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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02358	Popish glorying in antiquity turned to their shame Whereby is shewed, how they wrong, villifie, and disgrace, that whereunto they pretend to carry greateste reuerence: and are most guilty of that which they vpbraide vnto others. Collected and proued out of themselues, for the singular profit both of pastors and professors. By William Guild, minister at King Edward.	Guild, William, 1586-1657.	1627 (1627)	STC 12490; ESTC S117899	90,426	272

Scripsit librum binc in primordiis conversionis suae that is He wrote that booke in the beginning of his Conversion Which Answere how little it is to the purpose anie Man may see seeing wee finde no-wise that ever hee retreated the same Like-wise hee citeth Chrysostome for the same manner of Reall Presence but vvhen hee is cited to prooue that the Virgine Marie was conceived in originall Sinne because shee actuallie offended Tolet rejecteth Saynct Chrysostome and sayeth That heere-in hee is not to bee allowed In like manner Bellarmine adduceth Cyprian for the same point yet of Reall Presence but hee rejecteth him flatlie when he maketh against Traditions saying That hee wrote that when hee would defende his Errour against the Romane Church Sainct Ierome also is brought foorth as a Patron of the same Reall Presence but is roundlie rejected in the point of Ecclesiasticall Hierarchie saying that hee maintained a verie false Opinion More-over Ireneus is cited by Bellarmine for the same preceeding point but is rejected in his Exposition of the Number of the Beast's Name that it is Lateinus Lactantius like-wise as a most ancient Father is adduced by Bellarmine to prooue Popish Satisfaction but is rejected roughlie with this Dittie when he maketh against him as in the matter of Images c. Lactantius sayeth hee fell in manie Errours Againe through all his Controversies Origen is cited by Bellarmine for speciall Confirmation as of Monasticall life workes of Supererogation and such like but when in the matter of Traditions or other pointes hee is opposed then hee is rejected as one saieth Bellarmine of no Authoritie Yea more-over hee showeth where hee was seene in Hell with Arrius and Nestorius Like-wise Prudentius is adduced by Bellarmine for Popish Confirmation Pilgrymage and vowing to Sainctes c. But when he maketh against him hee is rejected roundlie saying More poetico lusisse Prudentium that is That Prudentius playeth him-selfe after a poeticall manner When Ruffinus also seemeth to make for Adoration of Reliques he is cited by Bellarmine as a most ancient and Reverende Father But when hee clearlie maketh against the Pope's Supremacie hee is verie vnmannerlie rejected as one that is false and vntrue In like manner Theophylact is frequentlie cited by Bellarmine as for Monasticall lyfe and Papall Supremacie but is rejected thus whē hee maketh against him saying That hee lived in the time of a Schisme and therefore his authoritie is not worthie to bee received Enthymius like-wise is cited by Bellarmine as one of great authoritie when hee maketh for him but is thus casten at his heeles when hee maketh against him saying Nō est adeo à nobis magnifaciendus that is Hee is not much to bee esteemed by vs. Thus may it truelie bee spoken of the Romanistes vvhich Anastasius Sinaita Patriarch of Antioch reporteth of the Hereticke Severus in his booke written against the Severians to wit Even as hee had beene the Iudge of the quicke and the dead hee so vsed at his pleasure the Fathers of the Church receiving vvhome hee pleased and rejecting in them what-so-ever hee listed And that this same is done now by our Adversaries the preceeding Examples doe evidentlie show AN APPENDIX Of the Romanistes their other shamelesse and fraudulent forme of Answeres to cleare Testimonies of Fathers objected against them 1. By giving a Sence cleare contrarie to their wordes EXamples heere-of we haue in that Directorie of the Duay Seminarie where they ordaine in the booke of that auncient Bertram not onlie Invisibiliter to bee put for Visibiliter but thereafter that the words Secundum creaturarum substantiam that is According to the substance of the Creatures shall bee expounded Secundum externas species Sacramenti that is According to the externall qualities or accidents of the Sacramēt No lesse absurdlie like-wise doeth Bellarmine affirme That by the substance of the Elementes vvhich Theodoret avoweth to remaine still as they were before after Consecration that he meaneth not onelie bare Accidentes to remaine but the nature onlie of Accidents to abide saying While Theodoret affirmeth saieth hee that the substance of the Elements abideth and is not changed hee speaketh of the Essence and Nature of the Accidentes But a most pregnant Example of anie which wee haue of late is that which is in the Compende of Becanus Manuell a Iesuit who aunswering to those wordes of Chrysostome which are so cleare against the Popish Mutilation of the Sacrament to wit Omnibus unus Panis proponitur unum Poculum that is To all men who-soever one Bread is offered and one Cup together Becanus answereth That by the Cup the Cup is not meaned but the Blood which by concomitance is the Bodie and which after that manner the Laicks receiue Whereas the holy Father Chrysostome could not haue meaned by the Cup the blood in the bodie seeing by the contrarie the Cup is ever called and that by Christ Him-selfe The blood that is shed and powred out of the bodie neyther could hee possiblie more clearlie haue spoken distinguishing betweene the Bread and the Cup and declaring that vnder both kindes Eating and Drinking the people of olde did duelie communicate 2. How they answere by tempering the words of the Fathers OF this fraudfull Shift by tempering as they call it the wordes of the Fathers to play to their Tune wee haue a notable Example in our fore-saide Bellarmine vvho treating of the Irremissiblenesse of the Sinne against the Holie Ghost and that it is helde to bee absolutelie such he saieth This appeareth to be the minde of Athanasius Hilarie Ierome and Anselmus on the twelft of Matthew Videtur tamen temperanda saieth hee id est irremissibile esse ordinarie ut plarimum that is But their speach would bee tempered to wit that this Sinne is ordinarilie irrimissible and for the most part Which is both contrarie to the wordes of those Fathers as also contrarie to the verie absolute speach of Christ and last of all crosseth his owne Rule saying Non oportet restringere quod Deus amplum esse voluit that is We must not make a restriction of those words which God will haue to bee absolutelie taken The like Example we haue also in qualifying of Sainct Bernard's wordes which wee adduce against popish Merites out of his 310 Epistle where-in hee declareth that his whole life even to the verie last period there-of which hee calleth Calcaneum was al-to-gether destitute of Merites But how aunswereth Bellarmine and qualifieth or tempereth hee this Speach Perhaps saieth hee hee spake this humbly but not truely Which sense against sense Bernard him-selfe else-where pithilie over-throweth saying When ye haue done all things that are commanded say that yee are vnprofitable Servantes But thou wilt say saieth Bernard that hee willed vs to say so for Humilities sake Yes indeede But willed

haue beene conceived in Originall sinne and so all agree that by the word All the whole race of Adam are included that ever were procreated betweene Man and Woman But the Romanists will no-wyse acqulesse to this exposition because they vvill haue the Virgin Maries conception without originall sinne and ●o contrarie to the exposition o● all the Fathers will haue her excluded Where also it is to be noted that seeing no Graduate in Divinitie is promoted in Paris without giving a solemne Oath to mayntayne this Priviledge of the Virgine Marie and that this Text and exposition there-of is close contrarie there-to as also to that Ordinance of their owne Councell for exposition of Scripture according to the vniforme consent of Fathers Therefore it will clearly follow that they sweare both to impugne Scripture Veritie as also consenting Antiquitie together with their Popes and his Councells authoritie Stella in lyke manner expounding the 21 verse of the 10 chapter of Luke saith All the Expounders whom I could commonlie see eyther of ancient holie Doctors or of recent Divines all these and their Commentaries declare that the word confite●or is not taken heere for Confession of sinnes but for that sayeth hee which wee call Thanks-giving Commending or to blesse c. Notwithstanding this meaning of the●●s can neyther agree with the wordes nor could it ever satisfie anie-wyse my mynde Agayne Maldonat commenting on Matthew 26 29 where our Saviour sayeth I will not drinke hencefoorth of the fruite of the Vine sayeth thus Origen Cyprian Chrysostome Epiphanius Ierome Augustine Beda Euthymius and Theophilast all these referre those wordes to Christ's blood or that which was so called in the Sacrament but I cannot be perswaded sayeth hee that they can bee referred to the Blood of Christ. Because he forsooth would haue them vnderstood of the common Cuppe before the institution of the Sacrament to avoyde the force of this Testimonie agaynst Transsubstantiation In lyke manner expounding these wordes for Papall Supremacie Thou art Peter and vpon this Rocke I will build My Church hee sayth thus of the interpretation of Fathers expounding the Rocke not to be Peter but Christ Him selfe or that Confession of Fayth which was made of Christ. This meaning sayeth he of these words seemes not to me to be the true meaning which all other Fathers thinke to be so whom ever I remember to haue read except onlie Hilarie Also for mayntaynance of the same Supremacie commenting on the subsequent Verse Neyther will I interpret sayeth hee that this which is spoken heere to Peter is spoken also in the same sense to the other Apostles Whatsoever thou loosest on earth shall be loosed in Heaven altho I see all Interpreters except Origen onelie to bee of that mynde More-over commenting on Matth. 11 13 which speaketh of Elias that was to come meaning Iohn the Baptist hee sayeth Almost all the Fathers so expound that place but this their exposition is not fit enough And why But because the Iesuit would haue Elias yet only to come in the reigne and time of their conceited Antichrist Last of all expounding these words of Matthew All men cannot receiue this Saying after that he hath adduced the interpretation of the Fathers thereon to be this Non omnes praestare possunt ut sint sine uxore quia carent dono continentiae that is All men cannot attayne to this that they may be without a wyfe because they want the gift of chastitie hee concludeth Sic fere omnes exponunt quibus equidem ego non assentior that is Indeede almost all Interpreters so expound with whome not-withstanding I doe not agree And why But because hee is a Pleader agaynst this Text and the exposition of Antiquitie for forced single lyfe and the Vow of Continencie Agayne in the exposition of the last Commandement when Bellarmine hath adduced a number of Fathers holding that Commandement Thou shalt not covet c. to be but one entire Commandemēt and not divisible in two as the Papists make it to make vp ten confounding the first and second for defence of their Imagerie hee rejecteth al their judgements as grosse and erronious In lyke manner when he hath adduced the expositions of all the Fathers which they giue on that place of the Corinthians 1. Cor. 15.29 where-by hee would establish Purgatorie because they serue not for his purpose hee roundlie therefore rejecteth them all calling them haske and both false and forced and therefore taketh one of later Forgerie more suteable to his mynde Agayne when Cardinall Tolet in the exposition of Iohn 7 37 hath adduced Chrysostome Euthymius and Theophilact their agreement in one yet this is his censure saying that their exposition is both forced and vnfit and therefore hee professeth not to follow it anie way Last of all thus sayeth Cardinall Cajetan of the exposition of Scripture in generall Let no man abhorre sayth hee any new sense of Scripture for this cause because it disagreeth frō the ancient Doctors but let him search more nearlie the Text and coherence of Scripture and if hee finde agreement let him prayse God who hath not tyed the exposition of Scripture to the meaninges of ancient Doctors but to the integritie of Scripture it selfe How-so-ever then Bellarmine braggeth of their syde that they follow the consent of Fathers falselie imputing to vs that wee onelie followe our owne exposition yet wee see heere-in that it may bee justlie sayde vnto them that of the Poet Mutato nomine de te fabula narretur Their owne Cardinall Baronius besyde their fore-named practise confessing clearlie that al-be-it the holie Fathers whom we sayeth he for their heavenlie learning worthilie doe call The Doctors of the Church were evidentlie endewed beyond others with the grace of the holie Ghost yet in the exposition of Scripture the Catholicke that is the Romane Church doeth not ever and in all thinges follow them CHAP. IIII. How contumeliouslie they deale with the Fathers and especiallie first with those of the Greeke Church conjunctlie and in Councell IT is reported of Pelagius that even when he most disagreed from the Orthodox Fathers of the Primitiue Church yet in his third Booke for Free-will hee soothed vp his Heresie and thought to amaze all men with his prayse of Sainct Ambrose Blessed Sainct Ambrose that Bishop sayeth he in whose bookes the Romane Fayth especiallie appeareth who lyke a beautifull Flowre shyned amongst the Latine Wryters and whose Fayth and most pure vnderstanding of the Scriptures the verie Enemie himselfe dare not reprehende Even so our Adversaries when they most disagree lyke-wyse from the most ancient Fathers and primitiue Councels yet how they doe soothe vp their Errours But with the lyke Salue alleadging the holie Fathers and famous Councels of the primitiue Church al-to-gether to make for them and therefore they highlie extoll and advance them But as Ambrose not-with-standing made agaynst his Prayser Pelagius So doe the Fathers

Paris agayne apud Audoenum parvum Anno 1557 not one Syllable of them is to bee seene tho extant in the older Editions of the date of 1487 and after More-over Bertram who wrote in the 800 yeare of GOD agaynst Transsubstantiation then peeping out when in his Booke of the Bodie and Blood of Christ dedicated to the Emperour Carolus Calvus who set him a-worke hee hath clearlie in these wordes dashed that Babels Brood agaynst the Stone of solide holie Writ saying Thinges which differ one from another are not the same the Bodie of Christ which was dead and rose agayne and beeing made immortall dieth no more Death having no more dominion over it it is nowe ever-lasting and not subject to suffering But this which is celebrated in the Church is temporall not ever-lasting it is corruptible and not free from Corruption But as they professe in the Expurgatorie Index of this Author when they haue essayed for escaping to invent some fyne Devyce and feigne some cōmodious Sense for them which is this to wit That this is meant of the Accidents or Formes of the Sacrament sayth he which are corruptible or of the vse of the Sacrament which continueth onelie in this present worlde and in that sense is temporall And when not-with-standing they see that this will not serue them in respect the whole scope of the Discourse is agaynst this Shift and tendeth to proue That it is not the naturall Bodie of Christ which was borne died and rose agayne which Christians externally receiue in the blessed Sacrament what then is their next Recourse Even this bankrout Shift Non male aut inconsulte igitar omittantur omnia haec that is It is not amisse then say they nor vnadvysedlie done that those things be left out al-to-gether Yea not onlie haue they paired away parcels but as shall bee showne God willing heere-after they haue razed and bereaved vs of whole Records and entire Treatises that haue made against them And as Erasmus in a word tolde vs before who were those Aegyptian Flies who were the Corrupters of the wholesome travels of ancient and holie Authors in the Church of CHRIST before the noysome Crew of Iesuiticall Frogges with more whoorish fore-heads eased that filthie Swarme and being the last Emissaries of that false Prophet vnder-tooke that Taske So to confirme the trueth of Erasmus speach I will heere relate one onlie proofe there-of which that learned Father B. Vsher helped to discover In the yeare 1616 one Petrus Stuartius set foorth at Ingolstadt amongst other Treatises one especiallie of Rabanus Maurus Archbishop of Mentz called his Penitentiall in the 33 Chapter whereof answering to a question of a Bisshop named Heribaldus concerning the Eucharist what became of it after it was consumed after the manner of other Meates and sent into the Draught Rabanus hath these wordes Pag. 669 Some of late sayth he not holding rightlie of the Sacrament of the Bodie and Blood of our LORD haue saide That the verie Bodie and Blood of our LORD vvhich vvas borne of the Virgine Marie and in which our LORD Him-selfe suffered on the Crosse and rose againe from the Graue Against which Errour writing vnto Abbot Egilius According to our abilitie wee haue declared sayth hee what is truelie to bee believed concerning CHRIST'S Bodie Heere wee see then that Rabanus tongue is clipt for telling of Tales as sayth that former Father first therefore wee must see who is the Doer and next what are the words that are razed out Stevartius the publisher freeth him-selfe of the fact telling vs in the margent that hee found that blank in the manuscript Copie But whence had hee that manuscript Out of that famous Monasterie of Weingart saith he So that wee see clearlie that the Monkes of Weingart stand on the Chalke Next let vs see vvhat are the words that are razed B. Vsher as I said before hath helped notablie to cleare this to Posteritie thus In the Liberaries of that worthie Knight Sr Robert Cotton and D. Ward Mr of Sidney Colledge in Cambridge hee found a Treatise of the Sacrament of great Antiquitie as he reporteth beginning thus Sicut ante nos quidam sapiens dixit c. In which the Author laying downe the opinion of Paschasius Radbertus who was Bertram's Antagonist that the flesh which is received at the Altar is no other than that which was borne of the Virgine Marie and suffered on the Crosse and rose out of the Graue and is yet daylie offered for the life of the Worlde Contra quem sayth this Author satis argumentatur Rabanus in Epistola ad Egilonem Abbatem Ratrannas quidam libro composito ad Carolum Regem dicentes ali am esse that is Against vvhom both Rabanus sufficientlie doth reason in an Epistle vvritten to the Abbot Egilo as also one Ratrannus alias Bertramus in a Booke made vnto King Charles saying That it is another kinde of f●esh to wit Sacramentall Where-by we may now see what it is that these razed-headed Monkes of Weingart haue razed with their hands out of Rabanus Penitentiall seeing vvee are given to vnderstand by this Author vvhat his opinion vvas in this point in his Epistle to Abbot Egilo And therefore that the fore-said blanke hath beene filled vp before vvith these vvords to vvit That the naturall Bodie of CHRIST is that selfe same Bodie which is by the mouth received at the Altar Against vvhich Errour sayeth Rabanus vvriting to Abbot Egilo vve haue according to our abilitie declare● vvhat is truelie to bee believed to vvit the cleane contrarie Thirdlie Examples of Popish Altering the words of the Fathers FIrst for proofe of this Practise as the thirteenth Chapter shall giue Instances of their Alteration of the wordes of a whole Convent of Fathers conveaned in Councell So how they deale with them particularlie let these Examples testifie Saynct Ambrose to show that Personall Succession is nothing without Succession of Doctrine sayeth Petri hereditatem non habea● qui nō habent Petri fidem that is They haue not hereditarie Succession from Peter who keepe not Peter's Fayth But how is this Testimonie corrupted as is to bee seene in Gratian and in their later Editions For mayntayning the Pope onelie to bee the lawfull Successour to Peter and that such locall and personall succession is the Note of the true Church Petri hereditatem non habent qui non habent Petri sedem say they that is They haue not hereditarie Succession to Peter who haue not P●ter's Chayre Where ye see Sedes put for Fides The Chayre at Rome for The Christian Fayth where-so-ever Lyke-wyse Bellarmine to establish the adoration of the Virgine Marie hee citeth Chrysostome translating that place of Genesis 3 15. Ipsa Shee which Chrysostome hath plainlie in the Greeke masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse or bee shall treade the head of the Serpent vnderstanding CHRIST and not the Virgine Marie Also to prooue the adoration of Reliques

he citeth againe the foresaide Chrysostome saying Tumulos Martyrum adoremus vvhere-as Chrysostome vvithout anie vvord of adoration sayeth onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●angamus Againe vvhen as Pope Leo his Epistle is cited for the priviledge of Marriage in the Clergie speaking as Moses did of the conditions of the High-Priest's Wyfe De muliere sacerdotis eligenda that is What a one for Wyfe the Priest should make choyse of without anie more warrandable Reason than bare Alleadgeance Bellarmine sayth Legitur in codicibus melioribus de muliere sacerdotio elegendi that is It is read in those Bookes that are better reformed to wit by Popish Transforming of the Wyfe of the Priest that is to bee chosen Insinuating there-by that howsoever he might haue had a Wyfe before his Su●ception of Priesthood yet there-after hee might not haue anie In lyke manner the same Bellarmine to proue that Antichrist is not yet come hee bringeth this reason That when hee commeth the Persecution of the Church shall bee so great and manifest that such a separation shall bee made contrarie to Matthew 13 30 that all the Wicked and lurking Hypocrites shall bee conveaned together in Antichrist's Hoaste openly oppugne the Church of the Sayncts which sayeth hee hath not yet beene and therefore that Antichrist is not yet come But to proue his Major hee adduceth a falsified Testimonie of Augustine's saying A● tunc erumpent omnes in apertam persecutionem ex latebris odiorum that is And then all the Wicked shall burst foorth in open Persecution out of the lurking Holes of their hatred VVhere-as Augustine's true wordes are these onlie speaking of Satan's loosing Exibit a●tem dictum est sayth hee in apertam persecutionem de la●eb● is ●rumpet odiorum that is As is sayde Satan shall goe foorth in open persecution and out of the lurking Holes of his hatred to the Godlie shall hee then breake out More-over vvhen Pope Clements owne Testimonie in Eusebiu● is adduced to show that of the Apostles after CHRIST'S Assumption Nemo sibi vendicabat primatus gloriam that is Never one of them did challenge to them-selues the honour of Primacie one aboue another Bellarmine answereth That albeit in the Edition of Basill of Ruffinus Version which is the oldest and vnsuspect these fore-named words be yet in the Edition of Colen turned and set foorth by a Catholicke Romane since then vvhich is later and done by a Partie the vvord of Primacie is not to be seene there is notable purging And for these vvords saith he Bishop of the Apostles speaking of S. Iames is to be found Bishop of Ierusalem Heere is againe a notable alteration and both the former Purgings this are cleared by our Adversaries Like-wise the same Bellarmine freelie confesseth Pope Gregorie's Epistles to be cunninglie corrupted by Popish Episcopal Parasites who vvould haue Confirmation onlie to belong to Bishops and therefore they haue put in the fore-saide Epistles baptizandos for baptizatos that is Those that are to bee baptized for Those that are baptized The like corruption hee confesseth to bee in Pope Gregorie's Morals by those vvho affirming the Fire of Purgatorie not to bee materiall and bodilie haue put in incorporeum for corporeum that is Incorporeall for Corporeall And vvhen a Testimonie out of Socrates is produced against the Antiquitie of their fourtie dayes of Lent after that Bellarmine vvithout anie vvarrand or certaintie hath saide onlie Probabile est codicem Socratis esse corruptum that is It is likelie that Socrates booke bath beene corrupted hee subjoyneth Pro tribus septimanis scribendum esse quinque that is That for three weekes it is best to write fiue and concludeth that this metamorphosing of Authors is the only fittestvvay when they are straited to extricate them-selues and compose their differs saying Itaque si corrigamus textum Socratis pro tribus septimanis ponamus quinque nulla erit discordia inter Socratem Cassianum that is Therefore sayth he if wee amend the Text of Socrates and if wee put for three weekes fiue then no discord shall bee betweene Socrates and Cassian Againe vvhere-as the Author of the imperfect vvorke vpon Matthew attributed to Chrysostome in the 19 Homilie of the olde Edition 1487 hath Sacrificium panis vini that is The offering of bread and wyne the latter Edition at Paris Apud Audoenum Parvum 1557 hath altered them into these vvords Sacrificium corporis sanguinis CHRISTI that is The sacrifice or oblation of the Bodie and Blood of CHRIST Likewise this Prayer is found in the elder Editions of the Gregorian Sacramentarie vvhere-by is proven That Prayer which was vsed of olde for the Dead did not necessarilie inferre That their Soules were therfor in Purgatorie for whō they did pray Annue nobis Domine ut anima famuli tui Leonis haec prosit Oblatio that is Grant vs O Lord that this Oblation may profit the Soule of thy Servant Pope Leo. For which the later Editions haue chopt in this Prayer Annue nobis Domine at intercessione famuli tui Leonis haec nobis prosit oblatio that is Grant vs O Lord that by the intercession of thy Servant Leo this Offering may profit vs. I neede not to repeat agayne that alteration of Cyprian's wordes which is alreadie mentioned in this same Chapter putting Dignitatis for Potestatis Honour for Power where-vnto the Reader for inspection of the whole Forgerie may haue his Recourse By such fraudfull Relation then of their Myndes and Alteration of the words of ancient Fathers they haue not onelie as it were marred their Complexion and for Shibboleth made them say Siboleth but shamelesselie also to haue called Light Darknesse and Darknesse Light as in their dealing with the purging of Bertram they openlie professe ordaining by their Expurgatorie Index for Visibiliter fol. 1137 to bee put Invisibiliter And so for founding their Vsurpation haue sought so to confound the Trueth that if their owne Mouths did not condemne those naughtie Servantes and their owne Pennes and Paynes discovered not vnto vs some Examples by Hercules Foote to cognosse the rest of his hudge Stature Wee should doubt that those whome the LORD made in their age lyke Elias to pleade for the Trueth lyke Iesabels Priestes that they had beene rather Pleaders for Baal And therefore we see how necessarie is that Caveat of Vincentius Lyrinensis That it is dangerous to commit the Tryall of inveterate Errours to the Wrytinges of Auncientes how-so-ever he commend the Tryall of such as are new broached to bee made by the consent of Fathers his wordes are these But neyther al-wayes nor all kinds of Heresies are to bee impugned after this manner but such as are new and latelie sprung vp namely when they first aryse whyle by the straytnesse of Tyme it selfe they may bee impeded from falsifying the Rules of ancient Fayth and before that their Poyson