A COMPEND Of the Controversies of RELIGION, Wherein TRUTH is confirmed, and Error convinced, By Authority of Scripture, Witnessing of Antiquity, and Confession of Party: Most necessary for all, in this Backe-slyding Age.  
By W. G. Minister of God's Word.  Hieron. lib. 1. adv. Pelag. 
Non enim de Adversario victoriam, sed contra mendacium quarimus veritatem.  
ABERDENE, Printed by Edward Raban. 1627.   

TO THE RIGHT NOBLE, MOST worthy of all Honour, and truly Religious, The Countess of EINZIE, Lady GORDON, etc.  
MADAM,  
THE sedulity of the emissaries of that Apostaticke Church of Rome, who like the Pharisees of old, did compass Sea and Land, to make a proselyte to themselves, should teach us, who are Teachers of the Truth, to be ashamed to be less ●…iligent in a better Cause, and for a better Master. These are busily dispersing their Manuels', and sowing their People and Tares (like that wicked Adversary) secretly in the LORD'S Field, to draw men from the Truth: and why then should no we be busy by Voice, and Writ also, in sowing the good Seed of th●… Word, to keep Men with the Truth This hath moved me to pen thi●… COMPEND OF CONTROVERSIES, which the simplest may understand clearly, the busiest-employe●… may peruse frequently, and the weakest memory may retain easily: for it is not unknown to any, how our greater Books of Controversies, penned by their grave and godly Authors, are neglected for the most part, and thought a tedious Task, once to read over: but as for this, each on●… (who hath but the least care to know or bide by the Truth) may count i●… but an easy exercise, there-by to recreate themselves at any occasiona●… vacancy. And therefore I have here in put GOD'S Sword chiefly i●… Man's hand, to maintain GOD'S Cause, and contented with the most selected places only in each head of Doctrine; which for the  securing of the Conscience, in the knowledge of the Truth, and powerful convincing of seducing Error, as the Glean of Ephraim were better than the Vintage of Abiezer; so are these few smooth Stones, taken out of the Brook of the Book of GOD, more fit for the little Davids of the LORD'S People, to sling against the forehead of bragging and blaspemous Error, than Saul's unwieldy Armour, or the wearisome weight of cunning forged reasons, and huge heap of humane testimonies.  
And yet, lest that Antiquity (where-of Babel's brood causelessly braggeth) should seem al-together either neglected by us, or not to make for us, I have joined some testimonies of Fathers, that are clearest for understanding, shortest for memory, most punctual for convincing, and a few of many, to avoid tediousness.  
Where-unto is at last added, for the full triumph of Truth, the clear Confession of our Adversare Party; that so out of his own mouth, the wicked servant may be condemned, and it may be seen what is the force of prevailing Truth, even our Enemies being judges. And so in sum, that there is no point of Papal doctrine, but that First, it is against Scripture: secondly, contrary to the faith of the primitive Church: and Last, taught, and acknowledged with us, by the Doctors in the Roman Church itself, fare otherwise than the jesuits now anie-where profess: such is their bragging of Unity, or rather the confusion of the speech of those builders of Babel.  
Which pains of mine herein, for the profit of others, I have humbly dedicated to your religious honour, whom all the godly who knoweth you, as a Pattern of zeal, and constancy, affecteth dearly, praysetb truly, admireth justly, honoureth deservedly, prayeth for earnestly, and thanketh the LORD for his rare Graces bestowed upon you unfeignedly, to the great good of his Church, and your eternal glory. Wherewith also mine heartliest appreciations shall jointly concur, that the bountiful hand of that good GOD, whom in the zeal of His Truth, ye have constantly followed, may beape upon your honour, your most noble, and heroic Husband, and that happy offspring of those hopeful Olive Plants, which the Lord hath given unto you, all the blessings whatsoever, that either Heaven can afford, or mortality may be capable of.  
Your Honour's most humbly devoted, WILLIAM GVILD.   

TO THE READER.  
COurteous Reader, for shortness sake, and thine ease, I have of many places of Scripture, adduced these only, that are most plain, pithy, and pertinent; and succinctly so touched the same, that I have left to thy judicious attention, the further pondering of the same; and that out of them thou may see, that Faith (as Saint jude saith) which was once delivered to the Saints, and which we should earnestly contend for: as also (as Tertullian saith, prescrip. adv. haeret. c. 32.) That the doctrine of the Adversaries being compared with the Apostolic, by the diversity and contrariety of it thereunto, doth pronounce, that it hath for its Author, neither an Apostle, nor any apostolical man. Which for a short instance, their doctrine, concerning the Word, prohibiting people the use, or knowledge of Scripture (contrary to Col. 3.16.) and concerning the Sacrament, their depriving them of the Cup (contrary to 1. Cor. 11.28.) and concerning public Service and Prayers, ●…heir having the same in an unknown tongue, (contrary to 1. Cor. 14.) against all subterfuges, doth most clearly evince.  
As for the Testimonies of Fathers, (keeping the nature of a Compend) I have ●…yke-wyse alleged, of a number, a few of the fittest; whereas, (as Augustine said to the Pelagians, lib. 2. de nupt. & concupisc. c. 29. If I would have collected all, it would have been too long a work, and I would seem, perhaps, to ●…aue had less confidence in the Cano●…icke Authorities: o● to have equally mat●…hed, that which is ad pugnam, or victory, ●…nd that which is fittest ad pompam, or ●…iumph together.  
And last of all, I have brought our Adver●…ries own Confessions: and so, (as is said, ●…ai. 19.2.) I have set the Egyptian, a●…inst the Egyptian; that by their own grand ●…hampion, Bellarmine, the true verdict ●…ay pass on their Religion, who saith, That 〈…〉 is a most sure note of false doctrine, ●…at heretical Authors agree not amongst ●…em-selues. (Bell. lib. 4. de Eccles. c. ●…0. §. add.)  
In all which I have had that care of agree●…ent of each Text & Testimony, with their Original, that I dare appeal the knowledge and conscience of the most malicious Gaine-sayer of the Truth there-of: and for facilitating thy pains, I have by a divers Letter from the rest, pointed at those words, wherein (as Sampson's strength lay in his hair) the force of each testimony consisteth: Aiming singly (the Lord knoweth) that (as Jerome said to the Pelagians) the Truth may only triumph, and Verity may have victory. And beseeching God so to bless thy perusal hereof, to His glory, & thy good, that His grace may be found effectual to thy conversion, if thou be contrary minded; or to thy further establishing and confirmation, if thou be already a Child of the Truth.  
Thine in CHRIST JESUS, W. Guild.   

A COMPEND OF THE Controversies of Religion.  

CHAP. I. OF SCRIPTURE.  

〈…〉. I. That the Apocrypha are not Canonicke Scripture, or of Divine authority to confirm points of faith.  

1. Authority of Scripture.  LUKE 24.27. And beginning at Moses, & all the Prophets, he expounded unto them in all the Scriptures the ●…inges concerning himself. 
Not● then, That our Saviour compre●…ndeth all the Scripture of the old Te●…ment, in Moses and the Prophets, of ●…hom Malachi was the last, as 2. Esdras, 40. is clear: and therefore Esdras, ●…o maketh mention of him as last, and the rest of the Apocrypha books that ●…re written after him, are no part of ●…ine Scripture.  Act. 26.22. Having then obtained help of GOD, I continue t●… this day, witnessing both to sma●… and great, saying, none othe●… things than those which Moses an●… the Prophets did say, should com●… Mark then, that Paul also compr●…hendeth all divine Scripture in the wr●… of Moses and the Prophet's allanerlie, 〈…〉 alleged none other thing for confirm●…tion of his Doctrine, but the foresay●… Scripture: and therefore did not a●…knowledge any other apocryphal boo●… to be of divine authority, or fit f●… that purpose. Rom. 3.2. Unto them (to w●… the jews) were committ●… the Oracles of GOD. Note the●… That seeing the Apocrypha books w●… not committed to them, nor ever●…knowledged by them, as divine inspy●… Scripture (as the Papists themselu●… confess, Bellar. lib. 1. de Purg. cap. 〈…〉 §. ad primum.) Therefore it followe●… that they are not the Oracles of Go●… nor of divine authority. 2. Tim. 3.16. All Scriptu●… is given by divine inspiration. 
Note then, That the abridgement 〈…〉 lie of another man's work, and an hu●…ane History, done by great pains, ●…uch as the Apocrypha books of the ●…achabees are confessed to be, 2. Machab. 〈…〉 23.) is no part therefore of canonicke ●…cripture.  
Again, 2. Pet. 1. 21. For ●…he prophecy came not in old tyme ●…y the will of man, but the holy ●…en of God spoke, as they were mo●…ed by the holy Ghost.  
Remark then again, That Scripture was no private task undertaken by the ●…ill of man, as the Apocryphal book of ●…he Maccabees is formerly acknowled●…ed. And again, seeing that the holy ●…pirit spoke by them, therefore it followeth, that, that Book cannot be of the ●…pirits inspiration, wherein the Author ●…howeth, if he hath done slenderly and ●…eanlie, it is all he could attain unto, as 〈…〉. Machab. 15.38. he freely confes●…th: for this were blasphemously dero●…atorie to the holy Ghost, and to the au●…oritie of holy Scripture.  
And no less derogatory is that place ●…f Ecclesiasticus, 31.21. against both the ●…odestie of the holy Ghost, and gravity ●…f Scripture, which sayeth to him that ●…ath eaten immoderately, If thou hast ●…ene forced to eat, go forth, and spew it out, and thou shalt have rest thereafter  
I omit sundry contradictions Truth, where-of the Spirit of Tr●… could not be Author, as Tobit 5. 〈…〉 where the good Angel is made to 〈…〉 which is only proper to Satan, and 〈…〉 evil angels: and against Heb. 1.14. t●… he sayeth, that he was of a carnal p●… creation, whose nature are only to 〈…〉 created spirits.   

2. Witnessing of Antiquity.  
THE Church indeed readeth th●… Books (sayeth saint Jerome) 〈…〉 receiveth them not amongst Canon●… Scripture, jerom. praef. in Proverb. Wh●… remark, that Jerome setteth not do●… there his own private opinion, but general tenet of the whole Church in time: And therefore his testimony, ac●…ding to Cardinal Peron's words in●… Epistle, (Observatione quinta) is a s●…cient evidence of the faith of the Ca●…licke Church at that time: where 〈…〉 sayeth, that when the Father's speake●… as private Doctors, but as witnesse●… those things which the Church did 〈…〉 believed in their time, affirming that s●… a thing was the Faith or practice of 〈…〉 wholeChurch: then their testimon●… sufficient to declare the unanim com●… of the whole Church. In like man●… also with Jerome doth saint Greg●… acknowledge them not Canonical, Greg. 〈…〉 9 Moral in job, cap. 17. Nor doth 〈…〉 ancient Council of Laodicea, Can. 〈…〉 account them any ways as such.   

3. Confession of Party.  
●…Nd, because they are doubtsome, they 〈…〉 are not numbered in the Canon of ●…pture, sayeth Cardinal Hugo, de S. ●…ro, in his Prologue on josua. The ●…e likewise sayeth Cajetan, and Hugo S. Victore.    

〈…〉. That the Scripture containeth all things which are necessary to salvation to know, without Popish Traditions.  

1. Authority of Scripture.  ●…SALME 19.7. The Law of 〈…〉 the LORD is perfect, conver●… the Soul: The Testimony of 〈…〉 LORD is sure, making wise the ●…ple. 
●…ote then, That God's word is called ●…ect and Sure, (as saint Peter also cal●… it, 2. Pet. 1.19.) in opposition to ●…ecessitie and nature of Traditions, ●…ch are both needless and unsure, ●…h. 15.9. 2. Thess. 2.2.  Proverb. 30.6. Add thou not to his word, lest he reprou●… thee, and thou be found a liar. 
Note then, That they are pronounce●… liars, who accuse God's word of impe●…fection, and therefore would add the●… unto unwritten Traditions in matters 〈…〉 salvation.  2. Tim. 3.15.16.17. An●… that from a child thou hast known●… the Scriptures, which are able t●… make thee wise unto salvatio●… through faith, which is in Chri●… jesus. 
Note then, If the Scriptures alone b●… able to make us wise unto salvatio●… (which is all we need) wherefore ser●… Traditions?  
Again, vers. 16.17. A●… Scripture is given by inspiration 〈…〉 God, and is profitable for doctrin●… reproof, correction, and instructi●… in righteousness, that the man 〈…〉 God may be perfect, throug●… lie furnished unto all goo●… works.  
Note then, This is all that we can seek●… what needeth therefore Traditions?  jam. 1.21. Receive with meekness the engrafted word, which is able to save your Souls. 
Note then, That it alone, is able to do, all that, which we can require. So Act. 20.32. it is said to be able to build us up by grace here, and to bring us to the inhe●…itance of glory hereafter, and further we cannot wish for.  Gal. 3.15. Brethren, I speak to you after the manner of men: though ●…t be but a man's testament, yet if it ●…ee confirmed, no man disannulleth, nor addeth thereto. 
Note then, That it is fare greater impiety to add to Christ's own Testament, confirmed by His Blood.  
The examples also of the Apostles ●…roue this: for as for doctrine, of Saint Paul, it is written thus, Act. 28.23. That when they had appointed him a day, ●…here came many to his lodging, to whom he ●…xpounded, and testified the Kingdom of GOD; persuading them concerning JESUS, ●…oth out of the Law of Moses, and out of the Prophets. And Act. 26.22. Saying, ●…one other things than those things which ●…he Prophets and Moses did say should come. As he then teached nothing but that which was contained in Scripture before him: so neither should Pastors now teach, but what is contained in Scripture before them: Therefore, Gal. 1.8. H●e is accursed (although an Angel) that teacheth beside that. And in disputing, it is said, Act. 17.2. And Paul as his manner was, went in unto them, and three Sabbath d●yes reasoned with them out o●… the Scriptures. No word of Tradition. See Apollo's like practice, Act. 18.28. just conform hereto.  
In like manner, for believing, Act. 24.14. This I confess (sayeth Paul) that after the way which they call Heresy, so worship I the GOD of my Fathers, believing all things which are written in the Law and Prophets. No word then of unwritten Traditions, which he made a ground of his Faith.  
So Act. 17.11. The Bereans searched the Scriptures daily, whether these things were so, (to wit, as Paul taught) therefore many believed.  
Note then, That it was not for any warrant of traditions that they believed. but upon warrant of Scripture only, that they grounded their faith.   

2. Witnessing of Antiquity.  
THe holy and divine inspired Scriptures, are all sufficient (sayeth Athanasius) for the full instruction of truth, Athan. lib. contra Gentes. Whence also sayeth Tertullian, Take from Heretics wherein they agree with Heathens, that by Scripture only they may debate their questions, and they cannot stand. Tertull. lib. de resurr. carn. cap. 3.   

3. Confession of Party.  
ALL Doctrines of Faith and Manners (sayeth Bellarmine) which is simply necessary for all men, are plainly set down in Scripture. Bell. lib. 4. de verbo, cap. 11. §. ultimo.    

§. 3. That the Scripture is plain in all things necessary for salvation to know, although in all places generally it be not alike perspicuous.  

1. Authority of Scripture.  Psalm 19.8. The Commandment of the Lord is pure, enlightening the eyes. Psal. 119.105. Thy word is a lamp unto my feet, and a light unto my path. Vers. 130. The entrance of thy word giveth light, and it giveth understanding even unto the simple. 
Note then, If that the very entrance giveth light, and understanding to the simple; then what doth a daily progress? And if the simple get understanding thereby, how can it be so obscure, that the learned only should read the same allanerlie?  2. Tim. 3.15. From a child thou hast known the Scripture. 
Note. If children then may attain to the knowledge of Scripture, than it is not so obscure, that those of perfect age cannot know the same.  2. Pet. 1.19. We have also a more sure word of Prophecy, whereto ye do well in taking heed, as to a light that shineth in a dark place, etc. 
Note then, That as a shining light can not be called dark itself, which illuminateth dark places; so neither can God's word, which illuminateth our dark understandings.  2. Cor. 4.3. But if our Gospel be hid, it is to them that are lost, in whom the god of this world hath blinded their minds that believe not, etc. 
Note then, That it is not the fault of Scripture, that it is hid to any, more than it is the fault of the clear Sun, that a blind man seethe it not.   

2. Witnessing of Antiquity.  
IN those places which are clearly set down in Scripture (sayeth Augustine) all those things are to be found which contain both Faith and Manners, Aug. lib. 2. the doct. Christiana. cap. 9 Which Chrysostome likewise avoweth, saying no less, Homil. 3. in 2. ad Thess.   

3. Confession of Party.  
BEllarmine affirmeth, that all doctrines of Faith and Manners, which are simply necessary for all men, are plainly set down in Scripture. Bell. lib. 4. de verbo. c. 11. §. ultimo.    

§. 4. That the Scripture is to be read by the People: and therefore that the same for that end should be translated in their vulgar language.  

1. Authority of Scripture.  DEuter. 6.6.7. And these things which I command thee this day, shall be in thine heart: and thou shalt teach them diligently to thy Children: and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up, etc. Deuter. 29.29. The secret things belong to the Lord our God: but these things which are revealed, belong to us, and to our children for over, that we may do all the words of this Law. 
Note then, That the People are bound to know God's word, because they are bound to obey God's word. See in like manner, Deut. 17.18.19. etc. the book of the Law commanded to be read by the King, for the same end that he may learn to obey the same. As also (joshua 1.8.) by the judge of the people. And last of all, by all sort of people, as is clear, Deut. 6.6.7.9. And by this subsequent testimony: to wit,  john 5.39. Search the Scriptures, for in them ye think to have eternal life, and they are these that testify of me. 
Those of Baerea therefore, Act. 17.11. They searched the Scriptures daily, whether those things were so, teaching all people to follow their example.  Ephes. 6.17. Take the sword of the spirit, which is the word of GOD. 
Note then, That all Christians whatsoever, because all are spiritual warriors, are bidden arm themselves with the Scripture: so that who forbids them the knowledge thereof, they make them naked before their spiritual enemy.  Col. 3.16. Let the word dwell in you plenteously, that thereby ye may teach one another: and be ye filled with Knowledge. Col. 1.9. 
Note then, That this is fare from popish ignorance, and their forbidding the people to read the Word of GOD: for ●…o, how can it dwell in them plenteously, and they be filled with the knowledge thereof?   

2. Witnessing of Antiquity.  
CHrysostome speaking thus of the forbidding thereof: It is (sayeth he) the working of the inspiration of the Devil, not suffering to look in the treasure, lest we should attain to the riches thereof: What a Pest than is it to think that the reading of the Scriptures belongeth only to Clergy men? Chrys. hom. 2. in Matth. Whence he sayeth then, I beseech you all that are seculare men, to get Bibles to yourselves, the medicine of the soul: and if ye will not get more, get the New Testament. Chrys. hom. 9 ad Coloss. Hereunto witnesseth also Theodoret. lib. 5. the curand. graec. affect.   

3. Confession of Party.  
IT is manifest (saith Bishop Espenseus) by the Apostles doctrine, Col. 3.16. and by the practice of the Church, that of old the public use of scripture was permitted to people. And so saith Alphonsus de castro. verbo. scriptura.    

§. 5. That the Scripture is the perfect rule of Faith and Manners, and the infallible supreme judge in controversies of Religion.  

1. Authority of Scripture.  ISai. 8.20. To the Law, and to the Testimony, if they speak not according to this word, it is, because there is no light in them. 
Note then, That in God's word is the last, supreme, and only infallible decision to be had concerning either Faith or Manners: and therefore the sentence of all men whatsoever is to be tried ●…hereby, and reduced thereunto.  
The Bareans therefore, Act. 17.11. searched the Scriptures, whether those things were so, that Paul taught unto them, although an Apostle, and famous for many miracles also.  Deut. 12.8.32. And ye shall not do every man what is right in his own eyes: but whatsoever I command you, observe to do it. Thou shalt not add thereto, nor diminish from it. Ezek. 20.18.19. But I said unto their Children in the Wilderness, Walk ye not in the statutes of your Fathers, neither observe their judgementes, nor defile yourselves with their Idols. I am the Lord your God, walk in my statutes, and keep my judgements to do them. 
Note then, That men's traditions, nor ancient custom, is not the rule of faith, nor manners, but only the Lords Word.  Mark. 7.7.8. In vain do they worship me, teaching for doctrines, the traditions of men. For laying aside the Commandment of God, ye hold the traditions of men. Matth. 22.29. Therefore do ye err, not knowing the Scriptures, nor the power of God. 
Note then, that Scripture is the entire rule of truth, the ignorance whereof is the cause of error amongst the seduced people.   

2. Witnessing of Antiquity.  
THis cause (saith Augustine) requireth a judge: and who shallbe judge? let the Apostle be judge, because by the Apostle Christ speaketh. Aug. de gratia, & lib. arb. cap. 18. Let us stand therefore to the judgement of the holy inspired scriptures (saith Basill) which God hath set over us. Epist. 80. ad Eustathium.   

3. Confession of Party.  
BAsill (sayeth Bellarmine) willeth, that both parties stand to the judgement of Scripture, which none can reject.    

§. 6. That the Scripture is not a dumb judge, but that GOD by it speaketh to His Church.  

1. Authority of Scripture.  IOhn 5.39. Search the Scriptures, for in them ye think to have eternal life; and these are they that testify of me. 
Note then, That in the same sense, that Christ calleth the Scripture a witness, it may be called a judge, and in the same manner to pronounce judgement in controversies, as it beareth witness. Seeing then a witness must have speech, (else he can be no witness) in that the Scripture than is said to bear witness, it followeth also, that the Scripture after a sort speaketh.  
john 7.42. Hath not the Scripture said, that Christ cometh of the seed of David? etc. Lo! speech expressly attributed to Scrip●…ure. Again,  Heb. 12.5. And ye have forgotten the exhortation that speaketh to you, as unto Children, etc. 
In like manner,  Luke 16.29. Abraham saith unto him, They have Moses & the Prophets, let them hear them. Ergo, It implieth that their writs do ●…n a manner speak, seeing that we are ●…idden h●are them. 
Heb. 11.4. By faith Abel offered unto God a more excellent sacrifice than Kain, by which he obtained witness, that he was righteous God testifying of his gifts: and by it, he being dead, yet speaketh, If Abel then being dead, is said ye●… to speak by that record of his faith which is set down in Scripture; eve●… so may the Prophets and Apostle●… being dead, be said likewise yet to speak by these records of their doctrine of faith, which is set down in Scripture, and which is the Christian foundation whereon the Church is built. Ephes. 2.20.   

2. Witnessing of Antiquity.  
GOD himself speaketh to us by the Scripture, sayeth Cyrillus Alex. lib. 11. in john. c. 21. And even Christ himself this very day is crying unto us in his Gospels, saith Chrysostom. homil. in Psal. 95.   

3. Consent of Party.  
THE Scripture therefore (sayeth Bellarmine) both by words and similitudes every where cryeth, that a sinner in no sort can dispose himself to receive grace. Bell. lib. 6. de lib. arb. c. 5. §. huc denique.     

CHAP. II. OF THE CHURCH.  

§. 1. That the estate of the true Church is not ever visible to all men, and chiefly to the enemies thereof.  

1. Authority of Scripture.  I. KIngs 19.10. And Eliah said, I have been very zealous for the LORD of Hosts: for the children of Israel have forsaken thy covenant, thrown down thine Altars, and slain thy Prophets, and I only am left, and they seek my life. 
I ask, Where was then a visible company of true and public worshippers at this time in Israel?  
And that the like estate of true professors was at one time both in Israel and judah, is evident out of 2. Chron. 15. 8. and 1. King. 15.9. the whole Kingdom of judah being idolatrous, in Abiiam's latter reign, and at the same time whole Israel being idolatrous under jeroboam.  
Again, 2. Chron. 28.24. it is recorded, how at once both judah was altogether idolatrous under King Ahaz, and the Lords public worship utterly was abrogated, and at the same time Israel was even so under their Kings Pekah and Hoshea.  
Of this time it is said in History, 2 King. 17.16. And Israel left all the Commandments of the Lord their God, and made them molten Images, even two calves, and made a grove, and worshipped all the host of Heaven, and served Baal. Vers. 18. So there was none left, but the tribe of judah only: and judah kept not the Commandments of the Lord their God, but walked also in the statutes of Israel, which they made. And so the Lord rejected all the seed of Israel, and afflicted them, etc.  
And of this time also it is said in prophecy by jeremy, (jer. 5.11.) For the house of Israel, and the house of judah, have dealt very treacherously against me, sayeth the Lord. And by Ezechiel (23.13.) it is said, that these two sisters in their spiritual whoredoms took both one way.  
Note then, When both this people, which only were then counted God's Church, made defection with their Kings ●…n common, to the public practice of ●…dolatrie only, and abrogated the public worship of the true God alluterly, where was then the face of a visible company of true professors, having a pub●…icke worship? Therefore, Zeph. 3.12. the Lord sayeth of his true Church, Then I will leave in the midst of thee an afflicted and poor people, that shall trust in the Name of the Lord. Which is fare from an outward pompous, and a glorious visibility to all.  Mark 14.27. And jesus said unto them, All ye shallbe offended because of me this Night; for it is written, I will smite the Shepherd, and the Sheep shall be scattered. I ask then, when this was done, Where was a visible company to all of true professors to be pointed at? 
Revel. 12.14. And to the Woman were given two Wings of a great Eagle, that she might fly into the Wilderness unto her place, where she is nowrished for a time, and times, and half a time, from the face of the Serpent. This wom●… the Romanists themselves (as Lyra and●…thers) interpret to be the true Churc●… lurking under persecution, (as Elias d●… three years and an half in the W●…dernesse, where he was miraculous●… fed.) I ask then, at this same time, she could lurk under persecution, a●… yet be gloriously and conspicuous●… visible to all? Or, Rev. 13.3. When the time of Antichrists prevailing the Earth shall follow the Beast, wh●… shall such visibility be? Even no whe●… as the Rhemists, on the 2. Thess. 2. grant: but a communion in heart onl●… and a practice of worship in secret.   

2. Witnessing of Antiquity.  
SOmetimes the Church is not app●…rent (sayeth Augustine:) to w●… when wicked persecuters above measu●…rage against her. Aug. epist. 80. ad Hes●…chium. Therefore the Church lookin●… forth, as the Moon hath oft times h●… eclipses, saith Ambrose, lib. 4. hexam. c. 〈…〉   

3. Confession of Party.  
THE confession of our Adversari●… is likewise thus, that in the time o●… Antichrist, the communion of Christian in the true Church shallbe only in hear●… and their worship only in secret; for s●… sayeth the Rhemists, on 2. Thess. 2.3. So that our difference is not so much in the ●…sition of invisibility, as in the appli●…tion unto persons and times.    

〈…〉 2. That the visible Church of Christian professors may err from the truth in common, both Pastors & people, (although not all and every one.)  

1. Authority of Scripture.  ISai. 1.21. How is the faithful city become an Harlot? jer. 5.11. For the House of Israel, and the House of judah, ●…aue dealt very treacherously ●…gainst me (saith the lord) jer. 2.8. The Priests said not, Where is the Lord? and they that handle the Law, knew me not: the Pastors also transgressed against me, and the Prophets prophesied by Baal, and walked after things ●…hat do not profit. Lo then, what a general Apostasy of all sorts is set down here. 
Again, v. 26. As the Thief is ashamed when he is found, so is the House of Israel ashamed: they, their Kings, their Princes, and their Priests, and their Prophets: saying to a stock, Thou art my Father, etc. Behold then again: no sort excepted.  Isai. 9.16. The leaders of this people cause them to err: and they that are led of them, are destroyed. 
Note then, that the leaders in a Church, and people that are led, may both make defection: and so a whole Church, which consisteth of both.  Isai. 56.10. His watchmen are blind: they are all ignorant: they are all dumb Dogs, etc. 
Note then, how general a defection may be amongst Teachers in the Church of God: and how the chief Pastoures have first made Apostasy, let these examples verify.  
2. King. 16.11. And Vriah the Priest built an Altar, according to all that King Ahaz had sent from Damascus, etc. Again.  Matth. 26.65. Then the High Priest rend his garments, saying, He hath blasphemed: what need we Witnesses any farther? etc. Mark 14.64. Ye have heard ●…is blasphemy: How think ye? who ●…ll condemned him to be guilty of ●…eath. 
Note then, how grossly also the ●…erie hie-priests under the Law erred, ●…nd the chief Pastor that sat in Moses hair erroniouslie decreeted with his ●…hole counsel: the one, in making an ●…olatrous Altar, and erecting idolatrous ●…orship: and the other, pronouncing ●…e truth in Christ's own mouth, to be ●…asphemie, and himself worthy to ●…e. And therefore, how grossly he ●…d his Church may err, who preten●…eth now to be the Christian High-●…riest, see §. 5.  2. Thess. 2.3. Let no man de●…iue you, by any means: for that ●…ay shall not come, except there come 〈…〉 falling away first, and that man 〈…〉 sin be revealed, the son of ●…rdition. 
Note then, that in the Christian Church 〈…〉 great Apostasy from the Truth is ●…re-tolde, before that by the preaching ●…gaine of the same clearly, Antichrist be ●…vealed, and made known: So that in the time of his prevailing, no public●… exercise shall be of the true Christi●… worship, but in secret only: and this 〈…〉 very Rhemists on this place confess.   

2. Witnessing of Antiquity.  
ANd the poison of Arrius (saye●… Lyrinensis) did not only infect a p●… of the Church, but almost the whole wo●… (Vnic. Lyrin. adu. herese, c. 6.) So th●… the whole world sobbed, and admired t●… it was made Arrian, as testifieth S. Iero●…   

3. Confession of Party.  
OF that time when the Arrian her●… domined over the whole world, S. ●…rome wrote that the ship of the Chu●… was almost sunk, saith Gregory of Va●…tia, analys. lib. 6. c. 4. §. probatio 4.    

§. 3. That the Church of Rome in p●…cular may err, and as shall 〈…〉 proven, hath erred, by all the p●…ticulars ensuing.  

1. Authority of Scripture.  ROm. 11.20. Because of v●…beliefe, they were broken o●… and thou standest by faith. Be n●… high minded, but fear. 
Note, Now than what greater hi●… mindedness can the Roman Chur●… show, than to say, she cannot err? and if this were true, what needed her to fear? and yet I hope she cannot exeme herself from this Apostolic exhortation, which is so expressly written to her, and biddeth her fear.  
Again, ver. 21.22. For if God spared not the natural branches, take heed lest he spare not thee. Behold, therefore, the goodness and severity of God: on them which fell, severity; but towards thee, goodness, if thou continue in his goodness, otherwise thou also shalt be cut off.  
Note then, that the Apostle showeth, that the Church of Rome, as well as other Churches of the Gentiles, may fall away from the truth, and be cut off from being a true Church: otherwise, if she had infallibility, this his exhortation should have been altogether needless: neither should he have spoken doubtinglie after this manner, saying, if thou continue: but particularly excepted her as one, that could not, but continue.   

2. Witnessing of Antiquity.  
THey have not Peter's heritage (saith Ambrose) who have not Peter's faith.    

§. 4. That personal succession to the Chairs of true Teachers, privilegeth not their successors from error.  

1. Authority of Scripture.  EXod. 32.21. And Moses said to Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? 
Lo then, How the very first sitter in the high priest's chair, falleth filthily in grossest idolatry.  2. Kings 16.11.16. And Vriah the Priest built an Altar, according to all that King Ahaz had sent from Damascus, etc. Thus did Vriah the Priest, according to all that King Ahaz commanded. 
Note then, That notwithstanding of his succeeding personally to the office of the high priesthood, he performeth all the idolatrous King's commandments, and so foully erreth.  Mat. 26.65. Then the high Priest rend his garments, saying, He hath blaspemed. 
Note then, That the high Priests succession, nor place, freeth him not from erring, in calling CHRIST'S truth, blasphemy.  Mat. 23.2. The Scribes and Pharisees sit in Moses chair. 
But yet.  john 7.48. Have any of the Rulers and Pharisees, believed in him? Yea, moreover. Mat. 16.6. Then jesus said unto them, Take heed, and beware, of the leaven of the Pharisees, and of the Sadduces. Verse 12. Then they understood that he bade them not beware of the leaven of the Pharisees, but of the doctrine of the Pharisees and Sadduces. 
Note then, That notwithstanding of their sitting in Moses chair, they both rejected Christ, and his truth, and taught contrary falsehood: neither believing in the Son of God themselves, nor yet truly teaching the people of God, concerning their MESSIAH.   

2. Witnessing of Antiquity.  
NIcephorus doth testify, that Nestorius & Macedonius, arch-heretics, succeeded to S. Andrew the Apostle in the Church of Constantinople, called before Byzantium. Niceph. lib. 8. chronol. cap. 6.   

3. Confession of Party.  
THat almost all Arch-heretics were either Bishops or Priests, sayeth Belarmine, Lib. 1. de Pont. Cap. 8. §. 4.    

§. 5. That the jewish Church pretended n●… less infallibility, than the Roman doth: and had fare greater, and more particular promises, and ye●… erred.  

1. Authority of Scripture.  
AS for the pretence, we see it se●… down, jerem. 18.18. in these words, Come, let us devise devices against jeremy: for the Law shall not perish from the Priest, nor Counsel from the Wise, nor the ●…ord from the Prophet. And there●…re from the like words in Malachi 2. 〈…〉. which the Papists would have thus, The Priest's lips shall preserve knowledge, and they shall seek the Law ●…t his mouth, they gather the High ●…riests infallibility under the Law ex ●…acto, and conclude the Pope's infallibi●…tie under the Gospel ex aequo: allead●…ing to the same purpose that of Deuter●…omie 7.10. In like manner.  
As for Promises, it is said, Psal. ●…32. 14. The Lord hath chosen Zion for an habitation, and hath said, This is my rest for ever. And again, Isai. 33.20. Look upon Zion, the city of our solemnities; ●…hine eyes shall behold jerusalem, 〈…〉 quiet habitation: a Tabernacle that shall not be taken down: not one of the stakes thereof shall ever be removed: neither shall any of the cords ●…hereof be broken.  
Note then, And ask, where ever any such promises are made unto Rome: but in the contrary, a fearful destruction fo●… her gross idolatry, is clearly foretell; Revelation 18.  
And last of all, for praises, it is said of jerusalem, and God's Church there Psal. 87.3. Glorious things are spoken of thee, O City of God. But of Rome the most glorious thing that is spoke●… of her, is, That she should be a gloriou●… Harlot, Revel. 17.4.18. And Thessalonie●… equalleth her in that which the Apostle spoke of the faithful, only of his tym●… in her; and where-of the Papists so much glory: which by collation, & inspection of the places, is most clear and evident, Rom. 1.8. 2. Thes. 1.4.    

§. 6. That the Word of GOD purely preached (under which the due administration of the Sacraments is comprehended) is the only clear and truest note of a true Church.  

1. Authority of Scripture.  DEut. 4.8. And what Nation is there so great, that hath statutes and judgements so righteous as all this Law, which I set before you this day? Psal. 147.19. He showeth His Word to jacob, His statutes, and His judgements to Israel: He hath not dealt so with any Nation, etc. 
We see then, that God's people was ever differenced from all other nations, and known by his word and ordinances, to be his peculiar Church.  john 10.27. My Sheep hear my voice, and I know them, and they follow Me. 
Note then, Where Christ's voice soundeth, and is believed, and obeyed, there is his Church.  john 8.31. If ye continue in My Word, then are ye My Disciples indeed. Act. 2.42. And they continued steadfastly in the Apostles doctrine and fellowship, and in breaking of bread, and in prayers. 
Note then, That continuance in Christ's truth, and apostolic doctrine, with the holy exercise of prayer, and participation of Sacraments, is a clear note to know a true Church.  1. Tim. 3.15. Which is the Church of the living God, the Pillar and ground of truth. 
The meaning whereof the Apostle giveth Heb. 3.6. saying, Whose house are we, if we keep fast the confidence, and the rejoicing of the hope firm to the end.  
Note therefore, That the Church is so called, and known to be such, by keeping fast and firm the truth of God's Word in profession, and that confidence and hope that it breedeth in our hearts, sure to the end.   

2. Witnessing of Antiquity.  
THe Church consisteth not in Walls, but in the truth of doctrine, (saith Jerome) so that there is the Church where ●…rue faith is, (Hierom in Psal. 133.) and ●…hey are good Catholics only, who ●…ollow the right faith (saith Augustine, lib. de vera religione, cap. 5.)   

3. Confession of Party.  
THe confession likewise of our Adversaries is thus, The Church consisteth not in men (saith Lyra) in respect of their power or dignity Ecclesiastic, 
☜  or Civil; because many Princes, and Popes too, have been found to have made defection from the faith. Therefore the Church consisteth in those in whom is true knowledge, and the confession of faith, and the truth of God. Lyra in Matth. cap. 16.    

§. 7. That multitude is no note of a true Church.  

1. Authority of Scripture.  1. KIngs 19.10. And Elias said, I have been very zealous for the LORD of Hosts: for the children of Israel have forsaken thy covenant, cast down thine Altars, and slain thy Prophets, and I, even I, only am left, and they seek my life. 
I ask then, If a visible multitude was a note here of the true Church in Israel? or the two tribes of judah being compared with these ten, which of them was the greater multitude? or the whole twelve compared with the whole world beside, which of these were maniest? and consequently, by the note of multitude, who was the true Church?  Isai. 1.9. Except the Lord of Hosts had left to us a very small remnant, we should have been like Sodom, and like unto Gomorrah. 
Note then, That the true professors are called a very small remnant: which is fare from being the greatest multitude of men.  jer. 3.14. I will take one of a City, and two of a Family, and bring you to Zion. 
Note then, That one of a City being the fewest that can be, that the greater multitude is left uncalled to the truth effectually.  Mat. 7.13. Enter in at the straight gate, for wide is the gate, and broad is the way that leadeth to destruction, and many there be who enter in thereat. 
Note then, If few enter in at the straight gate, that leadeth to salvation; and many at the wide gate, that leadeth to damnation: then paucity should be rather a note of the true Church, than any wise multitude; seeing Rev. 13. the whole World is said to follow the beast.  Luke 12.32. Fear not, little Flock, for it is your Father's pleasure to give to you a Kingdom. 
Note then, If Christ's Flock be little, than multitude is no good note to know the same thereby.  
Examples of the paucity of God's true Church in the house of Abraham, compared with the rest of the world, and of the true professors at Christ's Passion, verify this point.   

2. Witnessing of Antiquity.  
THe multitude of Associates shall no wise show thee to be a Catholic, but an Hareticke (sayeth Jerome, dialog. contra Pelag. lib. 3.) Therefore where are they that define the Church by multitudes, (sayeth Gregory Nazienzen) and contemneth so the little Flock of Christ? Oratione de seipso contra Arrianos.   

3. Confession of Party.  
THat time when the Church seemed to lurk (sayeth Gregory of Valentia) being compared with by gone times, it may be found, that the Church was not with the multitude, etc. Greg. de Valen. analys. lib. 6. c. 4. §. probatio. 4.    

§. 8. That outward glory and worldly prosperity, whereby a Church is visibly conspicuous to all, is not a mark of the true Church.  

1. Authority of Scripture.  ZEph. 3.12. I will leave in the midst of thee, an afflicted and poor people, that shall trust in the Name of the Lord. 
Note then, That God's Church oft times like the 7000. reserved in Israel, or God's people preserved till their evocation in the midst of Babel, or rather a poor and afflicted company, compelled oft times to lurk as the woman in the Desert, than to be ever gloriously conspicuous, and visible to all.  Isai. 54.11. Oh, thou afflicted, tossed with tempest, and not comforted; behold, I will lay thy stones with fair colours, and thy foundation with Sapphires. Mat. 24.9. Then shall they deliver you into tribulation, and shall kill you, and you shall be odious to all Nations for my Names sake. john 15.20. Remember my word that I said to you, The servant is not greater than his master: if they have persecuted me, they will also persecute you, etc. 2. Tim. 3.12. And all that will live godly in Christ jesus, shall suffer persecution. Acts 14.21. Confirming the hearts of the Disciples, they exhorted them to continue in the faith; & that we must with much tribulation enter into the Kingdom of God. 
Note then, Out of all the former, that persecution rather, which maketh men lurk, is a note of the true professors of Christ, than worldly prosperity, which maketh men to be gloriously visible, and outwardly conspicuous; and that the one estate happeneth fare ofter than the other to the Church of God.   

2. Witnessing of Antiquity.  
WHile Antichrist shall reign (sayeth Jerome) the Church shall be driven to the Desert, and given to Beasts, and suffer whatsoever the Prophet describeth. (In c. 2. Sophoniae, in finc.)   

3. Confession of Party.  
WE say not (saith Gregory of Valentia) that the Church shall be ever conspicuous, as if we would have her ever alike easily known: for we know, that she is so tossed, whiles with the waves of Errors and Schisms, and whiles of persecution, that she is hard to be known to the unskilful, that are not prudent to consider of times and circumstances of things. Valentia, analys. lib. 6. c. 4. §. propositio 4.    

§. 9 That Miracles are no note of the true Church, neither personal succession, nor Antiquity.  

1. Authority of Scripture.  DEut. 13.1.2. And if there arise amongst you a Prophet, or a dreamer of Dreams, and giveth thee a sign, or a wonder, and the sign or wonder come to pass, whereof he spoke unto thee, saying, Let us go after other gods, (which thou hast not known) and let us serve them: Thou shalt not hearken to the words of that Prophet. 
Note then, That miracles cannot authorise false doctrine, nor be any sure note of a true Church, or true teachers therein.  Mat. 24.24. For there shall arise false Christ's, and false prophets, and shall show great signs and wonders: in so much (if it were possible) that they should deceive the very Elect. 2. Thess. 2.9. Whose coming (to wit, Antichrists) is after the working of Satan, with all power, and signs, and lying wonders. 
Note then, That Antichristianisme is advanced by miracles in the latter times: and therefore they can be no sure note of the true Church; but rather a clear note of the false Church in the latter times.  
As for Succession, it is already spoken of, §. 4: That it can be no note (except it were in true doctrine:) For so the high Priest, and erroneous Pharisees, who persecuted Christ and His Apostles, should have been the true Church; having their succession from Aaron, and sitting themselves in Moses Chair.  
Neither can Antiquity nor Duration be a note of the true Church; for with the very first Preaching of the Gospel the mystery of iniquity began to work, 2. Thess. 2.7. And for Duration, it shall last to the end of the world, and have some being: for so the Apostle testifieth, 2. Thess. 2.8. That, that man of sin, Antichrist, shall piece and piece be consumed by the breath of the LORD'S Mouth; but shall be utterly destroyed with the brightness of His coming only.   

2. Witnessing of Antiquity.  
THe Church is not made manifest to be Catholic (sayeth Augustine) because miracles are done in her, de unit. Eccles. cap. 16. Yea, they are more to be found amongst them who are false Christians (sayeth Chrysostome) being lying wonders. hom. 19 in Matth. operis imperf.   

3. Confession of Party.  
They would be rather an hindrance nowadays, (saith the jesuit Stella) than any ways an help to adduce men to the truth, in Luc. 11. p. 64. So also sayeth Stapleton, prompt, morale in dominic. 24. post Pentecosten. Not only for the greater try all of the faithful, may Antichrist, & his nearest forerunners, work true miracles: But whatsoever other Heretics, (sayeth he) as enchanters also do by God's permission. And therefore he showeth, that in the Ecclesiastical History we read, that the Novatian Heretics wrought miracles in Christ's Name. And the Donatists vaunted greatly of their miracles against Augustine: to whom he answered, de unit. Eccles. cap. 16.     

CHAP. III. OF PETER, AND THE Pope's Supremacy.  

§. 1. That Peter had no supremacy of power over the rest of the Apostles: and consequently that his pretended successor should claim none over their successors any where.  

1. Authority of Scripture.  MARK 9.35. And he sat down, and called the twelve, and sayeth unto them, If any man desire to be first, the same shall be last of all, and servant of all. Mat. 20.25. Ye know that the Princes of the Nations exercise dominion over them; and they that are great, exercise authorîtie upon them: but it shall not be so amongst you; but whosoever will be great amongst you, let him be your servant. 
Note then, That Christ decydeth not the controversy in Peter's favours; telling that he had made him chief, or was to make him: but forbiddeth any supremacy of jurisdiction one over an other, unto them all alike. In like manner.  Mat. 19.28. In the regeneration, when the Son of Man shall sit in the Throne of His glory, ye shall also sit (sayeth Christ) upon twelve Thrones, judging the twelve Tribes of Israel. 
Note then, That there is not a word here of one throne for Peter above the rest; but twelve thrones, and equal judging, designing equal authority: even as they are all alike called the foundation of the Church, Ephes. 2.20. and so not Peter alone, nor any pretended successor.  
1. Pet. 5.1. The Elders which ●…re amongst you, I exhort, who am ●…lso a fellow-elder, and a wit●…esse of the sufferings of Christ, etc.  
Remark then, That these humble styles ●…nd manner of exhorting others, is fare ●…om the proud claim of Papal juris●…iction over all men, and these haughty ●…tles that the Bishop of Rome presump●…uouslie usurpeth.  Acts 8.14. Now when the Apostles that were at jerusalem ●…eard that Samaria had received ●…he Word of GOD, they sent unto ●…hem Peter and john. 
Note then, Peter's submission to his ●…ellow-brethren, pleading no exemption ●…r privilege of supremacy, nor impu●…ng to them any sauciness, as the Pope ●…ould do to other Bishops, if they pre●…med to send him in like sort to preach ●…n any foreign Country.  Gal. 1.1. Paul, an Apostle, ●…either of men, nor by man. 
Note then, That he disclaimeth the ●…aving of his Apostolic power any ●…ayes of Peter, as Superior, nor any ●…ther power, as the following words ●…stifie.  Gal. 2.6.11. They that seemed to be somewhat in conferenc●… added nothing to me: bu●… when Peter was come to Antioch, I withstood him to the face●… 
Remark then, How fare this fact o●… Paul's crosseth the supremacy: and if 〈…〉 Bishop would be well entreated, tha●… now so publicly would withstand th●… Pope to his face in like manner.  Verse 9 And when Iame●… Cephas, and john, who seeme●… to be pillars, perceived the gra●… which was given to me, they ga●… to me and Barnabas the rig●… hand of fellowship. 
Note then, That Peter is here ranke●… after james, and all three are equall●… called pillars, and receiveth Paul an●… Barnabas as companions always; Pa●… witnessing elsewhere, that he was r●… inferior to none of the Apostles: 〈…〉 which maketh plainly against Peter's s●…premacie above all the rest as their he●… in authority.  
Remark then, by all the former pl●…ces: First, That Christ never gave an●… supremacy of jurisdiction to Peter, ●…boue the rest of the Apostles; but a-lyk●… forbade it to all. secondly, That Peter never claimed any such, as both his scriptural Titles, and his actions make clear. And thirdly, That the rest of the Apostles never acknowledged any such: which as well their speeches, as their deeds, make manifest. And so consequently, That his pretended Successors wrongfully usurp the same.  
And if any might challenge the largest charge, or jurisdiction to be called Universal Bishop, it was Paul; unto whom was committed the Gentiles; and who sayeth, 2. Cor. 11.28. that he had coming upon him daily the care of all the Churches.   

2. Witnessing of Antiquity.  
TO this our doctrine against Peter's supremacy over the rest of the Apostles, Antiquity thus witnesseth: The rest of the Apostles (sayeth Cyprian) were the selfsame that Peter was, endued with alike fellowship, both of honour and power. lib. de unit. Eccles.   

3. Confession of Party.  
CHRIST would not have the rest of the Apostles subject to Peter, (saith Caietan) but all alike, as Brethren. comment. p. 278. cited in judice errarum Cajetani a Catharin●.    

§. 2. That the Pope is not the Head or husband, and foundation of the Church, as the Papists hold, (Bellarm. lib. 2. de pontiff. cap. 31.) and therefore that all men are not bound to be subject to him.  

1. Authority of Scripture.  EPhes. 5.23. For the Husband is the Head of the Wife, even as Christ is the Head of the Church, and is the Saviour of the Body. 
Note then, That as an Husband will be only Head, and have no substitute in his place, with his wife, under him: no more will Christ (who is a jealous God) have any other Head, or Husband over His Church, under Himself.  
Note also, That he that is the head of his Church, is the saviour of the body: which seeing the Pope dare not take upon him, neither should he the style of head, that doth import the same.  Eph. 4.4. There is but one body: Therefore but one head. Where note, That the Church is not a perfect body, having an head of its own, beside Christ; but Christ and His Church maketh up a perfect body; He being the only Head, and the Church His Members. 2. Cor. 11.2. For I have espoused you to one Husband, that I may present you as a chaste Virgin to Christ. 
Note, That he sayeth to one, and not to two; for so the Church should not be thought a chaste spouse to Christ only.  john 3. 29. He that hath the Bride, is the Bridegroom: but the friend of the Bridegroom, who standeth and hears him, rejoiceth with ●…oy for the voice of the Bridegroom. 
Note, That john maketh one only Bridegroom, as there is one only Bride: and, that none can be called Bridegroom, but that one, who oweth the B●yde: he himself (although the grea●…est amongst the sons of women) and ●…ll others, being but friends only of ●…he Bridegroom's, but not having right ●…o the Bride herself.  1. Cor. 3.11. For other Foundation can no man lay, beside that which is laid, which is CHRIST JESUS. Ephes. 2.20. Built upon the foundations of the Apostles & Prophets, jesus Christ Himself being the chief corner stone. 
Note then, That any one, can never be called the foundation of the Church, but Christ alone: and as for others, the whole Prophets and Apostles are called so in common, in respect of their doctrine, and not of their persons: and they only themselves are so, but neither one of them above the rest, nor yet any successor.   

2. Witnessing of Antiquity.  
TO this our doctrine, that the Pope is not the head, husband, and foundation of the Church, testifieth Antiquity: It is Satanical pride (sayeth Gregory) by an arrogant title of Head, to subject so all Christ's members to one man, which do coheyre to one only head, Christ jesus allanerlie. lib. 4. ep. 36. where he showeth also the style of Universal Bishop, to be alike Satanicallie proud, and altogether Antichristian●… which he, nor none of his predecessors, would ever accept, nor use. Add hereunto likewise the decree of that famou●… Council of Chalcedon, against universal supremacy, Concil. Chalc. Act. 16. Next, for the title of Husband: if thou be the friend of the bridegroom (sayeth Bernard. Epist. 237.) call not his beloved spouse, thy chief one, but his; challenging nothing as proper to thee over her: except it be that if necessity so require, thou oughtest to give thy life for her: and if Christ have sent thee, think that thou art not come to be served, but to serve.   

3. Confession of Party.  
ANd last, for the style of Foundation: When in holy Scripture (saith Pope Gregory) in the singular number a foundation is spoken of, there is none other designed to be such, but Christ Himself allanerlie, in 38. job. cap. 9     

CHAP. FOUR OF THE CHURCHES Right Worship.  

§. I. That Prayers and all public worship, should be in a language known to the people.  

1. Authority of Scripture.  1. COrint. 14.7. And even things without life, giving sound, whether pipe or Harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? Verse 9 So likewise you, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the Air. Verse 11. Therefore, if I know not the meaning of the voice, I shall be vn●o him that speaketh a Barbarian; and he that speaketh, shall be a Barbarian to me. Verse 15. What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, & I will sing with the understanding also. Verse 16. Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned, say, Amen, at thy giving of thankes, seeing he understandeth not what thou sayest? Verse 18. I thank GOD, I speak more tongues than ye all, yet in the Church I had rather speak five words with understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. 
Note then, That this doctrine & choice of P●ul 's, is sure from the popish practice of their Matins, and Masse-mumbling, which they use in Latin.   

2. Witnessing of Antiquity.  
IF ye meet together (sayeth Ambrose) for the edifying of the Church, than those things should be s●ide which the hearers may understand: for what profiteth it that one should speak with a tongue which himself only understandeth? and he that heareth profiteth not there-by. Amb. in 1. Cor. 14. The same also doth Chrysostome affirm, Hom. 18. in 2. ad Corinth: and Augustine, on Psal. 18.   

3. Confession of Party.  
Out of this doctrine of Paul's (sayeth Cardinal Cajetan) it is collected, That it is better for the edifying of the Church, that public prayers, which are said in the people's hearing, be said in a vulgar tongue, known to the people and clergy, rather than in Latin. Cajet. in 1. Cor. 14.    

§. 2. That Christ is our only Mediator in Heaven: and that to Him, and by Him only, we should go to GOD.  

1. Authority of Scripture.  1. TIm. 2.3. For there is one GOD, one also Mediator between God and men; the Man CHRIST JESUS. 
Note then, As he maketh not two sorts of gods, but one God; so he admitteth not two sorts of mediators in Heaven, but one Mediator only.  Eph. 2.18. For through Him, we both, have an access by one Spirit unto the Father. Heb. 7.25. Wherefore He is able also to save them to the uttermost, that come unto God, by Himself: seeing He ever liveth, to make intercession for them. 
Note then, That by Himself, and not by others, He will have us come to GOD.  1. john 2.1. If any man sin, we have an Advocate with the Father, jesus Christ the righteous; and He is the propitiation for our sins. 
Note then, That to be our Advocates, the Saints must also be our propitiation: which seeing none is but Christ on●…ie, therefore He only is also our advocate allanerlie.   

2. Witnessing of Antiquity.  
AS for all Christian men (sayeth Augustine) they commend each another in their prayers to Go●▪ but he for whom no man prayeth, but he himself for all men; this is the only and true Mediator, Christ jesus. Aug. lib. 2. contra epist. parmen. c. 8. Yea, what is so proper to Christ (sayeth Ambrose) as to be the Advocate of his people, at the hands of God his Father?    

§ 3. That the Saints are not to be invocated, but GOD only.  

1. Authority of Scripture.  ROm. 10.14. How then shall they invocate Him, in whom they have not believed? 
Note then, That seeing we must believe only in God, (therefore saith Christ john 14.1. Ye believe in God, believe also in me:) therefore also we must only invocate or in-call upon God. For cursed are they who trusteth in the creature. jer. 17.5.  Rom. 8.15. For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba Father. 
Note then, That being God's adopted sons, we are exhorted not to fear to go to Him, as to a loving Father: and that the spirit of grace in our hearts, teacheth us to cry, or in-call upon none other, but upon God, who is our Father.  Luke 11.2. And He said to them, When ye pray, say, Our Father, which art in Heaven, etc. 
Remark then, That Christ directeth us, only to pray to God.  Psal. 50.15. Call upon Me in the day of troubles I will deliver thee, and thou shalt glorify me. 
Lo, God's own precept to in-call upon Him, w th' His gracious promise of granting our Prayer, to encowrage us: and that to H●m o●●ie belongeth the religious worship, both of Prayer and Praise.   

2 Witnessing of Antiquity.  
IT is clear then, (sayeth Athanasius) that the Patriarch jacob coupled none other in his praye●s with God, than this Word, which he therefore calleth the Angel, because he only revealeth his Father's will. Ath●n. contra Arrianos, oratione 4. So likewise sayeth Augustine, the names of the Saints are in their own order rehearsed amongst us, but not invocated by us. Aug. lib. 22. the civet. Dei, cap. 10.    

§. 4. That the Saints know not our hearts, nor our particular necessities; and therefore are not to be prayed unto.  

1. Authority of Scripture.  1. KIngs, 8.39. Then hear thou in heaven, thy dwelling place, and forgive, and give to every man according to his ways, whose heart thou knowest: (for thou, even thou only, knowest the hearts of all the children of men.) 
Note then, That he who heareth in heaven, must know the hearts, and the sincerity there-of: which seeing the Saints do not, but God, even God only; therefore they hear not, nor can not receive our prayers.  Rom. 8.27. And he that searcheth the hearts, knoweth what is the mind of the spirit, etc. 
Note then, That he must know the heart, and the sincerity of prayer flowing therefra. on whom we must call; (seeing many times ne●ther is our distress visible, nor our prayers vocal) but God only knoweth the heart, 2. Chron. 6.30. For thou omelie knowest the hearts of the children of men, sayeth the Scripture: therefore God only is to be in-called upon.  2. King. 22.19. Because thine heart was tender, & thou humbledst thyself before the Lord, when thou heardest what I spoke against this Place, etc. therefore I have also heard thee (sayeth the lord) 
Lo then, In Prayer that the LORD looketh to the disposition of the heart: which disposition seeing He only seethe, and heareth us accordingly; To Him therefore only must be put up our prayers.  Isai. 63.16. Doubtless, Lord, thou art our Father, though Abraham be ignorant of us, and Isaac acknowledge us not, etc. 
Note then: If Abraham, the Father of all the Faithful, be ignorant of the necessities of his children on earth; how much more are other Saints, of the effayres of their fellow-brethrens here?  job, 14.21. His sons come to honour, and he knoweth it not: (speaking of the dead) and they are brought low, but he perceiveth it not. 
Ecclesiastes, 9.5. The living know, that they shall die; but the dead know not any thing: (to wit, of the worlie, or worldly affairs, as the popish Doctors, L●… and Ferus, expound.) Where-upon it followeth, that they are not to be invocated.   

2. Witnessing of Antiquity.  
THERE are the souls of the dead (sayeth Augustine) where they see not what things are done or befalleth in this life to men. And again, the Prophet saith, Thou art our Father, for Abraham hath not known us, and Israel hath been ignorant of us. If so great Patriarches then (saith he) knew not what befell this people, begotten of themselves, etc. How are the dead mixed in now to know the effairs and actions of the living, to help them there-in? Aug. de cura pro mortuis.   

3 Confession of Party.  
NOthing of th' s w●s delivered or taught (s●y h E●kius) in the Scriptures of the Old Testament: and in the New Testament also, the Apostles nor Evangelists n●●ther by word nor writ, tradition ●or Scripture, l●fe any such thing behind them, th● the Saints should b●e prayed unto. Eckius in enc●irt●●o. de v●●er 〈◊〉 s●n●s. So that for An 〈◊〉, from the beginning it was not so, (Matth. 19.8) for Au●●oritie. it is not required by God at our hands▪ (Is i 1.12) and for Security, it is not of fa●th, as is presery●ed, james 1.6.    

§. 5. That no religious service, (which the Papists c●ll Duli●,) should ●e gi●●● to 〈…〉, ●●●●h●r Saint or A●g●ll, but to God only.  

1. Authority of Scripture.  1. SAMUEL, 7.3. Prepare your hearts unto the Lord, and serve Him only. 
Note then, That all religious service is proper to God only, as His prerogative Royal, and due to no ●reature.  Rom. 7.6. But now we are delivered from the Law, that being dead wherein we were held, that we should serve Him in newness of spirit. 
Note here, That our whole worship of God, and du●tie to H●m, is called Service, or a Religious Dulia, due only to the holy Trinity.  Coloss. 2.18. Let no man beguile you of your reward, in a voluntary humility, and worshipping of Angels; intruding in those things which he hath not seen, vainly puffed up with his fleshly mind. 
Note then, That any worshipping of Angels, is expressly forbidden, as an idolatrous practice, able to deprive us of our reward of eternal life; and where-of there is neither example to be seen in the godly, nor warrant in God's word: but which is a doctrine proceeding from a vain, and puffed up fleshly mind; that thinketh every thing good in God's worship, that itself devyseth, having a show of wisdom and humility.  Revel. 22.8. And I john saw these things, and heard them: and when I had heard and seen, I fell down, to worship before the feet of the Angel, which shown me these things. Vers. 9 Then sayeth he unto me, Do it not, for I am thy fellow-servant, and of thy Brethren the Prophets, and of them which keep the sayings of this Book: Worship God. 
Note then, That the Angel refuseth all religious service, and worship, because such is not due to be given by one servant to another: but by all the fellow-servantes, to their common Master: to whom therefore the Angel directeth it, saying, Worship GOD.   

2. Witnessing of Antiquity.  
WE honour the Saints with Love, but not with Service, sayeth Aug. de vera relig. c. 55. therefore he truly keeps the truth, who worshippeth not the creature, but the Creator (sayeth Cyrillus) and serveth Him only. Cyrill. Alex. lib. 1. 2. Thess. c. 1. & lib. 2. c. 1.   

3. Confession of Party.  
Many Christians (sayeth L. Vives) worship no otherwise the he and she Saints, than they do Go● himself: neither see I (saith he) in many things what difference there is between their opinion of the Saints, & that which the very Heathen had of their gods. Vives i●… August. de civet. Dei, li●. 8. c. vlt.    

§. 6. That no religious worship is d●● to the Virgin Marie, which the Papists call Hyperdul●a.  

1. Authority of Scripture.  IErem. 44.17. But we will do certainly whatsoever goeth forth of our own mouth, to burn Incense to the Queen of Heaven, and to po●re out drink offerings to her, as we have done, we and our Fathers, etc. For than we had plenty of Victuals, and were well, and saw no evil. 
Remark then: If this o●de idolatrous fashion be not the very alike as the practice of Popery, and their pretence now: who contrary to God's word, will worship the Vergine M●●ie, as Queen of H●av●n, and make offerings to her, because heir forefathers ●nd so, and that then it was a good world w●th them: and therefore are guilty of alike Idolatry.  Matth. 2.11. And when they were come into the house, they saw the Child, with Marie his Mother, and fell down, and worshipped him. 
Note then, That no word is that those wise men worshipped her likewise, being moved by the Spirit of God, to do what they did; and by the same Spirit, to omit, what they omitted.   

2. Witnessing of Antiquity.  
IF God will have the Angels not to be worshipped, how much less her that was borne of Anna? etc. And again, Albeit the tree be pleasant to the fight (saith the same Epiphanius) yet it is not for meat: and albeit Marie be most fair, and pleasant, and holy, and honoured, yet not to be worshipped: therefore let her be had in honour, but let the Lord only be worshipped, Epiph. lib. 3. heres 79.   

3. Confession of Party.  
IT is come to that [sayeth Cassander] that Chr●st now reigning in heaven, is made subject to the Virgin Marie, as it is sung in some Churches, O happy Mother who expiateth our sins; by the authority of a Mother, command thy Son. Cassand. consult. art. 21.     

CHAP. V OF IMAGES.  

§. 1. That it is not lawful to represent GOD by any Image, as the Papists do by the image of an old man.  

1. Authority of Scripture.  EXod. 20.4. Thou shalt not make to thyself any graved image, nor the likeness of any thing, that is in Heaven above, nor in the earth beneath, nor in the waters under the earth. 
Note then, That wh●n they make God like an old man, they liken Him to that which is in the earth beneath, against God's Commandment.  Deut. 4.15.16. Take therefore good heed to yourselves, for ye saw no manner of similitude on the day that the LORD spoke to you in Horeb, out of the midst of the fire: Lest ye should corrupt yourselves, and make you a graven Image, the similitude of any figure, the likeness of a male or female. 
Lo then, how careful the Lord was for preventing this error.  Isai. 40.18. To whom will ye liken GOD? or what likeness will ye compare unto Him? 
The Papist would answer, We will liken Him to an Old Man.  Rom. 1.23. And they changed the glory of the incorruptible GOD, into the similitude of a corruptible man. 
R●m● k● then, how the Old Idolaters, ●nd the new Romanists, jump here in one.   

2. Witnessing of Antiquity.  
IT is not to be passed by (saith Origen) that the Apostles speech not only rebuketh them who worship Idols: but that they a●e to be accounted amongst the Heretics, ●alled Anthropomorphi●a: who ●etting up in the Church the bodily image of a man, calleth that the image of God. Orig●n, in Rom. 1.23. yea, it is extreme folly and wickedness (sayeth Damasken) to represent that which is invisible and incorporeal, and can neither be circumscryb d nor figured. D●mas. lib 4. the orthod. fide, c. 17.   

3. Confession of Party.  
But unto the true Go●, who is incorpor●all, no corporeal image can be form, as sayeth D●m●scen, etc. Thus speaketh Aquinas, part. 3. quaest. 25. art. 3.    

§. 2. That no Adoration is to be given to Images, (as the Papists teach: S●e Bellarmine, lib. 2. de reliq. c. 21.) nor no sign there-of.  

1. Authority of Scripture.  EXod. 20.5. Thou shalt not bow down to them, neither worship them. 
Note then, That bowing down is forbidden, as well as worshipping.  Levit. 26.1. Neither shall ye set up any image of stone in your land, to bow down to it, for I am the Lord, your God. 
Note therefore, That as all religious worship is due only to God, so all religious bowing of the knee▪ as a token of th' t worship, is only due to God; and therefore forbidden to be given to images.  Rom. 11.4. I have reserved unto Myself seven thousand men, who have not bowed the knee to the image of Baal. 
Note then, That the Lords true worshippers will not bow their knee to an image: for to do so, except to God only, is palpable idolatry.  Rom. 14.11. For it is written, Every knee shall bow to Me, and every tongue shall confess to God. 
If prayer then belong not to deaf images, nor confession of sins; so neither doth religious kneeling, but only to God alone; and so not to blind idols.  Eph. 3.14. For this cause (sayeth Saint Paul) I bow my knees to the Father of our Lord jesus Christ. 
Note then, That he exhibiteth religious kneeling, as due only to God.   

2. Witnessing of Antiquity.  
BY Scripture testimonies it is to be shown [saith Gregory] that it is not lawful to worship whatsoever is made by the hand of man: (and thereafter he sayeth) and therefore eschew, by all means, the adoration of images, Greg. lib. 9 Epist. 9 ad serenum.   

3 Confession of Party.  
AS for the worship of images (saith Polydorus) not only those that are not of our religion, but as Saint Jerome testifieth, all the ancient Fathers almost, condemned the same, for fear of idolatry. Polyd. virg. lib. 6. the invent. rerum, c. 13. Neither is that a reason worthy, which is obtruded by some (saith their own Cassander) that they give that honour, not to the images, but to those whom they represent: for this colour of excuse, the very Pagans had. Cassand. consult. art. 21.    

§. 3. That the practice of the old Idolaters, and new Romanists, jumplie agree.  

1. Authority of Scripture.  DEut. 27.15. Cursed be the man that maketh any graven or molten image, an abomination to the Lord, the work of the hands of the craft's man, and putteth it in a secret place: and all the people shall say, So be it. 
Now, How many such are made, and set up in secret corners amongst the Papists, no man but knoweth.  jerem. 10.4.5. They deck it with Silver and Gold: they fasten it with Nails and Hammers, that it move not. 
Even as the Papists do their rich Images, above their Altars, and Church doors.  Verse 5. They are upright, as the Palm three but speak not; they must needs be borne, because they cannot go, etc. 
Even as the Papists Images and Relics are borne in th●ir solemn Processions.  Verse 5. Fear them not, for they cannot do evil, nor is it in them to do good. 
A Papist would hardly believe this, that will go so fare in pilgrimage to the Image of our Lady of Loretto; which (as they say) hath done so much good, and so many Miracles.  jer. 11.13. According to the number of thy Cities, were thy gods, O judah; & according to the number of the streets of jerusalem, have ye set up Altars, to the shameful thing, etc. 
Note then, How justly this may be ●…aide of Popery, who appoint to every City, a patron Saint, whom they wor●…hip, as the tutelar gods were worship●…ed of old; & according, yea, beyond the ●…umber of their streets, they have Altars, ●…nd altarages erected to the creature.    

〈…〉. 4. That Images are not fit Books for instruction of the people, but only God's Word preached.  

1. Authority of Scripture.  IErem. 10.8. But they are altogether brutish and foolish: be stock is a doctrine of vanity. Verse 15. They are vanity, & ●…he work of errors: in the time ●…f their visitation, they shall perish. 
Note then, That that which is the ●…orke of error, cannot be the teacher ●…f truth.  Zech. 10.2. For the Idols have spoken vanity, and the diviners have seen a lie, etc. Habak. 2.18. What profiteth the graven Image, that the maker hath graven it, the molten Image, and a teacher of lies? etc. 
The Papist would say, that it profiteth to be a book to the Laics, but God's Mouth sayeth, that it is a teacher of lies, a doctrine of vanity, and a work of errors. Now lies, and vanity, and error, is no good instruction.  g O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes jesus Christ hath been evidently set forth, crucified amongst you? 
Note then, That the preaching of Christ's truth, and the knowledge thereof in the word, is recommended as the vivest picture of Christ, and the most precious and hallowed crucifix that we can set before our eyes daily, or lay up in our breast.  
Two points of doctrine, 
1. Tim. 4.3.  where-by the Scripture pointeth out clearly the Apostaticke Church of false and impure worshippers.     

CHAP. VI THAT NO MEATS are to be abstained from, for Conscience sake.  


1. Authority of Scripture.  1. COr. 10.25. All that is sold in the Shambles, eat; ask no question, for conscience sake. Verse 27. If any of them that believe not, bid you to feast, and ye be disposed to go, whatsoever is set before you, eat; ask no question, for conscience sake. Rom. 14.17. For the kingdom of God is not Meat and Drink, but Righteousness, and Peace, and joy in the holy Ghost. Matth. 15.11. Nor doth that which entereth in at the mouth, defile a man; but that which proceedeth out of the mouth, that defileth a man. 1. Tim. 4.1. And the Spirit manifestly sayeth, that in the latter times some shall departed from the faith, giving heed to seducing spirits, and doctrines of devils: Verse 2. Speaking lies in hypocrisy, having their conscience seared with an hot iron. Verse 3. Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving, of them which believe and know the truth. Verse 4. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving. 
Note then, That it is a manifest badge of Antichrist's doctrine, the forbidding of meats for conscience sake: and therefore it is evident, That Popery is Antichristianisme.   

2. Witnessing of Antiquity.  
WHere we learn (saith Augustine) that in eating, it is not in the sort of meat, but. in the immoderate gluttony, that any man is to be blamed. Aug. ●…ib. 16. the civet. Dei, c. 37.   

3. Confession of Party.  
TO prescribe any choice of meat (saith Cardinal Cajetan) forbidding another, it disagreeth altogether from the whole doctrine of the Gospel. Cajet. comment. p. 252. As he is cited by Eckius, in indice errorum Cajetani.     

CHAP. VII. OF THE MARRIAGE of the Clergy, That the same is lawful.  


1. Authority of Scripture-  HEb. 13.4. Marriage is honourable in all: Therefore in the clergy. 1. Cor. 7.2. To avoid Fornication, le●… every man have his own Wife, and let every woman have her own Husband. 
If every man, then, be permitted to have the remedy of Marriage, than Clergymen are not debarred.  Verse 9 But if they (to wit, the unmarried) cannot contain, let them marry: for it is better to marry, than burn. 
But the Roman Doctors will say, That it is better to burn in lust, yea, to commit adultery, for the quenching there-of, than that a Clergyman marry. Bellarm. lib. de monachis, c. 34. §. est autem. and their canon law, causa. 27. q. 1. c. 21. sayeth even the like.  1. Timoth. 3.2. A Bishop then must be blameless, the husband of one wife. 
But the Pope will cross Paul, and say, That he must be the husband of no wife. So well doth Truth and Error agree.  1. Cor. 9.5. Have we not power to lead about a Sister, a Wife, as well as other Apostles, and as the brethren of the Lord, and Cephas? 
Remark then, That the very Apostles, and Peter, were married men, and forsook not their wife's company, even in the time of their Apostleship.  
1. Tim. 4.1.3. And the Spirit speaketh manifestly, that in the latter times some shall departed from the faith, giving heed to seducing spirits, and doctrines of devils, etc. forbidding to marry.  
Note then, That forbidding any sort of persons, or calling, to marry, is a clear note of an Apostaticke Church, seduced by error, and venting the doctrine of Satan.   

2. Witnessing of Antiquity.  
NOw the Apostle admitteth, that he shall be the husband of one wife, (sayeth Clemens) whether he be Presbyter, or Deacon, or laicke, using marriage without reproof, Clemens, Alex. lib. 3. stron. And he presseth to stop the mouths of Heretics (sayeth Chrysostome) that condemneth marriage: showing, that it is so void of any fault; yea, it is so precious, that a man may therewith be advanced to the holy order of a Bishop. Chrys. in 1. ad Tit. hom. 2.   

3. Confession of Party.  
BY the decreet of the Council of Gangra (saith Alphonsus) it is most clearly evident, that by the Law of God, single life is no-wise needful, to the receiving of holy orders, nor yet is marriage (saith he) prejudicial to Priesthood. Alphon. de castro, verbo sacerdotium.     

CHAP. VIII. OF SIN.  

§. I. That Concupiscence which remaineth in the regenerate, is Sin properly, against that decreet of Trent, sess. 5.  

1. Authority of Scripture.  ROm. 7.7. Nay, I had not known sin, but by the Law: for I had not known concupiscence, except the Law had said Thou shalt not covet. Verse 23. But I see another law in my members, warring against the law of my mind, etc. 
Note then, That Concupiscence is sin properly, because it is forbidden by the Law: And secondly, because it rebelleth against the Law: and therefore the Apostle calleth concupiscence sin properly, when he expressly sayeth,  Verse 17. Now then, it is no more I that do it, but sin, that dwelleth in me. 
Again, 1. john. 1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us.  
But remark, that if concupiscence were not sin in the godly, they might at some time say, (having their actual sins purged) That there were not sinne any more in them.   

2. Witnessing of Antiquity.  
COncupiscence of the flesh (sayeth Augustine) against which the good spirit desireth, is sin, because it rebelleth against the dominion of the mind. Aug. contra julian. Pelag. lib. 5. c. 5.   

3. Confession of Party.  
COncupiscence is formally sin (saith Cajetan) in so fare, as it is a part of original sin. Cajet. in Rom. 7.    

§. 2. That all Sin is mortal by nature, and none are venial, but only by Grace, to those that are penitent.  

1. Authority of Scripture.  ROm. 6.20. For the wages of sin, is death. 
Note here, That there is not an exception of any sort of sin, from deserving death: therefore, all sin is pronounced mortal.  1. john 3.4. Who-so-ever committeth sin, transgresseth the Law: for sin is the transgression of the Law. Gal. 3.10. But cursed is every one that continueth not in all things, which are written in the book of the Law, to do them. 
Note therefore, That we see if it deserve once to be called sin properly, it deserveth also the curse of the Law, which is death eternal, and consequently is mortal.  1. joh. 1.7. And the Blood of jesus Christ His Son, cleanseth us from all Sinne. 
Remark then, If all sin requireth Christ's Blood shed, and death to purge it; then all sin deserveth death, and therefore is mortal.  Mat. 12.36. But I say to you, That every idle word that men shall speak, they shall give account there-of at the day of judgement. 
Note then, That at the day of judgement those sins which Papists call Venial, will prove then Mortal; because they will be punished with eternal death, seeing no temporal or lighter punishment is to be then inflicted, or thereafter sustained.   

2. Witnessing of Antiquity.  
THose which we think to be small sins (sayeth Jerome) exclude us from the Kingdom of God. Hieron. in 5. c. ad Galat.   

3. Confession of Party.  
SInnes which are called Venial, (saith Vega de justif. lib. 14. c. 13. §. decet.) they are properly and simply sins: therefore we see that they are aeque peccata, although not aequaliter peccata, and consequently mortal, So also saith Cajetan, on Matth. 5.19. By the least are understood (sayeth he) even those whose transgression is mortal. Cajet. comment. p. 294. as he is cited by Eckius, in indice errorum Cajetani.     

CHAP. IX. OF PREDESTINATION.  

That we were not predestinated unto life, for our foreseen good worke●, as the cause; but unto good works, as the fruits, and that of mere grace.  

1. Authority of Scripture.  EPhes. 2.8. For by Grace ye are saved through Faith, & that not of yourselves, it is the gift of God: Not of works, lest any man should boast: for we are his workmanship, created in Christ jesus unto good works, which God hath before ordained, that we should walk in them. 
Note then, That good works (as Bernard sayeth) are the way wherein we must walk to the kingdom, but not the cause, why either in election, or glorification, it is bestowed upon us.  Eph. 1.4. According as he hath chosen us in Him, before the foundation of the World, that we should be holy, and without blame, before Him in love: Having predestinated us unto the adoption of children, by jesus Christ, to Himself, according to the good pleasure of His Will, To the praise of the glory of His grace, wherein He hath made us accepted, in His beloved. 
Mark then, That our election is not for our foreseen holiness, but that we should be holy: and the ground there-of is set down therefore to be the good pleasure of the Lord's will: and the end of all is, the praise only of the glory of His own grace: and so no praise to us for any foreseen merit.  Rom, 9.15. For he sayeth to Moses, I will have mercy, on whom I will have mercy; and I will have compassion, on whom I will have compassion, So then, it is not of him that willeth, nor of him that runneth, but of God, that showeth mercy. 
Note then, That the cause of our election is in God himself, to wit, free mercy, and not in man, of foreseen merit.   

2. Witnessing of Antiquity.  
AVgustine thus sayeth to the Pelagian Heretics, Ye say, that jacob was loved (saith he) for his future works, which God foresaw that he was to do: and so ye contradict the Apostle, who saith, That it was not of works▪ as if he might not have said, that it was not of his present works, but of his future works. But he sayeth simply, that it was of no works at all, that grace might be commended. Aug. lib. 2. contra epist. 2. Pelagianor. c. 7. As also, if the cause be asked (sayeth Fulgentius) of the predestination of the godly, there is none other, but the only free mercy of God to be found. Fulg. lib. 1. ad Monimum, f. 10.   

3. Confession of Party.  
ANd that we are elect not only freely, but also without the foresight of good works, the Apostle teacheth, Rom. 9 (saith Bellarmine, lib. 2. de gratia, & lib. arb. c. 10. §. esse denique.) As also Estius affirmeth, that this opinion anent predestination, to wit, that the same is not of foreseen faith and good works, is maintained by most of all their Schoolmen, where-of he rehearseth sixteen by name of the most famous. Estius in lib. 1. sent. dist. 41. §. quarto.     

CHAP. X. OF VOCATION.  

§. I. That there is no foregoing preparations in us naturally, unto our effectual calling by grace, as merits of congruity.  

1. Authority of Scripture.  2. TIm. 1.9. Who hath saved us, & called us, with an holy calling: not according to our works, but according to his own purpose and grace, which was given us in Christ jesus, before the World began. 
Note then, That preparatory works in us is altogether excluded, and all attributed only to mere grace, in our effectual calling.  Ephes. 2.3.4.5. Amongst whom also we all had our conversation in times past, in the lusts of our flesh; fulfilling the desires of the fl●sh, and of the mind, and were by nature the children of wrath, even as others: But God, who is rich in mercy, for his great love wherewith he hath loved us, Even when we were dead in sins, hath quickened us, together with Christ; for by grace ye are saved. 
Consider then, Before our effectual calling, what wicked works the Apostle showeth doth precede in all men; meriting wrath, and not any gracious calling: and seeing we are all dead in sin before our calling, what preparations can be in a dead man of himself, to his quickening and reviving again?  Tit. 3.3. For we ourselves also were sometimes foolish, disobedient, deceived, serving diverse lusts and pleasures, living in malice and envy, hateful, and hating one another: But after that the kindness and love of God, our Saviour, toward man appeared, not by works of righteousness, which we had done, but according to his mercy, he hath saved us, by the washing of regeneration, and renewing of the holy Ghost. 
Note then, What sort of works the Apostle reckoneth up, which precedeth our calling, from which he exeemeth not himself, being a bloody persecuter, immediately before his calling, and had no other works of foregoing preparation, but persecution of Christ's members, even as Manasseh.  Rom. 8.7. For the carnal mind is enmity against God; for it is not subject to the Law of God, neither indeed can be. 
I ask then, How can it prepare itself unto God's calling, unto whom it is enmity? or fit itself to be subject to God's Law, which the Apostle sayeth, is impossible to it?   

2. Witnessing of Antiquity.  
THe Elect he preventeth with grace, being altogether unworthy of mercy (saith Fulgentius, lib. 1. ad Monimum, f. 5.) with whom homologateth Augustine enchiridio ad Laurentium, c. 30.   

3. Confession of Party.  
WHerefore I see most learned and godly men incline (sayeth Vega) unto this, that the Church should reject that merit, which they call de congruo. Vega jesuit. lib. 8. the justif. c. 8. §. quia.    

§. 2. That the first conversion of a Sinner, is a work only of mere grace, and not partly flowing from man's free will.  

1. Authority of Scripture.  EZek. 36.26. A new heart also I will give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. 
Note then, That by taking away the old heart al-together, he showeth that there is no fitness in our natural disposition, to will or cooperate with his grace: and that by giving a new heart al-together, that it is he that worketh in us by his grace, both the willing of our conversion, as also the performance thereof, as the only Author and finisher of our faith.  john 15.16. Ye have not chosen me, but I have chosen you, etc. 
But note, that if it be in our will, to embrace grace offered, or not to embrace it (as the Papists say) than it will follow, that by the power of our own freewill, accepting of grace, (which is indifferently offered to all alike) that we choose God, and he not us.  1. Cor. 4.7. For who hath made thee to differ from another? and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it? 
To this Question a Papist would answer, that the power of his own freewill, that accepted grace offered, made him to differ from another; and not God, or the power of his grace only. He will also say, (according to their doctrine) that in the work of his conversion, he had freedom of will, which he did not receive by grace; and therefore hath that where-of to glory, which he received not.  2. Cor. 3.5. Not that we are sufficient of ourselves, to think any thing, as of ourselves: but our sufficiency is of God. 
Note therefore, That our ability to will our own conversion, or to accept grace offered, is all of God allanerlie.  Philip. 2.13. For it is God which worketh in you, both to will, and to do, of his good pleasure. 
Remark then, That it is expressly called God's work in us, of effectual grace, to be willing of our own conversion, and not a freedom by nature.  Ephes. 2.5. Even when we were dead in sins, he hath quickened us, together with Christ: for by grace ye are saved. 
Note then, As a dead man of himself cannot will his own quickening, but is merely passive in the act there-of, so neither can a dead man in sin, of himself will his own conversion; but is merely also a sufferer in his first turning to God.  john 6.44. No man can come to Me, except the Father draw him. 
Note then, When He sayeth, No man can come, that he breaketh (saith Saint Jerome) the proud freedom of man's will. Hieron. lib. 3. adn. Pelagianos.   

2. Witnessing of Antiquity.  
THey are not my words, but the Apostles, (sayeth Bernard,) that any good that can be, whether to think, or will, or do the good which he willeth, he ascribeth all to God, and nowise to his own freewill. Bern. tract. de gra. & lib. arb. prope finem. So also Augustine, lib. de spiritu & litera, c. 3.   

3. Confession of Party.  
THe Scripture therefore (sayeth Bellarmine) both by words and similitudes, everywhere cryeth, that a sinner cannot in any sort dispose himself to receive grace. Bellar. lib. 6. de lib. arb. c. 5. §. huc denique.     

CHAP. XI. OF JUSTIFICATION.  

§. I. That we are justified by Faith only, as the hand or instrument that layeth hold on GOD'S free mercy, and CHRIST'S merit, for our absolution.  

1. Authority of Scripture.  ROm. 5.1. Therefore being justified by Faith, we have peace with God, through our Lord jesus Christ. Rom. 3.28. We conclude then, that a man is justified by faith, without the deeds of the Law. 
Note then, That faith is made the only instrument; and all other righteousness, except Christ's, (whereon faith layeth▪ only hold) is expressly excluded.  Gal. 2.16. Knowing that a man is not justified by the works of the Law, but by the faith of jesus Christ; even we have therefore believed in jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law: for by the works of the Law shall no flesh be justified. 
We see then again, any inherent righteousness in man (which is his obedience to the Law) al-together excluded from having place in our justification; and that the righteousness of Christ alone, is that where-on faith only layeth hold, for our absolution. Therefore the Apostle saith, Rom. 5.9. Much more than being now justified by his blood, we shall be saved from wrath thorough him.   

2. Witnessing of Antiquity.  
THis is ordained by God, (sayeth Ambrose) that who believeth in Christ, shall be saved, without works, by faith only, getting the free remission of his sins. Ambrose, in 1. Cor. cap. 1. Therefore (sayeth Bernard) a penitent sinner being justified by faith alone, shall have peace with God. Bern. Serm. 22. in Cant.   

3. Confession of Party.  
IN that the Protestants urge ever (saith Cassander) that we are justified by faith only, it is the more tolerable; seeing they expound, that by faith they understand grace, that is correspondent thereto. So that it is all one, to be justified by faith only, as to be justified by grace, and not by works. Cass. consult. art. 4.    

§. 2. That we are not justified by our works before God, or that no inherent righteousness in us, is the formal cause of our justification.  

1. Authority of Scripture.  ROm. 3.20. Therefore by the deeds of the Law, there shall no flesh be justified in his sight: For, Verse 24. We are justified freely by his grace, thorough the redemption that is in jesus Christ. Rom. 11.6. And if by grace, than it is no more of works, otherwise, grace is no more grace: but if it be of works, than it is no more grace; otherwise work is no more work. Rom. 4.4. Now to him that worketh, is the reward not reckoned of grace, but of debt. Verse 2. For if Abraham were justified by works, he hath whereof to glory, but not before God. Rom. 3.27. Where is boasting then? it is excluded. By what Law? of works? nay, but by the Law of faith. 
Remark then, That by all the former places, our works are expressly debarred from having any place in justification, which is by grace: and grace, and our inherent righteousness, are so opposed in that work, that they can not consist: but the one is ever destructive of the other.  
Note also, That the Apostle cleareth plainly that place of james, 2.21. showing, that Abraham's justifying by works, was not before God, but by them that he was declared only before men, to be righteous and just.  
Rom. 5.16. And not as it was by one that sinned, so is the gift: for the judgement was by one unto condemnation, but the free gift is of many offences unto justification.  
Note then, That our justification standeth in the remission of sins; and this remission is a free gift: and if it be a free gift, than it is not of debt: and if not of debt, than not of our works, as the Apostle had formerly concluded. Rom. 4.4.  
Gal. 5.4. Who-so-ever then of you are justified by the law, ye are fallen from grace.  
Note then, That the fleeing to our own righteousness in justification, is called an head-longs falling from grace, to perdition.   

2. Witnessing of Antiquity.  
THE redemption of the Blood of Christ, should be vile in our eyes, (sayeth Ambrose) nor should the prerogative of men's works succumb to the mercy of God, if justification which is by grace, were due unto any preceding merits. So that it should not be the gift of the free bestower, but the reward o●… the meriting worker. Amb. lib. 1. de voc gentium c. 5. Remark here, That both our first justification, and that which they call the second, even to the end of our life, is only of mere grace.   

3. Confession of Party.  
WE are said freely to be justified, (saith Benius) because nothing that precedeth our justification, whether it be faith, or works, deserveth the grace of justification. Benius de efficaci Dei auxilio, c. 18. Vasques also the jesuit, rightly observeth thus, to wit, That a number of their most learned Doctors, whom he accounteth good Catholics, differ in this point only in words, but agree in deed. Of which number he nameth Vilhelmus Parisiensis, Scotus, Occam, Gregory Ariminensis, Gabriel Biel, Antididagma Coloniense, Enchiridion Coloniense, johannes Bunderius, Alphonsus de Castro, and Andreas Vega, who was present at the handling of this matter, at the Council of Trent. Vasques, in 1. 2. quast 114. disp. 214. c. 1.    

§. 3. That it is Christ's righteousness only, which in justification is imputed unto us, unto remission of sins.  

1. Authority of Scripture.  ISai. 53.5. But he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. 
Note then, That by Christ's stripes and satisfaction, is our healing or justification: & that this satisfaction of Christ's is made ours only by imputation, that Roman Doctor confesseth, Bellarmine, lib. 2. the justificatione, c. 10. §. deinde.  jer. 23.6. In his days judah shall be saved, and Israel shall dwell safely, and this is his Name where-by he shall be called, THE LORD OUR RIGHTEOUSNESS. Philip. 3.9. That I may be found in him, not having mine own righteousness, which is of the Law, but that which is thorough the faith of Christ, even the righteousness which is of God by faith. 
Remark then, That the only righteousness where-on the Apostle relieth for acceptation, is not his own, or man's, but Christ's, who is also God▪ and therefore whose satisfaction or obedience is of an infinite virtue, to appease an infinite wrath; and is by faith only laid hold on, and applied, and so made ours, by mere imputation.  2. Cor. 5.21. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. 
Note then, That as Christ was made sin for us, that is, a sacrifice for sin (as Ose 4.8. sin is there taken) only by having our sins imputed to him; so are we also by imputation only made the righteousness of God in him.  Rom. 5.19. For as by one man's disobedience many are made sinners, so by the obedience of one, shall many be made righteous. 
But many were made sinners, being yet in his loins, only by imputation, (as the Apostle saith, verse 12. In whom all sinned) therefore also by the obedience of Christ many are made righteous by imputation only, in the act of justification before God, as said is.   

2. Witnessing of Antiquity.  
CHRIST'S condemnation is our justification, sayeth Beda, in Psal. 87.   

3. Confession of Party.  
CHRIST is called our righteousness, (saith Bellarmine) because he hath satisfied the father for us, and giveth to us that satisfaction, and communicateth it so unto us, when he justifyeth us, that it may be justly called our satisfaction and righteousness. Bell. lib. 2. the justif. c. 10. §. deinde. So also, c. 7. §. qu●rto.     

CHAP. XII. OF SANCTIFICATION.  

§. 1. That there is no man perfectly sanctified in this life, or enabled so to live here, without transgressing God's Commandments.  

1. Authority of Scripture.  1. KIngs 8.46. If they sinne against thee, (for there is no man that sinneth not.) 
Note then, That Solomon denyeth, that any man in the world is so perfectly sanctified, but he sinneth.  Prov. 20.9. Who can say, I have made mine heart clean, I am pure from sin? 
A Papist will say, that sundry can say this.  Prov. 24.16. For a just man falleth seven times, and riseth again: but the Wicked shall fall into mischief. 
Note then, That he showeth, that the most godly sinneth oft-times; and that this is the difference between them and the wicked, not, but that both do sin, but the godly riseth again by repentance, and the other lie still in sin continually, while punishment or mischief light upon him.  job 9.20. If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse. 
Remark then, If such a commended man as job was, was not perfect, who other may say, that he is so?  Rom. 7.23. But I see another Law in my Members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. Philip. 3.12. Not as though I had already attained, either were already perfect. 
Note then, If such a rare Saint as Paul, denied, that he was perfect, and complained of his oft sinning: who is he now, that of himself, without blasphemy, dare affirm the contrary?  1. john 1.8. If we say then, that we have no sin, we deceive ourselves, and the truth is not in us. jam. 3.2. For in many things we offend all. 
Remark, How the Apostles exclude not themselves, and who then can except himself?  Luke 11.4. And forgive us our sins. 
Note then, That Christ hath taught all God's Children, who call him their Father, to beg daily forgiveness, as well as daily bread. And therefore none can exeme himself from daily sinning: else it were needless to beg daily pardon. And this Christ hath taught us to say (saith Jerome) non humilitatis mendacio, not thorough humility to lie, as the Pelagians expounded it: but thorough the fear of humane frailty, dreading our own conscience. Hieron. lib. 3. advers. Pelagianos.   

2. Witnessing of Antiquity.  
ALl these examples I run over, (saith Jerome) to show, that the Law was never yet fulfilled by any man. lib. 2. contra Pelagianos. For this is the privilege of Christ, and if he be without sin, (sayeth he) and I also without sin, what is the difference between me and God? Hieron. lib. 3. adv. Pelagianos. Hereunto accordeth likewise Bernard, serm. 50. in Cantica.   

3. Confession of Party.  
IT is impossible (sayeth Aquinas) to fulfil the whole Law, etc. and never any could keep yet the Law as it is commanded. Aquin. in 3. Galat. Lect. 4.    

§. 2. That no man can do works of greater perfection, or more, than God hath commanded, which the Papists call works of supererogation. Bellar. l. 2. de Monachis, c. 13.  

1. Authority of Scripture.  
TO convince this proud error, it might suffice what is formerly proven, to wit, if no man can obey the very Law perfectly, how much less is he able to obey it, and more? yet let the Canon of Scripture batter this proud Tower of ambitious Babel.  john 6.38. For I came down from Heaven, not to do mine own will, but the will of him that sent me. 
Note then, If the full perfection of Christ consisted in doing of God's will only, what blasphemous pride is it, to say, That they do more than God's will? for if it be his will, than he hath commanded it: and if they do their own will, how dare they say, That their will is perfecter than the will of God?  Psal. 103.20. Bless ye the Lord, his Angels, that excel in strength, that do his commandment, harkening to the voice of his Word. 
Remark again, That the perfection of Angels is placed herein, that they do what by his word the Lord commandeth them. Therefore, what Luciferian pride is it in man, to stretch his perfection further than the Angels?  Psal. 19.7. The Law of the Lord is perfect. 
But if there be rules of perfection above the Law, than it will follow, that the Law is an imperfect rule of holiness.  Matth. 22.37. Thou shalt love the Lord thy God, with all thine heart, and with all thy soul, and with all thy mind. 
Now what perfection can possibly be beyond that, which is commanded? seeing all the heart, all the soul, and all the mind is required: and the Law itself is made here the model of all perfection, inward and outward.  Philip. 4.8. Finally, Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are love-worthie, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on those things. 
Remark then, That there is nothing that one can do which is good, but may be redacted to one of the forenamed properties: and therefore there is no good thing that one can do, but it is expressly commanded. But indeed it is to be granted, that the popish works of Supererogation, are nowhere commanded, to wit, to eat the bread of yldenesse, and live an impure single life, in their monkish Cloisters: in respect the one is injust, and the other impure, and both to be hated, against the forenamed properties.   

2. Witnessing of Antiquity.  
FOr the remission of the sins of their brethren (saith Augustine) the blood of no Martyr was ever shed, which Christ only hath done for us: not that we should imitate him there-in, but congratulate for that which he hath bestowed on us. Aug. tract. 84. in johan.   

3. Confession of Party.  
BEllarmine showeth, that not only sundry recent Divines of theirs, but also the Divines of Lovane, did teach, that the sufferings of the Saints are no satisfactions, but that Christ's satisfaction is only that unto us. Bell. lib. 1. de indulg. cap. 4.     

CHAP. XIII. OF GLORIFICATION.  

§. 1. That our good works merit not eternal life, or glory, for their own condignity and worth, as the Papists affirm. Bell. l. 5. de justificatione, c. 17.  

1. Authority of Scripture.  JOB 35.7. If thou be righteous, what givest thou him? (to wit, to God) or what receiveth he of thine hand? 
Note then, That we cannot merit at God's hand: for to be righteous, is a thing that we are bound to be: and when we are so, God getteth no profit there-by  
To this same effect therefore Christ sayeth, Luke 17.10. So also ye, when ye have done all those things, which are commanded you, say, we are unprofitable servants, we have done but that which was our duty to do.  
And holy David confesieth thus of himself, saying, Psal. 16.2. My goodness (Lord) extendeth not to thee.  
Thus we see then, that all our good works, is a debt-bound service only to God, who hath created us; and that when we have done them, yet he is not benefited.  
But so it is, that a work that meriteth, must not be debt, (for no man meriteth reward, by paying his debt) and it must bring some good also or commodity to the rewarder, if it merit at his hand, which our works do no-wise to God.  Rom. 8.18. For I reckon that the sufferings of this present time, are not worthy to be compared with the glory, which shall be revealed in us. 
Note then, If the very sufferings, and Martyrdoms of God's Saints, merit not eternal glory, because there is no proportion between them, (as aught to be between a work, and the reward that it meriteth) much less can the actions of any servant of God's, be meritorious at his hands of eternal life. Which therefore if anie-where it is called a reward, it is in respect of the time when it is given, to wit, at the end of our service and lyfe-tyme, as the penny wages, but not in respect of any meritorious quality.  Rom. 6.23. For the wages of Sin, is death: but the gift of GOD is eternal life, through jesus Christ our Lord. 
Remark, therefore, that eternal life is not called the godlies wages, as death is called the wickeds wages: but death is called the wages of Sin, because sinners themselves merit it: and eternal life is called the free gift of GOD, through CHRIST, (as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth:) because withou●●nie meriting there-of by themselves, by grace they receive it, as a free gift, through the merit of jesus Christ allanerlie.  Ephes. 2.8. For by grace ye are saved, through faith; and that not of yourselves, but it is the gift of GOD. Rom. 11.6. And if by grace, then is it no more of works: otherwise grace is no more grace. Rom. 4.4. For to him that worketh, is the reward not reckoned of grace, but of debt. 
Remark then, that to obtain eternal life by grace, and to obtain it by the merit of our works, are set as things contrary: even as free gift, is contrary to obliged debt. And yet contrary to so clear Scripture, (such is the pride of Papal doctrine) it partly avoweth, eternal life to be a debt, and that God is our debtor; not only because of His promise, but also because of our works. Bellarm. L. 5. de justif. Cap. 18. §. Sed facilis, etc.  Luke 12.32. Fear not, little flock, for it is your Father's pleasure to give to you a Kingdom. 
We see then, that heavenly Kingdom called here a gift, and that it is God's good pleasure only, which is the cause why we get the same, and no merit of ours.  Ephes. 1.5. Having predestinated us unto the adoption of Children, by jesus Christ, to himself, according to the good pleasure of his will, to the praise of the glory of his grace. 
Note then attentively, That if the foresight of our merits, was not the cause why God predestinated us to eternal life, but only his own good pleasure, to the praise of the glory of his own grace; Then it is still the same good pleasure of God, that is the only cause, why he giveth us eternal life, to the praise of the same glory of his grace, and not of us, or any of our merits. Otherwise, the cause should not be one, but divers, yea, contrary, why GOD bestoweth upon us one and the same thing, which were absurd: to wit, Eternal life in our election before time, and the possessing us therewith at our glorification in time.  
Remark likewise, That it is to an inheritance of adopted sons that we are predestinated: (For if we be Children, we are also Heirs, sayeth the Apostle, Rom. 8.17.) If, therefore, eternal life be an inheritance, it is no purchase of works: and who-so-ever by such a title claimeth the same, he renounceth the lawful succession thereto as a son, and so falleth from Grace, Gal. 5.4.   

2. Witnessing of Antiquity.  
ALthough the Lord bestow Heaven upon the Godly, according to their works, yet it is not for their works, sayeth Gregory, on these words of Psal. 7. Auditam fac mihi, etc. And first, thou must believe, (sayeth Bernard, tria Bernardi credenda) that thou canst not obtain remission of sin, but by the meers mercy of God: Thereafter, that thou hast no good works, but that which is His free gift: And last of all, that thou canst not merit Eternal life, by no works of thine; but that He freely likewise bestoweth that on thee. Bern. Serm. 1. in Anunc. Mariae.   

3. Confession of Party.  
Neither are our works, whatsoever they be, of that worth (saith Ferus) that they deserve duly and condignly any such reward. Ferus, in joh. 3. f. 69. So sayeth Alphonsus de Castro, verbo meritum. Therefore Bellarmine is forced to conclude, That for the uncertainty of our own righteousness, (saith he) and the danger of vain glory, it is most safe, to put our whole confidence in the only mercy and bounty of God. Bellarm. Lib. 5. de justif. Cap. 7. §. sit tertia.    

§. 2. That there are no superabundant meritorious works, or sufferings of Saints, left behind them, to be the treasury of the Church, for the help of others to Heaven, that want merits, to be disposed of only and dispensed by papal indulgences, as the the Romanists teach.  

1. Authority of Scripture.  
THIS error might seem already sufficiently convinced, while as it is clearly proven, that no Saint was ever yet able for themselves, either by their works, or sufferings, to merit Eternal life: Yet for farther conviction, let these places of Scripture raze the foundation of this lofty Error.  Isai. 43.11. I, even I, am the Lord: and beside Me, there is no Saviour. 
But the Doctors of Rome say, That it is no absurdity to say, that beside Him, there are Saints also who may be called our saviours in a part: for so sayeth Bellarmine. (Lib. 1. de Indulg. Cap. 4. §. sexta.) and that by the great heap, saith he, (cap. 2. §. & tamen.) of their superabundant sufferings, they are able to expiate exceeding many, and great sins, of other men: and so by this doctrine of theirs, ye see, they give the Lord flatly the lie.  Ezek. 18.20. The righteousness of the righteous, shall be upon him; and the wickedness of the wicked, shall be upon him. 
Remark then, that it shall not be upon another, but upon himself: and that it is a strange madness in Popery, that so stiffly they will deny, that the righteousness of Christ can be imputed to us, or made ours in justification; but will affirm, that the righteousness of Saints, and her men, may be made ours, by their Pope's Indulgences.  Act. 4.12. Neither is there salvation in any other; for there is none other Name under Heaven given amongst men, where-by we must be saved, 
Lo here, Full salvation attributed to Christ only, excluding all others under Heaven, from having any part in the glory of that work.  1. Cor. 1.13. Is Christ divided? was Paul crucified for you? or were ye baptised in the name of Paul? 
Note therefore, That to make Christ's merit and sufferings to expiate some sins and punishments, and the merits and sufferings of Saints to expiate other sins, (both many and great,) and other punishments, if this be not to divide Christ? and to divide the work of man's salvation, between the Creator, and the creature? Of whom we may likewise inquire at them; Were these Saint's crucified for mankind? or was ever any man baptised in their name? And if not, than their sufferings cannot be our satisfactions, nor can any thing superabound in them, to expiate the sins of other men: for, for this end only Christ was crucified, and for this cause are we in Christ's Name also baptised: professing by his bloodshed and sufferings alone, that we have full ablution and expiation of our sins: therefore is it said by himself, I have trodden the winepress alone, and of the people, there was none with me. Isai. 63.3.  
Heb. 10.14. By one offering, he hath perfected for ever, them that are sanctified: That is, as is said, Heb. 7.25. He hath perfectly saved them. Note therefore, That he hath left no supplement, to be made by others.  Coloss. 1.19.20. In him all fullness dwelleth; (there is no defect then in his sufferings, nor no need on our part, to go anie-where else,) and by him, (and not by others) even by the blood of his Cross, (and not by the sufferings of Saints) are all things reconciled, saith the Apostle. Matth. 25.9. But the wise answered, saying, Not so, lest there be not enough for us and you. 
Remark then, That the Elect Saints figured by the wise Virgins, have no more sanctification, than will be found enough to themselves only: and therefore that the same is not so superabundant, that they may spare to others.  2. Cor. 5.10. For we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, (not then in the bodies of others) according to that which himself hath done, whether it be good or bad. 
Therefore, not according to the good which another hath done, and which thorough super-aboundance hath been left in the treasure of the Church, to help others to Heaven.  Revel. 14.13. And I heard a voice from Heaven, saying to me, Writ, Blessed are the dead which die in the Lord, from henceforth; yea, sayeth the Spirit, that they may rest from their labours, and their works follow them. 
Remark then, That their works bide not behind themselves, to be applied or employed for the help of others; but they follow them; for the witnessing of their faith, and the increase of glory to themselves.     

CHAP. XIIII. OF PURGATORY.  

§. 1. That the godly are purged from all sins whatsoever here, and that by Christ's blood allanerlie; so that there remaineth no sort of sins to be purged after this life, in any fiery Purgatory.  

1. Authority of Scripture.  EZek. 18.22. If a sinner turn, I will forget all his iniquities. 
Note then, At the very instant of our conversion, that we are purged from all our sins whatsoever: and so, no venial sins are left to be purged elsewhere.  Isai. 38.17. Thou baste in lou●… delivered my soul from the pit o●… corruption; for thou hast cast a●… my sins behind thy back. 
Note then, That none are reserved to be satisfied for by man himself, in any imagined Purgatory; but all are casten behind the Lord's back.  Psal. 51.7.9. Wash me, and I shall be whiter than the Snow: hide thy face from my sins, and blot out all mine iniquities. 
Remark therefore, That where God purgeth, the party purged is made so clean, that there remaineth not the least spot behind, to be taken away by any after Purgatory; and it is not some of our greater sins only, but he blotteth out all our iniquities whatsoever, where he showeth mercy: so that the party is made whiter than the Snow.  Col. 2.13. And ye being dead in your sins, and in the uncircumcision of your flesh, he hath quickened together with him, having forgiven all your trespasses. 
Note then, That none are excepted.  
Heb. 10.14. By one offering hath he perfected for ever, them that are sanctified: That is, (as Heb. 7.25. is said,) He hath perfectly saved them. And if this be, it followeth, that he hath left no sin, nor no punishment hereafter for sin, untaken away: and so no supplement to be made to his satisfaction, by any sufferings of ours, in an imagined Purgatory.  1. john 1.7. And the Blood of jesus Christ his Son, purgeth us from all sin. 
Note then, How clearly this error of Popery is hereby convinced, that sayeth, that his blood purgeth us only from mortal sin, and that there is a fire after this life, that purgeth us from venial sins, and temporal punishments: whereas the Spirit of God sayeth, that Christ's blood purgeth us from all sin: and so giveth flatly this spirit of error the lie.  Rom. 8.33. Who shall lay any thing to the charge of God's Elect? It is God that justifieth, Or who shall condemn? seeing Christ hath died. 
Note, If Christ's death then, and the merit there-of, hath abrogated all, then there remaineth not the guilt of any sin, nor the condemning to any satisfactory punishment, to be sustained by any of God's Elect hereafter, in any fiery Purgatory.   

2. Witnessing of Antiquity.  
CHRIST by his death (saith August.) and by that only one & true Sacrifice offered for us, hath purged away, abolished, and put out, whatsoever sort of faults; where-by we were detained justly by principalities and powers, as guiltle to under-lye punishment. Aug. lib. 4. de trinitat. cap. 13. As also the same saith Pope Leo. Epist. 81. ad Monachos Palestinos.   

3. Confession of Party.  
CHRIST high his death, (saith Lombard) and by that one true sacrifice of his, hath abolished whatsoever faults we had, where-by we were holden by Satan, to undergo punishment. Lomb. lib. 3. sent. dist. 19 Likewise, we confess, (sayeth Bellarmine) that Christ hath satisfied to his Father for us, and for the whole world perfectly; yea, most fully, as many Scriptures teach us. Bell. lib. 2. the indulg. c. 7. §. quod enim.    

§. 2. That Christ freeth the Godly from all punishment hereafter, as well as from all guilt here.  

1. Authority of Scripture.  ISai. 53.4. Surely, he hath borne our griefs, and carried our sorrows. 
Note then, That if Christ hath borne our sins, no otherwise than by sustaining the whole punishment due for them, & for that end, to discharge us of the same, (nam si tulit abstulit,) it followeth then, that no part there-of hereafter abideth to be sustained by us.  Verse 5. And by his stripes we are healed. 
Note then, That as bodily healing standeth in this, that the pain is wholly taken away; so our healing by Christ's stripes, importeth this, that the whole punishment of sin is taken away.  Rom. 8.1. There is no condemnation to them that are in Christ. 
If then, there be no condemnation, therefore there is not (as the Papists say,) some condemnation, to wit, to the suffering of a temporal punishment hereafter, in the fire of Purgatory.  Col. 1.19. In him all fullness dwelleth. 
Note then, That seeing all fullness of Salvation is in Christ, and of his fullness we all receive, (as sayeth Saint john, 1.16.) Therefore we receive full delivery from all punishment of sin, as well as from all guilt there-of.  Heb. 10.14. By one offering, he hath perfected for ever, them that are sanctified. 
Note therefore, That he hath perfectly delivered them from all sort of sin, and from all sort of punishment: otherwise he could not be said to perfect, or perfectly save.  Coloss. 2.13. Having freely forgiven, all your trespasses. Matth. 6.12. And forgive us our debts, as we forgive our debtors. 
Out of both which places then remark, if our sins be our debt, as Matthew calleth them, and that they are all freely forgiven, as Paul witnesseth; then all payment of them, or punishment for them, is likewise freely discharged, and we there-of fred. It being against sense to affirm otherwise, to wit, that the whole debt should be discharged, but not the whole payment.  
Note likewise, That we crave forgiveness, as we forgive others: and God promiseth such forgiveness to us, as we give to others. But he willeth us to forgive others fully, and freely, (as Matth. 18.35. is evident,) without keeping the least purpose of the meanest revenge in heart unto them. Therefore such is his own forgiveness to us, without keeping the least purpose of tormenting us, in a fire as hot as Hell, after death, and thereafter, that he hath forgiven us freely.   

2. Witnessing of Antiquity.  
WHere there is grace, (sayeth Chrysostome) there is pardon; and where there is pardon, there is no punishment at all. Chrysost. hom. 8. in Epist. ad Rom. Therefore (saith Augustine,) Christ by under-going the punishment, and not the guilt, hath abrogated both the punishment, and the guilt. Serm. 37. de verbis Domini.   

3. Confession of Party.  
THe sufferings of Christ (saith Bellarmine) are able to expiate all sin, original, and actual; mortal, and venial: and all punishment, eternal, and temporal; and all this by itself alone. Bell. lib. 2. the indulg. c. 5. §. at non.    

§. 3. That no man can satisfy for his sins, in any measure, neither here, nor in Purgatory.  

1. Authority of Scripture.  ISai. 63.3. I have trodden the Winepress alone, and of all the people, there was none with me. 
Mark then, If Christ was only able to tread the Winepress of God's wrath, than he alone is able to satisfy for sin, (for both these are one) and all man is excluded.  1. Tim. 2.6. Who gave Himself a Ransom for all. 
Note then, That a Ransom, or satisfaction for sin, must be of an infinite value, such as no suffering of man can be; and therefore the Son of God behoved to give Himself, who was of infinite power and majesty, to be this Ransom for sin.  Heb. 1.3. When He had by himself purged our sins, he sat down on the right hand of the Majesty, on high. 
Remark then, That to purge sin, is the privilege of Christ, which he reserveth only to himself, by himself, and his own sufferings allanerlie doing that, and not by others, or any of their sufferings here, or hence, permitting that to be done.  Heb. 7.25. Wherefore, he is able to save them to the utter-most, that come unto God by him. 
Note then, If Christ saveth us to the utter-most, there remaineth no place for humane satisfaction.  Acts 4.12. Neither is there salvation in any other, etc. 
Note then, That if all our salvation be in Christ, and flow from him only, than it is not in any measure in ourselves, and from ourselves: so that we ourselves, in respect of our own satisfactions, may not be called our own redeemers, as the Papists blasphemously teach, and the Council of Trent hath in effect decreed. Bell. l. 1. de indulg. c. 4. §. sexta.  Col. 1.19. In him all fullness dwelleth, and by him, even by the blood of his cross, are all things reconciled. 
Advert then, That our reconciliation to God, is only attributed to the satisfaction of Christ's bloodshed on the Cross; and therefore no humane satisfaction hath place in this work, seeing reconciliation is the work of a Mediator, and our Mediator behoved to participate of both natures, that in himself, and by himself, he might reconcile both.  Revel. 7.14. And he said to me, These are they which came out of great tribulation, and have washed their Robes, and made them white in the blood of the Lamb. 
Note therefore, That the very Martyrs that suffer for Christ, acknowledge only the blood of Christ, to be the perfect satisfaction, and expiation of their sins; and therefore are said to make their Robes white, by dipping them no-wise in their own blood of Martyrdom, as any way purging, or satisfactory, but only in the blood of the Lamb of God, that taketh away the sins of the World.   

2. Witnessing of Antiquity.  
BY what pains, and what fastings, can we wash away our sins? saith Ambrose, in Psal. 118. Serm. 20. For the only painful suffering of the second Adam (saith Bernard) purgeth them whom the only sin of the first defiled, and not that any man's own satisfactions can avail for himself; for what is our penance? but that if we suffer not together, we cannot reign together. Bern. de verbis lib. job. in sex.   

3. Confession of Party.  
THe sufferings of Christ is of an infinite value, and therefore to join the satisfactions of the sufferings of the godly thereunto, is al-together superfluous, saith Durandus & Mairones, cited by Bellarmine, l. 1. de indulg. c. 4. §. tertia. As al-so the very gloss of the canon Law, Dist. 1. de penitentia verbis, Dic quod, etc. sayeth, that it is neither by contrition of heart, nor confession of mouth, that sins are for-given; but only by the free grace of God: but the contrition of the heart, is a sign indeed, that our sins are for-given, as external penance is a sign of the contrition of the heart, (say they:) which contrition, even free grace precedeth.    

§. 4. That the Souls of the Godly, after Death, go immediately to Glory, and to no mid place of torment.  

1. Authority of Scripture.  ISai. 57.1. The Righteous is taken away from the evil to come: he shall enter into peace. 
Note then, That there is no middle estate, nor place spoken of, but that immediately is subjoined unto the righteous man's departure out of this life, his present entry in-to peace; and therefore in-to no torment.  Luke 16.25. And Abraham said to him, Son, remember that thou didst receive good things in thy lyfe-tyme, and Lazarus likewise evil; but now he is comforted, and thou art tormented. 
Remark therefore, That we have only two places mentionate in Scripture, whither souls go immediately after death, to wit, a place of Comfort, which is Heaven, to the godly; and a place of Torment, which is Hell, to the Wicked.  Luke 23.43. And jesus said unto him, Verily, I say unto thee, this day thou shalt be with me, in Paradise. 
Lo then, immediately after death the Heavenly Paradise is promised to the penitent thief: and so is it al-so given to all other penitent sinners.  2. Cor. 5.1. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens. 
Note then, That the Apostle showeth, that after this mortal life endeth, we get instantly a better in the Heavens: and this Bellarmine himself in those same words, collecteth out of this foresaid place, Bell. l. 1. de sanct. c. 3. §. denique: and therefore, thus concludeth: Wherefore (sayeth he) it is good for us to die soon in this World, that we may quickly begin to live in Heaven.  Verse 8. We are confident, I say, and willing, rather to be absent from the body, and to be present with the Lord. 
Note then, That there is no mid estate of the godly soul departing; but as soon as it departeth out of the body, and is absent therefra, instantly it entereth in Heaven, and is present with the Lord.  Phil. 1.23. Having a desire to be dissolved, and to be with Christ, which is fare better. 
We see then, Upon the dissolution of the soul from the body, followeth instantly the conjunction there-of with Christ.  Revel. 14.13. Blessed are the dead which die in the Lord, from henceforth, now, sayeth the Spirit, that they may rest from their labours, and their works follow them. 
Remark then, That the godly instantly after death, become blessed; and immediately rest, and are rewarded in glory.   

2. Witnessing of Antiquity.  
AFter the departure of the soul from the body, instantly (saith justinus) the souls of the godly are carried to Paradise, and the wicked to Hell. Hereunto agreeth also Augustine, medit. 22. showing, that the soul being loosed from the body, instantly goeth to Heaven. And again he sayeth, For the souls of the godly after their separation from the body, are in rest: but the souls of the wicked (sayeth he) suffer punishment, until the bodies of the one rise to eternal life, and of the other unto eternal death, which is called the second. And that he knew no third place, he testifieth in his fifth Book of the Hypognostickes, about the midst: See Augustine, l. 13. the civet. Dei. c. 8.   

3. Confession of Party.  
THe Apostle's reason, (saith Bellarmine) 2. Cor. 5.1. is excellent, to wit, this, If this mortal life perish, we have instantly another, fare better, in the Heavens, Bell. lib. 1. de sanctis, c. 3. §. denique.     

CHAP. XV. OF CERTAINTY OF Salvation.  

§. I. That the Godly may be assured of their Salvation here.  

1. Authority of Scripture.  IOb. 19.25. For I know, that my Redeemer liveth, and that he shall stand at the latter Day upon the Earth. 
Note then, That job assureth himself, that Christ is his Redeemer, and therefore that he shall be saved by Him eternally.  Psal. 17.15. As for me, I will behold thy face in righteousness: I shall be satisfied with thy likeness, when I awake. 
Note then, That we see the like assurance in David, of full salvation to soul and body, after his resurrection.  
2. Tim. 4.7.8. I have fought a good fight, I have finished my course, I have kept the faith; from henceforth is laid up for me the Crown of Righteousness: (and lest such a great Apostle only, might seem justly to have such confidence, he subjoineth) and not only for me, but for all them that love his second appearing. And therefore, again al-so he sayeth of all the faithful.  Rom. 8.37. For I am assured, that neither Death, nor Life, nor Angels, nor Principalities, or any other creature, shall separate us, from the love of God. john 3.16. For God so loved the World, that he gave his only begotten Son, that every one that believeth in him, perish not, but may have eternal life. 
Note then, That every one that is a true believer, may be assured (according to Christ's own Word) of eternal life, as if his Name were specified particularly: for as we apply the precepts of the Law, as spoken to every one of us particularly to do them, why shall we not in like manner the promises of the Gospel, to believe them?  1. john 5.13. These things have I written unto you, that believe in the Name of the Son of God, that ye may know, that ye have eternal life. 
Remark then, That he sayeth, that all true believers may know, and be assured of their salvation; and that the Word of God is written, and left with us for this our certification.  Ephes. 1.13. In whom al-so after that ye believed, ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance. 
Consider therefore, That to assure the Godly of their salvation, the Spirit of God is given, with the word of promise, as a seal to stamp in that persuasion in their souls, and as an earnest, or arles-pennie, to make fast the Bargain. And if any man have not the Spirit of GOD, the same is not his. Rom. 8.9.  Rom. 8.16. The Spirit itself al-so beareth witness, with our spirit, that we are the Children of God: and if children, heirs of God, and coheyres with Christ. 
Note then, What greater certainty can be wished, than the godly have of their salvation? when they have the very Spirit of God inwardly witnessing the same to their souls.  Gal. 4.6. And because ye are sons, God hath sent the Spirit of his Son in-to your hearts, crying, Abba Father. 
Note then, That the spirit of prayer directed a-right, and felt within us, is a sure fruit of our adoption, and a  assurance of our salvation.  Rom. 8.14. For as many as are led by the Spirit of God, they are the sons of God. 
Note then, That how many soever follow the direction of God's Spirit, in an holy course of life, may be assured of their salvation.  1. john 5.10. He that believeth on the Son of God, hath the witness in himself: he that believeth not God, hath made him a liar. 
Note then, What an heinous offence it is, to doubt of the truth of God's promises to us, concerning our salvation, through his Son Christ jesus. Not but that many dear Saint's labour under this doubting; (for God giveth not the full certainty of faith to all, at one time, nor after alike measure,) but they are displeased therewith, as a fruit of incredulous corruption; and they know, that they should be fully assured of the truth of God's promises to themselves, without staggering: like Abraham, of whom it is witnessed, Rom. 4.20. that he staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God.  Heb. 10.22. Let us draw near then, with a true heart to God, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water▪ and let us hold fast the profession of our faith, without wavering, for he is faithful that promised. 
Note then, Herein expressed our Christian duty plainly, to the perfection where-of we should daily aim, leaning to this sure ground that cannot fail, to wit, that our God is faithful, who hath firmly promised.   

2. Witnessing of Antiquity.  
THou art made secure (sayeth Augustine) not of thyself, but by the Lord; thou art secured of thy pledge, hope with Christ, for the Kingdom of Christ, even now thou hast the pledge. Aug. serm. 5. de verbis Apostoli, tom. 10. Neither is this presumption, but faith (sayeth he,) for to tell what thou hast gotten, is no presumption, but devotion. Aug. serm. 20. de verbis Domini. Whereunto al-so accordeth Bernard. Epist. 107.   

3. Confession of Party.  
THose who are in Christ jesus, they have no cause to fear, seeing they are sure of their salvation, saith the Bishop of Bitonto on the 8. of the Romans. And there is none of the Ecclesiastic, nor Schoolmen (saith Cassander) who diligently urge not this confidence, and assurance of the mercy of God, and glory to come; and teacheth that it ought to be opponed to diffidence, and doubting. Cass. consult. art. 4.     

CHAP. XVI. OF PERSEVERANCE.  

§. That the faithful Children of GOD, can never totally fall from Grace, nor finally perish.  

1. Authority of Scripture.  PSal. 37.28. For the Lord loveth judgement, and forsaketh not his Saints: they are preserved for ever. 
Note then, That God's Saints persevere, because God himself he forsaketh them not, but preserveth them, by a constant, and secret preservation ever.  Psal. 73.23. Nevertheless, I am continually with thee: thou hast holden me by my right hand. 
Note then, That God's holding of us, is the cause of our standing: wherein because he faileth not, therefore we finally fall not.  jerem. 31.3. The Lord appeared of old unto me, saying, I have loved thee, with an everlasting love; therefore with loving kindness have I drawn thee. 
Note then, That the main cause, is in God of our perseverance, to wit, because his love is not changeable: For whom He loveth, He loveth to the end. john, 13.1.  jerem. 32.40. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good: and I will put my fear in their hearts, that they shall not departed from me. 
Lo then, The cause of our not-departing from God, is his never-turning away from us; and therefore our perseverance standeth upon a sure ground.  Matth. 24.24. For there shall arise false Christ's, and false prophets, and shall show great signs and wonders: in so much (that if it were possible) they shall deceive the vere Elect. 
We must note therefore, that Christ's own mouth declareth it to be a thing impossible, that God's Elect can finally, and fully, fall from truth, and grace.  john 6.37. All that the Father giveth me, shall come unto me: and him that cometh unto me, I will not cast forth. john 10.28. And I give them eternal life, and they shall not perish, and no man shall pluck them out of mine hand. john 17.11. Holy Father, keep them in Thy Name, whom thou hast given me, that they may be one, as we are one. 
Note then, Out of all the former, that the Saints perseverance is sure, in respect they are the Father's gift, to the Son, and that they are kept ever sure in the son's own hand, and protected likewise so safely by the Father, that it is as impossible to divide any of them from the rest of the Members of Christ's mystical body, as it is to divide Christ himself from his Father, who are one: and therefore the Apostle cryeth out, saying, Who shall separate us from the love of God, which is in Christ jesus? Rom. 8.35.  Rom. 11.29. For the gifts and calling of God, are without repentance. Malac. 3.6. For I am the Lord, I change not, therefore ye sons of jacob are not consumed. 
Note therefore, That on the Lord's constancy, the constancy and perseverance of the Godly is grounded.  Rom. 8.29.30. For whom he fore-knew; he also predestinated, &c, and whom he predistinated, them also he called: and whom he called, them also he justified: and whom he justified, them also he glorified. 
Note then, That this golden chain of Salvation, can never be broken, as long as the first link there-of, which is our election, is kept sure in the Lord's own hand: so that whom he hath predestinated to glory, he shall keep sure unfallen, finally and fully, away from the middle links and graces, that lead thereto, until he invest them in glory.   

2. Witnessing of Antiquity.  
THis God hath promised, (saith A●gustine) saying, I will put my fear in their hearts, that they shall not departed from me: which what other thing is it, but that such shall be my fear, and so great, which I will put in their hearts, that they shall constantly adhere to me. Aug. tom. 7. the bono persever. c. 2. And again, Christ placing them so, that they should go, and bring forth fruit, and their fruit should abide: who dare say, Perhaps it will not abide? for the Lord's gifts, and calling, are without repentance. Aug. tom. 7. the correp. & gratia. c. 12.   

3. Confession of Party.  
THe confession likewise of our Adversaries, is this: Lyra & Carthusian, on john 10.28. declare this to be the cause of the Godlies' perseverance, because their predestination (say they) cannot be frustrate, which it destinating them to glory, will not suffer neither tentation, nor interveaning persecution, be able to separate them from Christ.     

CHAP. XVII. OF BAPTISM.  

§. That the Children of the Faithful, departing, are not deprived of the blessed vision of God, through want of Baptism.  

1. Authority of Scripture.  GEnes. 17.7. And I will establish my covenant between me and thee, & thy seed after thee in their generations. 
Mark then, That not only are the Parents within the covenant of grace, but their children also, and their seed after them: and even as the female was comprehended under the male, because uncapable of circumcision, and so saved amongst the jews; so are Infants, dying in the Mother's womb, comprehended under their believing Parents, because uncapable then of Baptism, and so are saved amongst Christians, if they belong to election.  Exod. 20.5. I am a jealous God, who visiteth the sins of the fathers, upon the children, to the third and fourth generation, of them that hate me, but show mercy to the thousand of them that love me, and keep my commandments. 
Note then, That the Lord's promises are to show mercy to thousands of the generation of the godly, (excepting neither age, or sex, nor whether they die in the womb, wanting Baptism, or live in the World, and get the same.)  Acts 2.39. For to you is the promise, and to your children, and to all that are fare off, whom-so-ever the Lord our God shall call. jerem. 1.5. Before thou camest out of the womb, I sanctified thee. 
Note then, That if an Infant may be sanctified in the Mother's womb, than that Infant dying there-in, may be saved: for whom-so-ever the Lord sanctifyeth, them also he saveth.  Luk. 1.41. And it came to pass, when Elizabeth heard the salutation of Marie, the Babe did leap in her Womb. 
Behold then, here a divine faith infused in the heart of the Baptist, while as yet he was in his Mother's womb, able, if he had died there-in, perfectly to have saved him. And who can certainly define of God's secret working, or deny the salvation of others?  joshua 5.5. Now all the people that came out, were circumcised: but all the people that were borne in the Wilderness, by the way, as they came out of Egypt, them they circumcised not. 
Remark then, That as the children that died during those forty years in the Wilderness, were not for want of circumcision therefore condemned, under the Law: so neither are the children of Christians, for want of Baptism, when it cannot be had, condemned, now under the Gospel. It being not the want, but contempt of Sacraments, that is judged damnable.  1. Cor. 7.14. For the unbelieving Husband, is sanctified by the Wife, and the unbelieving Wife, is sanctified by the Husband; else were your children unclean, but now they are holy. 
Note then, If the children of one only believing parent be esteemed holy, how much more than should the children of Parents, both believing, be esteemed holy, and so charitably judged of, (if they die without Baptism) to be eternally saved?   

2. Witnessing of Antiquity.  
WHat Reason, or Nature, (saith Bernard) teacheth, that none of those who may die, can obtain internal and eternal salvation, whose body outwardly is not sprinkled with the element of water? And therefore he affirmeth thereafter, that in case contempt be not the cause, that then the Parents faith is not only profitable, but sufficient also for the child. Bern. Epist. 77.   

3. Confession of Party.  
As to Infants, the Church's faith, and of them that offer it, is imputed as their own: Even so, the will and desire of Baptism, (sayeth Cassander) which the Church, and specially the Parents have, is accepted by the same indulgent Father, who accepteth of the will, as the deed, and tieth none to impossibilities, nor his grace simply to the external action of Sacraments. Cassand. consult. art. 9 And of this same mind also Alphonsus de Castro testifieth Gerson and Cajetan to be. (Alphons. de Castro, de Heres. verbo Baptismus.) And Lombard, speaking of the true sense of these words, john 3. Except a man be borne anew, etc. sayeth, But this is to be understood (sayeth he) of them who may, but yet despiseth to be baptised. Lomb. lib. 4. dist. 4. §. his autem.     

CHAP. XVIII. OF THE LORD'S Supper.  

§. I. That Christ jesus glorified Body is only in the Heavens.  

1. Authority of Scripture.  ACts 3.21. Whom the Heaven must receive up, (or contain) until the times of the restitution of all things. 
Note then, That the Heavens must contain Christ's glorified body, till the end of the World; as the Belief saith accordingly, That from that place shall He come, to judge the Quick and the Dead.  Matth. 26.11. The Poor ye have always with you, but Me ye shall not have always with you. 
Remark then, That the Popish practice, would make Christ a liar; while as the Priests say, that they have Christ always with them bodily between their fingers, in their daily Masses.  john 16.28. I came from the Father, and am come in the World: again, I leave the World, and go to the Father. 
Note then, As he was bodily present in the World, when he came from the Father; so he showeth, that according to that presence, he hath left the World, when he returned to his Father, and is now only spiritually present (as he promised) with his own to the end of the World. Matth. 28.20.  Matth. 24.23. Then, if any man shall say unto you, Lo, here is Christ, or there is he; believe him not. 
So neither should Christians now believe those consening Priests, that say, Hear is Christ in the Mass, Host, or there in the Pixe, or Procession.  Acts 7.56. And he said, Behold, I see the Heavens opened, and the Son of Man standing at the right hand of God. 
Behold here then, the witnessing of the first Martyr, where he declareth the glorified body of Christ, only to be in Heaven.   

2. Witnessing of Antiquity.  
THere is one person (saith Augustine) God and Man, and Christ is both these, everywhere by that, where-by he is God: but in Heaven, by that, where-by he is Man. (Aug. Epist. 507. ad Dardanum.) For when he was on Earth, he was not then in Heaven; and now being in Heaven, he is not to be had on Earth, sayeth Vigilius, lib. 4. contra Eutychen. And so sayeth Fulgentius the very same. Lib. 2. ad Thrasimundum.   

3. Confession of Party.  
HE left the World, according to his bodily presence, (sayeth Lyra, on john 16.28.) and he said, Ye shall not have me always with you, by my corporal presence: otherwise he saith, I shall be with you to the world's end, Lyra in Matth. 26.11.    

§. 2. That Christ's Body is not in many places at once, invisibly, and unpalpablie.  

1. Authority of Scripture.  HEb. 2.17. Wherefore, in all things it behoved him to be like unto his brethren. 
Note then, If it behoved him to be like to us in all things, than his body must be visible, and palpable, and contained in one place, even as other glorified bodies are.  Matth. 28.6. He is not here, for he is risen, as he said. 
Remark then, That according to the Romish doctrine, if Christ's body may be in many places invisibly at once, the Angel's reason here should be of no force: for it might have been replied, That although he be risen, yet he might at the same instant have been invisibile in the Sepulchre.  Luke 24.39. Behold mine hands and feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. 
Note then, That after his Resurrection, our Saviour's Body was visible and palpable, his Resurrection adding glory to his Nature, but noways quite abolishing his Nature; as the Papists do, who change not only Bread in-to his Flesh, but his Flesh in-to a Spirit, which hath neither flesh nor bones, as the Disciples saw Christ's body have.  Acts 1.11. This same jesus which is taken up from you in-to Heaven, shall so come, in like manner as ye have seen him go in-to Heaven. 
Note then, That the Angels testify, that as his going up from men to Heaven, was sensible and visible; so should his bodily coming from Heaven back again, be sensible and visible: which seeing no such coming hath been hitherto, or can be seen, it is evident, that his coming down invisibly, to be amongst the Priest's fingers, when he consecrateth the host, is a ridiculous fantasy.   

2. Witnessing of Antiquity.  
THe Body of Christ (saith Theodoret) hath its former shape and figure, & circumscription; and, as I may briefly say, the same essence of a body, although after the resurrection it was made immortal mortal, and free from corruption. Theod. Dialog. 2. And in the same Dialogue, from the circumscription there-of, he proveth the visibility there-of: and by the visibility there-of, where it is, that it is circumscrybed; saying, that, that only is invisible, which cannot be circumscrybed. In like manner Augustine sayeth, that it is profane, not to believe and profess (saith he) the son of God according to his humanity, to be corporeal and local, after his resurrection. Aug. 4. tom. de essentia divinitatis.   

3. Confession of Party.  
HAndle me, and see: by this (sayeth Lyra, on Luke 24.) he show that he had a true body, and not an imaginary. And on Acts 1.11. he shall come (saith he) in the same form and substance of flesh to judge, as he came to be judged: for although he hath received immortality, he hath not lost the true nature of humanity.    

§. 3. That after consecration, the Bread, and Wine remaineth in substance, in the Sacrament of the Eucharist.  

1. Authority of Scripture.  MAtth. 26.29. But I say unto you, I will not drink henceforth of this fruit of the Vine. 
Note then, That Christ calleth it expressly the fruit of the Vine, which he had drunken with his Disciples, at his last Supper.  Verse 26. And as they were eating, jesus took Bread, and blessed it, and broke it, and gave it to the Disciples. 
Note then, That it was still Bread, after distribution: for the word [it] is still relative to the bread which Christ took: and he said, [This is] not, [this shall be, by transubstantiation,] [my body, which is given for you, sayeth Luke, 22.19.] Now all men know, that it is not the host of bread that was crucified for us, [do this in remembrance of me.]  
Note then, That a remembrance is not of a thing present; so neither is Christ's Body, after the Popish manner.  1. Cor. 10.16. The cup of Blessing, which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 
Remark then, How the Apostle expound●th Christ's words: calling that the communion of Christ's body, which himself called his body. Now the communion of a thing, is not the thing itself; for these two are diverse.  1. Cor. 11. For as oft as ye eat this bread, and drink this cup, ye do show the Lord's death, till he come. 
Note then, That the Apostle calleth that [bread] which we eat in the Sacrament, and not humane flesh. Next, that we show, or represent Christ's death in the Sacrament: therefore Christ being only represented there, is not there bodily: And thirdly, it is said, till he come: therefore it clearly again followeth, that he is not already there.   

2. Witnessing of Antiquity.  
NEither doth the mystical signs, after sanctification, depart from their own nature, (saith Theodoret) for they remain still in their own substance, and figure, and shape, and may be handled and touched, as they were before. Theod. 2. Dialog. Where-unto consenteth, Ambrose, in 1. Cor. 11. saying, That it is bread, where-of all participate, to wit, according to its natural substance. As also Gelasius, in his book of two natures, saying, After consecration, that yet the substance and nature of bread and wine do still remain.   

3. Confession of Party.  
POpe Innocent 3. in his fourth book of the mysteries of the Mass, cap. 27. testifieth, that Christ, after consecration, calleth that which was in the Cup, the fruit of the Vine. And Bellarmine granteth, that it is probable, that there is no express place of Scripture, that evidently can enforce transubstantiation to be admitted: for that it is by these words, which they commonly adduce, he saith the most learned, and sharpest witted amongst them (as Scotus was) hath thought the clean contrary. Bell. lib. 3. de Euchar. c. 23. §. secundo.    

§. 4. That Christ jesus is not received by the bodily mouth.  

1. Authority of Scripture.  
IOhn, 6.35. I am that bread of life: he that cometh to me, shall never hunger; and he that believeth in me, shall never thirst.  
Note therefore, That the way how to eat, and drink of jesus Christ, is to believe in him.  Verse, 53. Verily, verily, I say unto you, except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you. 
But remark, that many have gotten life eternal, who never did eat Christ with the bodily mouth, by the Papists own confession, as the Thief on the Cross, and many more others, which die after Baptism.  Ephes. 3.17. Christ dwelleth in your hearts by faith. 
Note then, That as his dwelling in us is, such is our receiving of him, and that the one, and the other, both are spiritual by faith.   

2. Witnessing of Antiquity.  
WHerefore preparest thou thy teeth, and thy womb? (saith Augustine) believe, and thou hast eaten. Tract. 25. in john. And even hitherto he may be touched, but by affection, not by the hand, by desire, not by the eye; and by faith, and not by the senses, sayeth Bernard. serm. 28. in Cant. So sayeth Ambrose likewise, lib. 6. in Luc. c. 8. And therefore concludeth thereafter, saying, Not upon the earth then, nor in the earth, nor according to the flesh, must we seek Thee, if we would find Thee. Ambr. lib. 10. in Luc. c. 24.   

3. Confession of Party.  
HE expoundeth (sayeth Lyra) that which He said before, and what it is to eat His Flesh, and drink His Blood; that it is, to abide in Christ, and Christ in him. (Now, Christ abideth in our hearts, and that by faith, sayeth the Apostle, Ephes. 3.17.)    

§. 5. That CHRIST JESUS is not received by the Wicked.  

1. Authority of Scripture.  IOhn, 6.51. I am that Bread of Life, which came down from Heaven: if any man eat of this Bread, he shall live for ever. 
Note therefore, That in respect the Wicked get not Eternal life, that therefore they no-wise participate of Christ.  Verse 56. He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. 
But the Wicked, neither are in Christ, as Members; nor is Christ in them by his Spirit: but the spirit of Satan only, whose members they are; and therefore they no-wise are partakers of CHRIST JESUS.   

2. Witnessing of Antiquity.  
HEe who disagreeth from Christ, he neither eateth his body, nor drinketh his blood, (sayeth Augustine) although he daily receive the Sacrament of so great a thing, to his condemnation. August. 3. Tom. Sent. 339. Et Lib. 21. de Civit. Dei, Cap. 25. And he that remaineth not in Me, and I in him, let him not say, or think, (sayeth Bernard, in the person of Christ) that he eateth my body, or drinketh my blood. Bern. Epist. ad Fratres, de monte.   

3. Confession of Party.  
He that abideth not in Christ, (saith Lyra) and Christ in him, he eateth not Christ spiritually, although he participate of the Sacrament corporally. (And a little after:) For the Sacrament itself, is taken by some unto life, and by some unto death: but the matter of this Sacrament, is by all unto life, and by none taken unto death. Lyra, in joan. 6.    

§. 6. That Christian People (for whom Christ shed His Blood) should not be defrauded of the Cup, which is called, The Communion there-of.  

1. Authority of Scripture.  MAtth. 26.27. And taking the Cup, he gave thanks, and gave it to them, saying, Drink ye all of this. 
Note, That whereas He sayeth only of the Bread, Eat ye, He speaketh more expressly of the Cup, saying, Drink ye all; that none should be excepted.  1. Cor. 10.16. The Cup of Blessing, which we bless, is it not the communion of the Blood of Christ? 
I ask then, Wherhfore hinder the Popish Clergy their People, from so comfortable a Communion? seeing the Precept of Drinking, must belong to them, to whom the reason of the Precept most belongeth, which is the comfort of remission of sins, and the remembrance of Christ jesus passion, 1. Cor. 11.25. If therefore people should apply the one, and remember the other, then surely they should participate of the Cup.  1. Cor. 11.28. But let a man examine himself, and so let him eat of that Bread, and drink of that Cap. 
No● then, That as all faithful Christians are bound, to prove and examine their own conscience before communicating; so are they ordained to drink of the Cup. Therefore ye see, that in the two preceding verses, and in the subsequent, both Eating and Drinking, are ever joined together, and enjoined to all.   

2. Witnessing of Antiquity.  
ONe Cup is distributed amongst us all, sayeth Ignatius, Epist. 6. ad Philadelph. And to every one of those that are present, the Deacons distribute Wine and Water, sayeth justin. Martyr. Apol. 2. And unto all men whatsoever, is one Body, and one Cup, presented sayeth Chrysostome, Hom. 18. in 2. Cor. Cap. 8.   

3. Confession of Party.  
OF old, that the Eucharist was given unto Laics, under both kinds, for many ages, (sayeth Alphonsus) we are instructed by the Writs of many holy Fathers. Alphon. de Castro, contra heres. verbo Eucharistia. And more particularly sayeth Cassander, thus, It is evident, that the Universal Church to this day, (sayeth he) and the Occidental, or Roman, a thousand years, and more, after Christ, in the solemn, and ordinary administration of this Sacrament, did exhibit, to all the members of Christ's Church, both the sorts of Bread and Wine. Cass. consult. art. 22.     

CHAP. XIX. OF THE MASS.  

§. I. That the Popish Priests have no calling, to sacrifice Christ's Body in the Mass.  

1. Authority of Scripture.  HEb. 5.4. No man taketh this honour to himself, but he that is called of God, as was Aaron. 
Now let us see then, where Christ anie-where called, or ordained any to sacrifice his body again, which himself did once for ever upon the Cross.  Luke, 22.19. Do this in remembrance of me. 1. Cor. 11.26. Ye shall declare the Lord's death, till he come. 
Note then, That the Lord's Supper was ordained, that all Christians should remember his suffering, and sacrifice on the cross, and should declare his death, till himself come to judgement again: but not, that any should sacrifice Him up again daily, as though he were already come, and were bodily present amongst the Priest's fingers, daily to offer up.  Heb. 7.23. And they truly were many Priests, because they were not suffered to continue, by reason of death but this man because he continueth for ever, hath an unchangeable Priesthood. 
Note then, It being unchangeable, or perpetual, that it admitteth no succession of a subordinate Priesthood.  Verse, 25. Wherefore he is able also, to save them to the uttermost, that come to GOD by him, seeing he ever liveth, to make intercession for them. 
Note then, That the Priesthood of Christ, consisteth not only in that oblation of himself, once upon Earth, but in his continual intercession for us, ever in Heaven: which seeing he performeth that by himself, and therefore admitteth no sort of successor there-in; so likewise by that once oblation of himself, and the perpetual recent virtue there-of, he saveth all them to the utter-most, that come to God by him: and therefore neither in that part of his Priesthood, (which he will have entire) admitteth he any suffragan, or successor whatsoever.  Verse, 17. For he testifieth, Thou art a Priest for ever, after the order of Melchisedek. 
Note then, That as there was no Priesthood secundary, or successive unto Melchisedeks, which was typical; so there is none secundary, or successive unto Christ's, which is true and eternal: else they could not be said, through their difference, to be of one order.  Verse, 26. For such an Highpriest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens, who needed not daily, as those High-priests, to offer up sacrifice, first for his own sins, and then for the people's. 
Note then, That if the popish sacrificers succeed to Christ, it must be in his high-priesthood, (for such a one only the Gospel acknowledgeth: and to do that which he did, is an act of the highpriest of the Gospel only.) Now the Gospel requireth the highpriest there-of, to have such qualities as are here set down: which if the Popish sacrificers dare not claim to, then let them not claim succession to that office, which requireth those qualities; nor to the proper act there-of, which is, the sacrificing to God his own only Son.  Heb. 9.14. Who through the eternal Spirit, offered himself without spot to God. 
Note then, That our highpriest, i●… both the Sacrificer, the Altar, and th●… unspotted sacrifice itself: These the●… who claim, that they succeed him in his priesthood, must be these thre●… likewise; else his priesthood and their are noways one: and so their priesthood must be a new one of their own, but not a succeeding to his.  Ephes. 4.11. He gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, and Teachers. 
Note then, That the Apostle, in nominating all these offices, which jesus Christ had ordained in his Church, maketh no mention at all of any sacrificers of his body.  
Again, at large in the Epistles to Timothy and Titus, he showeth all the duties of a Bishop, or Pastor in Christ's Church, but he maketh no part of his charge, the sacrificing of Christ.  Revel. 1.6. Who hath made us Kings, and Priests, unto God his Father. 
Note here, That all Christians are called Priests, in respect of their spiritual sacrifices of prayer and praise, etc. that they offer up unto God; but nowhere are pastors of the Church particularly so called: the holy Ghost foreseeing, that some would arise, that would usurp that style only to themselves, in an injurious sense, unto the Son of God.   

2. Witnessing of Antiquity.  
TO this our doctrine, that the popish Priests have no calling, to sacrifice Christ's body, which they claim unto from Christ's fact, and institution of them, to succeed there-in to him in the last Supper, the clear confession of our Adversaries jumping therewith, shall serve to convince them: for there is no express mention in the History of the Gospel, (sayeth Suarez) of a sacrifice or oblation; as also the fact of Christ which is declared, might have been done by him without any sacrifice, to wit, by consecrating the Bread and Wine, and giving the same to his Disciples, without any intention of sacrificing: and therefore he concludeth, that it is conjectural only, to think, that any such thing is agreeable, either to the words or deeds of Christ. Suarez, in 3. part. D. Thomae, tom. 3. disput. 74. sect. 1. §. secundo potest.  
In like manner, the same Suarez reporteth, that the Bishop of Bitonto, and others, did defend, that Christ, in that night of the celebrating his last Supper, offered up no sacrifice. Suarez, ibid. §. 2. Pag. 949. For if he had offered up an expiatory sacrifice then, where-by the sins of the World had been done away, then in his last Supper he behoved to have died, and so needed not to have died the day after, according to Hebr. 10.10.    

§. 2. That the Mass is no propitiatory sacrifice, but al-together derogatory to Christ's propitiatory sacrifice, offered on the Cross.  

1. Authority of Scripture.  HEb. 9.22. Without shedding of blood, there is no remission. 
Note then: Seeing they call the Mass an unbloody sacrifice, that therefore the same is no-wise propitiatory for the remission of sin.  Verse. 25.26. Not that he should offer himself often, etc. for then must he often have suffered. 
Remark then, That it is all one thing, in Scripture, Christ to be offered, and Christ to suffer: and therefore to offer Christ daily, is all one, as Christ to suffer daily, which is both absurd and blasphemous.  Verse, 26. But now in the ●…nde of the World, once hath he appeared, to put away sin, by the sacrifice of himself. 
Note then, That once only hath he suffered, and therefore once only was he sacrificed; and that by that sacrifice once made, by himself alone, our sins are put away: and therefore no other sacrifice, but that only, is alone propitiatory.  
Again, verse 26. Where he saith, That once he hath appeared, to put away sin, by the sacrifice of himself.  
We remark, that a propiatorie sacrifice, should be ever apparent and visible: and therefore seeing Christ, nor his sacrificing, is not apparent, nor visible in the Mass, therefore it followeth, that in the Mass there is no sacrifice at all, let be, propitiatory.  Verse, 27.28. And as it is appointed to men, once to die, but after that, the judgement; So Christ was once offered, to bear the sins of many. 
Note then, That to say, that Christ is offered daily, is as absurd, as to say, that a dead man dieth daily.  Heb. 7.27. Who needeth not daily, as those High-priests, to offer up sacrifice, etc. Heb. 9.12. But by his own blood, he entered once in-to the holy place, having obtained eternal redemption for us. 
Note then, That the repetition of Christ's sacrifice daily, importeth alike imperfection there-of; as the daily offering up of sacrifices under the Law, imported the imperfection of that legal priesthood: which is both absurd and blasphemous, to affirm of Christ's.  
Again, Remark, that the Apostle showeth, that Christ's bloody sacrifice, where-by he entered in-to the holy place, is of an infinite worth, having obtained eternal redemption for us: whereas all Papists grant, their sacrifice of the Mass to be but of a finite worth, and therefore is not one, but fare inferior to the sacrifice of Christ, and consequently also then priesthood to his. From whence also it followeth, that they succeed not to Christ in his priesthood, after the order of Melchisedek: but have a new one of their own coining, fare differing from Christ's, and millions of degrees inferior thereto.  Heb. 10.18. Now, where remission of sin is, there is no more offering for sin. Verse, 14. For by one offering, he hath perfected for ever, them that are sanctified. 
Note then, If that one, and once offering of Christ, availeth for ever, to the remission of sin, and perfecting for ever of them that are sanctified; it followeth necessarily, (as the Apostle sayeth) that there is no more offering for sin: and consequently, no more needc of sacrifices propitiatory, nor any further immolation of Christ, for the remission of sin.  
And therefore we conclude, That seeing the sacrifice of the Mass is neither the reiteration of Christ's sacrifice, (for that were to accuse it of imperfection, as Heb. 7.27.) nor yet the continuation of it, (for so he should daily die, as Heb. 9.25.26.) nor that it is visible, bloody, nor of an infinite worth, as His was: Therefore it is nowise Christ's sacrifice propitiatory, but a blasphemous, idolatrous abomination, flat derogatory thereto.   

2. Witnessing of Antiquity.  
TO this our doctrine, That the Mass is no real, and properly a propitiatory Sacrifice, witnesseth thus- Antiquity: Because we are delivered (saith Ambrose) by Christ's death, as mindful there-of, in eating and drinking, we represent that Body and Blood which was sacrificed for us. Amb. in 1. Epist. ad Cor. cap. 11. So likewise testifieth Eusebius▪ After that Christ offered up that admirable and excellent sacrifice to his Father, for the salvation of all, he instituted, that we should offer up the remembrance of that benefit, in place of a sacrifice to God. Euseb. de demonstr. Evang. lib. 1. cap. 10. With whom atlast accordeth thus Saint Bernard: As after a manner (saith he) Christ is daily yet sacrificed, while as we declare his death: so he seemeth also to be borne, while as we likewise represent his Nativity. Bern. Serm. 6. in Vigilia Nativitatis Domini.   

3. Confession of Party.  
THat which is offered and consecrated, is called a Sacrifice and Oblation, (sayeth Lombard) because it is a remembrance of that true Sacrifice and holy Oblation. Lomb. lib. 4 sent. dist. 12. So likewise saith the Gloss upon Gratian: where it is said, that in this mystery, Christ dieth, and his flesh suffereth: that is, his death and suffering is there represented. Gloss. de consecr. dist. 2. cap. quid sit. And last of all, (sayeth Vasquez) the whole form of the sacrifice of the Mass, where-by Christ is said to be there-insacrificed, is the very representation of the death of Christ. Vasquez, Disput. 222. cap. 8. As also Aquinas propounding that question directly as well as Lombard, whether or no Christ be sacrificed in the Eucharist, giveth such an answer, as we will all gladly subscribe: for he giveth two reasons, wherefore the Eucharist is called a Sacrifice: first, (saith he) because it is a representative image of the Passion of Christ: and secondly, because by this Sacrament, we are made partakers of the fruit of Christ's Passion. And in that same place he saith, That it is the foresaid passion; that was the only true sacrificing of Him. Aquin. 3. Part. Quaest 83. Art. 1.  
FINIS.     

CHAP. XX. AN APPENDIX, OF ANTICHRIST.  

To the Reader. Of the necessity of this Appendix.  
AFter the proclaiming of the Eternal Gospel, Revel. 14.9. there is a fearful Commination, against all those that any more follow the Beast, or receive his mark: to wit, That they shall drink of the Wyne of the Wrath of GOD, and be tormented with eternal Fire. It is, therefore, very behooveful, for every Christian to know this Beast: that as the People followed Absalon, though in their simplicity; so men follow not likewise, in obstinacy, against revealed Light, that detected dissembler now, and Traitor to GOD'S Truth.  
For this cause, as the Star made the Wysemen know CHRIST, and where He was: So have I set the Star of GOD'S Word before thine Eyes, to lead thee to the knowledge of Antichrist likewise, and where he is. And whatsoever place of Scripture I have adduced to indigitate Antichrist, (as the finger of the Baptist pointed out CHRIST) I have, for thy better satisfaction, and convincing of the Adversary, brought either the Exposition of ancient Fathers, or Roman Doctors, there-on; and have made the application, out of the Records of their own Histories: so that their own mouth, shall endite their own Ditty, and save that pains to their silent party.  
And all this I have taken from ancient unsuspected Books of their own, which I have beside me: using all fidelity for thy assurance, and all perspicuous brevity that is possible, for thy contentment and ease.   

OF ANTICHRIST.  

§. 1. What sort of Adversary he is, to wit, not an open Enemy, but a counterfeit, or a masked Foe, under the Christian name.  2. THes. 2.3. Let no man deceive you, by any means, for that day shall not come, except there be a falling away first, and that man of sin be revealed, the son of perdition. 
Note then, That Antichrist shall be an Apostate Christian, and no jew, under the Christian name, making defection from the truth of CHRIST: for so saith Bellarmine, (Lib. 3. de Pontif. cap. 2. §. ad postremum.) By this falling away, (saith he) most rightly may Antichrist be understood; for he shall be so notable an Apostate, that he may be called the Apostasy itself.  
Remark also, That therefore he getteth judas style, and is called The son of perdition: because as judas was the ringleader of those that came against Christ, yet professing himself a chief Disciple, and saluting Christ as his Master; so is Antichrist the ringleader and head of those that are against the truth of Christ, yet professing himself a chief christian, and a Deputy for Christ: therefore saith Augustine (tract. 3. in Epist, johannis,) that Antichrist is the greater liar, who professeth with his mouth jesus to be Christ, but denyeth him by his deeds: which being contrary to the doctrine of Christ, they are contrary to the Word of God, which Word of God is Christ. Therefore he concludeth, Let us then (sayeth he) take heed, not to his tongue, but to his deeds; and where his deeds speak, wherefore require we words?  Revel. 13.11. And I beheld another Beast, coming out of the Earth, and he had two harness, like the Lamb, and he spoke as the Dragon. 
Note then, That here again Antichrist is described, (as all men confess.) And this is that Beast, sayeth Augustine, (Hom. 11. in Apocalip.) which under the christian name resembleth the Lamb, that he may secretly pour in the poison of the Dragon. This is that heretical church, which would not counterfeit the likeness of the Lamb, if she did openly speak; but she counterfeiteth christianity, that the more securely she may deceive the simple. And thereafter he sayeth more expressly, That this heretical, and antichristian church, shall herein make herself like to Christ; which although her members be spiritually persecuting Christ, yet they will seem to glory of the sign of the Cross of Christ.   

§. 2. The time which is foretold of Antichrist's coming, and that the same is already past.  2. THess. 2.7. Only he who now letteth, will let, till he be taken out of the way. 
This Bellarmine expoundeth, according to common consent, (lib. 3. the pont. c. 5.) to be the decay of the old Roman Empire.  
Now that this is performed, let a cloud of Popish Authors testify: Aquinas on this place of Paul's, sayeth thus, That as it was a sign of Christ's coming, to wit, the domining over all of the Roman Empire; so is it a sign of Antichrist's coming, to wit, the revolt of Countries from the Roman Empire. But (sayeth he) Countries have long since revolted from the Roman Empire. Wherefore he is forced to grant, that in place there-of, there is only to be seen a spiritual Monarchy at Rome: and from whence we therefore conclude inevitablie, That Antichrist is come.  
So saith Haymo also, a German Archbishop, on this place, who wrote in the 800. year of God: The Apostle showeth, (sayeth he) that our Lord shall not come to judgement, while first a decay be of the Roman Empire; which we now see fulfilled, and that Antichrist doth now appear in the World, who shall kill the Martyrs of Christ.  
Lyra likewise, on this place of Paul, saith, that in his time, the whole Kingdoms of the World had already revolted from the Roman Empire.  
And the Author of Fasciculus temporum, in the life of Honorius 1. showeth, that this irrecoverable decay begun anno 639. So that now, (saith he) all the four Monarchies are decayed, and there resteth none now, but that of Antichrists.  Revel. 17.12. And the ten horns which thou sawest, are ten Kings, which have received no Kingdom as yet, but receive power as Kings at one hour with the Beast. 
This Bellarmine expoundeth (lib. 3. de Pont. c. 5.) to be the dissolving of the Roman Empire, in-to several free Kingdoms, which before were but tributary Provinces; and which must be understood of the old Roman Empire, which was in Saint John's days, and so is already fulfilled: and cannot so be understood of this new one, which consisteth not of so many Kingdoms, and is but an image only of the old, erected by the Pope, and subject unto him. And so (according to John's words) is not divisible in so many Kingdoms.  
That this dissolution then of the old Empire is already accomplished, by the revolt of tributary Kingdoms from the same, and their assuming of power, to be free Monarches, is already proven by the forenamed testimonies: and in special, by that of Lyra's, whose words are these, The whole Kingdoms of the World (saith he) have already, as it were, revolted from the Roman Empire, denying to be subject thereto, or to pay tribute: and now many Years ago, the Empire hath also wanted an Emperor.  
Whence it followeth, that as sure Antichrist is come, as it is sure that the old Roman Empire standeth not entire, but is dissolved, by the revolt of Kingdom's therefra, which of old were subject thereto: and that at that same instant time, when those assumed power, as free Kings over their Countries, that even then Antichrist was already come, and grew great in the Church: seeing it is expressly said, that those Kings at one hour receive power with the Beast.   

§. 3. The place in general wherein Antichrist is to be found.  2. THess. 2.4. Who sitteth in the Temple of God: 
That is, (as not only expound Jerome and Theodoret, but their own Saint Aquinas, and Lyra, on this place,) who ruleth in the Church: or, as Augustine saith, (Lib. 20. de civitate Dei, c. 19) who giveth himfelfe out, as if he, & his followers, were the only true Church.  
Both which, that the Pope doth, Bellarmine beareth witness, proving his Monarchicke ruling in the Church. Lib. 2. de Pont. c. 12. and that he, and his followers, are only the true Church, in his fourth Book, De Ecclesia, throughout.   

§. 4. The place in special, wherein Antichrist his seat is to be found.  REvelat. 17.9. The seven heads, are seven Mountains, where-on the Woman sitteth. 
Which signify Rome, sayeth Bellarmine, (Lib. 1. de Eucharist. Cap. 11. §. respondeo Sacramentalem) which is situated on seven Hills.  
Where-unto the Rhemists also are forced to consent, saying, on the fift verse of this same Chapter, As in the beginning of the Church, Nero, and the rest of the persecuting Emperors, (which were figures of Antichrist) did principally, sit in Rome: So also (say they) the great Antichrist shall have his seat there, as it may well be.  
Note then, That Antichrist must not only (by the Papists own confession) rule as a Monarch in the Church generally: but also, that Rome must be his seat particularly. Wherein that he hath sitten long ago, hath been proved by the time of his coming, and is clearly testified by their Petrarch, a Roman Arch-deane, and Cannon, who lived anno 1350. and who thus testifieth of Rome in his time, That it was even then the seat of the Whore; & that even than the Kings of the earth did drink the Wine of her Fornication. So that nothing more was to be expected, than the performance of that which the Angel sayeth, Babylon is fallen. Petrarch, Lib. Epist. 18.   

§. 5. His Qualities and Actions, where-by to know him: and first, his exorbitant Pride.  2. THess. 2.4. Who opposeth and exalteth himself above all that is called God. 
That is (as saith their Carthusian) above all creatures, that are either reputed, or for some singular perfection, or eminency, are so called, gods; being such by participation of name only, as sayeth their Aquinas.  
Now, these are either heavenly Angels, so called, Psal. 97.7. and expounded so to be, Hebr. 1.6. or they are earthly Princes, so styled, Psal. 82.6.  
But to apply, that the Pope exalteth himself above all these, let his Cardinal Turrecremata testify, where he sayeth, (Lib. 2. summa, cap. 52.) That as Christ got dominion from His Father, above all Principalities, and power above all creatures whatsoever that have being, that all knees should bow to Him: So He hath granted most fully this dominion and power to Peter, and his successors. Hence was that proud word in the Bull of Clement the fift, concerning those that died coming to his jubilee, saying, We command the Angels, etc. And hence also is that proud claim of Boniface the eight, in his decretal, Extravagant, lib. 1. tit. 8. unam sanctam. Affirming, that he was to judge all men, and to be judged of none; and that all men (whether Kings, or Subjects) under pain of damnation, should profess their subjection to him, as their only supreme Lord, both in spiritual things, and temporal.   

§. 6. His Blasphemy.  2. THess. 2.4. So that he as God, sitteth in the Temple of GOD, showing himself that he is God. Revel. 17.3. And I saw a Woman, sit upon a scarlet-coloured Beast, full of names of Blasphemy. 
Now, that in both these places Antichrist is described, all men admit. Let us see then, if the Pope sitteth as God, in the Temple of God; 1. Usurping the style of God, 2. as also, His proper prerogatives: 3. and last, by usurping the proper styles of the Son of God; let us see, if he be that Beast, full of the names of Blasphemy.  
1. First then, that he assumeth the style of God, is evident out of his canon Law, (Dist. 96. c. satis, etc.) whence Pope Nicolas 2. inferreth, that he is to be judged by none. Which privilege seeing he granteth not to any Prince, it is evident, that he usurpeth not that style in that sense, that it is attributed to Magistrates in Scripture, and who are never, but in the plural number only, called Gods, but not any of them, a God, in the singular.  
2. Next, that he usurpeth God's proper prerogatives, is evident in his dispensing with God's Law: the reason where-of is, because (saith Angelus Clavasinus, in his Summa Angelica, tit. Papa, f. 141.) we have by the example of God himself, that he oft-times hath dispensed with his own Law. Therefore it followeth, that the Pope likewise doing so, showeth himself, that he is God, or God's equal. For it is a common rule amongst themselves, that an inferior cannot dispense against the command of a superior. (Summa Antonini. Part. 3. tit. 22. cap. 6. §. 2.) And it agreeth also with common sense and reason.  
A few examples of such dispensations, in place of many, we will bring out of their own Authors. The foresaid Angelus, in his summa Angelica (f. 141.) relateth, that Pope Martin the 5. gave one a dispensation that married his own Sister: and showeth, that Saint Antoninus is a conjunct recorder of this with him.  
Likewise, Villa, Scotus, and Orbellis, all three, on the fourth Book of Sentences, report, how that Pope Lucius dispensed with Panormitan, an Archbishop, to have two Wives at once, out of the fullness of his power, (say they) against that Apostolical precept, 1. Tim. 3.2. (Villa. f. 195. dist. 27. Scotus, f. 255. d. 33. q. 2. Orbellis, d. 33. §. 2.  
3. Last, that he usurpeth the proper styles of the Son of God, and so is that Beast, Full of the names of blasphemy, let these instances testify: 1. He is called, That light that came into the world, and which the world received not (john, 1.10.) for so the Bishop of Bitonto, in his oration before the Counsel of Trent, publicly proclaimed him. Which title to be only competent to Christ alone, both the text manifesteth, verse 8.9.10. and, 12, and their own Authors, Carthusian, Lyra, Ferus, and many more, on that place testify. 2. He is called, The Husband of the Church, by Bellarmine (lib. 2. de Pont. cap. 31.) which Aquine, Lyra, and Lombard, (on 2. Cor. 11.2.) showeth, to be the proper style of Christ jesus allanerlie. 3. By the same Bellarmine, in his Preface, De summo Pontifice, he is called, That corner stone, proved and precious: which title of Christ's alone, Lyra; Hugo de S. Charo, Pintus, and Perusin (on Isai. 28.) showeth, to be incommunicable to any whatsoever: he being called [the corner stone,] because he coupleth (say they) both jew and Gentile in one unity of faith, [proven] by the passion of his cross, and [precious] in respect both of the infinite value of his person, being God and Man, as also of the merit of passion, which redeemed the whole World. And last, he is called by Turrecremata, (lib. 3. summae, cap. 9) King of Kings, which is only proper to our Saviour, (Revel. 19.16.) and due to him allanerlie.   

§. 7. His Idolatry, or spiritual Whoredom.  REvel. 17.6. And upon her forehead, was a name written, Mystery Babylon, the Mother of Harlots, and abominations of the Earth. 
Now of the verity here-of in Rome, let their own doctrine and confessions, in one instance only, concerning the worshipping of Images, clearly bear witness.  
Their doctrine is this, That the same honour is due to the Image of Christ, which is due to Christ himself: for so say their canonised Saints, in their authorized writings, Saint Aquinas, 3. part. q. 25. and Saint Bonaventure.  
Likewise, That the Images of Christ, and of the Saints, are to be worshipped, not only by accident, or improperly; but also by themselves, and properly; so that the worship stayeth in the image itself, and as they are considered, even in themselves, and not only as they supply the place of that which they represent. So teacheth Bellarmine, (lib. 2. the reliq. c. 21.)  
Their confession of the Idolatry that is amongst them, conform to this doctrine, is such: Polydorus Virgilius saith, (lib. 6. the inventione rerum, cap. 13.) that in his time, it was come to that madness and impiety, that those carved and painted Images, were so worshipped, as if they had sense and that the rude people did more confided in them, than in Christ himself, or the Saints.  
Cassander also (lib. consuls. c. de imag.) affirmeth, that the worship of Images, was come to that highest adoration amongst them, that ever was used by Pagans, to be given to their Idols; and to that extreme vanity, that they have left nothing undone, which the very Heathens performed, in dressing and decoring their Images. And there after concludeth, that as long as the occasion of such error is not taken away, but that Images decked with gold, and silk, and precious stones, are set in Churches, and on Altars, that so long no end of superstition is to be hoped for.   

§. 8. His Cruelty.  REvel. 17, 6. And I saw the Woman drunken with the Blood of the Saints, and of the Martyrs of JESUS. 
This to be true of the Popes, I shall adduce only their own witnesses: Platina, in the life of Sylvester the 3, testifieth, That the Popedom was at that time come to this pass, that he who exceeded most in pride, and bribery, attained to that degree of honour, all good men being oppressed by them: which fashion (says he) I wish our times had not kept: and except God prevent it, we are to see worse.  
In like manner, thus doth the Author of Fasciculus exclaime, (f. 49.) saying of the 900. year. O worst time that ever was! (saith he) wherein the godly man is perished, and Truth is decayed amongst the sons of men! O what contentions are in the Apostolic seat! what emulations, sects, envy, ambition, intrusion; yea, and persecution is now! Alace, what company, what assembly, yea, what man then, may be now secure?  
Also in the life of Boniface the seaventh, he saith, that many were slain, as in the primitive Church, for that (to wit) which the Pope called Heresy.  
And in the life of Innocent the third, likewise he showeth, that 100000. of the Waldenses were partly slain, and put to flight, by the Earl of Montferrat, assisted at the Pope's command, with Bishops and Abbots.  
And that in Mystical Babylon, the blood shed in the whole Earth, may be found, Onuphrius, in the life of julius the second, showeth, that the Pope was the very fyre-brand, and stirrer up of Wars, everywhere throughout all Christendom.  
This is then, that killing of the two Witnesses, (Rev. 11.3.) whom Augustine, (hom. 8. in Apoc.) and Beda on that place, expound to be the true professors of Christ's Church: and for number, called two, because (sayeth Beda) of that illumination by the light of the two Testaments, whose truth they purely profess, and whence, (saith Augustine) all that suspicion of some, is al-together excluded, who think, that those two Witnesses shall be two men, who before Christ's coming had in the Clouds ascended unto Heaven.   

§. 9 His Simony, or spiritual Merchandise.  2. PEt. 2.3. And thorough covetousness, shall they with feigned words make merchandise of you. 
Therefore, Revel. 18. amongst the merchandise of Mystical Babylon, is recounted last, as most special, to sum up all the souls of men.  
Of the practice of this simony, first, in an ordinary custom of buying and selling the Papacy itself, let that testimony of the Pope's Secretary, Platina, in the life of Sylvester the third, suffice, who sayeth, that they who most exceeded in Pride, and Bryberie, attained to that degree.  
Next, for selling of inferior cures of souls, let first a Pope himself speak, to wit, Pius the second, who before his coming to the Popedom, in his fourth Epistle to john Peregall, his Procutor at Rome, writeth thus: There is nothing (saith he) that the Court of Rome giveth without Money: for the very imposition of hands, and the gifts of the holy Ghost are sold: neither is the remission of sin bestowed upon any, without large Money.  
Here-of also testifieth their Poet, and Carmelite Friar, Mantuan, in his Book Of the calamities of time, saying, All things are to be sold at Rome, Churches, Priesthoods, Masses, holy Orders, etc. Prayers, yea, Heaven, and God Himself are to be sold there.  
Whence it is, that their own Duaren testifieth, in his Book for defence of the liberties of the French Church, that in the time of Pius the third, for the annats of benefices in three years, the Pope drew out of France five and twenty hundreth thousand Crowns; and for dispensation, to have two or three Benefices together, that he got two hundreth thousands of Crowns.  
Whence also it is, that the Abbot of Vrsperg, in his Chronicle (f. 321.) saith, That the water-floods of all the Treasures of the Earth, did flow to Rome, to quench her thirst of Money, which was always unsatiable, and which her Chancellarie & Penitentiary Courts sufficiently can testify.   

§. 10. His false Miracles, or lying Wonders.  2. THess. 2.9. Whose coming is after the working of Satan, with all power, and signs, and lying wonders. 
Now, Augustine (de unitate Ecclesiae) calleth these Miracles, lying: not only because they induce to lies, but because they are either feigned by men, and so are not true, or else they are the tricks of lying spirits, and so either à falso, or ad falsum.  
Now, that both these last sorts have been frequent, and ordinary in the Popish Church, is more than notorious.  
Of the first sort then, their own Lyra, testifieth thus, in his exposition on Daniel, 11. Sometimes now also in the Church, (sayeth he) is a great deceiving of the people, by miracles feigned by Priests, and their adherents, for their worldly gain.  
Of the second sort, where-by they chiefly ectablished their Purgatory, thus speaketh Chrysostome, (hom. 29. in Matheum) These voices (saith he) that say, I am the soul of such a one, proceed from the fraud and deceit of the Devil: for it is not the soul of the departed that saith that, but Satan, who, that he may deceive the hearers, feigneth himself to be that foul.  
Of all Miracles then, that are pretended to be wrought in the latter days by the Roman Church, we may answer with Augustine's words, saying, The Lord hath made us wary of these Miracle-workers, foretelling us, That in the last days, false prophets shall arise, working signs & wonders, that they may seduce (if it were possible) the very elect: so that how many Miracles they obtrude for them, with as many arguments furnish they us, against them: seeing no Church, but the false Church of Antichrist, is foretold, in the latter days, to work, or pretend such.   

§. 11. His Name, and Mark.  
HIs Name, that most ancient Father Ireneus, in his fifth Book, sayeth most probably, is, Latinus: devotating there-by, that he shall be a Latin, or a Roman Bishop. And the imposing of which name on others, is, by professing of themselves to be Romanists, that all men may acknowledge there-by subjection to his Sea, and service; or at least, be of the number of his name: that is, (as Carthusian expoundeth) that they be at least so accounted by others, that they are his followers.  
But beside this, he hath a Mark, which he imprinteth on his special ones; and which Augustine, Beda, Lyra, and Carthusian, expounded, to be a full conformity to his obedience, and doctrine, and which Under Christ's Name, in Hypocrisy, (say they) they shall take upon them, in their foreheads, by an open and impudent profession: and in their right hand, by a resolute practice and action. And which may clearly nowadays be seen true, both in those jesuits, and their jesuited followers; aswell in their practice of Idolatry against GOD, as also in their treacherous cruelty against man likewise.   

§. 12. Of Antichrist's daily consumption, and final destruction at last.  2. THess. 2.8. And then shall that wicked man be revealed, whom the LORD shall consume by the Breath of His Mouth, and shall destroy with the brightness of His coming. 
This Cardinal Cajetan so expoundeth, By the Breath of His Mouth, that is, (saith he) by the spiritual virtue of the word of the Gospel, piece and piece, turning away men from Antichrist's following, and leading them to embrace the truth of the Gospel. And this is that victory of the Lamb, spoken of, Revel. 17.14. over those European Kings and Countries, who before, as his secular arm, gave their power, with one accord, to the Beast, & persecuted Christ's Servants; but being converted now, by the spiritual virtue of the Gospel, hate that idolatrous Whore, and shall make her desolate, and burn her with fire, for her threshing is come: and yet but a little, and the time of Harvest shall come. Even so, Come Lord jesus.     
FINIS.   

Escapes in Printing.  
IN the second Chapter, pag. 42. to the Witnessing of Antiquity, proving, that Personal succession, to the Chairs of true Teachers, privilegeth not from Error, is to be added the example of Honorius, the pretended successor of Peter, and yet an Heretic, condemned in three famous Counsels, and avouched to be such, by a number of ancients, Greeke and Latin, as Tharasius, Theodorus, Epiphanius, Psellus, and Beda, whom Bellarmine setteth down, Lib. 4. de Pont. cap. 11. §. septimum.  
To the Confession likewise of Party, concerning the Church of Rome, is to be added, these ingenuous words of Lyra, to wit, That many Popes have been found to have made apostasy from the truth. Lyra, in Matth. 16.  
In the second chapter also, pag. 55. the Witnessing of Antiquity is omitted, to wit, the testimony of saint Ambrose; which proveth, Miere personal succession, to be no note of the Church: whose words are these, They have not Peter's heritage (sayeth he) who have not Peter's faith. Lib. 1. de penit. cap. 6. Neither do we prove the faith, by men's persons, (sayeth Tertullian) but rather the persons by the faith. Lib. de praescrip. contra hereticos, cap. 3.  
The Confession also of our Adversaries is this: It followeth not, therefore, (saith Bellarmine) necessarily, that there is the Church, where there is succession. Bell. lib. 4. de Ecclesia, cap. 8. §. dico secundo.  
In like manner, in the same seconde chapter, and pag. 55. the Witnessing of Antiquity is omitted, to wit, saint Augustine's testimony, proving Duration, or Antiquity, to be no note of the Church: whose words are these, The two Cities of the Church of the Godly, and Wicked, (sayeth he) are in this world, both to remain even to the end. Aug. in Psal. 64. & lib. 15. the civet. Dei, cap. 1.  
The Confession likewise of our adversare Party, is this: Because many, even till Christ's time, (sayeth Cajetan) shall continue in the doctrine of Antichrist; therefore it is said, Whom He shall abolish, with the brightness of His coming. Cajet. in 2. Thess. 2.  
And, in a word, That all the Notes of the Church, which the Papists adduce, (except those that may be reduced, to the profession of the Truth) are no true Notes at all, let this Confession of our adversare Party suffice. For true Notes (sayeth Bellarmine) should be proper, and not common, no, not in opinion. And again, They should also (sayeth he) be al-to-gether inseparable. Bell. lib. 4. de notis Ecclesiae, cap. 2. §. ac primum, & §. tertio. Which being applied to Antiquity, Multitude, Universality, and such others, will prove clearly, That they are no true Notes, of the true CHURCH.  
FINIS.   

A Table, of the Contents of this Book.  

CHAP. I. Of Scripture. 

§. 1. That the Apocrypha is no canonicke Scripture.  
2. That Scripture containeth all things necessary for Salvation to know, without uncertain Traditions.  
3. That Scripture is plain in all things necessary for Salvation to know.  
4. That the Scripture should be read by the people: and therefore translated in-to their vulgar Tongue.  
5. That Scripture is the perfect rule of Faith and Manners, and the infallible supreme judge, in all controversies of Religion.  
6. That the Scripture is not a dumb judge, but that GOD by it speaketh to his Church.    
CHAP. II. Of the Church. 

§. 1. That the estate of the true Church is not ever visible to all men, and chiefly to the enemies there-of.  
2. That the visible Church of Christian professors, may err from the truth in common, although not all, and every one.  
3. That the Church of Rome may err, and hath erred.  
4. That personal succession, freeth not from error.  
5. That the jewish Church pretended no less infallibility, than the Roman doth, and yet erred.  
6. That the Word of GOD purely preached, and due administration of Sacraments, is the true mark of a true Church.  
7. That Multitude is no note of a true Church: neither personal succession, nor Duration.  
8. That outward glory, and visibility, is no note of a true Church.  
9 Th●t Miracles are no note of a true Church.    
CHAP. III. Of Peter, and the Pope's Supremacy. 

§. 1. That Peter had no supremacy of power over the rest of the Apostles: and so neither should the Popes, over their successors.  
2. That the Pope is not the Head, Husband, and foundation of the Church: and therefore that all Christians are not bound to be subject to him.    
CHAP. IU. Of the Churches right Worship. 

§. 1. That prayers, and all public worship, should be in a known language.  
2. That Christ is our only Mediator in Heaven: and therefore that we should go to Him, and by Him, unto GOD only.  
3. That the Saints are not to be invocated.  
4. That they know not our hearts, nor our necessities, and therefore are not to be prayed unto.  
5. That no religious worship of Dulia, is to be given to any creature.  
6. That no religious worship is due to the Virgin Marie.    
CHAP. V Of Images. 

§. 1. That it is unlawful, to represent GOD the Father by an old Man.  
2. That no adoration is due to Images, nor any sign there-of.  
3. That the practice of the old Idolaeters, and new Romanists, jumplie agree.  
4. That Images are not fit books for the instruction of Laics, but only GOD'S Word.    
CHAP. VI That no Meats are to be abstained from, for conscience sake.  
CHAP. VII. That the Marriage of the Clergy, is lawful.  
CHAP. VIII. Of Sinne. 

§. 1. That concupiscence in the Godly, is properly sin.  
2. That all sin by nature is mortal.    
CHAP. IX. Of Predestination. 

That we are predestinated of free Grace, and not for foreseen works.    
CHAP. X. Of Vocation. 

§. 1. That we have no merits of congruity, as natural preparations, to our effectual calling.  
2. That our conversion is of miere grace, and not partly of our own freewill.    
CHAP. XI. Of justification. 

§. 1. That we are justified by Faith only.  
2. That no inherent righteousness in us, is the cause of our justification.  
3. That Christ's righteousness only, is imputed to us, unto our absolution.    
CHAP. XII. Of Sanctification. 

§. 1. That none can keep the Law perfectly in this life.  
2. That none can work any works of Supererogation.    
CHAP. XIII. Of Glorification. 

§. 1. That our good works merit not eternal life.  
2. That the Saints leave no meritorious works, nor sufferings behind them, to help others.    
CHAP. XIV. Of Purgatory. 

§. 1. That Christ's Blood only purgeth perfectly from all sin.  
2. That Christ delyvereth from all punishment hereafter.  
3. That no man can in any measure satisfy.  
4. That the souls of the Godly at death, immediately go to Heaven.    
CHAP. XV. Of certainty of Salvation. 

That the Godly may be assured of their salvation.    
CHAP. XVI. Of Perseverance. 

That the Godly can never totally fall from grace, nor finally perish.    
CHAP. XVII. Of Baptism. 

That the children of the Godly, dying, are not, for want of Baptism, deprived of God's blessed vision.    
CHAP. XVIII. Of the LORD'S Supper. 

§. 1. That Christ's glorified body, is only in the Heavens.  
2. That Christ's body is not in many places at once, invisibly, and unpalpablie.  
3. That after consecration, the substance of Bread and Wine, remaineth.  
4. That Christ is not received by the bodily mouth.  
5. That Christ is not received by the Wicked.  
6. That the people should not be deprived of the cup.    
CHAP. XIX. Of the Mass. 

§. 1. That the popish priests have no calling, to sacrifice Christ's body in the Mass.  
2. That the Mass is no propitiatory sacrifice, but al-together derogatory to Christ's.    
CHAP. XX. OF ANTICHRIST. 

§. 1. What sort of Adversary he is.  
2. The time of his coming.  
3. The place in general where he is to be found.  
4. The place in special where his seat is.  
5. His Qualities and Actions, whereby to know him: and first, his excessive Pride.  
6. His Blasphemy.  
7. His Idolatry.  
8. His Cruelty.  
9 His Simony.  
10. His false Miracles.  
11. His Name, and Mark.  
12. His daily consumption, and full overthrow.     
FINIS.