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
THE OLD ROMAN CATHOLIK As at first he was taught by PAUL In opposition to The new Roman Catholik As of latter he is taught by the Pope The one being Apostolicall the other Apostaticall Descrived and proven only out of the Epistle of PAUL TO THE ROMANES Wherevnto is added a clear probation that the same also was the doctrine of the Primitiue Bishops of Rome for the space of fyue hundreth years and aboue and chiefly of Gregorie the first whom they Surnamed The Great Discovering to all clearly the Apostasie of that Church from the ancient Roman Fayth and Puritie thereof to the Noveltie of Gross Heresie and Idolatrie and sufficient to convince if non convert any Papist that is not wilfully obdured REV. 18. 4. Come out of her my people that ye be not partakers of her sinnes and that ye receaue not of her plagues By W. GUILD Principall of the kings Colledge of Old Aberdene Printed in Aberdene by E. Raban 1649. The Epistle Dedicatorie To the Right Worshipfull and Worthy of all Honour Sr THOMAS BURNET Of LEYES KNIGHT BARONET IT is no small admiration to the Professours of the Christian name in common that the Iewes who haue the Old TESTAMENT amongst their hands and dayly therein readeth the Prophesies of the true MESSIAS but that they may see them in every particular long ago fulfilled in IESUS CHRIST whom they did crucifie were not that it is playnlie tolde vs that there is a vaile over their hearts and vntill the tyme that this be taken away and the fulness of the Gentiles be brought in that of the Prophet shall be accomplished in them that they shal haue eys to see not see ears to hear not hear and hearts to know and yet not vnderstand Even so amongst these agayn who are called Christians in common It is no small admiration in lyke manner to such who profess the Trueth in the Reformed Churches of EUROPE that these of the Roman Church having both the Old and New Testament in their hands and reading the doctrine contayned therein Especially in that Epistle written of old by the Apostle to the Romanes But that they may in lyke manner clearly see how grosly in every poynt of Controversie between them and vs they haue swerved from that Ancient Trueth delyvered therein to the Noveltie of latter sprung vp Errour quyte controdictor thereto whereby as Isaiah speaketh Chap. 1. verss 21. the faythfull Citie is become an Harlot Were not in lyke manner that there is a vaile over their hearts and as is fore prophesied of such That their Errour is not only the deceavableness of vnrighteousness in them that perish but such a strong delusion 2. Thess. 2. that they are inebriated or made drunk therewith And so the delusion being strong is not easily overcome nor can they be made sinsible thereof so long as their drunkenness is vpon them more nor Naball could be of his trespass agaynst David as wyse Abigail well knew til his wyne was gone from him 1. Sam. 25. The same being also a mysterie of Iniquitie and mysteries not beeing known as David telleth vs till the eyes be opened Psal. 119. 18. Even so no marvell that this mysterie bee not seen by deluded soulls altho as at Sauls conversion the light shyne as bright about them as at noon day Act. 9. till lykewyse the LORD open their eyes and make the scales of their former ignorance and errour in mercy to fall off And as in curing of Sauls blyndness it pleased the LORD to vse the Ministrie of a Disciple Ananias rather than a great Apostle Even so it hath pleased the LORD sometymes for curing the blyndness of poore seduced soulls by Poperie to vse the Ministrie of some who are but weak instruments That so the greater glory may be his own amongst whom as one as it hath pleased GOD before now to haue blessed my weak endevours for that end So I haue taken the ensuing paynes to see as yet if by HIS BLESSING I may reclayme but one poore soull to come out of Babell and gayn it to CHRIST wherein if the success bee according to my hearty and charitable desyre I shall bless the LORD whose only work is the bringing back of the strayed sheep and conversion of a simple soull But if it be otherwyse and that the wilfull ignorant seduced say as their predecessours did when the LORD by His Prophet Ierem. 6. 20. did exhort them to stand in the wayes and see and ask for the old paths which is the good way and walk therein and they should fynd rest to their soulls But they sayd we will not walk therein then it shall bee sufficient to mee that my work is with my GOD altho with Ieremie chap. 6. 29. I may say that the bellowes are burnt the lead is consumed in the fyre the founder hath melted in vayn and they haue proven reprobate silver These pains then Sir which I haue taken herin I haue dedicated to Your W. as for diverss other reasons so for this as a main one that You haue joined with piety the verbal Profession of the Trueth such Fruits of Charitie and reall expression of a true Fayth as is rare now-a-dayes In founding three Burses of Philosophie in that Universitie wherein You had Your breeding wherof I haue the Charge which will tend next to GODS Glory the Poors Comfort and enlargement of that Seminarie to the Eternall Honour Lykewyse and Memory both of You and of Your Honourable Houss whereof You are Head So that as Your Arms are the Ever-green Holline Leaues with a blowing Horn and this Diton VIRESCIT VULNERE VIRTUS So shall this Your Munificence sutablie bee Ever-green and fresh to all ages in memory and whyle this Houss standeth Your Prayse and Commemoration amongst Her chief Benefactours will ever alowd bee sounded therein with this Diton VIRESCIT MUNERE VIRTUS Go on then Sir in an Happy Progress of Well-doing And as You sow in Righteousness You shall reap in Mercy Which with the Addition of all Honour and Happiness here shall be the hearty wish of Your VVorships in all respectiue and affectioned duety W. GUILD THE EPISTLE To the Ingenuous and Impartiall Reader IT it not without cause that the Whore of Babylon spoken of in the Revelation is sayd to haue her abominations and filthiness of her fornications covered in a golden cup and that the Beast that speaketh lyke the Dragon the more cunningly to deceaue taketh vpon him to be horned lyke the Lamb yet being his direct opposit Also That devouring wolues are fore-told to be found most dangerous when they are in sheeps cloathing Satan ever that Prince of Darkness prevailing most when hee changeth himself into an Angell of Light and foulest practises being most vsually masked lyke these of Simeon and Levies Ioabs and Iudases with fayrest pretences which may be seen most clearly by all who haue eyes to see in the crafty seduction of many
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
they call the Virtuall Church de facto hath erred Ergo hee and the Church following him may erre The Antecedent is proven by the testimonie of many famous Romanists themselues as Nilus Gerson Almain Alfonsus à Castro and which is to be noted Pope Adrian himself as Bellarmine acknowledgeth lib. 4. de Pontif. Rom. c. 2. The lyke doeth Cardinall Cusanus witness Ambrosius Catharinus Lyra Erasmus and the Councell of Basill who in their 34. Session deposed Eugenius the fourth as hereticall So did the sixt Generall Councell of Constantinople condemne Pope Honorius as a Monothelite as Bellarmin confesseth lib. 4. de Pont. c. 11. That Pope Liberius also was an Arrian and Pope Anastasius an Nestorian no man will doubt sayeth Alfonsus à Castro who hath read histories also that Vigilius was an Eutychian that Zepherin was a Montanist and that Iohn the 23 denyed the Resurrection is evident by most famous Histories of their own witnessing 2. Lykewyse to come to poynts of Doctrine wherein by their own confession they haue erred and departed from the Ancient Fayth I will instance first the Roman Churches prohibition of the people to reade the holy Scriptures And if it be asked whether in this poynt shee hath erred and departed from the fayth and practise of the Primitiue Church Their own Bishop Claudius Espencaeus on Titus 2. will tell them saying It is manyfest by the doctrine of the Apostle Col. 3. 4. And by the practise of the Church sayeth hee that of old the vse of the Scriptures was permitted to the people Here then a confessed departure from the Ancient Fayth 3. The Roman Church hath decreed That all publick Prayers and Worship bee in a tongue vnknown to the people And if it bee asked Whether herein shee hath erred and departed from the Ancient Fayth Their own Cardinall Cajetan will tell them saying By the doctrine of Saynct Paull it is to bee held that it is farre better for the edifying of the Church that the publick Prayers which are vttered in the hearing of the people bee sayd in a language that is common and known both to Clergie and people And that this was lykewyse the practise of the Primitiue Church This both Lyra and Aquinas testifieth Here then agayn a confessed departure from the Ancient Fayth and practise of the Primitiue Church 4. The present Roman Church teacheth Invocation of Sayncts And if it be asked Whether in this they hold the Ancient Fayth taught by the Apostles or hath departed therefra Their own Eckius Luthers great Antagonist will tell them saying Besydes that we haue nothing hereof in the Old Testament In the New lykewyse the Apostles nor Evangelists neither taught by word sayeth hee nor left any such thing by writ that the Sayncts departed should be invocated nor would the holy Ghost by whose inspiration they spake suffer them so to do sayeth he and yet as Paull testifieth they taught the whole Councell of GOD Whence it followeth that the Invocation of Sayncts is no part thereof And consequently a departure from the Ancient Catholick and Apostolicall Fayth and practise Iustly accursed by GOD For if an Angell from Heaven sayeth the Apostle teach any thing besyde that which wee haue preached vnto you let him bee accursed 5. The Church of Rome now teacheth That the people should not participate of the consecrated cup in the Communion And if it be asked If herein they follow CHRISTS Institution or the practise of the Primitiue Church Not only doeth their own Lyra and Aquinas ingenuously confess That shee hath departed therefra But also the whole Councell of Constance holden anno 1414. Sess. 13. confesseth clearly That CHRIST indeed instituted this Venerable Sacrament in both kynds of bread and wyne and gaue it so to His Disciples As also that in the Primitiue Church say they the same was receaved by the Faythfull in both kynds And yet for certayn causes the Roman Church hath ordayned the contrary Here then a clear confession of a gross departing from the Ancient Fayth and practise of the Primitiue Church 6. The present Roman Church teacheth Transsubstantiation of the bread into the Body of CHRIST in the Sacrament of the LORDS SUPPER And if it bee asked If this bee the Ancient Catholick and Apostolick Fayth 1. The Apostle 1. Cor. 11. 26. will teach them the contrary affirming That after Consecration the bread remayneth in substance Even when it is eaten And if next to the Apostle they will heare one of their most ancient Popes whom they say cannot erre Gelasius will tell them playnly saying tho the Sacrament bee a divyne thing becauss therein wee receaue the body and blood of CHRIST yet the substance and nature of the bread and wyne ceasseth not still to remayn sayeth hee And as for the Words of CHRIST whereby they would proue Transsubstantiation if they will hear the exposition of them out of their Popes Canon Law it will tell them saying The Heavenly Sacrament which truely REPRESENTETH CHRISTS FLESH is called CHRISTS BODIE but improperlie So that in this mayn poynt we see they haue departed from the Ancient Fayth which was taught by the Apostle and believed by their own ancient Popes and Canonists 7. The present Romane Church teacheth That after this lyf for soules of them that are saved there is a fyre of Purgatorie And if it bee asked If this was the Ancient Fayth of the Catholick Church Their own Fisher Bishop of Rochester will tell them That in the Western or Roman Church it is but Sero cognitum or lately only known And as for the Eastern or Grecian Church even vnto this day sayeth hee they never did belieue Purgatorie Here then a clear confession that the present Roman Church holdeth not the Ancient Fayth of the Catholick Church Eastern nor Western but hath swerved therefra 8. And if by farder witnessing they would be informed of the defection of the Church of Rome by Fathers others a matter indeed wherein they are lyke to Thomas hard of belief let Ierom testifie what progress it had made even in his tyme which was a mystery of Iniquity working even in Pauls dayes who about the four hundreth year of CHRIST wryting to Paulinus sayeth thus When I was in Babylon calling Rome so and lived an inhabitant of that Purple Whore I desyred as it were to prattle somewhat of the holy Ghost and to dedicate my work to the Bishop of that Citie to wit Damasus and behold the Assembly of the Pharisees there cryed me down amongst whom there was not any learned Scrybe but the whole faction of ignorance conspyred agaynst mee as if I had proclaymed some Doctrinall Warre agaynst them c. Which words even vnto admiration calling Rome Babylon the Scarlet Whore The Clergie whereof were a faction of blynd Pharisees who cryed downe all Godly and Learned Men for advancing themselues only and their own credit would seem
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
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 which yee haue 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 That 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 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 Whence 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 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 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 and 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 vnto 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 by 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 who-so-ever would exempt any sayeth hee he seeketh to deceaue CHAP. 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 haue not believed But to subsume We must belieue only in GOD as these Scriptures teach vs Iohn 14. 1. Ior. 17. 5. Therefore it followeth That we must incall vpon GOD only Hence it is That their own Master of Sentences Lombard on this Text * sayth 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 vpon them Agayn Rom. 8. 15. For yee haue not receaved the spirit of bondage agayn to fear sayeth the Apostle but yee haue receaved the spirit of adoption whereby wee cry Abba Father Where 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 vs and that His Spirit in our hearts teacheth vs to cry or incall vpon Him as a Father and vpon 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 haue it 2. Chron. 6. 30. Therefore it followeth That GOD only is to bee incalled vpon and neither Saynct nor Angell Wherefore sayeth Augustine speaking of the practise of the Church in his tyme the names of the Sayncts or Martyrs are in their own order sayeth hee rehearsed amongst vs but not invocated by vs 2. That in Heaven CHRIST only is our Mediatour or Intercessour for vs 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 vs Whence it followeth Seing that He who maketh intercession for vs is He that died for vs and is risen agayn and now sitteth at the Right Hand of GOD and that none hath done this but CHRIST only for vs Therefore That CHRIST only is our intercessour which more expressly the 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
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.