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
Cardinall Cusanus Whereâ—ore Theodores telleth vs clearlie That the mysticall signes after consecration departe not fâ—om their owne nature but remayne in their former substance figure and forme and may bee seene and touched as before Yea their owne Pope Gelaesius wryting agaynst Eutyches sayeth expreslie That tho in the Sacrament wee receaue a divyne thing to wit the Bodie and Blood of CHRIST yet the substance and nature of the bread and wine ceasseth not to remaine sayeth hee And if anie speaches of Fathers would seeme to sound other ways their owne Cassander telleth vs That the late Schoole men doe acknowledge these speaches to bee figuratiue whereby the signe is called by the name of the thing which is signified and is present also in the Sacrament So that justlie sayde the elder Schoolemen as Suarez reporteth of them that the doctrine of Transsubstantiation is not verie ancient This errour then was first broached in the East by Damascene in the time of Gregoriâ— the third Anno 740 and opposed then chiefelie by the Councell of Constantinople consisting of 338 Bishops Anno 754 who declared That the bread in the Eucharist was the true resemblance of Christs naturall bodie and consequentlie not the bodie it selfe About an hundreth yeares there-after in the tyme of Gregorie the fourth the same also began to bee propounded in the West by one Amularius Bishop of Lions who was censured and opposed by the Councell of Carifiacum wherein it was declared by the Bishops of France That it was to bee vnderstood that the bread and wine were the bodie and blood of CHRIST after a spirituall manner onelie Heere-after howsoever sundrie helde this grosse opinion of Transsubstantiation Paschasius Radbertus a Deacon Anno 850 who to that purpose wrote a Booke to Placidus of the bodie and blood of CHRIST yet others stoutlie mayntayned the trueth in the contrarie as Rabinâ—s Mâ—â—rus who at the same tyme opposed Paschasiâ—s and wâ—oâ—e thereof to Abbâ—t Egilo whereby arose great disputes by sundrie vpon both sides wherevpon Carolâ—s Calvus then King of FRANCE willing to haue these differences composed amongst his people and the trueth of the matter cleared singled out one Bertram a Priest and Mâ—nke of Corbey as * a man mâ—st famous in those tymes both for learning and pietie and reqâ—yred him to wryte to him his judgement in that matter which hee accordinglie did in his booke yet extant written Anno 876 wherein hee declareth and proveth That the bread and wine are Christs bodie and blood figuratiuelie onelie or by representation according to the naâ—ure of Sacramentes and sacramentall speaches taking so the name of that which they signifiâ— but for the substance of the creatures or elementes themselues they are the same after consecration as they were before sayeth hee for which cause the Romanisâ—es in the Belgicke expurgatorie Index wish that this Booke had altogether perished the Iesuit Turrian giving the reason thereof Because the citing of it declareth that Calvine's Heresie is not new About which tyme also of Bertrams wryting a famous countrey-man of ours also Iohannes Scotus wrote a * booke of the same matter and to the same sense who for his extraordinarie great learning in those tymes was surnamed Iohn the wyse And in ENGLAND in the dayes of Aeifricke an Abbot Anno 975 there was an auncient Homilie which the sayde Aelfricke at the command of Wâ—lfstane Arch-bishop of Yorke translated out of Latine and Saxâ—n into Englâ—sh synodicallie appoynted to bee read to the people for their instruction at everie Easter before the receaving of the holie Housell as he calleth the Sacrament wherein the verie same doctrine set downe by Bertram and professed now by vs is clearlie set downe as the sayde Homilie at large may bee seene in Master Iohn Foxe his Booke of Martyres Yet at last errour in the times of ignorance and Papall vsurpation so farre prevailed that Anno 1215 it was established as an Article of fayth so that as Scotus affirmeth truelie before the Councell of Laterane it was no doctrine of fayth sayeth hee CHAPTER XIX The Noveltie of halfe Communion or with-holding the Cuppe from the people FOR the cleare detection of the Noveltie of this sacrilegious errour first their owne Canonized Aquinas and with him Lyra and others declare according to the custome of the auncient Church all the people as they did communicate of the bodie of Christ so did they also of His blood sayeth hee And if wee aske at their owne Cassander how long this custome did continue in the Church of Christ hee will tell vs saying It is sufficientlie certayne that the vniversall Church of Christ even vnto this day did celebrate the Sacrament vnder both kyndes and that the Westerne or Romane Church more than a thousand yeares after Christ chiefelie in the solemne and ordinarie celebration of this Sacrament did giue the same in both kyndes both of breade and wine to all the members of the Church of Christ which is manifest sayeth hee out of the innumerable Testimonies both of Greeke and Latine Fathers And if then wee inquyre when this custome of communicating in one kynde began in the Romane Church generallie to be receaved their owne Gregorte de Valentia in lyke-manner will tell vs That it was but a little before the Councell of Constance which was helde in â—nno 1414. There-after if wee come to the Councell of Constance it selfe where it was first decreed and inquyre of the Noveltie thereof they are forced to confesse that Christ instituted this venerable Sacrament in both kyndes of bread and wine gaue it so to His Disciples say they as also that in the primitiue Church the same was receaved by the faythfull in both kynds and that for eschewing some perills and scandalls this custome was thought fit to bee altered Next after the cleare and confessed Noveltie of this poynt both in altering and mayntayning of Christs institution if wee will examine out of their owne confessions whether it bee best to adheare to Christs institution who gaue it in both kyndes or not Bellarmine will teach vs a generall rule saying It can not bee doubted of but that is best sayth hee and most fit to bee done which Christ Himselfe did But to subsume Christ gaue the Sacrament of His bodie and blood vnder both kyndes therefore inevitablie it followeth that without doubt it is fittest and best to giue it as yet in both kyndes Wherefore in expresse wordes not onelie did Ruardus Tapperus Deane of Lovane say that it were better and more covenient to giue it so as beeing more agreeable to the institution of Christ His example and Fathers of the primitiâ— Church but also their owne Cassander setteth downe the particular and pregnant reasons why it is better to giue it so vnder both kyndes and why the primitiue Church ever so gaue it I. because of the institution and example of
trueth and her former estate when shee was once the faythfull Citie it beeing our duetie as sayeth Lyrinensis to receaue true teachers with the Church but not with false teachers in the Church to desert the true fayth of the Church and embrace Novelties For if anie man follow him sayeth Ignatius who haue departed form the trueth hee shall never inherite the Kingdome of GOD and hee who departeth not from a teacher of lies shall bee condemned to Hell fire for neyther must wee depart from them who are godlie teachers nor must wee haue fellowship with these who are wicked Let her therefore with Ephesus returne to her first loue renounce her Whoredomes quyte her Erroures reject her Novelâ—ies forsake her Idolatries and from Babell turne Bethâ—ll else wee solemnlie protest that wee would haue cured Babell but shee would not and as LYRINâ—Nâ—IS speaketh That our care is heereby to reduce the seduced multitude of the woâ—ld stricken with the cruell tempest of repentiue Heresie from new broached errour to the auncient fayth from the phrenesie of Noveltie to their wonâ—ed health and from the blindnesse of former darknesse to the primitiue light of most sacred Trueth that so GOD may haue 〈◊〉 ie the Church her luster Satan an over-throwe BABELL a downe-fall the Saynctes may haue joye and Veritie the victorie AMEN Glorie to Him who giveth abilitie to the faynt increaseth strength in them who haue no might ISAIAH 40. 29. AN APPENDIX To this Treatise Of the Noveltie of Poperie Clearlie showing next The antiquitie of the Protestant Religion HAving thus singled out Poperie from the profession of true Christian Religion as Chaffe from the Corne or Popple rather from the good Wheat and having showne the Noveltie thereof as of a disease which hath overtaken a bodie which was sound and healthfull at first but lyke BABELL had neede of cure at last it will not bee amisse to set downe the points of the true Christian Religion which is that onlie Auncient Catholicke and Apostolicke Fayth Which was once sayeth S. IVDE delyvered to the Saynctes and which in all the positiue poyntes thereof wee at this day contende for and professe and wherein also our verie adversaries doe not dissent from vs Which thing doeth serue 1. to show the great advantage that wee haue of them heerein to wit that what are the positiue poynts of our Religion therein they agree with vs and cannot say but the same is the trueth but in all the former poyntes of Poperie which they doe professe wee justlie disagree from them because of the proven Noveltie thereof and disagreement from the Word of GOD Next this shall serue to answere two ordinarie and customable questions of theirs to wit 1. whereby they aske where was our Religion befor Luther and 2. what became of the soules of our fore-fathers who dyed before the reformation First then this Catholicke antiquitie of our doctrine wee shall proue GOD willing by the playne inâ—uction onelie of the positiue poyntes thereof wherein as is sayde our verie Adversaries the Romanists themselues doe agree First therefore concerning the Scriptures wee say according to Scripture that they are the sure and safe rule of fayth and so sayeth Bellarmine Bell. l. 1. de verbâ— c. 2. with vs The Scripture is the rule of our fayth most sure and most safe sayeth hee 2. Wee say that all doctrines of fayth and manners which are simplie necessarie for all men are playnlie set downe in Scripture and so doeth Bellarmine professe Bell. l. 4. de verbo c. 11. vltimo that as this was the doctrine of Augustine so it is true of the doctrines of fayth sayeth hee which are simplie necessarie for all men to salvation 3. Next to the word to come to the Sacramentes wee say that Baptisme and the LORD'S Supper are the two proper Sacramentes instituted by CHRIST vnto our salvation Bell. l. 2. de effectâ— sacrâ— c. 24â— and this Bellarmine also confesseth saying Of Baptisme and the LORD'S Supper there is no question at all 4. Wee say that in the Lords Supper the bodie and blood of CHRIST is present not onelie in a signe or figure but truelie and reallie yet spirituallie and mysticallie Bell. l. â— de Euchar c. 20. §. 30. vegula and so doeth Bellarmine confesse as Bernard teacheth in his sermon of S. Martine where hee sayeth That in the Sacrament is exâ—ibite vnto vs the true substance of Christs flesh but yet spirituallie not carnallie sayth he 5. From the word and Sacraments to come to the Church we say that the Rocke whereon the same is built Bell. l. 1. de Rom. pont â— 10. is CHRIST and so granteth Bellarmine saying No man doubteth but Christ is that Rocke 6. As Hee is the Rocke and Foundation wee say in lyke-manner that Hee is the onelie Head and King of His Church and so sayeth Bellarmine Bell l. 2. de Rom. pont c. 31. Onelie Christ is the head of all the Churches and all others vnder Him are not heads nor Princes thereof 7. As Hee is onelie King so is Hee the high Priest thereof whose righteousnesse and sufferinges in our justification is made ours so that wee may offer vp the same vnto the Father as ours for the remission of our sinnes and so sayeth Bellarmine That Christ is called our righteousnesse Bell. l. 2 de â—ustif â— 10. bâ—cause Hee hath satisfied the Father for vs and so gifteth vnto vs 〈◊〉 satisfaction sayeth hee and communicateth it to vs when Hee justifieth vs that it may bee called our satisfaction and righteousnesse and this way it is not absurde for anie man to say that Christs righteousnesse and merites are imputed to vs sayeth hee seeing they are so given and applyed to vs as if wee our selues had made satisfaction to GOD 8 Wee say that good workes are necessarie to salvation as Bellarmine acknowledgeth Bell. l. 4. de justif. c. 1. saying Calâ—in and Luther doe teach That good workes are to bee done and in some sort are necessarie ††Ephes. 2. 10. seeing they affirme that it is not true fayth which bringeth not foorth good workes and so saye the Romanistes jumping heerein with vs 9. Yet notwithstanding that wee affirme them to bee necessarie wee saye That to obtayne salvation it is the onelie safe way to put our whole confidence in the onelie mercie of GOD and merites of CHRIST onelie and so sayeth Bellarmine For the vncertayntie of our owne righteousnesse Bell l. 5. de â—ustif c. 7. and danger of vaine glorie sayeth hee it is safest to repose our whole confidence in the onelie mercie and free favour of GOD 10. Lyke-wyse for religious worship wee say that the holie Trinitie is to bee so worshipped and to GOD onelie wee should pray as the authour and giver of all good thinges Bell. l. 1. de Sâ—nct c. 20. and so sayeth Bellarmine That this most divyne excellencie is to bee worshipped and