upon the Crosse, then had Christ been crucified in a thousand places.

PRIVATE MASSE.

Gregorie.] "Let not the Priest alone celebrate Masse for as hee cannot performe it without the presence of the Priest and people: so likewise it ought not to bee performed by one alone: for there ought to be present (some) to whom hee ought to speake, and who in like manner ought to answer him: and he must withall remember that saying of Christ, Where two or three are gathered together in my name, I will be present with them."

Church of England.] "The breaking of bread which is now used in the Masse, signifieth a distribution of the Sacrament unto the people; as Saint Austen saith unto Paulinus, It is broken, to the end it may bee divided †.”

Church of Rome.] "If any shall say that Private Masses, in which the Priest alone doth Sacramentally communicate, are unlawfull, and therefore ought to bee abrogated; let him bee accursed‡."

* Sacerdos Missam solus nequaquam celebret. Greg. in lib. Capitulari, cap. 7. apud Cassand. Liturg. 33. p. 83.

+ Jewel, Art. 1. in fine.

Conc. Trid. Can. 8. Sess. 22.

COM

COMMUNION IN BOTH KINDS.

Gregorie.] "You have learned what the blood of the Lamb is, not by hearing, but by drinking. Againe, The blood of Christ is not powred into the hands of unbeleevers, but into the mouthes of the faithfull (people)."

Church of England.] "The Cup of the Lord is not to bee denied to the lay-people: for both the parts of the Lord's Sacrament, by Christ's ordinance and commandement, ought to be ministred to all Christian men alike +."

Church of Rome.] "Although our Saviour did exhibite in both kinds, yet if any shall say, the holy Catholique Church was not induced, for just causes, to communicate the lay-people under one kinde, and shall say they erred in so doing, let him be accursed

MERIT OF WORKES.

Gregorie.] "There are some which glory that they are saved by their owne strength, and brag that they are redeemed by their own precedent merits; but herein they contradict themselves: for whilst they affirm that they are innocent, and yet redeemed, they frustrate the name of Re

De Consecrat. Dist. 2. Quid sit sanguis. §.

+ Artic. 30.

Conc. Trid. cap. 3. Sess, 21.

demption

demption in themselves." Againe, "If the blessednesse of the Saints bee acquired by mercy, not by merits, how is it said, He will render to every man according to his workes? If it bee according to his workes, how is it given of mercie ? It is one thing, (saith hee) to give according to their workes, another thing to give for their workes' saket.' And from this ground hee makes this confession: "I pray to be saved, not trusting to my merits, but presuming to obtain that by thy mercie alone, which I hope not for by merit‡."

99

Church of England.] "We are accounted righteous before God onely, by the merit of our Lord and Saviour Jesus Christ, by Faith, and not our owne workes§: For to have affiance in our workes, as by merit of them to purchase to ourselves remission of sinnes and eternall life, is blasphemy |."

Church of Rome.] "Good workes are meritorious, and the very cause of salvation, so farre that God should be unjust, if he rendered not

Sunt nonnulli qui salvos se suis viribus exultant suisque præcedentibus meritis redemptos se esse gloriantur, quorum profectò assertio, invenitur sibimet ipsis contraria, quia dum innocentes se asserunt, et redemptos, hoc ipsum in se redemptionis nomen evacuant. In 28 1 Job, 1, 18. c. 22.

+Aliud est secundum opera, aliud propter opera reddere. Idem 7 Psal. Pœnit.

Idem in 1 Psal. Pœnit.

§ Artic. 11.

Homily of good works.

Heaven for the same.". Againe, "All good works done by God's grace, after the first justification, bee truely and properly meritorious, and fully worthy of everlasting life, and that thereupon Heaven is the due and just stipend, crowne or recompense, which God by his Justice oweth to the persons so working by his grace, for hee rendreth or repayeth heaven, as a just Judge, and not onely as a mercifull Giver; and the Crowne which hee payeth, is not onely of mercie, or favour, or grace, but also of justice t."

WORSHIP OF IMAGES,

Gregorie.] In his Epistle to Serenus, Bishop of Masilia, saith: "Your Brotherhood seeing certaine worshippers of Images, broke the said Images. and cast them out of the Church: the zeale which you had, that nothing made with hands should be worshipped, we praise; but we thinke you should not have broken them downe.. For Painting is therefore used in Churches, that they which are unlearned, may by sight reade that on the walles, which in bookes they cannot. Your brotherhood should therefore have spared the breaking of them, and yet restrained the

Rhem. Annot. in Heb. vi. ver. 10.

+ Idem in 2 Tim. iv. 8.

Greg. lib. 7. Epist. 109.

people

people from worshipping them, that the rude might have had how to come by the knowledge of the Story, and yet the people not sinne in worshipping the picture

Church of England.] "The Romish doctrine concerning the worshipping and adoration, as well of Images, as of Reliques, is a fond thing, vainely invented, and grounded upon no warrant of Scripture, but rather repugnant to the Word of God t." Church of Rome.} "Wee teach, that the Images of Christ, the Virgin Mother of God, and other Saints, are chiefly in Churches to bee had and retained, and that due honor and worship is to bee given unto them ‡."

THE POPE'S SUPREMACIE.

Gregorie.] "I say confidently, Whosoever calls himselfe, or desires to be called (the Universall Bishop), in the pride of his heart, is the forerunner of Antichrist §. For, the title (of Universall Bishop) is the puffe of arrogancie, the word of pride, a new, pompous, a perverse, foolish, a rash, a superstitious, a profane, an ungodly and wicked name, a name of singulariție, a name of errour, a name of hypocrisie, a

* Adgrationem omnibus modis devita. Lib. 9. Ep. 9. † Artic. 22. Conc. Trid. Sess. 25. Ego fidenter dico. Lib. 6. Ep. 30. Mauricio Augusto. Idem lib. 6. ep. 24. lib. 4. ep. 32. 34. 36. 38, 39.

name