The Old Roman Catholic, Part 1

The Old Roman Catholic · Part 1

The Old Roman Catholik Religion, taught to them by PAULL; In opposition to The New Roman Catholik Religion, taught them by the Pope.

The one beeing APOSTOLICALL, the other Apostaticall.

CHAP. I. OF SCRIPTURE.

SECTION 1. That the Apocrypha books, are not Canonicall Scripture.

ROM. 3. 2. VntoUnto them (to wit, the Iewes) were committed the Oracles of GOD: That is, (as all expound) the Canonicall Scriptures of the Old Testament: which CHRIST comprehendeth only in Moses and the Prophets wrytings, Luke 24. 27. of whom Malachi was the last.

p. 30But vntounto them were never committed these Books, as the Oracles of GOD, or Canonicall Scripture, which are called Apocrypha: nor were they ever acknowledged by the Iewes to be such: as Bellarmine and others confesseth; being Bellar l. 1. de Purg. c. 3. §. ad primum.written after Malachi, who was the last of the Prophets, (as is already sayd.)

Therefore, it followeth; That these Books are not Canonick Scripture.

Whence it is, That Ierom sayd in his Hieron. praef. in Proverbia.tyme; The Church indeed readeth these Books, (sayeth he,) but receaveth them not amongst Canonicall Scriptures.

2. That people should not be debarred from reading of the Scriptures.

ROM. 15. 4. What-so-ever things were written aforetyme, were written for our instruction; that wee through patience, and comfort of the Scriptures, may hauehave hope.

Whence it followeth: If the Scriptures were written for the instruction of all Christians, and that they may attayn by them to Patience, Comfort, and Hope: that, therefore, for this end, p. 31they should bee read and perused by them.

But so it is; That they were written, (as sayeth this Text,) for that end.

Therefore, for the same end they should bee read by GODS people, and perused diligently.

Agayn, Rom. 1. 7. The Apostle directeth his Epistle, To all that bee in Rome, (sayeth hee,) beloved of GOD, called to be Saincts.

Whence it followeth: If the Apostle directeth his Epistle, as a part of divyne Scripture, To all Christians in common, that were at Rome. Therefore, that all such were permitted to reade the same; and, consequently, that no Christian should bee debarred from reading holy Scripture.

Wherefore, (sayeth Chrysostom,) say Chrysost. hom. 2. in Matheū.not, that it is the part only of religious persons, to reade the Scriptures; for it is the part of every Christian so to do.

3. That the Authoritie of the Church, is not aboue the Scriptures.

ROM. 11. 32. It is sayd, That GOD concluded them all vnderunder the sinne of p. 32vnbelieff. Whom els where, **Gal. 3. 22.Gal 3:22the Scriptures are sayd to hauehave concluded vnderunder sinne.

Whence it followeth, That the Authoritie of GOD, and of the Scriptures is all one. Therefore, if GODS Authoritie bee aboue the Church, then the Scriptures Authoritie must bee so lykewyse, and not the contrary. And who believeth not GOD speaking in the Scriptures, otherwyse then for the Authoritie of another. That is, the Churches, hee believeth the Church more than GOD, and so believeth not GOD simplie for himself: but as is sayd, 1. Iohn 5. 10. maketh GOD a liar. Therefore, (sayeth Augustine,) being sure and secure Aug. to…. …. Epist. 19.of the Trueth of holy Scripture, I will reade the same, as being placed in the very highest, and most heavenly top, or pinnacle of Authoritie.

4. That the Scripture is perfect in it self, without vnwritten traditions.

ROM. 15. 4. Whatsoever thinges were written aforetyme, were written for our instruction; that we through Patience and p. 33Comfort, of the Scriptures, may hauehave hope.

Whence it followeth; That if the Scripture serveth, (as sayeth the Text,) both for instructing in thinges intellectuall, and begetting in vsus all saving graces; as things morall, and which are able to vphold vsus in deepest distresses: as is Patience, Comfort, and Hope. That, therefore, the same is perfect, contayning all doctrines in it, needfull to Salvation.

Whence it is, (sayeth Augustine,) in Aug. l. 2. de doctr. Christiana, c. 9.these places, which are clearly set down in Scripture, All these things are found, which contayn both Fayth and Manners.

CHAP. II. Of the CHURCH.

SECTION 1. That the holy Cotholick Church spoken of in the Creed, is only of them who are predestinated to eternall glory.

ROM. 8. 30. Moreover, whom Hee did predestinate, them also He called: and whom He called, them also Hee justified: and whom Hee p. 34justified, them also He glorified.

Whence wee reason thus: The holy Catholik Church of CHRIST is that which at last is to bee glorified: But none are to bee glorified, but the predestinate, &c.

Therefore, the predestinate only are the holy Catholik Church of CHRIST.

Whence it is, That Pope Gregorie the first, sayeth well: The Church is rightlie Greg. in Cant. 4.Song 4called a Garden inclosed, (sayeth hee;) because on all sydes it is fenced with the hedge of Charitie, lest any reprobate should enter in amongst the number of the Elect. And yet for this poynt was Iohn Huss condemned, & burnt, at the Councell of Constance; because he defyned the True Church of CHRIST, to bee the company of these who are predestinate & elect vntounto Eternall Lyf.

2. That the Church of true Professours, is not alwayes, & to all conspicuous.

ROM. 11. 2. 3. 4. Wot ye not what the Scripture sayeth of Eliab? how hee maketh intercession to GOD against Israell, saying; LORD, they hauehave killed thy Prophets, p. 35and digged down thyne Altars; and I am left aelone: and they seek my lyf. But what sayeth the answer of GOD vntounto him? I hauehave reserved to My Selff seven thousand, who hauehave not bowed the knee to Baall.

Where wee see, that the true Church in Israel that consisted of such a number of true worshippers, was not visibly conspicuous, even to the true Prophet of GOD, let be to her persecuting enemyes Ahab and Iesabell.

Whence it is, That Augustin sayeth; Sometymes the Church lyke the Moon, Aug. de Baptisma, contr. Donat. l. 6. c. 4.may be hid and obscured, that her own very members, may not know one another.

3. That true doctrine, is the essentiall note of the true Church.

ROM. 16. 17. Now, I beseech you, brethren, mark them who cause divisions and offences, contrary to the doctrine which yee hauehave learned; and avoyd them. For they that are such, serue not the LORD IESUS.

Whence it followeth; If they should bee avoyded as no true servants of CHRIST IESUS, or members of His p. 36Church, who teah or practise Contrary to true doctrine; That on the contrary, these, therefore, who teach and practise conform to true doctrine, contayned in the Scriptures, are the true servants of CHRIST IESUS, and members of His Church: and consequentlie, that true doctrine, and practise in GODS worship conform, is the essentiall note to know CHRISTS Church thereby. Therefore, there is the true Church, (sayeth Ierom,) where true fayth is, and they are good Hieron. in Psal. 133. Aug. l. de vera Religione, c. 5.Ps 133catholicks only, (sayeth Augustin,) who follow the right fayth.

4. That vnity is no note of the true Church, except in the trueth, and profession thereof.

ROM. 15. 5. 6. Now, the GOD of patience and consolation grant you to be alyke mynded one towards another, according to CHRIST IESUS; that yee may with one mynd, and one mouth, glorifie GOD.

Whence it followeth; That the vnitie which the Apostle prayeth, that it may be in this Church of Rome: and whereby they may bee knowne to bee the true p. 37Church of CHRIST, is the Unitie of trueth, according to CHRIST IESUS; being of one mynd in believing, and of one mouth, in professing the same, to the glory of GOD.

5. That Multitude is no Note of the True Church.

ROM. 11. 3. 5. LORD, they hauehave killed thy Prophets, and digged downe thyne Altars; and I am left alone; and they seek my lyf, &c. And even so at this present tyme, also, there is but a remnant according to the election of grace, (sayeth the Apostle.)

Whence it followeth; If at this tyme whereof the Prophet speaketh, in this Church of the Iewes, there was such a paucitie of true worshippers, that Elias thought that hee only was left alone, (the multitude having made defection to idolatrie.) And, that at this tyme also, whereof the Apostle speaketh, in the Christian Church, was but a remnant only according to the election of grace, in comparison of others. Therefore, it followeth clearly, that multitude is no evident note of the true Church. Wherefore, p. 38(sayeth Ierom,) the multitude of associates, Hieron. dial. contr. Pelag. l. 3.shall no wyse show thee to bee a Catholik, but rather an Heretick.

6. That the Church of Rome is not infallible, but may erre.

ROM. 11. 20. Because of vnbelieff, they were broken off, (to wit, the Iewish Church;) and thou standest by fayth: be not highmynded, but fear.

Whence wee see: 1. That any such highmyndedness, is forbidden to the Church of Rome, as to say, that shee cannot erre: and 2. Altho for the present she stood by fayth; yet shee is exhorted to fear; lest shee fall from the Fayth. Which exhortation, were altogether needless, if shee could not erre, or fall from the Fayth. And agayn, (sayeth the Apostle.)

Rom. 11. 21. 22. For if GOD spared not the naturall branches, take heed, lest hee spare not thee. Behold therefore, the goodness and severitie of GOD: on them which fell, severitie but towards thee, goodness, if thou continue in his goodness; otherwyse, thou shalt also be cut off.

p. 39Whereby the Apostle showeth, That the Church of Rome may fall away from the Trueth, and bee cut off, as well as other Churches; otherwyse, if shee only had bene priviledged with infallibility, this exhortation fore-named, and this commination subjoyned had bene altogether needless: neither should he spoken conditionally, thus; If thou continue: but particularly excepted her as one that could not but continue, by reason of her infallibilitie, (and of her heads especially.) But on the contrary, hee reasoneth from the more to the less; that if this befell the Iewish Church, to fall away from the Trueth, and be cut off, being the naturall branch; much more may this befall Rome; being the wyld oliue only, as indeed de facto, it hath proved so.

7. That separation from an hereticall church, (as Rome,) is no scisme; but a commanded duetie.

ROM. 16. 17. Now, I beseech you, brethren, mark them who cause divisions and offences, contrary to the doctrine p. 40which yee hauehave receaved, and avoyd them.

Whence it followeth; That if (according to the Apostles command,) wee should avoyd them, who do contrary to the Apostles doctrine, and separate our selues from them, as it is sayd of Mysticall Babylon, come out of her my people. Rev. 18. 4Rev 18:4That, therefore, this avoyding of such, and separation from them is no schism; but obedience to Divyne Precept, and duetie commanded. Wherefore, (sayeth Ambrose;) If any Church reject the Fayth, Ambr. in Lucam, lib. 6. c. 9.and retayn not the foundamentall poynts of Apostolick Doctrine, shee is altogether to be forsaken.

CHAP. III. Of the Head of the Church.

SECTION 1. That CHRIST IESUS allanerly is the only Head of the Church and Husband thereof in lyke manner, and no Pope at all.

ROM. 12. 5. So we being many, are one body in CHRIST; and every one, members one of another.

p. 41Whence it followeth; That if all are but Fellow-members only of CHRISTS mysticall body: Therefore, that none is head of that body, but Himself allanerly.

Wherefore, (sayth one of their Popes, Gregorie the first; It is satanicall pryde by an arrogant title of head so to subject all Greg. l. 4. ep. 36. & 38.CHRISTS Members to one man, which cohereth to one head CHRIST IESUS allanerlie. And agayn sayth th'Apostle;

Rom. 7. 4. Wherefore, my brethren, ye also are become dead to the law, by the body of CHRIST, that ye should be married to another; even to Him who is raysed from the dead.

Whence it followeth; That if we be dead to the law, that we should be married to CHRIST: therefore, that CHRIST only is the Husband of His Church, as the same Apostle showeth, Ephes. 5. 23. Whrefore, (sayth Bernard, to Pope Eugenius,) call not CHRISTS Bernard. epist. 237.beloved Spouse, thyne, but His Spouse; thou challenging nothing as proper to thee over her.

2. That the Pope, as Bishop of Rome, is not Peters Successour: p. 42and so thereby can neither claym infallibilitie nor the power of the keyes.

ROM. 11. 13. For I speak to you, Gentiles, in as much as I am the Apostle of the Gentiles, I magnifie my office.

Whence we reason thus: If Paull was properly the Apostle of the Gentiles, or vncircumcision, as Peter was of the Iewes and circumcision: as elss where he sayeth, Gal. 2. 7. When they saw that the Gospell of the vncircumcision was committed vntounto me, (sayeth Paull,) as the Gospell of circumcision, was committed to Peter. Hence, (I say,) it will clearly follow, That Rome, (the Bishop thereof,) was within Pauls Charge; and that can nowyse claym, to be Peters successour there; or any infallibilitie by his chair, nor power of the keyes, (as they alleadge,) given to him only: But rather that he is Pauls successour, (as indeed he is in his first condition: to wit, Before his conversion, when he was a cruell persecuter of the Church of CHRIST.)

Wherefore, the very Rhemists themselues speak so on this place; It is playn p. 43by this place and others, (say they,) that to them; (to wit, Peter and Paull,) as the most renowned Apostles the charge of all nations was given, as divyded into two parts: that is, Iewes and Gentiles.

3. That the Pope ought to bee subject to the Civill Magistrate; without exemption, and all his inferiour Clergie.

ROM. 13. 1. 2. Let every Soull be subject to the higher powers, &c.

Whence it followeth, If every soull ought to be subject to the higher powrs: to wit, Magistracie, as the Apostle there showeth: Therefore, also the Pope, and his inferiour Clergie.

Wherefore, thus sayeth Chrysostom on this same Text; Let every soull bee subject to the higher powers, altho thou bee an Apostle, (sayeth he;) altho an Evangelist, altho a Prophet; or who-so-ever thou bee: For Pietie or Religion subverteth not this subjection. Therefore also thus concludeth Bernard, from this Universalitie, Bernard. epist. 42.who-so-ever would exempt any, (sayeth hee,) he seeketh to deceaue.

p. 44CHAP. IV. Of the Churches right worship.

SECTION 1. That GOD only is to bee invocated, and neither Saynct nor Angell.

ROM. 10. 14. How shall they call on Him, in whom they hauehave not believed?

But to subsume; We must belieue only in GOD, as these Scriptures teach vsus, Iohn 14. 1. Ior. 17. 5. Therefore, it followeth; That we must incall vponupon GOD only.

Hence it is, That their own Master of Sentences, Lombard, on this Text, **Rom. 4. 3Rom 4:3sayth, We belieue Peter and Paull, (sayeth he,) but not in Peter nor Paull. Wherefore, if wee may not belieue in them, wee conclude rightly; Therefore, wee may not incall vponupon them. Agayn.

Rom. 8. 15. For yee hauehave not receaved the spirit of bondage, agayn to fear, (sayeth the Apostle;) but yee hauehave receaved the spirit of adoption, whereby wee cry, Abba, Father.

p. 45Where we see, That being GODS adopted children, wee are exhorted not to fear, (as if wee were going only before a king, or judge;) but to go to Him as a loving Father, with confidence to be heard, (as our Saviour showeth vsus;) and that His Spirit in our hearts, teacheth vsus to cry, or incall vponupon Him, as a Father, and vponupon none other. Agayn.

Rom. 8. 27. He that searcheth the heart, knoweth the mynd of the spirit, (sayeth the Apostle.)

Whence it followeth; That He must be the searcher of the heart, and know the sinceritie of Prayer; on whom wee must incall: seeing oftentymes neither are our distresses visible, nor our prayers vocall. But so it is, That to search the heart, is GODS only prerogatiue, as we hauehave it, 2. Chron. 6. 30. Therefore, it followeth, That GOD only is to bee incalled vponupon; and neither Saynct nor Angell.

Wherefore, sayeth Augustine, (speaking of the practise of the Church in his Aug. lib. 22. de Civit. DEI. cap. 10.tyme,) the names of the Sayncts or Martyrs, are in their own order, (sayeth hee) rehearsed amongst vsus; but not invocated by vsus.

p. 462. That in Heaven CHRIST only is our Mediatour or Intercessour for vsus.

ROM. 8. 34. It is CHRIST that died, yea, rather that is risen agayn; who is even at the Right Hand of GOD, and maketh intercession for vsus.

Whence it followeth; Seing that He who maketh intercession for vsus, is He that died for vsus, and is risen agayn; and now sitteth at the Right Hand of GOD: and that none hath done this, but CHRIST only for vsus.

Therefore; That CHRIST only is our intercessour; which more expressly 1. Tim. 2. 5.1 Tim 2:5the same Apostle elss where showeth, saying; That, as there is but one GOD, (and not many:) So also, there is but one Mediatour between GOD and Man, (sayeth hee;) even the Man CHRIST IESUS. And therefore, not many. For as the word, One GOD, excludeth all other gods besyde: So doeth the word, One Mediatour, exclude all other mediatours besyde.

Wherefore, (sayeth Augustine;) As for all Christian men, they commend each p. 47August. 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 Me diatour CHRIST IESUS.

3. That all Images made to represent GOD, are heathnish, and idolatrous.

ROM. 1. 23. They changed the glory of the incorruptible GOD, into an image, made lyke to corruptible man, (sayth the Apostle of the idolatrie of the heathen Gentiles.)

But so it is, That the Papists do the same, whyle as they represent GOD the Father, by an old gray haired man. &c. Therefore, they are guilty of the lyke …dolatrie.

Whence it is, That Augustine giveth his as the reason; Why it is not lawfull for any Christian to make any such Image of GOD: Lest we fall into that same Aug. de Fide. & Symbole, cap. 7.Sacriledge, (sayeth hee,) whereby the Apostle maketh them execrable; who change …he glorie of the incorruptible GOD, into …he similitude of a corruptible man.

p. 484. That to bow the knee to any Image, or any other creatures, in a religious act, is meer and gross idolatry.

ROM. 11. 4. But what sayeth the answer of GOD to him? (to wit, Eliah,) I hauehave reserved to my self seven thousand, who hauehave not bowed the knee to the image of Baal.

Where wee see, That the bowing of the knee to an image, is counted idolatrie. Exod. 20. 5. Levit. 26. 1.Exod 20:5Lev 26:1And, therefore, all such bowing before, or to any image what-so-ever, is expressly forbidden in the Word of GOD.

Rom. 14. 11. For it is written, Every knee shall bow to Mee, and every tongue shall confess to GOD: To wit, in the act of religious worship, and the religious bowing of the knee, is as proper to GOD only; as the confessing of sinnes to Him, for pardon.

Wherefore, (sayeth Theodoret;) The Theod. in Exod. 20. 5. vt eitatur in Catenae Lipomani.Exod 20:5LORD showeth here, that both are impious: (to wit, to make an image to represent GOD thereby, & to bow down, or worship it;) Seing he saith, Thou shalt not bow down before them, nor worship them.

p. 495. That the sort of religious worship, which the Papists call, DULIA, or SERVICE, is due to GOD only; and to no creature.

ROM. 1. 25. Speaking of the heathen their idolatrie, the Apostle sayeth; Who changed the Trueth of GOD into a lie, and worshipped and served the creature, &c.

Where we see; That the religious service, which they gaue to the creature, is counted a doctrine of lies; and the practise thereof, grossest idolatrie. And therefore, the same doctrine and practise amongst the Papists, of giving religious service to creatures, must bee counted in lyke manner, the same sinne: to wit, a doctrine of lies, and practise of idolatrie; contrary to which the Apostle teacheth, saying;

Rom. 1. 9. For GOD is my witness, whom I serue with my spirit, in the Gospell of His Sonne, that without ceassing, I make mention alwayes of you in my prayers.

Where wee see; That this religious Service, is given by the Apostle vntounto p. 50GOD allanerly. Which hee challengeth frequently, as an idolatrous act, when it was given to any other, saying to the Galations, before their conversion, when they knew not GOD, that they Gal. 4. 8.Gal 4:8did service to them which by nature were no gods.

And thereby implying; That no religious service is to be done, but to Him only who is the true GOD allanerly. Wherefore; (sayeth Augustine,) Let religious Aug. d… vera relig. 8. 55.service tye you to the Omnipotent God only. And so, to no saint or creature.

CHAP. V. Of the Churches True Doctrine.

SECTION 1. That Concupiscence in the regenerate, is sinne properly, and not improperly only, (as the Councell of Trent hath decreed,) because it commeth of sinne, and inclyneth to sinne.

ROM. 7. 7. Nay, I had not known sinne, but by the Law: for I had not p. 51known concupiscence, except the Law had See also, verss 17. and 23. Also, Rō. 5. 12. 19sayd, Thou shalt not covet.

Whence we reason thus: That which expressly is forbidden by the law, and is properly a transgression thereof, is sinne properly; and so called by the Apostle, even in himself being regenerated, as verss 17. But such is concupiscence in the regenerate.

Therefore it is sinne properly. Wherefore, (sayeth Augustine,) Concupiscence Aug. cont. Iulian. pelag. lib. 5. cap. 3.of the flesh agaynst which the good spirit warreth, is sinne; because it rebelleth agaynst the law of the mynd; (whereof the Apostle speaketh, Rom. 7. 23.)

2. That all Sinnes, are Mortall, by Nature; and no Sinne veniall.

ROM. 6. 23. For the wages of sinne, is death.

Whence wee reason thus: What deserveth death, as the wages thereof, is mortall. But sinne deserveth death, as the wages thereof: if it bee once sinne by the nature thereof, (of what-so-ever sort, or degree it be,) as the Apostle affirmeth. Therefore, the same is mortall.

p. 52Wherefore, (sayth Ierom,) These which we think to be smallest sinnes, do exclude vsus Hier. in Galat. 5.Gal 5from the kingdom of GOD.

3. That the Virgin Marie was not conceaved without sinne.

ROM. 5. 12. Wherefore, as by one man sinne entered into the world, and death by sinne: and so death passed vponupon all men, for that all hauehave sinned.

Where we see; That of all man-kynd procreate by ordinary generation, none are excepted from being free of originall sinne: and therefore, neither the Virgin Marie. Wherefore, (sayeth Bernard,) Shee can not be free, except one would say, That shee was conceaved of the Holy Bern. epist. 174.Ghost, and not of man, and so we should attribute as much to the Mother, as to the Sonne. But this were not to honour the Mother, (sayeth hee,) but to dishonour her. And, therefore, hee concludeth thus, saying; Therefore, our LORD IESUS alone is such, being conceaved of the Holy Ghost; and because he was holy even before his conception.

p. 534. That our Election is neither for our fore-seen fayth, or good works.

ROM. 9. 15. For Hee sayeth to Moses; I will hauehave merciemercy, on whom I will hauehave merciemercy; and I will hauehave compassion, on whom I will hauehave compassion: so that it is not of him that willeth nor of him that runneth; but of GOD that showeth merciemercy.

Whence it followeth; If the LORDS Election of vsus 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 hauehave compassion, and show merciemercy vponupon vsus. Therefore, that there is no fore-seen fayth or works, on our part, that is the cause thereof. Wherefore, (sayeth Fulgentius,) If the cause be asked of the Predestination Fulgent. lib. 1. ad Minimum, f. 10.of the godly, there is none other; but the only free merciemercy of GOD to be found.

5. That there are no fore-going preparations in vsus naturallie, vntounto our effectuall calling p. 54by grace, as merits of congruitie.

ROM. 8. 7. For the carnall mynd, is eninimitie agaynst GOD; for it is not subject to the law of GOD, neither indeed can bee.

Whence it followeth; If the carnall mynd of the vnregenerate man bee such an eninimitie, how can it prepare it self to GODS calling, to which it is eninimitie, or sit it self to be subject to the law of GOD; to which it is so repugnant, That it can not be subject? or what fore-going preparations in him were, (I pray you,) to this same Apostles conversion? Act. 9. 1. 2. Wherefore, (sayeth Fulgentius,) the elect, GOD preventeth with grace, being otherwyse altogether vnworthy of merciemercy.Fulg. l. 1. ad Monimum, f. 5.

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

p. 55ROM. 7. 18. For I know that in mee, that is, in my flesh, (or vnregenerate part,) there dwelleth no good thing, and if no good thing.

Then it followeth; That in the vnregenerate and carnall man, there is no inclination of his will, to bee subject or obey GODS will; because as is sayd, The carnall mynd, is eninimitie agaynst GOD, and is not subject to the law of GOD, nor indeed can be, till GOD work in vsus, (as the Apostle speaketh else-where;) Both to will, and to do.Phil. 2. 13Phil 2:13

Wherefore, (sayeth Bernard,) they Bern. tract. de gra. & lib. arb. near the end.are not my words, but the Apostles, that any good that can bee, whether to think, or to will; or to do the good which hee willeth, hee ascryveth all to GOD, and no wyse to his own free-will.

7. That wee are not justified before GOD by works, or anie inherent Righteousness in vsus; but of GODS free Grace, and by Fayth onlie.

ROM. 3. 24. Being justified freely by His Grace, thorow the redemption that p. 56is in IESUS CHRIST. Rom. 11. 6. And if by Grace, then it is no more of works: otherwyse grace were no more grace, &c. Rom. 3. 27. Where is boasting then? It is excluded. By what law? Of works? Nay, but by the law of fayth. Rom. 3. 20. Therefore, by the deeds of the law, shall no flesh be justified in His sight. Rom. 3. 28. Wherefore, wee conclude, (sayeth the Apostle,) that a man is justified by fayth, without the deeds of the law.

Behold, then, here by this deduction of the Apostle, and his conclusion in end: That the poynt is clear, that wee are not justified by works, but of grace, and by fayth only.

Whence it is, that thus sayeth Ambrose; This is my good, that we are not justified by works: Therefore, I hauehave not whereof Amb. l. 1. de Iacob. & vita beata, c. 6.to glorie in my works. And therefore, I will glorie in CHRIST. I will not glorie then that I am righteous; but that I am redeemed: and not that I want sinne, but that my sinnes are forgiven mee, &c.

8. That Fayth is a sure Confidence in GOD, and a full perswasion of the performance p. 57of His Promises; and not an vncertayn conjecture.

ROM. 4. 12. Walk in the steps of that fayth of our father Abraham, which he had being yet vncircumcised. And what a fayth this was the Apostle subioyneth, saying;

Rom. 4. 20. 21. He staggered not at the promise of GOD, through vnbelief; but was strong in fayth, giving glorie to GOD: being fully perswaded, that what Hee had promised, Hee was able to perform.

Whence it followeth; That the nature of a true and saving Fayth; where …nto we are exhorted, after the example of the godly before vsus, is not an vncertayn conjecture, or probable opinion only; but a full perswasion, without staggering, or doubting; (which the Apostle calleth vnbelief, as contrary to fayth:) and which full perswasion of the performance of GODS Promises, to a penitent believer, is so farre from sinfull presumption, whereby GOD is offeuded: That on the contrary, the Apostle declareth, that GOD is thereby p. 58glorified, and acknowledged true in His Promises. And that on the other syde, doubting of the performance of GODS Promises to vsus, is rather presumption: for thereby wee make GOD a liar.

Wherefore Augustin speaking of this perswasion, sayeth; Neither is this presumption, Aug. Serm. 20. de Verbis DOMINI.but fayth, (sayeth hee,) for to tell what thou hast gotten, is no presumption, but devotion.

9. That the godly, therefore, may be assured of their Salvation; and should not doubt thereof, (as Romanists teach them to do.) Howso-ever thorow infirmitie they may so often tymes.

ROM. 8. 16. The spirit it self beareth witness, with our spirit, that wee are the children of GOD. (The Apostle speaking here not of extraordinanary revelation, but of GODS ordinary dealing with His Sayncts.)

Whence it followeth; If the Spirit of GOD witness, to our soul or spirit, that we are GODS children; then hee witnesseth, p. 59that we are heirs of Salvation: and consequently, if he witness this, we should belieue his witnessing; and rest assured of the certainty thereof: because Hee is true. Which is not presumption, (as Papists teach,) but (as hath bene sayd,) it is rather presumption, to doubt of the Trueth of this witnessing of the Spirit. Agayn.

Rom. 8. 38. I am perswaded, (sayeth PAULL,) that neither Death, nor Lyf, nor Principalities, nor Powers, &c. shall bee able to separate (not mee an Apostle, but) vsus, (speaking of all the Godlie,) from the LoueLove of GOD, which is in CHRIST IESUS, our LORD.

Remark, then; The Apostles full perswasion of his own salvation, and of all the Godlies; without any doubting, or staggering, in his fayth. And yet, (I hope,) no man will call this Perswasion, Presumption in the Apostle Paul.

10. That no implicite Fayth doeth saue.

ROM. 10. 9. If thou shalt confess with thy mouth, the LORD IESUS, and shal belieue in thy heart, that GOD p. 60hath raysed Him from the dead, thou shalt bee saved, &c.

Whence it followeth; Seing we must belieue with the heart, and confess with the mouth, the express Articles of the Christian fayth: Especially CHRISTS Death, and Resurrection, if we must be saved. Therefore, what we belieue, we must distinctly know, and not rely on an implicite fayth, to be saved thereby.

11. That no man can perfectlie keep GODS Commandements; let bee to Supererogate.

ROM. 7. 13. But I see another law in my members, warring agaynst the law of my mynd; and bringing mee into caeptivitie, to the law of sinne, which is in my members. O miserable man then, that I am; Who shall deliver mee from this bodie of death?

Whence it followeth, That if so great an Apostle, could not perfectly keep GODS Law, and so be free of sinne; Then, what is hee, that can claym to a greater then Apostolicall Perfection? p. 61Wherefore, (sayth Ierom,) If thou canst show mee but a man who hath fulfilled the Hier. l. 3. adversus Pelag.Commandements; Then thou mayest show mee a man, that needeth not GODS mercy.

12. That our good works, are not meritorious, of Eternall Lyff.

ROM. 6. 23. For the wages of sinne, is death: But Lyff Eternall, is the free gift of GOD, through IESUS CHRIST, our LORD.

Where wee see; That death is called the wages of sinne; because merited thereby. But so is not lyff everlasting called, the wages of righteousness: But the free gift of GOD, that thereby, (sayeth Augustine,) wee may vnderstand, that it is not for our merits; but according to Aug. de gra. & lib. arb. c. 9.His own Mercy; that GOD bringeth vsus to Eternall Lyff. Agayn.

Rom. 8. 18. For I reckon, that the sufferings of this present tyme, are not worthy to bee compared with the glory which shall bee revealed in vsus.

Whence it followeth; That if the ve…ie sufferinges of Martyrs, meriteth not Eternall Lyff: Much less can the actions p. 62of the Godlyest merit the same. Agreeable wherevnto, (sayeth Bernard,) wee Bern. serm. 1. in annunc. Beatae Mariae.know that the sufferings of this tyme, are not worthy to bee compared with the future glorie: No, not if one did sustayn them all, for the merits of men, are not such; that for them Eternall Lyff, should bee due of right, (sayeth hee,) or GOD should do any injurie, if Hee did not giuegive it.††Mark this, to be close cō trarie to the Rhemists, on Heb. 6. 10Heb 6:10

13. That there are no Penall Satisfactorie works, in this lyff.

ROM. 5. 1. Therefore being justified by fayth, wee hauehave peace with GOD, through our LORD IESUS CHRIST.

Whence it followeth; If in justification, our peace bee made with GOD, through the perfect satisfactory sufferings of our LORD IESUS CHRIST: that therefore, there is no place left for any penall or satisfactory works, on our part, to procure the same.

Wherefore, by what payns, and what Ambr. in Psal. 118. Serm. 20. Bern. de verbis, lib. Iob. in sex.Ps 118fastinges can wee wash away our Sinnes? (sayeth Ambrose:) for the only paynfull suffering of the second Adam, (sayeth Bernard,) purgeth them, whom the only sinne of the first defyled.

p. 6314. That there are no satisfactory suffrings to GODS justice for our sinnes, in, or after this lyff, sustayned by any.

ROM. 5. 10. For, if wee were reconciled to GOD, by the death of His Sonne; much more being reconciled wee shall bee saved by His Lyff.

Whence wee reason thus: GODS LoueLove is no less to vsus, being reconciled to Him, by the death of His Sonne, then when wee were enemies and vnreconciled, but rather greater. But when wee were enemies, Hee reconciled vsus to Himselff, by the Death of His Sonne, perfectlye saving vsus; both from the guilt of sinne here, and all Satisfactorie punishment for the same here, or here-after; as the Apostle testifieth, Heb. 7. 25. and 10. 14.

Therefore, being reconciled; much more shall Hee perfectly saue vsus; both from the guilt of sinne here, and all Satisfactorie punishment what-so-ever, that it deserveth here, or here-after: Elss, CHRIST could not bee to vsus a perfect Saviour: But wee, in part, (by our satisfactorie p. 64sufferings here, and in purgatorie,) should be saviours to our selues.

Wherefore, (sayeth AUGUSTINE,) CHRIST by vndergoing the punishment, Aug. Serm. 37. de verbis DOMINI. Durand. cited by Bellar. l. 1 de indulg. cap. 4. S. tertia.and not the guilt, hath abrogated both the punishment, & the guilt, & the sufferings of CHRIST, being of an infinit value, to joyn therefore the sufferinges of the Godly thereto, is altogether superfluous, (sayeth DURANDUS.)

15. That the Sayncts can not totally nor finally fall away.

ROM. 8. 35. Who shall separate vsus from the LoueLove of CHRIST? Shall Tribulation, or Distress, or Persecution? &c. Agayn.

ROM. 11. 29. For the gifts and calling of GOD, are without repentance.

Whence it followeth; If nothing can separate the Godly, from the LoueLove of CHRIST, (seing whom Hee loveth, Hee loveth to the end, Iohn 13. 1.) and that His saving gifts, and effectuall calling, are without repentance. Therefore, it is impossible that such totally & finally can fall away, or perish. Wherefore, (sayeth p. 65AUGUSTINE,) this thing GOD hath promised, saying; I will put My Fear into Aug. tom. 7. de bono persever. cap. 2.their hearts; that they shall not depart from Mee, which what other thing is it: But My Fear shall bee so great, which I will put into their hearts, that they shall constantly adhere to Mee.

16. That no Meats are to bee abstayned from, for Conscience sake.

ROM. 14. 3. Let not him that eateth, despyse him that eateth not; and let not him that eateth not, judge him not that eateth. And agayn, vers 14. and 17. For, I know, and am perswaded, (sayeth th'Apostle,) by the LORD IESUS, that there is nothing vnclean of it self; but to him that esteemeth any thing to bee vnclean, to him it is vnclean. And, the Kingdom of GOD, is not meat and drink; but righteousness, & peace, and joy in the holy Ghost.

If, therefore, one should not judge, nor despyse another, for eating any fort of meat, because nothing of it self is vnclean; and that the Kingdom of GOD consisteth not in the lyke.

Therefore, it followeth, That the p. 66commanding to abstayn from meats, for conscience sake, is an overthrowing of Christian libertie; and contrarie to the APOSTLES Doctrine. And, therefore, may justly be called Antichristian; or, as the Apostle calleth it. 1. Tim. 4. 1. 2. a doctrine of divils, and speaking lies in hypocrisie: For every creature of GOD, is good, (sayeth hee,) and nothing is to bee refused, if it be receaved with thanks-giving.

Wherefore, (sayeth Augustine,) wee learn that in eating, it is not in the sort Aug. lib. 16. de Civit. DEI, cap. 37.of meat; but in the immoderate gluttonie, that any man is to bee blamed.

CHAP. VI. Of the SACRAMENTS.

SECTION 1. That SACRAMENTS conferre not grace on the receavers, ex opere operato.

ROM. 4. 11. And hee (to wit, Abraham,) receavedthe signe of circumcision, a seal of the righteousness of the fayth which hee had, yet being vncircumcised.

p. 67Whereby wee see, That this is the nature of Sacraments: to wit, That they are signs for representation, and seals for Confirming, or Obsignation. And as seals conferre not the gift vponupon any, which they serue to confirm: Even so Sacraments ex opere operato, or by the meer receaving, conferreth not grace, or salvation on any, but only GOD, who is the giver of all grace and glorie.

Wherefore, (sayeth Augustine,) without Aug. quaest. in Levit. l. 3. q. 84.the sanctification of invisible grace, what avayleth the visible Sacramēt? For the visible Baptism of Simon Magus avayled him nothing: because hee wanted the invisible grace of Sanctification. Which, doubtless, hee had receaved with Baptism, if Sacramentes of them selues had conferred grace.

2. That Baptism is not absolutelie necessarie to infants for Salvation.

ROM. 9. 11. 12. 13. For the children being not yet born, neither having done any good or evill, that the purpose of GOD according to Election might stand: not of p. 68works, but of Him that calleth. It was sayd vntounto her, (to wit, Rebecca,) the elder shall serue the younger, as it is written, Iacob hauehave I loved, but Esau hauehave I hated.

If Iacob then who was elected and loved of GOD, before he was born, could not be prejudged of Salvation; altho he had died in the birth, or shortly thereafter, for want of circumcision, which was only to be on the eyght day.

Then it followeth, That even so neither can the children of faythfull Christians, who are elected and loved of GOD, before they bee born, bee prejudged of salvation; altho they, in lyke manner, die before they receaue Baptism, which succeedeth in place of Circumcision.

For this cause therefore, (sayeth Bernard,) our Saviour when Hee sayd, Hee that believeth, and is baptised, shall bee saved, warily Bern. Epist. 77.and watchfully Hee sayeth not: but who is not baptised, shall bee damned: but only this, Who believeth not, shall bee damned. What nature, or reason, then, (sayeth hee,) teacheth this, That none can attayn to internall or eternall Salvation, whose bodie is not outwardly sprinckled with the visible element?

p. 693. That in the LORDS Supper there is no Transsubstantiation of the Bread into CHRISTS Bodie.

ROM. 1. 3. Concerning His Sonne IESUS CHRIST, (sayeth Paull,) our LORD, who was made of the seed of David, according to the flesh.

Whence it followeth; If CHRISTS Body or flesh is made only once of the seed of David, that it is absurd: therefore, and contrary to Scripture, that His body or flesh is only made by Transsubstantiation of the seed of wheat, or substance of bread, in the holy Sacrament: and that this Transsubstantiation, is as it were CHRISTS second birth, or begetting, as the late Iesuits affirm: For so sayeth Cornelius à lapide, on Isai, 7. 14. By the words of Consecration, as the bread is truely & really transsubstantiate, (sayth hee,) so CHRIST is brought forth, and as it were, begotten vponupon the Altar, as powerfully and effectually; as if CHRIST were not as yet incarnate. Therefore, (sayeth hee;) The Priest is as the Virgin that bare p. 70Him, the Altar is the Manger, and the little Emmanuell, which hee beareth, is CHRIST brought forth vnderunder the little hostie. A most monstrous and blasphemous speach: whereby they will hauehave CHRIST, not once, but daylie to bee born: not of the substance of the Virgin, but of the substance of bread: and His body, not once, but daylie also to bee broken, and His blood shed in their idolatrous Mass.

Whereas, on the contrary, agreeable to Scripture, (sayeth Theodoret, and with him Pope Gelasius;) The mysticall signs Theod. dialogo, 2. Gelas. lib. contra Eutychen.departeth not from their own nature, but remayn, (sayeth hee,) in their former substance, form, and figure, and may bee seen and touched, as they were before.

Rom. 8. 34. Who is hee that condemneth? It is CHRIST that died; yea, rather that is risen agayn, who is even at the Right Hand of GOD, &c. And (as the Apostle teacheth, Act. 3. 21.) Whom the Heavens must contayn, till the last day, or restitution of all things.

If CHRISTS Body, then, wherein Hee died, and rose agayn, sitteth now at the Right Hand of GOD, glorified in the Heavens, till Hee come agayn from p. 71thence, at the Last Day. It followeth, therefore, that the Body of CHRIST is not by transsubstantiation every-where, on earth, between the Priests fingers in the Mass, or between the teeth of the people, to bee chewed in the Sacrament, as is affirmed in the Popes Decretall **Dist. 2. de cōsecra. c. Ego Berengalius, Vigil. l. 4. contr. Eutych. fulg. t. 2. ad Thrasimund.. Wherefore, when Hee was on earth, Hee was not then in Heaven, (sayeth Vigilius, and with him Fulgentius,) and now being in Heaven, Hee is not to bee had on earth.

4. That the Mass is not Propitiarie Sacrifice.

ROM. 6. 9. 10. Knowing that CHRIST being raysed from the dead, dieth no more, death hath no more dominion over Him; for in that Hee died, Hee died to sinne once; But in that Hee liveth, Hee liveth vntounto GOD.

Seeing, then, that CHRIST died but once, and dieth no more; and that this His death was that onlie Propitiatorie Sacrifice once for ever offered on the Cross, never to bee reiterated, (as wee are clearly taught, Hbr. 9. 25. and 10. p. 7214.) Therefore it followeth; That there is no Propitiatorie Sacrifice offered vp in the Mass, but only a commemoration in the Sacrament of CHRISTS Death and Passion.

Wherefore, (sayeth Eusebius, and with him Ambrose,) After that CHRIST Euseb. demonstra. Evang. l. 1. c. 10. Ambr. in 1. Cor. 11.1 Cor 11had offered vp that admirable and excellent Sacrifice to His Father, for the Salvation of all, Hee instituted, (sayeth hee,) that wee should still offer vp the Rememberance of that Benefit, in place of a Sacrifice to GOD: But not as any Propitiatorie Sacrifice properly it selff.

CHAP. VII. Of PURGATORIE.

That there is no such Place whether the Souls of the Godly go after this lyff.

ROM. 8. 1. There is therefore now, no condemnation to them who are in CHRIST IESUS.

If, therefore, there bee no condemnation at all, then after death, p. 73(when they are pronounced presentlie Rev. 14. 13.Rev 14:13blessed,) and resteth from their labours; they are not condemned to any Hellish and Tormenting Purgatorie.

Agayn.

Rom. 8. 33. Who shall lay any thing to the charge of GODS Elect? It is GOD that justifieth: And who is hee that condemneth? It is CHRIST that died; yea, rather that is risen agayn; who is even at the Right Hand of GOD, and maketh intercession for vsus.

Remark then, That agaynst any thing that may bee layed to the charge of the Elect, for which they may bee condemned after this lyff, to any such Hellish Place, or Punishment as Purgatorie, there are three powerfull thinges opposed: 1. GODS justifying them, by a full and free Remission of all their sinnes what-so-ever: and consequently, from any such Hellish Punishment of them here-after: 2. CHRISTS Death, or Blood-shed, which (as Iohn testifieth,) purgeth vsus from all Sinne: and 3. 1. Iohn. 4. 7.1 John 4:7CHRISTS Intercession in the Heavens, which is sufficientlie powerfull to saue the Souls of His Elect, after this lyf, from any such fyrie Torment.

p. 74Wherefore, (sayeth Iustin Martyr,) Iustin. Mart. quaest. 75.After the departure of the Soull from the bodie, presently is made a distinction between the good and the bad: For they are carried to the Places whereof they are worthie: The Souls of the Godly, by the Angels being carried to Paradise; where the company and sight of Angels and Archangels is; as also the sight of CHRIST, our SAVIOUR, according to these words, whill wee are absent from the body, we are present with the Lord. But the souls of the wicked, (sayeth hee,) 2. Cor. 5. 82 Cor 5:8are carried to Hell.

FINIS.