Selected quad for the lemma: cause_n
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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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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
Her teachers venting that which was concredit to them not invented by them which they receaved not excogitate and not anie brood of their owne ingyne but the bread of heavenlie doctrine which is not of private vsurpation but of publicke deliverie or traditioÌ„ brought to them not broached by them wherein they should not bee Authors but keepers not instituters but observers not leaders but followers teaching the same thinges to others by word which themselues had from the Apostles by WRIT So that tho they speake after a new manner of speaking or expression yet they should speake no new thing for matter observing that as in the growth of our bodies there is no increase of new members in number but augmentation of the same in measure So in the Churches knowledge that the growth there-of should bee in the same doctrine of Fayth alreadie delyvered but no new Article of doctrine afterward to bee broached For preventing whereof therefore did that holie Apostle lyke BONARGI or a sonne of Thunder throwe that dreadfull Thunderbolt agaynst all Novelists saying Tho we or an Angell from Heaven preach vnto you {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} beside that which wee haue preached let him bee accursed So that it did not suffice sayeth Lyriâ—ensis for keeping sound that doctrine of Fayth which was once delivered to make mention of man altho it were peter Andrew Iohn or all the companie of the Apostles except that hee comprehended in lyke-manner the verie excellencie of Angelicall powers And which speach of the Apostles Augustine explayneth thus If wee or an Angell from Heaven preach vnto you anie thing concerning Fayth and Lyfe besides that which yee haue receaved in the Legall and Evangelicall Scriptures sayeth hee let him bee accursed limiting so what the Apostle preached in the matter of Fayth or manners within the pale of the written word and leaving no place therein to vnwritten traditions Thus it beeing cleare that the true Religion is onelie most Ancient and that the most Ancient Religion lykewyse is onelie most true as having it whole Origen from CHRIST and His Apostles and from that warrand of holie Scripture which they haue left behinde them which made Tertullâ—an to say Doubtlesse that is to bee helde sayeth hee which the Church hath receaved from the Apostles and the Apostles from CHRIST and CHRIST hath receaved from GOD It followeth necessarilie that that Religion or Doctrine what-so-ever that wanteth this Antiquitie and is of later invention is neither true nor Catholicke The first propertie of Catholicisme beeing that of time to wit which hath beene ever and from the beginning taught in the Church therefore sayeth the fore-named Vincentius Lyrinensis In the Catholicke Church a speciall care must bee had that wee holde that which was ever everie where and by all believed so that that Doctrine which is deficient in the verie first poynt to wit the vniversalitie of tyme and was not semper or ever in GOD'S Church but whereof it may bee sayde as our Saviour sayeth of the Iewish Bills of Divorce From the beginning it was not so the same is no wayes sound and Catholicke Doctrine but lyke that later Supersemination of Tares after the good Seede in the LORD'S Field neyther is anie person who professeth the same verus genuinus Catholicus a true and vpright Catholicke but on the contrarie a giddie and prophane Novelist whose lust as it were of prophane and new hatcht Curiositie sayeth the same Father can not contayne it selfe within the chaste limites of sacred and vncorrupt Antiquite CHAPT. II. The Noveltie of Poperie instanced in 14 particular poyntes of Erronious Doctrine THis challenge then of Noveltie and consequentlie of an vnjust vsurpation of the name of Catholickes wee justlie lay to the charge of the Romanistes of these tymes which the better that wee may cleare and confirme wee shall instance the same first in 14 particular poyntes of Doctrine as making vp a sufficient Dittie the Noveltie where-of severallie next shall bee God willing proven by the witnessing of their owne mouthes vt ex ore suo judicetur servus nequam or by the vndenyable recordes of venerable Antiquitie The Poynts are these that follow THat beside Scripture there are sundry doctrinall vnwritten traditions which men are bouÌ„d no lesse to reverence and belieue than GOD'S written Word and as Articles of Fayth vnder payne of damnation That people should not bee permitted to reade the holie Scriptures That beside CHRIST the Church is also built vpon the Bishop of Rome as S. Peter's successour so that hee is both the foundation and head there-of as vniversall Bishop That by vertue of the same prerogatiue hee is over and aboue all the members there-of even in temporall thinges That Prayer in the Church should or may bee in an vnknowne Tongue That beside prayer to GOD wee may lawfullie lyke-wyse pray both to Sayncts and Angels That beside the worshipping of GOD wee may also worship Images Reliques and such lyke with a Religious Adoration That beside CHRIST'S meriting our good workes are also meritorious causes of the Kingdome of Heaven so that GOD were vnjust if for their condignitie Hee bestowed not the same vpon vs That beside Hell and Heaven there is a third place also after death for the soules in Purgatorie That beside CHRIST'S satisfaction there are also satisfactions of the Saynctes whereof with the sufferings of CHRIST is made vp the Churches Treasure of indulgences That beside Baprisme and the LORD'S Supper there are also fiue other Sacramentes of the Gospell properlie so called That the Bodie and Blood of CHRIST is not onelie truelie and reallie present in the Sacrament of the Supper but lykewyse that the verie visible Elements are transubstantiate into the verie substance of CHRISTS Bodie and Blood That the Cup in the Communion should not bee permitted or given to the people That beside CHRIST'S Sacrifice of Himselfe once vpon the Crosse forever there is also a daylie proper propitiatorie and reall sacrificing of Him vpon the Altar for the quicke and the dead and this is the sacrifice of the Masse CHAPT. III. Of the Noveltie then first of the doctrine of vnwritten traditions whereon the mayne bodie of Poperie is built altogether THE first vrgers then of vnwritten Traditions in the Christian Church wee finde to haue beene some Heretickes who arose in IRENEVS dayes Anno 180 of whom hee wryteth thus When they are convinced by the Scriptures they fall out into the accusation of the Scriptures sayth hee as if they were not rightlie alleadged or of authoritie of themselues and because they are ambiguouslie set downe and that the trueth can not bee found out of them by those who knoweth not Tradition which was not delyvered by writ but by word for which cause Paull himselfe sayde Wee speake wisedome amongst these that are perfect In which wordes is not onelie set downe what Armour onelie the Orthodox