THE OLD ROMAN Catholic, As at first he was taught by PAUL: In opposition to The new Roman Catholic: As of latter he is taught by the Pope.  
The one being apostolical, the other apostatical.  
Descrived and proven only out of the Epistle of PAUL, TO THE Romans.  
Whereunto is added a clear probation, that the same also was the doctrine of the primitive Bishops of Rome, for the space of six hundreth years, and above; and chiefly of Gregory the first: whom they Surnamed The Great.  
Discovering to all clearly the apostasy of that Church, from the ancient Roman faith, and purity thereof, to the novelty of Gross heresy and idolatry, and sufficient to convince, if none convert any Papist, that is not wilfully obdured.  REV. 18. 4. 
Come out of her, my people, that ye be not partakers of her sins; and that ye receive not of her plagues.  
By W. GUILD, principal of the King's college of Old Aberdene.  
Printed in Aberdene, by E. Raban, 1649.   

  

The Epistle dedicatory, To the Right worshipful, and Worthy of all Honour, Sir THOMAS BURNET Of LEYES, KNIGHT BARONET.  
IT is no small admiration to the professors of the Christian name in common, that the Jews who have the Old TESTAMENT amongst their hands, and daily therein readeth the prophecies of the true Messiah; but that they may see them in every particular long ago fulfilled in Jesus CHRIST, whom they did crucify, were not that it is plainly told us, that there is a veil over their hearts; and until the time that this be taken away, and the fullness of the Gentiles be brought in, that of the Prophet shall be accomplished in them; that they shall have eyes to see, & not see, ears to hear, & not hear; and hearts to know, and yet not understand: Even so amongst these again, who are called Christians in common. It is no small admiration, in like manner, to such who profess the truth, in the Reformed Churches of EUROPE, that these of the Roman Church, having both the Old and New Testament in their hands, and reading the doctrine contained therein: Especially in that Epistle written of old, by the Apostle to the Romans. But that they may, in like manner, clearly see how grossly in every point of controversy between them and us, they have swerved from that Ancient truth delivered therein, to the novelty of latter sprung up error quite controdictor thereto: (whereby, as Isaiah speaketh, [Chap. 1. verse 21.] the faithful city, is become an Harlot.) Were not, in like manner, that there is a veil over their hearts; and (as is fore prophesied of such;) That their error is not only the deceavableness of unrighteousness in them that perish: but such a strong delusion, [2. Thess. 2.] that they are inebriated, or made drunk therewith: And so the delusion being strong, is not easily overcome, nor can they be made sinsible thereof; so long as their drunkenness is upon them, more nor Naball could be of his trespass against David, (as wise Abigail well knew,) till his wine was gone from him. [1. Sam. 25.] The same being also a mystery of iniquity; and mysteries not being known, (as David telleth us,) till the eyes be opened: [Psal. 119. 18.] Even so, no marvel that this mystery be not seen by deluded souls; although (as at Saul's conversion) the light shine as bright about them, as at noon day: [Act. 9] till likewise the LORD open their eyes, and make the scales of their former ignorance and error, in mercy, to fall off. And, as in curing of Saul's blyndness, it pleased the LORD to use the ministry of a Disciple Ananias, rather than a great Apostle: Even so, it hath pleased the LORD, sometimes, for curing the blyndness of poor seduced souls, by popery, to use the ministry of some who are but weak instruments: That so the greater glory may be his own, amongst whom as one, (as it hath pleased GOD before now to have blessed my weak endeavours for that end:) So I have taken the ensuing pains, to see as yet if by HIS BLESSING, I may reclaim but one poor soul, to come out of Babel, and gain it to CHRIST; wherein if the success be according to my hearty and charitable desire, I shall bless the LORD, whose only work is the bringing back of the strayed sheep, and conversion of a simple soul. But, if it be otherwise, and that the wilful ignorant & seduced, say as their predecessors did when the LORD, by His Prophet, [Ierem. 6. 20.] did exhort them, to stand in the ways, and see, and ask for the old paths, which is the good way, and walk therein; and they should find rest to their souls: But they said, we will not walk therein; than it shall be sufficient to me, that my work is with my GOD; although with jeremy [chap. 6. 29.] I may say, that the bellows are burnt, the lead is consumed in the fire, the founder hath melted in vain, and they have proven reprobate silver.  
These pains then (Sir) which I have taken herein, I have dedicated to Your W. as for divers other reasons; so for this as a main one, that You have joined with piety, & the verbal Profession of the truth, such Fruits of charity, and real expression of a true faith, as is rare, nowadays; In founding three Burses of philosophy in that university wherein You had Your breeding, & whereof I have the Charge; which will tend next to God's Glory, the poors' Comfort, and enlargement of that seminary, to the eternal Honour; likewise, and Memory both of You, and of Your Honourable Houss, whereof You are Head: So that as Your Arms are the Ever-green Holline leaves, with a blowing Horn, and this Diton, VIRESCIT VULNERE VIRTUS. So shall this Your Munificence, sutably be Ever-green and fresh to all ages in memory, and while this Houss standeth, Your praise and Commemoration amongst Her chief benefactors, will ever aloud be sounded therein, with this Diton, VIRESCIT MUNERE VIRTUS. Go on, then, Sir, in an Happy Progress of Well-doing: And, as You sow in Righteousness, You shall reap in Mercy; Which with the Addition of all Honour and Happiness here, shall be the hearty wish of  
Your worships, in all respective and affectioned duty, W. GUILD.   

THE EPISTLE, To the Ingenuous and impartial Reader.  
IT it not without cause, that the Whore of Babylon 
Rev. 17. 4  spoken of in the Revelation, is said to have her abominations, and filthiness of her fornications, covered in a golden cup; 
Rev. 13. 11.  and that the Beast that speaketh like the Dragon, the more cunningly to deceive, taketh upon him, to be horned like the Lamb; yet being his direct opposite. Also, That devouring wolves are foretold to be found most dangerous, when they are in sheep's clothing, Satan ever that Prince of Darkness, prevailing most when he changeth himself into an angel of Light: and foulest practices being most usually masked, (Like these of Simeon and Levies, joab's and Judases,) with fairest pretences; which may be seen most clearly, by all who have eyes to see in the crafty seduction of many poor souls, going after that Antichrist spoken of in the revelation, as the seduced Israelites did after Absalon, in the simplicity of their hearts: being drawn away, and held on in the way of damnable error, and gross idolatry, by this principle and pretence, that the church can not err. And that this infallible church, is the Roman only: and again, that this Roman Church, is that same for integrity and stability of truth, which it was in the Apostles time, (when for her faith she was famous throughout the whole world,) and in the times of their immediate successors. Which, indeed; if it were so, and that the faithful city had not become an Harlot, (as Isaiah speaketh:) yea, a mother of harlots, 
Isai. 1. 20  as she is called, Rev. 17. 5. It were for any, a sure and short courss for resolution, to know unto what society, (amidst so many differences,) any should betake themselves & adhere, as to the only true Church: out of which, there were no Salvation. And in all points of faith and practice of worship, without farther hesitation to embrace the breasts of such a Mother, and chaste Spouse to her Husband CHRIST, believing and practising as such a Church doth: of whose infallibility there were so great certainty and evidence.  
But if after due trial, and impartial witnessing, it be clearly found, and no less clearly may be seen by all, who wilfully, (as it were at noon day,) will not close their eyes against enforcing light; that de facto she hath left that primitive truth, that either PAUL taught her, or her primitive Bishops successors to the Apostles, for divers hundredth of years, did likewise preach and profess: and so that of Bethel the houss of GOD, she hath become, since that time Bethaven, the houss of vanity, error, and idolatry; forsaking her first love, and cleaving to Baal. I hope, then, that there are none who would not perish with her, but will leave her, in so far as she hath left ANCIENT truth, and embraced the novelty of after succeeding error, like the super-semination of the Tares in the Lord's Field, by that envyouss man, while the Servants were asleep: and that as our Saviour reduced 
Math. 19 8.  these that were misled by the Pharisees corrupt doctrine; to consider that which was ab initio, or from the beginning, 
Jude 3. 4.  which the Apostle calleth that faith which was once delivered to the saints: 
Ier. 6. 16.  So they will according to the prophet's advise, and exhortation, ask for the OLD WAY, which is the GOOD WAY, and walk therein; that they may find rest to their souls. That is, ask and try what was the doctrine which was taught from the beginning by PAUL to the Romans; and to the Church of CHRIST there in His time, and the times of her next primitive and succeeding pastors in these points controverted, nowadays: and accordingly adhere thereto, disclaiming all contrary, if they would be accounted true Roman Catholics: that is, the professors of that apostolical truth & Religion, which was Universally then taught to the whole Church of CHRIST in general, and to the Romans at that time in particular.  
For which end, I have set down in this short Treatise, the sum of that doctrine collected only out of the Epistle of PAUL TO THE Romans: as also out of the writs of one for all of their ancient Bishops, beyond all comparison of greatest account amongst them, Pope Gregory the first, for his piety and Learning, surnamed by them The Great; who lived in the six hundreth year of CHRIST. To which if they adhere, than they must quite that doctrine of the Church of Rome, nowadays: because it is in direct terms as contrary thereto, as Light to Darkness, GOD and Belial; as shall be shown hereafter. Or if they wilfully will adhere to that doctrine of the Roman Church, nowadays, (which is apostatical and false,) than they must quite that doctrine of the Church of Rome, which was taught by PAUL TO THE Romans, and by her primitive Bishops, (which was apostolical and true:) For as Eliah said to the people of Israel; They can not halt 
1. King. 1● 21.  between two opinions: If the LORD be GOD, then follow Him: But if Baal be god, then follow him. Even so say I; If Paul's doctrine be true which he taught the Church of Rome, then follow it: but if they will be that absurd to think the Pope's doctrine to be true which he teacheth, and is contrary to Paulls, (as the ensuing particulars proves,) then follow him. For there is no midst, neither let them think it strange or improbable, (let be impossible,) that the Church of Rome, who pleadeth such infallibility, should make apostasy, and fall from the truth, (as Jerusalem far more privileged and renowned than she, of a faithful city became a harlot:) else, what needed the Apostle, Rom. 11. 20. to set before her eyes the example of the cutting off, of the Jewish Church, who were the natural branches for their apostasy: and therefore, to exhort her who yet stood by faith, not to be highmynded, but fear. Which exhortation had been altogether unnecessary, if by her privilege of infallibility, (which is greatest high-myndedness,) she had no cause to fear.  
Again, what needed him to use this forewarning of her, verse 21. 22. Behold God's Goodness towards thee, if thou continue: otherwise, thou shalt be cut off: which commination also had been unnecessary, if she had this privilege, that she could not err, but continue. And, therefore, for any apostasy could never be cut off, neither should he have spoken conditionally, or doubtingly, after this manner, (if thou continue,) but particularly excepted her as one, that could not but continue in the faith, and not err therefra.  
Next, if without contradiction it be evident that both in head and members, she hath erred de facto, and fallen from the faith, by the witnessing of Romanists themselves. It will be much more than evident, that de jure, she may err, and fall from the faith. But that de facto she hath erred, is clear by these few instances.  
1. Pope Gregory the great, speaking of the title of universal Bishop, he calleth the assuming of it by any who-so-ever, to be the assuming of a new, proud, profane, perverse, and Antichristian style; and a name of blasphemy, which he, nor none of his predecessors, would ever assume: and that, In isto scelesto vocabulo 
Greg. l. 4. regist. epist. 39  consentire, nihil aliud est, (sayeth he) quam fidem perdere: that is, to consent to this most wicked style, it is no other thing, than to lose the faith, or 
Platina in vita Bonifacii. 3.  make apostasy therefra. But so it is, that from Boniface the third, his time, who by great opposition to him by sundry, (sayeth Platina the Pope's secretary,) obtained from the Emperor Phocas to be styled so, all the latter Popes hitherto, have usurped the same, (the whole latter Roman Church, consenting thereto.) Whence it followeth, That according to Gregory's own words; Fidem perdiderunt; or they have fallen from the faith, both the Pope, and the Church under him.  
Again, the Pope, (as Pope,) whom they call the virtual Church, de facto hath erred: Ergo, he and the Church following him, may err. The Antecedent is proven by the testimony of many famous Romanists themselves, as Nilus, 
Card. Cus. l. 1. de Concordan: cathol. c. 15. Amb. cath in Gal. 2. Lyra in Mat. 16. Erasm. in 1. Cor. 7. Consil. Basil. ep. synod. 3. Alf. à Castro, adv. haeres. l. 1. cap. 4.  Gerson, Almain, Alfonsus à Castro: and (which is to be noted,) Pope Adrian himself, (as Bellarmine acknowledgeth, lib. 4. de Pontif. Rom. c. 2.) The like doth Cardinal Cusanus witness, Ambrose Catharinus, Lyra, Erasmus, and the council of Basill: who in their 34. Session, deposed Eugenius the fourth, as heretical. So did the sixt general council of Constantinople, condemn Pope Honorius, as a Monothelite, (as Bellarmin confesseth, lib. 4. de Pont. c. 11.) That Pope Liberius also, was an Arian; and Pope Anastasius, an Nestorian, no man will doubt, (sayeth Alfonsus à Castro,) who hath read histories: also that Vigilius was an Eutychian, that Zepherin was a Montanist; 
See the history of the Pope's lives; Turrecremata, l. 2. de ecclesia, c. 103. Occum part. 1. l. 5. c. 28. Card. Cus. concord. cath. l. 2. c. 5.  and that John the 23, denied the Resurrection, is evident by most famous Histories of their own witnessing.  
2. Likewise, to come to points of Doctrine, wherein by their own confession, they have erred, and departed from the Ancient faith: I will instance first, the Roman Churches prohibition of the people to read the holy Scriptures. And if it be asked, whether in this point she hath erred, and departed from the faith and practice of the primitive Church? Their own Bishop Claudius Espencaeus, on Titus 2. will tell them, saying; It is manifest by the doctrine of the Apostle, Col. 3. 4. And, by the practice of the Church, (sayeth he,) that of old the use of the Scriptures, was permitted to the people. Here, then, a confessed departure from the Ancient faith.  
3. The Roman Church hath decreed, That all public Prayers and Worship, be in a tongue unknown to the people. And if it be asked, Whether herein she hath erred, and departed from the Ancient faith? Their own Cardinal Cajetan, will tell them, saying; By the doctrine of saint Paul, it is to be held; that it is far better for the edifying 
Cajet. in 1. Cor. 14.  of the Church, that the public Prayers which are uttered in the hearing of the people, be said in a language that is common and known, both to clergy and people. And, that this was likewise, the practice of the primitive Church. This both Lyra and Aquinas testifieth. Here then again, a confessed 
Lyra & Aquin. in 1. Cor. 14.  departure from the Ancient faith and practice of the primitive Church.  
4. The present Roman Church, teacheth Invocation of saints. And if it be asked, Whether in this they hold the Ancient faith, taught by the Apostles, or hath departed therefra? Their own 
Eckii Enchirid. c. 15.  Eckius, Luther's great Antagonist, will tell them, saying; besides that we have nothing hereof in the Old Testament. In the New, likewise, the Apostles nor Evangelists, neither taught by word, (sayeth he,) nor left any such thing by writ, that the saints departed, should be invocated; nor would the holy Ghost by whose inspiration they spoke, suffer them so to do, (sayeth he:) and yet (as Paul testifieth,) they taught the whole council of GOD. Whence it followeth, 
Act. 20. 27.  that the Invocation of saints, is no part thereof: And consequently, a departure from the Ancient Catholic and apostolical faith, and practise. Justly accursed by GOD; For if an angel from Heaven (sayeth the Apostle,) teach any 
Gal. 1. 8.  thing beside that which we have preached unto you, let him be accursed.  
5. The Church of Rome now teacheth, That the people should not participate of the consecrated cup in the Communion. And if it be asked, If herein they follow Christ's Institution, or the practice of the primitive Church? Not only doth their own Lyra and Aquinas 
Lyra in 1. Cor. 11. Aquin. in Ioh. 6.  ingenuously confess, That she hath departed therefra: But also the whole council of Constance, holden anno 1414. Sess. 13. confesseth clearly, That CHRIST indeed instituted this Venerable Sacrament, in both kinds of bread and wine; and gave it so to His Disciples. As also, that in the primitive Church, (say they) the same was received by the faithful in both kinds. And yet for certain causes, the Roman Church hath ordained the contrary. Here, then, a clear confession of a gross departing from the Ancient faith, and practise of the primitive Church.  
6. The present Roman Church, teacheth transubstantiation of the bread into the Body of CHRIST in the Sacrament of the LORDS SUPPER. And if it be asked, If this be the Ancient Catholic, and Apostolic faith? 1. The Apostle [1. Cor. 11. 26.] will teach them the contrary; affirming, That after Consecration, the bread remaineth in substance: Even when it is eaten. And if next to the Apostle, they will hear one of their most ancient Popes, (whom they say cannot err.) Gelasius 
Gelas. Count. Eutychen. de duabus Christi naturis.  will tell them plainly, saying; tho the Sacrament be a Divine thing, becauss therein we receive the body and blood of CHRIST; yet the substance and nature of the bread and wine ceaseth not still to remain, (sayeth he.) And as for the Words of CHRIST, whereby they would prove transubstantiation, if they will hear the exposition of them out of their Pope's Canon Law, 
De Consecra. dist. 2. c. 6. 2. hoc est, in glossa.  it will tell them, saying, The Heavenly Sacrament, which truly REPRESENTETH Christ's FLESH, is called, Christ's body, but improperly. So that in this main point, we see they have departed from the Ancient faith, which was taught by the Apostle, and believed by their own ancient Popes and Canonists.  
7. The present Roman Church, teacheth; That after this life, for souls of them that are saved, there is a fire of purgatory. And if it be asked; If this was the Ancient faith of the Catholic Church? Their own Fisher Bishop of Rochester, will tell them, That in the Western 
Roffensis cont. Lutheram, art. 18.  or Roman Church, it is but Sero cognitum, or lately only known. And as for the Eastern or Grecian Church, even unto this day, (sayeth he,) they never did believe purgatory. Here, then, a clear confession that the present Roman Church holdeth not the Ancient faith of the Catholic Church, Eastern nor Western: but hath swerved therefra.  
8. And, if by farther witnessing, they would be informed of the defection of the Church of Rome, by Fathers, & others, (a matter indeed wherein they are like to Thomas, hard of belief,) let Jerom testify, what progress it had made even in his time, (which was a mystery of Iniquity, working even in Paul's days,) who about the four hundreth year of CHRIST, writing to Paulinus, sayeth 
2. Thess. 2. 7.  thus; When I was in Babylon, (calling 
Hieron. ad Paulim. in lib. Didymi. de Sp. sancto praef. tom. 9 ad finem.  Rome so,) and lived an inhabitant of that Purple Whore, I desired, as it were, to prattle somewhat of the holy Ghost, and to dedicate my work to the Bishop of that city, (to wit, Damasus:) and behold the Assembly of the Pharisees, there cried me down: amongst whom there was not any learned scribe; but the whole faction of ignorance conspired against me; as if I had proclaimed some doctrinal war against them, &c. Which words (even unto admiration,) calling Rome Babylon, the Scarlet Whore. The clergy whereof were a faction of blind Pharisees; who cried down all Godly and Learned Men, for advancing themselves only, and their own credit, would seem rather to be a Protestants speech of Rome, nowadays, 
Fran. Petrarcha, l. 1. epist. rerum senilium. epist. amico, cui titulus, calamitatem vrbis Romae describit.  than Jerome's words of Rome in his time.  
To whom I will adjoin (amongst many others) but one of latter times, that famous Florentine, and so much extolled Petrarcha, who lived in the 1300 year of CHRIST; and who out of experience speaketh thus of Rome, writing to his friend, saying; Behold, now, thou seest with thine eyes, & groapest with thine hands what a city, this last spoken of Babylon is, hot and burning in Lust, &c. And thereafter there thou Mayst see a people not only an enemy to CHRIST: but which is worss, under the Banner of Christian Profession, rebelling against CHRIST, & militating for Satan, drunk with the blood of the Members of CHRIST: for what (I pray thee) is not daily done amongst these enemies of CHRIST, & the Pharisees of our times? For do they not here on earth buy and sell, and make merchandise of CHRIST Himself; whose Name night and day they with high praises extol, whom in His images they clothe with Purple and Gold, decketh with precious stones; and whom they salute and worship: and yet they blyndfold (as it were) the same CHRIST, as if he could not see, they crown Him with the thorns of their ill gotten goods: they pollute Him with the spittingings of their most unclean mouth; with their viperous mockings they persecute Him: they pierce Him again with the spear of their poisonable actions: and so far as in them lieth (sayeth he,) mocked, naked, poor, whipped: they draw Him again to Calvary: and by a wicked conspiracy, they crucify Him over again. O, shame! O, grief! O, indignity! Of such men consisteh Rome this day, as I have said. Where Judas himself shall be admitted, if he bring with him the thirty pieces of silver, the price of blood; and poor CHRIST shall be thrust out of doors: which thing to be notourly true, there is no Christian but may know; and yet none lamenteth it, and none revengeth Christ's quarrel. And where the head thereof the Pope, acteth not (sayeth he,) the part of an Apostolic, but of a robber, nor is famous for signs of virtue or miracles; but for military ensigns, and is stored with threatning legions; as if thou wouldest think him another Hannibal, nor a successor of PETER. With which Petrarcha notably jumpeth, also Platinae the Popes own secretary, speaking of the Popes and Roman clergy, in the life of Marcellinus, Gregory the fourth, and Paul the second: where he sayeth, That by Envy, pride, and Malice, they exercised rather tyranny, nor the Office of Priesthood, altogether having forgotten Christianity, and profaning holy mystery. And unto whom I could adjoin a cloud of more witnesses, of their own most famous writers; as Baptista Mantuanus, de calamitatibus temporum; Nicolaus Clemangis, de corrupto Ecclesiae statu; Marsilius Patavinus, in his Defensor Pacis, AEneas Silvius: Afterward, Pope by the name of Pius secundus, in his Epistolae familiares; and of late Claudius Espencaeus, a Spanish Bishop, and others. But what hath been adduced, may be sufficient to such, who without a prejudice against truth, have not wedded themselves so to error, that like Babel they will not be cured: being so inebriated with that bewitching cup of the Filthiness of the Whores Fornications: that (as the Apostle sayeth;) GOD hath sent them strong delusion, to believe a lie; because they would not 
2. Thess. ●. 10. 11.  receive the love of the truth, that they may be saved.  
But as for others, concerning whom the LORD hath a purpose in mercy, to call out of Babel, (as he had to Abraham, whom he called from idolatrous Ur of the Chaldees,) I doubt not but such (following the Berean practice,) without prejudice will yield an obedient ear to hear, and heart to believe that Ancient Roman faith; which they find so clearly set down in Scripture: and, especially, that Epistle written to the Romans; that so they may be, truly esteemed, Catholic and Apostolic Romans, indeed: and no more followers of that Beast, horned like the LAMB, but who speaketh like the Dragon, to their own perdition.  
And, as for us, to whom the LORD hath revealed His truth, and preserved from the deceavableness of error, (as the Apostle speaketh,) we are bound always to praise the LORD; That he hath chosen us from the beginning unto Salvation, thorough Sanctification of the Spirit, and Belief of the truth; whereunto He hath called us by the gospel of CHRIST. Of the which Blessing, the LORD grant we may walk worthy, adorning our Profession, by an holy life, to the Glory of GOD, good example of others, and the Salvation of our own souls, in the day of our account:  
AMEN.   

The Old Roman Catholic Religion, taught to them by Paul; In opposition to The New Roman Catholic Religion, taught them by the Pope.  
The one being apostolical, the other apostatical.  

CHAP. I. OF SCRIPTURE.  

SECTION 1. That the Apocrypha books, are not canonical Scripture.  
ROM. 3. 2. unto them (to wit, the Jews) were committed the Oracles of GOD: That is, (as all expound) the canonical Scriptures of the Old Testament: which CHRIST comprehendeth only in Moses and the prophet's writings, Luke 24. 27. of whom Malachi was the last.  
But unto them were never committed these Books, as the Oracles of GOD, or canonical Scripture, which are called Apocrypha: nor were they ever acknowledged by the Jews to be such: as Bellarmine and others confesseth; being 
Bellar l. 1. de Purg. c. 3. §. ad primum.  written after Malachi, who was the last of the Prophets, (as is already said.)  
Therefore, it followeth; That these Books are not canonic Scripture.  
Whence it is, That Jerom said in his 
Hieron. praef. in Proverbia.  time; The Church indeed readeth these Books, (sayeth he,) but receaveth them not amongst canonical Scriptures.   

2. That people should not be debarred from reading of the Scriptures.  
ROM. 15. 4. whatsoever things were written aforetime, were written for our instruction; that we through patience, and comfort of the Scriptures, may have hope.  
Whence it followeth: If the Scriptures were written for the instruction of all Christians, and that they may attain by them to Patience, Comfort, and Hope: that, therefore, for this end, they should be read and perused by them.  
But so it is; That they were written, (as sayeth this Text,) for that end.  
Therefore, for the same end they should be read by God's people, and perused diligently.  
Again, Rom. 1. 7. The Apostle directeth his Epistle, To all that be in Rome, (sayeth he,) beloved of GOD, called to be saints.  
Whence it followeth: If the Apostle directeth his Epistle, as a part of Divine Scripture, To all Christians in common, that were at Rome. Therefore, that all such were permitted to read the same; and, consequently, that no Christian should be debarred from reading holy Scripture.  
Wherefore, (sayeth Chrysostom,) say 
Chrysost. hom. 2. in Matheun.  not, that it is the part only of religious persons, to read the Scriptures; for it is the part of every Christian so to do.   

3. That the authority of the Church, is not above the Scriptures.  
ROM. 11. 32. It is said, That GOD concluded them all under the sin of unbelieff. Whom else where, 
* Gal. 3. 22.  the Scriptures are said to have concluded under sin.  
Whence it followeth, That the authority of GOD, and of the Scriptures is all one. Therefore, if God's authority be above the Church, than the Scriptures authority must be so likewise, and not the contrary. And who believeth not GOD speaking in the Scriptures, otherwise then for the authority of another. That is, the Churches, he believeth the Church more than GOD, and so believeth not GOD simply for himself: but as is said, 1. John 5. 10. maketh GOD a liar. Therefore, (sayeth Augustine,) being sure and secure 
Aug. to●. ●. Epist. 19  of the truth of holy Scripture, I will read the same, as being placed in the very highest, and most heavenly top, or pinnacle of authority.   

4. That the Scripture is perfect in itself, without unwritten traditions.  
ROM. 15. 4. Whatsoever things were written aforetime, were written for our instruction; that we through Patience and Comfort, of the Scriptures, may have hope.  
Whence it followeth; That if the Scripture serveth, (as sayeth the Text,) both for instructing in things intellectual, and begetting in us all saving graces; as things moral, and which are able to uphold us in deepest distresses: as is Patience, Comfort, and Hope. That, therefore, the same is perfect, containing all doctrines in it, needful to Salvation.  
Whence it is, (sayeth Augustine,) in 
Aug. l. 2. de doctr. Christiana, c. 9  these places, which are clearly set down in Scripture, All these things are found, which contayn both faith and Manners.    

CHAP. II. Of the CHURCH.  

SECTION 1. That the holy Cotholick Church spoken of in the Creed, is only of them who are predestinated to eternal glory.  
ROM. 8. 30. Moreover, whom he did predestinate, them also He called: and whom He called, them also he justified: and whom he justified, them also He glorified.  
Whence we reason thus: The holy Catholic Church of CHRIST is that which at last is to be glorified: But none are to be glorified, but the predestinate, &c.  
Therefore, the predestinate only are the holy Catholic Church of CHRIST.  
Whence it is, That Pope Gregory the first, sayeth well: The Church is rightly 
Greg. in Cant. 4.  called a Garden enclosed, (sayeth he;) because on all sides it is fenced with the hedge of charity, lest any reprobate should enter in amongst the number of the Elect. And yet for this point was John Huss condemned, & burnt, at the council of Constance; because he defyned the True Church of CHRIST, to be the company of these who are predestinate & elect unto eternal life.   

2. That the Church of true professors, is not always, & to all conspicuous.  
ROM. 11. 2. 3. 4. Wot ye not what the Scripture sayeth of Eliab? how he maketh intercession to GOD against Israel, saying; LORD, they have killed thy Prophets, and digged down thine Altars; and I am left aelone: and they seek my life. But what sayeth the answer of GOD unto him? I have reserved to myself seven thousand, who have not bowed the knee to Baal.  
Where we see, that the true Church in Israel that consisted of such a number of true worshippers, was not visibly conspicuous, even to the true Prophet of GOD, let be to her persecuting enemies Ahab and Jesabell.  
Whence it is, That Augustin sayeth; sometimes the Church like the Moon, 
Aug. de Baptisma, contr. Donat. l. 6. c. 4.  may be hid and obscured, that her own very members, may not know one another.   

3. That true doctrine, is the essential note of the true Church.  
ROM. 16. 17. Now, I beseech you, brethren, mark them who cause divisions and offences, contrary to the doctrine which ye have learned; and avoid them. For they that are such, serve not the LORD Jesus.  
Whence it followeth; If they should be avoided as no true servants of CHRIST Jesus, or members of His Church, who teah or practise Contrary to true doctrine; That on the contrary, these, therefore, who teach and practise conform to true doctrine, contained in the Scriptures, are the true servants of CHRIST Jesus, and members of His Church: and consequently, that true doctrine, and practise in God's worship conform, is the essential note to know Christ's Church thereby. Therefore, there is the true Church, (sayeth Jerom,) where true faith is, and they are good 
Hieron. in Psal. 133. Aug. l. de vera Religione, c. 5.  Catholics only, (sayeth Augustin,) who follow the right faith.   

4. That unity is no note of the true Church, except in the truth, and profession thereof.  
ROM. 15. 5. 6. Now, the GOD of patience and consolation grant you to be alike minded one towards another, according to CHRIST Jesus; that ye may with one mind, and one mouth, glorify GOD.  
Whence it followeth; That the unity which the Apostle prayeth, that it may be in this Church of Rome: and whereby they may be known to be the true Church of CHRIST, is the unity of truth, according to CHRIST Jesus; being of one mind in believing, and of one mouth, in professing the same, to the glory of GOD.   

5. That Multitude is no Note of the True Church.  
ROM. 11. 3. 5. LORD, they have killed thy Prophets, and digged down thine Altars; and I am left alone; and they seek my life, &c. And even so at this present time, also, there is but a remnant according to the election of grace, (sayeth the Apostle.)  
Whence it followeth; If at this time whereof the Prophet speaketh, in this Church of the Jews, there was such a paucity of true worshippers, that Elias thought that he only was left alone, (the multitude having made defection to idolatry.) And, that at this time also, whereof the Apostle speaketh, in the Christian Church, was but a remnant only according to the election of grace, in comparison of others. Therefore, it followeth clearly, that multitude is no evident note of the true Church. Wherefore, (sayeth Jerom,) the multitude of associates, 
Hieron. dial. contr. Pelag. l. 3.  shall no wise show thee to be a Catholic, but rather an heretic.   

6. That the Church of Rome is not infallible, but may err.  
ROM. 11. 20. Because of unbelieff, they were broken off, (to wit, the Jewish Church;) and thou standest by faith: be not highmynded, but fear.  
Whence we see: 1. That any such highmyndedness, is forbidden to the Church of Rome, as to say, that she cannot err: and 2. Although for the present she stood by faith; yet she is exhorted to fear; lest she fall from the faith. Which exhortation, were altogether needless, if she could not err, or fall from the faith. And again, (sayeth the Apostle.)  
Rom. 11. 21. 22. For if GOD spared not the natural branches, take heed, lest he spare not thee. Behold therefore, the goodness and severity of GOD: on them which fell, severity but towards thee, goodness, if thou continue in his goodness; otherwise, thou shalt also be cut off.  
Whereby the Apostle showeth, That the Church of Rome may fall away from the truth, and be cut off, as well as other Churches; otherwise, if she only had been privileged with infallibility, this exhortation forenamed, and this commination subjoined had been altogether needless: neither should he spoken conditionally, thus; If thou continue: but particularly excepted her as one that could not but continue, by reason of her infallibility, (and of her heads especially.) But on the contrary, he reasoneth from the more to the less; that if this befell the Jewish Church, to fall away from the truth, and be cut off, being the natural branch; much more may this befall Rome; being the wild olive only, as indeed de facto, it hath proved so.   

7. That separation from an heretical church, (as Rome,) is no schism; but a commanded duty.  
ROM. 16. 17. Now, I beseech you, brethren, mark them who cause divisions and offences, contrary to the doctrine which ye have received, and avoid them.  
Whence it followeth; That if (according to the Apostles command,) we should avoid them, who do contrary to the Apostles doctrine, and separate ourselves from them, as it is said of mystical Babylon, come out of her my people. 
Rev. 18. 4  That, therefore, this avoiding of such, and separation from them is no schism; but obedience to Divine Precept, and duty commanded. Wherefore, (sayeth Ambrose;) If any Church reject the faith, 
Ambr. in Lucam, lib. 6. c. 9  and retain not the fundamental points of Apostolic Doctrine, she is altogether to be forsaken.    

CHAP. III. Of the Head of the Church.  

SECTION 1. That CHRIST Jesus allanerly is the only Head of the Church and Husband thereof in like manner, and no Pope at all.  
ROM. 12. 5. So we being many, are one body in CHRIST; and every one, members one of another.  
Whence it followeth; That if all are but Fellow-members only of Christ's mystical body: Therefore, that none is head of that body, but Himself allanerly.  
Wherefore, (Saith one of their Popes, Gregory the first; It is satanical pride by an arrogant title of head so to subject all 
Greg. l. 4. ep. 36. & 38.  Christ's Members to one man, which cohereth to one head CHRIST Jesus allenarly. And again saith th'Apostle;  
Rom. 7. 4. Wherefore, my brethren, ye also are become dead to the law, by the body of CHRIST, that ye should be married to another; even to Him who is raised from the dead.  
Whence it followeth; That if we be dead to the law, that we should be married to CHRIST: therefore, that CHRIST only is the Husband of His Church, as the same Apostle showeth, Ephes. 5. 23. Whrefore, (Saith Bernard, to Pope Eugenius,) call not Christ's 
Bernard. epist. 237.  beloved Spouse, thine, but His Spouse; thou challenging nothing as proper to thee over her.   

2. That the Pope, as Bishop of Rome, is not Peter's successor: and so thereby can neither claim infallibility nor the power of the keys.  
ROM. 11. 13. For I speak to you, Gentiles, in as much as I am the Apostle of the Gentiles, I magnify my office.  
Whence we reason thus: If Paul was properly the Apostle of the Gentiles, or uncircumcision, as Peter was of the Jews and circumcision: as else where he sayeth, Gal. 2. 7. When they saw that the gospel of the uncircumcision was committed unto me, (sayeth Paul,) as the gospel of circumcision, was committed to Peter. Hence, (I say,) it will clearly follow, That Rome, (the Bishop thereof,) was within Paul's Charge; and that can nowise claim, to be Peter's successor there; or any infallibility by his chair, nor power of the keys, (as they allege,) given to him only: But rather that he is Paul's successor, (as indeed he is in his first condition: to wit, Before his conversion, when he was a cruel persecuter of the Church of CHRIST.)  
Wherefore, the very Rhemists themselves speak so on this place; It is plain by this place and others, (say they,) that to them; (to wit, Peter and Paul,) as the most renowned Apostles the charge of all nations was given, as divyded into two parts: that is, Jews and Gentiles.   

3. That the Pope ought to be subject to the civil Magistrate; without exemption, and all his inferior clergy.  
ROM. 13. 1. 2. Let every soul be subject to the higher powers, &c.  
Whence it followeth, If every soul ought to be subject to the higher powers: to wit, magistracy, as the Apostle there showeth: Therefore, also the Pope, and his inferior clergy.  
Wherefore, thus sayeth Chrysostom on this same Text; Let every soul be subject to the higher powers, although thou be an Apostle, (sayeth he;) although an Evangelist, although a Prophet; or who-so-ever thou be: For piety or Religion subverteth not this subjection. Therefore also thus concludeth Bernard, from this universality, 
Bernard. epist. 42.  who-so-ever would exempt any, (sayeth he,) he seeketh to deceive.    

CHAP. IV. Of the Churches right worship.  

SECTION 1. That GOD only is to be invocated, and neither saint nor angel.  
ROM. 10. 14. How shall they call on Him, in whom they have not believed?  
But to subsume; We must believe only in GOD, as these Scriptures teach us, John 14. 1. Ior. 17. 5. Therefore, it followeth; That we must incall upon GOD only.  
Hence it is, That their own Master of Sentences, Lombard, on this Text, 
* Rom. 4. 3  saith, We believe Peter and Paul, (sayeth he,) but not in Peter nor Paul. Wherefore, if we may not believe in them, we conclude rightly; Therefore, we may not incall upon them. Again.  
Rom. 8. 15. For ye have not received the spirit of bondage, again to fear, (sayeth the Apostle;) but ye have received the spirit of adoption, whereby we cry, Abba, Father.  
Where we see, That being God's adopted children, we are exhorted not to fear, (as if we were going only before a king, or judge;) but to go to Him as a loving Father, with confidence to be heard, (as our Saviour showeth us;) and that His Spirit in our hearts, teacheth us to cry, or incall upon Him, as a Father, and upon none other. Again.  
Rom. 8. 27. He that searcheth the heart, knoweth the mind of the spirit, (sayeth the Apostle.)  
Whence it followeth; That He must be the searcher of the heart, and know the sincerity of Prayer; on whom we must incall: seeing oftentimes neither are our distresses visible, nor our prayers vocal. But so it is, That to search the heart, is God's only prerogative, as we have it, 2. Chron. 6. 30. Therefore, it followeth, That GOD only is to be incalled upon; and neither saint nor angel.  
Wherefore, sayeth Augustine, (speaking of the practice of the Church in his 
Aug. lib. 22. de Civit. DEI. cap. 10.  time,) the names of the saints or Martyrs, are in their own order, (sayeth he) rehearsed amongst us; but not invocated by us.   

2. That in Heaven CHRIST only is our mediator or intercessor for us.  
ROM. 8. 34. It is CHRIST that died, yea, rather that is risen again; who is even at the Right Hand of GOD, and maketh intercession for us.  
Whence it followeth; seeing that He who maketh intercession for us, is He that died for us, and is risen again; and now sitteth at the Right Hand of GOD: and that none hath done this, but CHRIST only for us.  
Therefore; That CHRIST only is our intercessor; which more expressly 
1. Tim. 2. 5.  the same Apostle else where showeth, saying; That, as there is but one GOD, (and not many:) So also, there is but one mediator between GOD and Man, (sayeth he;) even the Man CHRIST Jesus. And therefore, not many. For as the word, One GOD, excludeth all other gods beside: So doth the word, One mediator, exclude all other mediators beside.  
Wherefore, (sayeth Augustine;) As for all Christian men, they commend each 
August. Tom. 7.  other, in their Prayers to GOD: But He 
contrae Epist. Parmen. lib. 2. cap. 8.  for whom no man prayeth: but He Himself for all men, this is the only and true mediator CHRIST Jesus.   

3. That all Images made to represent GOD, are heathenish, and idolatrous.  
ROM. 1. 23. They changed the glory of the incorruptible GOD, into an image, made like to corruptible man, (Saith the Apostle of the idolatry of the heathen Gentiles.)  
But so it is, That the Papists do the same, while as they represent GOD the Father, by an old grey haired man. &c. Therefore, they are guilty of the like ●dolatrie.  
Whence it is, That Augustine giveth his as the reason; Why it is not lawful for any Christian to make any such Image of GOD: Lest we fall into that same 
Aug. de Fide. & symbol, cap. 7.  sacrilege, (sayeth he,) whereby the Apostle maketh them execrable; who change the glory of the incorruptible GOD, into the similitude of a corruptible man.   

4. That to bow the knee to any Image, or any other creatures, in a religious act, is mere and gross idolatry.  
ROM. 11. 4. But what sayeth the answer of GOD to him? (to wit, Eliah,) I have reserved to myself seven thousand, who have not bowed the knee to the image of Baal.  
Where we see, That the bowing of the knee to an image, is counted idolatry. 
Exod. 20. 5. Levit. 26. 1.  And, therefore, all such bowing before, or to any image whatsoever, is expressly forbidden in the Word of GOD.  
Rom. 14. 11. For it is written, Every knee shall bow to me, and every tongue shall confess to GOD: To wit, in the act of religious worship, and the religious bowing of the knee, is as proper to GOD only; as the confessing of sins to Him, for pardon.  
Wherefore, (sayeth Theodoret;) The 
Theod. in Exod. 20. 5. vt eitatur in Catenae Lipomani.  LORD showeth here, that both are impious: (to wit, to make an image to represent GOD thereby, & to bow down, or worship it;) seeing he saith, Thou shalt not bow down before them, nor worship them.   

5. That the sort of religious worship, which the Papists call, DULIA, or SERVICE, is due to GOD only; and to no creature.  
ROM. 1. 25. Speaking of the heathen their idolatry, the Apostle sayeth; Who changed the truth of GOD into a lie, and worshipped and served the creature, &c.  
Where we see; That the religious service, which they gave to the creature, is counted a doctrine of lies; and the practice thereof, grossest idolatry. And therefore, the same doctrine and practice amongst the Papists, of giving religious service to creatures, must be counted in like manner, the same sin: to wit, a doctrine of lies, and practise of idolatry; contrary to which the Apostle teacheth, saying;  
Rom. 1. 9 For GOD is my witness, whom I serve with my spirit, in the gospel of His son, that without ceasing, I make mention always of you in my prayers.  
Where we see; That this religious Service, is given by the Apostle unto GOD allanerly. Which he challengeth frequently, as an idolatrous act, when it was given to any other, saying to the Galations, before their conversion, when they knew not GOD, that they 
Gal. 4. 8.  did service to them which by nature were no gods.  
And thereby implying; That no religious service is to be done, but to Him only who is the true GOD allanerly. Wherefore; (sayeth Augustine,) Let religious 
Aug. d● vera relig. 8. 55.  service tie you to the Omnipotent God only. And so, to no saint or creature.    

CHAP. V. Of the Churches True Doctrine.  

SECTION 1. That Concupiscence in the regenerate, is sin properly, and not improperly only, (as the council of Trent hath decreed,) because it cometh of sin, and inclineth to sin.  
ROM. 7. 7. Nay, I had not known sin, but by the Law: for I had not known concupiscence, except the Law had 
See also, verse 17. and 23. Also, Rō. 5. 12. 19  said, Thou shalt not covet.  
Whence we reason thus: That which expressly is forbidden by the law, and is properly a transgression thereof, is sin properly; and so called by the Apostle, even in himself being regenerated, as verse 17. But such is concupiscence in the regenerate.  
Therefore it is sin properly. Wherefore, (sayeth Augustine,) Concupiscence 
Aug. cont. Julian. pelag. lib. 5. cap. 3.  of the flesh against which the good spirit warreth, is sin; because it rebelleth against the law of the mind; (whereof the Apostle speaketh, Rom. 7. 23.)   

2. That all sins, are mortal, by Nature; and no sin venial.  
ROM. 6. 23. For the wages of sin, is death.  
Whence we reason thus: What deserveth death, as the wages thereof, is mortal. But sin deserveth death, as the wages thereof: if it be once sin by the nature thereof, (of whatsoever sort, or degree it be,) as the Apostle affirmeth. Therefore, the same is mortal.  
Wherefore, (Saith Jerom,) These which we think to be smallest sins, do exclude us 
Hier. in Galat. 5.  from the kingdom of GOD.   

3. That the Virgin Marie was not conceived without sin.  
ROM. 5. 12. Wherefore, as by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned.  
Where we see; That of all mankind procreate by ordinary generation, none are excepted from being free of original sin: and therefore, neither the Virgin Marie. Wherefore, (sayeth Bernard,) she can not be free, except one would say, That she was conceived of the Holy 
Bern. epist. 174.  Ghost, and not of man, and so we should attribute as much to the Mother, as to the son. But this were not to honour the Mother, (sayeth he,) but to dishonour her. And, therefore, he concludeth thus, saying; Therefore, our LORD Jesus alone is such, being conceived of the Holy Ghost; and because he was holy even before his conception.   

4. That our Election is neither for our foreseen faith, or good works.  
ROM. 9 15. For he 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 that it is not of him that willeth nor of him that runneth; but of GOD that showeth mercy.  
Whence it followeth; If the Lord's Election of us be so free, that there is no reason to be given thereof, on our part; but only His own free grace, and goodwill: because it pleaseth Him to have compassion, and show mercy upon us. Therefore, that there is no foreseen faith or works, on our part, that is the cause thereof. Wherefore, (sayeth Fulgentius,) If the cause be asked of the Predestination 
Fulgent. lib. 1. ad Minimum, f. 10.  of the godly, there is none other; but the only free mercy of GOD to be found.   

5. That there are no foregoing preparations in us naturally, unto our effectual calling by grace, as merits of congruity.  
ROM. 8. 7. For the carnal mind, is eninimity against GOD; for it is not subject to the law of GOD, neither indeed can be.  
Whence it followeth; If the carnal mind of the unregenerate man be such an eninimity, how can it prepare itself to God's calling, to which it is eninimity, or sit itself to be subject to the law of GOD; to which it is so repugnant, That it can not be subject? or what foregoing preparations in him were, (I pray you,) to this same Apostles conversion? Act. 9 1. 2. Wherefore, (sayeth Fulgentius,) the elect, GOD preventeth with grace, being otherwise altogether unworthy of mercy. 
Fulg. l. 1. ad Monimum, f. 5.    

6. That the first conversion of a sinner, is a work only of God's mere grace; and not partly flowing from man's freewill.  
ROM. 7. 18. For I know that in me, that is, in my flesh, (or unregenerate part,) there dwelleth no good thing, and if no good thing.  
Then it followeth; That in the unregenerate and carnal man, there is no inclination of his will, to be subject or obey God's will; because as is said, The carnal mind, is eninimity against GOD, and is not subject to the law of GOD, nor indeed can be, till GOD work in us, (as the Apostle speaketh elsewhere;) Both to will, and to do. 
Phil. 2. 13   
Wherefore, (sayeth Bernard,) they 
Bern. tract. de gra. & lib. arb. near the end.  are not my words, but the Apostles, that any good that can be, whether to think, or to will; or to do the good which he willeth, he ascryveth all to GOD, and no wise to his own freewill.   

7. That we are not justified before GOD by works, or any inherent Righteousness in us; but of God's free Grace, and by faith only.  
ROM. 3. 24. Being justified freely by His Grace, thorough the redemption that is in Jesus CHRIST. Rom. 11. 6. And if by Grace, than it is no more of works: otherwise grace were no more grace, &c. Rom. 3. 27. Where is boasting then? It is excluded. By what law? Of works? Nay, but by the law of faith. Rom. 3. 20. Therefore, by the deeds of the law, shall no flesh be justified in His sight. Rom. 3. 28. Wherefore, we conclude, (sayeth the Apostle,) that a man is justified by faith, without the deeds of the law.  
Behold, then, here by this deduction of the Apostle, and his conclusion in end: That the point is clear, that we are not justified by works, but of grace, and by faith only.  
Whence it is, that thus sayeth Ambrose; This is my good, that we are not justified by works: Therefore, I have not whereof 
Amb. l. 1. de Jacob. & vita beata, c. 6.  to glory in my works. And therefore, I will glory in CHRIST. I will not glory then that I am righteous; but that I am redeemed: and not that I want sin, but that my sins are forgiven me, &c.   

8. That faith is a sure Confidence in GOD, and a full persuasion of the performance of His Promises; and not an uncertain conjecture.  
ROM. 4. 12. Walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. And what a faith this was the Apostle subjoineth, saying;  
Rom. 4. 20. 21. He staggered not at the promise of GOD, through unbelief; but was strong in faith, giving glory to GOD: being fully persuaded, that what he had promised, he was able to perform.  
Whence it followeth; That the nature of a true and saving faith; where ●nto we are exhorted, after the example of the godly before us, is not an uncertain conjecture, or probable opinion only; but a full persuasion, without staggering, or doubting; (which the Apostle calleth unbelief, as contrary to faith:) and which full persuasion of the performance of God's Promises, to a penitent believer, is so far from sinful presumption, whereby GOD is offeuded: That on the contrary, the Apostle declareth, that GOD is thereby glorified, and acknowledged true in His Promises. And that on the other side, doubting of the performance of God's Promises to us, is rather presumption: for thereby we make GOD a liar.  
Wherefore Augustin speaking of this persuasion, sayeth; Neither is this presumption, 
Aug. Serm. 20. de Verbis DOMINI.  but faith, (sayeth he,) for to tell what thou hast gotten, is no presumption, but devotion.   

9 That the godly, therefore, may be assured of their Salvation; and should not doubt thereof, (as Romanists teach them to do.) How-so-ever thorough infirmity they may so often times.  
ROM. 8. 16. The spirit itself beareth witness, with our spirit, that we are the children of GOD. (The Apostle speaking here not of extraordinanary revelation, but of God's ordinary dealing with His saints.)  
Whence it followeth; If the Spirit of GOD witness, to our soul or spirit, that we are God's children; then he witnesseth, that we are heirs of Salvation: and consequently, if he witness this, we should believe his witnessing; and rest assured of the certainty thereof: because he is true. Which is not presumption, (as Papists teach,) but (as hath been said,) it is rather presumption, to doubt of the truth of this witnessing of the Spirit. Again.  
Rom. 8. 38. I am persuaded, (sayeth Paul,) that neither Death, nor life, nor Principalities, nor Powers, &c. shall be able to separate (not me an Apostle, but) us, (speaking of all the godly,) from the love of GOD, which is in CHRIST Jesus, our LORD.  
Remark, then; The Apostles full persuasion of his own salvation, and of all the godlies'; without any doubting, or staggering, in his faith. And yet, (I hope,) no man will call this persuasion, Presumption in the Apostle Paul.   

10. That no implicit faith doth save.  
ROM. 10. 9 If thou shalt confess with thy mouth, the LORD Jesus, and shall believe in thy heart, that GOD hath raised Him from the dead, thou shalt be saved, &c.  
Whence it followeth; Seing we must believe with the heart, and confess with the mouth, the express Articles of the Christian faith: Especially Christ's Death, and Resurrection, if we must be saved. Therefore, what we believe, we must distinctly know, and not rely on an implicit faith, to be saved thereby.   

11. That no man can perfectly keep God's commandments; let be to Supererogate.  
ROM. 7. 13. But I see another law in my members, warring against the law of my mind; and bringing me into caeptivity, to the law of sin, which is in my members. O miserable man then, that I am; Who shall deliver me from this body of death?  
Whence it followeth, That if so great an Apostle, could not perfectly keep God's Law, and so be free of sin; Then, what is he, that can claim to a greater than apostolical Perfection? Wherefore, (Saith Jerom,) If thou canst show me but a man who hath fulfilled the 
Hier. l. 3. adversus Pelag.  commandments; Then thou mayest show me a man, that needeth not God's mercy.   

12. That our good works, are not meritorious, of eternal life.  
ROM. 6. 23. For the wages of sin, is death: But life eternal, is the free gift of GOD, through Jesus CHRIST, our LORD.  
Where we see; That death is called the wages of sin; because merited thereby. But so is not life everlasting called, the wages of righteousness: But the free gift of GOD, that thereby, (sayeth Augustine,) we may understand, that it is not for our merits; but according to 
Aug. de gra. & lib. arb. c. 9  His own Mercy; that GOD bringeth us to eternal life. again.  
Rom. 8. 18. For I reckon, that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us.  
Whence it followeth; That if the ve●ie sufferings of Martyrs, meriteth not eternal life: Much less can the actions of the Godlyest merit the same. Agreeable whereunto, (sayeth Bernard,) we 
Bern. serm. 1. in annunc. Beatae Mariae.  know that the sufferings of this time, are not worthy to be compared with the future glory: No, not if one did sustain them all, for the merits of men, are not such; that for them eternal life, should be due of right, (sayeth he,) or GOD should do any injury, if he did not give it. 
† Mark this, to be close contrarie to the Rhemists, on Heb. 6. 10    

13. That there are no penal satisfactory works, in this life.  
ROM. 5. 1. Therefore being justified by faith, we have peace with GOD, through our LORD Jesus CHRIST.  
Whence it followeth; If in justification, our peace be made with GOD, through the perfect satisfactory sufferings of our LORD Jesus CHRIST: that therefore, there is no place left for any penal or satisfactory works, on our part, to procure the same.  
Wherefore, by what pains, and what 
Ambr. in Psal. 118. Serm. 20. Bern. de verbis, lib. Iob. in sex.  fastings can we wash away our sins? (sayeth Ambrose:) for the only painful suffering of the second Adam, (sayeth Bernard,) purgeth them, whom the only sin of the first defiled.   

14. That there are no satisfactory sufferings to God's justice for our sins, in, or after this life, sustained by any.  
ROM. 5. 10. For, if we were reconciled to GOD, by the death of His son; much more being reconciled we shall be saved by His life.  
Whence we reason thus: God's love is no less to us, being reconciled to Him, by the death of His son, than when we were enemies and unreconciled, but rather greater. But when we were enemies, he reconciled us to Himselff, by the Death of His son, perfectly saving us; both from the guilt of sin here, and all satisfactory punishment for the same here, or hereafter; as the Apostle testifieth, Heb. 7. 25. and 10. 14.  
Therefore, being reconciled; much more shall he perfectly save us; both from the guilt of sin here, and all satisfactory punishment whatsoever, that it deserveth here, or hereafter: else, CHRIST could not be to us a perfect Saviour: But we, in part, (by our satisfactory sufferings here, and in purgatory,) should be saviours to ourselves.  
Wherefore, (sayeth AUGUSTINE,) CHRIST by undergoing the punishment, 
Aug. Serm. 37. de verbis DOMINI. Durand. cited by Bellar. l. 1 de indulg. cap. 4. S. tertia.  and not the guilt, hath abrogated both the punishment, & the guilt, & the sufferings of CHRIST, being of an infinite value, to join therefore the sufferings of the Godly thereto, is altogether superfluous, (sayeth DURANDUS.)   

15. That the saints can not totally nor finally fall away.  
ROM. 8. 35. Who shall separate us from the love of CHRIST? Shall Tribulation, or Distress, or Persecution? &c. again.  
ROM. 11. 29. For the gifts and calling of GOD, are without repentance.  
Whence it followeth; If nothing can separate the Godly, from the love of CHRIST, (Seeing whom he loveth, he loveth to the end, John 13. 1.) and that His saving gifts, and effectual calling, are without repentance. Therefore, it is impossible that such totally & finally can fall away, or perish. Wherefore, (sayeth AUGUSTINE,) this thing GOD hath promised, saying; I will put My Fear into 
Aug. tom. 7. de bono persever. cap. 2.  their hearts; that they shall not depart from me, which what other thing is it: But My Fear shall be so great, which I will put into their hearts, that they shall constantly adhere to me.   

16. That no Meats are to be abstained from, for Conscience sake.  
ROM. 14. 3. Let not him that eateth, despise him that eateth not; and let not him that eateth not, judge him not that eateth. And again, vers 14. and 17. For, I know, and am persuaded, (sayeth th'Apostle,) by the LORD Jesus, that there is nothing unclean of itself; but to him that esteemeth any thing to be unclean, to him it is unclean. And, the Kingdom of GOD, is not meat and drink; but righteousness, & peace, and joy in the holy Ghost.  
If, therefore, one should not judge, nor despise another, for eating any fort of meat, because nothing of itself is unclean; and that the Kingdom of GOD consisteth not in the like.  
Therefore, it followeth, That the commanding to abstain from meats, for conscience sake, is an overthrowing of Christian liberty; and contrary to the APOSTLES Doctrine. And, therefore, may justly be called Antichristian; or, as the Apostle calleth it. 1. Tim. 4. 1. 2. a doctrine of devil's, and speaking lies in hypocrisy: For every creature of GOD, is good, (sayeth he,) and nothing is to be refused, if it be received with thanksgiving.  
Wherefore, (sayeth Augustine,) we learn that in eating, it is not in the sort 
Aug. lib. 16. de Civit. DEI, cap. 37.  of meat; but in the immoderate gluttony, that any man is to be blamed.    

CHAP. VI. Of the SACRAMENTS.  

SECTION 1. That SACRAMENTS confer not grace on the receivers, ex opere operato.  
ROM. 4. 11. And he (to wit, Abraham,) receavedthe sign of circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised.  
Whereby we see, That this is the nature of Sacraments: to wit, That they are signs for representation, and seals for Confirming, or Obsignation. And as seals confer not the gift upon any, which they serve to confirm: Even so Sacraments ex opere operato, or by the mere receiving, conferreth not grace, or salvation on any, but only GOD, who is the giver of all grace and glory.  
Wherefore, (sayeth Augustine,) without 
Aug. quaest. in Levit. l. 3. q. 84.  the sanctification of invisible grace, what availeth the visible Sacrament? For the visible Baptism of Simon Magus availed him nothing: because he wanted the invisible grace of Sanctification. Which, doubtless, he had received with Baptism, if sacraments of themselves had conferred grace.   

2. That Baptism is not absolutely necessary to infants for Salvation.  
ROM. 9 11. 12. 13. For the children being not yet born, neither having done any good or evil, that the purpose of GOD according to Election might stand: not of works, but of Him that calleth. It was said unto her, (to wit, Rebecca,) the elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated.  
If Jacob then who was elected and loved of GOD, before he was born, could not be prejudged of Salvation; although he had died in the birth, or shortly thereafter, for want of circumcision, which was only to be on the eight day.  
Then it followeth, That even so neither can the children of faithful Christians, who are elected and loved of GOD, before they be born, be prejudged of salvation; although they, in like manner, die before they receive Baptism, which succeedeth in place of Circumcision.  
For this cause therefore, (sayeth Bernard,) our Saviour when he said, he that believeth, and is baptised, shall be saved, warily 
Bern. Epist. 77.  and watchfully he sayeth not: but who is not baptised, shall be damned: but only this, Who believeth not, shall be damned. What nature, or reason, then, (sayeth he,) teacheth this, That none can attain to internal or eternal Salvation, whose body is not outwardly sprinkled with the visible element?   

3. That in the LORDS Supper there is no transubstantiation of the Bread into Christ's body.  
ROM. 1. 3. Concerning His son Jesus CHRIST, (sayeth Paul,) our LORD, who was made of the seed of David, according to the flesh.  
Whence it followeth; If Christ's Body or flesh is made only once of the seed of David, that it is absurd: therefore, and contrary to Scripture, that His body or flesh is only made by transubstantiation of the seed of wheat, or substance of bread, in the holy Sacrament: and that this transubstantiation, is as it were Christ's second birth, or begetting, as the late Jesuits affirm: For so sayeth Cornelius à lapide, on Isai, 7. 14. By the words of Consecration, as the bread is truly & really transsubstantiate, (Saith he,) so CHRIST is brought forth, and as it were, begotten upon the Altar, as powerfully and effectually; as if CHRIST were not as yet incarnate. Therefore, (sayeth he;) The Priest is as the Virgin that bare Him, the Altar is the Manger, and the little Emmanuell, which he beareth, is CHRIST brought forth under the little hostie. A most monstrous and blasphemous speech: whereby they will have CHRIST, not once, but daily to be born: not of the substance of the Virgin, but of the substance of bread: and His body, not once, but daily also to be broken, and His blood shed in their idolatrous Mass.  
Whereas, on the contrary, agreeable to Scripture, (sayeth Theodoret, and with him Pope Gelasius;) The mystical signs 
Theod. dialogo, 2. Gelas. lib. contra Eutychen.  departeth not from their own nature, but remain, (sayeth he,) in their former substance, form, and figure, and may be seen and touched, as they were before.  
Rom. 8. 34. Who is he that condemneth? It is CHRIST that died; yea, rather that is risen again, who is even at the Right Hand of GOD, &c. And (as the Apostle teacheth, Act. 3. 21.) Whom the Heavens must contain, till the last day, or restitution of all things.  
If Christ's Body, then, wherein he died, and rose again, sitteth now at the Right Hand of GOD, glorified in the Heavens, till he come again from thence, at the Last Day. It followeth, therefore, that the Body of CHRIST is not by transubstantiation everywhere, on earth, between the priest's fingers in the Mass, or between the teeth of the people, to be chewed in the Sacrament, as is affirmed in the Pope's decretal 
* Dist. 2. de consecra. c. Ego Berengalius, Vigil. l. 4. contr. Eutych. fulg. t. 2. ad Thrasimund. . Wherefore, when he was on earth, he was not then in Heaven, (sayeth Vigilius, and with him Fulgentius,) and now being in Heaven, he is not to be had on earth.   

4. That the Mass is not propitiary Sacrifice.  
ROM. 6. 9 10. Knowing that CHRIST being raised from the dead, dieth no more, death hath no more dominion over Him; for in that he died, he died to sin once; But in that he liveth, he liveth unto GOD.  
Seeing, then, that CHRIST died but once, and dieth no more; and that this His death was that only propitiatory Sacrifice once for ever offered on the Cross, never to be reiterated, (as we are clearly taught, Hbr. 9 25. and 10. 14.) Therefore it followeth; That there is no propitiatory Sacrifice offered up in the Mass, but only a commemoration in the Sacrament of Christ's Death and Passion.  
Wherefore, (sayeth Eusebius, and with him Ambrose,) After that CHRIST 
Euseb. demonstra. Evang. l. 1. c. 10. Ambr. in 1. Cor. 11.  had offered up that admirable and excellent Sacrifice to His Father, for the Salvation of all, he instituted, (sayeth he,) that we should still offer up the remembrance of that Benefit, in place of a Sacrifice to GOD: But not as any propitiatory Sacrifice properly it self.    

CHAP. VII. Of purgatory.  

That there is no such Place whether the Souls of the Godly go after this life.  
ROM. 8. 1. There is therefore now, no condemnation to them who are in CHRIST Jesus.  
If, therefore, there be no condemnation at all, then after death, (when they are pronounced presently 
Rev. 14. 13.  blessed,) and resteth from their labours; they are not condemned to any Hellish and Tormenting purgatory.  
Again.  
Rom. 8. 33. Who shall lay any thing to the charge of God's Elect? It is GOD that justifieth: And who is he that condemneth? It is CHRIST that died; yea, rather that is risen again; who is even at the Right Hand of GOD, and maketh intercession for us.  
Remark then, That against any thing that may be laid to the charge of the Elect, for which they may be condemned after this life, to any such Hellish Place, or Punishment as purgatory, there are three powerful things opposed: 1. God's justifying them, by a full and free Remission of all their sins whatsoever: and consequently, from any such Hellish Punishment of them hereafter: 2. Christ's Death, or bloodshed, which (as John testifieth,) purgeth us from all sin: and 3. 
1. John. 4. 7.  Christ's Intercession in the Heavens, which is sufficiently powerful to save the Souls of His Elect, after this life, from any such fiery Torment.  
Wherefore, (sayeth Justin Martyr,) 
Iustin. Mart. quaest. 75.  After the departure of the soul from the body, presently is made a distinction between the good and the bad: For they are carried to the Places whereof they are worthy: The Souls of the Godly, by the Angels being carried to Paradise; where the company and sight of Angels and Archangels is; as also the sight of CHRIST, our SAVIOUR, according to these words, while we are absent from the body, we are present with the Lord. But the souls of the wicked, (sayeth he,) 
2. Cor. 5. 8  are carried to Hell.    
FINIS.   

The Doctrine of the primitive Bishops of Rome, while the Faithful City became not an harlot; and her pastor's impostors: And especially, the Doctrine of Gregory the first; who lived six hundreth years after CHRIST; & is called by them, for his virtue and Learning, Gregory THE GREAT.  

CHAP. I.  

Of Scripture: And 1. That the Maccabees, and other Apocrypha books, are not canonical.  
Gregory, speaking of the Probation of a point out of the Maccabees, 
Greg. in Job, lib. 19 cap. 13.  sayeth thus; De qua non inordinate agimus, si ex libris etsi non canonicis, sed tamen ad aedificationem Ecclesiae editis testimonium proferamus: That is, Of which matter, we do not disorderly, if we bring a testimony out of these books; which albeit they are not canonical; yet are set forth, for the edifying of the Church.  
And that this was the judgement and faith, of the whole Western & Christian Church before; and at that time, Jerom declareth, saying; Hos libros legit quidem Ecclesia, sed inter canonicas scripturas non 
Hieron. praef. in Proverb.  recipit: That is, The Church, indeed, readeth these books; but receaveth them not amongst canonical Scriptures.   

2. That the Scriptures, without doctrinal Traditions, are all sufficient, for instruction of faith and Manners.  
WHerein thus sayeth Gregory; In hoc volumine: Omnia quae crudiunt, 
Greg. l. 1. in Ezek. hom. 9  Cuncta quae aedificant continentur: That is; In this Book of Scripture, all things that are for instruction, and all things that are for edification, are contained. But as for dogmatic traditions, S●pè heretici, 
Greg. lib. 18. in Iob. cap. 14.  (sayeth he,) dum sua student perversa astruere, ea proferunt quae in sacrorum librorum paginis non continentur: That is; Often times heretics, while as they endeavour to build up their perverse doctrines, they produce things, which in the Books of Sacred Scripture, are no wise contained.   

3. That the Scripture is plain in all things, necessary to Salvation: And, therefore, is to be read by the people.  
IN which point thus sayeth Gregory; Scriptura quasi quidam fluvius est, planus 
Greg. Epist. ad leandrun, c. 4. super maral.  & altus, in quo & ag●us ambulet, & ●liphas natet: That is; The Scripture is as it were a river, both ebb and deep: wherein a Lamb may wade, and an Elephant swim.  
Which thing moved also Augustine, to say, In these places, (sayeth he,) which 
Greg. l. 4. Epist. 40. ad Theod. modicum.  are clearly set down in Scripture, are all these things to be found, which contayn both faith and Manners, (Lib. 2. de doctrina Christiana, cap. 9) And again; For reading of Scripture, (sayeth Gregory,) Quid est autem scriptura sacra, nisi Epistola Omnipotentis DEI ad creaturum suam? That is; What is the Holy Scripture, then, but the Epistle of the Omnipotent GOD, sent unto His creature?  
Whence it followeth; That, therefore, His creature should read the same.    

CHAP. IJ.  

Of the Church: And 1. That the Rock (spoken of MATH. 16. 18.) whereon CHRIST sayeth, he will build His Church; and the Popes would build their infallibility, is not Peter, nor his successors, but CHRIST only.  
FOR thus sayeth Gregory; 
Greg. in Psal. 5. penitent. & verba initio Tu, Domine, &c.  Ipse enim est Petra, à qua Petrus nomen accepit, & super quam se aedificaturum Ecclesiam dixit: That is; For he Himselff is that Rock, from which Peter received his name: and upon which he said, that he would build his Church.  
And again; In sacriloquio, (sayeth he,) quando in singulari numero fundamentum dicitur, nullus alias nisi CHRISTUS designatur: That is; In holy Scripture when in the singular number, a foundation is spoken of; none other is thereby to be understood, but CHRIST alone.   

2. That the True Catholic Church spoken of in the Belieff, and that can not err fundamentally & totally, is only the Elect: And so no one particular visible Church only, as Rome.  
WHereanent saith Gregory; Christus itaque cum tota sua Ecclesia, 
Greg. in Psal. 5. poenit. in initio.  sive quae adhuc versatur in terris, sive quae ●um co regnat in coelis, vna persona est, & sicut est vna anima quae diversa corporis membr● virificat, ita totam simul Ecclesiam vnus Spiritus Sanctus vegetat & illustrat: That is; CHRIST, therefore, with His whole Church, whether it be that part thereof, that is on earth, or that part which reigneth with Him in the Heavens, is but one person, and as it is but one soul that quickeneth the divers members of the body: Even so it is but one Holy Spirit, which quickeneth and illuminateth the whole Church. And a little after; De hoc spiritu non vivit haereticus, non vivit schismaticus: That is; And by this spirit, neither doth the heretic, nor schismatic live.  
And again: Intra has mensuras sunt omnes electi, extra has sunt omnes reprobi, 
Greg. moral. l. 28. c. 6.  etiamsi intra fidei limitem esse videantur: That is, Within these bounds, are all the Elect, and within the same, are all the reprobate; albeit they seem to be within the limits of believers.   

3. That no man on earth is Universal Bishop of the Catholic Church, (as the Pope claimeth:) nor anywyse Head thereof.  
NO man battereth more this lofty Babel of papal supremacy, more than Gregory: For, 1. He calleth this name of universal Bishop, in it self; which the Patriarch of Constantinople, would have usurped; Novum & prophanum 
Greg. l. 4. Epist. 32. 34. 36. & 39  vocabulum contra statuta Evangelica & Canonum Decreta, Lib. 4. Epist. 32. That is; A new and profane style, against the Precepts of the gospel, and Canons of counsels: Also, Superbum vocabulum, A proud title, and a perverse, Epist. 34. Likewise; Diabolica praesumptio; A devilish presumption, Epist. 36. & nomen blasphemiae, Epist. 32. And a name of blasphemy; according to that of Revel. 17. 3. And last, Scelestum vocabulum; A most wicked title, and a plain Departure from the faith: For so he sayeth, Epist. 39 In isto enim scelesto vocaebulo consentire, nihil aliud est quam fidem perdere: That is; To consent to this most wicked style, is no other thing, than to lose the faith.  
2. He showeth; That none, who was ever Bishops of Rome, & his predecessors would have any such style. And 1. Peter; Neminem-se unquam universalem 
Greg. l. 4. epist. 38. Also 36.  vocare voluit, (sayeth he,) Epist. 38. That is; he would not have any ever to call him universal. And, thereafter, Nullus unquam predecessorum meorum hoc tam prophano vocabulo uti consensit, 
Greg. l. 6. Epist. 30.  Epist. 36. That is; None ever of my predecessors would consent to use so profane a title. 
* Hence note this argument; he who being Bishop of the Church of Rome, denyeth the title of Universal, or Catholic Bishop, to be properly belonging to himself; doth consequently deny, that the Church of Rome can properly be called the universal, or Catholic Church. But Gregory doth the first: Ergo, also the last. Note also; That other two Popes; Pelagius, the second, and Leo, the nynth, denied this title, as Azorius witnesseth. Azor-Instit, moral. part. 2. lib. 4. cap. 4.  And for his own practice, when Eulegius, Bishop of Alexandria, had given him this style in a letter, he sayeth; Ecce in Praefatione Epistolae quam ad meipsum qui prohibui direxistis, superbae appellationis verbum, universalem me Papam dicentes, imprimere curastis, quod pet● dulcissima vestra sanctitas mihi vltra non faciat, quia vobis substrahitur quod alteri plus quam ratio exigit prebetur. And, there after; Recedant ergo verba quae vanitat inflant, & charitatem vulnerant, Lib. 7. Epist. 30. That is; Behold, (sayeth he,) in the Preface of a Letter, which ye directed to me, ye caused put in a proud Title; calling me universal Bishop, or Pope; which I did forbid, and which I beseech your sweetest Holiness, that you do no more any such thing: because that is withdrawn from you unjustly, which against right reason is given to any other. Away, then, with such words that bloweth up men with vanity, and woundeth charity.  
3. He setteth down the reasons, why such a proud style should not be usurped by any. 1. Universa ergo Ecclesia (quod absit) à statu suo corruet, quando is qui vocatur universalis cadet, Lib. 4. Epist. 32. 
Greg. l. 4. Epist. 32.  That is; For than the universal Church, (sayeth he,) should fall, (which GOD forbid,) when he falleth in heresy, who is universal Bishop thereof.  
2. He showeth; That this were to imitate Lucifer, who fell through pride, saying; Quis enim in hoc tam perverso vocabulo nisi ille ad imitandum proponitur, qui despectis Angelorum legionibus secum socialiter 
Greg. l. 4. Epist. 38.  constitutis, ad culmen conatus est singularitatis erumpere, vt & nulli subesse, & solus omnibus preesse videretur, Epist. 38. That is; For who is set before our eyes, for imitation in usurping so profane or wicked a title: but he who despising the legions of Angels, who in one consociation were joined with him, would so aspire to the height of singularity, as he would be subject to none; and would be above all others himself alone, as the Popes since avow in their decretals. 
‡ Extravag. commun.. l. 1. tit. 8. c. 1. de majorit. & ob..   
Last of all, he showeth, that this Antichristian style, and usurpation thereof, by John Patriarch of Constantinople, did design no other thing; but that Antichrist was even at hand; and that he who did usurp the same, was his very forerunner. For thus he sayeth; Sed in hac ejus superbia, quid aliud nisi propinqua jam Antichristi esse tempora designantur, Epist. 34. And again; Omnia enim quae 
Greg. l. 4. Epist. 34. & 38.  praedicta sunt fiunt, rex superbia prope est, & (quod nefas est) sacerdotum est preparatus exercitus, Epist. 38. And thereafter subjoineth as a sure conclusion, saying; Ego autem fidenter dico quod quisquis se Universalem sacerdotem vocat, vel vocari desiderat, in elatione sua Antichristum praecurrit, qui superbieudo se caeteris praeponit, Lib. 6. Epist. 30. That is; But in 
Greg. l. 6. Epist. 30.  this his pride, what other is designed; but that the time of Antichrist, is at hand: For all things that are foretold, are now performed; and the king of pride is at the doors: and, (which is worst,) he hath an army of Priests prepared for him. But I will confidently affirm; That who-so-ever he be, that calleth himselff universal Bishop, or desireth so to be called by others, that in his pride, he is the forerunner of Antichrist; who out of his Ambition, would prefer himself, to all others.  
Wherefore, writing to Eulogius, Bishop of Alexandria, he concludeth thus; Propterea sanctitas vestra in suis Epistolis, neminem unquam universalem nominet ne sibi debitum detrahat, cum alteri honorem offered indebitum, epist. 36. That is; Therefore, 
Greg. l. 4. Epist. 36.  let not your Holiness, in any of your letters, call any man whatsoever at any time universal Bishop; Lest ye defraud your felff, of that which is your due, while as ye offer that honour to another, which is no wise their due.  
In like manner; For the Title, of head of the Church, which the Pope arrogateth, thus sayeth Gregory, speaking of the forenamed Patriarch of Constantinople; Ex ea quam pretendebat humilitate, jactantiam sumpsit, ita vt universa sibi tentet ascribere, & omnia quae soli unicapiti coherent; videlicet, CHRISTO, perelationem pompatici sermonis, ejusdem CHRISTI sibi studeat membra subjugare, Lib. 4. 
Greg. l. 4. Epist. 36.  Epist. 36. That is; Out of his pretended humility, he assumeth that pride of speech: That he would ascribe all to himselff. And by the Ambition of that pompous Title, would subject to himself, all the members of CHRIST, as their head: Which notwithstanding do cohere to CHRIST, as their only and one head: Which Title we see then, he calleth Pompous, Flowing from pride, which cometh of the devil, and sacrilegiously blasphemous arrogating to himself, that which is only proper to CHRIST.  
Moreover; Whereas Bellarmine, (lib. 2. de Pontifice, cap. 31. and 27.§. respondeo,) maketh this to be another Style of the Popes; that he is called Generalis Pater: And maketh this inference thereon; That all are therefore, his sons: And consequently, he not subject to any; but all subject to him. Of which Style, thus sayeth Gregory to the forenamed John of Constantinople; Quid ergo charissimè frater, in illo terribili examine venientis judicis dicturus es, quoniam non solum pater, sed etiam Generalis Pater in mundo vocari appetis, Lib. 4. Epist. 
Greg. l. 4. Epist. 38.  38. That is; What, therefore, dear brother, wilt thou be able to say in that dreadful Day of trial of the judge that is to come; Who is not only content to be called Father; but desireth to be called in this world, The general Father of all: Declaring thereby, That none is able to answer before GOD, in the Day of His Account, for usurping such a proud and blasphemous title, proper only to GOD.   

4. That the Pope hath such supremacy, as he claimeth over temporal Princes, by any claim or practise, of the primitive Bishops of Rome.  
THis Gregory testifieth, both by the title whereby he styleth himself, writing to the Emperor Mauritius, 
Greg. l. 2. Epist. 61.  saying; Ego autem indignus pietatis vestrae famulus: That is; I, your Godliness, unworthy servant, as also by his professed obedience, to the Emperors commandentes: Even in that which he thought unlawful. Therefore, sayeth he; Ego quidem jussioni subjectus eandem legem per diversas terrarum partes transmitti 
Greg. ibidem.  feci: & quia lex ipsa Omnipotenti DEO minime concordat, ecce per suggestionis meae paginam serenissimis Dominis nunciavi. Utrobique ergo quae debui exsolui, qui & imperatori obedientiam praebui, & pro DEO quod sensi minime tacui. See, also, frequently his profession to the imperial commandments, as to his Lord and Master repeated, Lib. 4. Epist. 32.) The English of which former words, is this: I, indeed, (sayeth he,) being subject to your imperial command, I have caused send your Law, thorough divers parts of the Land: And because the Law it self, doth not agree with the Omnipotent GOD. Behold, by my Letters, I have declared the same, to my most Excellent LORD. Wherefore, at all hands I have performed that which I ought to have done: who both have given obedience, to the Emperor; and have not held my peace, in that which I thought I should speak for GOD.  
So also, did Pelagius the first, profess, saying; Regibus nos subditos esse sacrae Scripturae 
Binius, tom. 2. Epist. 16.  praecipiunt: That is; holy Scriptures commandeth us, to be subject to kings.  
Yea; SO HUMBLE A SUBJECTION, did the Ancient & primitive Bishops of Rome, profess to the Emperor; that Binius setteth down these 
Binius, tom. 3. Ep. 1.  to have been the words of ADRIAN first, in his Epistle to the Emperor, saying; Prostrate on the ground, and falling down groaflingings, at the soles of your feet, do I entreat your majesty. Which is far contrary to the practice now of the Emperors falling down grovelings, at the soles of the Pops feet, to kiss them.  
The truth of which point is so clear: to wit, That the Ancient Bishops of Rome, never claimed any such supremacy over temporal Princes, as the Popes do now: but were most humbly subject unto them; that Bellarmin himself beareth witness thereto, saying; In temporalibus 
Bell. lib. 1. de Conci●iliis, c. 13 §. quarta ratio.  subjiciebant se imperatoribus, & quia Dominum suum temporalem eum agnoscebat Papa, supplicabat vt juberet convocari synodum: That is; In temporal things, they were subject to the Emperors: and because the Pope acknowledged the Emperor, to be his temporal Lord over him; he made humble suit unto him, that he would command a council to be conveaned.  
This also testifieth the Charter-Monk, Author of Fasciculus temporum, Boniface the eight, being the first man, (sayeth 
Fascit. temp. in vita Bonif. 8.  he,) that rose up to that height of pride, that he called him self, Lord of the whole World; as well in temporal, as in spiritual things. Of whom it is by that same Author reported; That he entered like a Fox, he lived like a lion, and died like a Dog.  
And this was Anno 1294.    

CHAP. IIJ.  

Of the Churches right worship: And 1. Against public Prayer, and Service, in an unknown tongue.  
THus decreed; Innocentius tertius, Quoniam 
ANNO 1198.  in plerisque partibus intra eandem civitatem atque diocesin permixti 
Lib. 1. decret. tit. 30 cap. 14.  sunt populi diversarum linguarum, habentes sub vna fide varios ritus & mores, districtè praecipimus vt Episcopi hujusmodi civitatum sive diocesium provideant viros idoneos, qui secundum diversitates rituum & ●inguarum divina illis officia celebrant: That is; Because in many parts within one city, or diocese, there are many people mixed together of divers languages; having under one faith, divers rites & manners; Therefore, we straightly command, that the bishops of such cities or diocies, provide meet men, who according to the diversity of their Rites and languages, may celebrate Divine Service unto them. For out of the Doctrine of saint Paul, (sayeth Cardinal Cajetane,) we have it clearly set down, 
Cajet. in 1. Cor. 14. See also Aquinas.  That it is better for the edification of the CHURCH, that the public Prayers, which are used in the audience of the people, be spoken in a language common, both to clergy and People, than otherwise.  
Wherefore also, sayeth LYRA; In the primitive Church, the THANKS-GIVINGS, and all other Common 
Lyra, in 1. Cor. 14.  Service, was performed in the vulgar tongue.  
Which custom of the Church, (as yet used in Egypt and Ethiopia;) It is a wonder, (sayeth Erasmus,) how it became 
Erasmus, in 1. Cor. 14.  to be changed.   

2. Against all manner of Adoration of Images.  
THus sayeth Gregory, in his 
Greg. l. 9, Epist. 9  Epistle, to SERENUS, Bishop of MARSILS; (Who because the people worshipped them, broke down all the images, that were in any Church within his Diocey: And show they were not to be worshipped at all:) Et quidem quia eas adorari vetuisses, Omnino laudamus, (Saith GREGORY,) quae ad instruendas Solummodo mentes nescientium fuerunt collocatae.— convocandi ergo sunt dispersi Ecclesiae Filii, eisque Scripturae Sacrae est Testimoniis ostendendum quia omne manufactum adorare non licet, quoniam scriptum est, Dominum tuum adorabis, & illi soli Servies: That is; And truly in that ye did forbid these images, to be worshipped; we al-to-gether praise you, which were placed only for instruction, of the minds, of the ignorant.— Wherefore, the dispersed sons of the Church, are to be assembled together: And, by the Testimonies of holy Scripture, it is to be shown unto them: That it is not lawful to worship any thing whatsoever, which is made with hands: Because it is written, Thou shalt worship the LORD, thy GOD, and Him only shalt thou serve; (Or, give to Him the worship of DULIA; which Papists give to images, by their own confession.)  
Which practice of Romish idolatry, (contrary to the faith of Gregory,) is come to that height of madness, (sayeth 
Lib. 5. de invent. rer●m, c. 13.  their own POLYDOR VIRGIL,) That this part of Devotion, is little different from impiety: For, there are many so exceeding rude and stupid, (sayeth he,) who worship images, made of stocks and stones, brass and marble. And, these also, that are painted over with divers sorts of colours, upon walls; not as images, to represent; but as if they had sense and feeling; and confided more in these, than in CHRIST Him self.  
Yea; They so dote upon images, (sayeth their famous Gabriel BIELL,) 
In canonē Misso, lect. 49.  that they believe a certain deity, grace, or holiness, to be in them: Whereby they are able to work miracles, restore health, and deliver from dangers, &c. And, if at any time miracles be wrought upon men, who have recourss unto them, this is not by the virtue of the image, (sayeth he;) but sometimes by the operation of the devil, to deceive such Idolatrous Worshippers, GOD so permitting, and their infidelity, so deserving the same.    

CHAP. IV.  

Against any freewill in man unto good by nature, that tendeth to Salvation.  
WHerein thus sayeth Gregory; jyse aspirando 
Greg. l. 1. in Ezek. hom. 9  nos praevenit vt velimus, qui adjuvando subsequitur ne inaniter velimus; 
1. Cor. 15.  sed possimus implore quae volumus,— quod benè paulus brevi sententia explicat dicens, plus illis omnibus laboravi, qui ne suae videretur virtuti tribuisse quod fecerat adjunxit. Non autem ego, sed Gratia DEI mecum, quia eum Coelesti don● preventus est, quasi alie●●●m se à bono s●●o opere agnovit, dicens: Non autem ego, sed quia pr●veniens gratia liborum in ●● arbitrium fecerat in bono, quod libero arbitrio ●andem gratiam est subsecutus in opere, adjunxit; sed Gratiae DEI mecum, ac●ss diceret. In bono opere laboravi, non ego, sed ego. In hoc enim quod solo DOMINI Dono praeventus sum, non ego. In eo autem quod bonum voluntate subsecutus, & ego: That is; The LORD by His Grace, wherewith he inspireth, preveaneth us; that we may will, who by His Helping Grace, followeth us; That we will not in vain,— which the Apostle doth well by a short sentence explain, saying; I have laboured more than you all; Who lest he should seem to have attribute to his own power, what he had done. Therefore, he adjoineth; But not I, but the Grace of GOD, which was with me. For because he was preveaned by that heavenly Gift of Grace, he did acknowledge him self, before that time as it were averss al-to-gether, from that good work, saying; Yet not I. And again; Because preveaning Grace, had made his will to be free unto good. And that by his will, soffred he followed the same Grace, in working. Therefore, he subjoined; But the Grace of GOD with me: as if he had said; In this good work I have laboured; and yet not I. For in this that I am prevented by the only Gift of God's Grace; It was not I, but in that my will thereafter followed God's Grace, it was I.    

CHAP. V.  

Of Justification; and that we are not justified before GOD, by any inherent righteousness in ourselves: But by the Merit & Mediation of our SAVIOUR CHRIST allanerlie.  
FOR us in this point also, clearly doth Gregory affirm, saying; 
Greg. l. 4. in Ioh, cap. 14.  Ut enim saepè diximus, omnis humana justitia, injustitia esse convincitur, si districtè judicatur, prece igitur post justitiam indiget, vt quae succumbere discussa poterat, ex sola judicis pietate convalescat. And again; Justus igitur advocatus noster, justos nos defendet in 
Greg. hom. 7. in Ezekielen.  judicio, quia nosipsos & cognoscimus, & accusamus injustos; non ergo in fletibus, non in actibus nostris; sed in advocati nostri advocatione confidimus: That is; As I have often times said; All the righteousness of man, will be found to be unrighteousness, if it be straitly judged. Therefore, after our righteousness, is considered, we have need of Prayer; That, that which other wise being examined, would succumb, by the only mercy of the judge, the same may be accepted, and stand. Thereefore, our Righteous Advocate, will defend us, as Righteous in judgement: Because we both acknowledge and accuse ourselves, as unrighteous. It is not, therefore, in our tears, no● in our works, that we must confided▪ But only in the Intercession of our Advocate CHRIST. Which made Bellarmin also thus to conclude: For the uncertainty of our own righteousness, (sayeth 
Bell. l. 5. de Iustif. c. 7. §. sit tertia.  he,) and the danger of vain glory, it is most safe to put our whole confidence in the only mercy and goodness of GOD.    

CHAP. VI.  

Of our Sanctification: And 1. That no man in this life, can perfectly obey & keep God's Law.  
COncerning which point thus sayeth Gregory; Nullus homo sine peccato est, nisi ille qui in 
Greg. l. 12 in Ioh, c. 5  hunc mundum non venit ex peccato: That is; There is no man without sin, (which is the transgression of the law;) But he only who came not in this world with sin. And again; Esse 
Greg. l. 8. in Ioh, cap. 23.  namque à culpa liberi nequaquam possumus, quousque in corpore mortis tenemur: That is; For we can no wise be free from sin, so long as we are in this body of death: Nec ipsi poterant esse sine peccato, qui adhaerebant coelesti magisterio, Johanne attestante, qui ait, si dixerimus quia peccatum non habemus, nosmetipsos seducimus, & veritas in nobis non est. Greg. hom. 30. in Evang. That is; Neither could they be without sin, who adhered to the Heavenly Doctrine of CHRIST himself: John bearing witness hereto; who sayeth: If we say, That we have not sin, we deceive ourselves, and the truth is not in us.  
Yea, moreover sayeth he; Ipsa nostra perfectio culpa non caret, nisi hanc severus judex in lance examinis misericorditer 
Greg. l. 5. in Job, cap. 8.  penset: That is; Even our greatest perfection in this life, wanteth not sin, except the severe judge mercifully weigh the same in the balance of his trial, or examination. And, thereafter; Sanctus autem vir, (sayeth he,) qui omne nostrae virtutis meritum, vitium esse conspicit, 
Greg. l. 9 in Job, cap. 1.  si ab aeterno arbitro districte judicetur, recte subjungit, si voluerit cum eo contendere, non potest responderi vnum pro mille: That is; The holy man Job, beholding our most virtuous works, to be sinful, if the same be straitly judged, by the eternal judge, doth rightly subjoin, saying; If man would contend with GOD, he could not answer him one of a thousand.   

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

CHAP. VII.  

Of human Satisfactions: And, That nothing we can either do or suffer in this life, is satisfactory to God's justice: But medicinal only, for ourselves.  
FOR thus sayeth Gregory to distinguish between 
Greg. in Evang. hom. 22.  Christ's Suffering, which was only satisfactory, and ours which are not so; Ipse redemptoris nostri passio, longè à nostra passione disjuncta est, quoniam ipse sine culpa pertulit, quod nos cum cnlpa toleramus: That is; The suffering of our Redeemer, is far different from our suffering: Because he suffered, being without sin; whereas we suffer; because we are sinful. And, again; Speaking of that holy revenge: whereof the Apostle maketh mention, he sayeth; Tertia species, id est, vindicta, quasi medicina necessaria est, vt apostema reatus, quod conversione compungitur, confitendo purgetur, afflictionisque 
Greg. l. 6. in 1. Reg. cap. 15. c. 2.  medicina sanetur: That is; The third sort of penitential practice is, that revenge, which is as it were a necessary medicine, that the boil or sore of guiltiness, which is lanced by conversion: by confession may thereafter be purged; and by the medicine of afflicting one's self may be cured. Wherefore, he concludeth; Non ergo in fletibus, non in actibus nostris, sed in advocati nostri allegatione 
Greg. in Ezek. hom. 7. in fine.  confidamus: That is; Let us not, therefore, confided in our tears, nor in our works; but only in the intercession and pleading of our Advocate.    

CHAP. VIII.  

Of Glorification: And 1. That our good works, merit not eternal life.  
WHich thing Gregory in these ensewing 
Greg. in Psal. 1. poenit. verbo convertere.  words, clearly affirmeth, saying; Non de meis meritis confidens vt me salvum facias supplico, sed de sola misericordia tua praesumens, impetrare quod non meis possum meritis spero: That is; I supplicate not that thou wouldst save me, Trusting in my merits: But relying on thine only mercy, I hope to obtain, that which I can never by any merits of mine.  
And, thereafter, he sayeth; Quod si 
Greg. in Psal. 7. poenit. verbis, auditum fac.  illa sanctorum folicitas misericordia est, & non meritis acquiritur, vbi erit quod Scriptum est, & tu reddet unicuique secundum opera sua? Si secundum opera, quomodo misericordia aestimabitur? sed aliud est secundum opera reddere, & aliud propter ipsa opera reddere. And, thereafter; Constat igitur quia quibus misericorditer tribuit vt in hac vita benè operentur, eis misericordius largitur vt in aeterna beatitudine centuplicato fructu remunerentur: That is; But if that felicity of the saints, be mercy, and not obtained by merits; where is that which is written, and thou wilt render to every one, according unto his works? If, then, according to works, how shall it be esteemed mercy? But, (sayeth Gregory,) it is one thing to render according to works, and another thing to render for the merit of the works. It is manifest, therefore, that to whom GOD Mercifully granteth this in this life, to do good works; that much more mercifully, he renumerateth them an hundreth fold, with eternal happiness. Which made BELLARMINE him self, (as before,) thus to 
Bell. l. 5. de justif. cap. 7. §. sit tertia.  conclude: For the uncertainty of our own righteousness, (sayeth he,) and the danger of vain glory, it is most safe to put our whole confidence in the only mercy and goodness of GOD.   

2. That the godly receive this remuneration of eternal life, in mercy, immediately after death: Contrary to the doctrine of purgatory.  
WHerein thus sayeth Gregory: Ibi, (id est, in Coelo,) 
Greg. hom. 27. in Evang.  illa ergo retributio inchoatur, vbi ista, (id est, vita,) terminatur, quisquis ergo aeterna cognovit, apud ejus animum jam temporales fructus vilescant. Tales fructus operemur, qui cum mors cuncta interimit, ipsi à morte exordium sumunt. Nam quod à morte incipiat 
Psal. 126  fructus Dei, testatur Propheta, qui dicit, cum dederit dilectis suis somnum, ecce hereditas DOMINI, quia Electi DEI postquam pervenerint ad mortem, tunc inveniunt haereditatem: That is; There, (to wit, in Heaven,) that retribution beginneth as soon as this life endeth, who-so-ever then knoweth things eternal, let temporal things be vile in his eyes: And, let us bring forth such fruit, that when Death cometh who destroyeth all, these fruits may have their beginning immediately after Death itself: For that, even, then, they have their beginning, the Prophet witnesseth, who sayeth; When he hath given to his beloved their sleep: Behold the inheritance of the LORD; because the Elect of GOD when they are come unto Death, even then presently they find their inheritance.    

CHAP. ix..  

That Christ's bodily Presence is only in Heaven, against transubstantiation: And that the substance of the Bread remaineth in the Sacrament, after Consecration.  
COncerning which point 
Greg Hom. 3 in Evang.  thus sayeth Gregory; Quando non maneret apud eos qui ascensurus erat coelum, promitit dicens, Ecce ero vobiscum vsque ad consummationem soeculi; sed Vcrbum incarnatum, & manet, & recedit, recedit corpore, manet divinitaete, apud eos ergo tunc se mansisse perhibet, quia qui invisibili semper potestate presens erat, corporali jam visione recedebat: That is; When he was not to abide with them, who was to ascend to Heaven, he promised, saying; Behold, I am with you unto the world's end. But this incarnate Word, he both abideth with us, and is departed from us; he is departed in His body, but he abideth in His deity. He said, therefore, that he should abide with them; Because by His invisible power, he was ever present, who in His corporal presence; was to depart out of their sight. As also, That the Bread in the Sacrament of the Supper, remaineth still in its former substance, after Consecration.  
POPE GELASIUS clearly doth testtifie, saying; Certè Sacramenta quae 
Contra Eutychende duabus CHRISTI naturis.  sumimus Corporis & Sanguinis CHRISTI, divina res est, propter quod & divinae per eundem efficimur consortes naturae; & tamen esse non desinit substantia, vel natura Panis & Vini, &c. That is; surely, the Sacrament of Christ's body and Blood, which we take, is a Divine thing: Because we are made partakers there-in, of the Divine Nature: And yet, notwithstanding, The Substance or Nature of Bread and wine, departeth not, or leaveth not off to remain.    

CHAP. X.  

Against withholding of the Cup from the People, or Half-Communion.  
CONCERNING this, 
Greg. de consecratione, dist. 2. c. 3.  thus sayeth Gregory; Quid sit Sanguis Agni, non jam audiendo; sed bibendo didicistis.  
And again; Ejus Sanguis non jam in manus fidelium, sed in ora fidelium infunditur.  
That is; What the Blood of the Lamb is, ye have learned now; not by hearing there-of, but by Drinking the same: And this His Blood is not given into the hands of the faithful Communicants; but it is poured in into their mouths.  
Also, thus sayeth POPE Julius; Ubi Apostolus corpus & sanguinem commendavit, 
De consecrat. dist. 2. c. 7.  seorsim Panis, & seorsim Calicis commendatio memoratur.  
Last of all, sayeth POPE GELASIUS; Comperimus quod quidam sumpta 
De consecrat. dist. 2. c. 12.  tantummodo corporis sacri portione, à Calice Sacri cruoris abstineant, qui proculdubio, (quoniam nescio qua superstitione docentur obstringi,) aut integra Sacramenta percipiant, aut ab integris arceantur, quia divisio unius ejusdemque mysterii sine grandi sacrilegio non potest provenire. That is, saith Julius; Where the Apostle recommendeth the body and Blood of CHRIST, to be taken; he mentioneth the taking of the Bread apart by it self; And the taking of the Cup, in like manner, apart by itself, (not having known then Popish Concomitance.  
Also, we find, (sayeth GELASIUS, That there are some, who take only a part of the Sacred Body of CHRIST▪ but abstaineth from the Cup of His Sacred Blood; who truly, (because ● know not by what superstition they are bound up, and taught so.) Therefore they must either receive the whole Sacrament, or be debarred from the whole▪ Because the division of one, and the same mystery, can not be without the commtiting of a great sacrilege.    
FINIS.   

A TABLE Of the Controversies contained in this Treatise.  

I. Of SCRIPTURE: wherein  
1. THat the Apocrypha books, are not canonical Scripture. Pag. 29. and 75  
2. That People should not be debarred from reading the Scriptures. 30. and 77  
3. That the Authority of the Church, is not above the Scriptures. 31  
4. That the Scripture is perfect, without unwritten Traditions. 32. and 76   

II. Of the CHURCH: wherein  
1. THat the Holy Catholic Church, is only of the Elect. Pag. 33. and 79  
2. That the Church of true professors, is not ever and alike conspicuous. 34.  
3. That True Doctrine is the essential Note of the True Church. 35  
4. That unity, except in truth, is no Note thereof. Pag. 36  
5. That Multitude, is no Note thereof. 37  
6. That the Church of Rome, may err. 38  
7. That Separation from Her, is no Schism. 39   

III. Of the Head of the Church: wherein  
1. THat CHRIST is only the Head and Husband there-of. Pag. 40. and 81  
2. That the Pope, as Bishop of Rome, is not Peter's successor. 41  
3. That the Pope ought to be subject to the civil Magistrate. 43. and 88  
4. That CHRIST only, and not the Pope, is that Rock, whereon the Church is built. 78   

IV. Of the church's worship: wherein  
1. THat GOD only is to be invocated. Pag. 44  
2. That CHRIST is our only mediator. 46  
3. That all Images of the godhead, are idolatrous. 47  
4. That no Image is to be bowed unto, nor worshipped. 48. and 93  
5. That the worship of Dulia, or Service, is due to GOD only. 49   

V. Of the Churches true doctrine: wherein  
1. OF sin: That Concupiscence in the Godly is sin properly. Pag. 5●  
2. That no sin is venial: But all mortal. 5●  
3. That the Virgin Mary was not conceave● without sin. 5●  
4. Of Election: That it is not for foreseen faith, or Works. 53  
5. Of our Calling: That there are no Merits of Congruity. 53  
6. That in our first conversion, we have no freewill. 54. and 95  
7. Of justification: That it is by faith only. 55 and 97  
8. That justifying faith, is not an uncertain conjecture. 56  
9 Of the certainty of Salvation, against Popish doubting. 58  
10. That no implicit faith sayeth. 59  
11. Of Sanctification: That no man can perfectly keep God's Law: Let be Supererogate 60. and 99  
12. Of Glorification: That Good works, are not meritorious of eternal life. 61. and 103  
13. That there are no Satisfactory penal Works in this life. 62. and 101  
14. Neither any Satisfactory Sufferings, after this life. Pag. 36  
15. Of Perseverance: That the saints can not totally & finally fall away. 64  
16. Of Meats: That none are to be abstained from, for conscience sake. 65   

VI. Of the Sacraments: wherein  
1. THat Sacraments confer not Grace, ex opere operato. Pag. 66  
2. That Baptism is not absolutely necessary to Salvation. 67  
3. That in the LORDS SUPPER, there is no transubstantiation. 69. and 106  
4. That the Mass is no Propitiatory Sacrifice. 71  
5. That the Cup should not be withholden from the people. 107   

VII. Of purgatory.  
THat there is no fire of purgatory, after this life. Pag. 72. and 105   
FINIS.   

ERRATA.  
Pag. lin. for Read 11 1 it it it is 42 14 that can that he can 65 13 judge him not judge him 80 19 within without 88 4 Pope hath hath not 100  responderi respondere,