Selected quad for the lemma: cause_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A42313
|
The noveltie of poperie discovered and chieflie proven by Romanists out of themselves / by William Guild ...
|
Guild, William, 1586-1657.
|
1656
(1656)
|
Wing G2209; ESTC R42060
|
50,925
|
169
|
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
Christ who gaue this Sacrament in both the Elementes vnto His Disciples representing then the persons sayeth hee of the whole faythfull communicants 2. because they did belieue in the Sacrament by the Element of the wine that there was signified a certayne peculiar grace of the blood of Christ to wit according to Christs wordes The remission of sinnes 3. because thereby was represented the full Passion of Christ which did consist in the oblation of His bodie and the shedding of His blood according to that of S. PAVLL As oft as yee shall eate of the bread and drinke of the Cup yee shall show the LORD'S death till His agayne comming 4. because ouâ— perfect feeding or nowâ—ishment is thereby signified which is vsuallie not onelie by meat but by drinke also and 5. because lyke-wyse is signified thereby the perfect redemption of man in His bodie by the oblation of Christs bodie and in his soule the fountayne of lyfe which is sayde to bee in the blood by the shedding of Christs blood So that it is not without cause that one of their owne Popes Gelasius sayde That the divyding of one and the same Sacrament can not bee done without great sacriledge and therefore that hee commanded that eyther the whole Sacrament vnder both kyndes should bee taken or else that these superstitious persons who will not participate of the Cup hee debarred from the Sacrament altogether Lyke-wyse as they haue withdrawne the Cup from the people so they haue also taken away a significant Rite in giving to them â— wafer foâ— bread without fraction which was acted and instituted by CHRIST to signifie the breaking of His Bodie and of the confessed Nâ—veltie whereof let Cardinall Cajetane witnesse saying In the primitiue tymes that the Church did vse fraction of the bread when the Communion was given to the people even the verie Actes of the Apostles doe testifie in imitation of CHRIST as I belieue sayeth hee Who tooke bread and blessed it and brake it and so gaue it to His Disciples But it was afterward that the Church vsed severallie little Hosties which nowayâ—s may bee broken CHAPTER XX The Noveltie of the MASSE where-in the Priest onelie reccaveth FIrst for the clearing of the Noveltie heereof having before spoken of the Noveltie of the name wee see that it hath no warrand in holie Scripture being contrary both to the institution of CHRIST and to that name which it getteth from the holie Apostle Of a Communion for in the institution wee see there was fraction of Bread which fraction was for distribution and this distribution was for common participation everie one with another as wee see I. COR. 10. 17. and as it was sayde of the Cup also Drinke yee all-of this or Divyde it amongst you Next it is agaynst the name of Communion which the Apostle giveth it for therefore is it called a Communion sayeth their Hugo Cardinalis because in the primitiue Church the people did communicate thereof daylie neyther properlie can it bee called a Communion sayeth their Cassander except moe than one participate The same is contrarie also to the alleadged Canons of the Apopostles and wrytings of the Fathers for thus sayeth their owne Cochleus Of olde all both Priests and people did communicate together as appeareth by the Canons of the Apostles and wrytings of the auncient Fathers In lyke-manner the same contradicteth their owne Canon of the Masse directlie their owne Cassander telling vs That therein the Priest prayeth not onelie for himselfe and his owne communicating but also for those who doe communicate with him saying Bee mercifull to as manie of vs as haue beene partakers of this Altar and chiefelie in his prayer after the Communion hee seemeth to pray onelie sayeth hee for those who haue beene communicants In lyke-manner Odo Cameraceâ—sis wryting on the Canon of the Masse affirmeth That those solitarie Masses were not of olde sayeth hee in vse in the Church seeing that no Masse was without a collect that is some number who did offer and participate of the Sacrament together Their owne Durandus lyke-wyse telleth vs saying In the primitiue Church all whoâ— were present at the celebration of the Masse did everie day communicate because all the Apostles did drinke of the Cup according to the LORD'S command Drinkâ— yee all of this and their oblation was a great loafe sayeth hee which was sufficient for all and which custome the Grecians are sayde to keepe even vnto this day Which thing also their Tolossanus Belethus and sundrie others testifie And to adde the famous testimonie of Pope Innocent the third In the primitiue Church sayeth hee everie day those who were present at the celebration of the Masse were wont to communicate And all the best learned doe acknowledge sayeth their Cassander this to haue beene the ancient custome of the Romane Chuâ—ch in particular which custome how it hath ceassed is to bee marveled sayeth their Hofmeisterus and it is to bee indevoured that this good custome sayeth hee may bee restored to the Church CHAPTER XXI The Conclusion of this Treatise THus having demonstrate the Noveltie of Poperie and detected the same to bee the latter sowne Tares in the LORDS Field wee see that the Antiquitie whereof they so much bragge belongeth nowayes to them more than the living chylde to the false mother and if the Romane Church in these poyntes formerly discovered will needes still clayme Antiquitie at all it is manifest that no other can bee yeelded vnto her than that which was yeelded to Iudah and Israell by the Prophet Ezekiell vnder the names of Aholah and Aholibah to wit That shee is olde in her Adulteries the sometyme faythfull Citie as speaketh I saiah having become an Harlot and as says Lyrinensis in the same place now being a filthy Borthel of wicked and prophane erroures where a sacred store-house was before of chaste and vncorrupted trueth CHRIST'S sheepe-folde beeing pâ—sterd with disguysed Wolues and as it was objected to PAVLL concerning the Greciaâ—s these thinges beeing brought within the Temple which haue defyled the holie place As Elihu then sayde of himselfe That hee was but of yesterday in comparison of Iobs elder friends even so may Poperie justlie in lyke-manner confesse of her selfe that shee is but of yesterday in respect of that eternall Gospell spoken of in the Revelation and the Popish Church beeing the meretricious mother onelie of such bastard births lyke brats of Babell as shee may well father vpon the broodie braine of vaine mans invention puft vp as the Apostle speaketh by his fleshlie mynde but can never say with Iacob of such These are the children which the LORD my GOD hath given mee Let no man therefore marvell that wee haue come out of Babell as the LORD'S obedient people lest wee should partake of her sinâ—es and so receaue of her plagues nor thinke that wee haue forsaken Rome farder than shee hath forsaken the