The old Roman Catholik, as at first he was taught by Paul, in opposition to the new Roman Catholick, as of latter he is taught by the Pope the one being apostolicall, the other apostaticall : derived and proven only out of the Epistle of Paul to the Romanes : whereunto is added a clear probation that the same also was the doctrine of the primitive bishops of Rome ... discovering to all clearly the apostasie of that church from the ancient Roman fayth and puritie thereof to the noveltie of gross heresie and idolatrie, and sufficient to convince, if not convert, any papist that is not wilfully obdured / by W. Guild. Guild, William, 1586-1657. This text is an enriched version of the TCP digital transcription A42315 of text R30326 in the English Short Title Catalog (Wing G2210). 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A42315) Transcribed from: (Early English Books Online ; image set 47325) Images scanned from microfilm: (Early English books, 1641-1700 ; 1462:19) The old Roman Catholik, as at first he was taught by Paul, in opposition to the new Roman Catholick, as of latter he is taught by the Pope the one being apostolicall, the other apostaticall : derived and proven only out of the Epistle of Paul to the Romanes : whereunto is added a clear probation that the same also was the doctrine of the primitive bishops of Rome ... discovering to all clearly the apostasie of that church from the ancient Roman fayth and puritie thereof to the noveltie of gross heresie and idolatrie, and sufficient to convince, if not convert, any papist that is not wilfully obdured / by W. Guild. Guild, William, 1586-1657. 110, [7] p. Printed in Aberdene by E. Raban, [Aberdeen] : 1649. Reproduction of original in the Glasgow University Library. eng Catholic Church -- Controversial literature. Catholic Church -- Doctrines. A42315 R30326 (Wing G2210). civilwar no The old Roman Catholik, as at first he was taught by Paul: in opposition to the new Roman Catholick: as of latter he is taught by the Pope. Guild, William 1649 22989 34 0 0 0 0 0 15 C The rate of 15 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-04 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2003-07 John Latta Sampled and proofread 2003-07 John Latta Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion THE OLD ROMAN CATHOLIK , As at first he was taught by PAUL : In opposition to The new Roman Catholik : As of latter he is taught by the Pope . The one being Apostolicall , the other Apostaticall . Descrived and proven only out of the Epistle of PAUL , TO THE ROMANES . Wherevnto is added a clear probation , that the same also was the doctrine of the Primitiue Bishops of Rome , for the space of fyue hundreth years , and aboue ; and chiefly of Gregorie the first : whom they Surnamed The Great . Discovering to all clearly the Apostasie of that Church , from the ancient Roman Fayth , and Puritie thereof , to the Noveltie of Gross Heresie and Idolatrie , and sufficient to convince , if non convert any Papist , that is not wilfully obdured . REV. 18. 4. Come out of her , my people , that ye be not partakers of her sinnes ; and that ye receaue not of her plagues . By W. GUILD , Principall of the kings Colledge of Old Aberdene . Printed in Aberdene , by E. Raban , 1649. The Epistle Dedicatorie , To the Right Worshipfull , and Worthy of all Honour , Sr THOMAS BURNET Of LEYES , KNIGHT BARONET . IT is no small admiration to the Professours of the Christian name in common , that the Iewes who haue the Old TESTAMENT amongst their hands , and dayly therein readeth the Prophesies of the true MESSIAS ; but that they may see them in every particular long ago fulfilled in IESUS CHRIST , whom they did crucifie , were not that it is playnlie tolde vs , that there is a vaile over their hearts ; and vntill the tyme that this be taken away , and the fulness of the Gentiles be brought in , that of the Prophet shall be accomplished in them ; that they shal haue eys to see , & not see , ears to hear , & not hear ; and hearts to know , and yet not vnderstand : Even so amongst these agayn , who are called Christians in common . It is no small admiration , in lyke manner , to such who profess the Trueth , in the Reformed Churches of EUROPE , that these of the Roman Church , having both the Old and New Testament in their hands , and reading the doctrine contayned therein : Especially in that Epistle written of old , by the Apostle to the Romanes . But that they may , in lyke manner , clearly see how grosly in every poynt of Controversie between them and vs , they haue swerved from that Ancient Trueth delyvered therein , to the Noveltie of latter sprung vp Errour quyte controdictor thereto : ( whereby , as Isaiah speaketh , [ Chap. 1. verss 21. ] the faythfull Citie , is become an Harlot . ) Were not , in lyke manner , that there is a vaile over their hearts ; and ( as is fore prophesied of such ; ) That their Errour is not only the deceavableness of vnrighteousness in them that perish : but such a strong delusion , [ 2. Thess. 2. ] that they are inebriated , or made drunk therewith : And so the delusion being strong , is not easily overcome , nor can they be made sinsible thereof ; so long as their drunkenness is vpon them , more nor Naball could be of his trespass agaynst David , ( as wyse Abigail well knew , ) til his wyne was gone from him . [ 1. Sam. 25. ] The same being also a mysterie of Iniquitie ; and mysteries not beeing known , ( as David telleth vs , ) till the eyes be opened : [ Psal. 119. 18. ] Even so , no marvell that this mysterie bee not seen by deluded soulls ; altho ( as at Sauls conversion ) the light shyne as bright about them , as at noon day : [ Act. 9. ] till lykewyse the LORD open their eyes , and make the scales of their former ignorance and errour , in mercy , to fall off . And , as in curing of Sauls blyndness , it pleased the LORD to vse the Ministrie of a Disciple Ananias , rather than a great Apostle : Even so , it hath pleased the LORD , sometymes , for curing the blyndness of poore seduced soulls , by Poperie , to vse the Ministrie of some who are but weak instruments : That so the greater glory may be his own , amongst whom as one , ( as it hath pleased GOD before now to haue blessed my weak endevours for that end : ) So I haue taken the ensuing paynes , to see as yet if by HIS BLESSING , I may reclayme but one poore soull , to come out of Babell , and gayn it to CHRIST ; wherein if the success bee according to my hearty and charitable desyre , I shall bless the LORD , whose only work is the bringing back of the strayed sheep , and conversion of a simple soull . But , if it be otherwyse , and that the wilfull ignorant & seduced , say as their predecessours did when the LORD , by His Prophet , [ Ierem. 6. 20. ] did exhort them , to stand in the wayes , and see , and ask for the old paths , which is the good way , and walk therein ; and they should fynd rest to their soulls : But they sayd , we will not walk therein ; then it shall bee sufficient to mee , that my work is with my GOD ; altho with Ieremie [ chap. 6. 29. ] I may say , that the bellowes are burnt , the lead is consumed in the fyre , the founder hath melted in vayn , and they haue proven reprobate silver . These pains then ( Sir ) which I haue taken herin , I haue dedicated to Your W. as for diverss other reasons ; so for this as a main one , that You haue joined with piety , & the verbal Profession of the Trueth , such Fruits of Charitie , and reall expression of a true Fayth , as is rare , now-a-dayes ; In founding three Burses of Philosophie in that Universitie wherein You had Your breeding , & wherof I haue the Charge ; which will tend next to GODS Glory , the Poors Comfort , and enlargement of that Seminarie , to the Eternall Honour ; Lykewyse , and Memory both of You , and of Your Honourable Houss , whereof You are Head : So that as Your Arms are the Ever-green Holline Leaues , with a blowing Horn , and this Diton , VIRESCIT VULNERE VIRTUS . So shall this Your Munificence , sutablie bee Ever-green and fresh to all ages in memory , and whyle this Houss standeth , Your Prayse and Commemoration amongst Her chief Benefactours , will ever alowd bee sounded therein , with this Diton , VIRESCIT MUNERE VIRTUS . Go on , then , Sir , in an Happy Progress of Well-doing : And , as You sow in Righteousness , You shall reap in Mercy ; Which with the Addition of all Honour and Happiness here , shall be the hearty wish of Your VVorships , in all respectiue and affectioned duety , W. GUILD . THE EPISTLE , To the Ingenuous and Impartiall Reader . IT it not without cause , that the Whore of Babylon spoken of in the Revelation , is sayd to haue her abominations , and filthiness of her fornications , covered in a golden cup ; and that the Beast that speaketh lyke the Dragon , the more cunningly to deceaue , taketh vpon him , to be horned lyke the Lamb ; yet being his direct opposit . Also , That devouring wolues are fore-told to be found most dangerous , when they are in sheeps cloathing , Satan ever that Prince of Darkness , prevailing most when hee changeth himself into an Angell of Light : and foulest practises being most vsually masked , ( lyke these of Simeon and Levies , Ioabs and Iudases , ) with fayrest pretences ; which may be seen most clearly , by all who haue eyes to see in the crafty seduction of many poor souls , going after that Antichrist spoken of in the Revelatiō , as the seduced Israelits did after Absolon , in the simplicity of their hearts : being drawn away , and held on in the way of damnable Errour , and gross Idolatrie , by this principle and pretence , that the church can not erre . And that this infallible church , is the Roman only : and again , that this Roman Church , is that same for integrity and stability of trueth , which it was in the Apostles tyme , ( when for her fayth shee was famous throughout the whole world , ) and in the tymes of their immediate Successours . Which , indeed ; if it were so , and that the faythfull Citie had not become an Harlot , ( as Isaiah speaketh : ) yea , a mother of harlots , as shee is called , Rev. 17. 5. It were for any , a sure and short courss for resolution , to know vnto what society , ( amidst so many differences , ) any should betake themselues & adhere , as to the only true Church : out of which , there were no Salvation . And in all poynts of Fayth and practise of worship , without farder hesitation to embrace the breasts of such a Mother , and chaste Spouse to her Husband CHRIST , believing and practising as such a Church doeth : of whose infallibility there were so great certaynty and evidence . But if after due tryall , and impartiall witnessing , it be clearly found , and no less clearly may be seen by all , who wilfully , ( as it were at noon day , ) will not close their eyes agaynst inforcing light ; that de facto shee hath left that Primitiue Trueth , that either PAUL taught her , or her Primitiue Bishops Successours to the Apostles , for diverss hundreths of years , did lykewyse preach and profess : and so that of Bethel the houss of GOD , she hath become , since that tyme Bethaven , the houss of Vanitie , Errour , and Idolatrie ; forsaking her first loue , and cleaving to Baall . I hope , then , that there are none who would not perish with her , but will leaue her , in so farre as she hath left ANCIENT TRUETH , and imbraced the Noveltie of after succeeding Errour , lyke the super-semination of the Tares in the LORDS Field , by that envyouss man , whyle the Servants were asleep : and that as our Saviour reduced these that were misled by the Pharesees corrupt doctrine ; to consider that which was ab initio , or from the beginning , which the Apostle calleth that Fayth which was once delivered to the saincts : So they will according to the Prophets advyse , and exhortation , ask for the OLD WAY , which is the GOOD WAY , and walk therein ; that they may fynd rest to their soules . That is , ask and try what was the doctrin which was taught from the beginning by PAUL to the Romanes ; and to the Church of CHRIST there in His tyme , and the tymes of her next primitiue and succeeding Pastours in these poynts controverted , now-a-dayes : and accordingly adhere thereto , disclayming all contrary , if they would be accounted true Roman Catholicks : that is , the Professours of that Apostolicall Trueth & Religion , which was Universally then taught to the whole Church of CHRIST in generall , and to the ROMANES at that tyme in particular . For which end , I haue set down in this short Treatise , the summe of that doctrine collected only out of the Epistle of PAUL TO THE ROMANES : as also out of the writs of one for all of their ancient Bishops , beyond all comparison of greatest account amongst them , Pope Gregory the first , for his Pietie and Learning , surnamed by them The Great ; who lived in the six hundreth year of CHRIST . To which if they adhere , then they must quyte that doctrine of the Church of Rome , now-a-dayes : because it is in direct tearms as contrary thereto , as Light to Darkness , GOD and Beliall ; as shall bee shown here-after . Or if they wilfully will adhere to that doctrine of the Romane Church , now-a-dayes , ( which is Apostaticall and false , ) then they must quyte that doctrine of the Church of Rome , which was taught by PAUL TO THE ROMANES , and by her primitiue Bishops , ( which was Apostolicall and true : ) For as Eliah sayd to the people of Israell ; They can not halt between two opinions : If the LORD bee GOD , then follow Him : But if Baal bee god , then follow him . Even so say I ; If Pauls doctrine be true which he taught the Church of Rome , then follow it : but if they will bee that absurd to think the Popes doctrine to be true which he teacheth , and is contrarie to Paulls , ( as the ensuing particulars proves , ) then follow him . For there is no midst , neither let them think it strange or improbable , ( let bee impossible , ) that the Church of Rome , who pleadeth such infallibilitie , should make Apostasie , and fall from the trueth , ( as Ierusalem farre more priviledged and renowned than shee , of a faythful citie became a harlot : ) elss , what needed the Apostle , Rom. 11. 20. to set before her eyes the example of the cutting off , of the Iewish Church , who were the natural branches for their Apostasie : and therefore , to exhort her who yet stood by fayth , not to be highmynded , but fear . Which exhortation had bene altogether vnnecessary , if by her priviledge of infallibility , ( which is greatest high-myndedness , ) she had no cause to fear . Agayn , what needed him to vse this fore-warning of her , verss 21. 22. Behold GODS Goodness towards thee , if thou continue : otherwyse , thou shalt be cut off : which commination also had bene vnnecessary , if shee had this priviledge , that shee could not erre , but continue . And , therefore , for any Apostasie could never be cut off , neither should he haue spoken conditionallie , or doubtinglie , after this manner , ( if thou continue , ) but particularlie excepted her as one , that could not but continue in the fayth , and not erre therefra . Next , if without contradiction it bee evident that both in head and members , shee hath erred de facto , and fallen from the fayth , by the witnessing of Romanists themselues . It will be much more than evident , that de jure , shee may erre , and fall from the fayth . But that de facto she hath erred , is cleare by these few instances . 1. Pope Gregorie the great , speaking of the title of Universall Bishop , he calleth the assuming of it by any who-so-ever , to bee the assuming of a new , prowd , prophane , perverss , and Antichristian style ; and a name of Blasphemie , which he , nor none of his predecessours , would ever assume : and that , In isto scelesto vocabulo consentire , nihil aliud est , ( sayeth he ) quam fidem perdere : that is , to consent to this most wicked style , it is no other thing , than to lose the Fayth , or make Apostasie therefra . But so it is , that from Boniface the third , his tyme , who by great opposition to him by sundrie , ( sayeth Platina the Popes Secretarie , ) obtayned from the Emperour Phocas to be styled so , all the latter Popes hitherto , haue vsurped the same , ( the whole latter Roman Church , consenting thereto . ) Whence it followeth , That according to Gregories own words ; Fidem perdiderunt ; or they haue fallen from the fayth , both the Pope , and the Church vnder him . Agayn , the Pope , ( as Pope , ) whom they call the Virtuall Church , de facto hath erred : Ergo , hee and the Church following him , may erre . The Antecedent is proven by the testimonie of many famous Romanists themselues , as Nilus , Gerson , Almain , Alfonsus à Castro : and ( which is to be noted , ) Pope Adrian himself , ( as Bellarmine acknowledgeth , lib. 4. de Pontif. Rom. c. 2. ) The lyke doeth Cardinall Cusanus witness , Ambrosius Catharinus , Lyra , Erasmus , and the Councell of Basill : who in their 34. Session , deposed Eugenius the fourth , as hereticall . So did the sixt Generall Councell of Constantinople , condemne Pope Honorius , as a Monothelite , ( as Bellarmin confesseth , lib. 4. de Pont. c. 11. ) That Pope Liberius also , was an Arrian ; and Pope Anastasius , an Nestorian , no man will doubt , ( sayeth Alfonsus à Castro , ) who hath read histories : also that Vigilius was an Eutychian , that Zepherin was a Montanist ; and that Iohn the 23 , denyed the Resurrection , is evident by most famous Histories of their own witnessing . 2. Lykewyse , to come to poynts of Doctrine , wherein by their own confession , they haue erred , and departed from the Ancient Fayth : I will instance first , the Roman Churches prohibition of the people to reade the holy Scriptures . And if it be asked , whether in this poynt shee hath erred , and departed from the fayth and practise of the Primitiue Church ? Their own Bishop Claudius Espencaeus , on Titus 2. will tell them , saying ; It is manyfest by the doctrine of the Apostle , Col. 3. 4. And , by the practise of the Church , ( sayeth hee , ) that of old the vse of the Scriptures , was permitted to the people . Here , then , a confessed departure from the Ancient Fayth . 3. The Roman Church hath decreed , That all publick Prayers and Worship , bee in a tongue vnknown to the people . And if it bee asked , Whether herein shee hath erred , and departed from the Ancient Fayth ? Their own Cardinall Cajetan , will tell them , saying ; By the doctrine of Saynct Paull , it is to bee held ; that it is farre better for the edifying of the Church , that the publick Prayers which are vttered in the hearing of the people , bee sayd in a language that is common and known , both to Clergie and people . And , that this was lykewyse , the practise of the Primitiue Church . This both Lyra and Aquinas testifieth . Here then agayn , a confessed departure from the Ancient Fayth and practise of the Primitiue Church . 4. The present Roman Church , teacheth Invocation of Sayncts . And if it be asked , Whether in this they hold the Ancient Fayth , taught by the Apostles , or hath departed therefra ? Their own Eckius , Luthers great Antagonist , will tell them , saying ; Besydes that we haue nothing hereof in the Old Testament . In the New , lykewyse , the Apostles nor Evangelists , neither taught by word , ( sayeth hee , ) nor left any such thing by writ , that the Sayncts departed , should be invocated ; nor would the holy Ghost by whose inspiration they spake , suffer them so to do , ( sayeth he : ) and yet ( as Paull testifieth , ) they taught the whole Councell of GOD . Whence it followeth , that the Invocation of Sayncts , is no part thereof : And consequently , a departure from the Ancient Catholick and Apostolicall Fayth , and practise . Iustly accursed by GOD ; For if an Angell from Heaven ( sayeth the Apostle , ) teach any thing besyde that which wee haue preached vnto you , let him bee accursed . 5. The Church of Rome now teacheth , That the people should not participate of the consecrated cup in the Communion . And if it be asked , If herein they follow CHRISTS Institution , or the practise of the Primitiue Church ? Not only doeth their own Lyra and Aquinas ingenuously confess , That shee hath departed therefra : But also the whole Councell of Constance , holden anno 1414. Sess. 13. confesseth clearly , That CHRIST indeed instituted this Venerable Sacrament , in both kynds of bread and wyne ; and gaue it so to His Disciples . As also , that in the Primitiue Church , ( say they ) the same was receaved by the Faythfull in both kynds . And yet for certayn causes , the Roman Church hath ordayned the contrary . Here , then , a clear confession of a gross departing from the Ancient Fayth , and practise of the Primitiue Church . 6. The present Roman Church , teacheth Transsubstantiation of the bread into the Body of CHRIST in the Sacrament of the LORDS SUPPER . And if it bee asked , If this bee the Ancient Catholick , and Apostolick Fayth ? 1. The Apostle [ 1. Cor. 11. 26. ] will teach them the contrary ; affirming , That after Consecration , the bread remayneth in substance : Even when it is eaten . And if next to the Apostle , they will heare one of their most ancient Popes , ( whom they say cannot erre . ) Gelasius will tell them playnly , saying ; tho the Sacrament bee a divyne thing , becauss therein wee receaue the body and blood of CHRIST ; yet the substance and nature of the bread and wyne ceasseth not still to remayn , ( sayeth hee . ) And as for the Words of CHRIST , whereby they would proue Transsubstantiation , if they will hear the exposition of them out of their Popes Canon Law , it will tell them , saying , The Heavenly Sacrament , which truely REPRESENTETH CHRISTS FLESH , is called , CHRISTS BODIE , but improperlie . So that in this mayn poynt , we see they haue departed from the Ancient Fayth , which was taught by the Apostle , and believed by their own ancient Popes and Canonists . 7. The present Romane Church , teacheth ; That after this lyf , for soules of them that are saved , there is a fyre of Purgatorie . And if it bee asked ; If this was the Ancient Fayth of the Catholick Church ? Their own Fisher Bishop of Rochester , will tell them , That in the Western or Roman Church , it is but Sero cognitum , or lately only known . And as for the Eastern or Grecian Church , even vnto this day , ( sayeth hee , ) they never did belieue Purgatorie . Here , then , a clear confession that the present Roman Church holdeth not the Ancient Fayth of the Catholick Church , Eastern nor Western : but hath swerved therefra . 8. And , if by farder witnessing , they would be informed of the defection of the Church of Rome , by Fathers , & others , ( a matter indeed wherein they are lyke to Thomas , hard of belief , ) let Ierom testifie , what progress it had made even in his tyme , ( which was a mystery of Iniquity , working even in Pauls dayes , ) who about the four hundreth year of CHRIST , wryting to Paulinus , sayeth thus ; When I was in Babylon , ( calling Rome so , ) and lived an inhabitant of that Purple Whore , I desyred , as it were , to prattle somewhat of the holy Ghost , and to dedicate my work to the Bishop of that Citie , ( to wit , Damasus : ) and behold the Assembly of the Pharisees , there cryed me down : amongst whom there was not any learned Scrybe ; but the whole faction of ignorance conspyred agaynst mee ; as if I had proclaymed some Doctrinall Warre agaynst them , &c. Which words ( even vnto admiration , ) calling Rome Babylon , the Scarlet Whore . The Clergie whereof were a faction of blynd Pharisees ; who cryed downe all Godly and Learned Men , for advancing themselues only , and their own credit , would seem rather to bee a Protestants speach of Rome , now-a-days , than Ieroms words of Rome in his tyme . To whom I wil adjoyn ( amongst many others ) but one of latter tymes , that famous Florentine , and so much extolled Petrarcha , who lived in the 1300 year of CHRIST ; and who out of experience speaketh thus of Rome , wryting to his Freind , saying ; Behold , now , thou seest with thyne eyes , & groapest with thyne hands what a Citie , this last spoken of Babylon is , hot and burning in Lust , &c. And therafter there thou maist see a people not only an enemy to CHRIST : but which is worss , vnder the Banner of Christian Profession , rebelling agaynst CHRIST , & militating for Satan , drunk with the blood of the Members of CHRIST : for what ( I pray thee ) is not dayly done amongst these enemyes of CHRIST , & the Pharesees of our tymes ? For do they not here on earth buy and sell , and make merchandise of CHRIST Himself ; whose Name night and day they with high prayses extoll , whom in His images they cloathe with Purple and Gold , decketh with precious stones ; and whom they salute and worship : and yet they blyndfold ( as it were ) the same CHRIST , as if Hee could not see , they crown Him with the thorns of their ill gotten goods : they pollute Him with the spittinges of their most vnclean mouth ; with their viperous mockings they persecute Him : they pearce Him agayn with the speare of their poysonable actions : and so farre as in them lyeth ( sayeth hee , ) mocked , naked , poor , whipped : they draw Him agayn to Calvaerie : and by a wicked conspiracie , they crucifie Him over agayn . O , shame ! O , grief ! O , indignitie ! Of such men consisteh Rome this day , as I haue sayd . Where Iudas himself shall bee admitted , if hee bring with him the thirtie pieces of silver , the pryce of blood ; and poor CHRIST shall be thrust out of doors : which thing to bee notourlie true , there is no Christian but may know ; and yet none lamenteth it , and none revengeth CHRISTS quarrell . And where the head thereof the Pope , acteth not ( sayeth he , ) the part of an Apostolick , but of a robber , nor is famous for signes of vertue or miracles ; but for militarie ensigns , and is stored with threatning legions ; as if thou wouldest think him another Hanniball , nor a successour of PETER . With which Petrarcha notably jumpeth , also Platinae the Popes own Secretarie , speaking of the Popes and Romane Clergie , in the lyf of Marcellinus , Gregory the fourth , and Paull the second : where he sayeth , That by Envy , Pryde , and Malice , they exercysed rather Tyrannie , nor the Office of Priesthood , altogether having forgotten Christianitie , and prophaning holy mysterie . And vnto whom I could adjoyn a cloud of mo witnesses , of their own most famous wryters ; as Baptista Mantuanus , de calamitatibus temporum ; Nicolaus Clemangis , de corrupto Ecclesiae statu ; Marsilius Patavinus , in his Defensor Pacis , AEneas Sylvius : Afterward , Pope by the name of Pius secundus , in his Epistolae familiares ; and of late Claudius Espencaeus , a Spanish Bishop , and others . But what hath bene adduced , may bee sufficient to such , who without a prejudice agaynst Trueth , haue not wedded themselues so to Errour , that lyke Babell they will not be cured : being so inebriated with that bewitching cup of the Filthiness of the Whores Fornications : that ( as the Apostle sayeth ; ) GOD hath sent them strong delusion , to belieue a lie ; because they would not receaue the loue of the trueth , that they may be saved . But as for others , concerning whom the LORD hath a purpose in Mercie , to call out of Babell , ( as he had to Abraham , whom hee called from idolatrous Ur of the Chaldees , ) I doubt not but such ( following the Berean practise , ) without prejudice wil yeeld an obedient ear to hear , and heart to belieue that Ancient Roman Fayth ; which they fynd so clearly set down in Scripture : and , especially , that Epistle written to the Romanes ; that so they may bee , truely esteemed , Catholick and Apostolick Romanes , indeed : and no more followers of that Beast , horned lyke the LAMB , but who speaketh lyke the Dragon , to their own perdition . And , as for vs , to whom the LORD hath revealed His Trueth , and preserved from the deceavableness of Errour , ( as the Apostle speaketh , ) we are bound alwayes to prayse the LORD ; That Hee hath chosen vs from the beginning vnto Salvation , thorow Sanctification of the Spirit , and Belief of the Trueth ; wherevnto He hath called vs by the Gospell of CHRIST . Of the which Blessing , the LORD grant wee may walk worthie , adorning our Profession , by an holy lyff , to the Glory of GOD , good example of others , and the Salvation of our own soules , in the day of our account : AMEN . The Old Roman Catholik Religion , taught to them by PAULL ; In opposition to The New Roman Catholik Religion , taught them by the Pope . The one beeing APOSTOLICALL , the other Apostaticall . CHAP. I. OF SCRIPTURE . SECTION 1. That the Apocrypha books , are not Canonicall Scripture . ROM. 3. 2. Vnto them ( to wit , the Iewes ) were committed the Oracles of GOD : That is , ( as all expound ) the Canonicall Scriptures of the Old Testament : which CHRIST comprehendeth only in Moses and the Prophets wrytings , Luke 24. 27. of whom Malachi was the last . But vnto them were never committed these Books , as the Oracles of GOD , or Canonicall Scripture , which are called Apocrypha : nor were they ever acknowledged by the Iewes to be such : as Bellarmine and others confesseth ; being written after Malachi , who was the last of the Prophets , ( as is already sayd . ) Therefore , it followeth ; That these Books are not Canonick Scripture . Whence it is , That Ierom sayd in his tyme ; The Church indeed readeth these Books , ( sayeth he , ) but receaveth them not amongst Canonicall 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 wee through patience , and comfort of the Scriptures , may haue 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 bee read and perused by them . But so it is ; That they were written , ( as sayeth this Text , ) for that end . Therefore , for the same end they should bee read by GODS people , and perused diligently . Agayn , Rom. 1. 7. The Apostle directeth his Epistle , To all that bee in Rome , ( sayeth hee , ) beloved of GOD , called to be Saincts . 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 reade the same ; and , consequently , that no Christian should bee debarred from reading holy Scripture . Wherefore , ( sayeth Chrysostom , ) say not , that it is the part only of religious persons , to reade the Scriptures ; for it is the part of every Christian so to do . 3. That the Authoritie of the Church , is not aboue the Scriptures . ROM. 11. 32. It is sayd , That GOD concluded them all vnder the sinne of vnbelieff . Whom els where , * the Scriptures are sayd to haue concluded vnder sinne . Whence it followeth , That the Authoritie of GOD , and of the Scriptures is all one . Therefore , if GODS Authoritie bee aboue the Church , then the Scriptures Authoritie must bee so lykewyse , and not the contrary . And who believeth not GOD speaking in the Scriptures , otherwyse then for the Authoritie of another . That is , the Churches , hee believeth the Church more than GOD , and so believeth not GOD simplie for himself : but as is sayd , 1. Iohn 5. 10. maketh GOD a liar . Therefore , ( sayeth Augustine , ) being sure and secure of the Trueth of holy Scripture , I will reade the same , as being placed in the very highest , and most heavenly top , or pinnacle of Authoritie . 4. That the Scripture is perfect in it self , without vnwritten traditions . ROM. 15. 4. Whatsoever thinges were written aforetyme , were written for our instruction ; that we through Patience and Comfort , of the Scriptures , may haue hope . Whence it followeth ; That if the Scripture serveth , ( as sayeth the Text , ) both for instructing in thinges intellectuall , and begetting in vs all saving graces ; as things morall , and which are able to vphold vs in deepest distresses : as is Patience , Comfort , and Hope . That , therefore , the same is perfect , contayning all doctrines in it , needfull to Salvation . Whence it is , ( sayeth Augustine , ) in these places , which are clearly set down in Scripture , All these things are found , which contayn both Fayth and Manners . CHAP. II. Of the CHURCH . SECTION 1. That the holy Cotholick Church spoken of in the Creed , is only of them who are predestinated to eternall glory . ROM. 8. 30. Moreover , whom Hee did predestinate , them also He called : and whom He called , them also Hee justified : and whom Hee justified , them also He glorified . Whence wee reason thus : The holy Catholik Church of CHRIST is that which at last is to bee glorified : But none are to bee glorified , but the predestinate , &c. Therefore , the predestinate only are the holy Catholik Church of CHRIST . Whence it is , That Pope Gregorie the first , sayeth well : The Church is rightlie called a Garden inclosed , ( sayeth hee ; ) because on all sydes it is fenced with the hedge of Charitie , lest any reprobate should enter in amongst the number of the Elect. And yet for this poynt was Iohn Huss condemned , & burnt , at the Councell of Constance ; because he defyned the True Church of CHRIST , to bee the company of these who are predestinate & elect vnto Eternall Lyf . 2. That the Church of true Professours , is not alwayes , & to all conspicuous . ROM. 11. 2. 3. 4. Wot ye not what the Scripture sayeth of Eliab ? how hee maketh intercession to GOD against Israell , saying ; LORD , they haue killed thy Prophets , and digged down thyne Altars ; and I am left aelone : and they seek my lyf . But what sayeth the answer of GOD vnto him ? I haue reserved to MySelff seven thousand , who haue not bowed the knee to Baall . Where wee 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 enemyes Ahab and Iesabell . Whence it is , That Augustin sayeth ; Sometymes the Church lyke the Moon , may be hid and obscured , that her own very members , may not know one another . 3. That true doctrine , is the essentiall note of the true Church . ROM. 16. 17. Now , I beseech you , brethren , mark them who cause divisions and offences , contrary to the doctrine which yee haue learned ; and avoyd them . For they that are such , serue not the LORD IESUS . Whence it followeth ; If they should bee avoyded as no true servants of CHRIST IESUS , or members of His Church , who teah or practise Contrary to true doctrine ; That on the contrary , these , therefore , who teach and practise conform to true doctrine , contayned in the Scriptures , are the true servants of CHRIST IESUS , and members of His Church : and consequentlie , that true doctrine , and practise in GODS worship conform , is the essentiall note to know CHRISTS Church thereby . Therefore , there is the true Church , ( sayeth Ierom , ) where true fayth is , and they are good catholicks only , ( sayeth Augustin , ) who follow the right fayth . 4. That vnity is no note of the true Church , except in the trueth , and profession thereof . ROM. 15. 5. 6. Now , the GOD of patience and consolation grant you to be alyke mynded one towards another , according to CHRIST IESUS ; that yee may with one mynd , and one mouth , glorifie GOD . Whence it followeth ; That the vnitie which the Apostle prayeth , that it may be in this Church of Rome : and whereby they may bee knowne to bee the true Church of CHRIST , is the Unitie of trueth , according to CHRIST IESUS ; being of one mynd 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 haue killed thy Prophets , and digged downe thyne Altars ; and I am left alone ; and they seek my lyf , &c. And even so at this present tyme , also , there is but a remnant according to the election of grace , ( sayeth the Apostle . ) Whence it followeth ; If at this tyme whereof the Prophet speaketh , in this Church of the Iewes , there was such a paucitie of true worshippers , that Elias thought that hee only was left alone , ( the multitude having made defection to idolatrie . ) And , that at this tyme 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 , ( sayeth Ierom , ) the multitude of associates , shall no wyse show thee to bee a Catholik , but rather an Heretick . 6. That the Church of Rome is not infallible , but may erre . ROM. 11. 20. Because of vnbelieff , they were broken off , ( to wit , the Iewish Church ; ) and thou standest by fayth : be not highmynded , but fear . Whence wee see : 1. That any such highmyndedness , is forbidden to the Church of Rome , as to say , that shee cannot erre : and 2. Altho for the present she stood by fayth ; yet shee is exhorted to fear ; lest shee fall from the Fayth . Which exhortation , were altogether needless , if shee could not erre , or fall from the Fayth . And agayn , ( sayeth the Apostle . ) Rom. 11. 21. 22. For if GOD spared not the naturall branches , take heed , lest hee spare not thee . Behold therefore , the goodness and severitie of GOD : on them which fell , severitie but towards thee , goodness , if thou continue in his goodness ; otherwyse , thou shalt also be cut off . Whereby the Apostle showeth , That the Church of Rome may fall away from the Trueth , and bee cut off , as well as other Churches ; otherwyse , if shee only had bene priviledged with infallibility , this exhortation fore-named , and this commination subjoyned had bene 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 infallibilitie , ( and of her heads especially . ) But on the contrary , hee reasoneth from the more to the less ; that if this befell the Iewish Church , to fall away from the Trueth , and be cut off , being the naturall branch ; much more may this befall Rome ; being the wyld oliue only , as indeed de facto , it hath proved so . 7. That separation from an hereticall church , ( as Rome , ) is no scisme ; but a commanded duetie . ROM. 16. 17. Now , I beseech you , brethren , mark them who cause divisions and offences , contrary to the doctrine which yee haue receaved , and avoyd them . Whence it followeth ; That if ( according to the Apostles command , ) wee should avoyd them , who do contrary to the Apostles doctrine , and separate our selues from them , as it is sayd of Mysticall Babylon , come out of her my people . That , therefore , this avoyding of such , and separation from them is no schism ; but obedience to Divyne Precept , and duetie commanded . Wherefore , ( sayeth Ambrose ; ) If any Church reject the Fayth , and retayn not the foundamentall poynts of Apostolick Doctrine , shee is altogether to be forsaken . CHAP. III. Of the Head of the Church . SECTION 1. That CHRIST IESUS allanerly is the only Head of the Church and Husband thereof in lyke manner , and no Pope at all . ROM. 12. 5. So we being many , are one body in CHRIST ; and every one , members one of another . Whence it followeth ; That if all are but Fellow-members only of CHRISTS mysticall body : Therefore , that none is head of that body , but Himself allanerly . Wherefore , ( sayth one of their Popes , Gregorie the first ; It is satanicall pryde by an arrogant title of head so to subject all CHRISTS Members to one man , which cohereth to one head CHRIST IESUS allanerlie . And agayn sayth th'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 raysed 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. Whrefore , ( sayth Bernard , to Pope Eugenius , ) call not CHRISTS beloved Spouse , thyne , but His Spouse ; thou challenging nothing as proper to thee over her . 2. That the Pope , as Bishop of Rome , is not Peters Successour : and so thereby can neither claym infallibilitie nor the power of the keyes . ROM. 11. 13. For I speak to you , Gentiles , in as much as I am the Apostle of the Gentiles , I magnifie my office . Whence we reason thus : If Paull was properly the Apostle of the Gentiles , or vncircumcision , as Peter was of the Iewes and circumcision : as elss where he sayeth , Gal. 2. 7. When they saw that the Gospell of the vncircumcision was committed vnto me , ( sayeth Paull , ) as the Gospell of circumcision , was committed to Peter . Hence , ( I say , ) it will clearly follow , That Rome , ( the Bishop thereof , ) was within Pauls Charge ; and that can nowyse claym , to be Peters successour there ; or any infallibilitie by his chair , nor power of the keyes , ( as they alleadge , ) given to him only : But rather that he is Pauls successour , ( as indeed he is in his first condition : to wit , Before his conversion , when he was a cruell persecuter of the Church of CHRIST . ) Wherefore , the very Rhemists themselues speak so on this place ; It is playn by this place and others , ( say they , ) that to them ; ( to wit , Peter and Paull , ) as the most renowned Apostles the charge of all nations was given , as divyded into two parts : that is , Iewes and Gentiles . 3. That the Pope ought to bee subject to the Civill Magistrate ; without exemption , and all his inferiour Clergie . 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 , Magistracie , as the Apostle there showeth : Therefore , also the Pope , and his inferiour Clergie . Wherefore , thus sayeth Chrysostom on this same Text ; Let every soull bee subject to the higher powers , altho thou bee an Apostle , ( sayeth he ; ) altho an Evangelist , altho a Prophet ; or who-so-ever thou bee : For Pietie or Religion subverteth not this subjection . Therefore also thus concludeth Bernard , from this Universalitie , who-so-ever would exempt any , ( sayeth hee , ) he seeketh to deceaue . CHAP. IV. Of the Churches right worship . SECTION 1. That GOD only is to bee invocated , and neither Saynct nor Angell . ROM. 10. 14. How shall they call on Him , in whom they haue not believed ? But to subsume ; We must belieue only in GOD , as these Scriptures teach vs , Iohn 14. 1. Ior. 17. 5. Therefore , it followeth ; That we must incall vpon GOD only . Hence it is , That their own Master of Sentences , Lombard , on this Text , * sayth , We belieue Peter and Paull , ( sayeth he , ) but not in Peter nor Paull . Wherefore , if wee may not belieue in them , wee conclude rightly ; Therefore , wee may not incall vpon them . Agayn . Rom. 8. 15. For yee haue not receaved the spirit of bondage , agayn to fear , ( sayeth the Apostle ; ) but yee haue receaved the spirit of adoption , whereby wee cry , Abba , Father . Where we see , That being GODS adopted children , wee are exhorted not to fear , ( as if wee were going only before a king , or judge ; ) but to go to Him as a loving Father , with confidence to be heard , ( as our Saviour showeth vs ; ) and that His Spirit in our hearts , teacheth vs to cry , or incall vpon Him , as a Father , and vpon none other . Agayn . Rom. 8. 27. He that searcheth the heart , knoweth the mynd of the spirit , ( sayeth the Apostle . ) Whence it followeth ; That He must be the searcher of the heart , and know the sinceritie of Prayer ; on whom wee must incall : seeing oftentymes neither are our distresses visible , nor our prayers vocall . But so it is , That to search the heart , is GODS only prerogatiue , as we haue it , 2. Chron. 6. 30. Therefore , it followeth , That GOD only is to bee incalled vpon ; and neither Saynct nor Angell . Wherefore , sayeth Augustine , ( speaking of the practise of the Church in his tyme , ) the names of the Sayncts or Martyrs , are in their own order , ( sayeth hee ) rehearsed amongst vs ; but not invocated by vs . 2. That in Heaven CHRIST only is our Mediatour or Intercessour for vs . ROM. 8. 34. It is CHRIST that died , yea , rather that is risen agayn ; who is even at the Right Hand of GOD , and maketh intercession for vs . Whence it followeth ; Seing that He who maketh intercession for vs , is He that died for vs , and is risen agayn ; and now sitteth at the Right Hand of GOD : and that none hath done this , but CHRIST only for vs . Therefore ; That CHRIST only is our intercessour ; which more expressly the same Apostle elss where showeth , saying ; That , as there is but one GOD , ( and not many : ) So also , there is but one Mediatour between GOD and Man , ( sayeth hee ; ) even the Man CHRIST IESUS . And therefore , not many . For as the word , One GOD , excludeth all other gods besyde : So doeth the word , One Mediatour , exclude all other mediatours besyde . Wherefore , ( sayeth 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 Mediatour CHRIST IESUS . 3. That all Images made to represent GOD , are heathnish , and idolatrous . ROM. 1. 23. They changed the glory of the incorruptible GOD , into an image , made lyke to corruptible man , ( sayth the Apostle of the idolatrie of the heathen Gentiles . ) But so it is , That the Papists do the same , whyle as they represent GOD the Father , by an old gray haired man . &c. Therefore , they are guilty of the lyke ●dolatrie . Whence it is , That Augustine giveth his as the reason ; Why it is not lawfull for any Christian to make any such Image of GOD : Lest we fall into that same Sacriledge , ( sayeth hee , ) whereby the Apostle maketh them execrable ; who change the glorie of the incorruptible GOD , into the similitude of a corruptible man . 4. That to bow the knee to any Image , or any other creatures , in a religious act , is meer and gross idolatry . ROM. 11. 4. But what sayeth the answer of GOD to him ? ( to wit , Eliah , ) I haue reserved to my self seven thousand , who haue not bowed the knee to the image of Baal . Where wee see , That the bowing of the knee to an image , is counted idolatrie . 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 sinnes to Him , for pardon . Wherefore , ( sayeth 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 ; ) Seing 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 idolatrie , the Apostle sayeth ; Who changed the Trueth of GOD into a lie , and worshipped and served the creature , &c. Where we see ; That the religious service , which they gaue to the creature , is counted a doctrine of lies ; and the practise thereof , grossest idolatrie . And therefore , the same doctrine and practise amongst the Papists , of giving religious service to creatures , must bee counted in lyke manner , the same sinne : to wit , a doctrine of lies , and practise of idolatrie ; contrary to which the Apostle teacheth , saying ; Rom. 1. 9. For GOD is my witness , whom I serue with my spirit , in the Gospell of His Sonne , that without ceassing , I make mention alwayes of you in my prayers . Where wee see ; That this religious Service , is given by the Apostle vnto GOD allanerly . Which hee 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 ; ( sayeth Augustine , ) Let religious service tye you to the Omnipotent God only . And so , to no saint or creature . CHAP. V. Of the Churches True Doctrine . SECTION 1. That Concupiscence in the regenerate , is sinne properly , and not improperly only , ( as the Councell of Trent hath decreed , ) because it commeth of sinne , and inclyneth to sinne . ROM. 7. 7. Nay , I had not known sinne , but by the Law : for I had not known concupiscence , except the Law had sayd , Thou shalt not covet . Whence we reason thus : That which expressly is forbidden by the law , and is properly a transgression thereof , is sinne 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 sinne properly . Wherefore , ( sayeth Augustine , ) Concupiscence of the flesh agaynst which the good spirit warreth , is sinne ; because it rebelleth agaynst the law of the mynd ; ( whereof the Apostle speaketh , Rom. 7. 23. ) 2. That all Sinnes , are Mortall , by Nature ; and no Sinne veniall . ROM. 6. 23. For the wages of sinne , is death . Whence wee reason thus : What deserveth death , as the wages thereof , is mortall . But sinne deserveth death , as the wages thereof : if it bee once sinne by the nature thereof , ( of what-so-ever sort , or degree it be , ) as the Apostle affirmeth . Therefore , the same is mortall . Wherefore , ( sayth Ierom , ) These which we think to be smallest sinnes , do exclude vs from the kingdom of GOD . 3. That the Virgin Marie was not conceaved without sinne . ROM. 5. 12. Wherefore , as by one man sinne entered into the world , and death by sinne : and so death passed vpon all men , for that all haue sinned . Where we see ; That of all man-kynd procreate by ordinary generation , none are excepted from being free of originall sinne : and therefore , neither the Virgin Marie . Wherefore , ( sayeth Bernard , ) Shee can not be free , except one would say , That shee was conceaved of the Holy Ghost , and not of man , and so we should attribute as much to the Mother , as to the Sonne . But this were not to honour the Mother , ( sayeth hee , ) but to dishonour her . And , therefore , hee concludeth thus , saying ; Therefore , our LORD IESUS alone is such , being conceaved of the Holy Ghost ; and because he was holy even before his conception . 4. That our Election is neither for our fore-seen fayth , or good works . ROM. 9. 15. For Hee sayeth to Moses ; I will haue mercie , on whom I will haue mercie ; and I will haue compassion , on whom I will haue compassion : so that it is not of him that willeth nor of him that runneth ; but of GOD that showeth mercie . Whence it followeth ; If the LORDS Election of vs be so free , that there is no reason to be given thereof , on our part ; but only His own free grace , and good-will : because it pleaseth Him to haue compassion , and show mercie vpon vs . Therefore , that there is no fore-seen fayth or works , on our part , that is the cause thereof . Wherefore , ( sayeth Fulgentius , ) If the cause be asked of the Predestination of the godly , there is none other ; but the only free mercie of GOD to be found . 5. That there are no fore-going preparations in vs naturallie , vnto our effectuall calling by grace , as merits of congruitie . ROM. 8. 7. For the carnall mynd , is eninimitie agaynst GOD ; for it is not subject to the law of GOD , neither indeed can bee . Whence it followeth ; If the carnall mynd of the vnregenerate man bee such an eninimitie , how can it prepare it self to GODS calling , to which it is eninimitie , or sit it self to be subject to the law of GOD ; to which it is so repugnant , That it can not be subject ? or what fore-going preparations in him were , ( I pray you , ) to this same Apostles conversion ? Act. 9. 1. 2. Wherefore , ( sayeth Fulgentius , ) the elect , GOD preventeth with grace , being otherwyse altogether vnworthy of mercie . 6. That the first conversion of a sinner , is a work only of GODS meer grace ; and not partly flowing from mans Free-will . ROM. 7. 18. For I know that in mee , that is , in my flesh , ( or vnregenerate part , ) there dwelleth no good thing , and if no good thing . Then it followeth ; That in the vnregenerate and carnall man , there is no inclination of his will , to bee subject or obey GODS will ; because as is sayd , The carnall mynd , is eninimitie agaynst GOD , and is not subject to the law of GOD , nor indeed can be , till GOD work in vs , ( as the Apostle speaketh else-where ; ) Both to will , and to do . Wherefore , ( sayeth Bernard , ) they are not my words , but the Apostles , that any good that can bee , whether to think , or to will ; or to do the good which hee willeth , hee ascryveth all to GOD , and no wyse to his own free-will . 7. That wee are not justified before GOD by works , or anie inherent Righteousness in vs ; but of GODS free Grace , and by Fayth onlie . ROM. 3. 24. Being justified freely by His Grace , thorow the redemption that is in IESUS CHRIST . Rom. 11. 6. And if by Grace , then it is no more of works : otherwyse 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 fayth . Rom. 3. 20. Therefore , by the deeds of the law , shall no flesh be justified in His sight . Rom. 3. 28. Wherefore , wee conclude , ( sayeth the Apostle , ) that a man is justified by fayth , without the deeds of the law . Behold , then , here by this deduction of the Apostle , and his conclusion in end : That the poynt is clear , that wee are not justified by works , but of grace , and by fayth only . Whence it is , that thus sayeth Ambrose ; This is my good , that we are not justified by works : Therefore , I haue not whereof to glorie in my works . And therefore , I will glorie in CHRIST . I will not glorie then that I am righteous ; but that I am redeemed : and not that I want sinne , but that my sinnes are forgiven mee , &c. 8. That Fayth is a sure Confidence in GOD , and a full perswasion of the performance of His Promises ; and not an vncertayn conjecture . ROM. 4. 12. Walk in the steps of that fayth of our father Abraham , which he had being yet vncircumcised . And what a fayth this was the Apostle subioyneth , saying ; Rom. 4. 20. 21. He staggered not at the promise of GOD , through vnbelief ; but was strong in fayth , giving glorie to GOD : being fully perswaded , that what Hee had promised , Hee was able to perform . Whence it followeth ; That the nature of a true and saving Fayth ; where ●nto we are exhorted , after the example of the godly before vs , is not an vncertayn conjecture , or probable opinion only ; but a full perswasion , without staggering , or doubting ; ( which the Apostle calleth vnbelief , as contrary to fayth : ) and which full perswasion of the performance of GODS Promises , to a penitent believer , is so farre from sinfull 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 syde , doubting of the performance of GODS Promises to vs , is rather presumption : for thereby wee make GOD a liar . Wherefore Augustin speaking of this perswasion , sayeth ; Neither is this presumption , but fayth , ( sayeth hee , ) 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 . ) How-so-ever thorow infirmitie they may so often tymes . ROM. 8. 16. The spirit it self beareth witness , with our spirit , that wee are the children of GOD . ( The Apostle speaking here not of extraordinanary revelation , but of GODS ordinary dealing with His Sayncts . ) Whence it followeth ; If the Spirit of GOD witness , to our soul or spirit , that we are GODS children ; then hee witnesseth , that we are heirs of Salvation : and consequently , if he witness this , we should belieue his witnessing ; and rest assured of the certainty thereof : because Hee is true . Which is not presumption , ( as Papists teach , ) but ( as hath bene sayd , ) it is rather presumption , to doubt of the Trueth of this witnessing of the Spirit . Agayn . Rom. 8. 38. I am perswaded , ( sayeth PAULL , ) that neither Death , nor Lyf , nor Principalities , nor Powers , &c. shall bee able to separate ( not mee an Apostle , but ) vs , ( speaking of all the Godlie , ) from the Loue of GOD , which is in CHRIST IESUS , our LORD . Remark , then ; The Apostles full perswasion of his own salvation , and of all the Godlies ; without any doubting , or staggering , in his fayth . And yet , ( I hope , ) no man will call this Perswasion , Presumption in the Apostle Paul . 10. That no implicite Fayth doeth saue . ROM. 10. 9. If thou shalt confess with thy mouth , the LORD IESUS , and shal belieue in thy heart , that GOD hath raysed Him from the dead , thou shalt bee saved , &c. Whence it followeth ; Seing we must belieue with the heart , and confess with the mouth , the express Articles of the Christian fayth : Especially CHRISTS Death , and Resurrection , if we must be saved . Therefore , what we belieue , we must distinctly know , and not rely on an implicite fayth , to be saved thereby . 11. That no man can perfectlie keep GODS Commandements ; let bee to Supererogate . ROM. 7. 13. But I see another law in my members , warring agaynst the law of my mynd ; and bringing mee into caeptivitie , to the law of sinne , which is in my members . O miserable man then , that I am ; Who shall deliver mee from this bodie of death ? Whence it followeth , That if so great an Apostle , could not perfectly keep GODS Law , and so be free of sinne ; Then , what is hee , that can claym to a greater then Apostolicall Perfection ? Wherefore , ( sayth Ierom , ) If thou canst show mee but a man who hath fulfilled the Commandements ; Then thou mayest show mee a man , that needeth not GODS mercy . 12. That our good works , are not meritorious , of Eternall Lyff . ROM. 6. 23. For the wages of sinne , is death : But Lyff Eternall , is the free gift of GOD , through IESUS CHRIST , our LORD . Where wee see ; That death is called the wages of sinne ; because merited thereby . But so is not lyff everlasting called , the wages of righteousness : But the free gift of GOD , that thereby , ( sayeth Augustine , ) wee may vnderstand , that it is not for our merits ; but according to His own Mercy ; that GOD bringeth vs to Eternall Lyff . Agayn . Rom. 8. 18. For I reckon , that the sufferings of this present tyme , are not worthy to bee compared with the glory which shall bee revealed in vs . Whence it followeth ; That if the ve●ie sufferinges of Martyrs , meriteth not Eternall Lyff : Much less can the actions of the Godlyest merit the same . Agreeable wherevnto , ( sayeth Bernard , ) wee know that the sufferings of this tyme , are not worthy to bee compared with the future glorie : No , not if one did sustayn them all , for the merits of men , are not such ; that for them Eternall Lyff , should bee due of right , ( sayeth hee , ) or GOD should do any injurie , if Hee did not giue it . † 13. That there are no Penall Satisfactorie works , in this lyff . ROM. 5. 1. Therefore being justified by fayth , wee haue peace with GOD , through our LORD IESUS CHRIST . Whence it followeth ; If in justification , our peace bee made with GOD , through the perfect satisfactory sufferings of our LORD IESUS CHRIST : that therefore , there is no place left for any penall or satisfactory works , on our part , to procure the same . Wherefore , by what payns , and what fastinges can wee wash away our Sinnes ? ( sayeth Ambrose : ) for the only paynfull suffering of the second Adam , ( sayeth Bernard , ) purgeth them , whom the only sinne of the first defyled . 14. That there are no satisfactory suffrings to GODS justice for our sinnes , in , or after this lyff , sustayned by any . ROM. 5. 10. For , if wee were reconciled to GOD , by the death of His Sonne ; much more being reconciled wee shall bee saved by His Lyff . Whence wee reason thus : GODS Loue is no less to vs , being reconciled to Him , by the death of His Sonne , then when wee were enemies and vnreconciled , but rather greater . But when wee were enemies , Hee reconciled vs to Himselff , by the Death of His Sonne , perfectlye saving vs ; both from the guilt of sinne here , and all Satisfactorie punishment for the same here , or here-after ; as the Apostle testifieth , Heb. 7. 25. and 10. 14. Therefore , being reconciled ; much more shall Hee perfectly saue vs ; both from the guilt of sinne here , and all Satisfactorie punishment what-so-ever , that it deserveth here , or here-after : Elss , CHRIST could not bee to vs a perfect Saviour : But wee , in part , ( by our satisfactorie sufferings here , and in purgatorie , ) should be saviours to our selues . Wherefore , ( sayeth AUGUSTINE , ) CHRIST by vndergoing the punishment , and not the guilt , hath abrogated both the punishment , & the guilt , & the sufferings of CHRIST , being of an infinit value , to joyn therefore the sufferinges of the Godly thereto , is altogether superfluous , ( sayeth DURANDUS . ) 15. That the Sayncts can not totally nor finally fall away . ROM. 8. 35. Who shall separate vs from the Loue of CHRIST ? Shall Tribulation , or Distress , or Persecution ? &c. Agayn . ROM. 11. 29. For the gifts and calling of GOD , are without repentance . Whence it followeth ; If nothing can separate the Godly , from the Loue of CHRIST , ( seing whom Hee loveth , Hee loveth to the end , Iohn 13. 1. ) and that His saving gifts , and effectuall calling , are without repentance . Therefore , it is impossible that such totally & finally can fall away , or perish . Wherefore , ( sayeth 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 bee so great , which I will put into their hearts , that they shall constantly adhere to Mee . 16. That no Meats are to bee abstayned from , for Conscience sake . ROM. 14. 3. Let not him that eateth , despyse him that eateth not ; and let not him that eateth not , judge him not that eateth . And agayn , vers 14. and 17. For , I know , and am perswaded , ( sayeth th'Apostle , ) by the LORD IESUS , that there is nothing vnclean of it self ; but to him that esteemeth any thing to bee vnclean , to him it is vnclean . 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 despyse another , for eating any fort of meat , because nothing of it self is vnclean ; and that the Kingdom of GOD consisteth not in the lyke . Therefore , it followeth , That the commanding to abstayn from meats , for conscience sake , is an overthrowing of Christian libertie ; and contrarie 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 divils , and speaking lies in hypocrisie : For every creature of GOD , is good , ( sayeth hee , ) and nothing is to bee refused , if it be receaved with thanks-giving . Wherefore , ( sayeth Augustine , ) wee learn that in eating , it is not in the sort of meat ; but in the immoderate gluttonie , that any man is to bee blamed . CHAP. VI . Of the SACRAMENTS . SECTION 1. That SACRAMENTS conferre not grace on the receavers , ex opere operato . ROM. 4. 11. And hee ( to wit , Abraham , ) receavedthe signe of circumcision , a seal of the righteousness of the fayth which hee had , yet being vncircumcised . Whereby wee 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 conferre not the gift vpon any , which they serue to confirm : Even so Sacraments ex opere operato , or by the meer receaving , conferreth not grace , or salvation on any , but only GOD , who is the giver of all grace and glorie . Wherefore , ( sayeth Augustine , ) without the sanctification of invisible grace , what avayleth the visible Sacramēt ? For the visible Baptism of Simon Magus avayled him nothing : because hee wanted the invisible grace of Sanctification . Which , doubtless , hee had receaved with Baptism , if Sacramentes of them selues had conferred grace . 2. That Baptism is not absolutelie necessarie to infants for Salvation . ROM. 9. 11. 12. 13. For the children being not yet born , neither having done any good or evill , that the purpose of GOD according to Election might stand : not of works , but of Him that calleth . It was sayd vnto her , ( to wit , Rebecca , ) the elder shall serue the younger , as it is written , Iacob haue I loved , but Esau haue I hated . If Iacob 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 faythfull Christians , who are elected and loved of GOD , before they bee born , bee prejudged of salvation ; altho they , in lyke manner , die before they receaue Baptism , which succeedeth in place of Circumcision . For this cause therefore , ( sayeth Bernard , ) our Saviour when Hee sayd , Hee that believeth , and is baptised , shall bee saved , warily and watchfully Hee sayeth not : but who is not baptised , shall bee damned : but only this , Who believeth not , shall bee damned . What nature , or reason , then , ( sayeth hee , ) teacheth this , That none can attayn to internall or eternall Salvation , whose bodie is not outwardly sprinckled with the visible element ? 3. That in the LORDS Supper there is no Transsubstantiation of the Bread into CHRISTS Bodie . ROM. 1. 3. Concerning His Sonne IESUS CHRIST , ( sayeth Paull , ) our LORD , who was made of the seed of David , according to the flesh . Whence it followeth ; If CHRISTS 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 Transsubstantiation of the seed of wheat , or substance of bread , in the holy Sacrament : and that this Transsubstantiation , is as it were CHRISTS second birth , or begetting , as the late Iesuits affirm : For so sayeth Cornelius à lapide , on Isai , 7. 14. By the words of Consecration , as the bread is truely & really transsubstantiate , ( sayth hee , ) so CHRIST is brought forth , and as it were , begotten vpon the Altar , as powerfully and effectually ; as if CHRIST were not as yet incarnate . Therefore , ( sayeth hee ; ) The Priest is as the Virgin that bare Him , the Altar is the Manger , and the little Emmanuell , which hee beareth , is CHRIST brought forth vnder the little hostie . A most monstrous and blasphemous speach : whereby they will haue CHRIST , not once , but daylie to bee born : not of the substance of the Virgin , but of the substance of bread : and His body , not once , but daylie also to bee broken , and His blood shed in their idolatrous Mass. Whereas , on the contrary , agreeable to Scripture , ( sayeth Theodoret , and with him Pope Gelasius ; ) The mysticall signs departeth not from their own nature , but remayn , ( sayeth hee , ) in their former substance , form , and figure , and may bee seen and touched , as they were before . Rom. 8. 34. Who is hee that condemneth ? It is CHRIST that died ; yea , rather that is risen agayn , 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 CHRISTS Body , then , wherein Hee died , and rose agayn , sitteth now at the Right Hand of GOD , glorified in the Heavens , till Hee come agayn from thence , at the Last Day . It followeth , therefore , that the Body of CHRIST is not by transsubstantiation every-where , on earth , between the Priests fingers in the Mass , or between the teeth of the people , to bee chewed in the Sacrament , as is affirmed in the Popes Decretall * . Wherefore , when Hee was on earth , Hee was not then in Heaven , ( sayeth Vigilius , and with him Fulgentius , ) and now being in Heaven , Hee is not to bee had on earth . 4. That the Mass is not Propitiarie Sacrifice . ROM. 6. 9. 10. Knowing that CHRIST being raysed from the dead , dieth no more , death hath no more dominion over Him ; for in that Hee died , Hee died to sinne once ; But in that Hee liveth , Hee liveth vnto GOD . Seeing , then , that CHRIST died but once , and dieth no more ; and that this His death was that onlie Propitiatorie Sacrifice once for ever offered on the Cross , never to bee reiterated , ( as wee are clearly taught , Hbr. 9. 25. and 10. 14. ) Therefore it followeth ; That there is no Propitiatorie Sacrifice offered vp in the Mass , but only a commemoration in the Sacrament of CHRISTS Death and Passion . Wherefore , ( sayeth Eusebius , and with him Ambrose , ) After that CHRIST had offered vp that admirable and excellent Sacrifice to His Father , for the Salvation of all , Hee instituted , ( sayeth hee , ) that wee should still offer vp the Rememberance of that Benefit , in place of a Sacrifice to GOD : But not as any Propitiatorie Sacrifice properly it selff . CHAP. VII . Of PURGATORIE . 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 IESUS . If , therefore , there bee no condemnation at all , then after death , ( when they are pronounced presentlie blessed , ) and resteth from their labours ; they are not condemned to any Hellish and Tormenting Purgatorie . Agayn . Rom. 8. 33. Who shall lay any thing to the charge of GODS Elect ? It is GOD that justifieth : And who is hee that condemneth ? It is CHRIST that died ; yea , rather that is risen agayn ; who is even at the Right Hand of GOD , and maketh intercession for vs . Remark then , That agaynst any thing that may bee layed to the charge of the Elect , for which they may bee condemned after this lyff , to any such Hellish Place , or Punishment as Purgatorie , there are three powerfull thinges opposed : 1. GODS justifying them , by a full and free Remission of all their sinnes what-so-ever : and consequently , from any such Hellish Punishment of them here-after : 2. CHRISTS Death , or Blood-shed , which ( as Iohn testifieth , ) purgeth vs from all Sinne : and 3. CHRISTS Intercession in the Heavens , which is sufficientlie powerfull to saue the Souls of His Elect , after this lyf , from any such fyrie Torment . Wherefore , ( sayeth Iustin Martyr , ) After the departure of the Soull from the bodie , presently is made a distinction between the good and the bad : For they are carried to the Places whereof they are worthie : 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 wee are absent from the body , we are present with the Lord . But the souls of the wicked , ( sayeth hee , ) are carried to Hell . FINIS . The Doctrine of the Primitiue Bishops of Rome , whill the Faithful City became not an Harlor ; and her Pastours Impostours : And especially , the Doctrine of GREGORIE the first ; who lived fyue hundreth years after CHRIST ; & is called by them , for his Vertue and Learning , GREGORIE THE GREAT . CHAP. I. Of Scripture : And 1. That the Maccabees , and other Apocrypha books , are not Canonicall . GREGORIE , speaking of the Probation of a poynt out of the Maccabees , sayeth 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 , wee do not disorderlie , if we bring a testimonie out of these books ; which albeit they are not canonicall ; yet are set forth , for the edifying of the Church . And that this was the judgement and fayth , of the whole Western & Christian Church before ; and at that tyme , Ierom declareth , saying ; Hos libros legit quidem Ecclesia , sed inter canonicas scripturas non recipit : That is , The Church , indeed , readeth these bookes ; but receaveth them not amongst Canonicall Scriptures . 2. That the Scriptures , without doctrinall Traditions , are all sufficient , for instruction of Fayth and Manners . WHerein thus sayeth Gregorie ; 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 contayned . But as for dogmaticall traditions , S●pè heretici , ( sayeth hee , ) dum sua student perversa astruere , ea proferunt quae in sacrorum librorum paginis non continentur : That is ; Often tymes Hereticks , whyle as they endeavour to build vp their perverss doctrines , they produce thinges , which in the Books of Sacred Scripture , are no wyse contayned . 3. That the Scripture is playn in all things , necessarie to Salvation : And , therefore , is to be read by the people . IN which poynt thus sayeth Gregorie ; 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 eb and deep : wherein a Lamb may wade , and an Elephant swim . Which thing moved also Augustine , to say , In these places , ( sayeth hee , ) which are clearly set down in Scripture , are all these things to bee found , which contayn both Fayth and Manners , ( Lib. 2. de doctrina Christiana , cap. 9. ) And agayn ; For reading of Scripture , ( sayeth Gregorie , ) 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 vnto His creature ? Whence it followeth ; That , therefore , His creature should reade the same . CHAP. IJ. Of the Church : And 1. That the Rock ( spoken of MATH . 16. 18. ) whereon CHRIST sayeth , Hee will build His Church ; and the Popes would build their Infallibilitie , is not Peter , nor his successours , but CHRIST only . FOR thus sayeth Gregorie ; Ipse enim est Petra , à qua Petrus nomen accepit , & super quam se aedificaturum Ecclesiam dixit : That is ; For Hee Himselff is that Rock , from which Peter receaved his name : and vpon which hee sayd , that hee would build his Church . And agayn ; In sacriloquio , ( sayeth hee , ) quando in singulari numero fundamentum dicitur , nullus alius nisi CHRISTUS designatur : That is ; In Holie Scripture when in the singular number , a foundation is spoken of ; none other is thereby to be vnderstood , but CHRIST alone . 2. That the True Catholick Church spoken of in the Belieff , and that can not erre fundamentally & totally , is only the Elect : And so no one particular visible Church only , as Rome . WHereanent sayth Gregorie ; 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 & illustrat : That is ; CHRIST , therefore , with His whole Church , whether it bee 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 bodie : 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 Heretick , nor Schismatick liue . And agayn : 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 Catholick Church , ( as the Pope claymeth : ) nor anywyse Head thereof . NO man battereth more this loftie Babell of Papall Supremacie , more than Gregorie : For , 1. Hee calleth this name of Universall Bishop , in it selff ; which the Patriarch of Constantinople , would haue vsurped ; Novum & prophanum vocabulum contra statuta Evangelica & Canonum Decreta , Lib. 4. Epist. 32. That is ; A new and prophane style , agaynst the Precepts of the Gospell , and Canons of Councells : Also , Superbum vocabulum , A prowd tytle , and a perverss , Epist. 34. Lykewyse ; Diabolica praesumptio ; A divelish presumption , Epist. 36. & nomen blasphemiae , Epist. 32. And a name of Blasphemie ; according to that of Revel. 17. 3. And last , Scelestum vocabulum ; A most wicked tytle , and a playn Departure from the Fayth : For so hee sayeth , 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 Fayth . 2. Hee showeth ; That none , who was ever Bishops of Rome , & his Predecessours would haue any such style . And 1. Peter ; Neminem-se vnquam vniversalem vocare voluit , ( sayeth hee , ) Epist. 38. That is ; Hee would not haue any ever to call him Universall . And , thereafter , Nullus vnquam predecessorum meorum hoc tam prophano vocabulo vti consensit , Epist. 36. That is ; None ever of my predecessours would consent to vse so prophane a title . * And for his own practise , when Eulegius , Bishop of Alexandria , had given him this style in a letter , he sayeth ; 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 , ( sayeth hee , ) in the Preface of a Letter , which yee directed to mee , yee caused put in a prowd Title ; calling mee Universall Bishop , or Pope ; which I did forbid , and which I beseech your sweetest Holiness , that you doe no more any such thing : because that is withdrawn from you vnjustlie , which agaynst right reason is given to any other . Away , then , with such words that bloweth vp men with Vanitie , and woundeth Charitie . 3. Hee setteth down the reasons , why such a prowd style should not be vsurped 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 vniversall Church , ( sayeth hee , ) should fall , ( which GOD forbid , ) when he falleth in heresie , who is Universall Bishop thereof . 2. Hee showeth ; That this were to imitate Lucifer , who fell through Pryde , saying ; Quis enim in hoc tam perverso vocabulo nisi ille 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 vsurping so prophane or wicked a Tytle : but hee who despysing the legions of Angels , who in one consociation were joyned with him , would so aspyre to the hight of singularitie , as hee would bee subject to none ; and would bee aboue all others himself alone , as the Popes since avow in their Decretalls . ‡ Last of all , hee showeth , that this Antichristian style , and vsurpation thereof , by Iohn Patriarch of Constātinople , did design no other thing ; but that Antichrist was even at hand ; and that hee who did vsurp the same , was his verie Fore-runner . For thus hee sayeth ; Sed in hac ejus superbia , quid aliud nisi propinqua jam Antichristi esse tempora designantur , Epist. 34. And agayn ; Omnia enim quae praedicta sunt fiunt , rex superbia prope est , & ( quod nefas est ) sacerdotum est preparatus exercitus , Epist. 38. And there-after subjoyneth 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 pryde , what other is designed ; but that the tyme of Antichrist , is at hand : For all things that are fore-told , are now performed ; and the king of pryde is at the doors : and , ( which is worst , ) hee hath an Armie of Priests prepared for him . But I will confidentlie affirm ; That who-so-ever hee bee , that calleth himselff Universall Bishop , or desyreth so to bee called by others , that in his pryde , hee is the Fore-runner of Antichrist ; who out of his Ambition , would preferre himselff , to all others . Wherefore , wryting to Eulogius , Bishop of Alexandria , hee 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 tyme Universall Bishop ; Lest yee defraud your felff , of that which is your due , whill as yee offer that honour to another , which is no wyse their due . In lyke manner ; For the Title , of head of the Church , which the Pope arrogateth , thus sayeth Gregorie , 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 humilitie , hee assumeth that pryde of speach : That hee would ascrybe all to himselff . And by the Ambition of that pompous Title , would subject to himselff , all the members of CHRIST , as their heade : Which not-with-standing do cohere to CHRIST , as their only and one head : Which Title wee see then , hee calleth Pompous , Flowing from Pryde , which commeth of the devill , and sacrilegiously blasphemous arrogating to himselff , that which is only proper to CHRIST . Moreover ; Whereas Bellarmine , ( lib. 2. de Pontifice , cap. 31. and 27. § . respondeo , ) maketh this to bee another Style of the Popes ; that hee is called Generalis Pater : And maketh this inference thereon ; That all are therefore , his sonnes : And consequenlie , hee not subject to any ; but all subject to him . Of which Style , thus sayeth Gregorie to the fore-named Iohn of Constantinople ; Quid ergo charissimè 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 bee able to say in that Dreadfull Day of Tryall of the Iudge that is to come ; Who is not only content to bee called Father ; but desyreth to bee called in this world , The Generall Father of all : Declaring thereby , That none is able to answer before GOD , in the Day of His Account , for vsurping such a prowd aad blasphemous Tytle , proper only to GOD . 4. That the Pope hath such Supremacie , as hee claymeth over Temporall Princes , by any claym or practise , of the Primitiue Bishops of Rome . THis Gregorie testifieth , both by the Tytle whereby he styleth himselff , wryting to the Emperour Mauritius , saying ; Ego autem indignus pietatis vestrae famulus : That is ; I , your Godliness , vnworthie servant , as also by his professed obedience , to the Emperours commandentes : Even in that which hee thought vnlawfull . Therefore , sayeth hee ; 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 imperiall commandements , as to his Lord and Master repeated , Lib. 4. Epist. 32. ) The English of which former words , is this : I , indeed , ( sayeth hee , ) being subject to your imperiall command , I haue caused send your Law , thorow diverss parts of the Land : And because the Law it selff , doeth not agree with the Omnipotent GOD . Behold , by my Letters , I haue declared the same , to my most Excellent LORD . Wherefore , at all hands I haue performed that which I ought to haue done : who both haue given obedience , to the Emperour ; and haue 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 ; Holie Scriptures commandeth vs , to be subject to kings . Yea ; SO HUMBLE A SUBJECTION , did the Ancient & Primitiue Bishops of Rome , profess to the Emperour ; that Binius setteth down these to haue been the wordes of ADRIAN first , in his Epistle to the Emperour , saying ; Prostrate on the ground , and falling down groaflinges , at the soles of your feet , do I intreat your Majestie . Which is farre contrarie to the practise now of the Emperoures falling down groaflings , at the soles of the Pops feet , to kiss them . The trueth of which poynt is so clear : to wit , That the Ancient Bishops of Rome , never claymed any such Supremacie over temporall Princes , as the Popes do now : but were most humbly subject vnto them ; that Bellarmin 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 Temporall thinges , they were subject to the Emperours : and because the Pope acknowledged the Emperour , to bee his Temporall Lord over him ; hee made humble sute vnto him , that hee would command a Coun●ell to bee conveaned . This also testifieth the Charter-Monk , Author of Fasciculus temporum , Boniface the eyght , being the first man , ( sayeth hee , ) that rose vp to that hight of pryde , that hee called him selff , Lord of the whole World ; as well in Temporall , as in Spirituall thinges . Of whom it is by that same Author reported ; That hee entered lyke a Fox , hee lived lyke a Lyon , and died lyke a Dog . And this was Anno 1294. CHAP. IIJ. Of the Churches right worship : And 1. Agaynst Publick Prayer , and Service , in an vnknown tongue . THus decreed ; Innocentius tertius , Quoniam in plerisque partibus intra eandem civitatem atque diocesin permixti sunt populi diversarum linguarum , habentes sub vna fide varios ritus & mores , districtè praecipimus vt Episcopi hujusmodi civitatum sive diocesium provideant viros idoneos , qui secundum diversitates rituum & ●inguarum divina illis officia celebrant : That is ; Because in many partes within one Citie , or Diocie , there are manie people mixed together of diverss languages ; having vnder one Fayth , diverss rites & manners ; Therefore , we straitly command , that the bishops of such cities or diocies , provide meet men , who according to the diversitie of their Rites and languages , may celebrate Divine Service vnto them . For out of the Doctrine of Saynct PAULL , ( sayeth Cardinall Cajetane , ) wee haue it clearly set down , That it is better for the edification of the CHURCH , that the Publick Prayers , which are vsed in the audience of the people , bee spoken in a language common , both to Clergie and People , than otherwyse . Wherefore also , sayeth LYRA ; In the Primitiue Church , the THANKS-GIVINGS , and all other Common Service , was performed in the vulgar tongue . Which Custome of the Church , ( as yet vsed in AEgypt and Ethiopia ; ) It is a wonder , ( sayeth Erasmus , ) how it became to be changed . 2. Agaynst al manner of Adoration of Images . THus sayeth GREGORIE , in his Epistle , to SERENUS , Bishop of MARSILS ; ( Who because the people worshipped them , broke down all the images , that were in anie Church within his Diocey : And show they were not to bee worshipped at all : ) Et quidē quia eas adorari vetuisses , Omnino laudamus , ( sayth 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 truelie in that yee did forbid these images , to bee worshipped ; Wee al-to-gether prayse you , which were placed onlie for instruction , of the mynds , of the ignorant . — Wherefore , the dispersed Sonnes of the Church , are to bee assembled together : And , by the Testimonies of holie Scripture , it is to bee shown vnto them : That it is not lawfull to worship anie thing what-so-ever , which is made with hands : Because it is written , Thou shalt worship the LORD , thy GOD , and Him onlie shalt thou serue ; ( Or , giue to Him the worship of DULIA ; which Papists giue to images , by their own confession . ) Which Practise of Romish Idolatrie , ( contrary to the Fayth of GREGORIE , ) is come to that hight of madness , ( sayeth their own POLYDOR VIRGIL , ) That this part of Devotion , is little different from Impietie : For , there are manie so exceeding rude and stupide , ( sayeth hee , ) who worship images , made of stocks and stones , brass and marble . And , these also , that are paynted over with diverss sorts of colours , vpon walls ; not as images , to represent ; but as if they had sense and feeling ; and confyde more in these , than in CHRIST Him selff . Yea ; They so dote vpon images , ( sayeth their famous GABRIELL BIELL , ) that they belieue a certayn Deitie , grace , or holiness , to bee in them : Whereby they are able to work miracles , restore health , and delyver from dangers , &c. And , if at anie tyme miracles bee wrought vpon men , who haue recourss vnto them , this is not by the vertue of the image , ( sayeth hee ; ) but sometymes by the operation of the Devill , to deceaue such Idolatrous Worshippers , GOD so permitting , and their infidelitie , so deserving the same . CHAP. IV. Agaynst anie Free-will in man vnto good by nature , that tendeth to Salvation . WHerein thus sayeth GREGORIE ; Iyse aspirando nos praevenit vt velimus , qui adjuvando subsequitur ne inaniter velimus ; sed possimus implore quae volumus , — quod benè 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 Hee inspyreth , preveaneth vs ; that wee may will , who by His Helping Grace , followeth vs ; That wee will not in vayn , — which the Apostle doeth well by a short sentence explayn , saying ; I haue laboured more than you all ; Who lest hee should seem to haue attribute to his own power , what he had done . Therefore , hee adjoyneth ; But not I , but the Grace of GOD , which was with mee . For because Hee was preveaned by that Heavenlie Gift of Grace , hee did acknowledge him selff , before that tyme as it were averss al-to-gether , from that good work , saying ; Yet not I. And agayn ; Because preveaning Grace , had made his will to bee free vnto good . And that by his will , so fred hee followed the same Grace , in working . Therefore , hee subjoyned ; But the Grace of GOD with mee : as if hee had sayd ; In this good work I haue laboured ; and yet not I. For in this that I am prevented by the only Gift of GODS Grace ; It was not I , but in that my will there-after followed GODS Grace , it was I . CHAP. V. Of Justification ; and that wee are not justified before GOD , by any inherent righteousness in our selues : But by the Merit & Mediation of our SAVIOUR CHRIST allanerlie . FOR vs in this poynt also , clearly doeth GREGORIE affirm , saying ; Ut enim saepè diximus , omnis humana justitia , injustitia esse convincitur , si districtè judicatur , prece igitur post justitiam indiget , vt quae succumbere discussa poterat , ex sola judicis pietate convalescat . And agayn ; 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 haue often tymes sayd ; All the righteousness of man , will bee found to bee vnrighteousness , if it bee straytly judged . Therefore , after our righteousness , is considered , wee haue need of Prayer ; That , that which other wyse being examined , would succumb , by the only Mercie of the judge , the same may bee accepted , and stand . Thereefore , our Righteous Advocate , will defend vs , as Righteous in judgement : Because wee both acknowledge and accuse our selues , as vnrighteous . It is not , therefore , in our Teares , no● in our works , that wee must confyde ▪ But only in the Intercession of our Advocate CHRIST . Which made Bellarmin also thus to conclude : For the vncertaynty of our own righteousness , ( sayeth hee , ) and the danger of vayn glory , it is most safe to put our whole confidence in the only mercy and goodness of GOD . CHAP. VI . Of our Sanctification : And 1. That no man in this lyf , can perfectly obey & keep GODS Law . COncerning which poynt thus sayeth GREGORIE ; Nullus homo sine peccato est , nisi ille qui in hunc mundum non venit ex peccato : That is ; There is no man without sinne , ( which is the transgression of the law ; ) But Hee onlie who came not in this world with sinne . And agayn ; Esse namque à culpa liberi nequaquam possumus , quousque in corpore mortis tenemur : That is ; For wee can no wyse bee free from sinne , so long as wee 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 bee without sinne , who adhered to the Heavenly Doctrine of CHRIST Him self : Iohn bearing witness hereto ; who sayeth : If wee say , That wee haue not sinne , wee deceaue our selues , and the trueth is not in vs . Yea , more-over sayeth hee ; 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 sinne , except the severe judge mercifullie weigh the same in the Ballance of his Tryall , or examination . And , there-after ; Sanctus autem vir , ( sayeth hee , ) qui omne nostrae virtutis meritum , vitium esse conspicit , si ab aeterno arbitro districte judicetur , recte subjungit , si voluerit cum eo contendere , non potest responderi vnum pro mille : That is ; The holy man Iob , beholding our most vertuous works , to bee sinfull , if the same bee straytlie judged , by the eternall judge , doeth rightly subjoyn , saying ; If man would contend with GOD , hee could not answer him one of a thousand . 2. Agaynst anie workes of Superogation . BY the two last adduced testimonies , Gregorie clearly overthroweth the same : For if a mans best actions be such , that except GOD in mercie look on them , hee can not answer for them ; or expect Salvation to himselff : much less can he by them superogate for others . CHAP. VII . Of Humane Satisfactions : And , That nothing wee can either do or suffer in this lyff , is satisfactorie to GODS justice : But medicinall only , for our selues . FOR thus sayeth Gregory to distinguish between CHRISTS Suffering , which was only satisfactorie , and ours which are not so ; Ipse redemptoris nostri passio , longè à nostra passione disjuncta est , quoniam ipse sine culpa pertulit , quod nos cum cnlpa toleramus : That is ; The suffering of our Redeemer , is farre different from our suffering : Because Hee suffered , beeing without sinne ; whereas wee suffer ; because wee are sinfull . And , agayn ; Speaking of that holie revenge : whereof the Apostle maketh mention , hee sayeth ; 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 penitentiall practise is , that revenge , which is as it were a necessarie medicine , that the boile or sore of guiltiness , which is lanced by conversion : by confession may thereafter bee purged ; and by the medicine of afflicting ones selff may bee cured . Wherefore , hee concludeth ; Non ergo in fletibus , non in actibus nostris , sed in advocati nostri allegatione confidamus : That is ; Let vs not , therefore , confyde in our teares , nor in our works ; but only in the intercession and pleading of our Advocate . CHAP. VIII . Of Glorification : And 1. That our good works , merit not Eternall Lyff . WHich thing Gregorie in these ensewing vvordes , 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 saue mee , Trusting in my merits : But relying on Thyne Onlie Mercie , I hope to obtayn , that which I can never by any merits of myne . And , thereafter , hee sayeth ; 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 benè operentur , eis misericordius largitur vt in aeterna beatitudine centuplicato fructu remunerentur : That is ; But if that Felicitie of the Sayncts , bee mercie , and not obtayned by merits ; where is that which is written , and thou wilt render to everie one , according vnto his workes ? If , then , according to workes , how shall it bee esteemed mercie ? But , ( sayeth GREGORIE , ) it is one thing to render according to workes , and another thing to render for the merit of the workes . It is manyfest , therefore , that to whom GOD Mercifully granteth this in this lyff , to doe good works ; that much more mercifully , Hee renumerateth them an hundreth fold , with Eternall happiness . Which made BELLARMINE him selff , ( as before , ) thus to conclude : For the vncertayntie of our own righteousness , ( sayeth hee , ) and the danger of vayn glorie , it is most safe to put our whole confidence in the onlie mercy and goodness of GOD . 2. That the Godlie receaue this remuneration of Eternall Lyff , in Mercie , immediatelie after death : Contrary to the doctrine of Purgatorie . WHerein thus sayeth 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 , testatur 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 Eternall , let temporall things be vyle in his eyes : And , let vs bring forth such fruit , that when Death commeth who destroyeth all , these fruits may haue their beginning immediatelie after Death it selff : For that , even , then , they haue their beginning , the Prophet witnesseth , who sayeth ; When hee hath given to his beloved their sleep : Behold the inheritance of the LORD ; because the Elect of GOD when they are come vnto Death , even then presentlie they fynd their inheritance . CHAP. IX . That CHRISTS bodilie Presence is onlie in Heaven , agaynst Transsubstantiation : And that the substance of the Bread remayneth in the Sacrament , after Consecration . COncerning which poynt thus sayeth 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 visione recedebat : That is ; When Hee was not to abyde with them , who was to ascend to Heaven , Hee promised , saying ; Behold , I am with you vnto the worldes end . But this incarnate Word , Hee both abydeth with vs , and is departed from vs ; Hee is departed in His Bodie , but Hee abydeth in His Deitie . Hee sayd , therefore , that Hee should abyde with them ; Because by His invisible power , Hee was ever present , who in His corporall presence ; was to depart out of their sight . As also , That the Bread in the Sacrament of the Supper , remayneth still in its former substance , after Consecration . POPE GELASIUS clearly doth testtifie , saying ; Certè 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 CHRISTS Bodie and Blood , which wee take , is a Divine thing : Because wee 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 remayn . CHAP. X. Agaynst with-holding of the Cup from the People , or Half-Communion . CONCERNING this , thus sayeth GREGORIE ; Quid sit Sanguis Agni , non jam audiendo ; sed bibendo didicistis . And agayn ; Ejus Sanguis non jam in manus fidelium , sed in ora fidelium infunditur . That is ; What the Blood of the Lamb is , yee haue learned now ; not by hearing there-of , but by Drinking the same : And this His Blood is not given into the handes of the Faythfull Communicants ; but it is Powred in into their mouthes . Also , thus sayeth POPE IULIUS ; Ubi Apostolus corpus & sanguinem commendavit , seorsim Panis , & seorsim Calicis commendatio memoratur . Last of all , sayeth POPE GELASIUS ; Comperimus quod quidam sumpta tantummodo corporis sacri portione , à Calice 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 , sayth IULIUS ; Where the Apostle recommendeth the Bodie and Blood of CHRIST , to bee taken ; Hee mentioneth the taking of the Bread apart by it selff ; And the taking of the Cup , in lyke manner , apart by it selff , ( not having known then Popish Concomitance . Also , wee fynd , ( sayeth GELASIUS , That there are some , who take onlie a part of the Sacred Body of CHRIST ▪ but abstayneth from the Cup of His Sacred Blood ; who truelie , ( because ● know not by what superstition they are bound vp , and taught so . ) Therefore they must either receaue the whole Sacrament , or bee debarred from the whole ▪ Because the division of one , and the same mystery , can not bee without the commtiting of a great Sacriledge . FINIS . A TABLE Of the Controversies contained in this Treatise . I. Of SCRIPTURE : Where-in 1. THat the Apocrypha books , are not Canonicall Scripture . Pag. 29. and 75 2. That People should not be debarred from reading the Scriptures . 30. and 77 3. That the Authority of the Church , is not aboue the Scriptures . 31 4. That the Scripture is perfect , without vnwritten Traditions . 32. and 76 II. Of the CHURCH : Where-in 1. THat the Holy Catholik Church , is only of the Elect. Pag. 33. and 79 2. That the Church of true Professours , is not ever and alyke conspicuous . 34. 3. That True Doctrine is the Essentiall Note of the True Church . 35 4. That Unitie , except in Trueth , is no Note thereof . Pag. 36 5. That Multitude , is no Note thereof . 37 6. That the Church of Rome , may erre . 38 7. That Separation from Her , is no Schism . 39 III. Of the Head of the Church : Where-in 1. THat CHRIST is only the Head and Husband there-of . Pag. 40. and 81 2. That the Pope , as Bishop of Rome , is not Peters Successour . 41 3. That the Pope ought to be subject to the Civill Magistrate . 43. and 88 4. That CHRIST only , and not the Pope , is that Rock , whereon the Church is built . 78 IV. Of the Churches worship : Where-in 1. THat GOD only is to be invocated . Pag. 44 2. That CHRIST is our only Mediatour . 46 3. That all Images of the godhead , are idolatrous . 47 4. That no Image is to be bowed vnto , nor worshipped . 48. and 93 5. That the worship of Dulia , or Service , is due to GOD only . 49 V. Of the Churches true doctrine : Where-in 1. OF Sinne : That Concupiscence in the Godly is sinne properly . Pag. 5● 2. That no Sinne is Veniall : But all Mortall . 5● 3. That the Virgin Mary was not conceave● without Sinne . 5● 4. Of Election : That it is not for fore-seen Fayth , or Works . 53 5. Of our Calling : That there are no Merits of Congruity . 53 6. That in our first conversion , we haue no Free-will . 54. and 95 7. Of Iustification : That it is by Fayth only . 55 and 97 8. That Iustifying Fayth , is not an vncertayn conjecture . 56 9. Of the certaynty of Salvation , agaynst Popish doubting . 58 10. That no Implicite Fayth sayeth . 59 11. Of Sanctification : That no man can perfectly keep GODS Law : Let be Supererogate 60. and 99 12. Of Glorification : That Good works , are not meritorious of Eternall Lyff . 61. and 103 13. That there are no Satisfactory Penall Works in this lyff . 62. and 101 14. Neither any Satisfactory Sufferings , after this lyff . Pag. 36 15. Of Perseverance : That the Sayncts can not totally & finally fall away . 64 16. Of Meats : That none are to be abstayned from , for conscience sake . 65 VI . Of the Sacraments : Where-in 1. THat Sacraments conferre not Grace , ex opere operato . Pag. 66 2. That Baptism is not absolutely necessary to Salvation . 67 3. That in the LORDS SUPPER , there is no Transsubstantiation . 69. and 106 4. That the Mass is no Propitiatory Sacrifice . 71 5. That the Cup should not be with-holden from the people . 107 VII . Of PURGATORIE . THat there is no Fyre of Purgatorie , after this lyff . Pag. 72. and 105 FINIS . ERRATA . Pag. lin. for reade 11 1 it it it is 42 14 that can that he can 65 13 judge him not judge him 80 19 within without 88 4 Pope hath hath not 100   responderi respondere , Notes, typically marginal, from the original text Notes for div A42315e-700 Rev. 17. 4 Rev. 13. 11. Isai. 1. 20 Math. 19 8. Iude 3. 4. Ier. 6. 16. 1. King. 1● 21. Greg. l. 4. regist. epist. 39. Platina in vita Bonifacii . 3. Card. Cus . l. 1. de Cōcordan : cathol. c. 15. Amb. cath in Gal. 2. Lyra in Mat. 16. Erasm. in 1. Cor. 7. Consil. Basil . ep. synod . 3. Alf. à Castro , adv. haeres . l. 1. cap. 4. See the Historie of the Popes lyues ; Turrecremata , l. 2. de ecclesia , c. 103. Occum part . 1. l. 5. c. 28. Card. Cus . concord . cath . l. 2. c. 5. Cajet. in 1. Cor. 14. Lyra & Aquin. in 1. Cor. 14. Eckii Enchirid . c. 15. Act. 20. 27. Gal. 1. 8. Lyra in 1. Cor. 11. Aquin. in Ioh. 6. Gelas. cōt . Eutychen . de duabus Christi naturis . De Consecra . dist. 2. c. 6. 2. hoc est , in glossa . Roffensis cont. Lutheram , art . 18. 2. Thess. 2. 7. Hieron. ad Paulim . in lib. Didymi . de Sp. sancto praef. tom. 9. ad finē . Fran. Petrarcha , l. 1. epist. rerum seniliū . epist. amico , cui titulus , calamitatem vrbis Romae describit . 2. Thess. ● . 10. 11. Notes for div A42315e-3560 Bellar l. 1. de Purg. c. 3. §. ad primum . Hieron. praef. in Proverbia . Chrysost. hom. 2. in Matheū . * Gal. 3. 22. Aug. to● . ● . Epist. 19. Aug. l. 2. de doctr. Christiana , c. 9. Greg. in Cant. 4. Aug. de Baptisma , contr. Donat. l. 6. c. 4. Hieron. in Psal. 133. Aug. l. de vera Religione , c. 5. Hieron. dial . contr. Pelag. l. 3. Rev. 18. 4 Ambr. in Lucam , lib. 6. c. 9. Greg. l. 4. ep. 36. & 38. Bernard . epist. 237. Bernard . epist. 42. * Rom. 4. 3 Aug. lib. 22. de Civit . DEI . cap. 10. 1. Tim. 2. 5. August . Tom. 7. contrae Epist. Parmen. lib. 2. cap. 8. Aug. de Fide. & Symbole , cap. 7. Exod. 20. 5. Levit. 26. 1. Theod. in Exod. 20. 5. vt eitatur in Catenae Lipomani . Gal. 4. 8. Aug. d● vera relig. 8. 55. See also , verss 17. and 23. Also , Rō . 5. 12. 19 Aug. cont. Iulian . pelag. lib. 5. cap. 3. Hier. in Galat. 5. Bern. epist. 174. Fulgent . lib. 1. ad Minimum , f. 10. Fulg. l. 1. ad Monimum , f. 5. Phil. 2. 13 Bern. tract. de gra. & lib. arb. near the end . Amb. l. 1. de Iacob . & vita beata , c. 6. Aug. Serm. 20. de Verbis DOMINI . Hier. l. 3. adversus Pelag. Aug. de gra. & lib. arb. c. 9. Bern. serm. 1. in annunc . Beatae Mariae . † Mark this , to be close cōtrarie to the Rhemists , on Heb. 6. 10 Ambr. in Psal. 118. Serm. 20. Bern. de verbis , lib. Iob. in sex . Aug. Serm. 37. de verbis DOMINI . Durand . cited by Bellar. l. 1 de indulg. cap. 4. S. tertia . Aug. tom . 7. de bono persever . cap. 2. Aug. lib. 16. de Civit . DEI , cap. 37. Aug. quaest. in Levit. l. 3. q. 84. Bern. Epist. 77. Theod. dialogo , 2. Gelas. lib. contra Eutychen . * Dist. 2. de cōsecra . c. Ego Berengalius , Vigil . l. 4. contr. Eutych . fulg . t. 2. ad Thrasimund . Euseb. demonstra . Evang. l. 1. c. 10. Ambr. in 1. Cor. 11. Rev. 14. 13. 1. Iohn . 4. 7. Iustin. Mart. quaest. 75. 2. Cor. 5. 8 Notes for div A42315e-9390 Greg. in Iob , lib. 19 cap. 13. Hieron. praef. in Proverb . Greg. l. 1. in Ezek. hom. 9. Greg. lib. 18. in Iob. cap. 14. Greg. Epist. ad Leandrū , c. 4. super maral . Greg. l. 4. Epist. 40. ad Theod. modicum . Greg. in Psal. 5. poenitent . & verba initio Tu , Domine , &c. Greg. in Psal. 5. poenit . in initio . Greg. moral . l. 28. c. 6. Greg. l. 4. Epist. 32. 34. 36. & 39. Greg. l. 4. epist. 38. Also 36. Greg. l. 6. Epist. 30. * Hence note this argumēt ; Hee who being Bishop of the Church of Rome , denyeth the tytle of Universal , or Catholick Bishop , to bee properlie belonging to himself ; doeth consequently deny , that the Church of Rome can properly be called the Universall , or Catholick Church . But Gregorie doeth the first : Ergo , also the last . Note also ; That other two Popes ; Pelagius , the second , and Leo , the nynth , denyed this Tytle , as Azorius witnesseth . Azor-Instit , moral . part . 2. lib. 4. cap. 4. Greg. l. 4. Epist. 32. Greg. l. 4. Epist. 38. ‡ Extravag . commun. . l. 1. tit. 8. c. 1. de majorit . & ob. . Greg. l. 4. Epist. 34. & 38. Greg. l. 6. Epist. 30. Greg. l. 4. Epist. 36. Greg. l. 4. Epist. 36. Greg. l. 4. Epist. 38. Greg. l. 2. Epist. 61. Greg. ibidem . Binius , tom. 2. Epist. 16. Binius , tom. 3. Ep. 1. Bell. lib. 1. de Conci●iliis , c. 13 §. quarta ratio . Fascit . temp. in vita Bonif . 8. ANNO 1198. Lib. 1. decret. tit. 30 cap. 14. Cajet. in 1. Cor. 14. See also Aquinas . Lyra , in 1. Cor. 14. Erasmus , in 1. Cor. 14. Greg. l. 9 , Epist. 9. Lib. 5. de invent . rer●m , c. 13. In canonē Misso , lect. 49. Greg. l. 1. in Ezek. hom. 9. 1. Cor. 15. Greg. l. 4. in Ioh , cap . 14. Greg. hom 7. in Ezekielē . Bell. l. 5. de Iustif. c. 7. §. sit tertia . Greg. l. 12 in Ioh , c. 5 Greg. l. 8. in Ioh , cap . 23. Greg. l. 5. in Iob , cap. 8. Greg. l. 9. in Iob , cap. 1. Greg. in Evang. hom. 22. Greg. l. 6. in 1. Reg. cap. 15. c. 2. Greg. in Ezek. hom. 7. in fine . Greg. in Psal. 1. poenit . verbo convertere . Greg. in Psal. 7. poenit . verbis , auditum fac . Bell. l. 5. de justif. cap. 7. §. sit tertia . Greg. hom. 27. in Evang. Psal. 126 Greg Hom. 3 in Evang. Contra Eutychende duabus CHRISTI naturis . Greg. de consecratione , dist. 2. c. 3. De consecrat . dist. 2. c. 7. De consecrat . dist. 2. c. 12.