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
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
not Eternall Lyff Much less can the actions of the Godlyest merit the same Agreeable wherevnto sayeth Bernard wee know that the sufferings of this tyme are not worthy to bee compared with the future glorie No not if one did sustayn them all for the merits of men are not such that for them Eternall Lyff should bee due of right sayeth hee or GOD should do any injurie if Hee did not giue it †13. That there are no Penall Satisfactorie works in this lyff ROM. 5. 1. Therefore being justified by fayth wee haue peace with GOD through our LORD IESUS CHRIST Whence it followeth If in justification our peace bee made with GOD through the perfect satisfactory sufferings of our LORD IESUS CHRIST that therefore there is no place left for any penall or satisfactory works on our part to procure the same Wherefore by what payns and what fastinges can wee wash away our Sinnes sayeth Ambrose for the only paynfull suffering of the second Adam sayeth Bernard purgeth them whom the only sinne of the first defyled 14. That there are no satisfactory suffrings to GODS justice for our sinnes in or after this lyff sustayned by any ROM. 5. 10. For if wee were reconciled to GOD by the death of His Sonne much more being reconciled wee shall bee saved by His Lyff Whence wee reason thus GODS Loue is no less to vs being reconciled to Him by the death of His Sonne then when wee were enemies and vnreconciled but rather greater But when wee were enemies Hee reconciled vs to Himselff by the Death of His Sonne perfectlye saving vs both from the guilt of sinne here and all Satisfactorie punishment for the same here or here-after as the Apostle testifieth Heb. 7. 25. and 10. 14. Therefore being reconciled much more shall Hee perfectly saue vs both from the guilt of sinne here and all Satisfactorie punishment what-so-ever that it deserveth here or here-after Elss CHRIST could not bee to vs a perfect Saviour But wee in part by our satisfactorie sufferings here and in purgatorie should be saviours to our selues Wherefore sayeth AUGUSTINE CHRIST by vndergoing the punishment and not the guilt hath abrogated both the punishment the guilt the sufferings of CHRIST being of an infinit value to joyn therefore the sufferinges of the Godly thereto is altogether superfluous sayeth DURANDUS 15. That the Sayncts can not totally nor finally fall away ROM. 8. 35. Who shall separate vs from the Loue of CHRIST Shall Tribulation or Distress or Persecution c. Agayn ROM. 11. 29. For the gifts and calling of GOD are without repentance Whence it followeth If nothing can separate the Godly from the Loue of CHRIST seing whom Hee loveth Hee loveth to the end Iohn 13. 1. and that His saving gifts and effectuall calling are without repentance Therefore it is impossible that such totally finally can fall away or perish Wherefore sayeth AUGUSTINE this thing GOD hath promised saying I will put My Fear into their hearts that they shall not depart from Mee which what other thing is it But My Fear shall bee so great which I will put into their hearts that they shall constantly adhere to Mee 16. That no Meats are to bee abstayned from for Conscience sake ROM. 14. 3. Let not him that eateth despyse him that eateth not and let not him that eateth not judge him not that eateth And agayn vers 14. and 17. For I know and am perswaded sayeth th' Apostle by the LORD IESUS that there is nothing vnclean of it self but to him that esteemeth any thing to bee vnclean to him it is vnclean And the Kingdom of GOD is not meat and drink but righteousness peace and joy in the holy Ghost If therefore one should not judge nor despyse another for eating any fort of meat because nothing of it self is vnclean and that the Kingdom of GOD consisteth not in the lyke Therefore it followeth That the commanding to abstayn from meats for conscience sake is an overthrowing of Christian libertie and contrarie to the APOSTLES Doctrine And therefore may justly be called Antichristian or as the Apostle calleth it 1. Tim. 4. 1. 2. a doctrine of divils and speaking lies in hypocrisie For every creature of GOD is good sayeth hee and nothing is to bee refused if it be receaved with thanks-giving Wherefore sayeth Augustine wee learn that in eating it is not in the sort of meat but in the immoderate gluttonie that any man is to bee blamed CHAP. VI Of the SACRAMENTS SECTION 1. That SACRAMENTS conferre not grace on the receavers ex opere operato ROM. 4. 11. And hee to wit Abraham receavedthe signe of circumcision a seal of the righteousness of the fayth which hee had yet being vncircumcised Whereby wee see That this is the nature of Sacraments to wit That they are signs for representation and seals for Confirming or Obsignation And as seals conferre not the gift vpon any which they serue to confirm Even so Sacraments ex opere operato or by the meer receaving conferreth not grace or salvation on any but only GOD who is the giver of all grace and glorie Wherefore sayeth Augustine without the sanctification of invisible grace what avayleth the visible Sacramēt For the visible Baptism of Simon Magus avayled him nothing because hee wanted the invisible grace of Sanctification Which doubtless hee had receaved with Baptism if Sacramentes of them selues had conferred grace 2. That Baptism is not absolutelie necessarie to infants for Salvation ROM. 9. 11. 12. 13. For the children being not yet born neither having done any good or evill that the purpose of GOD according to Election might stand not of works but of Him that calleth It was sayd vnto her to wit Rebecca the elder shall serue the younger as it is written Iacob haue I loved but Esau haue I hated If Iacob then who was elected and loved of GOD before he was born could not be prejudged of Salvation altho he had died in the birth or shortly thereafter for want of circumcision which was only to be on the eyght day Then it followeth That even so neither can the children of faythfull Christians who are elected and loved of GOD before they bee born bee prejudged of salvation altho they in lyke manner die before they receaue Baptism which succeedeth in place of Circumcision For this cause therefore sayeth Bernard our Saviour when Hee sayd Hee that believeth and is baptised shall bee saved warily and watchfully Hee sayeth not but who is not baptised shall bee damned but only this Who believeth not shall bee damned What nature or reason then sayeth hee teacheth this That none can attayn to internall or eternall Salvation whose bodie is not outwardly sprinckled with the visible element 3. That in the LORDS Supper there is no Transsubstantiation of the Bread into CHRISTS Bodie ROM. 1. 3. Concerning His Sonne IESUS CHRIST sayeth Paull our LORD who was made of the seed
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
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.