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A42313
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The noveltie of poperie discovered and chieflie proven by Romanists out of themselves / by William Guild ...
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Guild, William, 1586-1657.
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1656
(1656)
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Wing G2209; ESTC R42060
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50,925
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169
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Fathers then vsed for convincing of Heretickes to wit the holie Scriptures but also in these ancient Heretickes is seene the true picture of our new Romanistes who when they are in lyke-manner convinced by Scripture they fall out lyke-wyse into the accusation of the Scriptures that they are not rightlie translated by vs and are not of sufficient authoritie of themselues without the Churches declaration that they are also ambiguous and obscure and that the trueth in all poynts of Doctrine can not be had out of them without vnwritten Tradition bringing also for the mayntayning thereof this same place of Scripture adduced by these ancient Heretickes The same doeth Tertuâ—â—ian lykewyse testifie of the Heretickes in his tyme who would not graunt sayeth hee that the Apostles revealed all thinges to all men but some thinges they taught secretlie and to a few even as Bellarmine speaketh which were to bee preserved from age to age by vnwritten Tradition for which cause the Apostle sayeth to TIMOTHIE O Timothie keepe that which was committed to thee The Author also of that Booke de Vnitate Ecclesie thought to bee Waltram Bishop of Naâ—â—â—rg showeth that this â—aven spâ—ed most and prevayled in the Romane Church wâ—en the Papacie came to an hight in Hildibrandes tyme about the yeare 1072 by the monasticall sort of that age of whom hee beeing living in that same age sayeth That despysing these doctrines that are of GOD to wit in holie Scripture they affect other doctrines sayeth hee and bringeth in into the Church commandementes of humane institution And agayne hee showeth why they suffered not their Novices as they ought to exercise themselues diligentlie in Scripture to wit that their vnpolished myndes might bee fedde with the huskes of Devils which are sayeth hee the customes of the traditions of men And which thing was so farre contratie to the ancient custome vsed at first in Monasteries that their owne Duarenus testifieth they were nothing else but Seminaries of Divinitie wherein they studied sayeth hee diligentlie the Scriptures and out of which as out of a Seminarie these were chosen and taken out for vndergoing Ecclesiasticall charges who were amongst them of best lyfe and learning Whence it is lyke-wyse that venerable Beda testifieth that this was the exercyse of those who were in that Famous and Religious Monasterie of our Land called Colmekill to wit that they might onelie learne these Doctrines which were in the Propheticall Evangelicall and Apostolicall Scriptures sayeth hee Which thing is farre different from the Doctrine of the Romane Church now who teacheth that the Scripture is the least part of revealed trueth and the farre greater part of the Gospell is come to vs by vnwritten tradition as sayeth Hosiâ—s of which sort Petrus à Soto granteth these to bee to wit the sacrifice of the Masse invocation of Saynctes the Popes Supremacie Prayers for the Dead the fiue Sacramentes beside Baptisme and the LORD'S Supper Wherevnto their Canisius joyneth worshipping of Images and their Bishop Lâ—ndanâ—â— addeth Transubstantiation the Communion vnder one kynde Indulgences and Purgatorie so that by their owne confession the mayne bodie of Poperie is not built vpon the sure foundation of Propheticall and Apostolicke writ as on the Rocke but vpon the sandie and vnsure foundation of pretended vnwritten tradition CHAPT. IV. That these Doctrines of Fayth for which the Romanistes pretende onlie vnwritten tradition as their warrand are not onelie beside but also plainly contrarie to the written word by their own confession and so can not bee but the latter sowne Popple in the Lord's Field BELLARMINE in his fourth Booke of the Word of God professeth in the name of all Romanistes saying That such traditions as are repugnant to Scripture we never doe defende sayth hee seeing there-fore hee renounceth such and abdicateth them both from his profession and patrocinie Let VS inquyre concerning some poynts of Poperie by their owne confession whether they bee Babels babes or the brood of such a bastard birth And first wee know that publicke prayer and performing of divine worship in an vnknowne tongue to the People is a doctrine and practise of Poperie having no ground but vnwritten tradition But if it bee asked whether this bee agreeable to Scripture 1. COR. 14. or contrarie thereto their owne Cardinall Cajetane on that place will tell vs saying By this doctrine of S. Paull it is to bee helde that it is farre better for the edifying of the Church that publicke prayers which are vttered in the hearing of the people bee said in a language common and knowne both to the Clergie and people And agayne sayth their owne Benedictus Montanus altho the Apostle would haue prayers sayde in a language that is vnderstood yet notwithstanding it is to bee helde that the Church to wit of Rome for most just causes hath decreed and ordayned the contrarie Heere then wee see that the Romane Church can decree clean contrarie to the doctrine of the written Word Agayne wee know that the prohibition of people to reade the Scriptures is a doctrine and practise of Poperie having no warrand but the Churches tradition but if it bee asked whether this bee agreeable to Scripture or no and especiallie to COLOSS. 3. 16 their owne Bishop Espenceus will tell vs saying It is manifest by the doctrine of the Apostle to the Colossians 3. 4. and by the practise of the Church sayeth hee that of olde the vse of the Scriptures was permitted to the people Therefore sayeth the Iesuit Azorius wee confesse that in S. Ierome and Chrysostomes tymes the Laicke people were exercysed in reading of the Scriptures because they were written in these Languages which they did vnderstâ—d and so sayeth also their Alfonsus à Castro Agrippa and others Lyke-wyse wee know That the making the Image of GOD the Father after the likenesse of an olde man is a doctrine and practise of Poperie having no warrand but the tradition of the Romane Church But if it bee asked whether this bee agreeable to Scripture EXOD. 20. 4. and DEVT. 4. 15. a clowde of witnesses of their owne Doctors will tell vs the contrarie as Bellarminâ— confesseth Abulensis to bee Durand and Perésius to whom wee may joyne also the late Iesuit Vasquez and others Wherefore Iohannes Ragusius in his Oration at the Councell of Basil is forced to confesse That altho in the olde Law the visible Images of GOD and of his Saynctes were forbidden by the Law of GOD and no libertie was graunted since eyther in the Olde or New Testament to make anie such yet the Church taught forsooth by the holie Ghost sayeth hee hath not onelie permitted but decreed and ordayned the contrarie Where wee may see a strange libertie assumed by the Church and a farre stranger inspiration of her by the holie Ghost hee to bee contrarie to himselfe and shee to trangresse GOD'S expresse command in Scripture by his
the Catholicke Church hee will tell vs That it was knowne but of late sayeth hee and that after manie ages the beliefe of Purgatorie and indulgences was receaved by Orthodoxe Christians and therefore hee granteth that thereof little or no mention was at all in the auncient Fathers But on the contrarie Iustin Martyr doeth teach vs That after the soules departure from the bodie staâ—sm or instantly the soules of the godlie are carried to Paradise where the sight of Angels and Archangels and the sight of CHRIST is And so lyke-wyse sayeth Prosper that Christians having ended their Pilgrimage presentlie thence-foorth reygne happie in their natiue countrey In lyke-manner Augustine that the soule beeing set at libertie out of the bodie presentlie goeth to Heaven Yea Bellarmine himselfe vpon these wordes of S. PAVLL 2. COR. 5. 1. confeâ—â—eth no lesse saying The reasoning of the Apostle then is excellent to wit this sayeth hee if this mortall lyfe perish wee haue presentlie the enjoying of another sarre better in the Heavens Last of all if moreover to proue the Noveltie of this errour wee consider the vniversalitie or Catholicisme both of place and persons wee shall finde that as it hath not beene semper or ever in the Church so neyther hath it beene helde or believed Vbique nec ab omnibus or in all places and by all which beside the irrefragable notorietie thereof their owne Bishop of Rochester clearlie confesseth saying As for the Grecians even vnto this day they did never belieue Purgatorie and yet of the Grectan Church their owne Bishop of Bitâ—nto in his Oration before the Councell of Trent professeth her to bee the mother Chruch from whome the Romane Church hath whatsoever shee hath sayeth hee to wit of sound and Orthodox doctrine And if beside the Grecians wee consider and joyne the Muscoâ—ites and Abysâ—in Christians the Gorgians and Armenians as also the Syrians and Chaldeans that are subject to the Patriarch of Antioch and Babylon from Cyprâ—â— and Palestina to the East Indies besides the reformed Churches in Europe wee shall finde these who belieue Purgatoriâ— to bee but a few CHAPT. XVI The Noveltie of Papall Indulgences HAving before cleared the Noveltie of Purgatoriâ— by the Romanâ—â—tes owne confession it followeth necessarilie that Papell Indulgences can brage of no Antiquitie For sayeth their owne Bishop of Rochester If yee take away Purgatorie what neede will bee of indulgences for vpon it sayeth hee dependeth all the respect that is had to indulgences Yet to discover more clearlie the Novelty of Papall indulgences wee will first consider what were these auncient indulgences which are mentioned in the recordes of Antiquitie to haue beene at first in vse in the Church of CHRIST that by the generall name common to these auncient and the now late Papall indulgences none may bee deceaved First then the indulgences of olde were onlie a releasing of penitentâ— from some part of the severitie of discipline injoyned to scandalous offenders as their serious repentance and publicke evidence thereof did procure as may bee seene 2. COR. 2. and as Bellarmine himselfe maketh manifest out of the Actes of the Councells of Nice and Ancyra set downe by him at length Which thing also their owne Cassander showeth saying That the diminishing of Canonicall Pennance or that relaxation which was granted by the Bishop to publicke penitents when eyther somewhat of the tyme or of the rigour of the pennance was lessened was called an Indulgence so that it was a lessening and mitigation of their disciplinarie satisfaction to the Church who were penitents and alyue granted by everie Bishop to such of his Diocesse and that verie sparinglie as Bellarmine showeth but no largesse and application of the satisfactions of Saynctes joyned with CHRIST'S sufferings for the reliefe of those that are dead out of a forged fyrie Purgatorie graunted onelie by the Bishop of Rome for satisfaction to him in moneyes and as Bellarmine acknowledgeth for the lightest causes as anie lavishing out greatest Indulgences as that is which is granted to all who hearethâ— Popes blessing at Easter Now if wee inquyre what is become of these auncient Indulgences Bellarmine will tell vs saying I confesse indeede sayth hee that the forme of drspencing with a number of yeares or dayes or Lents appoynted for pennance which was of olde in vse is now cleane left off Next if wee inquyre concerning these new Papall Indulgences that are come in their place whether they haue anie Antiquitie for them eyther by Scripture or ancient tradition their owne Sylâ—ester Prierâ—as Antonius Cajetane and others will gâ—ant that they haue none for thus sayeth Prierias and with him the other two Indulgences are not knowne to vs by anie authoritie of Scripture nor was there any vse of the in the beginning of the Christian Chruch sayâ—th their Bishop Fisher To come next from Scripture to the authoritie of Fathers Cardinall Cajetane telleth vs That none of the Auncient Fathers Greeke or Latine haue brought these to our knowledge sayeth hee which therefore maketh Bellarmine that hee citeth not one Father for them As also to consesse that Durandus Antoninus and Rochester denye sayeth hee that Indulgences were knowne in the times of Ierome Augustine and other Fathers who lived in the first fiue hundreth yeares Next after the first fiue hundreth yeares if wee inquyre in the auncient Fathers that thereafter lived whether anie mention is to bee found of Papall Indulgences their Antoniâ—â—â—â— will tell vs saying There is no testimonie for them in the auncient Fathers at all but onelie sayeth hee out of more later wryters Wherefore their owne Alfonsus à Castro vpon the same ground granteth That their vse sayeth hee is onlie of late in the Church Iustly therefore is that challenge made by Chemnitius that no Tâ—stimonie can bee produced out of anie Father by anie that any such doctrine or venting of Papall Indulgences was in vse in the Church for the space allmost of twelue hundreth yeares after CHRIST the first author of them beeing as their owne Polydor and Agrippa telleth vs Boniface the eyght who lived about that tyme and extended them to the soules in Purgatorie and for the better sale and venting of them devysed a solemne Iubile beeing therein a successour rather to Simon Magus than to Simon Peter So that wee see this doctrine of Indulgences is new in the institution now in the pâ—actise new in the extent and nâ—w everie way and consequentlie false and impiouslie deceatfull CHAPT. XVII The Noveltie of the Popish fiue Bastard Sacramentes FIrst then to cleare the Noveltie of this doctrine set downe by the Councell of Trent with such a dreadfull fulmination of a curse to the controllers thereof if wee inquyre beside these two Sacramentes to wit Baptisme and the LORD'S Supper whether they bee anie moe which the Antiquitie of holie Scripture doeth countenance and allow to bee true and