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.

[Page 30] 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 Bellar l. 1. de Purg. c. 3. §. ad primum. 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 Hieron. praef. in Proverbia. 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, [Page 31] 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 Chrysost. hom. 2. in Matheū. 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 [Page 32] vnbelieff. Whom els where, Gal. 3. 22. 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 Aug. to [...]. [...]. Epist. 19. 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 [Page 33] 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 Aug. l. 2. de doctr. Christia­na, c. 9. these places, which are clearly set down in Scripture, All these things are found, which contayn both Fayth and Man­ners.

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 [Page 34] 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 Greg. in Cant. 4. 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, [Page 35] 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 My Selff 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, Aug. de Baptisma, contr. Do­nat. l. 6. c. 4. 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 [Page 36] 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 Hieron. in Psal. 133. Aug. l. de vera Reli­gione, c. 5. 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 [Page 37] 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, [Page 38] (sayeth Ierom,) the multitude of as­sociates, Hieron. dial. contr. Pelag. l. 3. 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.

[Page 39] 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 [Page 40] 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. Rev. 18. 4 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, Ambr. in Lucam, lib. 6. c. 9. and retayn not the foundamentall poynts of Apostolick Doctrine, shee is altogether to be forsaken.

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.

[Page 41] 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 Greg. l. 4. ep. 36. & 38. 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 Bernard. epist. 237. 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: [Page 42] 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 [Page 43] 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, Bernard. epist. 42. who-so-ever would exempt any, (sayeth hee,) he seeketh to deceaue.

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, Rom. 4. 3 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.

[Page 45] 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 Aug. lib. 22. de Ci­vit. DEI. cap. 10. 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 1. Tim. 2. 5. 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 August. Tom. 7. [Page 47] other, in their Prayers to GOD: But He contrae E­pist. Par­men. lib. 2. cap. 8. for whom no man prayeth: but He Himself for all men, this is the only and true Me diatour 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 Aug. de Fide. & Symbole, cap. 7. Sacriledge, (sayeth hee,) whereby the A­postle maketh them execrable; who change [...]he glorie of the incorruptible GOD, into [...]he similitude of a corruptible man.

4. That to bow the knee to any Image, or any other crea­tures, in a religious act, is 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. Exod. 20. 5. Levit. 26. 1. 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 Theod. in Exod. 20. 5. vt eita­tur in Ca­tenae Lipo­mani. 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 [Page 50] 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 Gal. 4. 8. 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 Aug. d [...] vera relig. 8. 55. service tye you to the Omnipotent God only. And so, to no saint or creature.

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 [Page 51] known concupiscence, except the Law had See also, verss 17. and 23. Also, Rō. 5. 12. 19 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 Aug. cont. Iulian. pe­lag. lib. 5. cap. 3. 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.

[Page 52] Wherefore, (sayth Ierom,) These which we think to be smallest sinnes, do exclude vs Hier. in Galat. 5. 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 Bern. epist. 174. 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 good­will: 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 Fulgent. lib. 1. ad Mini­mum, f. 10. 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 [Page 54] 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. Fulg. l. 1. ad Moni­mum, f. 5.

6. That the first conversion of a sinner, is a work only of GODS meer grace; and not partly flowing from mans Free-will.

[Page 55] 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. Phil. 2. 13

Wherefore, (sayeth Bernard,) they Bern. tract. de gra. & lib. arb. near the end. 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 [Page 56] 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 Amb. l. 1. de Iacob. & vita be­ata, c. 6. 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 [Page 57] 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 [Page 58] 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, Aug. Serm. 20. de Verbis DOMI­NI. 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.) How­so-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, [Page 59] 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 [Page 60] 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? [Page 61] Wherefore, (sayth Ierom,) If thou canst show mee but a man who hath fulfilled the Hier. l. 3. adversus Pelag. 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 Aug. de gra. & lib. arb. c. 9. 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 [Page 62] of the Godlyest merit the same. Agree­able wherevnto, (sayeth Bernard,) wee Bern. serm. 1. in annunc. Beatae Mariae. 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. Mark this, to be close cō ­trarie to the Rhe­mists, on Heb. 6. 10

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 Ambr. in Psal. 118. Serm. 20. Bern. de verbis, lib. Iob. in sex. 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 [Page 64] sufferings here, and in purgato­rie,) should be saviours to our selues.

Wherefore, (sayeth AUGUSTINE,) CHRIST by vndergoing the punishment, Aug. Serm. 37. de verbis DOMINI. Durand. cited by Bellar. l. 1 de indulg. cap. 4. S. tertia. 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 [Page 65] AUGUSTINE,) this thing GOD hath promised, saying; I will put My Fear in­to Aug. tom. 7. de bono persever. cap. 2. 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 [Page 66] 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 Aug. lib. 16. de Ci­vit. DEI, cap. 37. of meat; but in the immoderate gluttonie, that any man is to bee blamed.

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.

[Page 67] 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 Aug. quaest. in Levit. l. 3. q. 84. 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 [Page 68] 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 Bern. E­pist. 77. 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 [Page 70] 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 Theod. dialogo, 2. Gelas. lib. contra Eu­tychen. 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 [Page 71] 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 Dist. 2. de cōsecra. c. Ego Be­rengalius, Vigil. l. 4. contr. Eu­tych. fulg. t. 2. ad Thrasi­mund.. 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. [Page 72] 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 Euseb. de­monstra. Evang. l. 1. c. 10. Ambr. in 1. Cor. 11. 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.

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, [Page 73] (when they are pronounced presentlie Rev. 14. 13. 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. 1. Iohn. 4. 7. CHRISTS Intercession in the Hea­vens, which is sufficientlie powerfull to saue the Souls of His Elect, after this lyf, from any such fyrie Torment.

[Page 74] Wherefore, (sayeth Iustin Martyr,) Iustin. Mart. quaest. 75. 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,) 2. Cor. 5. 8 are carried to Hell.

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, Greg. in Iob, lib. 19 cap. 13. sayeth thus; De qua nō inordinate agimus, si ex libris etsi non cano­nicis, [Page 76] 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 Hieron. praef. in Proverb. 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, Greg. l. 1. in Ezek. hom. 9. Cuncta quae aedificant continentur: That is; In this Book of Scripture, all things that are for instruction, and all things that [Page 77] are for edification, are contayned. But as for dogmaticall traditions, S [...]pè here­tici, Greg. lib. 18. in Iob. cap. 14. (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 Greg. E­pist. ad Leandrū, c. 4. super maral. & 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 Greg. l. 4. Epist. 40. ad Theod. modicum. are clearly set down in Scripture, are all these things to bee found, which contayn both [Page 78] 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.

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; Greg. in Psal. 5. poenitent. & verba initio Tu, Domine, &c. Ipse enim est Petra, à qua Petrus nomen acce­pit, & super quam se aedi­ficaturum Ecclesiam dixit: That is; For Hee Him­selff [Page 79] 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, Greg. in Psal. 5. poenit. in initio. 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 [Page 80] 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, Greg. mo­ral. l. 28. c. 6. 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 Greg. l. 4. Epist. 32. 34. 36. & 39. 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 [Page 82] 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 Greg. l. 4. epist. 38. Also 36. 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, Greg. l. 6. Epist. 30. Epist. 36. That is; None ever of my pre­decessours would consent to vse so pro­phane a title. 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. And for his own practise, when Eulegius, Bishop of Alexandria, had given him this style in a letter, he sayeth; [Page 83] 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. Greg. l. 4. Epist. 32. That is; For then the vniversall Church, (sayeth hee,) should fall, (which GOD [Page 84] 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 Greg. l. 4. Epist. 38. 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. Extra­vag. com­mun. l. 1. tit. 8. c. 1. de majo­rit. & obed.

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 [Page 85] superbia, quid aliud nisi propinqua jam Antichristi esse tempora designantur, E­pist. 34. And agayn; Omnia enim quae Greg. l. 4. Epist. 34. & 38. 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 Greg. l. 6. Epist. 30. 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 Ambi tion, would preferre himselff, to all others.

Wherefore, wryting to Eulogius, Bi­shop of Alexandria, hee concludeth thus; [Page 86] Propterea sanctitas vestra in suis Epistolis, neminem vnquam universalem nominet ne sibi debitum detrahat, cum alteri honorem offert indebitum, epist. 36. That is; There­fore, Greg. l. 4. Epist. 36. 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. Greg. l. 4. Epist. 36. 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 [Page 87] 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. Greg. l. 4. Epist. 38. 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 [Page 88] 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, Greg. l. 2. Epist. 61. 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 Greg. ibi­dem. 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, [Page 89] & 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 Binius, tom. 2. Epist. 16. 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 Binius, tom. 3. Ep. 1. to haue been the wordes of ADRIAN [Page 90] 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 Bell. lib. 1. de Conci­ [...]iliis, c. 13 §. quarta ratio. 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 [Page 91] the eyght, being the first man, (sayeth Fascit. temp. in vita Bo­nif. 8. 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.

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

THus decreed; Innocen­tius tertius, Quoniam ANNO 1198. in plerisque partibus intra eandem civitatem atque diocesin permixti Lib. 1. de­cret. tit. 30 cap. 14. sunt populi diversa­rum linguarum, ha­bentes sub vna fide varios ritus & mores, di­strictè praecipimus vt Episcopi hujusmodi ci­vitatum sive diocesium provideant viros ido­neos, [Page 92] 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, Cajet. in 1. Cor. 14. See also Aquinas. 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 Lyra, in 1. Cor. 14. 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 Erasmus, in 1. Cor. 14. to be changed.

2. Agaynst al manner of Adoration of Images.

THus sayeth GREGORIE, in his Greg. l. 9, Epist. 9. 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 [Page 94] 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 Lib. 5. de invent. re­r [...]m, c. 13. 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,) In canonē Misso, lect. 49. that they belieue a certayn Deitie, grace, or holiness, to bee in them: Whereby they are able to work miracles, restore [Page 95] 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.

Agaynst anie Free-will in man vnto good by nature, that tendeth to Salvation.

WHerein thus sayeth GRE­GORIE; Iyse aspirando Greg. l. 1. in Ezek. hom. 9. nos praevenit vt velimus, qui adjuvando subsequi­tur ne inaniter velimus; 1. Cor. 15. 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 [Page 96] 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 [Page 97] 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.

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; Greg. l. 4. in Ioh, cap. 14. Ut enim saepè diximus, omnis humana justitia, in­justitia esse convincitur, si districtè judicatur, pre­ce [Page 98] igitur post justitiam indiget, vt quae suc­cumbere discussa poterat, ex sola judicis pie­tate convalescat. And agayn; Iustus igi­tur advocatus noster, justos nos defendet in Greg. hom. 7. in Ezekielē. 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 Bell. l. 5. de Iustif. c. 7. §. sit tertia. hee,) and the danger of vayn glory, it is most safe to put our whole confidence in the only mercy and goodness of GOD.

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

COncerning which poynt thus sayeth GREGO­RIE; Nullus homo sine peccato est, nisi ille qui in Greg. l. 12 in Ioh, c. 5 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 Greg. l. 8. in Ioh, cap. 23. 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 [Page 100] 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 Greg. l. 5. in Iob, cap. 8. 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, Greg. l. 9. in Iob, cap. 1. 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.

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 Greg. in Evang. hom. 22. CHRISTS Suffering, which was only satisfa­ctorie, and ours which are not so; Ipse redemp­toris [Page 102] 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 Greg. l. 6. in 1. Reg. cap. 15. c. 2. 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 Greg. in Ezek. hom. 7. in fine. 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.

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

WHich thing Gre­gorie in these en­sewing Greg. in Psal. 1. poenit. ver­bo conver­tere. 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 Greg. in Psal. 7. poenit. ver­bis, audi­tum fac. illa sanctorum folicitas misericordia est, & non meritis acquiritur, vbi erit quod Scrip­tum est, & tu reddet vnicuique secundum opera sua? Si secundum opera, quomodo [Page 104] 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 Bell. l. 5. de justif. cap. 7. §. sit tertia. 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,) Greg. hom. 27. in Evang. 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 Psal. 126 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 [Page 106] 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.

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 Greg Hom. 3 in Evang. thus sayeth GREGO­RIE; Quando non ma­neret apud eos qui ascen­surus erat coelum, promit­it [Page 107] 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 Contra Eutychen­de duabus CHRI­STI na­turis. sumimus Corporis & Sanguinis CHRI­STI, divina res est, propter quod & divi­nae per eundem efficimur consortes naturae; & tamen esse non desinit substantia, vel na­tura [Page 108] 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.

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

CONCERNING this, Greg. de consecra­tione, dist. 2. c. 3. thus sayeth GRE­GORIE; Quid sit Sanguis Agni, non jam audiendo; sed bibendo didicistis.

And agayn; E­jus [Page 109] 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, De conse­crat. dist. 2. c. 7. seorsim Panis, & seorsim Cali­cis commendatio memoratur.

Last of all, sayeth POPE GELA­SIUS; Comperimus quod quidam sump­ta De conse­crat. dist. 2. c. 12. 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 [Page 110] 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.