rather to bee a Protestants speach of Rome now-a-days than Ieroms words of Rome in his tyme To whom I wil adjoyn amongst many others but one of latter tymes that famous Florentine and so much extolled Petrarcha who lived in the 1300 year of CHRIST and who out of experience speaketh thus of Rome wryting to his Freind saying Behold now thou seest with thyne eyes groapest with thyne hands what a Citie this last spoken of Babylon is hot and burning in Lust c. And therafter there thou maist see a people not only an enemy to CHRIST but which is worss vnder the Banner of Christian Profession rebelling agaynst CHRIST militating for Satan drunk with the blood of the Members of CHRIST for what I pray thee is not dayly done amongst these enemyes of CHRIST the Pharesees of our tymes For do they not here on earth buy and sell and make merchandise of CHRIST Himself whose Name night and day they with high prayses extoll whom in His images they cloathe with Purple and Gold decketh with precious stones and whom they salute and worship and yet they blyndfold as it were the same CHRIST as if Hee could not see they crown Him with the thorns of their ill gotten goods they pollute Him with the spittinges of their most vnclean mouth with their viperous mockings they persecute Him they pearce Him agayn with the speare of their poysonable actions and so farre as in them lyeth sayeth hee mocked naked poor whipped they draw Him agayn to Calvaerie and by a wicked conspiracie they crucifie Him over agayn O shame O grief O indignitie Of such men consisteh Rome this day as I haue sayd Where Iudas himself shall bee admitted if hee bring with him the thirtie pieces of silver the pryce of blood and poor CHRIST shall be thrust out of doors which thing to bee notourlie true there is no Christian but may know and yet none lamenteth it and none revengeth CHRISTS quarrell And where the head thereof the Pope acteth not sayeth he the part of an Apostolick but of a robber nor is famous for signes of vertue or miracles but for militarie ensigns and is stored with threatning legions as if thou wouldest think him another Hanniball nor a successour of PETER With which Petrarcha notably jumpeth also Platinae the Popes own Secretarie speaking of the Popes and Romane Clergie in the lyf of Marcellinus Gregory the fourth and Paull the second where he sayeth That by Envy Pryde and Malice they exercysed rather Tyrannie nor the Office of Priesthood altogether having forgotten Christianitie and prophaning holy mysterie And vnto whom I could adjoyn a cloud of mo witnesses of their own most famous wryters as Baptista Mantuanus de calamitatibus temporum Nicolaus Clemangis de corrupto Ecclesiae statu Marsilius Patavinus in his Defensor Pacis AEneas Sylvius Afterward Pope by the name of Pius secundus in his Epistolae familiares and of late Claudius Espencaeus a Spanish Bishop and others But what hath bene adduced may bee sufficient to such who without a prejudice agaynst Trueth haue not wedded themselues so to Errour that lyke Babell they will not be cured being so inebriated with that bewitching cup of the Filthiness of the Whores Fornications that as the Apostle sayeth GOD hath sent them strong delusion to belieue a lie because they would not receaue the loue of the trueth that they may be saved But as for others concerning whom the LORD hath a purpose in Mercie to call out of Babell as he had to Abraham whom hee called from idolatrous Ur of the Chaldees I doubt not but such following the Berean practise without prejudice wil yeeld an obedient ear to hear and heart to belieue that Ancient Roman Fayth which they fynd so clearly set down in Scripture and especially that Epistle written to the Romanes that so they may bee truely esteemed Catholick and Apostolick Romanes indeed and no more followers of that Beast horned lyke the LAMB but who speaketh lyke the Dragon to their own perdition And as for vs to whom the LORD hath revealed His Trueth and preserved from the deceavableness of Errour as the Apostle speaketh we are bound alwayes to prayse the LORD That Hee hath chosen vs from the beginning vnto Salvation thorow Sanctification of the Spirit and Belief of the Trueth wherevnto He hath called vs by the Gospell of CHRIST Of the which Blessing the LORD grant wee may walk worthie adorning our Profession by an holy lyff to the Glory of GOD good example of others and the Salvation of our own soules in the day of our account AMEN 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. Vnto 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 But vnto 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 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 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 haue 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 they 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 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 vnder the
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
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 mercie 6. That the first conversion of a sinner is a work only of GODS meer grace and not partly flowing from mans Free-will ROM. 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 vs as the Apostle speaketh else-where Both to will and to do Wherefore sayeth Bernard they 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 vs but of GODS free Grace and by Fayth onlie ROM. 3. 24. Being justified freely by His Grace thorow the redemption that is 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 haue not whereof 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 of 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 â—nto we are exhorted after the example of the godly before vs 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 glorified and acknowledged true in His Promises And that on the other syde doubting of the performance of GODS Promises to vs is rather presumption for thereby wee make GOD a liar Wherefore Augustin speaking of this perswasion sayeth Neither is this presumption 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 How-so-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 that 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 vs speaking of all the Godlie from the Loue 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 hath 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 Wherefore sayth Ierom If thou canst show mee but a man who hath fulfilled the 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 His own Mercy that GOD bringeth vs 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 vs Whence it followeth That if the veâ—ie sufferinges of Martyrs meriteth
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