The Old Roman Catholic

SECTION 1. That the Apocrypha books, are not Canonical Scripture.

R OM. 3. 2. Unto them (to wit, the Jews) were committed the Oracles of GOD: That is, (as all expound) the Canonical Scriptures of the Old Testament: which CHRIST comprehendeth only in Moses and the Prophets writings, Luke 24. 27. of whom Malachi was the last.

But unto them were never committed these Books, as the Oracles of GOD, or Canonical Scripture, which are called Apocrypha: nor were they ever acknowledged by the Jews to be such: as Bellarmine and others confesseth; being written after Malachi, who was the last of the Prophets, (as is already said.)

Therefore, it followeth; That these Books are not Canonic Scripture.

Whence it is, That Jerome said in his time; The Church indeed readeth these Books, (saith he,) but receiveth them not amongst Canonical Scriptures.

2. That people should not be debarred from reading of the Scriptures.

ROM. 15. 4. What-so-ever things were written aforetyme, were written for our instruction; that we through patience, and comfort of the Scriptures, may have hope.

Whence it followeth: If the Scriptures were written for the instruction of all Christians, and that they may attayn by them to Patience, Comfort, and Hope: that, therefore, for this end, they should be read and perused by them.

But so it is; That they were written, (as saith this Text,) for that end.

Therefore, for the same end they should be read by GOD'S people, and perused diligently.

Again, Rom. 1. 7. The Apostle directeth his Epistle, To all that be in Rome, (saith he,) beloved of GOD, called to be Saints.

Whence it followeth: If the Apostle directeth his Epistle, as a part of divyne Scripture, To all Christians in common, that were at Rome. Therefore, that all such were permitted to read the same; and, consequently, that no Christian should be debarred from reading holy Scripture.

Wherefore, (saith Chrysostom,) say not, that it is the part only of religious persons, to read the Scriptures; for it is the part of every Christian so to do.

3. That the Authority of the Church, is not above the Scriptures.

ROM. 11. 32. It is said, That GOD concluded them all under the sin of vnbelieff. Whom else where, the Scriptures are said to have concluded under sin.

Whence it followeth, That the Authority of GOD, and of the Scriptures is all one. Therefore, if GOD'S Authority be above the Church, then the Scriptures Authority must be so likewise, and not the contrary. And who believeth not GOD speaking in the Scriptures, otherwise then for the Authority of another. That is, the Churches, he believeth the Church more than GOD, and so believeth not GOD simply for himself: but as is said, 1. John 5. 10. maketh GOD a liar. Therefore, (saith Augustine,) being sure and secure of the Truth of holy Scripture, I will read the same, as being placed in the very highest, and most heavenly top, or pinnacle of Authority.

4. That the Scripture is perfect in itself, without unwritten traditions.

ROM. 15. 4. Whatsoever things were written aforetyme, were written for our instruction; that we through Patience and Comfort, of the Scriptures, may have hope.

Whence it followeth; That if the Scripture serveth, (as saith the Text,) both for instructing in things intellectual, and begetting in us all saving graces; as things moral, and which are able to uphold us in deepest distresses: as is Patience, Comfort, and Hope. That, therefore, the same is perfect, containing all doctrines in it, needful to Salvation.

Whence it is, (saith Augustine,) in these places, which are clearly set down in Scripture, All these things are found, which contayn both Faith and Manners.

SECTION 1. That the holy Cotholick Church spoken of in the Creed, is only of them who are predestinated to eternal glory.

ROM. 8. 30. Moreover, whom He did predestinate, them also He called: and whom He called, them also He justified: and whom He justified, them also He glorified.

Whence we reason thus: The holy Catholik Church of CHRIST is that which at last is to be glorified: But none are to be glorified, but the predestinate, &c.

Therefore, the predestinate only are the holy Catholik Church of CHRIST.

Whence it is, That Pope Gregory the first, saith well: The Church is rightly called a Garden enclosed, (saith he;) because on all sydes it is fenced with the hedge of Charity, lest any reprobate should enter in amongst the number of the Elect. And yet for this point was John Huss condemned, & burnt, at the Council of Constance; because he defyned the True Church of CHRIST, to be the company of these who are predestinate & elect unto Eternal Lyf.

2. That the Church of true Professors, is not always, & to all conspicuous.

ROM. 11. 2. 3. 4. Wot ye not what the Scripture saith of Eliab? how he maketh intercession to GOD against Israel, saying; LORD, they have killed thy Prophets, and digged down thine Altars; and I am left aelone: and they seek my lyf. But what saith the answer of GOD unto him? I have reserved to My Selff seven thousand, who have not bowed the knee to Baal.

Where we see, that the true Church in Israel that consisted of such a number of true worshippers, was not visibly conspicuous, even to the true Prophet of GOD, let be to her persecuting enemies Ahab and Jezebel.

Whence it is, That Augustine saith; Sometymes the Church like the Moon, may be hid and obscured, that her own very members, may not know one another.

3. That true doctrine, is the essential note of the true Church.

ROM. 16. 17. Now, I beseech you, brethren, mark them who cause divisions and offenses, contrary to the doctrine which ye have learned; and avoid them. For they that are such, serve not the LORD JESUS.

Whence it followeth; If they should be avoided as no true servants of CHRIST JESUS, or members of His Church, who teah or practice Contrary to true doctrine; That on the contrary, these, therefore, who teach and practice conform to true doctrine, contained in the Scriptures, are the true servants of CHRIST JESUS, and members of His Church: and consequently, that true doctrine, and practice in GOD'S worship conform, is the essential note to know CHRIST'S Church thereby. Therefore, there is the true Church, (saith Jerome,) where true faith is, and they are good catholicks only, (saith Augustine,) who follow the right faith.

4. That unity is no note of the true Church, except in the truth, and profession thereof.

ROM. 15. 5. 6. Now, the GOD of patience and consolation grant you to be alike minded one towards another, according to CHRIST JESUS; that ye may with one mind, and one mouth, glorify GOD.

Whence it followeth; That the unity which the Apostle prayeth, that it may be in this Church of Rome: and whereby they may be known to be the true Church of CHRIST, is the Unity of truth, according to CHRIST JESUS; being of one mind in believing, and of one mouth, in professing the same, to the glory of GOD.

5. That Multitude is no Note of the True Church.

ROM. 11. 3. 5. LORD, they have killed thy Prophets, and digged down thine Altars; and I am left alone; and they seek my lyf, &c. And even so at this present time, also, there is but a remnant according to the election of grace, (saith the Apostle.)

Whence it followeth; If at this time whereof the Prophet speaketh, in this Church of the Jews, there was such a paucity of true worshippers, that Elias thought that he only was left alone, (the multitude having made defection to idolatry.) And, that at this time also, whereof the Apostle speaketh, in the Christian Church, was but a remnant only according to the election of grace, in comparison of others. Therefore, it followeth clearly, that multitude is no evident note of the true Church. Wherefore, (saith Jerome,) the multitude of associates, shall no wise show thee to be a Catholik, but rather an Heretic.

6. That the Church of Rome is not infallible, but may err.

ROM. 11. 20. Because of vnbelieff, they were broken off, (to wit, the Jewish Church;) and thou standest by faith: be not highmynded, but fear.

Whence we see: 1. That any such highmyndedness, is forbidden to the Church of Rome, as to say, that she cannot err: and 2. Altho for the present she stood by faith; yet she is exhorted to fear; lest she fall from the Faith. Which exhortation, were altogether needless, if she could not err, or fall from the Faith. And again, (saith the Apostle.)

Rom. 11. 21. 22. For if GOD spared not the natural branches, take heed, lest he spare not thee. Behold therefore, the goodness and severity of GOD: on them which fell, severity but towards thee, goodness, if thou continue in his goodness; otherwise, thou shalt also be cut off.

Whereby the Apostle showeth, That the Church of Rome may fall away from the Truth, and be cut off, as well as other Churches; otherwise, if she only had been privileged with infallibility, this exhortation fore-named, and this commination subjoined had been altogether needless: neither should he spoken conditionally, thus; If thou continue: but particularly excepted her as one that could not but continue, by reason of her infallibility, (and of her heads especially.) But on the contrary, he reasoneth from the more to the less; that if this befell the Jewish Church, to fall away from the Truth, and be cut off, being the natural branch; much more may this befall Rome; being the wyld olive only, as indeed de facto, it hath proved so.

7. That separation from an heretical church, (as Rome,) is no schism; but a commanded duty.

ROM. 16. 17. Now, I beseech you, brethren, mark them who cause divisions and offenses, contrary to the doctrine which ye have received, and avoid them.

Whence it followeth; That if (according to the Apostles command,) we should avoid them, who do contrary to the Apostles doctrine, and separate our selves from them, as it is said of Mystical Babylon, come out of her my people. That, therefore, this avoiding of such, and separation from them is no schism; but obedience to Divyne Precept, and duty commanded. Wherefore, (saith Ambrose;) If any Church reject the Faith, and retayn not the foundamentall points of Apostolic Doctrine, she is altogether to be forsaken.

SECTION 1. That CHRIST JESUS allanerly is the only Head of the Church and Husband thereof in like manner, and no Pope at all.

ROM. 12. 5. So we being many, are one body in CHRIST; and everyone, members one of another.

Whence it followeth; That if all are but Fellow-members only of CHRIST'S mystical body: Therefore, that none is head of that body, but Himself allanerly.

Wherefore, (saith one of their Popes, Gregory the first; It is satanical pride by an arrogant title of head so to subject all CHRIST'S Members to one man, which cohereth to one head CHRIST JESUS allanerlie. And again saith the Apostle;

Rom. 7. 4. Wherefore, my brethren, ye also are become dead to the law, by the body of CHRIST, that ye should be married to another; even to Him who is raised from the dead.

Whence it followeth; That if we be dead to the law, that we should be married to CHRIST: therefore, that CHRIST only is the Husband of His Church, as the same Apostle showeth, Ephes. 5. 23. Wherefore, (saith Bernard, to Pope Eugenius,) call not CHRIST'S beloved Spouse, thine, but His Spouse; thou challenging nothing as proper to thee over her.

2. That the Pope, as Bishop of Rome, is not Peters Successor: and so thereby can neither claim infallibility nor the power of the keys.

ROM. 11. 13. For I speak to you, Gentiles, in as much as I am the Apostle of the Gentiles, I magnify my office.

Whence we reason thus: If Paul was properly the Apostle of the Gentiles, or uncircumcision, as Peter was of the Jews and circumcision: as else where he saith, Gal. 2. 7. When they saw that the Gospel of the uncircumcision was committed unto me, (saith Paul,) as the Gospel of circumcision, was committed to Peter. Hence, (I say,) it will clearly follow, That Rome, (the Bishop thereof,) was within Paul's Charge; and that can nowyse claim, to be Peters successor there; or any infallibility by his chair, nor power of the keys, (as they allege,) given to him only: But rather that he is Paul's successor, (as indeed he is in his first condition: to wit, Before his conversion, when he was a cruel persecutor of the Church of CHRIST.)

Wherefore, the very Rhemists themselves speak so on this place; It is plain by this place and others, (say they,) that to them; (to wit, Peter and Paul,) as the most renowned Apostles the charge of all nations was given, as divyded into two parts: that is, Jews and Gentiles.

3. That the Pope ought to be subject to the Civil Magistrate; without exemption, and all his inferior Clergy.

ROM. 13. 1. 2. Let every Soull be subject to the higher powers, &c.

Whence it followeth, If every soull ought to be subject to the higher powrs: to wit, Magistracy, as the Apostle there showeth: Therefore, also the Pope, and his inferior Clergy.

Wherefore, thus saith Chrysostom on this same Text; Let every soull be subject to the higher powers, altho thou be an Apostle, (saith he;) altho an Evangelist, altho a Prophet; or who-so-ever thou be: For Piety or Religion subverteth not this subjection. Therefore also thus concludeth Bernard, from this Universalitie, who-so-ever would exempt any, (saith he,) he seeketh to deceive.

SECTION 1. That GOD only is to be invocated, and neither Saynct nor Angel.

ROM. 10. 14. How shall they call on Him, in whom they have not believed?

But to subsume; We must believe only in GOD, as these Scriptures teach us, John 14. 1. Ior. 17. 5. Therefore, it followeth; That we must incall upon GOD only.

Hence it is, That their own Master of Sentences, Lombard, on this Text, saith, We believe Peter and Paul, (saith he,) but not in Peter nor Paul. Wherefore, if we may not believe in them, we conclude rightly; Therefore, we may not incall upon them. Again.

Rom. 8. 15. For ye have not received the spirit of bondage, again to fear, (saith the Apostle;) but ye have received the spirit of adoption, whereby we cry, Abba, Father.

Where we see, That being GOD'S adopted children, we are exhorted not to fear, (as if we were going only before a king, or judge;) but to go to Him as a loving Father, with confidence to be heard, (as our Savior showeth us;) and that His Spirit in our hearts, teacheth us to cry, or incall upon Him, as a Father, and upon none other. Again.

Rom. 8. 27. He that searcheth the heart, knoweth the mind of the spirit, (saith the Apostle.)

Whence it followeth; That He must be the searcher of the heart, and know the sincerity of Prayer; on whom we must incall: seeing oftentimes neither are our distresses visible, nor our prayers vocal. But so it is, That to search the heart, is GOD'S only prerogative, as we have it, 2. Chron. 6. 30. Therefore, it followeth, That GOD only is to be incalled upon; and neither Saynct nor Angel.

Wherefore, saith Augustine, (speaking of the practice of the Church in his time,) the names of the Sayncts or Martyrs, are in their own order, (saith he) rehearsed amongst us; but not invocated by us.

2. That in Heaven CHRIST only is our Mediator or Intercessor for us.

ROM. 8. 34. It is CHRIST that died, yea, rather that is risen again; who is even at the Right Hand of GOD, and maketh intercession for us.

Whence it followeth; Seeing that He who maketh intercession for us, is He that died for us, and is risen again; and now sitteth at the Right Hand of GOD: and that none hath done this, but CHRIST only for us.

Therefore; That CHRIST only is our intercessor; which more expressly the same Apostle else where showeth, saying; That, as there is but one GOD, (and not many:) So also, there is but one Mediator between GOD and Man, (saith he;) even the Man CHRIST JESUS. And therefore, not many. For as the word, One GOD, excludeth all other gods beside: So doeth the word, One Mediator, exclude all other mediators beside.

Wherefore, (saith Augustine;) As for all Christian men, they commend each other, in their Prayers to GOD: But He for whom no man prayeth: but He Himself for all men, this is the only and true Me diatour CHRIST JESUS.

3. That all Images made to represent GOD, are heathenish, and idolatrous.

ROM. 1. 23. They changed the glory of the incorruptible GOD, into an image, made like to corruptible man, (saith the Apostle of the idolatry of the heathen Gentiles.)

But so it is, That the Papists do the same, while as they represent GOD the Father, by an old gray haired man. &c. Therefore, they are guilty of the like • dolatrie.

Whence it is, That Augustine giveth his as the reason; Why it is not lawful for any Christian to make any such Image of GOD: Lest we fall into that same Sacrilege, (saith he,) whereby the Apostle maketh them execrable; who change • he glory of the incorruptible GOD, into • he similitude of a corruptible man.

4. That to bow the knee to any Image, or any other creatures, in a religious act, is mere and gross idolatry.

ROM. 11. 4. But what saith the answer of GOD to him? (to wit, Elijah,) I have reserved to myself seven thousand, who have not bowed the knee to the image of Baal.

Where we see, That the bowing of the knee to an image, is counted idolatry. And, therefore, all such bowing before, or to any image what-so-ever, is expressly forbidden in the Word of GOD.

Rom. 14. 11. For it is written, Every knee shall bow to Mee, and every tongue shall confess to GOD: To wit, in the act of religious worship, and the religious bowing of the knee, is as proper to GOD only; as the confessing of sins to Him, for pardon.

Wherefore, (saith Theodoret;) The LORD showeth here, that both are impious: (to wit, to make an image to represent GOD thereby, & to bow down, or worship it;) Seeing he saith, Thou shalt not bow down before them, nor worship them.

5. That the sort of religious worship, which the Papists call, DULIA, or SERVICE, is due to GOD only; and to no creature.

ROM. 1. 25. Speaking of the heathen their idolatry, the Apostle saith; Who changed the Truth of GOD into a lie, and worshipped and served the creature, &c.

Where we see; That the religious service, which they gave to the creature, is counted a doctrine of lies; and the practice thereof, grossest idolatry. And therefore, the same doctrine and practice amongst the Papists, of giving religious service to creatures, must be counted in like manner, the same sin: to wit, a doctrine of lies, and practice of idolatry; contrary to which the Apostle teacheth, saying;

Rom. 1. 9. For GOD is my witness, whom I serve with my spirit, in the Gospel of His Son, that without ceasing, I make mention always of you in my prayers.

Where we see; That this religious Service, is given by the Apostle unto GOD allanerly. Which he challengeth frequently, as an idolatrous act, when it was given to any other, saying to the Galations, before their conversion, when they knew not GOD, that they did service to them which by nature were no gods.

And thereby implying; That no religious service is to be done, but to Him only who is the true GOD allanerly. Wherefore; (saith Augustine,) Let religious service tie you to the Omnipotent God only. And so, to no saint or creature.

SECTION 1. That Concupiscence in the regenerate, is sin properly, and not improperly only, (as the Council of Trent hath decreed,) because it cometh of sin, and inclyneth to sin.

ROM. 7. 7. Nay, I had not known sin, but by the Law: for I had not known concupiscence, except the Law had said, Thou shalt not covet.

Whence we reason thus: That which expressly is forbidden by the law, and is properly a transgression thereof, is sin properly; and so called by the Apostle, even in himself being regenerated, as verss 17. But such is concupiscence in the regenerate.

Therefore it is sin properly. Wherefore, (saith Augustine,) Concupiscence of the flesh against which the good spirit warreth, is sin; because it rebelleth against the law of the mind; (whereof the Apostle speaketh, Rom. 7. 23.)

2. That all Sins, are Mortall, by Nature; and no Sin venial.

ROM. 6. 23. For the wages of sin, is death.

Whence we reason thus: What deserveth death, as the wages thereof, is mortal. But sin deserveth death, as the wages thereof: if it be once sin by the nature thereof, (of what-so-ever sort, or degree it be,) as the Apostle affirmeth. Therefore, the same is mortal.

Wherefore, (saith Jerome,) These which we think to be smallest sins, do exclude us from the kingdom of GOD.

3. That the Virgin Marie was not conceived without sin.

ROM. 5. 12. Wherefore, as by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned.

Where we see; That of all man-kind procreate by ordinary generation, none are excepted from being free of original sin: and therefore, neither the Virgin Marie. Wherefore, (saith Bernard,) She cannot be free, except one would say, That she was conceived of the Holy Ghost, and not of man, and so we should attribute as much to the Mother, as to the Son. But this were not to honor the Mother, (saith he,) but to dishonor her. And, therefore, he concludeth thus, saying; Therefore, our LORD JESUS alone is such, being conceived of the Holy Ghost; and because he was holy even before his conception.

4. That our Election is neither for our foreseen faith, or good works.

ROM. 9. 15. For He saith to Moses; I will have mercy, on whom I will have mercy; and I will have compassion, on whom I will have compassion: so that it is not of him that willeth nor of him that runneth; but of GOD that showeth mercy.

Whence it followeth; If the LORD'S Election of us be so free, that there is no reason to be given thereof, on our part; but only His own free grace, and goodwill: because it pleaseth Him to have compassion, and show mercy upon us. Therefore, that there is no foreseen faith or works, on our part, that is the cause thereof. Wherefore, (saith Fulgentius,) If the cause be asked of the Predestination of the godly, there is none other; but the only free mercy of GOD to be found.

5. That there are no fore-going preparations in us naturally, unto our effectual calling by grace, as merits of congruity.

ROM. 8. 7. For the carnal mind, is eninimitie against GOD; for it is not subject to the law of GOD, neither indeed can be.

Whence it followeth; If the carnal mind of the unregenerate man be such an eninimitie, how can it prepare itself to GOD'S calling, to which it is eninimitie, or sit itself to be subject to the law of GOD; to which it is so repugnant, That it cannot be subject? or what fore-going preparations in him were, (I pray you,) to this same Apostles conversion? Act. 9. 1. 2. Wherefore, (saith Fulgentius,) the elect, GOD preventeth with grace, being otherwise altogether unworthy of mercy.

6. That the first conversion of a sinner, is a work only of GOD'S mere grace; and not partly flowing from man's Free-will.

ROM. 7. 18. For I know that in me, that is, in my flesh, (or unregenerate part,) there dwelleth no good thing, and if no good thing.

Then it followeth; That in the unregenerate and carnal man, there is no inclination of his will, to be subject or obey GOD'S will; because as is said, The carnal mind, is eninimitie against GOD, and is not subject to the law of GOD, nor indeed can be, till GOD work in us, (as the Apostle speaketh else-where;) Both to will, and to do.

Wherefore, (saith Bernard,) they are not my words, but the Apostles, that any good that can be, whether to think, or to will; or to do the good which he willeth, he ascryveth all to GOD, and no wise to his own free-will.

7. That we are not justified before GOD by works, or any inherent Righteousness in us; but of GOD'S free Grace, and by Faith only.

ROM. 3. 24. Being justified freely by His Grace, thorough the redemption that is in JESUS CHRIST. Rom. 11. 6. And if by Grace, then it is no more of works: otherwise grace were no more grace, &c. Rom. 3. 27. Where is boasting then? It is excluded. By what law? Of works? Nay, but by the law of faith. Rom. 3. 20. Therefore, by the deeds of the law, shall no flesh be justified in His sight. Rom. 3. 28. Wherefore, we conclude, (saith the Apostle,) that a man is justified by faith, without the deeds of the law.

Behold, then, here by this deduction of the Apostle, and his conclusion in end: That the point is clear, that we are not justified by works, but of grace, and by faith only.

Whence it is, that thus saith Ambrose; This is my good, that we are not justified by works: Therefore, I have not whereof to glory in my works. And therefore, I will glory in CHRIST. I will not glory then that I am righteous; but that I am redeemed: and not that I want sin, but that my sins are forgiven me, &c.

8. That Faith is a sure Confidence in GOD, and a full persuasion of the performance of His Promises; and not an vncertayn conjecture.

ROM. 4. 12. Walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. And what a faith this was the Apostle subioyneth, saying;

Rom. 4. 20. 21. He staggered not at the promise of GOD, through unbelief; but was strong in faith, giving glory to GOD: being fully persuaded, that what He had promised, He was able to perform.

Whence it followeth; That the nature of a true and saving Faith; where • nto we are exhorted, after the example of the godly before us, is not an vncertayn conjecture, or probable opinion only; but a full persuasion, without staggering, or doubting; (which the Apostle calleth unbelief, as contrary to faith:) and which full persuasion of the performance of GOD'S Promises, to a penitent believer, is so far from sinful presumption, whereby GOD is offeuded: That on the contrary, the Apostle declareth, that GOD is thereby glorified, and acknowledged true in His Promises. And that on the other side, doubting of the performance of GOD'S Promises to us, is rather presumption: for thereby we make GOD a liar.

Wherefore Augustine speaking of this persuasion, saith; Neither is this presumption, but faith, (saith he,) for to tell what thou hast gotten, is no presumption, but devotion.

9. That the godly, therefore, may be assured of their Salvation; and should not doubt thereof, (as Romanists teach them to do.) Howso-ever thorough infirmity they may so often times.

ROM. 8. 16. The spirit itself beareth witness, with our spirit, that we are the children of GOD. (The Apostle speaking here not of extraordinanary revelation, but of GOD'S ordinary dealing with His Sayncts.)

Whence it followeth; If the Spirit of GOD witness, to our soul or spirit, that we are GOD'S children; then he witnesseth, that we are heirs of Salvation: and consequently, if he witness this, we should believe his witnessing; and rest assured of the certainty thereof: because He is true. Which is not presumption, (as Papists teach,) but (as hath been said,) it is rather presumption, to doubt of the Truth of this witnessing of the Spirit. Again.

Rom. 8. 38. I am persuaded, (saith PAULL,) that neither Death, nor Lyf, nor Principalities, nor Powers, &c. shall be able to separate (not me an Apostle, but) us, (speaking of all the Godly,) from the Love of GOD, which is in CHRIST JESUS, our LORD.

Remark, then; The Apostles full persuasion of his own salvation, and of all the Godlies; without any doubting, or staggering, in his faith. And yet, (I hope,) no man will call this Perswasion, Presumption in the Apostle Paul.

10. That no implicit Faith doeth save.

ROM. 10. 9. If thou shalt confess with thy mouth, the LORD JESUS, and shall believe in thy heart, that GOD hath raised Him from the dead, thou shalt be saved, &c.

Whence it followeth; Seeing we must believe with the heart, and confess with the mouth, the express Articles of the Christian faith: Especially CHRIST'S Death, and Resurrection, if we must be saved. Therefore, what we believe, we must distinctly know, and not rely on an implicit faith, to be saved thereby.

11. That no man can perfectly keep GOD'S Commandments; let be to Supererogate.

ROM. 7. 13. But I see another law in my members, warring against the law of my mind; and bringing me into caeptivitie, to the law of sin, which is in my members. O miserable man then, that I am; Who shall deliver me from this body of death?

Whence it followeth, That if so great an Apostle, could not perfectly keep GOD'S Law, and so be free of sin; Then, what is he, that can claim to a greater then Apostolical Perfection? Wherefore, (saith Jerome,) If thou canst show me but a man who hath fulfilled the Commandments; Then thou mayest show me a man, that needeth not GOD'S mercy.

12. That our good works, are not meritorious, of Eternal Lyff.

ROM. 6. 23. For the wages of sin, is death: But Lyff Eternal, is the free gift of GOD, through JESUS CHRIST, our LORD.

Where we see; That death is called the wages of sin; because merited thereby. But so is not lyff everlasting called, the wages of righteousness: But the free gift of GOD, that thereby, (saith Augustine,) we may understand, that it is not for our merits; but according to His own Mercy; that GOD bringeth us to Eternal Lyff. Again.

Rom. 8. 18. For I reckon, that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us.

Whence it followeth; That if the ve • ie sufferings of Martyrs, meriteth not Eternal Lyff: Much less can the actions of the Godlyest merit the same. Agreeable whereunto, (saith Bernard,) we know that the sufferings of this time, are not worthy to be compared with the future glory: No, not if one did sustayn them all, for the merits of men, are not such; that for them Eternal Lyff, should be due of right, (saith he,) or GOD should do any injury, if He did not give it.

13. That there are no Penall Satisfactory works, in this lyff.

ROM. 5. 1. Therefore being justified by faith, we have peace with GOD, through our LORD JESUS CHRIST.

Whence it followeth; If in justification, our peace be made with GOD, through the perfect satisfactory sufferings of our LORD JESUS CHRIST: that therefore, there is no place left for any penal or satisfactory works, on our part, to procure the same.

Wherefore, by what payns, and what fastinges can we wash away our Sins? (saith Ambrose:) for the only painful suffering of the second Adam, (saith Bernard,) purgeth them, whom the only sin of the first defiled.

14. That there are no satisfactory sufferings to GOD'S justice for our sins, in, or after this lyff, sustained by any.

ROM. 5. 10. For, if we were reconciled to GOD, by the death of His Son; much more being reconciled we shall be saved by His Lyff.

Whence we reason thus: GOD'S Love is no less to us, being reconciled to Him, by the death of His Son, then when we were enemies and vnreconciled, but rather greater. But when we were enemies, He reconciled us to Himselff, by the Death of His Son, perfectlye saving us; both from the guilt of sin here, and all Satisfactory punishment for the same here, or here-after; as the Apostle testifieth, Heb. 7. 25. and 10. 14.

Therefore, being reconciled; much more shall He perfectly save us; both from the guilt of sin here, and all Satisfactory punishment what-so-ever, that it deserveth here, or here-after: Elss, CHRIST could not be to us a perfect Savior: But we, in part, (by our satisfactory sufferings here, and in purgatory,) should be saviors to our selves.

Wherefore, (saith AUGUSTINE,) CHRIST by undergoing the punishment, and not the guilt, hath abrogated both the punishment, & the guilt, & the sufferings of CHRIST, being of an infinite value, to join therefore the sufferings of the Godly thereto, is altogether superfluous, (saith DURANDUS.)

15. That the Sayncts cannot totally nor finally fall away.

ROM. 8. 35. Who shall separate us from the Love of CHRIST? Shall Tribulation, or Distress, or Persecution? &c. Again.

ROM. 11. 29. For the gifts and calling of GOD, are without repentance.

Whence it followeth; If nothing can separate the Godly, from the Love of CHRIST, (seeing whom He loveth, He loveth to the end, John 13. 1.) and that His saving gifts, and effectual calling, are without repentance. Therefore, it is impossible that such totally & finally can fall away, or perish. Wherefore, (saith AUGUSTINE,) this thing GOD hath promised, saying; I will put My Fear into their hearts; that they shall not depart from Mee, which what other thing is it: But My Fear shall be so great, which I will put into their hearts, that they shall constantly adhere to Mee.

16. That no Meats are to be abstained from, for Conscience sake.

ROM. 14. 3. Let not him that eateth, despise him that eateth not; and let not him that eateth not, judge him not that eateth. And again, verse 14. and 17. For, I know, and am persuaded, (saith the Apostle,) by the LORD JESUS, that there is nothing unclean of itself; but to him that esteemeth anything to be unclean, to him it is unclean. And, the Kingdom of GOD, is not meat and drink; but righteousness, & peace, and joy in the holy Ghost.

If, therefore, one should not judge, nor despise another, for eating any fort of meat, because nothing of itself is unclean; and that the Kingdom of GOD consisteth not in the like.

Therefore, it followeth, That the commanding to abstayn from meats, for conscience sake, is an overthrowing of Christian liberty; and contrary to the APOSTLES Doctrine. And, therefore, may justly be called Antichristian; or, as the Apostle calleth it. 1. Tim. 4. 1. 2. a doctrine of devils, and speaking lies in hypocrisy: For every creature of GOD, is good, (saith he,) and nothing is to be refused, if it be received with thanks-giving.

Wherefore, (saith Augustine,) we learn that in eating, it is not in the sort of meat; but in the immoderate gluttony, that any man is to be blamed.

SECTION 1. That SACRAMENTS confer not grace on the receavers, ex opere operato.

ROM. 4. 11. And he (to wit, Abraham,) receavedthe sign of circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised.

Whereby we see, That this is the nature of Sacraments: to wit, That they are signs for representation, and seals for Confirming, or Obsignation. And as seals confer not the gift upon any, which they serve to confirm: Even so Sacraments ex opere operato, or by the mere receiving, conferreth not grace, or salvation on any, but only GOD, who is the giver of all grace and glory.

Wherefore, (saith Augustine,) without the sanctification of invisible grace, what availeth the visible Sacrament? For the visible Baptism of Simon Magus avayled him nothing: because he wanted the invisible grace of Sanctification. Which, doubtless, he had received with Baptism, if Sacraments of them selves had conferred grace.

2. That Baptism is not absolutely necessary to infants for Salvation.

ROM. 9. 11. 12. 13. For the children being not yet born, neither having done any good or evil, that the purpose of GOD according to Election might stand: not of works, but of Him that calleth. It was said unto her, (to wit, Rebecca,) the elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated.

If Jacob then who was elected and loved of GOD, before he was born, could not be prejudged of Salvation; altho he had died in the birth, or shortly thereafter, for want of circumcision, which was only to be on the eyght day.

Then it followeth, That even so neither can the children of faithful Christians, who are elected and loved of GOD, before they be born, be prejudged of salvation; altho they, in like manner, die before they receive Baptism, which succeedeth in place of Circumcision.

For this cause therefore, (saith Bernard,) our Savior when He said, He that believeth, and is baptized, shall be saved, warily and watchfully He saith not: but who is not baptized, shall be damned: but only this, Who believeth not, shall be damned. What nature, or reason, then, (saith he,) teacheth this, That none can attayn to internal or eternal Salvation, whose body is not outwardly sprinkled with the visible element?

3. That in the LORD'S Supper there is no Transubstantiation of the Bread into CHRIST'S Body.

ROM. 1. 3. Concerning His Son JESUS CHRIST, (saith Paul,) our LORD, who was made of the seed of David, according to the flesh.

Whence it followeth; If CHRIST'S Body or flesh is made only once of the seed of David, that it is absurd: therefore, and contrary to Scripture, that His body or flesh is only made by Transubstantiation of the seed of wheat, or substance of bread, in the holy Sacrament: and that this Transubstantiation, is as it were CHRIST'S second birth, or begetting, as the late Jesuits affirm: For so saith Cornelius à lapide, on Isai, 7. 14. By the words of Consecration, as the bread is truly & really transsubstantiate, (saith he,) so CHRIST is brought forth, and as it were, begotten upon the Altar, as powerfully and effectually; as if CHRIST were not as yet incarnate. Therefore, (saith he;) The Priest is as the Virgin that bare Him, the Altar is the Manger, and the little Emmanuell, which he beareth, is CHRIST brought forth under the little hostie. A most monstrous and blasphemous speech: whereby they will have CHRIST, not once, but daily to be born: not of the substance of the Virgin, but of the substance of bread: and His body, not once, but daily also to be broken, and His blood shed in their idolatrous Mass.

Whereas, on the contrary, agreeable to Scripture, (saith Theodoret, and with him Pope Gelasius;) The mystical signs departeth not from their own nature, but remain, (saith he,) in their former substance, form, and figure, and may be seen and touched, as they were before.

Rom. 8. 34. Who is he that condemneth? It is CHRIST that died; yea, rather that is risen again, who is even at the Right Hand of GOD, &c. And (as the Apostle teacheth, Act. 3. 21.) Whom the Heavens must contayn, till the last day, or restitution of all things.

If CHRIST'S Body, then, wherein He died, and rose again, sitteth now at the Right Hand of GOD, glorified in the Heavens, till He come again from thence, at the Last Day. It followeth, therefore, that the Body of CHRIST is not by transubstantiation every-where, on earth, between the Priests fingers in the Mass, or between the teeth of the people, to be chewed in the Sacrament, as is affirmed in the Popes Decretal . Wherefore, when He was on earth, He was not then in Heaven, (saith Vigilius, and with him Fulgentius,) and now being in Heaven, He is not to be had on earth.

4. That the Mass is not Propitiarie Sacrifice.

ROM. 6. 9. 10. Knowing that CHRIST being raised from the dead, dieth no more, death hath no more dominion over Him; for in that He died, He died to sin once; But in that He liveth, He liveth unto GOD.

Seeing, then, that CHRIST died but once, and dieth no more; and that this His death was that only Propitiatorie Sacrifice once forever offered on the Cross, never to be reiterated, (as we are clearly taught, Hbr. 9. 25. and 10. 14.) Therefore it followeth; That there is no Propitiatorie Sacrifice offered up in the Mass, but only a commemoration in the Sacrament of CHRIST'S Death and Passion.

Wherefore, (saith Eusebius, and with him Ambrose,) After that CHRIST had offered up that admirable and excellent Sacrifice to His Father, for the Salvation of all, He instituted, (saith he,) that we should still offer up the Rememberance of that Benefit, in place of a Sacrifice to GOD: But not as any Propitiatorie Sacrifice properly it self.

That there is no such Place whether the Souls of the Godly go after this lyff.

ROM. 8. 1. There is therefore now, no condemnation to them who are in CHRIST JESUS.

If, therefore, there be no condemnation at all, then after death, (when they are pronounced presently blessed,) and resteth from their labors; they are not condemned to any Hellish and Tormenting Purgatory.

Again.

Rom. 8. 33. Who shall lay anything to the charge of GOD'S Elect? It is GOD that justifieth: And who is he that condemneth? It is CHRIST that died; yea, rather that is risen again; who is even at the Right Hand of GOD, and maketh intercession for us.

Remark then, That against anything that may be laid to the charge of the Elect, for which they may be condemned after this lyff, to any such Hellish Place, or Punishment as Purgatory, there are three powerful things opposed: 1. GOD'S justifying them, by a full and free Remission of all their sins what-so-ever: and consequently, from any such Hellish Punishment of them here-after: 2. CHRIST'S Death, or Blood-shed, which (as John testifieth,) purgeth us from all Sin: and 3. CHRIST'S Intercession in the Heavens, which is sufficiently powerful to save the Souls of His Elect, after this lyf, from any such fiery Torment.

Wherefore, (saith Justin Martyr,) After the departure of the Soull from the body, presently is made a distinction between the good and the bad: For they are carried to the Places whereof they are worthy: The Souls of the Godly, by the Angels being carried to Paradise; where the company and sight of Angels and Archangels is; as also the sight of CHRIST, our SAVIOUR, according to these words, whill we are absent from the body, we are present with the Lord. But the souls of the wicked, (saith he,) are carried to Hell.

Of Scripture: And 1. That the Maccabees, and other Apocrypha books, are not Canonical.

G REGORIE, speaking of the Probation of a point out of the Maccabees, saith thus; De qua nō inordinate agimus, si ex libris etsi non canonicis, sed tamen ad aedificationem Ecclesiae editis testimonium proferamus: That is, Of which matter, we do not disorderlie, if we bring a testimony out of these books; which albeit they are not canonical; yet are set forth, for the edifying of the Church.

And that this was the judgment and faith, of the whole Western & Christian Church before; and at that time, Jerome declareth, saying; Hos libros legit quidem Ecclesia, sed inter canonicas scripturas non recipit: That is, The Church, indeed, readeth these books; but receiveth them not amongst Canonical Scriptures.

2. That the Scriptures, without doctrinal Traditions, are all sufficient, for instruction of Faith and Manners.

WHerein thus saith Gregory; In hoc volumine: Omnia quae crudiunt, Cuncta quae aedificant continentur: That is; In this Book of Scripture, all things that are for instruction, and all things that are for edification, are contained. But as for dogmatical traditions, S • pe heretici, (saith he,) dum sua student perversa astruere, ea proferunt quae in sacrorum librorum paginis non continentur: That is; Often times Heretics, while as they endeavor to build up their perverss doctrines, they produce things, which in the Books of Sacred Scripture, are no wise contained.

3. That the Scripture is plain in all things, necessary to Salvation: And, therefore, is to be read by the people.

IN which point thus saith Gregory; Scriptura quasi quidam fluvius est, planus & altus, in quo & ag • us ambulet, & • liphas natet: That is; The Scripture is as it were a river, both ebb and deep: wherein a Lamb may wade, and an Elephant swim.

Which thing moved also Augustine, to say, In these places, (saith he,) which are clearly set down in Scripture, are all these things to be found, which contayn both Faith and Manners, (Lib. 2. de doctrina Christiana, cap. 9.) And again; For reading of Scripture, (saith Gregory,) Quid est autem scriptura sacra, nisi Epistola Omnipotentis DEI ad creaturum suam? That is; What is the Holy Scripture, then, but the Epistle of the Omnipotent GOD, sent unto His creature?

Whence it followeth; That, therefore, His creature should read the same.

Of the Church: And 1. That the Rock (spoken of MATH. 16. 18.) whereon CHRIST saith, He will build His Church; and the Popes would build their Infallibilitie, is not Peter, nor his successors, but CHRIST only.

F OR thus saith Gregory; Ipse enim est Petra, à qua Petrus nomen accepit, & super quam se aedificaturum Ecclesiam dixit: That is; For He Himselff is that Rock, from which Peter received his name: and upon which he said, that he would build his Church.

And again; In sacriloquio, (saith he,) quando in singulari numero fundamentum dicitur, nullus alius nisi CHRISTUS designatur: That is; In Holy Scripture when in the singular number, a foundation is spoken of; none other is thereby to be understood, but CHRIST alone.

2. That the True Catholic Church spoken of in the Belieff, and that cannot err fundamentally & totally, is only the Elect: And so no one particular visible Church only, as Rome.

WHereanent saith Gregory; Christus itaque cum tota sua Ecclesia, sive quae adhuc versatur in terris, sive quae • um co regnat in coelis, vna persona est, & sicut est vna anima quae diversa corporis membr • virificat, ita totam simul Ecclesiam vnus Spiritus Sanctus vegetat & illustrate: That is; CHRIST, therefore, with His whole Church, whether it be that part thereof, that is on earth, or that part which raygneth with Him in the Heavens, is but one person, and as it is but one soull that quickeneth the diverss members of the body: Even so it is but one Holy Spirit, which quickeneth and illuminateth the whole Church. And a little after; De hoc spiritu non vivit haereticus, non vivit schismaticus: That is; And by this spirit, neither doeth the Heretic, nor Schismatic live.

And again: Intra has mensuras sunt omnes electi, extra has sunt omnes reprobi, etiamsi intra fidei limitem esse videantur: That is, Within these bounds, are all the Elect, and within the same, are all the reprobate; albeit they seem to be within the limits of believers.

3. That no man on earth is Universal Bishop of the Catholic Church, (as the Pope claymeth:) nor anywyse Head thereof.

NO man battereth more this lofty Babel of Papal Supremacy, more than Gregory: For, 1. He calleth this name of Universal Bishop, in it self; which the Patriarch of Constantinople, would have usurped; Novum & prophanum vocabulum contra statuta Evangelica & Canonum Decreta, Lib. 4. Epist. 32. That is; A new and profane style, against the Precepts of the Gospel, and Canons of Councils: Also, Superbum vocabulum, A proud title, and a perverss, Epist. 34. Lykewyse; Diabolica praesumptio; A devilish presumption, Epist. 36. & nomen blasphemy, Epist. 32. And a name of Blasphemy; according to that of Revel. 17. 3. And last, Scelestum vocabulum; A most wicked title, and a plain Departure from the Faith: For so he saith, Epist. 39. In isto enim scelesto vocaebulo consentire, nihil aliud est quam fidem perdere: That is; To consent to this most wicked style, is no other thing, than to lose the Faith.

2. He showeth; That none, who was ever Bishops of Rome, & his Predecessors would have any such style. And 1. Peter; Neminem-se vnquam vniversalem vocare voluit, (saith he,) Epist. 38. That is; He would not have any ever to call him Universal. And, thereafter, Nullus vnquam predecessorum meorum hoc tam prophano vocabulo vti consensit, Epist. 36. That is; None ever of my predecessors would consent to use so profane a title. And for his own practice, when Eulegius, Bishop of Alexandria, had given him this style in a letter, he saith; Ecce in Praefatione Epistolae quam ad meipsum qui prohibui direxistis, superbae appellationis verbum, vniversalem me Papam dicentes, imprimere curastis, quod pet • dulcissima vestra sanctitas mihi vltra non faciat, quia vobis substrahitur quod alteri plus quam ratio exigit prebetur. And, there after; Recedant ergo verba quae vanitat inflant, & charitatem vulnerant, Lib. 7. Epist. 30. That is; Behold, (saith he,) in the Preface of a Letter, which ye directed to me, ye caused put in a proud Title; calling me Universal Bishop, or Pope; which I did forbid, and which I beseech your sweetest Holiness, that you do no more any such thing: because that is withdrawn from you vnjustlie, which against right reason is given to any other. Away, then, with such words that bloweth up men with Vanity, and woundeth Charity.

3. He setteth down the reasons, why such a proud style should not be usurped by any. 1. Universa ergo Ecclesia (quod absit) à statu suo corruet, quando is qui vocatur vniversalis cadet, Lib. 4. Epist. 32. That is; For then the universal Church, (saith he,) should fall, (which GOD forbid,) when he falleth in heresy, who is Universal Bishop thereof.

2. He showeth; That this were to imitate Lucifer, who fell through Pryde, saying; Quis enim in hoc tam perverso vocabulo nisi ill ad imitandum proponitur, qui despectis Angelorum legionibus secum socialiter constitutis, ad culmen conatus est singularitatis erumpere, vt & nulli subesse, & solus omnibus preesse videretur, Epist. 38. That is; For who is set before our eyes, for imitation in usurping so profane or wicked a Tytle: but he who despysing the legions of Angels, who in one consociation were joined with him, would so aspire to the hight of singularity, as he would be subject to none; and would be above all others himself alone, as the Popes since avow in their Decretals.

Last of all, he showeth, that this Antichristian style, and usurpation thereof, by John Patriarch of Constantinople, did design no other thing; but that Antichrist was even at hand; and that he who did usurp the same, was his very Fore-runner. For thus he saith; Sed in hac ejus superbia, quid aliud nisi propinqua jam Antichristi esse tempora designantur, Epist. 34. And again; Omnia enim quae praedicta sunt fiunt, rex superbia prope est, & (quod nefas est) sacerdotum est preparatus exercitus, Epist. 38. And there-after subjoineth as a sure conclusion, saying; Ego autem fidenter dico quod quisquis se Universalem sacerdotem vocat, vel vocari desiderat, in elatione sua Antichristum praecurrit, qui superbieudo se caeteris praeponit, Lib. 6. Epist. 30. That is; But in this his pride, what other is designed; but that the time of Antichrist, is at hand: For all things that are fore-told, are now performed; and the king of pride is at the doors: and, (which is worst,) he hath an Army of Priests prepared for him. But I will confidently affirm; That who-so-ever he be, that calleth himself Universal Bishop, or desireth so to be called by others, that in his pride, he is the Fore-runner of Antichrist; who out of his Ambi tion, would prefer himself, to all others.

Wherefore, writing to Eulogius, Bishop of Alexandria, he concludeth thus; Propterea sanctitas vestra in suis Epistolis, neminem vnquam universalem nominet ne sibi debitum detrahat, cum alteri honorem offert indebitum, epist. 36. That is; Therefore, let not your Holiness, in any of your letters, call any man what-so-ever at any time Universal Bishop; Lest ye defraud your felff, of that which is your due, whill as ye offer that honor to another, which is no wise their due.

In like manner; For the Title, of head of the Church, which the Pope arrogateth, thus saith Gregory, speaking of the fore-named Patriarch of Constantinople; Ex ea quam pretendebat humilitate, jactantiam sumpsit, ita vt vniversa sibi tentet ascribere, & omnia quae soli vnicapiti cohaerent; videlicet, CHRISTO, perelationem pompatici sermonis, ejusdem CHRISTI sibi studeat membra subjugare, Lib. 4. Epist. 36. That is; Out of his pretended humility, he assumeth that pride of speech: That he would ascrybe all to himself. And by the Ambition of that pompous Title, would subject to himself, all the members of CHRIST, as their head: Which not-with-standing do cohere to CHRIST, as their only and one head: Which Title we see then, he calleth Pompous, Flowing from Pryde, which cometh of the devil, and sacrilegiously blasphemous arrogating to himself, that which is only proper to CHRIST.

Moreover; Whereas Bellarmine, (lib. 2. de Pontifice, cap. 31. and 27. §. respondeo,) maketh this to be another Style of the Popes; that he is called Generalis Pater: And maketh this inference thereon; That all are therefore, his sons: And consequenlie, he not subject to any; but all subject to him. Of which Style, thus saith Gregory to the fore-named John of Constantinople; Quid ergo charissime frater, in illo terribili examine venientis judicis dicturus es, quoniam non solum pater, sed etiam Generalis Pater in mundo vocari appetis, Lib. 4. Epist. 38. That is; What, therefore, dear brother, wilt thou be able to say in that Dreadfull Day of Trial of the Judge that is to come; Who is not only content to be called Father; but desireth to be called in this world, The General Father of all: Declaring thereby, That none is able to answer before GOD, in the Day of His Account, for usurping such a proud and blasphemous Tytle, proper only to GOD.

4. That the Pope hath such Supremacy, as he claymeth over Temporal Princes, by any claim or practice, of the Primitive Bishops of Rome.

THis Gregory testifieth, both by the Tytle whereby he styleth himself, writing to the Emperor Maurice, saying; Ego autem indignus pietatis vestrae famulus: That is; I, your Godliness, unworthy servant, as also by his professed obedience, to the Emperors commandentes: Even in that which he thought unlawful. Therefore, saith he; Ego quidem jussioni subjectus eandem legem per diversas terrarum partes transmitti feci: & quia lex ipsa Omnipotenti DEO minime concordat, ecce per suggestionis meae paginam serenissimis Dominis nunciavi. Utrobique ergo quae debui exsolui, qui & imperatori obedientiam praebui, & pro DEO quod sensi minime tacui. See, also, frequentlie his profession to the imperial commandments, as to his Lord and Master repeated, Lib. 4. Epist. 32.) The English of which former words, is this: I, indeed, (saith he,) being subject to your imperial command, I have caused send your Law, thorough diverss parts of the Land: And because the Law it self, doeth not agree with the Omnipotent GOD. Behold, by my Letters, I have declared the same, to my most Excellent LORD. Wherefore, at all hands I have performed that which I ought to have done: who both have given obedience, to the Emperor; and have not held my peace, in that which I thought I should speak for GOD.

So also, did Pelagius the first, profess, saying; Regibus nos subditos esse sacrae Scripturae praecipiunt: That is; Holy Scriptures commandeth us, to be subject to kings.

Yea; SO HUMBLE A SUBJECTION, did the Ancient & Primitive Bishops of Rome, profess to the Emperor; that Binius setteth down these to have been the words of ADRIAN first, in his Epistle to the Emperor, saying; Prostrate on the ground, and falling down groaflinges, at the soles of your feet, do I entreat your Majesty. Which is far contrary to the practice now of the Emperors falling down groaflings, at the soles of the Pops feet, to kiss them.

The truth of which point is so clear: to wit, That the Ancient Bishops of Rome, never claimed any such Supremacy over temporal Princes, as the Popes do now: but were most humbly subject unto them; that Bellarmine himself beareth witness thereto, saying; In temporalibus subjiciebant se imperatoribus, & quia Dominum suum temporalem eum agnoscebat Papa, supplicabat vt juberet convocari synodum: That is; In Temporal things, they were subject to the Emperors: and because the Pope acknowledged the Emperor, to be his Temporal Lord over him; he made humble suit unto him, that he would command a Coun • ell to be conveaned.

This also testifieth the Charter-Monk, Author of Fasciculus temporum, Boniface the eyght, being the first man, (saith he,) that rose up to that hight of pride, that he called him self, Lord of the whole World; as well in Temporal, as in Spiritual things. Of whom it is by that same Author reported; That he entered like a Fox, he lived like a Lyon, and died like a Dog.

And this was Anno 1294.

Of the Churches right worship: And 1. Agaynst Public Prayer, and Service, in an unknown tongue.

T Hus decreed; Innocentius tertius, Quoniam in plerisque partibus intra eandem civitatem atque diocesin permixti sunt populi diversarum linguarum, habentes sub vna fide varios ritus & mores, district praecipimus vt Episcopy hujusmodi civitatum sive diocesium provideant viros idoneos, qui secundum diversitates rituum & • inguarum divina illis officia celebrant: That is; Because in many partes within one City, or Diocie, there are many people mixed together of diverss languages; having under one Faith, diverss rites & manners; Therefore, we straitly command, that the bishops of such cities or diocies, provide meet men, who according to the diversity of their Rites and languages, may celebrate Divine Service unto them. For out of the Doctrine of Saynct PAULL, (saith Cardinal Cajetan,) we have it clearly set down, That it is better for the edification of the CHURCH, that the Public Prayers, which are used in the audience of the people, be spoken in a language common, both to Clergy and People, than otherwise.

Wherefore also, saith LYRA; In the Primitive Church, the THANKS-GIVINGS, and all other Common Service, was performed in the vulgar tongue.

Which Custom of the Church, (as yet used in Egypt and Ethiopia;) It is a wonder, (saith Erasmus,) how it became to be changed.

2. Agaynst all manner of Adoration of Images.

THus saith GREGORIE, in his Epistle, to SERENUS, Bishop of MARSILS; (Who because the people worshipped them, broke down all the images, that were in any Church within his Diocey: And show they were not to be worshipped at all:) Et quidē quia ease adorari vetuisses, Omnino laudamus, (saith GREGORY,) quae ad instruendas Solummodo mentes nescientium fuerunt collocatae.—convocandi ergo sunt dispersi Ecclesiae Filii, eisque Scripturae Sacrae est Testimoniis ostendendum quia omne manufactum adorare non licet, quoniam scriptum est, Dominum tuum adorabis, & illi soli Servies: That is; And truly in that ye did forbid these images, to be worshipped; We all-to-gether praise you, which were placed only for instruction, of the minds, of the ignorant.—Wherefore, the dispersed Sons of the Church, are to be assembled together: And, by the Testimonies of holy Scripture, it is to be shown unto them: That it is not lawful to worship anything what-so-ever, which is made with hands: Because it is written, Thou shalt worship the LORD, thy GOD, and Him only shalt thou serve; (Or, give to Him the worship of DULIA; which Papists give to images, by their own confession.)

Which Practice of Romish Idolatry, (contrary to the Faith of GREGORIE,) is come to that hight of madness, (saith their own POLYDOR VIRGIL,) That this part of Devotion, is little different from Impiety: For, there are many so exceeding rude and stupide, (saith he,) who worship images, made of stocks and stones, brass and marble. And, these also, that are painted over with diverss sorts of colors, upon walls; not as images, to represent; but as if they had sense and feeling; and confyde more in these, than in CHRIST Him self.

Yea; They so dote upon images, (saith their famous GABRIELL BIELL,) that they believe a certain Deity, grace, or holiness, to be in them: Whereby they are able to work miracles, restore health, and delyver from dangers, &c. And, if at any time miracles be wrought upon men, who have recourss unto them, this is not by the virtue of the image, (saith he;) but sometimes by the operation of the Devil, to deceive such Idolatrous Worshippers, GOD so permitting, and their infidelity, so deserving the same.

Agaynst any Free-will in man unto good by nature, that tendeth to Salvation.

W Herein thus saith GREGORIE; Iyse aspirando nos praevenit vt velimus, qui adjuvando subsequitur ne inaniter velimus; sed possimus implore quae volumus,—quod been paulus brevi sententia explicat dicens, plus illis omnibus laboravi, qui ne suae videretur virtuti tribuisse quod fecerat adjunxit. Non autem ego, sed Gratia DEI mecum, quia eum Coelesti don • preventus est, quasi alie ••• m se à bono s •• o opere agnovit, dicens: Non autem ego, sed quia pr • veniens gratia liborum in •• arbitrium fecerat in bono, quod libero arbitrio • andem gratiam est subsecutus in opere, adjunxit; sed Gratiae DEI mecum, ac • ss diceret. In bono opere laboravi, non ego, sed ego. In hoc enim quod solo DOMINI Dono praeventus sum, non ego. In eo autem quod bonum voluntate subsecutus, & ego: That is; The LORD by His Grace, wherewith He inspyreth, preveaneth us; that we may will, who by His Helping Grace, followeth us; That we will not in vain,—which the Apostle doeth well by a short sentence explain, saying; I have labored more than you all; Who lest he should seem to have attribute to his own power, what he had done. Therefore, he adjoineth; But not I, but the Grace of GOD, which was with me. For because He was preveaned by that Heavenlie Gift of Grace, he did acknowledge him self, before that time as it were averss all-to-gether, from that good work, saying; Yet not I. And again; Because preveaning Grace, had made his will to be free unto good. And that by his will, so fred he followed the same Grace, in working. Therefore, he subjoined; But the Grace of GOD with me: as if he had said; In this good work I have labored; and yet not I. For in this that I am prevented by the only Gift of GOD'S Grace; It was not I, but in that my will there-after followed GOD'S Grace, it was I.

Of Justification; and that we are not justified before GOD, by any inherent righteousness in our selves: But by the Merit & Mediation of our SAVIOUR CHRIST allanerlie.

F OR us in this point also, clearly doeth GREGORIE affirm, saying; Ut enim saepe diximus, omnis humana justitia, injustitia esse convincitur, si district judicatur, prece igitur post justitiam indiget, vt quae succumbere discussa poterat, ex sola judicis pietate convalescat. And again; Iustus igitur advocatus noster, justos nos defendet in judicio, quia nosipsos & cognoscimus, & accusamus injustos; non ergo in fletibus, non in actibus nostris; sed in advocati nostri advocatione confidimus: That is; As I have often times said; All the righteousness of man, will be found to be vnrighteousness, if it be straytly judged. Therefore, after our righteousness, is considered, we have need of Prayer; That, that which other wise being examined, would succumb, by the only Mercy of the judge, the same may be accepted, and stand. Thereefore, our Righteous Advocate, will defend us, as Righteous in judgment: Because we both acknowledge and accuse our selves, as unrighteous. It is not, therefore, in our Tears, no • in our works, that we must confyde▪ But only in the Intercession of our Advocate CHRIST. Which made Bellarmine also thus to conclude: For the vncertaynty of our own righteousness, (saith he,) and the danger of vain glory, it is most safe to put our whole confidence in the only mercy and goodness of GOD.

Of our Sanctification: And 1. That no man in this lyf, can perfectly obey & keep GOD'S Law.

C Oncerning which point thus saith GREGORIE; Nullus homo sine peccato est, nisi ill qui in hunc mundum non venit ex peccato: That is; There is no man without sin, (which is the transgression of the law;) But He only who came not in this world with sin. And again; Esse namque à culpa liberi nequaquam possumus, quousque in corpore mortis tenemur: That is; For we can no wise be free from sin, so long as we are in this body of death: Nec ipsi poterant esse sine peccato, qui adhaerebant coelesti magisterio, Iohanne attestante, qui ait, si dixerimus quia peccatum non habemus, nosmetipsos seducimus, & veritas in nobis non est. Greg. hom. 30. in Evang. That is; Neither could they be without sin, who adhered to the Heavenly Doctrine of CHRIST Him self: John bearing witness hereto; who saith: If we say, That we have not sin, we deceive our selves, and the truth is not in us.

Yea, more-over saith he; Ipsa nostra perfectio culpa non caret, nisi hanc severus judex in lance examinis misericorditer penset: That is; Even our greatest perfection in this lyf, wanteth not sin, except the severe judge mercifullie weigh the same in the Ballance of his Trial, or examination. And, there-after; Sanctus autem vir, (saith he,) qui omne nostrae virtutis meritum, vitium esse conspicit, si ab aeterno arbitro district judicetur, recte subjungit, si voluerit cum eo contendere, non potest responderi vnum pro mille: That is; The holy man Job, beholding our most virtuous works, to be sinful, if the same be straytlie judged, by the eternal judge, doeth rightly subjoin, saying; If man would contend with GOD, he could not answer him one of a thousand.

2. Agaynst any works of Superogation.

BY the two last adduced testimonies, Gregory clearly overthroweth the same: For if a man's best actions be such, that except GOD in mercy look on them, he cannot answer for them; or expect Salvation to himself: much less can he by them superogate for others.

Of Human Satisfactions: And, That nothing we can either do or suffer in this lyff, is satisfactory to GOD'S justice: But medicinal only, for our selves.

F OR thus saith Gregory to distinguish between CHRIST'S Suffering, which was only satisfactory, and ours which are not so; Ipse redemptoris nostri passio, longe à nostra passion disjuncta est, quoniam ipse sine culpa pertulit, quod nos cum cnlpa toleramus: That is; The suffering of our Redeemer, is far different from our suffering: Because He suffered, being without sin; whereas we suffer; because we are sinful. And, again; Speaking of that holy revenge: whereof the Apostle maketh mention, he saith; Tertia species, id est, vindicta, quasi medicina necessaria est, vt apostema reatus, quod conversione compungitur, confitendo purgetur, afflictionisque medicina sanetur: That is; The third sort of penitential practice is, that revenge, which is as it were a necessary medicine, that the boil or sore of guiltiness, which is lanced by conversion: by confession may thereafter be purged; and by the medicine of afflicting ones self may be cured. Wherefore, he concludeth; Non ergo in fletibus, non in actibus nostris, sed in advocati nostri allegatione confidamus: That is; Let us not, therefore, confyde in our tears, nor in our works; but only in the intercession and pleading of our Advocate.

Of Glorification: And 1. That our good works, merit not Eternal Lyff.

W Hich thing Gregory in these ensewing words, clearly affirmeth, saying; Non de meis meritis confidens vt me salvum facias supplico, sed de sola misericordia tua praesumens, impetrare quod non meis possū meritis spero: That is; I supplicate not that thou wouldst save me, Trusting in my merits: But relying on Thyne Onlie Mercy, I hope to obtayn, that which I can never by any merits of mine.

And, thereafter, he saith; Quod si illa sanctorum folicitas misericordia est, & non meritis acquiritur, vbi erit quod Scriptum est, & tu reddet vnicuique secundum opera sua? Si secundum opera, quomodo misericordia aestimabitur? sed aliud est secundum opera reddere, & aliud propter ipsa opera reddere. And, there-after; Constat igitur quia quibus misericorditer tribuit vt in hac vita been operentur, eis misericordius largitur vt in aeterna beatitudine centuplicato fructu remunerentur: That is; But if that Felicitie of the Sayncts, be mercy, and not obtained by merits; where is that which is written, and thou wilt render to everyone, according unto his works? If, then, according to works, how shall it be esteemed mercy? But, (saith GREGORIE,) it is one thing to render according to works, and another thing to render for the merit of the works. It is manifest, therefore, that to whom GOD Mercifully granteth this in this lyff, to do good works; that much more mercifully, He renumerateth them an hundredth fold, with Eternal happiness. Which made BELLARMINE him self, (as before,) thus to conclude: For the vncertayntie of our own righteousness, (saith he,) and the danger of vain glory, it is most safe to put our whole confidence in the only mercy and goodness of GOD.

2. That the Godly receive this remuneration of Eternal Lyff, in Mercy, immediately after death: Contrary to the doctrine of Purgatory.

WHerein thus saith GREGORIE: Ibi, (id est, in Coelo,) illa ergo retributio inchoatur, vbi ista, (id est, vita,) terminatur, quisquis ergo aeterna cognovit, apud ejus animum jam temporales fructus vilescant. Tales fructus operemur, qui cum mors cuncta interimit, ipsi à morte exordium sumunt. Nam quod à morte incipiat fructus Dei, testator Propheta, qui dicit, cum dederit dilectis suis somnum, ecce hereditas DOMINI, quia Electi DEI postquam pervenerint ad mortem, tunc inveniunt haereditatem: That is; There, (to wit, in Heaven,) that retribution beginneth as soon as this lyff endeth, who-so-ever then knoweth things Eternal, let temporal things be vile in his eyes: And, let us bring forth such fruit, that when Death cometh who destroyeth all, these fruits may have their beginning immediately after Death it self: For that, even, then, they have their beginning, the Prophet witnesseth, who saith; When he hath given to his beloved their sleep: Behold the inheritance of the LORD; because the Elect of GOD when they are come unto Death, even then presently they find their inheritance.

That CHRIST'S bodily Presence is only in Heaven, against Transubstantiation: And that the substance of the Bread remaineth in the Sacrament, after Consecration.

C Oncerning which point thus saith GREGORIE; Quando non maneret apud eos qui ascensurus erat coelum, promitit dicens, Ecce ero vobiscum vsque ad consummationem soeculi; sed Vcrbum incarnatum, & manet, & recedit, recedit corpore, manet divinitaete, apud eos ergo tunc se mansisse perhibet, quia qui invisibili semper potestate presens erat, corporali jam vision recedebat: That is; When He was not to abide with them, who was to ascend to Heaven, He promised, saying; Behold, I am with you unto the worlds end. But this incarnate Word, He both abideth with us, and is departed from us; He is departed in His Body, but He abideth in His Deity. He said, therefore, that He should abide with them; Because by His invisible power, He was ever present, who in His corporal presence; was to depart out of their sight. As also, That the Bread in the Sacrament of the Supper, remaineth still in its former substance, after Consecration.

POPE GELASIUS clearly doth testtifie, saying; Certe Sacramenta quae sumimus Corporis & Sanguinis CHRISTI, divina res est, propter quod & divinae per eundem efficimur consortes naturae; & tamen esse non desinit substantia, vel natura Panis & Vini, &c. That is; Surelie, the Sacrament of CHRIST'S Body and Blood, which we take, is a Divine thing: Because we are made partakers there-in, of the Divine Nature: And yet, not-with-standing, The Substance or Nature of Bread and Wyne, departeth not, or leaveth not off to remain.

Agaynst with-holding of the Cup from the People, or Half-Communion.

C ONCERNING this, thus saith GREGORIE; Quid sit Sanguis Agni, non jam audiendo; sed bibendo didicistis.

And again; Ejus Sanguis non jam in manus fidelium, sed in ora fidelium infunditur.

That is; What the Blood of the Lamb is, ye have learned now; not by hearing there-of, but by Drinking the same: And this His Blood is not given into the hands of the Faythfull Communicants; but it is Powred in into their mouths.

Also, thus saith POPE IULIUS; Ubi Apostolus corpus & sanguinem commendavit, seorsim Panis, & seorsim Calicis commendatio memoratur.

Last of all, saith POPE GELASIUS; Comperimus quod quidam sumpta tantummodo corporis sacri portion, à Calais Sacri cruoris abstineant, qui proculdubio, (quoniam nescio qua superstitione docentur obstringi,) aut integra Sacramenta percipiant, aut ab integris arceantur, quia divisio vnius ejusdemque mysterii sine grandi sacrilegio non potest provenire. That is, saith IULIUS; Where the Apostle recommendeth the Body and Blood of CHRIST, to be taken; He mentioneth the taking of the Bread apart by it self; And the taking of the Cup, in like manner, apart by it self, (not having known then Popish Concomitance.

Also, we find, (saith GELASIUS, That there are some, who take only a part of the Sacred Body of CHRIST▪ but abstayneth from the Cup of His Sacred Blood; who truly, (because • know not by what superstition they are bound up, and taught so.) Therefore they must either receive the whole Sacrament, or be debarred from the whole▪ Because the division of one, and the same mystery, cannot be without the commtiting of a great Sacrilege.