A MANVAL OF CONTROVERSIES. wherein the Catholic Roman faith in all the chief points of controversies of these days is proved by holy Scripture.  
By A. C. S.  
Search the Scriptures, for you think in them to have life everlasting: and the same are they that give testimony unto me.  John cap. 5. vers. 39 
Printed at Paris by Peter Buray. M. D. C. XIV.   

THE EPISTLE to the reader.  
I Have courteous reader taken some pains to put together this little manual of controversies, intending nor pretending any other thing thereby then thy profit: if thou reap any by it: my travail shallbe richly recompensed. Howsoever, in requital of my goodwill let me entreat this favour of the, that, if thou wilt deign it the reading, thou wouldst do it with some attention, and such intention, as the subject requireth: which howsoever, or by whomsoever it be handled, is of that weight and moment, that may duly demand thy best, most settled, & sincerest thaughtes. The ensuing preface will acquaint thee both with the drift and motive of this treatise, and also with those few points which I have thought worthy of remark concerning the same. Therefore have I nothing more to trouble the with, but only to entreat thee to take some heed in decerning the Catholic Positiones, from those of the Protestants, because they are not so evidently distinguished in character (especially before the page 76.) as they might have been: and also to pardon the faults escaped in the print, but most of all those in the margin as most important. In the latter end of the book they are all corected and therefore may more easily be born with. Farewell.  
Thy friend as thou art a friend to truth: howsoever thy well willer. A. C.   

A TABLE OF THE Controversies.  

1. SCriptures pag. 15.  
2. Traditiones. pag. 20.  
3. Difficulty of scriptures. pag. 26  
4. Church's infallibility. pag. 31.  
5. Church's marks: universality. p. 43.  
6. visibility. pag. 39  
7. Succession. pag. 42.  
8. Consecration and vocation of pastors. 45.  
9 supremacy of S. Peter and Pope. 49.  
10. Honour of saints. 57  
11. Prayer to saints. 59  
12. Relics. 63.  
13. Images. 67.  
14. Purgatory. 76.  
15. Of the Sacraments. 81.  
16. Necessity of Baptism. 84.  
17. Ceremonies of Baptism. 85.  
18. Eucharist: real presence. 86.  
19 Transubstantiation. 89.  
20. Adoration of Christ in the Eucharist. 91.  
21. Communion under one kind. 93.  
22. Sacrifice of the Mass. 98.  
23. Confirmation. 102.  
24. Penance with indulgences. 107.  
25. Holy orders. 118.  
26. Extreme unctione. 120.  
27. Matrimony. 122.  
28. Effect of the Sacraments. 125.  
29. Character. 127.  
30. justification and concupiscence. 128.  
31. justice once had may be lost. 141.  
32. certainty of Salvation. 142.  
33. Merit of works. 145.  
34. Free will. 148.  
35. Commandments possible. 152.  
36. evangelical counsels. 155.  
37. priests single life. 159.  
38. Seruicce in the vulgar tongue. 162.    


FAULTS ESCAped in the margin.  
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. Malachi. 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. [Acts 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. Rome 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 james cap. 5. v. 14. 15.  
Chrisost. De Sacerdotio. lib. 3. ad initium.  
122. 5. v. cap. 31. cap. 5. v. 31.  
126. Acts cap. 22. v. 17 v. 16.  
128. ser. sect.  
128. & oncu. & concu.  
132. contra juliam: 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.   

FAULTS ESCAped in the text.  
Page. 7. for. hall. read shall.  
13. cotroverted controverted  
19 this. that  
21. nothings nothing.  
42. word. world.  
44. then. them.  
46. In the second line wanteth this word [inward].  
62. said. saved  
62. sod. so.  
68 placc. place  
68 the. he  
73. his. is  
78. eveire. every,  
96. same chapter. same chapter  
96. chest. chiefest.  
135. whose praise is not of god. For whose praise is not of men, but of god.    

A MANVALL OF Controversies. Wherein the Catholic Roman faith in all the chief points of controversies of these days is proved by holy Scripture.  
The Preface to the Reader.  
THis brief treatise (courteous reader) being at the request of à friend speedily compiled, may serve to convince them of manifest calumny, who no less untruly then boldly, do affirm the Doctrine of the Catholic Roman Church, to be either against holy scriptures, or at least to have no ground or proof from them: And it may also give satisfaction unto such, as more upon the confident boldness of them that affirm the Roman Religion to be destitute of scriptures, then upon any other reason, are drawn, either to think this to be true, or at least to doubt of the truth of the contrary. But before thou proceed to vieve the thing itself, I desire thee to consider well these few points following.  
First that no proof of any one point of Christian belief, 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 heretics, could interpret all places of holy scripture brought by the Catholics against their heresy in such sense, as being so understood, they made nothing against it: yea, that, as silly, as perverse heretic Legate (burned in smithfield not long since for Arrianisme) could not be convinced of heresy by only scripture. Such proofs therefore of Catholic Doctrine, as cannot be deluded by any interpretation, are not to be expected out of holy scripture.  
Secondly that though Protestants may allege texts of holy scripture for the proof of some points of their Doctrine, yet that alone is not sufficient to make it true. Both because the same points are proved false by other places of scripture: and also for that all heretics, have ever brought scripture for their heresies, and none more apparent, or frequent then the blasphemous Arrianes: to say nothing of the Devil his citing of scripture even against our blessed saviour. By all which it is more than evident, that the sense of holy scripture, besides the words, is necessarily required to make sufcient proof of true doctrine. For which reason I often bring the uncorrupt testimony of some holy father for the sense of the place alleged by me, who having lived at least on thousand years before these controversies began, cannot be esteemed partial on our side.  
Thirdly, that I expect and exact of him, or them that shall go about to answer this treatise, the same round sincere, and direct dealing, which I have here used. remembering before all things that he first set down his faith in direct positions, and then proceed inlike method as I have done for the rest. To whom I willingly grant this large liberty above that which I have used that he tie not himself unto the first 500 years for the father's interpretations, but that he take boldly 1500. years so that he bring not condemned heretics for his auctors, and with all observe the point following.  
Fourthly, that it shall not be to any purpose in way of answer, that any adversary bring another interpretation of some father upon the places of scripture alleged by me, besides that which I have brought. For it is not denied, that one & the same place of scripture may be, and is often diversly understood, not only of divers fathers, but of one and the same father. But if he will say any thing to the purpose in this kind, he must bring an interpretation contradicting that which I have brought: and withal labour rather to prove his own Doctrine than to impugn that of the Catoliques. For seeing it is (as all men Know) à far more easy thing to impugn any doctrine, though never so true, then to prove the same: no truth (especially of faith) being so evidently clear but that some thing with show of probability may be objected against it: it is not now expected, that any adversary should stand to answer those authorities of scripture and fathers which I have alleged for proof of the Catholic Doctrine, or to impugn the same: but rather to bring others in proof of his own: that the iuditions reader may compare our grounds in scripture both together; and by the vieu of his own eye, try whether of them be more conformable to God's sacred word. And when any one shall have produced his proofs for Protestantisme, in the like manner as I have done in the behalf of the Catholic religion; (if he can so do) yet shall he gain no more thereby, but an evident demonstration against the chiefest ground of the Protestants doctrine, that either, to the true and full decision of controversies in matter of faith, is necessarily required 
Note.  some other judgement or trial, than the only words of holy Scripture, or else that therere is no means at all to end controversies of faith; which later nevertheless to affirm, is no less injurious to god's wisdom, goodness, or power, then to say that he hath provided no sufficient means for men to know the way to save their souls. For both parties bringing scripture for themselves who shall finally determine whether of them, doth apply the said Scriptures more sincerely and according to their true meaning?  
Fifthly that whereas, before I can prove any point of Christian belief by scripture I should first by good order, prove that there is a holy Scripture, and secondly in what books of the Bible it is contained: yet because neither of these two points can be proved by scripture, unless we first believe some scripture without proof: therefore that, I may prove those points of faith wherein the Catholic Roman church doth differ from the Protestants by holy scripture (which our adversaries urge me unto) I must necessarily to satisfy their disordered desire, proceed disorderly, and suppose that for truth without proof, which requireth most to be proved: I say without proof, if no proof be good, but that which is made out of scripture.  
And here occur by the way two things worthy of note, Thone that the scripture cannot be an universal rule of our faith, seeing some things are to be believed with out proof of scripture, as are (for example) that there is a holy scripture containing gods word and revelation, and that these and these books be such: therefore must there of necessity be some other rule of our faith more universal than the scriptures, and consequently before the scriptures. And this cannot be but the authority of gods church: which is clearly S. Augustins Doctrine, who was not afeard to say. I would not believe the Gospel, 
Contra epistolam fundamenti cap. 5.  but that the authority of the church doth move me. seeing therefore the authority of the church is a sufficient motive for us to believe what is scripture, why should it not have the like authority with us in other points of faith? which is also S. Augustins argument in the same place: but I will notwithstanding satisfy our adversaries in their own humour.  
The second thing to be noted is, that they that believe nothing, but that which is proved by Scripture, are evidently convinced to believe nothing at all. For they that cannot believe that there is à holy Scripture, or what books be holy Scripture, cannot believe any thing, because it is proved by scripture. For it is evident, that before they believe any thing because it is proved by scripture, they must believe that there is a Scripture, and what books are scripture: but they that believe not any thing but that which is proved by Scripture, cannot believe that there is a scripture, nor what books are holy scripture: for neither of these two, can be proved by Scripture. Therefore they that believe not any thing but that which is proved by scripture, cannot beleene anié thing at all. This Argument is a plain demonstration, and compelleth the Protestants either to confess that they have no faith at all: or to acknowledge this their position, to wit [that nothing ought or can rightly be believed, but that which may be proved by Scripture] to be false: which notwithstanding is the main ground of all their religion. But now having showed the absurdity of their Doctrine in this point, I will join with them in the Scriptures, as they themselves do desire, obseringe this method. First I set down the Catholic Roman belief in direct and plain positions: then I bring in proof of it, one, two, or more places of holy Scripture, citing the ancient vulgar translation, and often times I add the testimony of some ancient father of the frist 500 years understanding such Scriptures as I cite, in the same sense and meaning that I cite them for: Furthermore those few places of Scripture, which seem to sound directly against the Catholic faith I show in brief how they are to be understood. And last of all I put down the position contradictory to the Catholic doctrine, to the end that the indifferent reader (be he Catholic or otherways) may more easily judge whether Doctrine hath better ground in holy Scriptures. And further that he that will impugn this treatise may see, what he hath to prove if he will prove any thing to purpose.  
who is to understand, that though the Protestants do maintain the negative part, in almost all the positions cotroverted betwixt them and the Catholics, yet is he not for all that, to be excused from the proof of those points, unless he will withal confess, that in them the Protestants have no faith at all, but only a mere denial of faith. For, faith being not a simple denying or not believing, but a positive assent and belief of such articles as are revealed unto us by God; it hath positive grounds, whereby it may and aught to be proved, even in those points which are negative. And therefore as Catholics do prove their faith, in these negative points: that only faith doth not justify: that we are not certain of our justification or salvation and the like: so likewise are the Protestants to prove their faith in these: that there is no Purgatory: no real presence: no sacrifice of the Mass, and the rest. Unless as is said before, they will confess, that they have no faith in these points, but only a mere denial of faith.  
Haveinge thus advertised thee good Reader of these few things I leave thee to peruse the treatise itself, desiring thee to expect only the bare positiones proved with the self text, of holy Scripture, and some few fathers, without any flourish of words at all: The work being such as doth rather resemble the bare bones of a great body tied together with dried Sinews, than a body thoroughly furnished with flesh, and other habiliments of friendly narure. For which cause, though to such as rather respect fashion then substance, it may hap to appear hideous, yet to others of contrary appetite (for whose contentment it is specially intended) it will not peradventure be judged altogether without form.   

THE FIRST Controversy Of Holy Scriptures.  
IT is Known that the Catholic Roman Church doth admit more books and percells of holy Bible for Scripture, than the Protestants do, and consequently acknowledgeth a larger canon than they, and yet notwithstanding she teacheth.  

Chatolique Position 1.  
That all such articles as by her, and the Protestants themselves are believed and holden for articles of faith, are not so expressly contained in holy Scriptures, as out of them only, full proof may be made thereof.   

Proof.  
The articles which the Protestants do believe to be of faith, as well as Catholics, and yet are not contained expressly in holy scriptures, are many, but we will give instance only in a few, 1 That there are three distinct persons and one only substance in god. 2. That the second and third personns are of the same substance, ●nd equal gloire with the first. ●. That the third personn proceedeth from the second and from the first. 4. That there are two distinct and complete natures in our saviour Christ, and but one only personn. 5. That there are in him two wills, and two operations, to wit, of god and man: about all which points have been diverse heresies as is well Known to the learned. And though all these articles have most true ground and proof in holy Scriptures, yet are they not so expressly contained therein, as they may be fully proved by them alone. One example shall serve for all. To prove the son to be consubstantial or of one substance with the father, the Catholics do allege (and truly) 
john. cap. 10. v. 30.  this testimony: I and the father are one: yet because there are more means of being one then in substance, as namely to be of one will, desire, and affection of which sort of unity, specially the Arrianes did explicat this place: alleging for themselves that testimony. I pray that they all may be one, as thou Father in me and 
john. cap. 17. v. 21.  I in thee: that they also in us may be one: which cannot be understood of unity in substance. Therefore this testimony without the interpretation of the Church (which is the pillar of truth) doth not fully prove the father and the son to be one in substance. The like may be said of the other articles here mentioned.   

Catho. posi. 2.  
All such articles as are of faith, and so holden by the Protestants themselves, are not contained so much as indirectly or implicitly in holy Scriptures: but only so far, as the Scriptures contain and testify the authority of the Church, and traditions.   

Proof.  
That all the Books of the Bible, and every part thereof which are acknowledged for canonical scripture jointhy of Catholics and Protestants be such indeed. That the most blessed mother of our Saviour Christ continued perpetually a Virgin. That it is lawful for Cristians to eat strangled things and blood (which were expressly forbidden them. acts. cap. 15. vers. 20) are not so much as indirectly contained in holy Scriptures, otherways then is mentioned in our position. But this being more amply proved in that which followeth of traditions, this which we have said already shall suffice for the present.  
The Positions which the Protestants in this question are to prove be these.   

Protestant position.  

1 All articles of faith are so expressy contained in scripture as out of them only full proof may be made thereof.  
2. All articles of faith are at least so contained in holy scriptures as with out any testimony or auctoririe of the Church, or traditions they may thence be plainly and distinctly deduced.     

TE SECOND Controversy of Traditiones.  

Catholic. Positions. 1.  
THe holy Apostles delivered by word of mouth more things to be believed and observed by the Church, than either they found written or wrote themselves. And these things are usually called traditiones.   

Proof. 1.  
Having more things to write unto you 
2ae. john  would not by paper and ●●●e, for I hope 
v. 12. 3ae. Iho: 13.  shall be with you and speak mouth to ●outhe.   

2.  
And the rest I will dispose when I 
1. Cor. cap. 11. v. 34.  ●ome: where the holy Apostle evidently showeth that he reserved something more to be ordained by word, than he wrote.   

3.  
The Apostles were commanded 
Mat. cap. 28. v. 20.  to teach all nationes to observe all things which our saviour had commanded: which doubtless they fulfilled: but they were not commanded in any place to write all the same: neither doth it appear by any Scripture, that they did write all things which they taught men to believe and observe. This is à demonstration that they taught more than they wrote, if nothing be to be believed but what is contained in holy Scripture.   

4.  
They taught Baptism given to infants to be good and lawful: or else the Anabaptistes are not heretics for rebaptising them.   

5.  
They taught the sunday to be solemnized. and the jews Sabbath to be left without all solemnity though most strictly 
Exod. cap. 31. v. 16.  commanded by god to be solemnized as an everlasting covenant.   

6.  
They delivered and taught the creed by word and not in writing, which from their time till now hath continued in the church by tradition only.   

7.  
They taught Baptism ministered 
August. de Bapti. con: Donatistas'. lib. 2. cap. 7.  by heretics to be good: and therefore S. Augustin speaking thereof, saith: Many things which are not found▪ in the Apostles writings: nor in latter councils 
De baptis. cona Donatis. lib. 5. cap. 27.  yet because they are observed by the whole church, are believed to be delivered and recommended by none but by them: Again he saith: There are many things which the whole church doth hold, and therefore are well believed to be commanded by the Apostles, albeit they be not found written.   

Catholic positi.  
The Catholic church doth & aught to believe those things which the Apostles delivered only by word, without writing: in the same degree of faith with those, which are written. Note that the proofs of this position doth also prove tother going afore.   

Proof. 1.  
Therefore Brethren stand and hold 
2. Thesalo. cap. 2. v. 15.  the traditions which you have learned whether it be by word or by our epistle. S. Basile saith, I account it Apostolic to continue firmly in unwritten 
Basil de Spiritu. sancto. cap. 29. cap. 27. Fulk. 2. Thesali. cap. 2 sert. 17.  traditions and allegeth this place of S. Paul. S. chrysostom cited by Fulke himself saith thus: Hereof it is manifest that they [the Apostles] delivered not all by Epistles: but many things without letters, and the one is of as great credit as the other. Therefore we think the tradition of the church to be worthy of credit: It is à tradition inquire no more.   

2. 
1. to Timoth. cap. 6. us. 20.   
O Timothee keep the depositum: That is that which is committed to thy trust: not certes by writing. For little or nothing writren of the new testament was known to Timothee then. See à large discourse hereupon in Vincentius lirenensis.   

3.  
But if any man seem to be contentious 
1a. Cor. cap. 11. us. 16.  we have no such custom: nor the church of god: where S. Paul allegeth the custom of the church as à sufficient disproof of any practice: why not therefore for the proof of any?  
The things which thou hast heard 
2. ad Timo. cap. 2. us. 2.  of me by many witnesses these commend to faithful men which shall be fit to teach others also: lo no word here of writing, but of hearing & teaching by word of mouth.  
Now having proved by Scripture itself, and evident instances, that many things are to be believed, that are not directly contained in Scripture, it appeareth à senseless thing to demand direct proof of every thing we believe out of Scripture.   

Protestants. Positi.  
The holy Apostles delivered not by word of mouth moethings to be believed and observed by the church, them theyether found written or wrote themselves: And therefore are there no traditions to be holden or believed.  
2. The Catholic church ought not to believe those thing which the Apostles delivered only by word of mouth without writing, in the same degree of faith with those which are written.    

THE THIRD controversy of the difficulty to understand the Scriptures.  

Catho. positiones.  
1 All places of holy scripture containing articles of faith (the obstinate misbelief whereof is Damnable) are not eas●● to be understood but requi●● some rule to be interpreted by.   

Proof. 1.  
Philipp said to the Eunuch 
Act. 8. us. 30. 31.  whom he found reading th● Prophet Esay; Trow est thou th●● thou understandest the things which thou readest? who said: how can unless some man show me?   

2.  
Our Saviour accordingly 
Luc. 24. us. 45.  opened the understanding of his Apostles that they might understand the Scriptures: see therefore what à special grace it is to ●nderstand the Scriptures in there true sense and meaning.  
In the which [the Epistles of 
2. Petri. 3. us. 16.  saint Paul] are certain things hard to be understood which the unlearned and unstable deprave, as also the 〈◊〉 of the Scriptures to their own per●●ione.  
Saint Hierome explicatinge 
Epist. 103. ad Pauli num.  ●●e text now cited out of the acts concludeth thus. These things have I briefly touched as the limits of an Epistle would permit; that thou mayest understand, that with out a guide and teacher, thou canst not enter the path of holy Scriptures.  
which is easy to conceive, seeing as he notethe in the same place no trade, nor mechanical art is learned with out à master.  
Certes it is not only an heresy but à mere frenzy to say, that all scriptures containing points of faith necessary to be believed are easy to be understood of private believers, sithence all heresies whatsoever, have been begonn and maintained for want of true understanding of holy scriptures: whereof Vincentius Lirenensis saith thus Some man may peradventure ask, fo● 
His book against the profane novelty of heresy.  as much as the canon of the scriptures 〈◊〉 perfect, and in all points very sufficient in itself, what need is their t● join thereunto, the authority of the ecclesiastical understanding? For this cause surely, for that all take not the holy scriptures in one and the same sense, because of the deepness thereof: b●● the sayings thereof some interpret one way, and some another way, so tha● tbere may almost as many senses b● picked out of it, as there be men. Fo● Novatian doth expound it one way, and Sabellius another way. otherwise Arrius, Eunomius, Macedonius, other ways Photinus, Apolinaris, Priscillianus, otherways, jovinian, Pelagius, Celestius, lastly otherways Nestorius; Thus far that ancient father: to whom we may add: otherwais wicliffe, Luther, Calvin, Anabaptistes, 
saints de Eucha: repet. 1. cap. ulto in fine.  with the rest: and this most truly, seeing of these few words [This is my Body] there are found above 80. divers senses, besides the Catholic ●ense and meaning.  
S. Augustine also avoucheth 
De gen. ad literam. lib. 2. crp. 9.  the samesayinge. For no other reason are heresies made, but because men not rightly understanding the Scriptures, do obstinately affirm their own opiniones against the truth of them.   

Catho. pos. 2.  
Private persons though true beieevershave not the spirit of interpreting the holy Scripture in the true sense and meaning of the same.   

Proof. 1.  
No prophecy of scripture is made by 
2a. Petri cap. 2. us.. 7. Malachi cap. 2. us. 2. 3.  private interpretation.   

2.  
The lips of the Priest shall keep knowledge and the law they shall require of his mouth: be cause he is the Angel [that is the messenger] of the lord of hosts. lo here the office of interpreting the laws of god, given to priests, and not assured to every faithful person.   

3.  
Upon the Chair▪ of Moses have sitten 
Mathe. ●3. us. 27.  scribes and pharisees, all things therefore whatsoever they shall say to you observe ye and do ye. lo here à command to hear the prelate's & pastors of the church and no man left to follow his own fantasy in matters of faith, and manners.   

Protestants Position.  
1. All places of holy Scripture ●onteininge articles of faith, the obstinate misbelief whereof is damnable, are easy to be vnd er stood, & therefore require not any rule to be interpreted by.  
2. Private persounes that are true believers have the Spirit and gift of interpreting the holy Scripture in the true sense and meainge thereof.    

THE FOURTH Controversy Of the infallibility of the church.  

Catho. pos.  
THe sense and meaning of holy Scriptures given or approved by the holy Catholic church, is unfallibly true, as are also the definitiones and declarationes of faith, delivered by the same, and every one is bound upon his damnation not to reject the judgement thereof.   

Proof. 1.  
My spirit that is in thee, and my 
●●ay cap. 59 ●s. 22.  words that I have put in thy mouth, shall not depart out of thy mouth and out of the mouth of thy seed and out of the mouth of thy seeds seed, saith our lord for this present and for ever. A manifest promise of the spirit of god to continue for ever in the church.   

2.  
All power is given to me in heaven 
Mathe. 28. us. 18. 19  and in earth: going therefore teach ye all nations teaching them to observe all things what soever I have commanded you. Lo here commission to teach given to the Apostles and in them to all pastors.   

3.  
He that heareth you heareth me: 
Luc. cap. 10. v. 16. 20  and he that despiseth you despiseth me: Lo here obligation for others, to hear, and obey that which they, who have the former commission shall teach.   

4. 
Mat. us. 28. cap 20.   
Behold I am with you all days even to the consummation of the world; Lo, here the assurance of Christ's assistance to his church, and the lawful pastors thereof, till the end of the world. who can now doubt of the infallibility of the doctrine of gods 
Io. cap. 14. us. 16. 17. Act. 15 us. 28  church?   

5.  
I will ask the father, and he will give you another Paraclet, [that is an advocate or comforther] that he may abide with you for ever. The spirit of truth: lo here the spirit of truth promised to abide with the church for ever. By warrant of which promised the first general council that ever was holden (which was at Jerusalem) saith thus. It▪ hath seemed good to the holy ghost and to us, to lay no further burden upon you then these necessary things.   

6.  
In respect of the singular privileges of the church and spetiallye of the infallibility it hath in doctrine, saint Paul calleth it: the house of god, the church os the living god, the pillar and ground of truth.   

7.  
He that will not hear the church 
Math 18. us. 17.  let him be to thee as the Heathen and the publican.  
touching which point of 
Against Cr●sconius. lib. 1. cap. 3.  the infallibility of the church saint Augustine hath this excellent doctrine: Although (Saith he) no example is brought out of canonical Scripture of this thing. (Speaking sf the validity os Baptism ministered by heretics) yet do we follow the truth of the same Scriptures in this point whilst we do that which pleaseth the whole church which the authority of the Scriptures doth commend: And because the holy Scripture cannot deceive, whosoever feareth to be deceived by the obseurite of these questiones let him consult there upon with the church, which without all doubt the Scripture doth show.   

Protes. Pos.  
The sense and meaning of the holy Scriptures given, or approved by the Catholic church, is not always true: neither are the definitiones and declarationes of faith delivered by the same unfallible truths. Here the reader may mark à strange perversity or blindness in the Protestants who grant the gift of interpreting the Scriptures to private believers and yet deny it to the whole chuche;    

THE FIFTH Controversy of the marks of the true Church.  
THe true Church of god is but one. This being not denied by the Protestants needethe no proof. The question is which of all those Churches which do challenge unto themselves the name of the Church, is that one true church; which doubt will easily be cleared by the notes and marks fololwinge.  

Universality. Catho: Positions.  
The true Church of Christ is Catholic or universal aswell in respect of place, as of time, That is: the true church of Christ hath ever continued since his glorious ascension into heaven till this day, and shall do till the end of the world: which is to be Catholic or universal in respect of time. And it hath or shallbe spread through all kingdoms and countries, that are under heaven; which is to be universal or Catholic in respect of place.   

Proof in respect of place. 
Psal. 2. vs. 8.   
Ask of me and I will give thee the gentiles for thin inheritance, & thy posession 
In hunc Psalm  the ends of the earth. By this promise of god to Christ S. Augustine convinceth the Donatists and in them the Protestants, that they have not the true Chruche, because theirs is not universal in such sort as here is promised.  

2. 
Psa. 27. vs. 8.   
He shall rule from sea, to sea; and from the river even to the ends of the round world; These Prophecies are clearly understood of the inheritance and kingdom, that is, the Church of Christ as he is man: according to which prophesies 
Math. cap. 18. us. 18. 19  our saviour saith; All power is given me in heaven and in earth. going therefore teach ye all nationes: baptizing them in the name of the father and of the son and of the holy ghost.   

3.  
You shall receive the virtue of the 
Acts cap. 1. vs. 8.  holy Ghost coming upon you, and you shall be witnesses unto me in Jerusalem, and in all jeury and Samaria, 
Con. Petilian lib. 2. cap. 38.  and even to the utmost of the earth. See Saint Augustine Learned reader if thou pleas.    

Proof in respect of tyme.  

1. In the days of those Kingdoms, 
Daniel. cap. 2. us. 44  the god of heaven will raise up a Kingdom that shalt not be dissipated for ever, and this Kingdom shall not be delivered to another people.  
2. And he shall reign in the house 
Luc. cap. 1. us. 33. Mathe. 28. us. 20. Mathe cap. 16. us. 18.  of jacob for ever, of his Kingdom there shall be no end.  
3. Behold I am with you all days, even to the consummation of the world.  
4. Upon this Rock will I build my Church, and the gates of hell shall not prevail against it.   
A faithful saying (Saith Saint 
Oratione qnod Christus sit unus.  Athanas.) and not à wavering promise. and the Church is an invincible thing although hell itself should be moved.  
The universality of the church, all christians profess to beleevein the creed of the Apostles and of the first council of Constantinople, saying, I believe the holy Catholic church.   

protes. pos.  
The ttue Church of Christ is not necessarily Catholic or universal; neither in respect of place nor tyme. This position most clearly against holy Scriptures must the Protestants defend, and prove, if they will prove and defend their Church to be the true Church of god and consequently their religione to be true. visibility.   

Catho. pos.  
The true Church of god is visible and apparent, both to the faithful believers, that are in it, and to heretics, and those 
Mathe. cap. 5. us. 15. Psal. 13.  that are out of it.   

Proof. 1.  
A City cannot be hid, situated upon à mountain.  
He put his tabernacle in the Sun. S. Augustine proveth our position by these texts: saying, The true church is hid to no man: whence is that which he [our 
Contra literas petibani lib. 2. cap. 32.  saviour] Saith in the Gospel, A City set upon à mountane cannot be hid, And therefore is it said in the Psalm: he hath put his tabernacle in the sun, that is in manifest.   

2.  
In the latter days the mountain 
Isay. c. 2. us. 2.  of the house of our lord, shall be prepared, in the top pof mountains, and it shallbe elevated above the little hills, and all nationes shall flow unto it.   

3.  
Men do not light à Candle and. 
Mathe. cap. 5. us. 16.  put it under a bushel, but Upon à Candlestick. To these texts doth S. Augustine allude, when 
Tract. 2. upon the. Epist of S. john.  he saith; what else am I to say then, that they are blind that do not see so great à mountain that shut their eyes against the lamp set upon the candlestick?   

4.  
If thy brother offend against thee 
Mathe. 19 us. 17.  tell the church; therefore must it of necessity be apparent and visible.   

5.  
The Church consisteth of pastors and sheep, Superiors, or rulers, and subjects. And he 
Ephes. cap. 4. us. 11. first to the co●●. cap. 12. us. 18.  gave some Apostles, and some Prophets, and other some Evangelists, & other some pastors and Doctores▪  
Are all Apostles? are all Prophets? are all Doctores? But superiores and subjects, must be Known to one another, as also pastors, and their sheep. Therefore must the Church of necessity be visible and apparent.   

Protestants. posit.  
The true Church of god is not necessarily visible nor apparent, either to the faithful believers that are in it, or to heretics and those that are out of it. This position must the Protestants also prove and defend, though directly against the holy Scriptures, unless they will confess their church not to be the true Church as (if the Scriptures be true) it cannot be: seeing that before Luther it either was not at all, or was invisible, and therefore no true church of Christ.   

Catholic. Positi.  
The true church of Christ can never want à lawful personal succession of Pastors from her 
Succession.  first institution till the end of the world.   

Proof. 1.  
And he gave some Apostles and 
Ephesia. 4. us. 11. 12. 13.  some Prophets, and othersome Evangelists, and othersome pastors, and Doctores. To the consummation of the saints unto the work of the ministery, unto the edifying of the body of Christ. Until we meet all in the unity of faith. Lo here pastors given for the Church till all meet in unite of faith which is till the end of the word.   

2. 
Mathe. 28. 19 20.   
going teach all nationes baptiseinge them in the name of the Father etc. and behold I am with you all days, even to the consummation of the world. Lo here Christ promiseth to be with the pastors of the Church, whom he sendeth, all days till the end: therefore there shall always be pastors.   

3 
Psal 44▪ us.   
For thy Fathers there are borne sons to thee thou shalt make them princes over all the earth: Understood 
Upon this Psalm towards the end.  by S. Augustine, of the successione of pastors in the church saying.  
The Apostles begot thee (o Christian Church) they were sent, they preached, they are thy fathers. But could they be always corporally with us? could any of them tarry here till this time? could they tarry till the time yet to come? But was therefore the Church left desolate by their departure? God forbid. For thy father's sonnsare borne to thee, what is this for thy father's sons are borne to thee? The Aposstles were sent fathers: inplace of the Aposstles sons are borne to the: Bishops are appointed. For whence were the Bishops borne that are at this day in the world? the church her self calleth them fathers, she begat them and appointed them in the seats of the fathers. Do not therefore think thyself desolate (O Christian church) because thou seest not Peter, seest not Paul; for thou seest not them by whom thou wast borne, but of thine issue, fatherhood is sprung to thee. For thy father's sons are borne to thee, thou shalt make them princes over all the earth This is the Catholic church. Her children are made princes over all the earth: her sons are constituted for fathers: let them acknowledge this that are cut of: let them come to the unity: be they brought into the temple of the king Thus S. Augustin.   

prote. pos  
The true church of Christ may be without a lawful personnall succession of pastors. This position they must also proué or else their church cannot be any true church.  
For they cannot show any pastors of their religion before Luther to whom he succeeded.   

Catho. pos.  
This lawful succession of pastors in gods church is not without consecration and authentical mission or sending by an ordinary power residing in the church.   

Proof. 1.  
when they (S. S. Paul and Barnabas) 
act. cap. 13. us. 22.  had ordained to them Priests in every church and had prayed with fasting they commended them to our lord in whom they believed.   

2.  
Nether doth any man take the honour 
Hebru: cap. 5. us. 4.  (of priesthood) to himself but he that is called of god as Aaron. Note that if Luther, Caluin, and Beza, with the rest who say they are called of god as Aaron: can show the like proofs of their calling that Aaron did: and besides the external consecration which he also had notwithstanding his internal calling of god: they shallbe believed to have gods caling. Tough Aaron being the first of his order, and therefore could not have his calling by succession his case is far unlike to our new masters; unless they will confess a truth and say, that they are also the first of their order, wherein they shallbe believed, and thereby convinced, not to be preachers of Christ, but of themselves, because they have no mission from him, but come of themselves being sent by none.   

3.  
How shall they believe him 
Ro. cap. Us. 14. 15.  whom they have not hard? And how shall they hear without a preacher? But how shall they preach unless they be sent. Amen Amen I say unto you, he that 
10. cap. 10. Us. 1. 2.  entereth not by the door, (that is by the ordinary way) into the fold of the sheep, but climethe up another way he is a thief and a robber. But he that enterethe by the Door is the Pastore of the sheep.  
The Prophet's prophesy lies in my 
Heir. cap. 14. us. 14.  name, I have not sent them. I have not sent these Prophets, yet they ran. with many such like whereby 
Hiere. 23 us. 21.  it appeareth that we are not to believe every one that pretendeth to come from god, unless they show their mission, and commission. To which purpose hear this notable saying of the ancient Ireneus. It beho●uethe to obey 
lib. 4. cap. 43. at. the end.  those priests, that are in the church, those who have the succession from the Apostles, as we have showed who together with Episcopalitie, have received according to the will of the father, the assured certain gift of truth. But to suspect the rest that stand of from the original succession in what place soever the are assembled, either as heretics and of bad doctrine, as making schism, and as high minded and pleasing themselves: and of S. Cyprian▪  
If the church was with Cornelius wh● 
Lib. 1. epla. 6.  succeeded the bishop Fabiane, and whom beside the honour of Preistho●● our lord glorified with martyrdoms Novatian is not in the church, nor ca● he be esteemed à bishop, who despising evangelical and apostolical tradition, succeeding to none is sprung out from himself. For neither can 〈◊〉 have or hold by any means the church who is not ordered in the church.   

Protestants. Pos.  
The lawful succession of pastors in gods church, may be with out consecration, and authentical mission or sending by any ordinary power residing in the church.    

THE sixth Controversy of the supremacy of S. Peter and of the Pope or bishop of Rome.  

Catho. Positions. 1  
SAint Peter was by our saviour Christ constituted supreme head and sovereign bishop or pastor over his whole church militant.   

Proof. 1.  
Our saviour said to S. Peter 
Io: 21. v. 17. 1.  Simon of John lovest thou me? Feed my sheep: a speech directed to S. Peter and to no other of the Apostles: containing charge, to feed as a shepherd doth his sheep all Christ's flock without exception: so understood by S. Cyprian saying. To Peter our lord after his resurrection 
De unitate Ec-  said, feed my sheep and builded his church upon him alone, and to him he gave charge of feeding his sehepe By S. chrysostom: he gave him 
Hom. 1. depenit.  [S. Peter] the primacy & government of the church through the whole world & which is above all he showeth him to have loved our lord more than All the Apostles saying. Peter lovest thou me more than these. Our saviour saith to S Peter Thou art Peter & upon this rock wil● 
Mathe 16. v. 18.  I build my church. Note that according to the Greek & Siriake text these words sound thus, thou art a rock and upon this rock I will build my church, which is also the true sense of the vulgar latin. Here did our saviour christmanifestly promise to S. Peter sovereignty over his church. For the foundation is to à building, the same that the head or prince is in a kingdom or common wealth. Thus doth S. 
In Anccorato.  Epiphanius understand these words saying. Our lord himself hath constituted him [S. Peter] the first of his Apostles, the firm rock upon which the church of god is built. To these words also manifestly alludeth the holy general council of Chalcedon, in the sentence of condemnation against Dioscorus, saying. Leo the most holy & 
Coū●ell. of Caledon. actiones. 3.  blessed Archebishope of great and ancient Rome by us and by this present holy synod, together with the thrice most blessed and all praise worthy S. Peter who is the Rock and very top of the Catholic Church, & he which is the foundatione of true faith hath spoiled him [Dioscorus] of all episcopal dignity.  
Our saviour saith to S. Peter 
Math●. 16.  I will give to thee the keys of the kingdom of heaven: where is also most clearly signified S. Peter his pre-eminence in gods church; For none hath the government or commandment of the Keys of any town or city, but the prince or governor of the same: & that sovereign power is signified by the Keys, it is proved by that of our saviour Christ. I have the keys of death and 
Apoc. 1. v. 18. Apoc. 3. v. 7.  hell. That is the rule and prower over death and hell. And again He that hath the Key of Davide he that shooteth and no man openeth.  
S. Peter practised the authority of supreme pastor, in declaring judas to have fallen 
Act. cap 1. v. 15. unto the 26.  from his Apostleship, and proposinge another to be chosen in his room: Peter rising up in the midst of the brethren said: & as followeth. S. chrysostom understanding 
In hunc locum.  it so saith; How fervent is he? how he acknowledgethe the flock committed by christ? how he is prince of this company? and in every place beginneth the first to speak. His supremacy was acknowledged 
Gala. 1 us. 18.  by S. Paul going to Jerusalem to see him. Then after three years I came to Jerusalem to see Peter. S. chrysostom understandeth 
Hom: 87. in Ihoan.  it so, saying, Peter was the mouth of the Apostles, prince and top of that company, therefore also Paul goeth up to see him beside the others.   

Catho. pos. ●.  
The Pope or bishop of Rome is the law full and lineal successor of S. Peter in that charge and office which our saviour gave unto S. Peter over his church militant.   

Proof.  
The power which our saviour gave to S. Peter over his church militant was given him, as likewise the power given to other Apostles: to the consummation 
Ephesians cap. 4. us. 12. 13.  of the saints, to the edif●nge of the body of Christ. until we all meet in the unity of saith & knowledge of the son of god. as S. Paul signifieth, and therefore to continue in the church, so long as the church is to continue.  
which is also proved by that: Upon this Rock will I build my church, and by that: feed my sheep: for so long as the building of the church continueth, or the flock of christ is to be fed which will be to the end of the world: so long must the rock whereupon the church is built, and the pastors who must feed the sheep continue: But this cannot be in S. Peter's personn: therefore in his successors: see S. Augustin his words before in that position, that the true church can never want a lawful personnall successione, of pastors, upon these words of the psalm 44. For thy fathers are borne sons to thee.  
And S Chriso. who. saith: why 
Lib. 2. de Face.  did our lord shed his blood? surely to redeem those sheep the cure whereof he committed to Peter, and also to his successors  
Now, that the bishop of Rome is the lawful and lineal successor of S. Peter is as authentically and evidently proved as that Lewis the 13. of France is lineal successor to Hugh 
a. lib. 3. cap. 3. b. lib. 2. against parmea niane c. heresy. 27. d. epla. 65.  Capet or his maiestié of Ingland to wiliam the conqueror S. Ireneus, Optatus, S. Epiphanius, and S. Augustin, do derive the successione of the bishops of Rome from S. Peter until the bishops that lived ● their times. Besides Eusebius, 
1  or S. Hierosme, Prosper, and all such as have written the chronicles of ecclesiastical affairs, do not omit to continue the bishops of Rome until their 
answer to a counterfeit cathopa. 27.  own days And so well is this successione known that M. Fulke sayeth, we can count it on our fingares.  
And S. Augustine doubteth not to say, that the succession of priests from the seat of Peter, (to whom our 
Contra epla●n. fundamenti. cap. 4.  lord after his resurrection commended his sheep to be fed) until that present Bishop held him within the lap of the church.   

Protes. pos. 1.  
S. Peter was not by our saviour our Christ constituted supreme head and soureygne pastor or Bishop over his church militant.  
2. The Pope or bishop of Rome is not lawful and lineal successor to S. Peter in that charge and office which our saviour gave to S. Peter over his church militant.    

THE seventh Controversy of the honour due unto the holy Angels and Saints in heaven.  

Catho. pos. 1.  
TO the holy Angels and saints in heaven is due more than civil honour and reverence.   

Proof. 1.  
To me thy friends (o god 
Psalm. 138. us. 17.  are exceedingly honourable: lo here David being ●inge, avowethe that the friends of god are greatly to be honoured, by him: Certes not with civil honours for such he ought not to them he being king, and the friends of god, being all 
Io: cap. is v. 14.  those that do the things he commandeth (as our saviour signifieth) 
●s. 13.  of what condition or degree soever.   

2.  
where this Gospel shallbe preached 
Math. 26. us. 13.  in the whole world, that also which she hath done, shallbe told for a memory of her.  
Lo here an exceeding honour decreed by our saviour himself to S. Marie Magdaleyne. where 
Luc. cap 22. us. 19  is to be noted, that this is commanded to be done in memory of her in like manner of speech as our saviour commanded the holy mysteries to be celebrated in memory of him.   

3.  
joshua being in the field of the city of hiericho, 
joshua. cap. 5. us. 13.  saw a man standing against him, how ldinge a drawn sword, and he went near to him, and said, art thou ours, or our adversaries? who answered no: but I am a prince of the host of our lord. joshua fell flat down to the ground, and adoreinge he said, what speaketh the lord to his servant? loose saith he thy shoe from thy foot for the place where in thou standest is holy. And he did as he was commanded Lo here the Angel not only adored to the ground but also the ground itself near where he stood duly reverenced for respect of him.   

Protest. pos.  
To the Angels and Saints in heaven is due no other honour or reverence then civil.    

THE EYGHTETH Controversy. Of prayer to the holy angels and saints in heaven.  

Catho. pos.  
TO pray to the Angels or saints in heaven doth not derogate any whit at all from our saviour Christ his office of mediator.   

Proof. 1.  
S. Paul prayeth to the Romans 
Rom. cap. 15. us. 30.  in this sort. I beseech you brethren by our lord jesus Christ, and by the charity of the holy ghost, that you help me in your prayers for me to god.  
The like he hath to the ephesians. cap. last v. 19 the first to the Thesalo: cap 5. and else where often. But if the prayer to saints on earth do the not derogat from the mediatorship of Christ: certes the prayers made to them in heaven cannot.  
Again jacob prayed to his 
Genesis. cap. 48. us. 16.  good Angel in this sort: The Angel that delivereth me from all evils: biess these children.   

Catho. pos.  
The saints in heaven do hear our prayers and understand our particular estates there fore it is not idle or in vain to pray to them, as though they did neither,   

Proof.  
They are as the Angels of god in 
Matth. ●. 22. v. ●0. Luc. c. 20. us.  heaven. They are equal to the Angels. but the Angels Know our particular estates: see that you despise 
36. c. Matt. cap. 18. us 10. d. Luc. cap. 15. us. 10.  not one of these little ones (saith our saviour Christ) For I say unto you that their Angels in heaven do always see the face of my father which is in heaven. yea they know our secret thoughts: I say to you, there shallbe joy before the Angels of god upon one sinner that doth penance.  
The saints have power over 
Apocal. cap. 3. us 26. 27.  nationes to rule them, therefore do they know their estates. He that shall overcome and keep my words unto the end I will give him (saith our saviour) power over nationes, and he shall rule them with a rod of Iron.   

Catho. pos. 3.  
God doth sometimes hear & accept the prayers of his seruamds or saints for another man, when he will not hear that man praying for himself: therefore is it profitable to pray unto them.  
God said to Eliphas the Themanite 
job last. cap. us. 7  my Syria is wroth against thee and thy two friends. Take therefore unto you 
8. 9 10.  seven oxen and seven Rams, & go to my seruande job and offer holocaust for yourselves, and my seruande job shall pray for you, his face I will receive, that the folly be not imputed unto you. They went and did as our lord had spoken to them, and our lord received the face of job. Our lord also was turned at the penance of job when he prayed for his friends.  
Again, Pray one for another that 
jam. cap. 5. us. 16.  you may be saved: for the continual prayer of a just man availeth much.  
I allege not the father's testimony for prayer to saints they being confessed by the learned protestants to have taught that Doctrine; namely Fulke saith: In Nazianzen, Basile and chrysostom, 
2. pet. cap. 1. sec. 3. reminder to Bristo. 3. pa.  there is some mentione of the invocatione of saints to help us with their prayers The like he confesseth of Ambrose Austin and Hierome. So that we see the doctrine of the Greek and latin church in this point (by the confession of one of our severest adversaries) to have been 1200. years ago the same with the doctrine of the present church of Rome.   

Protest. pos.  
To pray to the saints or Angels in heaven doth derogate from the office of mediator of our saviour Christ.  
2. The saints in heaven do not hear our prayers, nor know our particular estates, or necessities, and therefore is it in vain to pray to them.  
3. God doth never accept of the prayers of his saints offered for another man, when he doth not accept of the same man's prayers for himself.    

THE NINTH Controversy of holy Relics.  

Catho. posi. 1.  
God doth honour the Relics of saints by working miraculous things by them to his own glory, the honour of the saints, the benefit of man, and the edification of his church: and therefore are they to be honoured and reverenced by faithful Christianes'.   

Proof. 1. 
Acts. cap. 19 us. ●18.   
There were brought from his [S. Paul] body napkins, and hand kercheeses upon the sick and the diseases departed from them; and the wicked spirits went out.   

2.  
They did bring forth the sick into streets 
Acts cap. 5. us. 15.  and lead them in beds and couches that when Peter came, his shadow at the least might over shadow any of them, & they all might be delivered from there infirmities.   

3.  
Certain people burying a man 
4. of the ●imges. cap. 13. us. 21.  saw the rovers; and threw the body in the sepulchre of Eliseus, which when it had touched the bones of Eliseus, the man revived and stood upon his feet.  
For the testimony of the fathers 
The. 22. book of the cit. e of god. cap. 8.  in this point I will only allege S. Augustine, whom unless our adversaries dare condemn both of error in judgement and falsity in history, they must needs confess that holy relics in his time, were had in great and public honour and reverence. The reader that desirethe to see or hear himself speak, must be content to turn the book himself, for this words, to this purpose, are over Prolix to be inserted in this brief treatise.  
The Doctrine and practice of 
Exam. 4. parten. sec haec gentilia.  ancient church is so evident in this point, that Chemnitins a renowned protestant is forced to, write in this sort. Of translation of riliques followed the carrying them about in processiones, as is mentioned by Hierome against Vigilantius: And by Augustine when in the translation of the relics of Steven, à blind woman received her sight, Lucilius the bishop straight ordained the carieing abont of the Relics of Steven. And be cause sometimes certain miracles were done at the relics: all per sonne● in any infirmity or necessity, what soever ran to them. Augustine mentioneth that flowers and otherthinges: Ambrose that garments cast upon the sepulchres, or cofines of martyrs were carried by Christianes', as defences and preservatives from evil; They did think that the martyrs themselves were present with their ashes. Nor did they call upon god only, but the very martyrs did they inuccate at their relics: and thinking grace and heavenly virtue, to reside in their bones by prayer and other worship did they seek them at relics: As Basile discoursethe upon the Psalm. 115. Nor did they seek their only corporal cures: but did imagine that spiritual graces, as holiness and charity was given and creased by touching and Kissing of liques as Nyssenus doth gloriously ●eache of Theodore the martyr: with any other things to the same purpose.   

Protes. positi.  
God doth not honour the re●ques of saints by worKeinge ●y miraculous things by them ●her to his own glory, the honour of the saints, the benefit of man, or the edification of his church: or though he ●oe, yet are not the relics of ●●intes for all that to be honoured or reverenced. 2.    

THE tenth Controversy of holy images  

Catho. posi. 1.  
THe images of holy persons may with out fear of idolatry or any other inconvenience be placed in churches, and oratory's.   

Proof. 1.  
Two Cherubins thou shalt make 
Exodus. cap. 25. us. 18. 19 20.  beaten gold on both sides of the oracle. Let one cherubin be on the one si● and the other on the other, let them cover both sides of the propitiatory, spreading their wings and covering the vail, and let them look one towards the other, their faces turned vn● the propitiatory where with the Ark● is to be covered. Lo here the commandment of god himself for the placeinge of holy images, in the most holy place of the temple or tabernacle, not with standing that the jews were most prone unto idolatry.   

2.  
All the walls of the temple round 
3. of the king. cap. 6. us. 28. 29.  about ●e graved with divers engraveinge and caruinge and he made in them Cherubins and Palm trees and divers Pictures, as it were standing out of the wall, and coming forth: ●e here holy images made in the ●mple with out any express cō●aundinge of god.   

3.  
Our lord said to Moses make a 
Nübres cap. 21 vs. 8.  ●asen serpent and set it for a sign: that being stricken looketh upon it all live.   

Catho. pos. 2.  
The images of holy personnes ●ay and aught to be honoured reverenced and worshipped.   

Proof.  
The holy Scriptures approwe ●nd command honour and everence to be done to divers things, for the sole respect and ●elatione which they have to holy persons, though neither so evident, nor so natural as the respect which images have to the persons whom they represent: therefore is it evident, that they approve and command the liKe to be done to them.  
Adore you his footstool because it is 
Psulme.  holy. The rabbins by the foo● 
9 us. 5.  stool understand the Ark of the owld testament, which therefore according to this commandment they adored.  
I will adore toward the holy temple, 
Psalm. 5 us. 9  thy fear. Lo here adoration o● the temple for respect of god whose how see it is.  
God hath given him a name which 
Philipen cap. 2. us. 10.  above all names: that in the name JESUS every knee bow of the celestials terestr●alles and infernales. Lo● here reverence commanded to be done to the holy name of I●SVS.  
Lose of thy shoe from thy foot, for 
Exodus. cap. 3. us. 5. joshua. cap. 5. us 13.  the place wherein thou standest is ho● ground, Lo here reverence commanded to be done to the ground near where the Angel stood only in respect of his presence there.  
woe to you blind guides that sai● 
Matthe. cap. 23. us. 19 17  whosoever shall swear by the temple ●t is nothing, but he that shall swear by the gold in the temple is bound ●ee blind, for whether is greater the gold or the temple that sanctificthe the gold. Lo here the gold in the temple sanctified, for being in the temple, and therefore deserveth reverence, but much more the temple itself.  
Now e let the iuditions reader consider, whether the image of any person hath not a more nee●e and evident relation and respect unto the person represented by it; then these things which the holy Sripture avoweth & commandeth to be honoured forth respect which they have to some person worthy of honour. And if he find that they have so in deed, as doubtless they have: and further, if the personnes represented by the images deserve honour and reverence (as is proved before that the saints and Angels do then unless he be deprived of the light of natural reason, he cannot deny but such holy images may and aught to be honoured and reverenced in regard of the personnes represented by them. whic● yet is made more playneby this reason. The injury or contumely done to the image of any person, is by all men esteemed to redound to the injury or contunielie of the person represented by it, which (to omit infinite other proofs) is evident by the wrath and indignatione which Theodosius a good & wise prince, conceived against the citizens 
Theodo. 5. book ofhi history cap. 19  of Antioch for casting down his wife's statue: which injury he had revenged with the ruin of the whole city, if he had not been prevented by the prudent & pious endeavours of others. The curious read may see Eusebius of Maximin 
Euseb. lib 9 cap. 9  his statue defaced in dishonour of the person and also Suetonius of the the like disgrace showed to Domitianes. The dishonour therefore done to the images, redounding to the persons; the same must necessarily be said of the honour Used to them. And this is evidently true if all natural reason & discourse be not false. 
Math. cap. 9   
Of the woman cured of the bloody flix whereof mention is made in the gospel, it is recorded that returning home, she in memory of that benefit, set up an image of Christ, at the 
Exseb. lib. 7. cap. 14.  foot whereof, grew an herb, which when it touched the hem of the image, cured all diseases: which image juliane the Apostata threw down, and set up his own in the place, which was immediately destroyed by fire from heaven. But the Image of Christ broken in pieces by the heathen: the Christiannes' after wards gathering the pieces together, placed in the church where it was: as Sozomen writeth 
Sozomen. lib. 5. cap. 20  until his tyme.  
seeing therefore god doth honour holy images by doing miracles by them for our bevefit; why should not we also honour them, with due reverence and worship, or rather the persons represented by them? 
Exodus cap. 20.  Therefore when god forbidethe the makeinge and adoreinge of any graven thing, or any similude; the meaning is only, that no such thing should be made o● adored as god; & not otherwise. For he himself hath commanded both to make holy images and also to adore his footstool as is already showed. In like manner therefore, as he torbideth to kill, not certes absolutely, but by private authority, upon revenge, malice, or other unlawful cause. so doth he forbid to make and adore any graven thing: not absolutely, but as a god. And for confirmation of this thou mayest note [prudent reader] that no one Catholic father for these 1600. years hath ever under stood this commandment in that sense which the protestants would draw it unto: which is more than a probable argument that it is not the true sense thereof. 
Demost. of his problems title: si●num Crucis.   
For the testimony of the fathers in this point: I will content myself with M. Parkins confession: saying that the cross began to be adored about the 400. year of Christ. And though fraudulently he say it began to be adored yet to the manifestation of his own fraud doth he bring divers testimonies of Prudentius, Hierome, Paulin, and others which manifestly show, that it was then in public use, & not in beginning only. Note, that what is say the of the honour due to the cross may be said of any other holy image.   

Protestants position.  

1. The images of holy persons may not without idolatry or other inconvenience be made & placed in churches, oratory's, or places of prayer.  
2. The images of holy persons may not, or ought not, to be honoured, reverenced, or worshipped.     

THE ELEVENTHE Controversy: Of Purgatory.  

Catholic position.  
AFter this life there is a purgatory, or place where the souls of the faithful, departing out of this world I the state of grace are detained until they be wholly purged from all guilt and pain due unto sin.   

Proof. 1.  
He that shall speak against the holy 
Math. cap. 12. v. 32.  ghost it shall not be forgiven him neither in this world nor in the world to come. Hence it is manifest that some sins are forgiven in the world to come: not in heaven whither no sinner entereth: nor in hell where there is no remission, therefore in a third place which is Purgatory, S. Augustin aludinge to this place expressly saith that some sins are remitted 
Decivit lib. 21. cap. 13.  in the next world.   

2.  
Be at agreement with thy adversary betimes whilst thou art in the way 
Ma the. cap. 5. v. 25. 27  with him, lest perhaps thy adversary deliver thee to the judge, and the judge deliver thee to the officers and thou be cast into prison. Amen I say to thee thou shalt not go from thence till thou repay the last farthing. To these words S. Cyprian 
Epistle to Antonian.  alluding Saith. Another thing it is for him that is in prison, not to go out till he hath paid the last farthing, another thing presently to receive reward of faith and Virtue: another thing being by long pain tormented: to be cleansed and purged by long fire.   

3.  
The work of eveire one shall be manifest for the day of our lord will declare, 
1. Corin cap. 3. us. 13.  because it shall be revealed in fire, and the work of every one of what kind it is the fire shall try.  
Vf any man's work burae he shall suffer detriment: but he himself shallbe 
us. 15. Upon the Psal. 37.  saved, yet so as by fire. S. Augustine understandeth this place of Purgatory, saying if they did build upon the foundation gold, silver, and pretions stones, they should be secure from both fires, not only from that everlasting which shall torment the impious eternally: but also from that which shall amend them that shallbe Saved by fire. For it is said, he shallbe safe yet so as by fire.   

Catholic Positions. 
2. Catho. pos. 2.   
The souls in Purgatory are holpen by the prayers, Sacrifices, and other works of piety done for them by the faithful living in this world: And therefore is it à good work to pray for them.   

Proof.  
Otherwise what sh. ill they do that 
1. Corin. cap. 15▪ us. 29. 30.  are baptized for the dead, if the dead rise not again at all? why also are they baptized for them? By baptism here is understood all corporal afflictione and chastisement undertaken for the departed; in like manner as it is understood 
Marc. cap. 10. us. 38  by our saviour when he say the, with the baptism where with jam baptized shall ye be baptized.   

2.  
And (judas) making a gathering 
2. Machah. c. 12. us. 43. 44. 46.  he sent 12000. Drachmas of Silver to Jerusalem for sacrifice to be offered for sin, well and religiously thinking of the resurrection (for unless he hoped that they that were slain, should rise again, it should seem super stuouse and vain to pray for the dead) it is therefore a holy and healthful cogitation to pray for the dead that they may be loosed from sins.  
For the judgement of the church, in & before S. Augustine's time, let the industrius reader see the confession of Chemnitius 
3. part. octava. sect  in his examen where he undertaketh to dispute against S. Augustine and S. chrysostom of purgatoire & prayer for the dead.   

Protestant position.  
1. After his life there is no purgatory or place where the souls of the faithful, departed in the state of grace are purged either from guilt or pain of sin.  
2. The souls in purgatory are not holpen by the prayers, and other works of piety done for them, by the faithful living in this world. And therefore it is at least in vain to pray for them.    

THE XII. Controversy of the Sacraments.  

Catholic position.  
THere are seven Sacraments of the new law properly so called. That is seven visible or sensible signs, ordained or instituted by our saviour Christ: whereby grace is given to those that worthily receive them. The protestants do confess that Baptism and the Eucharist are properly sacraments, therefore are we only to prove the other five.  
Note that as neither baptism nor the Eucharist are in any place of holy scripture called or said to be sacraments: and yet because they are visible or sensible signs, and ceremonies giving grace (as the catholic church beleevethe: or signifying the same as the protestans teach) they have ever in god's church (even by the confession of our adversaries) been truly called and esteemed sacraments: so likewise all other external and sensible signs, or ceremonies proved by scriptures to have the like effect and have been called and esteemed of the ancient church sacraments: ought also of the protestants to be acknowledged for such: neither are they to require any other proof for the other sacraments, than they are able to produce for these two.  
And albeit the protestants confess with the Catholics that Baptism and the holy Eucharist are Properly sacraments: yet do they deny divers things pertaining to them which the Catholic church tacheth: which are therefore to be spoken of before we proceed to the proof of the other sacraments.   


OF THE Necessity of Baptism:  

Catholic position.  
It is necessary for every man's salvation that he be baptized. 
Io. cap. 3. us. 5.    

Proof.  
A Men I say to thee, unless a man be borne again of water and the spirit, the cannot enterinto the kingdom of god. S. Augustine numbereth 
Herese 88  amongst other heresies of Pelagius this: that he promised eternal bliss though without the kingdom of god to infants without Baptism.   

Protestant position.  
It is not necessary for any man's salvation that he be baptized.    

OF THE CEREMOnies of Baptism.  

Catholic position.  
THe exorcisms and other ceremonies used by the Catholic church in Baptism, have example in the holy scripture and are agreeable there unto.   

Proof.  
And takeinge him from the multitude 
Marc. c. 7. us. 33. 34.  apart, he put his fingers into his ears, and spitting, touched his tongue, And lookeinge up to heaven, he groaned, and said to him ephpheta which 
First book of sacrament. v. cap. 1.  is, he thou opened. Saint Ambros signifieth these ceremonies to have been used in his tyme.   

Protestant position.  
The exorcisms and other ceremonies used by the church in Baptism are disagreeable to holy scripture.     


OF THE HOLY EVchariste, or most blessed Sacrament of the Altar.  

Catholic Positions.  
IN the holy Eucharist, the true body and blood of our saviour Christ is truly, really and substantially, and not in figure only.   

Proof.  
Take ye and eat: This is my body. 
Matth. cap. 26. us. 26. 27 28. Marc 14. v. 22 24. cap. 22. us. 19 20.  Drink ye all of this. For this is my blood of the new testament which shallbe shed for many unto remission of sins Again.  
This is my body which is given for you. This is the chalice the new testament in my blood which shall be shed for you. and yet again Our lord jesus in the night that he was betrayed 
1. corinth. cap. 11. us. 23. 24. 25.  took bread: And giving thanks broke, & said. Take ye, & eat: This is my body which shall be delivered for you, this do ye for commemoration of me. In like manner also the chalice after he had supped, saying this chalice is the new testament in my blood this do ye as often as ye shall drink, for the commemoration of me.  
Note that these words (this is my body) being understood as they sound there can be no more controversy about this point: And that they are to be understood as they sound, and without all figure, may be convinced in this sort. There can neither reason nor authority be alleged why any other words of holy scripture are to be understood as they sound, and namely these words which are 
Matth. cap. 17. us. 5.  most like them (This is my well-beloved son) which doth not prove the same of these whereof we now speak. Therefore without all sense & reason, & merely of heretical wilfulness, is a figure sought in these Words, more than in any other, and namely in these I have mentioned. But here I intent not any further dispute.    

OF TRANSUBST ANtiation.  

Catholic position.  
THe word Transubstantiation is not found expressly in holy scripture, as likewise is not consubstantial: but as the Catholic church did ever believe the equality of power, & unity of substance in the Father, and the son, and by the assistance of the holy ghost the 
john ca 16. us. 13.  spirit of truth, which teacheth her all truth did express her belief in that point, by the word consubstantial in the holy council of Nice: so like wise haveinge ever believed the true & real presence of Christ's body in the most holy eucharist, by the change of the bread into the same body: did, (being assisted by the same never faith linge spirit of truth in the holy council of Lateran first, and since in diverse others) express her belief in that point, by the word transubstantiation, as most fitly declaring the verity of that most holy mystery. Nether can the protestants produce any thing against transubstantiation, which they themselves are not bound to solve and answer: the Arriannes' obiecting the very like against that of consubstantial. That the doctrine of transubstantion is not new Adamus Francisci a learned protestant 
Marga. theologi. pag. 256.  (with others) confesseth in these words. The fiction of transubstantiation crep into the church betimes: And this shall suffice for this point till occasion be given of a larger discourse.    

OF ADORING THE holy Eucharist.  

Catholic Positions.  
Our saviour Christ being no less truly present in the holy Eucharist then he was in the stable. in Bethelem, or upon the cross, he is no less to be adored of all faithful christians in the sacrament, than he was there: or then being in the form of a gardener he was of S. Marie Magdalein.   

Proof.  
Adore ye him all his Angels: 
Psal 69 vs. 8.  which words S. Paul hebrews cap. 1. understandeth of the adoration of Christ in his humanitié.  
Adore ye the footstool of 
Psalm. 98. v. 5. S. August. upon that pla●  his feet. By which footstool S. Augustine understandeth the flesh or body of our saviour Christ and saith, Because he walked here in flesh, and gave the same flesh to us to be eaten for our Salvation: and no man eateth that flesh unless he first adore it, it is found how the footstool of our lord is adored.  
Certes he that acknowledgeth our saviour Christ truly present in the B. Sacrament and yet thinketh him not worthy of Adoration is more senseless and unthankful than that ungrateful kaytiff that seeing his grations sovereign coming to visit him in his vile cottage, should think him less honourable for such exceeding grace and favour.   

Protestants positions.  
In the holy Eucharist the true body and blood of our saviour Christ is not, truly, really an● substantially, but in figure only 2 The body of Christ is not i● the Eucharist by transubstantiation.  
3 He is not to be adored in the Eucharist.    

OF COMMUNION under one kind.  

Catholic positions. 1.  
IT is nowhere forbidden i● holy scripture to minister the holy communion to lay persons under one Kind only. This Positione is clear no such prohibition appearing in the scripture. And if the Protestants grounds of believing nothing but what is proved by scripture were true; would sufficiently warrant the practice of the Roman church in this point. But ●urther.  
It is nowhere commanded ● holy scripture to give the holy communion under both kinds ●o the lay people. This Posision is also clear no such commandment any where appearing. For that which is said: do 
Luc ca 22. v. 19  ●his for remembrance of me: is spoken only of the kind of bread: and therefore doth well prowe the contrair: S. Paul in deed 
1 Corin. cap. 11.  adds it to both kinds: thereby also declaring this holy mystery taken either under both or one kind, to be a memorial of Christ, and his passione: and therefore doth rather prove the Catholic Roman practice, than any way disprove it. Though these words, do rather give power and authority to the Apostles & priests, to consecrate and offer the unbloody sacrifice here instituted and offered by our saviour Christ: then import any commandment of ministering th● same to the lay people vnde● both kinds. And this shall appear more evidently by tha● which followeth.   

Catholic position.  
The Catholic Roman church doth not any wrong or injury to the lay people, ministering unto them the holy Eucharist under one kind only, They receiving the same benefit by one that they should do by both: Christ's body & blood 
Io: cap. 6. from the 53. smasorward.  being whole in each.   

Proof.  
He that saith unless you eat the flesh of the son of man and drink his blood you shall not have life in you saith also. He that eateth me the same also shall live by me. And again: he that eateth of this bread shall live forever. And he that saith; he that eateeths my flesh and drinketh my blood, abideth in me and I in him: The same also saith, the bread that I will give is my flesh forth life of the world. And he that saith, he that eateth my flesh and drinketh my blood hath life everlasting. The same saith, he that eateth this bread shall live for ever. All these are the sayings of our saviour Christ in on & the same hapter of S. John, where if we say with most Catholic Docteurs that he speaketh of the holy Sacrament Sacramentally received it is manifest, that he ascribeth the same effect and virtue to one kind that he doth to both. And therefore can they have no wrong done them, that for most just causes have it ministered under one kind only. But if we say with the Protestants that here is no speech of sacramental eating of Christ his body: them is there no difficulty in their chest argument, which is ground upon the first words allege in this proof.   

2.  
The were persevering in the doctrine 
Acts cap. 2. us. 42.  of the Apostles, and in the communication of the breakeing of bread & prai● Lo here communion under on● kind. For this breaking o● bread was the ministering of th● holy sacrament. Again.  
And the first of the Sabothe wh● 
Acts cap 20. v. 7. Epistlo. 86. to Cass●la.  we were assembled to breaks bread● This S. Augustine understand et● of breaking bread, as in the Sacrament of Christ his body. so that it appeareth the practice of the Apostles to minister the Sacrament to the people in one kind only.   

Protestant Position.  

1 It is forbidden in holy Scripture to give the holy communion to the lay people under one kind only.  
2 It is commanded in holy Scripture to give the holy communion to the lay people under both Kinds.   
The lay people have wrong done them, in that they are a bridged of the Sacrament under both Kinds: thereby receiving less benefit than if they received it under both.    

OF THE SACRIFICE of the Mass  

Catholic Position.  
THere is in the new law a Sacrifice; truly and properly so called to wit the holy mass wherein is offered the body and blood of Christ.   

Proof 1.  
Our Saviour Christ gave Power and commandment to his Apostles and all priests to do that which he did in his last supper: saying do this for commemoration 
Lue. cap. 22. v. 19 1 cor in: cap. 11. v. 23.  of me. But our saviour Christ in his last supper sacrificed his body and blood under the forms of bread and wine: therefore the Apostles and all priests have now power and commandment to offer the same sacrifice, which is not done but in the holy Mass. That our saviour Christ sacrificed in his last supper is proved thus. Christ was, and is, for ever to the end of the world a priest according to the order of Melchisedeche, whose priesthood 
Psal 109  consisted in offering bread & wine Melchisedech king of Salem bringing 
Genesis. cap. 14. v. 18.  forth bread and wine for he was the Priest of god most high: therefore it is evident tha tour Saviour was to offer some time in the same form, which he never did but in his last supper where though he offered his body and blood, saying, this is my body which shallbe given for you this is my blood which shallbe shed for you, yet did he perform this under the form of bread and wine, according to the rite or use of Melchisedeche his sacrifice.   

2.  
I have no will in you saith the lord 
Mala. chie. cap. 1. v. 1.  of hosts: and gift I will not receive of your hand. For from the riseinge of the sun even to the goeinge down, great is my name among the gentiles, and in every place there is sacrificing, & there is offered to my name a clean oblation. This prophecy is not fulfilled but by the sacrifice of the mass. This is the sacrifice (saith S. Augustine) 
Decivie. dei lib. 18. câp. 35.  by the Preisthoode of Christ according to the order of Melchisedech: seeing we now see it to be offered to god in all places from the riseinge of the sun unto the setting thereof. And many other fathers in like sort. whose words we cannot here rehearse studying to be brief.  
But for the Doctrine of the most ancient fathers in this point I will taKe the confession 
True reformation of the▪ church.  of Calvin. saying thus; It is an usual thing with these knaves [so modest is this new Apostles.] to rake together whatsoever is vicious in the fathers. Therefore when they object the place of malachi to be expounded by Ireneus of the sacrifice of the Mass The offering of Melchisedech to be see handled of Athanasius, Ambros, Augustin, Arnobius, it is briefly answered, the same writers else where to interpret also bread the body of Christ, but so ridiculusly that reason, and truth causeth us to dissent. Thus M. Calvin, but whether he, be not ridiculus rather than these fathers let the indifferent reader judge.   

Protestants Position.  
In the new law is there not any sacrifice truly and properly: neither is the mass à sacrifice of the body and blood of our saviour Christ.     

OF CONFIRMAtion.  

Catholic position.  
Confirmation as it is practised in the Catholic Roman church is truly and properly a Sacrament of the new law.   

Proof.  
It is a sensible sign giving grace: therefore a Sacrament. 
Acts cap. 8. v. 20.   
Then did they impose their hands upon them, and they received the holy ghost whereof saith S. Cyprian: They that in Samaria were baptized of Philip 
Epistle. 73. to jubai.  because they had lawful and Ecclesiastical baptism, ought not to be baptisedanie more: But only that which wanted, was done by Peter and john; to wit, that by prayers made for them, & impositione of hands the holy ghost might be powered upon them; which now also is done with us. that they which in the church are baptized, by the rulers of the church offered, and by our prayers and imposition of hands receive the holy ghost, and be signed with our lords seal. Again.  
It is to little purpose to impose hands 
Epistle. 72  upon them to receive the holy ghost, unless they receive the church's baptism. For than may they be fully sanctified, and be the Children of God, if they be born by both Sacraments.  
And S. Augustine: the Sacrament 
Against the letters of Petilian lib. 2. cap 104.  of Chrism in the kind of visible seals is sacred and holy, even as Baptism itself.   

Protestant Position.  
Confirmation as it is practised in the Roman church, is not truly & properly a Sacrament of the new law.    

Of Penance.  

Catholic Positions. 1.  
Pennance consisting of contrition, confession, and satisfaction of the penitent, and absolution of the priest is truly and properly a Sacrament of the new law.   

Proof.  
It is a visible sign or ceremony as appearthe by the confession of the penitent and absolution of the priest: it remit the sins & therefore giveth grace.  
Receive you the holy ghost; whose sins 
john. cap 20. v. 23.  you shall forgive they are forgiven them: And whose sins you shall retain they are retained. Of this power of remitting sins S. chrysostom saith thus. For they that dwell 
Lib. 3. de Sacer. dotio:  one the earth that conuers in it, to them is commission given to dispense those things that are in heaven, to them is it given to have the power which god would not to be given neither to Angels nor archangels. For neither to them was it said, what soever you shall bind in earth shall be bound in heaven and whatsoever you shalt lose in earth shall belosed in heaven. The earthly Princes in deed have also power to bind but, the bodies only: but that bond of priests which I speak of, toucheth the ve●● s●ule itself, & reacheth even to the heavens: in so much that whatsoever t●● priests shall do be neathe; the self sa●● god doth ratify above, and the sentence 〈◊〉 the servants▪ the lord doth confirm. F●● in deed what else is this, than that the power of all heavenly things is granted them of god? whose sins soever (saith he) you shall retain, they are retaine● what power I beseech you can be greater than this?  
Haveinge thus proved the power of priests to remit sins▪ And the protestants confessing● contrition, which they call repentance: it remaineth, that I prove the other two parts of Penance to wit confession and satisfaction.   

OF Confession.  

Catholic position.  
OF the power of retaining (that is not remitting) of sins given to priests followeth the necessity of confession of all sins. For if on the one side, the sins retained and not remitted by priests upon earth be retained and not remitted in heaven, as is manifest by our Savioures own words; and if on the other side, the priest cannot remit the sin unless he know it, as is manifest he cannot: nor can he know it unless it be telled him: it followeth necessarily, that he that will have his sins remited, must by his own confession make them known unto him, to whom god hath given power to remit them.  
Confession was practised in the Apostles times as appear the 
Acts cap. 19 v. 18.  for many of them that believed came confessing and declaring their deeds. It is also probable that S. james speaketh of this Sacramental confession when he saith: Confess your sins one to another. for so doth 
james. cap. 5. v. 16 Origen homily 2. upon. leviticus.  Origen understand it saying. There is a seven the kind of remissione of sins, though very hard and laboursome when the sinner washeth his bed with tears & they are made his bread both day and night: and when he is not ashamed to declare his sin to the Priest of our lord, and to seek remedy according to him which saith: I have said I will pronounce my injustice against myself to our lord, and thou hast remitted the impiety of mine heart. In whom also that is fulfiled which the Apostle saith: if any be sick let him bring in the priests of the church and if he be in sin they shall bear mitted to him.  
The judgement of the ancient church is so clear in this point of confession, that Mr. Fulke (a most peevish enemy to all Catholic Doctrine) is compelled, by the multitude of most clear testimonies of the ancient fathers to confess, that it is expedient some times: in these words. That it is 
Upon th' 20. cap. of s. john Sect S. ●owardes the end.  expedient in some cases for men to confess their sins to their pastor, we deny not.    

OF SATISFACction.  

Catholic position. 3.  
THe guilt of the sin being remitted, the pain due therefore is not always so pardoned, but that often times, there remaineth a temporal pain to be suffered for it, either here in this life, or else in purgatory.   

Proof. 1.  
Forgive I beseech thee the sin of this 
Numb cap 14. v. 20. 21.  thy people, according to the greatness of thy mercy, as thou hast been propitious to them since their goeinge out from Egypt unto this place. And our lord said I have forgiven it according to thy word: live I and the whole earth shall be replenished with the glory of our lord. But yet all the men that have seen my majesty, and the signs that I have done in Egypt and in the wilderness, and have tempted me now ten times neither have obeyed my voice they shall not see the land for which I swore to their fathers: neither shall any of them that have detracted me behold it.  
The like is recorded of Moses Deuter: cap. 32. v. 49▪ and of Aaron. Numbers cap. 20. v. 23. yet no man doubteth but the sin for which they were punished was forgiwen them before their death,  
David said to Nathan I have sinned 
2. of kings cap. 12. v. 13. 14.  to our lord: And Nathan said to David our lord also hath taken away thy Sin thou shalt not die: Nevertheless because thou hast made the enemies of our lord to blaspheme, for this thing the son that is borne to thee dying shall die.   

Catholic position.  
This temporal pain remaining after the guilt of the sin is remitted, may be redeemed by good works; as by fasting prayer, Alms and the like, which therefore are truly called satisfactory.   

Proof. 1.  
If I shall shut heaven, and reane fall 
2. of Paralip. cap. 7. v. 13. 14.  not, & shall bid & command locusts to devour the land and shall send Pestilence into my People: And my people being converted upon whom my name is invocated shall do penance from their most wicked ways: I also will hear from heaven & will be propitious to their sins, and will save their land.   

2.  
O king let me counsel thee and redeem 
Daniel. cap. 4. v. 24.  thy sins with alms & thy iniquities with the mercies of the poor.   

3.  
Therefore are there among you many 
1. Corin. cap. 11. v. 30. 31.  weak and feeble and many sleep. But if we did judge ourselves we should not be judged: that is if we punish or chastise ourselves, we should not be chastised of god, for our sins remitted, for of such the Apostle speaketh as is manifest by the verse following But whiles we are judged of our lord we are chastised, that with this world we be not damned.   

Catholic Positions. 5.  
works done for the satisfaction of the temporal pain remaining after the sin be pardoned, do no way derogate from the satisfaction of christ his passion.   

Proof. 1.  
I Paul, who now rejoice in suffering 
Collosen. cap. 1. v. 24.  for you and do accomplish those things that want of the passiones of Christ in my flesh, for his body which is the church.   

2.  
we are heirs truly of god, and coheir 
Roman. cap. 8. v. 17.  of Christ yet if we suffer with him that we may be gloriffied which him. Lo here our suffering at least a condition necessary for our glorification.   

3.  
To him that is such an one this rebuke 
2. Cor. cap. 2. v. 6.  sufficeth that is given of many: where S. Paul speaketh of the Penance enjoined upon the incestuous Corinthiane.  
Do Pennance saith S. john Baptist 
Mathe. cap. 3. v. 2.  and by his life and example showed what penance he spoke of: And again: yield therefore fruit worthy of Penance.  
But Zacheus standing said to our lord 
Luc. 19 vs. 8.  Behold the half of my goods I give to the poor: and if I have defrauded any man of any thing, I restore four fold.  
The doctrine and practice of the ancient church thouch 
century. 3. coll. 127  Satisfaction, is confessed by the Centuristes in these words: The life of those that confessed lesser sins was considered, & judged whether they had done just penance, as appreareth by Cyprian lib. 3. epistle 16. and that satisfaction was accustomed to be imposed upon them according to the quantity of the fault appeareth by his S. sermone de lapsis. tertullian also mentioneth the same in his book of Penance.    

OF INDUL. gences.  

Catholic position.  
THere is in the church of God power to give Indulgences, or grant pardons: that is to remit and pardon part or all the temporal pain, penance, or punishment which (for the most part) remaineth to be performed, or suffered, for the satisfaction of the sin after the guilt of the sin be taken away.   

Proof.  
To the will I give the keys of the kingdom 
Matth. cap. 16. v. 19 6. Mat. ca 18. v 18 2. Cori. cap. 2. v. 10.  of heaven and what soever thou shalt lose in earth shallbe also loosed in the heavens. And the same repeated again to all the Apostles, in another place. This power is practised by S. Paul, whom you have pardonned any ●●ing. I also. Formy self also that which I pardoned if I pardoned anything for you in the person of Christ. Lo here S. Paul at the prayer of others, pardoned and assoiled of mere mercy and grace, the incestuouse corinthiane, of the rest of his Penance, which with out the same pardon, he was bound to have performed, though his sin was already forgiven him,   

Protestant Positions. 1.  
Pennance, consisting of contrition confession, and satisfaction of the penitent, and absolution of the priest, is not truly & properly, à Sacrament of the new law.  
2. It is not necessary for the penitent to confess all his sins: or that confession is not necessary for obtaining remission of our sins.  
3. The guilt of the sin being pardonned there remaineth no temporal pain to be suffered, or other satisfaction to be made, there in this life or in the next.  
●, The temporal pain re●ayning cannot be redeemed ●y any works: nor are there ●nie satisfactory works.  
●▪ works done for Satisfaction ●or sin, or for the pain due to ●t, do derogate from the satisfaction of our saviours passion.  
●. There is not in the church of Christ any power to give indulgence, or grant pardon of any part of the the temporal pain, or penance to be performed after the guilt of the sin be pardoned, and remitted.     

OF HOLY Order.  

Catholic position.  
HOly orders whereby power is given both to consecrate the true body of Christ as the catholic church doth believe: & also to minister other Sacraments in the church (which is the mystical body of Christ) & to exercise other ecclesiastical functiones is truly and properly a Sacrament of the new law.   

Proof.  
Holy order is given by a visible or sensible sign with the effect of grace: therefore properly a Sacrament.   

Proof. 1.  
Neglect not the grace that is in thee: 
1. Tim. cap. 4. v. 14.  which is given thee by prophecy with imposition of the hands of preisthoode. again.   

2.  
I admonish thee that thou resuseitate 
2. Tim. 1. v. 6.  he grace of god which is in thee by the imposition of my hands. Further.   

3.  
Then they fasting and praying and imposing 
Act. ca 13. v. 6.  hands upon them dismissed them S. Ambrose upon the words before cited out of the first to Timothee 4. saith thus. The imposition of hands is mystical words where with the elect is confirmed to this work receiving authority (his conscience bearing witness) that he may be bold in our lord steed to offer sacrifice to god.  
M. Bilson proveth by the authority 
Perpetual gournment pag. 10.  of Calvin, holy orders, or creating ministers (as he termeth it) to be a Sacrament: which Calvin doth not only affirm, but prove (if the other cite him truly) by these reasons: because it is a visible sign, with grace.   

Protestans positions.  
Holy orders whereby power i● given to minister other Sacrament● and exercise other ecclesiastical functiones is not properly & truly a Sacrament of the new law.    

OF EXTREME unctione.  
THe anoylinge of the sick with the form of words joined there with, used in the Catholic Roman church, is truly and properly a Sacrament of the new law.  

Proof.  
It is a sensible sign with the effect of invisible grace, therefore properly a Sacrament.   

Proof 1.  
Is any man sick among you let him bring in the priests of the church and let them pray over him anoyleing ●im with oil in the name of our lord: Lo here the external sign, And ●he prayers of faith shall save the sick: ●nd our lord shall lift him up: and if he ●e in sins they shall be remitted to him: Lo here the internal grace of which S. chrysostom saith ●hus: They [to wit priests] have authority to forgive sins; not only when they regenerate us but after wards also. For, is any sick among you, ●aith the Apostle let him bring in the priests etc.   

Protestants position.  
The anoyleinge of the sick with the form of words adjoined, used in the Roman church, is not properly a Sacrament of the new law.    

OF Matrimony.  
Matrimony contracted betwixt Christian is not a bare civil contract, but truly & properly a Sacrament of the new law.  

Proof.  
It is a Symbol or sign of a holy thing with the effect of grace therefore a Sacrament.  
For this cause shall man leave his father 
Ephe. 5. v. cap. 31.  & mother & shall cleave to his wife, & they shall be two in one flesh. This is a great Sacrament, I speak in Christ & in the church. Note that Catholic auctores urge not this word Sacrament to prove that matrimony is properly a Sacrament: but to prove it a holy sign, or a sign of a holy thing; and therefore not a mere civil contract, and this doth the text evidently import: declareing that the joining together of man & woman, as it is used in Christ his church is a Symbol or sign, of the inseparable union, & ammitie of Christ & his church. The effect of grace in this Sacrament, is also showed by the same words. For matrimony is not only a sign of the union of Christ, and the church, in conformity of nature, but also by spiritual charity where with Christ loved his church, & governeth it holily, & the church doth inseparably adhere unto Christ by faith, hope, & charity, and is subject to him by obedience: which spiritual union marriage cannot signify, unless there be betwixt man and wife a spiritual union of minds beside the civil contract: and therefore the Apostle doth warn, that 
In the sam● cap v. 24. 25.  husbands should love their wives as Christ doth his church, and that wives should obey their husbands as 〈◊〉 church doth Christ.  
S. Augustine to omit other fathers 
De bono coniugali cop. 18  saith thus of this Sacrament. In the marriage of our people [meaning Christianes'] the holiness of the Sacrament is of more worth● than the fertility of the womb Again.  
The good of marriage in all natione● 
The same book cap. p. 4.  and men is in the cause of procreation and faith of chastity: but for as mu●● as pertaineth the people of god, it is 〈◊〉 in the holiness of the Sacrament. which places besides others manifestly show that he speaketh of a Sacrament properly, for else these sayings were not true.   

Protestant Position.  
Matrimony contracted betwixt Christianes', is but a bare civil contract: and not any Sacrament properly.    

OF THE EFFECT OF the Sacraments.  

Catholic Position. 1.  
THe Sacrament of Baptism as it is a Sacrament of the ●ewe law (& therefore all the Sacraments of the new law) giveth grace ex opere operato, or of the work itself, or is the true cause of grace in those that receive it worthily, which is to give grace ex opere operato: or of the work wrought, and is not only a sign, or a seal of gods good will to us, or a bare means to stir faith up in us, as the preaching of the Gospel is.   

Proof. 1.  
Unless man be borne again of water 
john cap 3. v. 5  and the spirit he cannot enter▪ into the kingdom of god. Lo here our regeneration ascribed to Baptism as to a true cause.   

2.  
Do penance and be every one of 〈◊〉 
Acts cap. 2. v. 32.  baptized in the n●me of jesus, Christ. 〈◊〉 remission of your sins: Loehere remission of sins attributed to baptism as to a true cause: as if one should say, take medicine for your health. The like or more 
Acts cap. 22. v. 17.  plain is that Rise up and be baptized, and wash away thy sins invocating his name.   

3.  
Not by the works of justice which we did but according to his mercy h● 
Titus cap. 3. v. ●.  hath saved us by the laver of regeneration and renovation of the holy ghost. Lo here we are saved by baptism.   

4.  
whereunto Baptism being of the like 
1. Petri: cap. 3. v. 21.  form now saveth you also As Noë (saith S. Augustine) with his, was delivered by the w●t●r ●nd the wood. So the family of Christ by baptism signed w●th the passion on the Cross. 
Lib. 12 against fausius cap. 14.    

Protestants position.  
Nether baptism, nor the other Sacraments of the new law give grace as cause thereof, but are only signs of gods good will towards us, or means to stir up faith in us.    

CHARACTER.  

Catholic position.  
THe Sacrament of Baptism Confirmation and orders; (besides the grace which they give) do make and leave a sign or seal in the soul of the receiver which after S. Augustine is ordinarily called a Character.   

Proof. 
2. Cor. cap. 1. v. 21. 22.   
And he that confirmethe us with you in Christ, and that hath anointed us, god, who also hath sealed us. of S. Augustine's Doctrine concerning this matter M. Fulke saith thus S. Augustin doth righely convince the 
Upon the 2. to Cor. cap. 1. Scr. 7.  Dovatistes, that the Sacrament of Baptism ought not to be reiterated, because it is the Scale or character of regeneration, which being once given, by gods ordinance is not to be repeated; the like he saith of ordination.   

Protestans positions.  
Nether Baptism nor any other Sacrament of the new law do leave any sign, mark or character in the soul of the receiver.     

THE 13. Controversy; Of justification.  

Catholic positions.  
Justification is the translation of sinners from the state of sin unto the state of grace, and adoption of the Children of God: and therefore consisteth not in the bare remission of sins, but in true sanctification and renovation of spirit.   

Proof. 
Colloss. cap. 1. v. 12. 13.   
Giving thanks to god and the father who hath made us worthy unto the part of the lot of the saints in the ligtht who hath delivered us from the power of darkeness, and hath translated us, into the kingdom of the son of his love. 
De N●●. & oncu. lib. 1. cap. 20.   
The diligent reader may see S. Augustine, alleging this place in the same sense.   

2. 
Gallatas cap. 4. v. 4. 5.   
God sent his son made of a woman, made under the law. That he might redeem them that were under the law, that we might receive the adoption of sons.   

3.  
He hath saved us by the laver of regeneration 
Tit cap. 3. v. 5. 6.  & renovation of the holy ghost, whom he hath powered upon us abundantly by Christ jesus our saviour.   

4.  
Nor thieves, nor covetous, nor drunkards nor railers, nor extortioners shall 
1. Cor. cap. 6. v. 10. 11.  possess the kingdom of god.  
And these things certes you were, but now you are washed but now you are sanctified, but now you are justified, in the name of our lord jesus Christ, and in the spirit of our god.   

5.  
Lay you away according to the old conversation the owld man, which is 
Ephesios' cap. 4. v. 22. 23. 24.  corrupted according to the desires of error: And be renewed in the spirit of your mind: and put on the new man which according to god is created in justice and helines of truth.  
Behold (saith S. Augustine) 
Degene. ad l●t. lib 6. cap. 26 & 27.  what Adam lost by sin●e, in that therefore we are renewed, according to that which Adam lost that is according to the spirit of our mind.  
Spoiling ourselves of the owld man 
Coloss. cap. 3. v. 9 10.  with his acts: And doing on the new, him that is renewed unto knowledge according to the image of him that created him.  
This image (saith S. Augustine) 
In the place last cited.  imprinted in the spirit of our mind Adam lost by sin which we receive by the grace of justice.   

Catholic position. 2.  
Synn is not only covered, or not imputed by justification, but it is washed, purged, and quite taken away.   


Ezechiel cap. 36. v. 2●.  Proof. 1.  
I will power out upon you clean water and you shallbe cleansed from all your contaminationes.   

2. 
Psalm 50. v. 9   
Thou shalt sprinkle me with hyssop and I shallbe cleansed, thou shalt wash me, and I shallbe made whiter than snow.   

3. 
Psalm. 102. v.   
As far as the cast is distant from the west: hath he made our iniquities far from us.   

4. 
john. cap. 1. v. 29.   
Behold the lamb of god, behold him that take the away the sin of the world.   

5. 
Acts. cap. 3. v. 19 1. john cap. 1. v. 7.   
Be penitent therefore and convert, that your sins may be put out.  
But if we walk in the light as he also is in the light: we have society one toward another, and the blonde of jesus Christ his son clensethe us from all sin.   

OF CONCVPIScence.  

Caetholique position.  
THat rebellion or concupiscence of the flesh which remay nethe in man after Baptism, is not properly sin of itself, or with out the free consent of the will.   

Proof. 
james. cap. 1. v. 15.   
Concupiscence when it hath conceived bring the forth sin: therefore of itself is it not sin. As S. Augustine plainly proveth by these words 
Against juliane. lib 6. cap. 5.  saying: when concupiscence hath conceived it bringeth forth sin: verily in these words, that which is brought forth, is distinguished from that which bringeth forth: that which bringeth forth is concupiscence that which is brought forth is sin: but concupiscence doth not bring forth unless it have conceived, it conceiveth not unless it hath alured, that is unless it hath obtained the assent of the will to do evil.  
There is now therefore no damnation to them that are in Christ jesus, that walk 
Romans cap 8. v. 1. Roma. cap. 7.  not according to the flesh.  
S. Paul calleth it sin because it his the root, cause, matter, and also the effect of sin.  
As likewise the golden calf made by the people of Israel is 
Deutrono. cap. 9 v. 21.  called sin, because, it was the cause, and effect of sin.  
Our saviour also is called sin, because he was the Host & oblation 
2. Cor. cap. 5. v. 21  for sin.   

Catholic position.  
Asynner is not justified, that is, cleansed from sin, made just, holy, and the child of god▪ all which are effected by justification) by the external justice of Christ imputed unto him: but by internal grace truly received and inherent with in him.   

Proof.  
1.  
The holy scripture plainly signifieth that there is a grace which 
Romans cap. 8. v. 11.  is the spirit of god dwelling with in us: if the spirit of him that raised up jesus from the dead dwell in you, he that raised up jesus Christ, from the dead, shall quicken also your mortal bodies, because of his spirit dwelling in you.   

2.  
which is the life of our spirit: 
Romans cap. 8. v. 9 10.  you are not in the flesh but in the spirit, yet if the spirit of god dwell in you. But if any man have not the spirit of Christ, the same is not his. But if christ be in you the body in deed is dead because of sin, but the spirit liveth because of justification.   

3.  
which is the circumcision of 
Roman●● cap. 2. v. 29.  the heart in spirit. Not that which is in open show, in the flesh, is circumcision, but the circumcisione of the bar in spirit, not in the letter who●e praise is not of god. The circumcision of the heart saith▪ 
De Spi●it● & litera cap. 8.  S. Augustine, is the will, pure from all unlawful concupiscence, which is not made by the teaching & threating letter, but by the helping and healing spirit.   

4.  
which is a scripture or writing 
2. Cor. cap. 3. v. 3.  made in our hearts. Being manifested that you are the epistle of Christ ministered by us, and written not with ink, but with the spirit of the living god: not in tables of stone but in the heart, where unto S. Augustine alluding saith. By the grace whereby we are freely justified, justice which was blotted out by sin, is written in the interriour man renewed.   

5.  
which is powered out abundantly 
Titus. c. 3. v. 5. 6.  upon us: he hath saved us by the laver of regeneration, and renovation of the holy ghost whom he hath powered upon us abundantly by jesus Christ, our saviour.   

6.  
which is powered forth in our 
Romaves cap. 5. v. 5.  hearts: And hope confoundeth not because the charity of god is powered forth in our hearts, by the holy ghost which is given to us. whereupon S. Augustin saith, the charity of god is said to be powered forth in our hearts not that by which he loveth us: but that by which he maketh 
Despiritu & litera cap. 32.  us lovers of him as the justice of god is said that whereby we are made just by his gift.  
And not to be over prolix in this point. which maketh us the. 
a 1. Cor. cap. 3. v. 16.  temple of god. 
b Gala. c. 6. v. 15  A new creature. 
c 2. ● Petri. c. 1. v. 4.  maketh us partakers of his divine nature. 
d Gala. 3. v. 27.  whereby we put upon us Christ. 
e Ephe. cap. 3. v. 14.  which is a pleadg of our inheritance, and the. 
f ● john cap. 3. v. 9  seed of god a●yd●ge in us, with other such like: let now the indifferent reader judge, whether this grace whereof all these things are said is not truly with in us: but being in our saviour Christ, is but only imputed to us.   

Catholic position.  
It is not only faith that worketh in us remission of sins, & the adoption of the children of god, or to say the same in other words, it is not only faith that doth justify us.   

Proof. 1. 
1. Cor. cap. 13. v. 2. Tom: 7. concio de gest●●●ū Emerito ante medium.   
If I should have all faith, so that I could remove mountains, and have not charity I am nothing: where upon S▪ Augustine excellently saith, what 〈◊〉 man would say, Prophecy is nothing? These things are not nothing: but whilst I have these great things, if I have not charity I am nothing, these are great things, and I have great things, and I am nothing, if I have not charity, by which these great things do profit me. If I have not charette these things may be in me (note these words) but they can not profitt me.   

2. 
The same. cap. v. 13.   
Now there remain faith, hope, charity these three, but the greatest of these is charity. Therefore doubtless doth it save & iustifis rather than faith.   

3. 
james. ●. 2. v. 20.   
wilt thou know O Vain man, that faith with out works is idle? if idle, therefore it alone doth not justify.   

4. 
Same. ●. v. 24.   
Do you see that by works a man is justified and not by faith only?   

5.  
For even as the body without 
Same ca v. 26.  the Spirit is dead, so also faith with out wotkes is dead.   

6.  
In Christ jesus neither circoncision 
Galatas. cap. 5. v. 6.  availeth aught, nor prepuce: but faith working by charity.   

7.  
The end of the precept is charity 
1. Timo. cap. 1. v. 5.  from a pure heart, and a good conscience & a faith not feigned. The end, that is the accomplishment and perfection of the law or commandment being charity, certes with out it we cannot be just nor justified.  
Go ye away from me you cursed into eternal fire etc. for. I was hungry 
Mathe. cap. 25. v. 41. de fide et operibus. cap. 15  and you gave me not to eat. He doth not blame them saith S. Augustine that they did not believe in him, but because they did not good works.  
If thou wilt enter into life keep the commandments. I see not saith S. Augustine 
〈…〉 De fide & operi. cap. 15  why Christ should say if thou wilt have life everlasting, keep the commandments: if which out observing them, by only faith one might be saved.   

Protestants positions  

1. justification is only the remission of sin with out renovation of spirit, or interioure sanctification.  
2. By justification sin is only covered, or not imputed, and not whashed or quite taken away.  
3. Concupiscence of itself. and with out the consent of the will is properly a sin:  
4. Sinners are justified by the only imbutation of Christ his justice and not by any internal grace or justice received, or inherent with in them.  
5. It is only faith that justifieth.    

Catholic position.  
True faith, or justice once had may be lost.   

Proof. 1.  
For they upon the rock: such as 
Luk. 8. cap. 13.  when they hear, which joy receive the word: and these have no roots because for a time the believe and in time of temptation they reuoult.   

2.  
Having faith, and good conscience, 
1. Timo. cap. 1. v. 19  which certain repelling, have made shipwreck about the faith.   

3.  
The root of all evils is conetousness: 
1. Timon cap. 6 v. 10. & uc 21.  which certain desiring have erred from the faith.   

4.  
They went out from us: but 
1. john: cap. 2. v. 19  they were not of us: not because they dissembled justice but because they persevered not in justice, saith S. Augustine, de correp: & gratia cap. 9   

Protestants Position.  
True faith, or justice, once had can never be lost.   

Catholic Position.  
which out particular revelation no man in particular is so certain of his justification or salvation, that he may not justly fear▪ the contrary.   

Proof. 1.  
Thou by faith dost stand be 
Romans ca●. 11. v 20. 1. Cor. cap. 4. v. 4.  not to hihgly wise but fear.   

2.  
I am not guilty in conscience of any thing: but I am not justified herein, but he that iudgethe me is our lord.   

3.  
I chastise my body, and bring it 
1. Cor. cap. 9 g. v. 27.  into servitude lest perhaps when I have preached to others, myself become reprobate.   

4.  
He that thinketh himself to 
1 Cor. cap. 10. v. 12.  stand, let him take heed lest he fall.  
Man knoweth not whether he be worthy of love or hatred but all things are reserved uncertain for the time to come.  
wherefore S. Augustine saith 
De correptione & ●rat. cap. 13.  thus what one among the faithful, so long as he liveth in this mortality can presume that he is of the number of the predestinate? For it is needful that this should be hidden here: where hautiness is so to be taken heed of, that even so great an Apostle 
2. Cor. cap. 12  was to be buffited by the Angel of satan, lest he should be puffed up.   

Protestants position.  
Every faithful beliuer aught to be so assured of his justification or salvation, that he should be with out fear of the contrary.     

THE 14. Controversy Of good works.  

Catholic position.  
GOod works done in the state of grace are meritorious of life everlasting.   

Proof. 1.  
Come ye blessed of my father 
Matthe. cap. 25 v. 34.  possess the kingdom prepared for you from the foundation of the world. For I was an hungered and you gave me to eat, I was a thirst and you gave me to drink. etc.  
Come ye blessed of mi father saith 
Upon the Psalm 49.  S. Augustine, receive, receive what? a kingdom: For what? I was hungry and you gave me to eat: what is so cheap, what so earthly, as to give bread to the hungry? so much is the kingdom of heaven, worth.   

2.  
I have fought a good fight I 
2. Timo. cap. v. 7.  have kept the faith, concerning the rest, there is laid up for me ● crown of justice, which our lord will render to me in that day a just judge. Upon which words most excellently saith S. Augustine, explicating both the necessity of grace that we may merit, and the justice of reward due to merit. To whom saith he should the 
De gratia & libero arbitrio cap. 6.  just judge render a crown, if the merciful father had not given grace? & how should there be a crown of justices, unless grace which doth justify the wicked had gone before?   

3.  
God is not unjust that he should 
Heb. cap 6. v. 10  forget your works and love which you have showed in his name which have ministered to the saints and do minister. 
Against iovi. lib. 2. cap. 2.   
In deed great were gods injustice, if he would only punish sins, and would not receive good works. Saith S. Hierome upon these words.  
The son of man shall come in 
Math. cap. 16. v. 27.  the glory of his father with his Angels: and then will he render to every man according to his works. He saith not according 
Serm: 35. de verbis Apost.  to his mercy: saith S. Augustin: and I also add, not according to faith only.   

Protestants position.  
Good works done in the state of grace are not meritorious of life everlasting.    

THE 15. Controversy of free-will.  
NOte that I speak here of free-will onli in such things: as appertain to our salvation, and not in natural, moral, or indifferent actions as in eating walking, or saluting, others.  

Catholic position.  
Man through the help of gods grace which is never denied him hath free will and power both to fly such evil, and to do such good, as is necessary for his salvation: nor is he forced or constrained to either.   

Proof. 1.  
He that hath determined in his heart 
1. Cor. c. 7. v. 37.  being settled not having necessity, but having power of his own will, and judgeth this in his heart to keep his virgin doth well: This place is cited by S. Augustin for this same purpose, de gratia, & libero arbitrio cap. 2.   

2.  
Come ye blessed: get ye 
Mathe. cap. 25. v. 34 41. De acts cum Felice manichee cap. 8.  away from me you cursed. It is no incongruity (saith S. Augustin) that god should say, go into ever lasting fire, to them that by their will have repelled his mercy: And to the other, come ye blessed of my father, that by their free will have received faith, confessed their sin and done penance.  
He hath set before thee water 
Ecclesi. cap. 15. v. 17. 18.  and fire: to which thou wilt stretch out thy hand: before man is life and death, good and evil, what pleaseth him shallbe given him. Behold (saith S. Augustine 
De graced lib. arbitirio cap. 2.  having cited these words) we see the freedom of man's will most plainly expressed, which in the beginning of that chapter he promised to show out of holy scriptures, and therefore is it manifest that he took this book to be holy scripture but this by the way only. He that is not satisfied with these testimonies, let him take the pains to read S, Augustin his 2. cap. of his book of grace and free will in the. 7. tome of his works, where having cited above 20. testimonies out of the old and new testament to prove man's free will, he concludeth thus: which others of like sort to wit, where it is said, do not this, or do not that, and where, to the doing or not doing of any thing the act of the will is required, by god's admonition free will is sufficiently declared.  
Of the judgement of the most 
Centur. 2. cap. 4 collum: de libero  ancient church, (to wit of the second hundretho years after Christ hear the confession of the centuristes, these are their words. 
arbitrio.  There is almost no point of doctrine which began so soon to be obscured as this of free will. And after. In like manner Clemens doth every where teach free will: that it may appear, not only all the doctors of this age (meaning age after Christ) to have been in the same darkness, but also in the ages following their darkness did much increase.   

Protestant Position.  
Man though holpen by god's grace hath not free-will either to fly any evil, or to do any good availing to his salvation, but in both is forced to do that, which god hath ordained he should do.    

THE 16. Controversy of the possibility of observing gods commandments.  

Catholic Position● 1.  
IT is not unpossible for a man assisted which god's grace to observe and keep all gods commandments.   

Proof. 1.  
The judgements of our lord be true 
Psal. 18. us. 10. 11. 12.  justified in themselves: to be desired above gold and much precious stone & more sweet than the honey and the honey comb. For thy seruand keepeth them, in keeping them is much reward.   

2.  
They were both just before god, walking 
Luke. c. 1. us. 6.  in all the commandments and iustificationes of our lord which out blame.   

3.  
Take up my yock upon you and learn 
Mathe. cap. 11. v. last. 1. john ca 5. v. 3. Denatura & gratia. c. 69.  of me etc. for my yoke is sweet & my burden light. And in another place. His commandments are not heavy. S. Augustine saith, it being most constantly believed, that the just and good god, could not command impossible things, we are admonished what we ought to do in easy things, and what to ask in hard things. For all things to charity are easy, according to which it is said: that his commandments are not heavy.  
The diligent reader may please to see what S. Augustine writeth of this point, in his book de perfectione justitiae cap 10. to. 7. where for the proof of this Catholic doctrine, besides other testimonies he allegeth that.  
This commandment that I command the this day is not above the nor so far of etc. deuteronomy. cap. 30. v. 11. and. after.   

4. 
Romans. c. 8. v. 4.   
That the justification of the law might be fulfilled in us. who walk not according to the flesh but according to the spirit. Lo here the law fulfilled by those that walk not according to the flesh.   

Protestant's position.  
It is not possible for a man though assisted which gods grace to observe all gods commandments.    

THE 17. Controversy Of works of supererogation.  

Catholic position.  
A Man by the help of gods grace may do many things not commanded▪ but only counseled or (which is the same) may do works of supererogation, which are of more perfection than the commandments.   

Proof. 1.  
If thou wilt be perfect, go sell the 
Math. c. 19 v. 21. upon the 1. to the corinth. cap. ●.  things thou hast, and give to the poor, & thou shalt have treasure in heaven: and come & follow me. Some things (saith S. chrysostom) he commandeth, some things he leaveth to our own fre● wil For he said not, sell that thou hast● but if thou wilt be perfect sell that thou hast. & much more to the same purpose hath that holy father in that place.  
As concerning virgins a commandment 
1. cor. c. 7. v. 25.  of our lord, I have not but counsel I give, as having obtained mercy of our lord to be faithful.  
Because (saith S. Augustine) by 
De S. Virginitate cap. 14.  avoiding sin or obtaining remission thereof, life everlasting is to he got, in which there is a certain excellent glory, not to be given to all the blessed but to some certain, for the obtaining whereof it doth little avail to be free from sin, unless something be vowed to our deliverer, which to have not willed is no sin, but to have vowed and performed is preys worthy: therefore he saith I give counsel as having obtained mercy of god to be faithful.   

3.  
There are euneuches which have 
Math. c. 19 v. 12  gelded themselves, for the Kingdom of heaven, he that can take, let him take.  
Have care of him, and whatsoever 
Luke. c. 10. v. 35. De S. Virginitate. cap. 30.  thou shalt supererogate, I will at my return repay thee S. Augustine alluding to these two places saith, you that yet have not vowed: who can take, take, run, which perseverance that you may obayne, take every one his sacrifices, and enter into our lords court not of necessity, but having power of your own will, For as it is said thou shalt not kill, it cannot so be said thou shalt not marry. For these things are exacted, they are proffered, if they be done they are commended if tother be not done they are condemned: in these things god commandeth a debt, in those what you shall supererogate (or bestow more) he will render at is return. with much more to the same purpose in the whole book where he proveth virginity to be only a counsel, to be more perfect than wedlok, and to have a greater glory in the next life.  
But for the Doctrine of the ancient church in this point I need no other witness then Mr. Calvin's own confession set down in these words. This (say 
lib. 4 institu. c. 13. sect. 27.  they) hath from furthest memory been observed, that they which would dedicate themselves wholly to our lord, should bind themselves with the vow of continency. I grant indeed that this manner hath also been of ancient time received but I do not grant, that that age was so free from all fault, that what soever was done, might be taken for a rule.   

Protestants Position.  
No man though assisted with god's grace can do any works of supererogation or of counsel neither are there any councils of more perfection than the commandments.    

THE 18. Controversy Of priests not Marrying.  

Catholic Position.  
IT is most conformable to the Doctrine of holy scriptures and practice of the ancient church that all priests and other church men should vow perpetual chastity. And lead a single life.   

Proof. 1.  
I would have you without carefulness 
1. corinth. cap. 7. v. 32.  he that is with out a wife is careful for the things that pertain to our lord how he may please god. But he that is with a wife, is careful for the things that pertain to the world, how be may please his wife, and he is divided.   

2.  
No man being a soldier to god intāgl●● 
2. Timo. cap. 2. v. 4.  ethe himself with secular businesses that he may please him to whom he hath approved himself.  
After the days of is office were expired he departed into his own house. It is 
Luke. c. 1. v. 23.  plain hereby & else where, that the priests of the old law did abstain from their wives during the time of their ofice which they exercised by turns.  
If thou have aniething at hand 
1. Regum. c. 21. v. 45.  yea if but five loaves give me, or what soever thou shalt find, & the priest answered David saying, I have no lay breads at hand but only holy bread if the servants be clean especially from women? And David answered the priest, and say the to him. And truly if the matter be concerning women we have refrained ourselves from yesterday and the day before.  
Now if such cleanness, even ●●om the law full use of women was required in lay men, to eat the hallowed bread of the owld law which was but a bare figure of that which is offered in the new law, what cleanness may we think is required in priests themselves of the new law?  
For the practice of the ancient church in this point I will only allege the 2. Council of Carthage where S. Augustine was present which saith thus. It pleaseth 
concelli, cartagium 2. can. 2.  all, that bishops, priests, and Deacones abstain from wives. that we may also observe that which the Apostles taught and antiquity observed.   

Protestants positions  
It is contrary to the doctrine of holy Scripture & practice of the ancient primitive church, that priests and other church men should vow chastity and lead a single life.    

THE 19 Controversy Of the church service in the learned tongues.  

Catholic position.  
IT is nowhere forbidden in holy Scripture that the public Service of gods church should be in a tongue not underderstood to all the assistants.   

Proof.  
No such prohibition appeareth in all the Scripture.  
Yea the practice of the contrary is evidently gathered out of these words According to the custom 
Luke. c. .1. v. 9 10.  of the preistlye function, he went forth by lot to offer incense entering into the temple of the lord. And all the multitude of the people was praying with out at the hour of the incense Lo here the people did not understand neither the prayers nor the actions of the priest; yet never the less did they participate of both. The same 
Levy cap. 10. v. 17.  is more expressly commanded in these words. Let no man be in the tabernacle when the high priest goeth in to the sanctuary to pray for himself and for his house and for the whole assembly of Israel until he come forth. neither doth that of S. Paul if thou bless in the spirit: he that supplieth the 
1. Cor. cap. 14. v. 16.  place of the Vulgar how shall he say Amen upon thy blessing because he knoweth not what thou sayest? nor any thing in all that chapter make any more against the practice of the roman church in this point, than it doth against that of the jewish church now menrioned S. Paul speaking not of the ordinary, public, received and established church service, (werof all the assistants are parttakers because it is performed by the priest a public officer in all their behalfs, thaugh they understand not the words, nor see the actions done by the priest) but of certain particular exhortationes, hymen's; Psalms, and other holy & good things uttered by particular persons, having the gift of tongues: which being not understood of others, ha● no other fruit then the edification of the speaker, and that neither to his instruction, for often times he understood not himself: but to an elevation of his mind, or spirit to god, as appeareth by that: For if I pray with tongue, my spirit prayeth, but my understing is with out fruit. Therefore S. paul would that these 
v. 14.  exercises showld be used with much moderation, and in good order, but forbiddeth them not. Therefore that which he saith of that matter toucheth nothing, ●he public service of the church which the perpetual practice of the same church (a sure rule to all those that desire to be gods children) doth show to be most conveniently celebrated in the learned tongues. Against which if any will wrangle or be contentious we answer them as S. Paul 
1. cor. c. 11. v. 16.  doth their like in another occatione: we have no such custom, nor the church of god.   

Protestants position.  
It is forbidden in holy scripture that the public service of the church should be in a tongue not understood by all the assistants.  
Having as thou seest (judicious reader) gone through all or at least all the chief points of controversy of these times, and proved them by express scripture: thou mayst understand that I have not laboured to bring all the pla●●● 〈◊〉 holy Sripture for euer● point, which maketh for th● proof thereof: for, I profess not to compile here an index, or concordance of all such passages which prou● the points of the Catholic religion, but have brought those that I esteem sufficient to satisfy any indifferent understanding, though I have not peradventure brought always the most pregnant according to thy iùdgment: wherein so, far as I have failed, I humbly request the defect to be supplied by thy diligence, and zeal, in defence of the Catholic truth; if thou be Catholic.  
Finis.