poor souls going after that Antichrist spoken of in the Revelatiō as the seduced Israelits did after Absolon in the simplicity of their hearts being drawn away and held on in the way of damnable Errour and gross Idolatrie by this principle and pretence that the church can not erre And that this infallible church is the Roman only and again that this Roman Church is that same for integrity and stability of trueth which it was in the Apostles tyme when for her fayth shee was famous throughout the whole world and in the tymes of their immediate Successours Which indeed if it were so and that the faythfull Citie had not become an Harlot as Isaiah speaketh yea a mother of harlots as shee is called Rev. 17. 5. It were for any a sure and short courss for resolution to know vnto what society amidst so many differences any should betake themselues adhere as to the only true Church out of which there were no Salvation And in all poynts of Fayth and practise of worship without farder hesitation to embrace the breasts of such a Mother and chaste Spouse to her Husband CHRIST believing and practising as such a Church doeth of whose infallibility there were so great certaynty and evidence But if after due tryall and impartiall 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 agaynst inforcing light that de facto shee hath left that Primitiue Trueth that either PAUL taught her or her Primitiue Bishops Successours to the Apostles for diverss hundreths of years did lykewyse preach and profess and so that of Bethel the houss of GOD she hath become since that tyme Bethaven the houss of Vanitie Errour and Idolatrie forsaking her first loue and cleaving to Baall I hope then that there are none who would not perish with her but will leaue her in so farre as she hath left ANCIENT TRUETH and imbraced the Noveltie of after succeeding Errour lyke the super-semination of the Tares in the LORDS Field by that envyouss man whyle the Servants were asleep and that as our Saviour reduced these that were misled by the Pharesees corrupt doctrine to consider that which was ab initio or from the beginning which the Apostle calleth that Fayth which was once delivered to the saincts So they will according to the Prophets advyse and exhortation ask for the OLD WAY which is the GOOD WAY and walk therein that they may fynd rest to their soules That is ask and try what was the doctrin which was taught from the beginning by PAUL to the Romanes and to the Church of CHRIST there in His tyme and the tymes of her next primitiue and succeeding Pastours in these poynts controverted now-a-dayes and accordingly adhere thereto disclayming all contrary if they would be accounted true Roman Catholicks that is the Professours of that Apostolicall Trueth Religion which was Universally then taught to the whole Church of CHRIST in generall and to the ROMANES at that tyme in particular For which end I haue set down in this short Treatise the summe of that doctrine collected only out of the Epistle of PAUL TO THE ROMANES 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 Pietie and Learning surnamed by them The Great who lived in the six hundreth year of CHRIST To which if they adhere then they must quyte that doctrine of the Church of Rome now-a-dayes because it is in direct tearms as contrary thereto as Light to Darkness GOD and Beliall as shall bee shown here-after Or if they wilfully will adhere to that doctrine of the Romane Church now-a-dayes which is Apostaticall and false then they must quyte that doctrine of the Church of Rome which was taught by PAUL TO THE ROMANES and by her primitiue Bishops which was Apostolicall and true For as Eliah sayd to the people of Israell They can not halt between two opinions If the LORD bee GOD then follow Him But if Baal bee god then follow him Even so say I If Pauls doctrine be true which he taught the Church of Rome then follow it but if they will bee that absurd to think the Popes doctrine to be true which he teacheth and is contrarie to Paulls as the ensuing particulars proves then follow him For there is no midst neither let them think it strange or improbable let bee impossible that the Church of Rome who pleadeth such infallibilitie should make Apostasie and fall from the trueth as Ierusalem farre more priviledged and renowned than shee of a faythful citie became a harlot elss what needed the Apostle Rom. 11. 20. to set before her eyes the example of the cutting off of the Iewish Church who were the natural branches for their Apostasie and therefore to exhort her who yet stood by fayth not to be highmynded but fear Which exhortation had bene altogether vnnecessary if by her priviledge of infallibility which is greatest high-myndedness she had no cause to fear Agayn what needed him to vse this fore-warning of her verss 21. 22. Behold GODS Goodness towards thee if thou continue otherwyse thou shalt be cut off which commination also had bene vnnecessary if shee had this priviledge that shee could not erre but continue And therefore for any Apostasie could never be cut off neither should he haue spoken conditionallie or doubtinglie after this manner if thou continue but particularlie excepted her as one that could not but continue in the fayth and not erre therefra Next if without contradiction it bee evident that both in head and members shee hath erred de facto and fallen from the fayth by the witnessing of Romanists themselues It will be much more than evident that de jure shee may erre and fall from the fayth But that de facto she hath erred is cleare by these few instances 1. Pope Gregorie the great speaking of the title of Universall Bishop he calleth the assuming of it by any who-so-ever to bee the assuming of a new prowd prophane perverss and Antichristian style and a name of Blasphemie which he nor none of his predecessours would ever assume and that In isto scelesto vocabulo 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 Fayth or make Apostasie therefra But so it is that from Boniface the third his tyme who by great opposition to him by sundrie sayeth Platina the Popes Secretarie obtayned from the Emperour Phocas to be styled so all the latter Popes hitherto haue vsurped the same the whole latter Roman Church consenting thereto Whence it followeth That according to Gregories own words Fidem perdiderunt or they haue fallen from the fayth both the Pope and the Church vnder him Agayn the Pope as Pope whom
sinne of vnbelieff Whom els where * the Scriptures are sayd to haue concluded vnder sinne Whence it followeth That the Authoritie of GOD and of the Scriptures is all one Therefore if GODS Authoritie bee aboue the Church then the Scriptures Authoritie must bee so lykewyse and not the contrary And who believeth not GOD speaking in the Scriptures otherwyse then for the Authoritie of another That is the Churches hee believeth the Church more than GOD and so believeth not GOD simplie for himself but as is sayd 1. Iohn 5. 10. maketh GOD a liar Therefore sayeth Augustine being sure and secure 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 Comfort of the Scriptures may haue hope Whence it followeth That if the Scripture serveth as sayeth the Text both for instructing in thinges intellectuall and begetting in vs all saving graces as things morall and which are able to vphold vs in deepest distresses as is Patience Comfort and Hope That therefore the same is perfect contayning all doctrines in it needfull to Salvation Whence it is sayeth Augustine in 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 justified them also He glorified Whence wee reason thus The holy Catholik Church of CHRIST is that which at last is to bee glorified But none are to bee glorified but the predestinate c. Therefore the predestinate only are the holy Catholik Church of CHRIST Whence it is That Pope Gregorie the first sayeth well The Church is rightlie called a Garden inclosed sayeth hee because on all sydes it is fenced with the hedge of Charitie lest any reprobate should enter in amongst the number of the Elect. And yet for this poynt was Iohn Huss condemned burnt at the Councell of Constance because he defyned the True Church of CHRIST to bee the company of these who are predestinate elect vnto Eternall Lyf 2. That the Church of true Professours is not alwayes to all conspicuous ROM. 11. 2. 3. 4. Wot ye not what the Scripture sayeth of Eliab how hee maketh intercession to GOD against Israell saying LORD they haue killed thy Prophets and digged down thyne Altars and I am left aelone and they seek my lyf But what sayeth the answer of GOD vnto him I haue reserved to MySelff seven thousand who haue not bowed the knee to Baall Where wee see that the true Church in Israel that consisted of such a number of true worshippers was not visibly conspicuous even to the true Prophet of GOD let be to her persecuting enemyes Ahab and Iesabell Whence it is That Augustin sayeth Sometymes the Church lyke the Moon may be hid and obscured that her own very members may not know one another 3. That true doctrine is the essentiall note of the true Church ROM. 16. 17. Now I beseech you brethren mark them who cause divisions and offences contrary to the doctrine which yee haue learned and avoyd them For they that are such serue not the LORD IESUS Whence it followeth If they should bee avoyded as no true servants of CHRIST IESUS or members of His Church who teah or practise Contrary to true doctrine That on the contrary these therefore who teach and practise conform to true doctrine contayned in the Scriptures are the true servants of CHRIST IESUS and members of His Church and consequentlie that true doctrine and practise in GODS worship conform is the essentiall note to know CHRISTS Church thereby Therefore there is the true Church sayeth Ierom where true fayth is and they are good catholicks only sayeth Augustin who follow the right fayth 4. That vnity is no note of the true Church except in the trueth and profession thereof ROM. 15. 5. 6. Now the GOD of patience and consolation grant you to be alyke mynded one towards another according to CHRIST IESUS that yee may with one mynd and one mouth glorifie GOD Whence it followeth That the vnitie which the Apostle prayeth that it may be in this Church of Rome and whereby they may bee knowne to bee the true Church of CHRIST is the Unitie of trueth according to CHRIST IESUS being of one mynd in believing and of one mouth in professing the same to the glory of GOD 5. That Multitude is no Note of the True Church ROM. 11. 3. 5. LORD they haue killed thy Prophets and digged downe thyne Altars and I am left alone and they seek my lyf c. And even so at this present tyme also there is but a remnant according to the election of grace sayeth the Apostle Whence it followeth If at this tyme whereof the Prophet speaketh in this Church of the Iewes there was such a paucitie of true worshippers that Elias thought that hee only was left alone the multitude having made defection to idolatrie And that at this tyme also whereof the Apostle speaketh in the Christian Church was but a remnant only according to the election of grace in comparison of others Therefore it followeth clearly that multitude is no evident note of the true Church Wherefore sayeth Ierom the multitude of associates 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 Whereby the Apostle showeth That the Church of Rome may fall away from the Trueth and bee cut off as well as other Churches otherwyse if shee only had bene priviledged with infallibility this exhortation fore-named and this commination subjoyned had bene altogether needless neither should he spoken conditionally thus If thou continue but particularly excepted her as one that could
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 other in their Prayers to GOD But He for whom no man prayeth but He Himself for all men this is the only and true Mediatour 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 â—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 Sacriledge sayeth hee whereby the Apostle maketh them execrable who change the glorie 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 meer and gross idolatry ROM. 11. 4. But what sayeth the answer of GOD to him to wit Eliah I haue reserved to my self seven thousand who haue not bowed the knee to the image of Baal Where wee see That the bowing of the knee to an image is counted idolatrie And therefore all such bowing before or to any image what-so-ever is expressly forbidden in the Word of GOD Rom. 14. 11. For it is written Every knee shall bow to Mee and every tongue shall confess to GOD To wit in the act of religious worship and the religious bowing of the knee is as proper to GOD only as the confessing of sinnes to Him for pardon Wherefore sayeth Theodoret The LORD showeth here that both are impious to wit to make an image to represent GOD thereby to bow down or worship it Seing he saith Thou shalt not bow down before them nor worship them 5. That the sort of religious worship which the Papists call DULIA or SERVICE is due to GOD only and to no creature ROM. 1. 25. Speaking of the heathen their idolatrie the Apostle sayeth Who changed the Trueth of GOD into a lie and worshipped and served the creature c. Where we see That the religious service which they gaue to the creature is counted a doctrine of lies and the practise thereof grossest idolatrie And therefore the same doctrine and practise amongst the Papists of giving religious service to creatures must bee counted in lyke manner the same sinne to wit a doctrine of lies and practise of idolatrie contrary to which the Apostle teacheth saying Rom. 1. 9. For GOD is my witness whom I serue with my spirit in the Gospell of His Sonne that without ceassing I make mention alwayes of you in my prayers Where wee see That this religious Service is given by the Apostle vnto GOD allanerly Which hee challengeth frequently as an idolatrous act when it was given to any other saying to the Galations before their conversion when they knew not GOD that they 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 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 known concupiscence except the Law had sayd Thou shalt not covet Whence we reason thus That which expressly is forbidden by the law and is properly a transgression thereof is sinne properly and so called by the Apostle even in himself being regenerated as verss 17. But such is concupiscence in the regenerate Therefore it is sinne properly Wherefore sayeth Augustine Concupiscence 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 Wherefore sayth Ierom These which we think to be smallest sinnes do exclude vs from the kingdom of GOD 3. That the Virgin Marie was not conceaved without sinne ROM. 5. 12. Wherefore as by one man sinne entered into the world and death by sinne and so death passed vpon all men for that all haue sinned Where we see That of all man-kynd procreate by ordinary generation none are excepted from being free of originall sinne and therefore neither the Virgin Marie Wherefore sayeth Bernard Shee can not be free except one would say That shee was conceaved of the Holy Ghost and not of man and so we should attribute as much to the Mother as to the Sonne But this were not to honour the Mother sayeth hee but to dishonour her And therefore hee concludeth thus saying Therefore our LORD IESUS alone is such being conceaved of the Holy Ghost and because he was holy even before his conception 4. That our Election is neither for our fore-seen fayth or good works ROM. 9. 15. For Hee sayeth to Moses I will haue mercie on whom I will haue mercie and I will haue compassion on whom I will haue compassion so that it is not of him that willeth nor of him that runneth but of GOD that showeth mercie Whence it followeth If the LORDS Election of vs be so free that there is no reason to be given thereof on our part but only His own free grace and good-will because it pleaseth Him to haue compassion and show mercie vpon vs Therefore that there is no fore-seen fayth or works on our part that is the cause thereof Wherefore sayeth Fulgentius If the cause be asked of the Predestination of the godly there is none other but the only free mercie of GOD to be found 5. That there are no fore-going preparations in vs naturallie vnto our effectuall calling by grace as merits of congruitie ROM. 8. 7. For the carnall mynd is eninimitie agaynst GOD for it is not subject to the law of GOD neither indeed can bee Whence it followeth If the carnall mynd of the vnregenerate man bee such an eninimitie how can it prepare it self to GODS calling to which it is eninimitie or sit it self to be subject to the law of GOD to which it is so repugnant
vt Episcopi hujusmodi civitatum sive diocesium provideant viros idoneos qui secundum diversitates rituum â—inguarum divina illis officia celebrant That is Because in many partes within one Citie or Diocie there are manie people mixed together of diverss languages having vnder one Fayth diverss rites manners Therefore we straitly command that the bishops of such cities or diocies provide meet men who according to the diversitie of their Rites and languages may celebrate Divine Service vnto them For out of the Doctrine of Saynct PAULL sayeth Cardinall Cajetane wee haue it clearly set down That it is better for the edification of the CHURCH that the Publick Prayers which are vsed in the audience of the people bee spoken in a language common both to Clergie and People than otherwyse Wherefore also sayeth LYRA In the Primitiue Church the THANKS-GIVINGS and all other Common Service was performed in the vulgar tongue Which Custome of the Church as yet vsed in AEgypt and Ethiopia It is a wonder sayeth Erasmus how it became to be changed 2. Agaynst al manner of Adoration of Images THus sayeth GREGORIE in his Epistle to SERENUS Bishop of MARSILS Who because the people worshipped them broke down all the images that were in anie Church within his Diocey And show they were not to bee worshipped at all Et quideÌ„ quia eas adorari vetuisses Omnino laudamus sayth GREGORY quae ad instruendas Solummodo mentes nescientium fuerunt collocatae convocandi ergo sunt dispersi Ecclesiae Filii eisque Scripturae Sacrae est Testimoniis ostendendum quia omne manufactum adorare non licet quoniam scriptum est Dominum tuum adorabis illi soli Servies That is And truelie in that yee did forbid these images to bee worshipped Wee al-to-gether prayse you which were placed onlie for instruction of the mynds of the ignorant Wherefore the dispersed Sonnes of the Church are to bee assembled together And by the Testimonies of holie Scripture it is to bee shown vnto them That it is not lawfull to worship anie thing what-so-ever which is made with hands Because it is written Thou shalt worship the LORD thy GOD and Him onlie shalt thou serue Or giue to Him the worship of DULIA which Papists giue to images by their own confession Which Practise of Romish Idolatrie contrary to the Fayth of GREGORIE is come to that hight of madness sayeth their own POLYDOR VIRGIL That this part of Devotion is little different from Impietie For there are manie so exceeding rude and stupide sayeth hee who worship images made of stocks and stones brass and marble And these also that are paynted over with diverss sorts of colours vpon walls not as images to represent but as if they had sense and feeling and confyde more in these than in CHRIST Him selff Yea They so dote vpon images sayeth their famous GABRIELL BIELL that they belieue a certayn Deitie grace or holiness to bee in them Whereby they are able to work miracles restore health and delyver from dangers c. And if at anie tyme miracles bee wrought vpon men who haue recourss vnto them this is not by the vertue of the image sayeth hee but sometymes by the operation of the Devill to deceaue such Idolatrous Worshippers GOD so permitting and their infidelitie so deserving the same CHAP. IV. Agaynst anie Free-will in man vnto good by nature that tendeth to Salvation WHerein thus sayeth GREGORIE Iyse aspirando nos praevenit vt velimus qui adjuvando subsequitur ne inaniter velimus 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 donâ— preventus est quasi alieâ—â—â—m se à bono sâ—â—o opere agnovit dicens Non autem ego sed quia prâ—veniens gratia liborum in â—â— arbitrium fecerat in bono quod libero arbitrio â—andem gratiam est subsecutus in opere adjunxit sed Gratiae DEI mecum acâ—ss diceret In bono opere laboravi non ego sed ego In hoc enim quod solo DOMINI Dono praeventus sum non ego In eo autem quod bonum voluntate subsecutus ego That is The LORD by His Grace wherewith Hee inspyreth preveaneth vs that wee may will who by His Helping Grace followeth vs That wee will not in vayn which the Apostle doeth well by a short sentence explayn saying I haue laboured more than you all Who lest hee should seem to haue attribute to his own power what he had done Therefore hee adjoyneth But not I but the Grace of GOD which was with mee For because Hee was preveaned by that Heavenlie Gift of Grace hee did acknowledge him selff before that tyme as it were averss al-to-gether from that good work saying Yet not I. And agayn Because preveaning Grace had made his will to bee free vnto good And that by his will so fred hee followed the same Grace in working Therefore hee subjoyned But the Grace of GOD with mee as if hee had sayd In this good work I haue laboured and yet not I. For in this that I am prevented by the only Gift of GODS Grace It was not I but in that my will there-after followed GODS Grace it was I CHAP. V. Of Justification and that wee are not justified before GOD by any inherent righteousness in our selues But by the Merit Mediation of our SAVIOUR CHRIST allanerlie FOR vs in this poynt also clearly doeth GREGORIE affirm saying 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 agayn Iustus igitur advocatus noster justos nos defendet in judicio quia nosipsos cognoscimus accusamus injustos non ergo in fletibus non in actibus nostris sed in advocati nostri advocatione confidimus That is As I haue often tymes sayd All the righteousness of man will bee found to bee vnrighteousness if it bee straytly judged Therefore after our righteousness is considered wee haue need of Prayer That that which other wyse being examined would succumb by the only Mercie of the judge the same may bee accepted and stand Thereefore our Righteous Advocate will defend vs as Righteous in judgement Because wee both acknowledge and accuse our selues as vnrighteous It is not therefore in our Teares noâ— in our works that wee must confyde But only in the Intercession of our Advocate CHRIST Which made Bellarmin also thus to conclude For the vncertaynty of our own righteousness sayeth hee and the danger of vayn glory it is most safe to put our whole confidence in the only
thus sayeth GREGORIE 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 Hee was not to abyde with them who was to ascend to Heaven Hee promised saying Behold I am with you vnto the worldes end But this incarnate Word Hee both abydeth with vs and is departed from vs Hee is departed in His Bodie but Hee abydeth in His Deitie Hee sayd therefore that Hee should abyde with them Because by His invisible power Hee was ever present who in His corporall presence was to depart out of their sight As also That the Bread in the Sacrament of the Supper remayneth still in its former substance after Consecration POPE GELASIUS clearly doth testtifie saying Certè Sacramenta quae 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 Surelie the Sacrament of CHRISTS Bodie and Blood which wee take is a Divine thing Because wee are made partakers there-in of the Divine Nature And yet not-with-standing The Substance or Nature of Bread and Wyne departeth not or leaveth not off to remayn CHAP. X. Agaynst with-holding of the Cup from the People or Half-Communion CONCERNING this thus sayeth GREGORIE Quid sit Sanguis Agni non jam audiendo sed bibendo didicistis And agayn Ejus Sanguis non jam in manus fidelium sed in ora fidelium infunditur That is What the Blood of the Lamb is yee haue learned now not by hearing there-of but by Drinking the same And this His Blood is not given into the handes of the Faythfull Communicants but it is Powred in into their mouthes Also thus sayeth POPE IULIUS Ubi Apostolus corpus sanguinem commendavit seorsim Panis seorsim Calicis commendatio memoratur Last of all sayeth POPE GELASIUS Comperimus quod quidam sumpta tantummodo corporis sacri portione à Calice Sacri cruoris abstineant qui proculdubio quoniam nescio qua superstitione docentur obstringi aut integra Sacramenta percipiant aut ab integris arceantur quia divisio vnius ejusdemque mysterii sine grandi sacrilegio non potest provenire That is sayth IULIUS Where the Apostle recommendeth the Bodie and Blood of CHRIST to bee taken Hee mentioneth the taking of the Bread apart by it selff And the taking of the Cup in lyke manner apart by it selff not having known then Popish Concomitance Also wee fynd sayeth GELASIUS That there are some who take onlie a part of the Sacred Body of CHRIST but abstayneth from the Cup of His Sacred Blood who truelie because ◠know not by what superstition they are bound vp and taught so Therefore they must either receaue the whole Sacrament or bee debarred from the whole Because the division of one and the same mystery can not bee without the commtiting of a great Sacriledge FINIS A TABLE Of the Controversies contained in this Treatise I. Of SCRIPTURE Where-in 1. THat the Apocrypha books are not Canonicall 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 aboue the Scriptures 31 4. That the Scripture is perfect without vnwritten Traditions 32. and 76 II. Of the CHURCH Where-in 1. THat the Holy Catholik Church is only of the Elect. Pag. 33. and 79 2. That the Church of true Professours is not ever and alyke conspicuous 34. 3. That True Doctrine is the Essentiall Note of the True Church 35 4. That Unitie except in Trueth is no Note thereof Pag. 36 5. That Multitude is no Note thereof 37 6. That the Church of Rome may erre 38 7. That Separation from Her is no Schism 39 III. Of the Head of the Church Where-in 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 Peters Successour 41 3. That the Pope ought to be subject to the Civill Magistrate 43. and 88 4. That CHRIST only and not the Pope is that Rock whereon the Church is built 78 IV. Of the Churches worship Where-in 1. THat GOD only is to be invocated Pag. 44 2. That CHRIST is our only Mediatour 46 3. That all Images of the godhead are idolatrous 47 4. That no Image is to be bowed vnto 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 Where-in 1. OF Sinne That Concupiscence in the Godly is sinne properly Pag. 5◠2. That no Sinne is Veniall But all Mortall 5◠3. That the Virgin Mary was not conceave◠without Sinne 5◠4. Of Election That it is not for fore-seen Fayth or Works 53 5. Of our Calling That there are no Merits of Congruity 53 6. That in our first conversion we haue no Free-will 54. and 95 7. Of Iustification That it is by Fayth only 55 and 97 8. That Iustifying Fayth is not an vncertayn conjecture 56 9. Of the certaynty of Salvation agaynst Popish doubting 58 10. That no Implicite Fayth sayeth 59 11. Of Sanctification That no man can perfectly keep GODS Law Let be Supererogate 60. and 99 12. Of Glorification That Good works are not meritorious of Eternall Lyff 61. and 103 13. That there are no Satisfactory Penall Works in this lyff 62. and 101 14. Neither any Satisfactory Sufferings after this lyff Pag. 36 15. Of Perseverance That the Sayncts can not totally finally fall away 64 16. Of Meats That none are to be abstayned from for conscience sake 65 VI Of the Sacraments Where-in 1. THat Sacraments conferre 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 Transsubstantiation 69. and 106 4. That the Mass is no Propitiatory Sacrifice 71 5. That the Cup should not be with-holden from the people 107 VII Of PURGATORIE THat there is no Fyre of Purgatorie after this lyff Pag. 72. and 105 FINIS ERRATA Pag. lin. for reade 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 Rev. 17. 4 Rev. 13. 11. Isai. 1. 20 Math. 19 8. Iude 3. 4. Ier. 6. 16. 1. King 1◠21. Greg. l. 4. regist. epist. 39. Platina in vita Bonifacii 3. Card. Cus l. 1. de Cōcordan cathol. c. 15. Amb. cath in Gal. 2. Lyra in Mat. 16. Erasm. in 1. Cor. 7. Consil.