vbi Templum illi centumque Sabâ—o Thâ—re calent arae c. Where stand her famous seates And Temple rich and of incense an hundred altars sweats The vse of washing their hands seemeth to haue come from the Olde Testament for that the Iewes were wont to beginne not onely diuine seruice but their banquets also with washing of hands as holding it wicked to eate bread with vnwashen hands which fault they obiected against the Disciples of Christ Or else this custome was taken from the Heathen amongst whom those which sacrificed did first of all washe their hands as Hesiod saith there was a charge giuen that no man should in the morning ofter wine to Iupiter with vnwashen hands lest the glory of the sacred things should be polluted And here againe he alleadgeth verses of Virgils thus farre Polydore Virgill Who so would see more let him reade Durandus his booke intituled Rationale Diuinâ—rum Officâ—orum Behold the great impudencie of our Adâ—ersaâ—ies who boast of antiquity in the masse and endeuour to fetch it from the verie Apostles contrarie to their consciences and credit to all histories but least they here seeke a shift and pretend that these things are spoken of the ceremonies only which are not of the substance of the masse let vs heare what the same Autor writeth of the chiefest the substantiall misterie of the masse of the Canon I meane in the same booke and chapter Where he saith thus In the prefaces that Sanctus Sanctus How finely the masse came from the Apostls Sanctus Dominus Deus Zebaoth should bee sung was first decreed by Sixtus which was taken froÌ„ the Prophet Isay Gelasius made Teigitur which afterward was made the begining as before Syricius had made Communicants which now is set in the third place Whence it appeareth that the Canon it selfe was neither al framed by one man neither broght into that forme whereof it now consisteth The certaintie whereof hence appeareth that Alexander the first who was along time before Gelasius and Syricius appointed for the memoriall of Christs passion Quâ— pridie quaÌ„ pateâ—eter c. vnto these words Hoc est Corpus meum Wherefore it is cleare enough that then was the beginning of the Canon when as hath beene sayd Gelasius was Bishop of Rome about 360 yeares or somewhat more after Alexander Then Leo added Hanc igilur oblationem c vnto these words placitus accipias Gregorie annexed thereto three petitions Diesque nostras in tua pacâ— disponas atque ab aeterna damnatione â—oâ— eripe et in Electorum tâ—orum iubeas grege numerarâ— The same Gegorie the first added Sanctunâ— sacrificium immaculatam hostiam And in like sort others added other things Thus far Polydor Virgil. By this narratioÌ„ you see that they are stark shameles lies which the Papists boast of the antiquity of their masse of Apostolick traditions of the masse You haue heere the history of the beginning of the principall and substantiall parts of the masse compiled out of the Ecclesiasticall histories not by some Lutheran but by a faithfull seruant of the Romane Church euen by a masse-Priest 7 Abuse The errors and â—ooleries of the Canâ—â— of the masse Now leâ— vs see by one or two examples how absurd that Canon is thus patched together by diuerse shreds The Ancients in times past at the time of the celebration of the Eucharist brought loue-feasts for the sustenance of the poore and maintenance of the ministerie At those offerings which certainely were no propitiatorie sacrifice the Church was woont to pray for preseruation and safetie c. Now that in the Canon before the consecration is applyed to the breade and wine at this day and the breade and wine are offered to God the Father for the saluation of the Church In the Canon God is requested to accept that pure sacrifice of the body and bloud of Christ as he did accept