Exposition on the Catholic Epistles, James · Chapter 2
CHAP. II.
HAuing (Chapter 1. Verſe 27.) ſpoken of the offices of louelove and kindneſſes in viſiting the fatherleſſe and widowes, and of keeping a mans ſelfe vnſpotted of the world (which is by an ouer-eſteeme of worldly things, drawing the heart through couetouſneſſe after them, whereby all ſuch louelove and kindneſſe is extinct, and it commeth to paſſe that after the manner of the world, the rich only in this world are had in honour) he now commeth more fully to explaine himſelfe, what he meant by ſuch as are ſpotted of the world, and to ſhew ſome reaſon of being rather kinde and louing to the poore, intermixing ſome rebukes for being harſh towards them. The couetous worldling is ſpotted of the world, who hath the faith of Ieſus Chriſt in reſpect of perſons, from which he dehorteth, verſe 1. and then explaineth what this reſpect of perſons impugned by him is, verſe 2, 3, 4. and reaſoneth againſt it, verſ. 5, &c.
Firſt, Reaſon 1 from the conſideration of the excellent condition of the poore, verſe 5.
Secondly, Reaſon 2 from the ill deſerts of the rich, verſe 6, 7.
Thirdly, Reaſon 3 from the ſcope and drift of the Law, which is tranſgreſſed though it be offended but in this particular only, verſe 8, 9. which he proueth, verſe 10, 11. and then concludeth from this argument taken from the Law, the iudgement of which cannot be eſcaped by thoſe that are ſo void of mercy, and are lead only by worldly reſpects, from which yet the mercifull are free, verſe 12, 13.
The reſt of the Chapter is ſpent in reprouing and confuting thoſe that beare themſelues vponupon faith, not regarding to doe workes of mercy, wherein he doth reſume that which hee began this Chapter withall, HaueHave not the faith of our Lord Ieſus, &c. and the laſt of the firſt chapter, to viſit the fatherleſſe, &c. And ſo here is a new argument, to proue that it cannot be pure Religion and acceptable to God, that is void of the workes of mercy. So that this whole Chapter conſiſteth of two parts: a Dehortation with an explanation and arguments added to moue the more effectually, verſe 1, &c. and a reprehenſion with arguments to conuince the vanity of that Religion which is barren of charitable deeds, verſe 14, &c. the particular Analyſing of which is moſt eaſie.
IAMES Chapter 2. Verſe 1, 2.
HaueHave not the faith of our Lord Ieſus Chriſt, the Lord of glory, with reſpect of perſons. Verſe 2. For if there come into your Synagogue a man with a gold ring, &c. Verſe 3. And ye hauehave reſpect to him that weareth the gay cloathing, &c.
THe maine doubt of this place is,Mayer. whether it be vnlawfull to hauehave any reſpect of perſons by giuing more reuerence to one than to another in regard of his wealth or outward dignity, becauſe this ſeemeth to make againſt all ſuch reſpect, as being partiall and vnreaſonable.Tho. Aquin. Auguſt. Greg. Gloſordin. Thomas Aquinas handleth this queſtion, and cleareth it by the ordinary gloſſe; and Auſtin and Gregory, for both they and all ſound Expoſitors ſpeake to the ſame effect, and that is, ſimply to giuegive outward reſpect to the richer and to the more noble in this world, as God hath differenced them by outward dignity, wealth, or office which they beare, is not a ſinne, but may and ought to be done: for it is commanded, Honour father and mother, Epheſ. 6.1. 1 Pet. 2.17. Rom. 13.Honour the King, and GiueGive honour to whom honour belongeth; and ſeruants are commanded to reuerence their Maſters, and the younger to riſe vp before the gray-headed. A great rich man is in the office of a great Steward, wherein he may doe good to many, and therefore in ciuility may be reuerenced by the poore, and by all men may ſo bee preferred as his place is. But if out of an interiour eſtimation of ſuch a man in the heart, thinking him to be better, becauſe he is richer, and the poore more vile and worſe, becauſe they are outwardly more baſe; if in this minde, he with the gold Ring and the gay clothes be honoured, and he that goeth in poore clothing be debaſed, this is a ſinfull accepting of perſons, and ſuch as ought not to be amongſt Chriſtians. Muckiſh earth-wormes indeed, that know not wherein true worth ſtandeth, are wont to meaſure their eſteeme of men by theſe things, thinking him a moſt excellent and happy man that hath the wealth and dignities of this world: but he that hath his eyes opened, eſteemeth in his minde onelyonly vertuous men, and thinketh the vicious moſt baſe, though in ciuility, as he is bound, he giueth outward reuerence to him as his place doth require. Againe, to reuerence the rich that are vicious for their riches, and to ſhew all contempt toward the vertuous poore, is a great ſinne, becauſe by thoſe that doe ſo, riches are preferred before vertue, which is plaine iniuſtice,Hieron. Diues impius gerit imaginem mundi, pauper pius imaginem Chriſti. ſith vertue is a thouſand degrees beyond riches, it is to honour the Image of the world before the Image of Chriſt: for the vicious rich man beareth the Image of the world, the vertuous poore man, the Image of Chriſt. And both theſe faults in reuerencing the rich may eaſily be gathered from the words. For to ſignifie that hee meaneth the inward eſteeme of the minde, he ſaith, verſe 3. yee hauehave reſpect foreign to him that weareth gay clothing, and ſay vntounto him, &c. not ſimply ſay vntounto him, Come ſit here, but out of a minde eſteeming better of him for his wealth. And for the other, namely preferring riches before vertue; it is plaine, that he taxeth this, verſe 5, 6, 7. There is a naturall order, as Pareus obſerueth,Pareus. whereby in nature ſome men are reuerenced aboue others, as Parents by their children, the aged by the young; and a ciuill order, whereby Superiours in place and dignity, as Kings, Magiſtrates, &c. are reuerenced, all which is according to godlineſſe. Thus to reſpect a perſon is, as Auguſtine hath it,Auguſt. Accipere perſonam…ſt exhibitio honoris ſeruato gradu dignitatis & offi…j. Greg. Hominem, non quia homo eſt, ſed propt…r aliquid, quod c…rca ipſum eſt honorare. but the exhibition of honour to him, according to the degree of his dignity and office: and as Gregory hath it, to honour a man, not becauſe he is a man, but for ſomething which is about him requiring honour, as his place and dignity. But this is no reaſon inwardly in the minde to account him better, and therefore to doe ſo is ſinne; and to reſpect perſons in iudgement, by being moued for ſome outward thing in the perſon to giuegive a wrong iudgement, without looking to the equity of the cauſe, which ſhould alone beare ſway, is a ſinfull reſpect alſo, Leuit. 19.15. Prou. 6.35. Hauing thus reſolued the maine doubt, I come now to conſider the words and the doubts herein.
HaueHave not the faith of our Lord Ieſus in reſpect of perſons: Verſe 1. Tho. Aquin.that is, according to ſome, thinke not that the Lord Ieſus doth glory in the acception of perſons,Gloſ. Ordin. or that the faith of Chriſt is to be diſtinguiſhed, as though the rich onelyonly were faithfull and not the poore, or as the word perſona ſoundeth, quaſi per ſe vna, doe not reuerence him alone as a God, as though hee were ſo ſingular, as there were none but he.Pareus. But ſome expound it, doe not thinke that Faith can ſtand with the acception of perſons, becauſe this is a ſinne; and ſome, hauehave not Faith in Chriſt with ſome confidence and hope to receiue benefit from men, for the true Faith is to reſt and rely vponupon Chriſt onelyonly. Of all theſe, I preferre that as moſt genuine, that expoundeth it of making more account of ſome than of others in outward reſpects, as if not Faith, but worldly things did moſt dignifie a man; for it is not ſaid, with reſpect of perſons; but, in reſpect of perſons: place not the dignity of thoſe that come into your aſſemblies in outward pompe and brauery, eſteeming one the more becauſe he hath this, and another the leſſe when he wanteth it; for this were to hold, that the worth and dignity of Faith ſtandeth in theſe baſe and outward things, and ſo to vilifie and diſgrace it, which indeed alone is moſt excellent, and maketh the true beleeuer to excell all others, though outwardly he be moſt poore and meane.
If there come into your Synagogue, for ſo it is in the Greeke,Verſ. 2. the place of their meetings to the publike worſhip and ſeruice of God being hereby ſet forth: for euen hither, not onelyonly Chriſtians, but others came ſometime for curioſity; and if any ſuch as was rich and gorgeouſly apparelled came, it ſeemeth that they were wont to fawne vponupon them, and to the ſcandall of their Religion, in their ſight to vſe poore Chriſtians moſt baſely, and therefore he doth ſo ſharply reproue them here.
Are ye not partiall in your ſelues, Verſ. 4.and become Iudges of euill thoughts? that is, according to ſome that reade it,Tho. Aquin. Gorran. Doe ye not iudge in your ſelues? Is not this your owne corrupt iudgement, and ſo a iudgement proceeding from euill cogitations, and not of God? Others reade it paſſinely, Are ye not iudged? Oecumen. Pareus.that is, are ye not conuict in your owne conſciences, as guilty of cuill and vniuſt imaginations? and this I preferre, becauſe as Beza confeſſeth, foreign is a paſſiue Aoriſt, and is no where taken actiuely.
If ye fulfill the royall Law, Verſ. 8.Thou ſhalt louelove thy neighbour as thy ſelfe. Tho. Aquin. Gorran. Faber.Some vnderſtand the Euangelicall Law ſet forth, Mat. 22.37. which is called royall, becauſe taught by Chriſt our Lord and King: it maketh vsus a royall Prieſthood, and is moſt excellent, and [as thy ſelfe] that is, freely, and not for any hope of remuneration, reioycing in his good as in thine owne. Some take it as an anſwer to ſomething which they might alleage in their owne defence,Pareus. Oecumen. but though thou doſt herein blame vsus, yet we keepe the Law.
Anſw. Admit ye doe, yet this one matter of reſpecting perſons will condemne you, becauſe hee is a tranſgreſſor of the Law that faileth in one point: and by the royall Law they vnderſtand the Decalogue giuen by God the King of all. Some, to keepe the royall Law, Faber.ſay, is to hauehave a true faith that worketh by louelove, for hereby the Law is fulfilled. Now faith reſpecteth not outward things, and therefore the accepter of perſons not walking by charity, ſinneth againſt this Law; and in a point of charity, to ſinne againſt the Law, is to be a tranſgreſſour of the Law, becauſe all the Lawſtandeth in this one thing, viz. louelove, and ſo he is iudged as doing nothing, according to the Law, that wanteth louelove: thus alſo Beda and Auguſtine. Touching the royall Law here ſpoken of,Beda. Auguſt. it is clearely the Decalogue giuen, Exod. 20. thus abbreuiated, Deut. 6.5. for proceeding to ſpeake further hereof, he inſtanceth the command againſt murther and adultery, it is royall, becauſe from the King of Kings. Touching the coherence, that of Pareus is not amiſſe, that hee doth meet with them in a confidence which they might haply hauehave yet, that notwithſtanding their reſpecting of perſons, they kept the Law. For this is againſt the Law of louelove, Leu. 19.15. if a man loueth his neighbour as himſelfe, he putteth not any ſuch difference, but in his inward eſteeme eueryevery one is vntounto him as himſelfe, in whom there is no difference. And as for the aggrauating of this ſinne, as a tranſgreſſion of the whole Law, I aſſent vntounto Auſtin and Beda.
As they which ſhall bee iudged by the Law of liberty. Verſ. 12.Some vnderſtand the ſame Law of the Decalogue, holding, that it is called a Law of liberty,Pareu. Faber. becauſe it hath liberty ouer all to condemne them: but this is forced. Moſt therefore vnderſtand better the Law of faith, becauſe when we come to beleeue we are ſet free from the cenſure of the Law, Ioh. 8.32. Rom. 8.1. and ſo the meaning is, ſay and doe ſo in your carriage towards other, as they that when the time of iudgement commeth, ſhall be dealt withall in louelove and mercy; going therefore according to the rule of mercy in your dealing with the poore Chriſtian, not deſpiſing him, but rather comforting and releeuing him, which indeed is the chiefe thing aimed at in all this Diſcourſe, that about preferring rich men, being brought in but by the way, doe aggrauate the ſinne of neglecting the poore the more.
Here followeth the reaſon of all;Verſe 13. There ſhall be iudgement without mercy to him that ſheweth not mercy, and mercy reioyceth againſt iudgement. The firſt part of the ſentence is plaine; touching the ſecond, Mercy reioyceth againſt iudgement, that is, the mercifull man ſhall ſecurely and with ioy appeare before the Lord at the Day of Iudgement; for ſo much as when the vnmercifull ſhall be adiudged to hell fire, he ſhall be receiued into the Kingdome of Heauen, Mat. 25.
Note, that Faith only, and not outward things,Note. maketh men excellent; and therefore the pooreſt man that hath grace, is more to be eſteemed than the greateſt being void of grace, becauſe the poore man thus qualified, not the other, is the heire of the Kingdome of Heauen.
Note againe, that to liue in any one ſinne,Note. doth fruſtrate all that is done well: for he that faileth in one point is guilty of tranſgreſſing the Law.
Note thirdly, that louelove is ſo neceſſary,Note. as that nothing done without it is acceptable, and therefore thoſe ſinnes which are contrary to the louelove of our neighbour, are chiefly to bee auoided.
Laſtly note,Note. in what a ſecure and comfortable eſtate the faithfull mercifull man is; he ſhall bee without terrour when the moſt terrible time of the laſt iudgement commeth, neither can any thinke of that time but with horrour and feare, except he be mercifull to the poore and needy.
CHAP. 2. VERS. 14.
What profiteth is (my brethren) if one ſaith, that he hath faith, but hath not workes, can that faith ſaue him, &c.
From hence to the end of the Chapter,Mayer. there is onelyonly one point handled againſt thoſe, that bearing themſelues vponupon their faith, neglected the workes of mercy; to perſwade vntounto which, Saint Iames hath here vndertaken. The maine queſtion here, is what he meaneth, when he denyeth that a man is iuſtified by faith only, and affirmeth iuſtification by workes. Becauſe Saint Paul ſpeaking of iuſtification ſaith, That it is by faith without the works of the Law. Rom. 3.28.Oecumenius conſidering theſe propoſitions of theſe two Apoſtles, ſeeming to bee ſo contrary,Oecumen. in Iac. 2. and yet that Abraham is brought for example by them both, ſaith, the word Faith is taken two wayes: firſt, for a ſimple conſent vntounto the thing preached that it is true. Secondly, for a conſent ioyned with the aſſecution thereof out of an affection, and with obedience: of the firſt of theſe Iames affirmeth, that a man is not iuſtified hereby. But Paul ſpeaking of the other, aſcribeth iuſtification vntounto it. The word Workes is alſo to be vnderſtood two waies, for there are works before Baptiſme, and workes after: he that dieth immediatly after Baptiſme, dieth iuſtified by his Faith without workes, becauſe he had no time to doe any; but he that liueth and hath time to doe, is not iuſtified without good workes: which is to be vnderſtood, not as though good workes had a part in the act of our iuſtification, but becauſe they cannot but neceſſarily follow as fruits and effects in whomſoeuer there is a ſauing and iuſtifying Faith. Touching Abraham, whom Paul ſaith, was iuſtified by Faith, but Iames by workes; both are truly ſaid of him, and doe indeed agree in one. He beleeued that he ſhould be the Father of many Nations, hee beleeued Gods promiſe touching his ſeed, and this was counted vntounto him for righteouſneſſe: and when he came to the worke here ſpoken of, viz. the offering of his ſonne, hee did not fall from this Faith, for he beleeued that God was able to raiſe him from the dead againe. All the Ancients generally, as Oecumenius intimateth, ſpeake to the ſame effect about iuſtification by Faith without workes, viz. when there is no time after a mans conuerſion to the Faith to doe workes, he being preuented by death, as I hauehave alſo partly ſhewed in ſpeaking vponupon Rom. 3.28. How Popiſh Writers vnderſtand it, I hauehave alſo there declared. In ſhort therefore, to reſolue this place, Oecumenius hath rightly ſhewed, that one Faith is ſpoken of here, and another there; and that indeed the worke of Abraham in offering his ſonne, wherein it is inſtanced here, is the ſame with his Faith ſpoken of there; his worke is his working Faith, or Faith made euident by his worke, by a Synecdoche, or a Metonymy of the effect, as Pareus reſolueth it.Pareus in Iac. That by worke a working Faith is vnderſtood, is plaine from the words following. Verſ. 21. Thou ſeeſt that faith wrought together, &c. Verſ. 22. The Scripture ſaith, That Abraham beleeued God, this beleeuing being attributed to his worke of offering vp his ſonne, v. 24. after Abrahams beleeuing mentioned before, he concludeth, ye ſee then that a man is iuſtified by Workes, making Faith and Worke all one. And this is in a manner all one with the common ſolution; Faith without Workes truly iuſtifieth before God, that is, maketh a ſinner iuſt by the imputed righteouſneſſe of Chriſt Ieſus: but Workes make a mans Faith euident and conſpicuous to the world; it being hereby proued, that a man is a true beleeuer, and ſo accepted for iuſt and righteous before God.
Ob. Hypocrites hauehave good workes, and therefore it ſeemeth, Obiect. that good workes are no certaine euidence of Faith, and conſequently on one iuſtified.
Sol. Their workes are not truly good,Sol. for ſuch are the proper effects of Faith, but becauſe they are the ſame which the faithfull doe, and it is hidden from man oftentimes who is an Hypocrite; if wee ſhall iudge one to be faithfull, becauſe hee doth good workes, we may bee deceiued. Yet good workes doe manifeſt the truly faithfull, becauſe ſuch a one is not without good workes, though hee that hath good workes in our thinking is not alwaies faithfull; but God ſeeth accuratly of what ſort eueryevery mans worke is. He that deſireth to reade more about iuſtification by Faith and Workes, may hauehave recourſe to Rom. 3.28.
Touching the particular paſſages here, verſe 18.Verſ. 18. But ſome man may ſay, thou haſt faith and I hauehave workes, ſhew we thy faith by thy workes, &c. Here ſuch as truſt to bare Faith are confuted by the bringing in of two ſpeaking together, the one ſeeming to himſelfe to be faithfull, the other manifeſted to bee ſuch by his workes. But, that is, but I will oppoſe thee by this proſopopeia; Admit that a man truly faithfull challengeth thee thus; Thou ſaiſt that thou haſt Faith, but how doſt thou proue it, hauing no works? I can proue my Faith by my workes: here the conſcience of him that wanteth workes muſt needs bee conuinced.
Thou beleeueſt that there is one God, Verſ 19.thou doeſt well; the Deuils beleeue alſo and tremble. To beleeue this, though it be an Article of our Faith, and likewiſe to beleeue and hold aright the other Articles, doth not make one a true beleeuer, though to beleeue this be to doe well, becauſe here is not all required to a ſauing Faith,Faith what. which is to beleeue to the hauing of the affection moued to all due obedience vntounto him, in whom it is beleeued for louelove, as Oecumenius hath partly touched already, and as Auguſtine ſometime ſpeaketh; Faith with charity is a Chriſtian faith, Auguſt. Fides cum charitate eſt fides Chriſtiana, fides ſine charitate eſt fides daemonis.Faith without charity is a faith of Deuills, that is, Faith inclining the heart to obey the Law of God, the ſubſtance whereof ſtandeth in louelove. Pareus, and others of our Writers generally teach, that a ſauing Faith is to beleeue, with application to a mans owne ſoule in particular. This, I confeſſe, is true, if we ſpeake of that Faith which is growne to more perfection,Iob 19.25. ſuch as was in Iob, ſaying, I know that my Redeemer liueth, Gal. 2.20.&c. and in Paul, ſaying, I liue by the Faith of the Son of God who hath died for me. But the Faith neceſſary to ſaluation commended vntounto vsus in the holy Scriptures, is a beleeuing with louelove and affection ioyned hereunto. Such was the Faith of the Samaritans ſaid to be, Ioh. 4.42. Such a Faith Philip told the Eunuch if he had, he might be baptized, Act. 8.37. and ſuch was Abrahams Faith, Rom. 4.21. And this is ſuch a Faith as none but the Elect can hauehave, the Deuill cannot hauehave it, for he beleeueth with an auerſation; the wicked cannot hauehave it, for there is the like auerſeneſſe in them alſo, or at the leaſt a deadneſſe of affection, for their Faith worketh not by louelove, of which they are void. Here is alſo a certainty without wandring or doubring, which is ſet forth as a property of true Faith: for it is without all doubting aſſented to,Iam. 1.5. that Ieſus is the Sauiour of the world, and that whoſoeuer rightly beleeueth on him ſhall hauehave euerlaſting life. But as for certainty of a mans owne particular eſtate in grace, I ſuppoſe that is not ſo of the Eſſe of Faith, as the hee ſhould bee ſaid to hauehave no Faith who is not able for the preſent to apply Gods promiſes without doubting vntounto himſelfe: for then wofull were the caſe of many true Chriſtians, who in time of temptation finde many feares and perplexities in themſelues: in ſo much that they are ready to ſay with Dauid, they are caſt out of Gods preſence; though afterward they ſee their weakneſſe, and recouer their hold againe. Beſides this, particular aſſurance is a thing that is to increaſe daily as men grow vp in Chriſt: and therefore no maruell if in thoſe that are yet children in the Faith it be not ſo ſtrong as it ſhould be. Certainly, true louelove is an inſeparable companion and fruit of a true Faith: and then who can deny it to be a liuely Faith, wherwith true louelove concurreth, though ſuch aſſurance touching a mans owne particular eſtate be not yet atrained vntounto.
Thou ſeeſt, that Faith wrought together with his workes, Verſ. 22.&c. that is, for ſo much as I hauehave ſpoken of his iuſtification by his worke, I would not hauehave it vnderſtood but with reference to his Faith, whereby he brought forth this worke; ſo that Faith as the cauſe, and worke as the effect, did perfectly iuſtifie him, ſo that his worke was in no part cauſe of his iuſtification, as though his iuſtice ſtood herein, but hereby his Faith was perfected, becauſe without it his Faith could not hauehave beene a perfect and liuing Faith, as it is not in any other man. Euen as he that from his heart, without any diſſimulation, aſſenteth to any thing that is iuſt and equall, is in that inſtant honeſt and iuſt; but this aſſent of his is perfected by his act, when he doth accordingly.
And the Scripture was fulfilled ſaying, Verſ. 23.that Abraham beleeued God, and it was counted to him for righteouſneſſe; that is, by this fact he ſhewed that he beleeued, and in his beleeuing, whereby he did it, ſtood his iuſtice, and not in the doing of this thing: nothing can be plainer for iuſtification by Faith; and to declare, that what is attributed to worke in Abraham, is meant of a working Faith, as hath beene touched already.
Touching the concluſion,Verſ. 24. v. 24. it muſt not be vnderſtood, but according to the Premiſes, that when a man bringeth forth the fruit of Faith, he is iuſtified, and not when he doth barely beleeue, not being able to ſhew his Faith by any ſuch fruits.Verſ. 26. And to this alſo do the laſt words, v. 26. agree, as the body without a ſpirit is dead, ſo is Faith without workes. Faith only iuſtifieth not; becauſe being alone without Workes it is dead and vnprofitable, as a Carkaſſe without a ſoule.
Note,Note. that to beleeue only in Chriſt doth not auaile vntounto ſaluation, but when with the apprehenſion of the louelove of God toward a man in Chriſt, which is the greateſt louelove that euer was, doth concurre the louelove of our Neighbour for his ſake; for this is a liuely and working Faith, the other Faith onelyonly. And therefore this hearty louelove, vttering it ſelfe in the acts of mercy, is moſt neceſſary vntounto ſaluation; not becauſe ſaluation is hereby merited, but becauſe the life and ſoule of a true Faith lieth herein. So that they are wonderfully deceiued, that thinke to be ſaued by beleeuing onelyonly, hauing their hearts hardened in ſinne in the meane ſeaſon, and hauing no regard to doe good workes: and we are vniuſtly taxed by the Papiſts, as crying downe good workes, when we teach iuſtification by a true and liuely Faith, and deny it to bee in part by Workes. For we preſſe vntounto good workes as much as they, but that we doe it vponupon a true ground, holding, that it is no liuely Faith that wanteth Workes; they vponupon a falſe, holding, that Workes, together with Faith, doe iuſtifie; or, that Faith maketh a man iuſt, but Workes more iuſt; that of iuſtification by Workes in part, being a preſumptuous inlargement of that which of old was taught touching Abraham, who beleeued God, and this was counted to him for righteouſneſſe: this being made more iuſt, a wicked inuention of their owne braines, without all ground in the holy Scriptures.
Note againe,Note. that a man may beleeue the Articles of the Chriſtian Faith, and hold much truth in fundamamentall points, and yet be in no better eſtate than the Deuill; ſo that it maketh nothing for the credit of the Ieſuites, that in many points they hold the truth, for ſo much as their practiſes are deuilliſh and damnable, and it may be ſaid likewiſe of the whole rabble of Papals ſeduced by them.